Do Imamon ke darmiyan ek kahani (Imam Al-Bukhari aur Imam Az-Zuhli)- Aaj ki Ummat ke liye lamha-e-fikriya aur Manhaj ke asbaaq

Do Imamon ke darmiyan ek kahani (Imam Al-Bukhari aur Imam Az-Zuhli)– Aaj ki Ummat ke liye lamha-e-fikriya aur Manhaj ke asbaaq

-Abu Aaliyah Abdullah ibn Dwight Lamont Battle

Bismillah Ar-Rahman Ar-Raheem

Teesri sadi ke ibtedai hisse mein do Imam thay, donoñ ka naam Abu Abdullah Muhammad tha aur donoñ Hadees ke aalim thay. Ek Imam Al-Bukhari ke naam se jaane jaate hain aur doosre Imam Az-Zuhli ke naam se. Jabke yeh donoñ ulama apni fazeelat aur Sunnat ki khidmat ke liye mashhoor hain, in do ham-asar Imamoñ ke darmiyan kuch ikhtilafat thay jinhone Naysabur (Nishapur) mein kuch takraar aur uljhan paida ki.

Jaise hi Imam Al-Bukhari Naysabur pahunche, Muhammad ibn Yahya Az-Zuhli ne apne shagirdoñ ko unse Hadees seekhne ka mashwara diya. Unhone kaha, “Jao aur is naik aadmi se seekho”. Nateeja yeh hua ke unke shagirdoñ ne unki baat maani aur Imam Al-Bukhari se Hadees seekhna shuru kar diya. Iske natije mein Imam Az-Zuhli ke Hadees ke dars kam hone lage, to unhe hasad hua aur woh Imam Al-Bukhari ke baare mein buri baatein karne lage.

Imam Al-Bukhari se maujooda hasad ki wajah se kuch afwahen phail gayin ke unka aqeeda tha ke ‘Quran ka talaffuz makhlooq hai’. Jab yeh baat phail gayi to Imam Al-Bukhari ko apni mehfiloñ mein is aqeede ke baare mein azmaya gaya (unse iske baare mein baar baar pucha gaya). Ek baar ek shagird Imam Al-Bukhari ki mehfil mein aaya, khada hua aur kaha, “Abu Abdullah, Quran ke talaffuz ke baare mein aapka kya mauqaf hai? Kya yeh makhlooq hai ya nahi?” Imam Al-Bukhari ne us shakhs ko nazar-andaaz kar diya, lekin usne apna sawal kam az kam teen baar dohraya. Teesri baar jawab talab karne ke baad Imam Al-Bukhari ne farmaya, “Quran Allah ka kalaam hai aur woh makhlooq nahi hai, bande ke af’aal (actions) makhlooq hain aur logon ko is masle par azmana bid’at hai.”

Sawal karne wala Imam Al-Bukhari ke jawab se mutma’in nahi hua aur usne logon mein ikhtilaf aur jhagda paida kar diya, aur is tarah kuch logon ne Imam Al-Bukhari ko chhod diya. Imam Al-Bukhari sabr karte rahe aur apne ghar mein Allah ki ibadat karte rahe. Us pareshan kun giroh ne israr kiya ke Imam Al-Bukhari sanjeeda nahi the (is mamle mein serious nahi thay). Isliye, ek doosre mauqe par Imam Al-Bukhari se poocha gaya, “Kya Quran ka talaffuz makhlooq hai?” Unhone jawab diya, “Bande ka har amal makhlooq hai.”

Is jawab ke baad unhone (yani fitnah karne wali jamat ne) ek faisla kiya aur Imam Al-Bukhari ko gumrah qarar diya aur kuch ne unhe murtad samjha. Unhone Imam Al-Bukhari ko apne kalaam aur mauqaf se ruju karne ka hukm diya. Unhone Imam Al-Bukhari se kaha ke agar woh ruju kar lenge to woh dobara unki classes mein shamil ho jayenge. Apne aqeede par qaim rehte hue aur Allah ke siwa kisi se na darte hue, Imam Al-Bukhari ne farmaya, “Main is raaye se peeche nahi hatunga jab tak aap mere paas maujood daleel se zyada mazboot daleel na pesh kar saken.” Imam Yahya ibn Sa’eed Al-Qattan is waqiye mein maujood the aur unhone kaha, “Main Imam Al-Bukhari ke us dabao mein bhi na tutne waale Imaan par hairan tha.”

Din guzarte gaye, Abu Uthman Sa’eed ibn Marwan ki namaz-e-janaza hui. Imam Al-Bukhari aur Imam Az-Zuhli donoñ ne shirkat ki. Janaze ke baad logon ne Imam Az-Zuhli se Hadees ke rawiyon ke naam aur kuniyat ke baare mein sawal karna shuru kar diya aur kuch ne unse Illal-e-Hadees ke baare mein bhi poocha, is baat se Imam Al-Bukhari ko zara bhi farq nahi pada. Imam Al-Bukhari tezi se Imam Az-Zuhli ke paas se guzre aur un par koi tawajjuh nahi di.

Ikhtilaf phailane wale in donoñ Imamoñ ke darmiyan ja kar wahi sawal karte the. Ek class ke dauran Imam Az-Zuhli cheekhe, “Jo koi Imam Al-Bukhari ki class mein baithta hai, woh hamari class mein baithne ka haqdar nahi. Jo koi kehta hai ke Quran ka talaffuz makhlooq hai, woh chala jaye.” Un alfaz ke baad Imam Al-Bukhari ke shagird -Imam Muslim- khade hue aur class se bahar chale gaye.

Imam Al-Bukhari aur unke shagirdoñ ke liye takleefaat aur zyada hone lagi. Ek din Muhammad ibn Shazil, Imam Al-Bukhari ke paas shikayat karte hue hal talash karne gaye. Unhone kaha, “Hum aap donoñ ke darmiyan is masle ko kaise theek kar sakte hain? Har woh shakhs jo aapke paas baithta aur seekhta hai, usay unki classes se door kar diya jata hai.” Imam Al-Bukhari ne farmaya: “Dekho kaise Muhammad ibn Yahya ilm ke hasad (jealousy) mein mubtala ho gaye hain! Ilm Allah ka rizq hai. Woh jise chahta hai deta hai.” “Yeh masla jis mein aap uljhe hue hain, ek ikhtilafi masla hai. Maine dekha ke Imam Ahmad ibn Hanbal ne is se kaise nipta, isliye maine is par baat na karne ka faisla kiya hai.”

Logon ki khwahishen poori nahi huiñ, to woh Imam Al-Bukhari ke ghar ki taraf chal pade aur wahan bahar unka intezar karte hue jama ho gaye. Imam Az-Zuhli bhi Imam Al-Bukhari ke ghar par jama hone wale hujoom mein shamil ho gaye aur kaha, “Unse kalaam ke baare mein kuch na poochna, kyunke agar unka jawab mere jawab se mukhtalif hua to hamare darmiyan kuch masail paida ho jayenge. Is wajah se, Khurasan mein har Haruri, Rafidhi, Jahmi aur Murji hamare darmiyan hone wali is musibat par khushi manayega.”

Teen din baad, hujoom itna badh gaya ke kuch log unke ghar ki chhat par baith gaye. Jab Imam Bukhari bahar aaye to unhone Imam Al-Bukhari se Quran ke talaffuz ke baare mein poocha, Unhone jawab diya: “Hamare af’aal makhlooq hain aur hamara kalaam hamare af’aal ka hissa hai.” Fauri taur par us jawab ke baad logon ne kaha: “Unhone kaha ke Quran ke alfaz makhlooq hain.” Jabke kuch logon ne kaha: “Unhone aisa nahi kaha.” Aakhirkar hujoom wahan se chala gaya.

Is kahani se faide-

  • Kabhi kabhi ek Shaykh khud se itna mutasir ho jata hai ke woh kisi aur ko apne saath Dawat (Deen-e-Islam ki Dawat) ke maidan mein dekhna pasand nahi karta.[1]
  • Kabhi kabhi ek Shaykh kisi aalim ya shakhs ki tareef karta hai aur is se tareef kiye gaye shakhs ke shagird badh jate hain aur tareef karne wale Shaykh ke shagird kam ho jate hain. Nateeja yeh hota hai ke usay hasad ho jata hai. Az-Zuhli ne apne shagirdoñ se kaha, “Jao aur is naik aadmi se seekho”.
  • “Jao aur is naik aadmi se seekho” Yeh alfaz batate hain ke jab bhi koi naya shakhs kisi ilaqe mein Dawah dene aata hai to ilm wale logon ko ya to uski sifarish karni chahiye ya uske khilaf khabardar karna chahiye.
  • Apne ham-asar se hasad mein mubtala shakhs khush hoga jab uske (sath wale aalim ki) mehfilen bhari nahi hongi.
  • Jab ham-asar ek doosre se hasad karte hain to woh apne sathi ki ghalti ko kisi aur ki ghalti se zyada bada banate hain. Har baar jab unka sathi ghalti karta hai to woh mutma’in ho jate hain, kyunke woh samajhte hain ke is se unke shagird badhenge. Isliye, woh is ghalti ko phailate hain aur unke wafadar pairaukar unki taraf mutassib ho jate hain.
  • Jab ek sathi doosre se hasad karta hai to woh uski fazeelat ko mazeed ujagar nahi karega, aur na hi uski koshishoñ se koi faida mansoob karega.[2]
  • Buri tarah mutasir hasad karne wala shakhs bechaini mehsoos karta hai jab uske sathi se sawal poocha jata hai bajaye uske. Janaze ki namaz ke baad Imam Az-Zuhli sawalon ke jawab de rahe the, lekin Imam Al-Bukhari bas unke paas se guzre aur unhone koi jazbati pareshani nahi dikhai. Halanke, Imam Al-Bukhari jawab jante the aur shayad donoñ mein sab se zyada ilm wale the. Wallahu Alam.
  • Log ilm seekhne se zyada afwahon ko phailana pasand karte hain. Tareekh ke sab se bade Imamoñ mein se ek ke saath us Hadees class ke dauran is shakhs ne khade ho kar ikhtilaf paida karne ke liye sawal poocha. Aaj 1436H/2014 mein bhi yahi haal hai jab ulama ko doosre ahl-e-ilm ke baare mein phone calls ki jati hain. Jab unhe apni pasand ka jawab mil jata hai to woh fauri taur par WhatsApp, Twitter, Facebook aur YouTube par daal dete hain.
  • Ulama is baat se waqif hote hain jab unse pechida (aur tanziya) sawal puche jate hain. Imam Al-Bukhari ne us shakhs ko bas nazar-andaaz kar diya. Hairat ki baat hai ke yeh shakhs aaj tak gumnam hai.
  • Log kisi shakhs ke baare mein qisse-kahaniyon ko jari rakhna pasand karte hain taake apni haisiyat buland kar saken ya logon kin azar mein important rahen. Maqsad yeh hota hai ke logon ko nishana banaye gaye shakhs se faida uthane se roka jaye.
  • Aksar hum dekhte hain ke ek aalim par kisi aisi baat ka ilzam lagaya jata hai jo usne nahi kahi, ya us par aise aqeede ka ilzam lagaya jata hai jo woh nahi rakhta. Imam Al-Bukhari par aisi baat kehne ka ilzam lagaya gaya jo unhone kabhi nahi kahi thi, sirf isliye ke logon ko unka kalaam samajh nahi aaya. Yeh aaj 1436H/2014 mein bhi aam hai jahan kuch log Arabic ya kuch mamlaat mein English nahi samajhte aur Dawat-e-Deen dene mein shamil hain.
  • Kabhi kabhi kisi shakhs ko afwahon ya chand logon ki ghalat fehmi ki bunyad par bid’ati ya gumrah qarar diya ja sakta hai. Imam Muslim ne farmaya: “Maine kisi aalim ke sath is tarah ka sulook karte hue nahi dekha (logon ko) jaisa unhone Imam Al-Bukhari ke saath Naysabur mein kiya.”
  • Kabhi kabhi log apne mauqaf ke haq hone par itna yaqeen rakhte hain ke woh dabao ke zariye doosron par usay thopne ki koshish karte hain. Unhone Imam Al-Bukhari se kaha ke agar woh ruju kar lenge to woh dobara unki classes mein shamil ho jayenge. Yeh aaj 1436H/2014 mein kuch Musalmanoñ par peer pressure ki ek qism hai jahan chand mukhalifeen apni raaye ya apne Shaykh ka fatwa doosron par thopne ki koshish karte hain.
  • Kabhi kabhi ek shagird apne zaati ustad, Shaykh ya aalim se mohabbat ki wajah se kisi aalim ko chhod deta hai. Imam Muslim ne Imam Az-Zuhli ki tamam Hadeeson ko chhod diya, sirf is wajah se ke unhone Imam Al-Bukhari ke saath bura sulook kiya tha. Darasal, Hadees ki 6 kitabon mein Imam Muslim ne Az-Zuhli se sab se zyada Hadees jama ki thi.
  • Imam Bukhari ne is fitne ke dauran apna sabr qaim rakha. Woh khamosh rahe aur tamam hamlon ka jawab nahi diya. Yahan tak ke jab woh unse milne aate the to woh unhe ilm sikhate thay.
  • In donoñ ke darmiyan hone wale fitne ki wajah se, Imam Al-Bukhari apni Hadees Tadless ke zariye riwayat karte the. Woh kehte the, “Muhammad, Muhammad ibn Khalid, ya Muhammad ibn Abdillah.” Woh apna naam chhupa lete the. Allah un donoñ ko maaf farmaye.[3]
  • Giroh-bandi karne wale log ek aalim se doosre aalim ke paas wahi sawal poochte rehte hain jab tak unhe apni pasand ka jawab na mil jaye. Jab unhe apni pasand ka jawab nahi milta to woh un jawabon ko kabhi zahir nahi karte. Imam Al-Bukhari ke is sawal ka Ahlus Sunnah ke aqeede ke mutabiq jawab dene ki kayi riwayaten hain, lekin un logon ne unke jawab ko chhupa diya. Yeh aaj 1436H/2014 mein aam hai jab chand muntakhab logon ke darmiyan fauri phone call ki jati hai. Jab unhe apni pasand ka jawab mil jata hai to usay aam kar diya jata hai. Warna usay chhupa diya jata hai.
  • Kabhi kabhi ek aalim un shagirdoñ se darkhwast karta hai jo gumrah logon ke dars mein shamil hote hain ke woh uski mehfil chhod den. Yeh marhoom Imam Ahmed An-Najmi (Rahimahullah) se mashhoor tha, un logon ke hawale se jo Shaykh Jibrin (Rahimahullah) ki classes mein shamil hote the.
  • Ek aalim ke kalaam ko ghalat samjha aur ghalat tafseer kiya ja sakta hai. Jab Imam Al-Bukhari bahar aaye to unhone sawal ka jawab diya: “Hamare af’aal makhlooq hain aur hamara kalaam hamare af’aal ka hissa hai.” Fauri taur par us jawab ke baad logon ne kaha: “Unhone kaha ke Quran ke alfaz makhlooq hain.” Jabke kuch logon ne kaha: “Unhone aisa nahi kaha.” Kuch logon ne unke kalaam ko yeh samjha ke Quran ke alfaz makhlooq hain, jabke darasal unhone aisa nahi kaha tha. Unhone kaha ke hamare af’aal makhlooq hain aur hamara kalaam hamare af’aal ka hissa hai.
  • Imam Ahmed ne is masle ko tawajjuh nahi di halanke woh de sakte the. Phir bhi, woh is mein shamil nahi hue aur is tarah yeh Imam Al-Bukhari ke liye ek misal thi jisse woh seekh sakte the.
  • Kabhi kabhi ek aalim un logon se riwayat karna chhod deta hai jo uske mauqaf par qaim nahi rehte. Yeh us tarah hai jaisa Imam Ahmed ne Yahya ibn Ma’een, Ali ibn Madini, Abu Ma’mar Al-Hazili aur doosron ko chhod diya tha. Unhone un ulama ko chhod diya aur apne bete Abdullah ko bhi unse riwayat karne se mana kar diya. Imam Ahmed un Imamoñ se bahut naraaz thay, isliye unhone unse riwayat nahi ki, na un par riwayat ki aur na hi unse baat ki. Imam Az-Zahabi ne kaha ke yeh mauqaf kuch zyada shadeed tha.[4]
  • Jab do ham-asaron ke darmiyan hasad maujood hota hai to ek hamesha apne sathi ke kalaam ko is tarah bayan karega ke sahih ho ya ghalat ho, usay wo ghalat hi sabit kare. Aisa karne se woh apne maqsad ko hasil karta hai taake apne mukhalif ka boycott karwa sake.[5]
  • Logon ka Imam Al-Bukhari ke ghar par jama hone ki misal waisi hi hai jaisa hum aaj dekhte hain. Jab log ek aalim ki website se doosre aalim ki website par ghalti talash karne ke liye jama hote hain. Iske bajaye ke woh us aalim ke ilm se faida uthayen uske marne (death) se pehle. Woh Imam Al-Bukhari se Hadees, sanad ya rawiyon ke baare mein pooch sakte the (lekin nahi pucha). Is tarah ilm ghayab ho jata hai.
  • Log ulama ke paas jama hote hain aur apna waqt zaya karte hain. Woh teen din tak unke ghar par intezar karte rahe aur jab woh bahar aaye to unhone unse koi aisa sawal nahi poocha jo unki zindagi se barah-e-rast mutaliq ho. Yeh aaj 1436H/2014 mein aam hai jahan log ulama se milne jate hain aur aisi baatein batate hain jinse awam ko koi faida nahi hota.
  • Az-Zuhli ki hasad aur jalan ne unhe yeh kehne par majboor kiya aur unhone logon se kaha ke Imam Al-Bukhari ka aqeeda Quran ke huruf aur awaz (letters and sound) ke mamle mein Jahmiyyah ka Aqeedah hai. Lekin Imam Al-Bukhari ka maqsad bande ke af’aal (actions of the servant) thay, yaani Qur’an ki tilawat. Aur Allah ke bande ke af’aal paida kiye gaye (created) hain. Isi wajah se, jab bhi do ham-asar logon ke darmiyan koi tanqeed ho, to sirf ek taraf na dekho.[6]
  • Musalman ko ulama se aise sawal poochne se bachna chahiye jo ikhtilaf ki aag bhadkate hain. Allah farmata hai: “Aye imaan walo! Aisi cheezon ke baare mein sawal na karo jo agar tum par zahir ki jayen to tumhare liye pareshani ka sabab banen.” [Al-Ma’idah 101]
  • Imam Az-Zuhli ne apne shagirdoñ ko Imam Al-Bukhari se kuch bhi na poochne ko kaha, kyunke woh jante the ke agar unke jawab yaksañ na hue to Ahl Bid’at us ikhtilaf ka faida uthayenge. Yeh aaj cyberspace mein bahut phaila hua hai, naujawanon ki jald-bazi aur un-parhe likhe ustadon ki wajah se jo unhe paalte hain. Bloggers aur Tweeters net par muntakhab reporting se apni man-marzi wali maloomat phailate hain. Yeh ahle-hawa (people of desires, ya ahle-bid’at) ko Sunni Musalmanoñ aur unke ulama par hansne aur mazaaq udane mein madad karta hai. Kuch logon ne to Ahlus Sunnah ke khilaf jung karne ke liye khaas forums aur websites bhi bana rakhi hain.
  • Kisi shakhs ko har woh baat riwayat nahi karni chahiye jo woh kisi aise shakhs ke baare mein sunta hai jo apne Aqeedah aur Manhaj mein mustaqeem aur mazboot ho. Imam Malik ibn Anas ne farmaya: “Kisi shakhs ke liye har suni hui baat ko dohrana ek shadeed nuqsan hai.”[7]
  • Az-Zuhli qabil-e-aitmad hain lekin unhone ghalti ki (Imam Al-Bukhari ke mamle mein), lekin is ghalti ne Siyar A’lam In-Nubala mein Az-Zahabi ki taraf se unhe ‘Shaykhul-Islam’ ka laqab diye jane mein unke martabe ko kam nahi kiya.
  • Imam Ahmed ne farmaya: “Tum sab ko maloom hona chahiye ke jab kisi shakhs ko Allah ki taraf se aisa ilm ata kiya jata hai jo uske ham-asaron ko nahi mila hota to woh us se hasad karte hain. Is tarah woh us par aisi baaton ka ilzam lagate hain jo woh nahi kehta ya nahi manta.”[8]

Allah Ta’ala behtar janta hai aur usi se main tauba karta hoon aur uski rehmat aur maghfirat talab karta hoon. Agar is Ebook mein Musalmanoñ ke liye koi faida hai to Al-Hamdulilah aur agar koi ghaltiyan hain to woh mujh se hain aur unhe theek kiya ja sakta hai. Allah ki salamati aur rehmaten Rasool Muhammad aur unke ahl-e-khana par qiyamat tak hon.

Yeh kahani Siyar A’lam In-Nubala aur Tareekh Al-Baghdad mein mil sakti hai.

(Tarjuma aur Tabsira:
Abu Aaliyah Abdullah ibn Dwight Lamont Battle (Allah unhe maaf farmaye), Doha, Qatar.1436)

[Translated by Mohammed bin Thajammul Hussain Manna from English to Roman Urdu, dated 20th July 2025]

[1] Abu Abdul Ala’, Ta’sub lis Shuyukh, p.156.

[2] As-Suyuti, Al-Muzhar 2/329.

[3] Az-Zahabi, Siyar #2069.

[4] Dr. Muhammad ibn Turki, Manhaj Al-Muhaddiseen, pg 51-51.

[5] Shaykh Hamad Al-Uthman mAn-Nubthu fi Adab Talibil Ilm. Pg 264.

[6]  Dr. Hamad Al-Uthman Al-Muhararu fi Jarh wa Ta’dil pg 252.

[7] Az-Zahabi 8/66.

[8] Az-Zahabi 10/58.

Brief Biography of Shaykh Muḥammad Rafīq Tāhir


Muḥammad Rafīq Tāhir is a Salafī scholar, renowned preacher, and author from Multan, Pakistan.

He is Muḥammad Rafīq Tāhir ibn ‘Abd al-Ghafūr, known as Abū ‘Abd ar-Raḥmān, with his mother being Maryam Bībī. He is widely recognized by his name “Rafīq Tāhir,” a name that shines like a beacon atop a mountain.

Born on 23 Shawwāl 1403 AH (August 3, 1983 CE) in the village of 125/10R, near Multan, he is the eldest among his siblings, except for his sister, who is two years older. At the age of one, his father migrated with the family to the city of Multan, where he grew up and completed his early education up to the middle level.

Educational Journey


Shaykh Rafīq Tāhir then journeyed to Jāmi‘ah Muḥammadiyyah in Gujranwala to seek knowledge under eminent scholars. There, he studied the six canonical books of ḥadīth (al-kutub as-sittah) in detail, along with:
* Tafsīr (Qur’ānic exegesis)
* Naḥw (Arabic grammar)
* Ṣarf (morphology)
* Fiqh (jurisprudence)
* Manṭiq (logic)
* Uṣūl al-Fiqh (principles of jurisprudence)
* Uṣūl al-Ḥadīth (principles of ḥadīth)
* And other beneficial sciences.

He graduated in 1424 AH. During his studies, he delivered sermons at Jāmi‘ Masjid Ḥasan Wālī, then moved to Markaz al-Ḥudaybiyyah near ‘Alīpūr, close to Gujranwala.

Esteemed Teachers


He studied under distinguished scholars, including:
* Ḥāfiẓ ‘Abd al-Mannān Nūrpūrī (may Allah have mercy on him)
* ‘Abd al-Ḥamīd al-Hazārwī
* Qāḍī ‘Abd ar-Razzāq al-Inqilābī
* Kul Walī Khān
* Muḥammad Mālik al-Fandar
* Ḥāfiẓ Riḍā’ullāh ar-Ra’ūf
* Muqrī’ Naṣīr Aḥmad
* Farūq Aṣghar aṣ-Ṣārim
* Ḥāfiẓ ‘Abd ad-Dayyān
* Muḥammad Shamshād as-Salafī
* And others.

Scholarly Licenses (Ijāzāt ‘Ilmiyyah)


He received scholarly licenses from several shaykhs, including:
* Shaykh ‘Abd al-Mannān Nūrpūrī
* Shaykh ‘Abd ar-Raḥmān al-Ḥabashī
* Isrā’īl an-Nadwī
* Thanā’ullāh al-Madanī
* ‘Abd al-Wakīl al-Hāshimī
* ‘Abd as-Salām al-Ḥabūs
* Abū Bakr and Aḥmad (sons of Shaykh al-Ḥabashī)
* Zuhayr ash-Shāwīsh
* Fawād Ṭaha ad-Dimashqī
* And many others.

Career and Contributions

Upon graduating from Jāmi‘ah Muḥammadiyyah in 1424 AH, his teacher Shaykh ‘Abd al-Ḥamīd al-Hazārwī, the director of the university, instructed him to join Jāmi‘ah Khayriyyah as-Salafiyyah in Bagh, Free Kashmir, as a teacher and muftī. He complied and served there for one year before returning to Multan at his father’s behest. He then joined Markaz Ibn al-Qāsim as a teacher of Prophetic ḥadīth. After three years, due to personal circumstances, he left the center and joined Jāmi‘ah Dār al-Ḥadīth al-Muḥammadiyyah in Multan, where he teaches:
* Ḥadīth and its sciences
* ‘Aqā’id (creed)
* Uṣūl al-Fiqh (principles of jurisprudence)
* Inheritance (mīrāth)
* And other disciplines.

After seven years, he established himself at the library affiliated with Markaz Ahl al-Ḥadīth, where he began authoring works and conducting teaching circles, continuing to teach and write to this day.

Authored Works

Shaykh Muḥammad Rafīq Tāhir has authored numerous scholarly treatises, including:
In Arabic:
* Al-Qawl ar-Rafī‘ fī Mas’alat at-Tasmī‘ (The Exalted Statement on the Issue of Recitation)
* Jalā’ al-‘Aynayn fī Mas’alat al-Ishārah bayna as-Sajdatayn (Clarifying the Eyes on the Issue of Pointing Between Prostrations)
* Sharḥ Sunan Abī Dāwūd (Commentary on Sunan Abū Dāwūd)
In Urdu:
* Al-Mawlid an-Nabawī Tārīkhan wa Shar‘an (The Prophetic Birth: Historically and Legally)
* Masā’il al-Aḍḥiyyah (Issues of Sacrifice)
* Tuḥfat al-Ikhwān fī ar-Radd ‘alā Bida‘ Sha‘bān (A Gift to the Brothers in Refuting the Innovations of Sha‘bān)
* Majmū‘at Rasā’il Ḥajjiyyat al-Ḥadīth (Collection of Treatises on the Authoritativeness of Ḥadīth)
* Ḍawābiṭ at-Takfīr al-Mu‘ayyan (Guidelines for Specific Excommunication)
* And other well-known books.
He also translated the booklet Tashīl al-Wuṣūl ilā Fahm ‘Ilm al-Uṣūl (Facilitating Access to Understanding the Science of Principles) into Urdu.


Current Role
He currently serves as the director of Markaz Ahl al-Ḥadīth and the monthly magazine Ahl al-Ḥadīth in Multan.

(As received from Ustadh Tahir Munir, Islamic University of Lahore.)

🔥Insurance: A Shar‘ī Perspective🔥 

💥 Proponents of insurance (bīmah or insurance) narrate its historical background as follows: In the year 1400 CE, a merchant in Italy lost his ship at sea, leaving him destitute. Other merchants collaborated and collected funds to help him regain his footing. Recognizing the potential for such incidents in the future, the merchants decided to contribute a fixed amount monthly or annually, as convenient, to create a fund to mitigate the losses from such accidents and risks. 

💥 This background clearly exemplifies the narrow-mindedness of non-Muslims! 

🌟 Islam, in contrast, has introduced a superior system for such contingencies, known as ṣadaqah (charity). 

🌙 The Messenger of Allah (peace be upon him) said: “A man afflicted by a calamity that wipes out his wealth is permitted to seek help until he achieves financial stability.” [Ṣaḥīḥ Muslim: 1044] 

💨 Allah, the Exalted, has designated such individuals as ghārimīn (those in debt) and entitled them to a share of zakāh funds. [Sūrat at-Tawbah: 60] 

🎯 Islam mandates that affluent Muslims set aside a specified portion of their wealth annually as zakāh (obligatory charity). 

🎯 Additionally, Muslims are encouraged to give voluntary charity (ṣadaqāt nafliyyah) beyond obligatory contributions (zakāh, ‘ushr, fitrānah, etc.) for the sake of Allah. 

🎯 Islam does not restrict charity to only those who contribute; rather, anyone who accepts Islam and becomes eligible for charity may rightfully receive it. 

💥 In contrast to Islam’s beautiful system of zakāh and charity, the insurance system is profoundly flawed and harmful. 

💨 Various insurance companies lure naive people with false promises and deceptive allurements, ensnaring them in their schemes. 

💨 Similarly, many “wise” leaders of large corporations fall prey to the persuasive tactics of these cunning entities and mandate insurance for all their employees. 

⭐ From a Shar‘ī perspective, insurance—whether cloaked under the appealing term takāful (mutual cooperation) as a pretext to deem it permissible—is a composite of several grave wrongs, foremost among them being ribā (usury), qimār (gambling), and gharar (deceptive uncertainty). 

☄ Whether it is life insurance, medical insurance, property insurance, or vehicle insurance, all forms of insurance contain these elements. 

☄ Moreover, insurance weakens the Muslim’s belief in divine predestination (‘aqīdah al-qadr). 

☄ It also disrupts the Islamic system of inheritance, as insurance payouts are distributed to designated nominees rather than rightful heirs according to Sharī‘ah. 

☀ The bonuses offered under insurance are a form of ribā (usury), and the gharar (deceptive uncertainty) inherent in it—since neither the policyholder knows how much they will pay nor the company knows what it will receive—is unequivocally forbidden. Similarly, the aḍrār (causing harm) in insurance is impermissible. 

🎯 If a person wishes to discontinue an insurance policy, the company often confiscates up to 40% of their contributions. 

🎯 In some cases, the insured individual’s own heirs may even conspire to kill them to quickly claim a large payout with minimal loss. 

🔥 Due to these grave violations, insurance is clearly forbidden (ḥarām) and impermissible from a Shar‘ī perspective. 

🍃 Therefore, never opt for insurance. If a company insists on insurance as a condition of employment, steer clear of it and seek Allah’s bounty elsewhere.

(Shaikh Muhammad Rafiq Tahir (Hafidhahullah), copied from his Telegram channel.)

Note:

Shaykh Yoosuf ash-Shubayli (may Allah preserve him) said:

If the law of the land in which a person lives requires him to have auto insurance, otherwise he is regarded as breaking the law, then it is permissible to take out insurance in this case, because there is a need that requires doing so.

But he must understand that if the law requires him to take out third-party insurance only, or a lower level than that, then it is not permissible for him to do more than that, because anything more than that is not dictated by need, and one of the established principles of sharee‘ah is that need should be properly estimated. End quote.

And Allah knows best.

(07/Jumada al-awwal/1437 , 16/February/2016, islamqa.info, #239647)

🔥Insurance: Islami Nuqta-e-Nazar se🔥

💥 Insurance (bīmah) ke himayati iski tareekhi pas-manzar yun bayan karte hain: 1400 Esvi mein Italy mein ek tajir ka jahaz samandar mein doob gaya, jis se woh ghareeb ho gaya. Doosre tajiron ne mil kar uski madad ke liye paisay jama kiye taake woh dobara apne pairon par khada ho sake. Mustaqbil mein aise waqiyat ke imkaan ko dekhte hue, tajiron ne faisla kiya ke woh har mahine ya saalana, apni sahoolat ke mutabiq, ek muqarrar raqam jama karte rahenge taake aise hadsat aur khatron se hone wale nuqsanat ko kam kiya ja sake.

💥 Yeh pas-manzar (context) ghair-muslimon ki tang-nazri ko saaf zahir karta hai!

🌟 Iske bar-aks, Islam ne aise halaat ke liye ek behtar nizam muta’arif karaya hai, jise sadaqah (khairat) kehte hain.

🌙 Allah ke Rasool (Salallahu Alaihi Wa Sallam) ne farmaya: “Jis shakhs ko aisi musibat pahunche jo uska maal khatam kar de, usay ijazat hai ke woh madad talab kare jab tak ke woh mali taur par mustahkam na ho jaye.” [Sahih Muslim: 1044]

💨 Allah Ta’ala ne aise afraad ko gharimeen (qarzdaar) qarar diya hai aur unhe zakat ke funds mein se hissa lene ka haqdar banaya hai. [Surah At-Tawbah: 60]

🎯 Islam hukm deta hai ke maaldar Musalman har saal apni daulat ka ek muqarrar hissa zakat (farz sadaqah) ke taur par nikalen.

🎯 Iske ilawa, Musalmanon ko farz atiyat (zakat, ushr, fitrana, wagaira) ke alawa Allah ki raza ke liye nafli sadaqat (ikhtiyari khairat) dene ki bhi targheeb di jati hai.

🎯 Islam sadaqah ko sirf un logon tak mehdood nahi karta jo khud atiya karte hain; balkay, jo bhi Islam qabool karta hai aur sadaqah ka mustahiq banta hai, woh haqeeqatan isay hasil kar sakta hai.

💥 Islam ke zakat aur sadaqah ke khoobsurat nizam ke bar-aks, insurance ka nizam nihayat nuqsan-deh aur kharab hai.

💨 Mukhtalif insurance companiyan masoom logon ko jhoote waadon aur fareb-deh lalach se phansati hain, aur unhe apni chaalon mein uljha leti hain.

💨 Isi tarah, badi companiyon ke kayi “aqalmand” rehnuma in chalaak idaron ki pur-asar hikmat-e-amli ka shikar ho jate hain aur apne sabhi mulazmeen ke liye insurance lazmi qarar de dete hain.

⭐ Shar’i nuqta-e-nazar se, insurance – chahe woh takāful (bahami ta’awun) ke pur-kashish naam ke parde mein ho, isay jaiz qarar dene ke bahane ke taur par – kayi bade gunahon ka majmooa hai, jin mein sab se ahem ribā (sood), qimār (jua), aur gharar (dhoka-deh ghair-yaqeeni) hain.

☄ Chahe woh life insurance ho, medical insurance ho, property insurance ho, ya vehicle insurance ho, insurance ki tamam aqsam mein yeh anasir shamil hote hain.

☄ Mazeed bar-aan, insurance Musalman ke taqdeer par yaqeen (‘aqīdah al-qadr) ko kamzor karta hai.

☄ Yeh Islami wirasat ke nizam ko bhi kharab karta hai, kyunke insurance ki adaigiyan naamzad afraad ko taqseem ki jati hain na ke Shar’i taur par haqdar warison ko.

☀ Insurance ke tehat diye jane wale bonus ribā (sood) ki ek qism hain, aur is mein maujood gharar (dhoka-deh ghair-yaqeeni) – kyunke na policyholder ko pata hota hai ke woh kitna ada karega aur na company ko pata hota hai ke usay kya milega – bilkul haram hai. Isi tarah, insurance mein aḍrār (nuqsan pahunchana) bhi na-jaiz hai.

🎯 Agar koi shakhs insurance policy band karna chahta hai, to company aksar uski di huwi raqam ka 40% tak zabt kar leti hai.

🎯 Kuch mamlaat mein, beema shuda shakhs ke apne waris bhi usay qatal karne ki sazish kar sakte hain taake kam nuqsan ke sath jald hi ek badi raqam hasil kar saken.

🔥 In sangin khilafarzion ki wajah se, insurance Shar’i nuqta-e-nazar se saaf taur par haram aur na-jaiz hai.

🍃 Lehaza, kabhi bhi insurance ka intikhab na karen. Agar koi company mulazmat ki shart ke taur par insurance par israr karti hai, to us se door rahen aur Allah ki fazilat kahin aur talash karen.

(Shaikh Muhammad Rafiq Tahir [Hafidhahullah] ke Telegram channel se liya gaya, aur English se Roman Urdu mein tarjuma kiya gaya.)

Note:

Shaykh Yoosuf ash-Shubayli (Hafidhahullah) ne farmaya:

“Agar jis mulk mein koi shakhs rehta hai, jahan ka qanoon usay gaadi ka insurance karwana lazmi qarar deta hai, warna usay qanoon todne wala samjha jata hai, to is soorat mein insurance karwana jaiz hai, kyunke yahan ek zaroorat hai jo aisa karne par majboor karti hai.

Lekin usay yeh samajhna chahiye ke agar qanoon sirf third-party insurance ya us se kam darje ka insurance karwane ka mutalba karta hai, to usay is se zyada karna jaiz nahi, kyunke is se zyada zaroorat ke tehat nahi aata- aur shariyat ka ek qayam shuda usool hai ke zaroorat ka sahih andaza lagaya jaye.”

(07/Jumada al-awwal/1437 , 16/February/2016, islamqa.info, #239647)

(Translated by Mohammed bin Thajammul Hussain Manna)

Source

The Sheikh Tahir ibn Ashur confronting The Tunisian President Habib Bourguiba, ‘Sadaqa Allah Wa Kadhaba Bourguiba’

In 1960, the Tunisian President, Habib Bourguiba, delivered a speech in which he criticized the obligation of fasting, considering that fasting in Ramadan hinders productivity and the progress of nations. In it, he called upon the Tunisian people to break their fast in Ramadan, saying: “Tunisia, an Islamic country, suffers from a degree of decline that brings it shame in the eyes of the world, and there is no way for it to remove this disgrace from its brow except through continuous, diligent work and fruitful, beneficial labor. Therefore, its struggle cannot be hindered or obstructed by the obligation of fasting. Fasting diminishes an individual’s capabilities and makes them unable to perform a duty that is not merely a personal duty, but a duty towards their nation and their religion.”

Bourguiba did not stop at that; rather, he put this into practice during Ramadan of the same year and drank a glass of juice in broad daylight (on live TV) during Ramadan to encourage the Tunisian people to break their fast. This was something that would have caused a great Fitnah (tribulation/discord) had Allah not destined Shaykh Muhammad At-Tahir ibn Ashur to confront this ignited Fitnah.

It is narrated that someone said to the Shaykh: “I do not understand your insistence, O esteemed Shaykh Muhammad. Your national role necessitates that you stand by our beloved President Bourguiba. Do you want to place yourself under suspicion and appear as if you are obstructing the march of production, development, and renaissance in Tunisia?”

The Shaykh’s answer was: “The role of the people of knowledge is to clarify the truth to the people and not to conceal it. And there are state-appointed Shaykhs who have agreed with the President, so what difference will my opinion make in this matter?

The persuader continued: “Your Eminence (you O Shaykh) are a symbol of Tunisia, nay, of the entire Islamic Ummah, and the impact of your words may perhaps exceed the impact of the words of the President himself.”

The Shaykh replied: “Very well, if that is the case, then there is no escape from performing my role and going out to the people. Perhaps Allah will expand my chest and untie the knot from my tongue so that they may understand my speech.”

The persuader said: “Excuse me, I did not understand.” The Shaykh responded: “Never mind. Tomorrow, everything will become clear to you, by the will of Allah.”

And on the following day, Shaykh Muhammad At-Tahir ibn Ashur went out to state his opinion on the matter (on public radio): “Praise be to Allah alone, and peace and blessings be upon the one after whom there is no prophet. As for what follows: O Muslims, know that breaking the fast during the daytime of Ramadan without a legitimate Shari’ah excuse is an act forbidden by Shari’ah, and that denying the obligation of fasting is tantamount to denying something necessarily known from the religion. Allah Ta’ala says: ‘O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous’ [Al-Baqarah 2:183]. Sadaqallah wa Kadhaba Bourquiba, Sadaqallah wa Kadhaba Bourquiba (He said three times ‘Allah spoke the truth and Bourquiba lied’.)”

So Bourguiba retracted what he had called for, and his call against the obligation of fasting collapsed. However, he retired Shaykh At-Tahir ibn Ashur from his position as Dean of the Zaytuna College of Shari’ah and Usul Ad-Din. Then, Bourguiba thereafter closed Zaytuna University, whose foundation was laid by the prominent Islamic leader Hassan ibn Nu’man in 79 AH.

Source: Transcribed and translated from this YouTube video.