10. Nikaah ki Ahmiayat-o-Zaroorat

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Nikaah ki Ahmiayat-o-Zaroorat

Khutba-e-Masnoona

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ اللَّهَ والْيَوْمَ الْآخِرَ وَذَكَرَ اللهَ كَثِيرًا (Al Ahzaab: 21)

وَقَالَ رَسُولُ اللهِ صلی اللہ علیہ وسلم: الدُّنْيَا مَتَاعٌ وَ خَيْرُ مَتَاعِ الدُّنْيَا الْمَرْأَةُ الصالحة (Muslim: 1467)

Aaj ka muzoo aap nay sun liya hai. Nikaah ki ahmiayat aur targheeb kay hawalay say jo kuch mein nay arz karna tha woh Mulana Dawood Saahb nay bayan kar diya, بحمداللہ.

Nikaah Arabi ka lafz hai jis kay maana hain “Zam hona” y’ani jud jana ya jod dena. Chunkeh nikaah kay amal say aik mard aur aik aurat jod diye jaatay hain aur aik ladi mein piroo diye jatay hain, Is liye is ko nikaah kaha jata hai. Is ka ham maana lafz zawaj hai. Zawaj ka madah zoj hai jis kay maana hain jodi. Chunkeh nikaah kay amal say aik jodi ban jati hai aur aik ladka aur ladki aapas mein mil jatay hain, Y’ani is milaap say aik jodi amal mein aati hai, Is liye isay zawaj kaha jata hai. Shariy’at mein nikaah aik aqad hai. Aik agreement hai jis ki sehat kay liye kuch sharaait hain aur is kay iniqaad kay liye kuch rukawaton ka door hona zaroori hai. Kuch sharaait hain jin par nikaah mun’aqid hota hai aur kuch rukawatein hain jin ki mujoodgi mein nikaah najaaiz hota hai. Sharaait kya hain? Do seeghay: Aik eejaab aur doosra qabool. Eejaab mein is baat ka izhaar hota hai keh ham nay falaan khatoon ko jo falaan ki beti hai aap kay nikaah mein diya, Kya aap ko qabool hai? Yeh eejaab hai. Aur ladkay ka aur ladki ka qabool karna. Ladki say bhi poocha jaye ga keh falaan ladka aap kay nikaah mein aaraha hai ya us say aap ka nikaah kiya ja raha hai, Aap ko qabool hai? Ladka aur ladki donon aik doosray ko qabool karein. Yeh Eejaab-o-Qabool zawjain aur tarfain ki Raza ki daeel hai. Is Raza kay baghair nikaah nahin hota. Sehat-e-Nikaah kay liye Eejaab-o-Qabool shart hai. Eejaab-o-Qabool koi bhi kara sakta hai. Zaroori nahin is kay liye kisi muhaddis ko takleef di jaye keh aap aakar Eejaab-o-Qabool karaaein. Aur phir aksar waqt zaya hota hai. Aik seegha hai keh aap ko qabool hai? Woh qabool kar lay, Yeh seegha koi bhi adaa kar sakta hai. Yeh Sehat-e-Nikaah kay liye shart hai. Doosri shart ladki ki taraf say wali ka hona. Is kay baghair nikaah nahin hota. Nabi علیہ السلام ka farmaan hai: لا نِكَاحَ إِلَّا بِوَلِی (Abu Dawood:2085, Tirmizi: 1101) “Wali kay baghair nikaah nahi hota.” Aur aik Hadees mein Irshad-e-Giraami hai: أَيُّمَا امْرَأَةِ نَّكَحَتْ نَفْسَهَا بِغَيْرِ إِذْنِ وَلِيهَا فَنِكَاحُهَا بَاطِلٌ ، بَاطِلٌ ، بَاطِلٌ Teen baar farmaya. Jo aurat apnay wali kay izan kay baghair nikaah karti hai us ka nikaah baatil hai. Us ka nikaah baatil hai. Us ka nikaah baatil hai. Haan nikaah kay tayyun mein aurat ka wali say ikhtilaaf ho sakta hai. Wali kahein nikaah karna chaah raha hai aur aurat ko woh napasand hai aur wali bazid hai to us ka hal bhi shariy’at nay paish kar diya. فَإِنِ اشْتَجَرُوا فَالسُّلْطَانُ وَلِيٌّ مَنْ لَّا وَلِيَّ لَه (Abu Dawood:2085, Tirmizi: 1101) Agar donon mein ikhtilaaf hai. Wali kahein nikaah karna chaah raha hai, Aurat raazi nahin ya aurat kahein nikaah karna chahti hai, Wali raazi nahin. yeh ikhtilaaf ho gaya. To is ikhtilaaf mein phir Sultan-e-Waqt ya qaazi waqt ya waqt ka haakim dakheel hoga. Woh donon ko talab karay ga aur donon ka mu’aqqif sunay ga. Agar ladki ka mu’aqqif durust hai, Jahan woh nikaah karna chaah rahi hai aur wali nahin maan raha to phir Sultan-e-Waqt wali ban kar us ka niknah kar day ga. Lekin wali kay baghair nikaah hota nahin hai. Yeh Fiqah-e-Hanfi ka woh inhiraf hai jo in Ahadees say khullam khula baghaawat hai. Hadeeseen bilkul sareeh hain. Koi pecheedgi nahin hai. Wali kay baghair nikaah nahin hota. Kya pecheedgi hai? Aur aap kahein: Ho jata hai to yeh baghaawat hai. Shariy’at say inhiraf hai. Kuch fuqaha nay kaha keh qiyaas kehta hai keh aurat apna nikaah kar sakti hai. Jab woh aqil hai, Baaligh hai, Jab woh saaray sauday kar sakti hai, Khareed sakti hai, Farookht kar sakti hai, Baday barday agreement kar sakti hai to yeh kiun nahin kar sakti? Duniya kay saaray saudon par nikaah ko bhi qiyaas karlo. To arz yeh hai keh qiyaas wahan durust hai jahan muqaabilay mein nas na ho. Yahan muqaabilay mein nas mujood hai. Nabi علیہ السلام ka farmaan hai: لَا نِكَاحَ إِلَّا بِوَلِی Lihaza aisa qiyaas baatil hai. Aur inhein fatwon nay aik bigaad peda kar rakha hai, Ladkiyan ghar say bhaagti hain. Ladkay bhaga kar lay jatay hain. Adaalaton mein jaa kar nikaah ho jata hai. Aik Fasaad-e-Kabeer hai. Aur yeh baat sun lijiye! Jab shariy’at say mahaaz aaraai hogi to us ka nateeja bigaad hai, Fasaad hai, Qatal-o-Ghaarat giri hai. Aur kabhi woh khair par khatam nahin hoga. Ameer Umar رَضِيَ اللهُ عَنْهُ farmaya kartay thay keh jo aurat wali kay baghair nikaah karti hai, Aur yeh fatwa Abu Huraira رَضِيَ اللهُ عَنْهُ ka bhi hai, Woh zaniya hai. Jo aurat wali kay baghair nikaah karti hai woh zaniya hai. Kitna bada hukum hai! To yeh in fatwon ka nateeja hai. Warna Shariy’at-e-Mutahhara, Pakeeza bilkul saaf ailaan kar rahi hai keh wali kay baghair nikaah nahin hota. To yeh bhi Sehat-e-Nikaah kay liye shart hai.

Teesri shart kam az kam do gawahon ka hona. Nabi (صلی اللہ علیہ وسلم) ki Hadees hai: لَا نِكَاحَ إِلَّا بِوَلِيٍّ وَشَاهِدَيْ عَدْلٍ (Al Musannaf Li Abd-e-Al Razzaq: 1043, Wa Sahih-ul-Jaame: 7558) Wali kay baghair aur do adil gawahon kay baghair nikaah nahin hota. Y’ani kam az kam do gawaah hon aur woh adil hon. Jo gawaahi kay taqazon ko poora karnay walay hon. Aagay chal kar agar koi naza’a khada hota hai, Koi ikhtilaaf roonuma hota hai to woh gawaahi day sakein aur un ki gawahi mu’atabar ho. Un ki gawaahi Qabil-e-Qabool ho. Yeh nikaah kay gawaah hain. Chouthi shart, Ladkay ki taraf say haq meher ka tayyun. Is par ham aagay baat karein gay.

Kuch mawaane hain, Kuch rukawatein hain. Agar woh mujood hon to nikaah durust nahin hai. Jesay aisi ladki say nikaah karna jo aap ki muharram hai. Us say nikaah durust nahin hai. Mahramiyat nikaah kay liye rukawat hai. Aur mahramiyat teen tareeqon say saabit hoti hai:

Nasab say. Aap ki nisbi sagi behan, Aap ki walida yeh nisbi mahramiyat hai.

Mahramiyat saabit hoti hai musaharat say. Aap kisi kay damaad ban gaye, Ab aap ki biwi ki behan aap kay liye Haraam hai. Biwi ki khaala aap kay liye Haraam hai. Biwi ki phoophi aap kay liye Haraam hai.Biwi ki maa aap kay liye Haraam hai. Is say pehlay Halaal thi magar is musaharat say yeh rishtay Haraam ho gaye.

3: Hurmat saabit hoti hai razaat say. Kisi khatoon nay kisi bachay ko doodh pila diya. Nabi(صلی اللہ علیہ وسلم) ki Hadees hai keh يَحْرُمُ مِنَ الرَّضَاعَةِ مَا يَحْرُمُ مِنَ النَّسَبِ (Bukhari: 2645) Keh nasb say jo huramatein saabit hoti hain wahi razaat say bhi saabit ho jati hain. To yeh mahramiyat rukawat hai nikaah say.

Kuch rukawatein waqti hoti hain. Un ka talluq waqt say hota hai. Jesay aik aurat Hajj karnay gai, Umra karnay gai aur woh ahraam baandhay huway hai, Us ko aap nikaah ka paigham dein ya us say aap shaadi karna chahein, Yeh jaaiz nahin. Jab tak woh Haalat-e-Ahraam mein hai us waqt tak na us say mangni jaaiz hai, Na nikaah ka paigham jaaiz hai, Na shaadi karna jaaiz hai. Kuch log daleel paish kartay hain keh Nabi علیہ السلام nay Maimoona رضي الله عنها say Bahalat-e-Ahraam nikaah kiya tha. Yeh Abdullah Bin Abbas رَضِيَ اللهُ عَنْهُ ki riwayat hai keh Nabi علیہ السلام nay Maimoona رضي الله عنها say Bahalat-e-Ahraam nikaah kiya tha. Woh riwayat sahih hai. (Bukhari: 1837) Magar is kay muqaabilay mein khud Maimoona رضي الله عنها ki riwayat hai keh Nabi علیہ السلام nay mujh say nikaah kiya aur ham donon ahraam say Halaal ho chukay thay. (Muslim: 1411) Ahraam say nikal chukay thay aur Halaal ho chukay thay. Donon riwayatein sanda sahih hain. Aur yahan tarjeeh ka qanoon laago hoga keh jab do riwayatein hon, Donon mut’aariz hon aur donon ki isnadi quwwat barabar ho, Agar tarjeeh ka koi imkaan ban jaye to tarjeeh ka raasta ikhtiyar kiya ja sakta hai jo yahan mujood hai. Ibn-e-Abbas رَضِيَ اللهُ عَنْهُ kehtay hain keh yeh nikaah Bahalat-e-Ahraam huwa, Maimoonah رضي الله عنها ka kehna hai keh Bahalat-e-Halaal huwa. Ab yahan tarjeeh ka aik qareena yeh mujood hai keh Saahb-e-Qissa khud Maimoona رضي الله عنها hain jin say nikaah huwa aur waqiya mein jo Saahib-e-Qissa hai us ka qaul zayada mu’atabar hai jis kay saath waqiya paish aaya jo is waqiye ka hissa hai. Us ki shahadat zayada mu’atabar hogi. Aur phir Maimoona رضي الله عنها ki yeh Hadees aur un ki yeh khabar Nabi علیہ السلام ki aam Ahadees kay mutabiq hai jis mein aap nay irshad farmaya keh لَا يَنكِحُ الْمُحْرِمُ وَلَا يُنْكِحُ (Muslim: 1409) Muhrim na apna nikaah kar sakta hai, Aur na woh nikaah kara sakta hai.In Ahadees kay mutabiq Sayyidah Maimoona رضي الله عنها ki Hadees ko tarjeeh haasil ho jati hai. To kuch rukawatein hain jin ka talluq zamanay say hota hai. Jesay aik aurat ka shohar fout ho jaye. Us ki iddat chaar maah das din hai. Is iddat kay dauran mein us say shaadi karna najaaiz hai hatta keh shaadi ka paigham bhi nahin day sakta. Mangni aur nikaah donon najaaiz hain. To yeh bhi aik waqti rukawat hai. To aisi rukawatein na hon to phir yeh Aqad-e-Nikaah durust aur sahih hai. Shariy’at nay nikaah ki khoob targheeb di hai. Hadees aap nay sun li, Paighambar (صلی اللہ علیہ وسلم) ka farmaan hai: يَا مَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيَتَزَوَّج (Bukhari: 5565) Aey naujawano ki jamaa’at! Tum mein say jo nikaah ki taaqat rakhta ho, Yeh taaqat maali bhi hai aur badni bhi hai, Woh nikaah kar lay. Is kay do faaidahy hain:

Nigahein neechay hoti hain sharamgaah mahfooz hoti hai. Y:ani shariy’at nay mahaz aik haq meher par aur Eejaab-o-Qabool par aik aurat aap kay liye Halaal kardi taakeh yeh do faaidahy haasil ho jayein. Nigahon ka neecha hona aur sharamgah ka mahfooz hona. Agar shariy’at kay is faaidahy, Is tuhfay aur inaam kay bawujood kisi ki nigah neechi nahin hoti aur kisi ki sharamgah mahfooz nahin hoti, Woh intehai mujrim hai, Shariy’at ka baaghi hai. Is par shariy’at bohat hi ghazabnaak hai. Shariy’at chahti hai keh us ko bhayanak saza di jaye. Usay zameen mein gadh diya jaye aur jism par us waqt tak pathar maaray jayein jab tak us ki mout na ho jaye. Aur pathar bhi is tarah maaro keh tumharay dil mein koi raham ka jazba na ho. Shadeed ghussa ho. Zordaar tareeqay say usay maaro. Us waqt tak maartay raho jab tak us ki mout waaqe na ho jaye. Is say aap andaza kar lein keh yeh amal kitna bhayanak hai. Sahih Bukhari mein Samurah Bin Jundub رَضِيَ اللهُ عَنْهُ ki riwayat say Nabi علیہ السلام ki Hadees hai: Aik taweel khawab dekha. Us khawab mein aik manzar yeh bhi dekha keh aik bartan tha daig ki maanid jis ka pait bada tha aur mun bilkul tang tha. Us bartan mein mard aur aurtein ikatthay hain aur un ko azaab diya ja raha hai. aag kay sholay us bartan kay andar un ko jala rahay hain. Un ko azaab aur takleef day rahay hain aur un ki chekhein goonj rahi hain. Khaas taur par us azaab ka nishana un ki sharamgaahein bani huwi hain aur un ki chekhein buland ho rahi hain. Allah kay piyaaray paighambar (صلی اللہ علیہ وسلم) wahan ruk gaye aur Jibreel Ameen علیہ السلام say poocha: من هؤلاء Yeh kon log hain? Jibreel Ameen nay farmaya: فَهُمُ الزَّنَاةُ وَالزَّوَانِي (Bukhari: 7047) Yeh is ummat kay zaani mard aur zaani aurtein hain. Yeh log jo bhi hain in ka yeh azaab Qayaamat tak qaim rahay ga. Qayaamat sadiyon baad qaim hogi, Sadiyon unhein yeh azaab jhelna paday ga. Yeh shadeed tareen azaab hai. Intehai bhayaanak yeh amal hai. Shariy’at nay aap ko aik tuhfa diya hai, Is tuhfay ka husool koi mushkil nahin hai.

Eejaab-o- Qabool aur haq meher jitni aap ki taaqat hai. Jab aik mutabadil mujood hai, Is kay baad phir is mujrimana amal ka irtikaab karay to kitni badi yeh wehshat hai. Aur kitna yeh bhayaanak amal hai. Is par duniya ki saza kya hai? Rajam. Aur marnay kay baad kya saza hai agar Allah nay tauba qabool na ki to marnay kay baad qabar mein us ko woh bartan wala azaab milta rahay ga. Us ka pait wasee hai kiunkeh aisay logon ki tadaad zayada hogi. Aur us ka mun tang hai taakeh us bartan say nikal na sakein. Us mein ghaday rahen, Mujood rahen, Phansay rahen. Aur us say kabhi nikal na sakein. Aur phir aakhirat ka azaab intehai bhayaanak, Shadeed aur karbanaak hoga. To shariy’at ki yeh targheeb hai, Nikaah karo. Nabi علیہ السلام ka farmaan hai: النِّكَاحُ مِنْ سُنَّتِي (Ibn-e-Maajah: 1846) Nikaah meri sunnat hai. Meray tareeqay mein nikaah shaamil hai. حُببَ إِلَيَّ مِنَ الدُّنْيَا النِّسَاء وَالطَّيب (Sunan Al Nasaai: 3391) Duniya ki do hi cheezein mujhay mahboob hain: Aik aurtein aur doosri khushboo. Mujhay khushboo say mahabbat hai aur mujhay biwi say mahabbat hai. Farmaan: خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ وَ أَنَا خَيْرُكُمْ لِأَهْلِي (Tirmizi: 3895) Tum sab mein say behtareen woh hai jo apni biwi kay liye behtareen hai. Jis shakhs ki neki, Behtari aur taqwa ki gawaahi us ki biwi deti hai woh behtareen hai. Baqi log agar gawaahi detay hain to woh paarsaai kay roop mein aap ko bahir dekh rahay hain. Bahir paarsa banna aap ki majboori hai. Asal paarsa kon hai? Jo ghar mein bhi paarsa ho. Biwi gawaahi day keh waaqe ghar mein muttaqi aur parhaizgaar hai. Jis tarah Umm-ul-Momineen Ayesha رضي الله عنها say kisi nay poocha: كَيْفَ كَانَ خُلُقُ رَسُولِ اللهِ Allah kay paighambar kay akhlaq kesay hain? Y’ani saail nay Allah kay paighambar ki biwi ka intikhab kiya is sawal kay liye taakeh ghar ki gawaahi milay. Kya jawab mila? فان خُلُقَ نَبِيِّ اللَّهِ صلی اللہ علیہ وسلم كَانَ الْقُرْآنَ (Muslim: 746) Allah kay paighambar ka akhlaq poora Qur’an hai. Poora Qur’an aap ka akhlaq hai, Y’ani Qur’an kitabi shakal mein hai. Agar Qur’an insaani shakal mein hota to Muhammad hota. (صلی اللہ علیہ وسلم) Yeh ghar ki gawaahi hai. Farmaya وَ أَنَا خَيْرُكُمْ لِأَهْلِي Mein apni biwiyon kay liye sab say behtareen hoon. Yeh gawaahi sab say mu’atabar. To yeh shariy’at ki targheeb hai. Nikaah meri sunnat hai. Allah kay paighambar ki sunnat say mahabbat karnay walo! Nikaah mein jaldi karo. Yeh shariy’at ki khuwaish bhi hai aur targheeb bhi. Nabi علیہ السلام ki Hadees hai: فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي (Bukhari: 5063) Jo meri sunnat say aeraaz karay ga, Woh ham mein say nahin hai. Aur aap nay yeh baat kab kahi thi? Jab aik shakhs nay apnay z’uam mein intehai taqwa, Apnay faham mein taqwa par qaim ho kar yeh kaha tha: اعتزل النِّسَاء Mein aurton say alag rahoon ga, Shaadi nahin karoon ga. Ghar baar ki jhameelon mein padoon ga hi nahin. Shaadi nahin karoon ga. Masjid mein saara waqt guzaar doon ga. Aap nay farmaya keh tum mera tareeqa nahin jaantay? وَ أَتَزَوَّجُ النِّسَاء Mein nay aurton say shaadi ki huwi hai. Mein nay nikaah kiya huwa hai. Aur tum kehtay ho mein nikaah nahi karoon ga. فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي Jo shakhs meray tareeqay say airaaz karay ga, Bay raghbati karay ga woh ham mein say nahin hai. Hamaray Deen say kharij hai, Ummat say kharij hai. Hamaray tareeqay say bahir hai. To kitni badi wayeed hai. Nabi (صلی اللہ علیہ وسلم) ki Hadees hai, Abdullah Bin Amar Bin Aas ki riwayat say keh الدنیا متاع duniya saari aik samaan hai. Balkeh dhokay ka samaan hai jesa keh Qur’an kehta hai. وخَيْرُ مَتَاعِ الدُّنْيَا Is duniya kay Saaz-o-Samaan mein agar koi samaan behtar ho sakta hai to woh kya hai? الْمَرْأَةُ الصَّالِحَةُ (Muslim: 1467) Woh neek biwi hai. Yeh saara samaan dhokay ka hai. Aur agar koi samaan behtar ho sakta hai woh neek biwi hai. Nabi علیہ السلام nay aik Hadees mein aik shakhs ki sa’aadat kay liye teen cheezon ka zikar hai keh teen cheezein kisi insaan ko muyassar hon to yeh us ki sa’aadat ki daleel hogi: 1. Neek biwi ka mil jana. 2. Ghar kushadah hona. 3. Sawari achi hona. (Musnad-e-Ahmad: 3/408)

Yeh teen cheezein muyassar hain to woh shakhs intehai Sa’eed hai. Aur neek bakht hai. Nikaah kay baday faaidahy hain.

Allah kay amar ki itaa’at. 2. Allah kay paighambar ki sunnat ka ittibaa.

Nazron ki hifazat. 4. Sharamgah ki hifazat.

Nikaah kay amal say aulaad ka peda hona jo Ummat-e-Muhammdiya mein izaafay ki daleel hai. Nabi علیہ السلام ka farmaan hai: تَزَوَّجُوا الْوَدُودَ الولود (Abu Dawood: 2050) keh nikaah karo aisi aurton say jo mahabbat karni wali hon aur bachay peda karnay wali hon. Yeh kesay maloom hoga? Yeh us aurat kay khaandan ko dekh kar pata chalay ga, Us ki walida hai, Us ki behnein hain. Yeh sab aulaad wali hain to maana yeh bhi aulaad wali hogi, Y’ani is qareenay say aap andaza kar saktay hain. To mein samajhta hoon keh saleh aulaad hi nikaah ka aisa faaidah hai keh koi faaidah is ka muqaabila nahin kar sakta. Rasoolullah (صلی اللہ علیہ وسلم) nay saleh aulaad ko Sadqa-e-Jariya kaha hai. Nabi (صلی اللہ علیہ وسلم) ki Hadees hai keh kuch log aisay hain jo mar jatay hain, Qabar mein pohanch jaatay hain, Naam-o-Nishaan mit chuka hota hai. Magar qabar kay andar un ka sawab un ko milta rehta hai. سَبْعٌ يَجْرِي لِلْعَبْدِ أَجْرُهُنَّ وَهُوَ فِي قَبْرِهِ بَعْدَ مَوْتِهِ Saat qisim kay afraad aisay hain keh apni qabron mein pohanch jatay hain aur un ka sawab un ko milta rehta hai. Un mein say aik shakhs kon hai? تَرَكَ وَلَدًا يَسْتَغْفِرُ لَهُ (Sahih Al Targheeb wal Tarheeb Lil Albani: 73) Jo apnay peechay neek aulaad chod jaye jo us kay liye Istighfar karay. Neek aulaad ka aik aik amal Sadqa-e-Jaria hai. Un ki duaaein maa baap kay haq mein qabool hoti hain. Kitna bada faaidah hai yeh. Jab insaan marta hai to us kay Amal-e-Saleh khatam ho jatay hain, Lekin yeh aik tareeqa aisa hai keh us ka sawab jaari hai, Qaim hai aur kabhi khatam na honay wala hai. Agar woh neek aulaad apni neki ka faaidah aagay pohamcha rahi hai to woh bhi Sadqa-e-Jariya ban jaye ga. Yeh silsila Qayaamat tak taul pakad sakta hai. Kitna bada faaidah hai? Aur phir aik aur faaidah is neek aulaad ka keh yeh neek aulaad Qayaamat kay din maa baap kay liye sifarish karnay wali ban sakti hai. Nabi علیہ السلام ki Hadees hai: Woh bachay jo fout ho jatay hain Allah Ta’ala un ko Qayaamat kay roz jannat mein daakhilay ka hukum day day ga. Woh jannat ki taraf ja rahay hain khushi khushi. Magar darwazay par pohanch kar khaday ho jayein gay. Bhai kiun ruk gaye? Daakhil ho jaaw. Ya Allah! Nahin, hamari mout par hamaray maa baap nay kitna sabar kiya hoga, Ham nay apni is mout kay zariy’e apnay maa baap ko kitna sadma diya hai. Un kay baghair kesay jayein? Hamaray maa baap saath jayein gay to ham jannat mein jayein gay, Us mein daakhil hon gay, Warna nahin jayein gay, (Muslim: 2635) Y’ani zurriyat ka faaidah. Yeh aik shafaa’at ka tareeqa hai. Allah qabool karay ga. Jannatiyon ki khuwaish Allah Ta’ala poori karay ga, Chunacha un kay maa baap haazir kiye jayein gay aur un kay saath un ko jannat mein daakhil kar diya jaye ga. Yeh faaidahy hain nikaah kay.

Nasal ki hifazat aur muashra taqwa aur taharat ki bunyaadon par qaim hota hai. Yeh sab nikaah kay faaidahy hain. Shariy’at ka yeh amal badi khoobiyon par qaim hai. Aur bohat zayada is mein barkaat hain. Aur bohat zayada ummat ki bhalaiyan hain jo is nikaah kay amal say haasil hoti hain. Yeh to thi nikaah ki targheeb jis kay mutalliq kuch nusoos ham nay aap kay saamnay rakhen. Aur nikaah mein jaldi karni chahiye.

Kuch woh ghalatiyan jo nikaah kay talluq say hamaray muashray mein raaij hain, Jo meray zehen mein haazir hain un ki nishandhi kar detay hain. Aik ghalti aik shakhs ki taraf say kab namoodaar hoti hai jab apnay nikaah kay liye woh kisi hirs ka shikaar ho jaye keh mera nikaah aisay ghar mein ho jo maldaar ho taakeh mujhay maali istahkaam mil jaye. Yeh laalach hai jis ki woh talaash mein rehta hai. Aisay ghar mein agar shaadi ho jaye to yeh shariyat kay maqasid kay khilaaf nahin hai lekin sirf maal hi ko Matmah-e-Nazar bana lena aur is intizaar mein bethay rehna, Yeh aik bada bigaad hai. Nabi (صلی اللہ علیہ وسلم) ka irshad tarfain kay liye hai, Ladkay kay liye bhi aur ladki kay warison kay liye bhi keh woh Deen daari ko tarjeeh dein, Chunacha biwi kay intikhab kay liye har ladkay ki khuwaish Deendaari ho. Har ladki kay warison ki khuwaish Deendaari honi chahiye. Isay tarjeeh di jaye. Nabi (صلی اللہ علیہ وسلم) ki Hadees hai keh تُنْكَحُ الْمَرْأَةُ الأَرْبَعِ Aurat say nikaah kiya jata hai Chaar asbaab ki bana par لمَالِهَا وَلِحَسَبِهَا وَلِجَمَالِهَا وَلِدِينِهَا Us kay maal ko dekh kar, Us kay khaandan ko dekh kar, Us ki khubsoorti ko dekh kar. Yeh teenon cheezein koi shara’i maqasid kay manafi nahin hain. Khubsoorat aurat agar muyassar aati hai, Zaroor qabool karein. Maal daar zaroor qabool karein, Khaandani wajahat zaroor qabool karein, Lekin paighambar علیہ السلام ka farmaan hai: فاظفر بذاتِ الدین (Bukhari: 5090) Baqi cheezein hon ya na hon tum Deendaar ko tarjeeh do. Deendaari ka yeh tasawwur agar na ho to yeh aik naujawan ki ghalti hai. Tum Deendaar ko tarjeeh do. Aur agar Deendaar ko tarjeeh do gay to Allah Rab-ul-Izzat us saleha khatoon ki barkat say tumhein khushaal karday ga: وَمَنْ يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا (Al Talaaq: 4) Jo Allah ka taqwa ikhtiyar karay ga, Taqwa ki bunyadon ko tarjeeh day ga Allah Ta’ala us kay saaray kaam asaan kar day ga. وَمَنْ يَتَّقِ اللهَ يَجْعَلْ لَهُ مَخْرَجًا وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ (Al Talaaq: 3)

Jo taqwa ki bunyadon ko tarjeeh day ga Allah Ta’ala us ki pareshaniyon ko door karay ga, Us ko mushkilaat say nikalnay ka raasta muhayya karay ga aur aisay maqaam say rozi day ga jahan say us ka Wahm-o-Gumaan bhi na hoga. Aur yahi farmaan, Yahi hukum ladki kay sar paraston, Us kay warison ko hai: إِذَا جَاءَكُمْ Aur aik riwayat mein hai: إِذا خَطَبَ إِلَيْكُمْ مِّنْ تَرْضَوْنَ دِينَهُ وَخُلُقَهُ فَزَوجُوهُ إِلَّا تَفْعَلُوا تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادُ عَرِيض (Tirmizi: 1084) Jab tumhari beti kay liye nikaah ka paigham aisay saleh mard ki taraf say aa jaye jis ka akhlaq bhi acha ho aur Deen bhi acha ho. Yeh do cheezein hain. Akhlaq pasandeeda ho aur Deen bhi pasandeeda ho to us say nikaah kardo, Inkaar na karo. Qabool karlo us ko. Agar qabool nahin karo gay to bada fitnah ho sakta hai. Lamba chauda fasaad ho sakta hai jis ka tum tasawwur nahin kar saktay. Tumhari Izzatein aur tumhari wajahat khaak mein mil sakti hai. Tum zamanay mein mun dikhaanay kay qabil nahin raho gay. Yeh paighambar علیہ السلام kay farameen hain. To ladki ya ladkay kay intikhab mein aik ghalti hai. Hamari nazar maal ki taraf hai, Khaandan ki taraf hai. Deen ki taraf nahin hai. Aur yeh jo khaandan ka aik label lag chuka hai keh hamari beti ki shaadi khaandan mein hogi, Khaandan say bahir nahin hogi. Yeh bhi aik bigaad hai. Is mein Aksar-o- Beshtar illa mashaallah Deendaari ko nahin dekha jata. Bas khaandan ko dekha jata hai. Deendaari Paish-e-Nazar nahin hoti. Bas bachi kay liye rishtay ki talaash hai aur khaandan say bahir karna nahin. Aur khaandan mein koi Deendaar rishta hai hi nahin. To ba’az auqaat aik saleh beti ko kisi lafangay kay saath baandh diya jata hai. Yeh khaandan ka to hai na. Halaankeh Deen mein hamsari hai, Yeh barabari aur hamsari khaandani a’itbaar say nahin hai, Baradri kay a’itbaar say nahin hai, Maal kay a’itbaar say nahin hai balkeh yeh hamsari aur yeh barabari Deen ki bina par hai, Sirf Deen ki bina par. الطيبتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبْتِ Neek aurtein neek mardon kay liye hain aur neek mard neek aurton kay liye hain. الْخَبِيثَتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَتِ (Al Noor: 26) Dekhein biraadri kay bunyaad par kai aisi misaalein mujood hain keh pakeeza khawateen ko ganday mardon kay saath baandh diya jata hai keh biraadri ka masla hai. Fatima Bint-e-Qais ko apnay shohar say talaq mil gai. Abu Amar Bin Hafs رَضِيَ اللهُ عَنْهُ un kay shohar thay. Un say mutallaqa ho gain. Badi khubsoorat khatoon theen. Aur badi Sahib-e-Farasat theen. Badi Zaheen-o-Fateen aur aqalmand theen. Un ki neki, taqwa aur farasat m’aroof thi. Aik hawala us ka yeh bhi hai keh Ameer Umar رَضِيَ اللهُ عَنْهُ ki shahadat kay baad, Ameer Umar رَضِيَ اللهُ عَنْهُ nay aik shaura muqarrar ki thi keh khalifa ka chunaaw us shaura mein say hoga. Yeh shaura bethy gi. Is shaura ka ijlaas Fatima Bint-Qais رضي الله عنها kay ghar mein huwa tha, Y’ani is ijlaas kay liye aik pakeeza markaz ka tayyun kiya gaya aur woh Fatima Bint-e-Qais رضي الله عنها ka ghar tha. Yeh Nabi علیہ السلام kay paas aai aur kaha: Ya Rasoolullah! Mein mutallaqa hon aur shaadi karna chahti hon. Do paigham aaye hain. Aap bataiye mein kisay qabool karoon? Rasoolullah (صلی اللہ علیہ وسلم) nay farmaya: أَمَّا أَبُوجَهُم فَلَا يَضَعُ عَصَاهُ عَنْ عَاتِقِهِ Jahan tak Abu Jaham ka maamla hai woh to hamesha apna asaa, Apna kooda aur apna danda apnay kandhay par rakhta hai, Y’ani biwiyon ko maarta hai. Yeh us mein aik aib hai. وَأَمَّا مُعَاوِيَةُ فَصُعْلُوكَ لَا مَالَ لَهُ Aur M’uawiya faqeer hai us kay paas maal nahin hai. Us kay paas maal ki wus’at nahin hai, Y’ani jo aib Allah kay paighambar pahchantay thay woh bayan kar diya. Aur saath hi aap nay hukum diya keh انکحي أَسَامَةَ بْنَ زَيْدِ Tum Zaid kay betay Usama say nikaah karlo. (Muslim: 1084) Dekho koi biraadri ka tasawwur hai? Fatima Bint-e-Qais Quraishi khatoon hai aur biraadri poori kaainaat mein oonchi biraadri hai. Poori kaainaat mein sab say oonchi biraadri Quraish hai. Aur yeh Qarshiya hai. Aur Usama ghulaam hai. Balkeh ghulaam ka beta bhi hai. Usama Bin Zaid رَضِيَ اللهُ عَنْهُ. Zaid رَضِيَ اللهُ عَنْهُ bhi ghulaam thay aur Usama رَضِيَ اللهُ عَنْهُ bhi ghulaam, Y’ani Quraishi khaandan ki khatoon ko Nabi علیہ السلام nay Usama رَضِيَ اللهُ عَنْهُ kay nikaah mein day diya. Is ka maana yeh biraadri ka jo but ham nay khada kiya huwa hai. Aur ba’az auqaat yeh baday bigaad ka baa’is ban jata hai, Yeh bada khatarnaak hai. Is say guraiz karna chahiye. Acha Nabi علیہ السلام nay jo do rishtay aaye thay, Donon sahaba thay aur sahaba saaray adil hain, Muttaqi hain, Parhaizgaar hain. Magar un kay do aib Allah kay paighambar nay bayan kiye, Halaankeh Deendaari to mujood hai. Phir un kay yeh aib bayan kiun kiye? Keh aik faqeer hai aur aik mutashddid. Yeh aib kiun zikar kiye? Aib zikar karnay chahiye. Aur agar koi teesra munaasib Deendaar rishta mujood hai to usay paish kiya ja sakta hai. Yahan to rishtay bilkul mafqood hotay hain, Aur rishta hai hi nahin koi, To yahan Deendaari to mujood hai, Phir kisi aur taraf na jaya jata, Lekin yahan to aik say aik rishta badh kar mujood hai. Allah kay paighambar kay ashaab mutawatir hain. aur Allah kay paighambar nay Fatima Bint-e-Qais رضي الله عنها kay liye, Apni biraadri ki khatoon kay liye apnay ghulaam Usama رَضِيَ اللهُ عَنْهُ ka intikhab kiya. Aur Usama رَضِيَ اللهُ عَنْهُ Deendaar thay. Muttaqi aur parhaizgaar thay. Faham-o-Farasat mein intehai aala. aur Usama رَضِيَ اللهُ عَنْهُ ki Deendaari ki, Usama ki Faham-o-Farasat ki sab say badi gawaahi yeh hai keh solaah satrah saal kay kam Umar honay kay bawujood Nabi (صلی اللہ علیہ وسلم) nay apnay intiqaal say qabal aik lashkar tashkeel diya tha, Us lashkar mein fouji Abu Bakar Sidduiq bhi thay, Umar Bin Khattaab bhi thay, Baday baday sahaba thay, Gernal thay aur aap nay Ameer kis ko banaya? Usama Bin Zaid رَضِيَ اللهُ عَنْهُ ko. Yeh un ki farasat ki daleel nahin hai! Un kay faham aur aqal ki daleel nahin hai! Umar bhi chotti hai. Aur mein kehta hoon keh yeh saara kamaal kahan loutta hai? Yeh kamaal Allah ki taufeeq say Allah kay paighambar ki tarbiyat ka hai keh is tarbiyat mein ghulaam bhi itna Urooj aur kamaal haasil kar leta hai keh us lashkar ka Ameer bana diya gaya jis lashkar mein Kibaar sahaba aik fouji kay taur par rawana honay thay. Yeh Faham-o-Farasat Allah kay paighambar ki tarbiyat ka hissa hai. Jis tarbiyat nay aik ghulaam ko yeh maqaam day diya, Us tarbiyat nay Abu Bakar Sidduiq رَضِيَ اللهُ عَنْهُ ko kya maqaam diya hoga! Umar Bin Khattaab رَضِيَ اللهُ عَنْهُ ko kya maqaam diya hoga! To yeh piyaaray paighambar ki tarbiyat kay asaar hain. Yeh tarbiyat kay asaar hain. Yeh jo biraadri ka bandhan hai yeh koi aisa bandhan nahin hai jis ki Shariy’at hosla afzaai karti ho aur khaas taur par in halaat mein. Agar biraadri mein maqool Deendaar rishta mujood hai to zaroor kijiye. Dekha bhaala, Lekin agar aisa nahin hai to phir kya majboori hai, Jis bachi ki aap nay tarbiyat ki, Kifalat ki, Us kay naaz nahkray uthaye, Usay jaantay boojhtay aik badqamash mard kay saath baandh do jis kay paas taqwa hai na Deen, Bas aik hi husan aap ko nazar aaya keh apni biraadri ka hai. Chunkeh ham aik aisay idaaray mein hain jahan rozana fatway aatay hain aur beshtar fatway talaq par mushtamil hotay hain. Aur beshtar talaaqein inhein ranjashon ki bina par hoti hain. Agar in umoor ka khayaal nikaah kay waqt kar liya jaye to aisi naubatein na aayein, Lekin jahan Deendari mein hamsari nahin hoti wahan yeh pareshaniyan hongi. To hamsari ka talluq Deen say hai na keh maal, Khaandan aur biraadri say. Hamsari ka talluq Deendaari keh saath hai, Lihaza apni pakeeza aur saliha bachi kay liye salih aur pakeeza mard ko dekho. Khabees mard ko na dekho. Baqi sab kuch ho, Maal hai, Biraadri ka hai, Acha kaaroobaar hai, Factoriyan hain magar woh khabees hai, Namaz nahin padhta, Is say badi khabasat kya hogi keh bay bamaz hai. Ba’az Ulama-e-Hanabila ka fatwa hai keh bay namaz say nikaah hi nahin hota. Woh nikaah durust hi nahin. To is fatway say ikhtilaaf ho sakta hai, Lekin yeh kahan ka insaaf hai keh jis bachi ki aap nay tarbiyat ki, Us ko aap Deen dihaday jaantay boojhtay kisi khabees mard kay supard kar dein. Is aik hujjat ki bina par keh biraadri ka hai. Is say kai bigaad khaday hotay hain. Aur kai qabahatein is say peda hoti hain jis ka aap tasawwur nahin kar saktay thay. Yeh bhi nikaah mein aik bigaad hai. Aik ghalat rawish hai jis ka ham shikaar ho chukay hain. Aur aisay umoor jo nikaah ko late karnay ka baa’is hon, Un umoor ki qat’an hosla afzaai durust nahin. Un mein say aik marz yeh bhi hai keh biraadri mein rishta nahin mil raha hai. Bachi ki Umar ghar bethay bethay badhti jarahi hai. Kitnay is kay mafaasid qaim ho saktay hain! Aur un mein say aik sabab yeh bhi hai keh aap bachi ko taleem dilwa rahay hain, Aala taleem keh yeh university mein jaye, P. H. D karay, Falaan aur falaan deegriyan haasil karay. Is ki kya zaroorat hai? Ab woh P.H.D to ho gai, Ab is ka jod chahiye. Bacha bhi P.H.D ho. Aur woh kahan say dhoond kar laawgay? To yeh aala taleem qat’an shara’i maqasid ko poora nahin karti. Deendaari mein bhi, Deen mein bhi wajibi taleem kaafi hai. Aik bachi apnay Arkaan-e-Islam ko pehchan lay. Apnay aqeeday ko pehchan lay. Paanch Arkaan-e-Islam kay, Chey Arkaan-e-Imaan kay. Yeh giyarah arkaan hain. In ki ma’arifat honi zaroori hai. Aur phir jo aik ghardaari hai jis mein shohar ki khidmat, Wafa shi’aari, Bachon ki tarbiyat aur salih aulaad, In umoor ki ma’arifat kaafi hai. Aik aurat ko jannat kesay millti hai? Nabi علیہ السلام ki Hadees hai: الْمَرْأَةُ إِذَا صَلَّتْ خَمْسَهَا وَصَامَتْ شَهْرَهَا وَ أَطَاعَتْ بَعْلَهَا، وَحَفِظَتْ فَرْجَهَا، قِيلَ لَهَا ادْخُلِي مِنْ أَى أَبْوَابِ الْجَنَّةِ شِئْتِ (Muslim: 1480) Aik aurat paanch waqt ki Namaz padh lay. Ramzaan kay Rozay rakh lay, Apni Izzat ki hifazat kar lay aur apnay shohar ki farmabardaari kar lay. Yeh chaar kaam, Paanj waqta Namaz, Ramzaan kay Rozay, Izzat ki hifazat aur shohar ki farmabardaari aur wafa shi’aari. Qayaamat ka din hoga. Allah Ta’ala us khatoon ko hukum day ga keh teray liye mein nay jannat kay aathon darwazay khol diye. Jahan say chaho daakhil ho jaaw. Koi mamooli maqaam hai? Nabi علیہ السلام kay baad is ummat mein Abu Bakar Siddiq رَضِيَ اللهُ عَنْهُ ka maqaam hai. Un say afzal koi nahin. Jitna ooncha un ka maqaam hai utna ooncha unhon nay sawal kiya keh ya Rasoolullah! Jannat kay aath darwazay hain. Koi aisa shakhs hai jis ko aathon darwazon mein say kisi bhi darwazay say daakhil honay ka ikhtiyar day diya jaye. Jis kay jannat mein daakhilay ki baari aaye to Allah Ta’ala jannat kay aathon darwazay khol day. Un kay sawal ka maqsad kya tha? Aala insaan thay, Himmatein inteha ki tawana theen, Is sawal ka maqsad yeh tha keh aisa shakhs agar hai to mein us ka kirdaar maloom kar kay wesa bannay ki koshish karoon ga. Yeh is sawal ka maqsad tha. Yeh sawal Abu Bakar رَضِيَ اللهُ عَنْهُ hi kar saktay thay. Rasoolullah (صلی اللہ علیہ وسلم) nay irshad farmaya: “Abu Bakar bohat kam log hon gay. Allah Ta’ala jin kay liye jannat kay tamaam darwazay khol day ga.” وَأَرْجُو أَنْ تَكُونَ منہم (Ibn-e-Hibba: 4163) Mein yaqeen say nahi keh raha, Mujhay umeed hai keh tum bhi un mein say hogay. Umeed hai mujhay. Magar yahan yaqeeni khabar hai. Aurat panj waqta Namaz padhay, Ramzaan kay Rozay rakhay, Izzat ki hifazat kar lay aur apnay shohar ki farmabardari kar lay, Allah Ta’ala us kay liye aathon darwazay khol day ga jahan say chaho daakhil ho jaaw. Yaqeeni taur par farmaya. Sadiq-ul-Masdooq ki sachi Hadees. To phir kitni taleem is kay liye zaroori hai? To yeh cheez bhi shaadi mein takheer ka sabab hai. Is say shaadiyan late hoti hain. Yeh bachi hamari P. H. D hai to is ka masawi rishta chahiye. Ab woh mil nahin raha, Bachi ghar bethay bethay boodhi ho rahi hai. Baday fasadaat is say peda hotay hain. Baday fitnay janam letay hain. Phir akhbaaron aur media ki surkhiyan banti hain. Aur khaandanon ki Izzaton kay janazay nikal jatay hain, Jis ki Khasht-e-Awwal aap khud hain. Bunyaad aap nay khadi ki hai. To itni aala taleem ki zaroorat? Kya piyaaray paighambar kay uswah mein aur aap ki taleem mein yeh baat saabit hoti hai? Nahin. Aik khatoon kay liye wajibi taleem magar aala tarbiyat. Imam Bukhari nay baab qaim kiya hai keh aik shakhs apnay Ahal ko taleem deta hai us ka sawab kya hai? Kitaab-ul-Ilm mein yeh baat hai. Aik shakhs apnay Ahal ki, Apni biwi ki apni betiyon ki, Apni behnon ki taleem ka intizam karta hai is ka sawab kya hai? Aur Hadees kya zikar ki keh teen shakhson ka dohra ajar hai. Teen shakhson ka har amal ajar kay a’itbaar say double hai. Un mein say aik shakhs yeh hai: رَجُلٌ كَانَتْ عِنْدَهُ أَمَةٌ Aik shakhs kay paas londi hai. فَأَدَّبَهَا فَأَحْسَنَ تَأْدِيبَهَا وَعَلَّمَهَا فَأَحْسَنَ تَعْلِيمَهَا ثُمَّ أَعْتَقَهَا فَتَزَوَّجَهَا (Bukhari: 97) Woh shakhs, Us londi ko achi taleem deta hai. Ahsan Taleem Deen ki hai. Us ko adab sikhata hai, Acha adab. Acha adab Deen ka hai Europe ka nahin, Phir us ko azad kar deta hai aur azad kar kay nikaah kar leta hai. Farmaya keh us ka dohra ajar hai. Imam Bukhari ka maqsad kya hai? Baab to qaim kya keh aik shakhs apnay Ahal ko taleem day magar Hadees mein londi ka zikar hai. Imam Bukhari ki fiqah, Un ki soch, Hadees say istinbat un par khatam hai. Un ka maqsad yeh hai keh aik londi jis ki zimmedaari mahdood hai, Londi ki zimmedaari mahdood si hai jab us ko taleem denay ka yeh sawab hai keh dohra ajar hai to aik azad aurat jis ki zimmedaariyan londi say zayada hain, Us ko taleem denay ka kitna sawab hoga. Yeh Imam Bukhari ka is Hadees say istinbat hai. To yaqeenan Deeni taleem di jaye lekin duniyawi taleem mein is qadar inhimak keh aisa padhana, Umrein beet jaati hain, Phir us ka masawi rishta milta nahin hai aur shaadiyan late hoti hain. Shariy’at har us amar ki muzzamat karti hai jo amar bachi ya bachay kay nikaah ko late karta ho. Ladkay nay taleem mukammal karni hai, Tab us ki shaadi karein gay. Bhai yeh taleem to itni ho chuki. Nahin, P. H. D karay ga. Europe jaye ga. Wahan say falaan degree lay kar aaye ga. Falaan lay kar aaye ga tab is ki shaadi karein gay. Tab tak pata nahin woh kya kuch ban chuka hoga. Aur kitnay ghinaonay khail khail chuka hoga. Us ka wabaal kis par hai? Sochnay ki baat hai. To yeh aik shadi kay talluq say muashray ka bigaad hai keh shaadi ko late karnay ka fashion, Late karnay ka rawaaj hai. Woh saaray umoor jo nikaah karnay mein takheer ka sabab bantay hain woh mazmoom hain, Qabil-e-Muzzamat hain. Woh bigaad peda karnay walay aur fitnay khaday karnay walay hain. In umoor ki qat’an hosla afzaai nahin ki ja sakti. Yeh bigaad hai. In say Ihtiraz zaroori hai. Aur aisay umoor ikhtiyar kiye jayein jin mein bachay aur bachiyon ki shaadi aur nikaah jaldi hon taakeh yeh muashra Iffat, Pakeezgi aur pakdaamani par qaim ho.

Aik bigaad haq meher kay tayyun kay talluq say hai. Is mein hamara muashra Ifraat-o-Tafreet ka shikaar hai. Haq meher nikaah ka rukan hai. Is kay baghair nikaah nahin hota. Haq meher kay talluq say ba’az jagah ziyadti hai, Ghuluw hai aur ba’az jagah intehai kotahi hai. Jo cheez nikaah ki bunyaad hai aur nikaah ki sehat ki ki shart hai, Hamein is ka faham hona chahiye. Ba’az jagah aisa hota hai keh ladka intehai maldaar hai. Woh apni shaadi kay charaghaan mein itna kharch kar deta hai jitna haq meher nahin hota. Shaadi ki tayyari karta hai. Jo baath room ban raha hai us par das laakh kharch aa gaya. Charaghaan par paanch laakh kharch aagaya, Falaan kaam, Falaan kaam itna kharch aa gaya. Aali shaan hotal mein walimay ka ahtimaam hai, Laakhon rupay kharch aa gaya. Haq meher? Haq meher shara’i hona chahiye. Koi shara’i haq meher hai? Koi aisi istilaah hai? Is mein jo bachi kay waris hain, Woh bhi kehtay hain jo chahein mutayyan kar dein. Ladkay walay bhi kehtay hain ji bilkul saada hona chahiye, Halaankeh das laakh rupay baath room mein kharch ho gaye. Is ghuluw ka Allah hisaab lay ga. Is fazool kharchi ka hisaab dena hoga. Haq meher aik bachi ki takreem hai, Aik bachi ki Izzat hai. Koi aap gaaye bhens ka soda nahin kar rahay keh aik khuntay say khol kar doosray khuntay say baandh do. Aik musalmaan ba haya aurat ki takreem kay kya taqazay hain? Keh haq meher shara’i hona chahiye. Ba’az jaghon par is ka tayyun hai: Batees rupay aath aanay. Baath room mein das laakh rupay aur haq meher batees rupey aath aanay. Kitni ghatiya aur gandi soch hai. daleel kya paish kartay hain? خَيْرُ الصَّدَاقِ أَيْسَره (Sahih-ul-Jaame Lil Albani: 3279) Nabi علیہ السلام ka farmaan hai: Sab say behtareen haq meher konsa hai? Jo asaan hai. Is ka talluq Allah kay bandon aurton say hai. Aurtein apnay nikaah par haq meher ka taqaza karti hain aur karna chahiye. Magar un ko chahiye keh woh asaan haq meher ka tayyun karein, Haq meher kay tayyun mein woh mushkil na ho keh mujhay to do carode rupay haq meher chahiye. Yeh na ho, Y’ani aurat apnay taur par koshish karay keh haq meher mein koi wazan na daloon, Koi bojh na daloon, Mushkil ka sabab na banoon. Is ka maana yeh thoda hai keh aik mard bhi is ko pakad lay keh أَيْسَره sab say asaan. Nabi علیہ السلام kay daur mein haq meher ka tayyun nahin tha. Haan Umm-ul-Momineen say sawal huwa, Abu Salma Bin Abdul Rahaman nay poocha keh Nabi علیہ السلام apni biwiyon ko haq meher kya detay thay? Farmaya: اثنتي عَشَرَ أُوقِيَةً وَنَشَا Baarah auqiye aur aik nash. (Muslim: 1426) Yeh aaj kal ki hamari Pakistani currency mein taqreeban saadhay teen hazaar say chaar hazaar tak ki maaliyat hai. Yeh Allah kay paighambar (صلی اللہ علیہ وسلم) ka apni biwiyon ka haq meher tha. Jo aap diya kartay thay. Magar yeh haq meher aksar aap nay diya, Is say zayada bhi diya aur kam bhi diya, Maslan: Aap ka nikaah Safiya رضي الله عنها say huwa, Safiya londi thi, Us ko aap nay azad kiya. وَجَعَلَ عِتْقَهَا صَدَاقَهَا (Bukhari: 5086) Us ki azadi hi ko meher bana diya. Koi naqdi nahin di, Koi chandi aur sona nahin diya. Us ko azad kiya aur us ki azadi hi ko us ka meher bana diya. Aap ki sab say pehli biwi Sayyidah Khadija رضي الله عنها, Unhein aap nay bees oont haq meher diya tha. Nabi علیہ السلام ki biwi Umm-e-Habiba رضي الله عنها jin ka nikaah Habsha mein huwa tha, Nabi علیہ السلام Madina mein thay woh Habsha mein theen aur un ka nikaah Allah nay kiya, Allah kay amar say huwa. Haq meher Habsha kay baadshah Najashi nay diya: Chaar hazaar dirham. Us nay apni raiyyat kay amaideen ko jama kiya aur un ki dawat kar keh Habsha say Umm-e-Habiba رضي الله عنها ko Nabi علیہ السلام kay sahabi Sharjeel Ibn-e-Husna رَضِيَ اللهُ عَنْهُ kay saath rukhsat kiya. Yeh Nabi علیہ السلام ki biwi ki rukhsati ho rahi hai. Rukhsati mein dawat ka ahtimaam bhi hai, Y’ani ham mana kartay hain keh baraat ka khaana na ho, Yeh khaana saabit nahin hai. Ab dekhein yahan durust kya hai ya ghalat kya hai. Kuch log intehai khushki ka muzahara kartay hain keh baraat aur us ka khaana saabit hi nahin, Jaaiz hi nahin. Aik cheez agar ghalat ho, Allah Ta’ala apnay paighambar kay liye usay nahin honay day ga. Aik kaam ghalat ho Allah nahin chahay ga keh meray paighambar kay liye woh ho. Habsha mein Umm-e-Habiba رضي الله عنها ki rukhsati amal mein aa rahi hai. Aur saikdon amaideen ko Habsha kay baadshah nay jama kiya aur un ki dawat ki. Haq meher chaar hazaar apni taraf say muqarrar kar kay apni taraf say adaa kiya, Yeh Allah kay paighambar ki takreem ki. (Abu Dawood: 2107) To yeh haq meher ki kya ziyadti hai? Is ko ghuluw kahen gay? To phir woh Hadees kahan gai keh خَيْرُ الصَّدَاقِ أيسره Behtareen haq meher woh hai jo asaan ho. Allah Ta’ala apnay paighambar kay liye asaani hi chahta hai. Nabi علیہ السلام nay ba’az khawateen kay liye haq meher ka tayyun kiya woh chaar so dirham hai. Najashi nay chaar hazaar dirham diye. Kitna farq hai? Bada farq hai. To is mein muashra Ifraat-o-Tafreet ka shikaar hai. Ham nay aik nikaah mein shirkat ki, Wahan haq meher paanch so rupay tha. Mein dulha ko jaanta tha, Us ki hesiyat kya hai. Mein nay kaha keh yeh haq meher zayada karo ham nikaah nahin padhayein gay. Yeh aurat ki takreem kay khilaaf hai. Aik aurat apnay baap kay ghar ko chod kar aarahi hai aur usay ghar chodtay waqt ahsaas ho keh mujhay ghar chodnay say pehlay haq meher ki soorat mein laakhon rupay ka maalik bana diya gaya hai to us ko aik unsiyat ka ahsaas hoga. Aur agar aap haq meher mein saadgi ka qaul ikhtiyar karein, Baqi duniya bhar kay jo takallufaat ho rahay hain, Mehndi aur mayun mein betahaasha kharch ho raha hai jo keh khalis hindwana rasam hai, Lekin yahan jo shara’i amar, Jis par nikaah qaim hai, Us mein aap saadgi ka muzahara karein. Yeh ghalat hai. Haq meher ka tayyun aik shohar ki hesiyat ko dekh kar kiya jaye. Qur’an kehta hai: وَاتَيْتُمْ أحد اهُنَّ قِنْطَارًا (Al Nisaa: 20) Tum khazana bhi day saktay ho meher mein. Aur khazana laa mahdood hota hai. Khazanay ka tayyun nahin kiya ja sakta. Haan aik ziyadti yeh hai keh wah wah karanay kay liye Majlis mein bada haq meher bol diya. Pachaas laakh rupay aur biwi kay saamnay ja kay murgha ban gaye keh maaf kardo. Yeh meher mein day nahin sakta, Bas biraadri mein naak oonchi ho jaye aur naam banay, Pachaas laakh rupaya. Ab woh maaf karwanay ka maamla Androon-e-Khaana ho raha hai duniya to nahin jaanti. Yeh cheez jo Namood-o-Numaaish aur ghalat shohrat haasil karnay kay liye ki ja rahi hai yeh shara’ii maqasid kay khilaaf hai. Ameer Umar رَضِيَ اللهُ عَنْهُ nay isi ghuluw ko dekh kar meher ki tahdeed karna chahi, Maslan: Unhon nay Allah kay paighambar kay us meher ko lay liya jo baraah auqiya aur aik nash hai. Aik nash nisf auqiya hai. Jo mein nay arz kiya keh taqreeban chaar hazaar Pakistani currency kay masaawi tahdeed ki koshish ki to aik boodhi aurat laathi tektay tektay qareeb aagai. Farmaya keh Umar! Aap tahdeed kiun kar rahay hain. Qur’an to is ki tahdeed nahin kar raha. Qur’an kehta hai: وَاتَيْتُمْ أحد اهُنَّ قِنْطَارًا Haq meher mein tum khazana bhi day saktay ho. Shaikh Albaani nay is Hadees ko munakar kaha hai. Magar Ulamaa ki tahqeeq kay mutabiq is kay shawahid mujood hain, Hasan lighairihi kay darjay mein hai. Woh shawahid Shaikh ko maloom nahin ho sakay. Shaikh ki Ilmiyat ka aitraaf hai. Irwa-ul-Ghaleel mein unhon nay is Hadees ko za’eef kaha hai. Magar woh shawahid un ko maloom nahin ho sakay jin ki bina par yeh Hadees Hasan lighairihi hai. Aurat nay kaha: Aap tahdeed kiun kar rahay hain? Qur’an to kehta hai khazana day saktay ho. Ameer Umar رَضِيَ اللهُ عَنْهُ nay kya farmaya? كُلُّ النَّاسِ أَفْقَهُ مِنْ عُمَرَ Tum mein say har insaan Umar say zayada faqeeh hai. Har shakhs Umar say bada samajhdaar hai. Umar hi sab say kam hai. Aur phir farmaya keh Umar ki baat khatam aur jo is aurat nay Qur’an ki baat kahi hai woh faisla nafiz. (Al Sunan-ul-Kubraa Lil Baihaqi: 14114) Aik to tahdeed ghalat, Haq meher ka tayyun apni wusat kay mutabiq kijiye. Nabi علیہ السلام kay daur ki mukhtalif baatein ham nay aap ko batlaaein. Aap nay do jooton kay iwaz nikaah kiya. Shohar ki itni hesiyat thi.

Aik nikaah aap nay nafiz kiya sahabi kay Qur’an Kay iwaz keh shaadi kay baad apni biwi ko surah Baqra jo tumhein yaad hai, Usay yaad karwa dena. Usi kay iwaz mein yeh nikaah ho raha hai. Us ko aap nay kaha tha keh tum lohay ka challa hi dekh lo, Us ki hesiyat hi nahin thi. Agar woh mil jaye to wahi lay aaw, Woh haq meher ban sakta hai. (Bukhari: 5149) Nabi علیہ السلام ki piyaari beti Fatima رضي الله عنها ka nikaah Ali رَضِيَ اللهُ عَنْهُ say huwa. Farmaya keh أَعْطِهَا شَيْئًا Ali is ko meher do. Fatima ka meher mutayyan karo. Ali nay kaha مَا عِنْدِي شَيْءٌ Meray paas kuch nahin. Rasoolullah (صلی اللہ علیہ وسلم) nay irshad farmaya: أَيْنَ دِرْعُكَ الْحُطَمِيَّةُ (Abu Dawood: 2125) Tumhari woh hatmi dir’a kahan hai? Dir’a woh lohay ka libaas jo mujahideen jihaad mein pehntay hain, Woh kahan hai? Wahi day do. Ali رَضِيَ اللهُ عَنْهُ maali a’itbaar say intehai kamzor thay. Hatta keh un kay walimay ka kharch Abu Bakar Siddiq رَضِيَ اللهُ عَنْهُ nay bardasht kiya tha. Unhon nay Ali رَضِيَ اللهُ عَنْهُ ko tahaaif diye, Maal diya taakeh walima kar sakein. To hesiyat itni hi thi. Lekin aik shakhs ki hesiyat agar zayada hai aur woh saada aur shara’i haq meher par zor day to yeh khatoon par zulm hai. Khatoon ki takreem karo, Us ki Izzat-e-Nafs ka ahtimaam karo aur yeh kotahi bilkul Naqabil-e-Bardasht hai. Apni hesiyat ko dekh kar haq meher ka tayyun karo. To yeh aik ghalti hai is muashray mein jis ka irtikaab ho raha hai. Halaankeh haq meher Sehat-e-Nikaah ki shart hai. Is shart ka ahtimaam zaroori hai.

Baqi meray doston aur bhaiyon! Mukhtalif rusoom aur rawaaj hain, Maslan: Mayun ki rasam, Yeh mehndi ki rasam. Aik rasam hai doodh pilaai, Aik hai joota chupaai. Yeh rasmein hain. Dekhein shaadi biyah ka mouqa aik khushi ka mouqa hai. Nabi علیہ السلام nay nikaah ki tashheer ka hukum diya. Farmaya keh أَعْلِنُوا النکاح Nikaah ki tashheer karo. Aur Hadees mein hai: وَاضْرِبُوا عَلَيْهِ بِالْغِرْبَالِ (Ibn-e-Maajah: 1895) Aur us par daf peeto. Daf, Dhol nahin daf. Dhol do taraf say hota hai aur daf aik taraf say hoti hai. Daf peeto. Kiunkeh daf ko maarnay say shor peda hota hai lekin woh peetna tarteeb say na ho, Y’ani ba’az auqaat daf bajatay hain to us mein mosiquiyat hoti hai. Daf bajanay mein tarteeb aur mosayequi na ho. Bas maaro us ko taakeh shor peda ho. Aur duniya jaan lay keh falaan jaga nikaah ho raha hai. Aur khaas taur par naujawan jaan lein keh falaan hamara dost hai Abdullah, Us ki shaadi ho rahi hai. To ham kiun peechay reh jayein, Ham bhi karein. Yeh Targheeb-e-Nikaah hai. Aik nikaah mein Nabi علیہ السلام aaye. Yeh nikaah Ansari khatoon say ho raha hai aur Ansariyon ko gaanay say dil lagi say mahabbat hai, Y’ani ashaar padhna. to kisi aisi majlis ka intizam karlo jahan bachiyan hon, Ashaar padhen, Jahili ashaar aur phir Deen-e-Islam kay baad jo mujahidana aur jihadi nazmein hain, Un ka ahtimaam karlo. Maana yeh keh khushi ka mouqa hai aur khushi kay mouqa mein is qisim kay ahtimaam jaaiz hain. Ab biraadri mein ba’az maamlay hotay hain, Woh karein ya na karein? Dekhein mehndi aur mayun, Yeh to khalis hinduwana rasmein hain. Aur phir mehndi jatay waqt ham nay ba’az jagah dekha. Mom batiyan saath jalaai jati hain. Aur woh mehndi aurtein lay kar jaati hain. Bay pardagi, Ikhtilaat aur yeh aag. Aag ko daakhil karna kisi bhi shi’aar mein kisi bhi ibaadat mein kisi bhi tehwar mein, Yeh majoosiyat hai. Aatish parasti hai. Yeh kaam jaaiz nahin. To is amal mein kai bigaad aa gaye. Bay pardagi aa gai, Hinduwon say mushabihat aagai. Majoosiyat aa gai. Yeh baatil rasmein hain. Baqi yeh doodh pilaai, Joota chupaai. Agar yeh hinduwana rasmein hain to phir yeh baatil hain. Aur is lihaaz say bhi yeh durust nahin hain keh is mouqa par intehai sharamnaak ikhtilaat hota hai. Aur parday ki koi parwah nahin hoti. Is liye in ko najaaiz hi kaha jaye ga, Lekin agar khushi ki koi soorat aisi ho jis mein do qabahtein na hon: Aik yeh keh Allah kay paighambar nay us say roka na ho. Aur doosra yeh keh us amal mein kisi kaafir Mazhab ya qoum say mushabihat na ho. Kiunkeh Nabi علیہ السلام ka farmaan hai: من تشبه بقوم فَهُوَ مِنْهُمْ (Abu Dawood: 4031) Jo shakhs apnay kisi amal mein kisi qoum say tashbeeh ikhtiyar karay ga, Woh unhin mein say hai. Woh ham mein say nahin balkeh un mein say hai to koi aisi rasam jis mein kisi mushrik ya kaafir qoum say mushabihat ho woh bhi najaaiz hai. Aur koi aisi rasam, Koi aisa maamla jo shariy’at kay khilaaf ho, Maslan: Shaadi biyah kay mouqa par tasweer aur video ka ahtimaam. Haraam hai. Shariy’at nay is ko Haraam kaha hai. Balkeh paighambar علیہ السلام ka farmaan hai: أَشَدُّ النَّاسِ عَذَابًا يَوْمَ الْقِيَامَةِ الَّذِينَ يُضَاهُونَ بِخَلْقِ اللَّهِ (Bukhari: 5954) Qayaamat kay din sab say sakht azaab un logon ko hoga jo Allah ki sift khalq say mushabihat ikhtiyar kartay hain. Khaaliq kon hai? Allah . musawwir kon hai? Allah. Aap tasweer bana kar khud khaaliq aur musawir bannay ki koshish kar rahay hain. Yeh Allah kay saath mushabihat hai. Sab say sakht azaab un logon ko hoga. Sift-e-Khalq, Sift-e-Tasweer ka maalik Allah hai. Aur aap yeh umoor anjaam day kar Allah Ta’ala say mushabihat ikhtiyar kar rahay hain. Balkeh paighambar علیہ السلام ka farmaan hai: Qayaamat kay roz Allah Ta’ala tumhari banaai huwi saari tasweeron ko tumharay saamnay rakhay ga aur farmaye ga: أَحْیُوا مَا خَلَقْتُمْ (Bukhari: 5951) Inko zindah karo. Tum nay yeh boot bana diye, Tum nay Naqsh-o-Nigaar qaim kar diye in ko zindah karo. Zindah kar sako gay? Is azaab say nikal sako gay? Kitni yeh bhayanak soorat hai. To yeh shaadi biyah kay mouqa par aik aisa maamla hai jo sarasar shariy’at kay khilaaf hai. Aur phir is mein kitni diyaasat aur kitni baghairti hai! Y’ani aap aik photo grapher ka ahtimaam kar rahay hain. Woh aa jata hai. Aik mard hai, Do mard hain, Teen mard hain. Un ko aap bay dhadak apni khawateen mein bhej detay hain keh jaakar hamari khawateen ki tasweerein banaaw. Hamari dulhan bethi hai us ko dekho, Har zawiye say dekho. Us kay achay say achay pose banaaw. Aik aik khatoon ko dekho. chaltay phirtay uthtay bethtay un ki tasweerein banaaw. Koi is say badi dayyosiyat hai? Yeh baghairti ka amal hai. Nabi علیہ السلام farma rahay hain keh dayyos jannat mein daakhil nahin hoga. (Al Mustadrak Lil Haakim: 1/101, Hadith: 244) To yeh amal shariy’at kay khilaaf hai. Yeh amal diyashat hai. Banday ki baghairti par khatam hota hai keh aap aik ajnabi ko apni khawateen mein bay dhadak bhej detay ho. Woh phir raha hai, Ghoom raha hai. Jahan chahay us ki nazar jaye koi rok toak nahin. Pose bana raha hai. Yeh kitni badi diyasat hai. Aur phir aisi shaadiyan aksar bay nateeja saabit hoti hain. Jhagday hotay hain, Talaq ki nobat aati hai. Bhai jab Khasht-e-Awwal tedhi hogi to tumhari imarat agar surraya tak bhi jaye to tedhi hi rahay gi. Aik maslay ki asaas hi baatil hai, Asaas hi Haraam hai to aagay is mein kya Khair-o-Barkat hogi? To yeh sab woh umoor hain jo shariy’at kay khilaaf hain. Shariy’at kay manaafi hain. To aisi shaadiyan parwan nahin chadtin. Khair-o-Barkat say khaali hoti hain. Allah aur us kay Rasool ki nafarmani par muntaj hoti hain. Phir jhagday aur fasadaat khaday hotay hain. aur phir talaq ki nobat aajati hai. Jo Halaal kaamon mein sab say zayada napasandeedah hai. Shaitan phir khushiyan manaata hai. Iblees apni zurriyat ko bhejta hai keh jaaw, Subah say nikal jaaw aur raat tak mehnat karo, Koshish karo, Allah kay bandon ko gumraah karo. Aur aakar report do. Ab yeh zurriyat phel jaati hai. Koi aakar kehta hai keh mein nay falaan ko Namaz say rok diya, Koi keh raha hai keh falaan shakhs Hajj ki darkhwast denay jaa raha tha. Mein nay kaha: Itna maal kharch karo gay, Faqeer ho jaaw gay. Us ka iraadah mein nay badal diya. Koi kehta hai: Falaan ko mein nay Umra karnay say rok diya, Falaan ko jihaad say rok diya. Shaitan kehta hai keh theek hai, Theek hai. Aik aata hai. Woh kehta hai: Mein falaan ghar mein daakhil huwa. ما تَرَكْتُهُ حَتَّى فَرَّقْتُ بَيْنَهُ وَبَيْنَ امْرَأَتِهِ Us waqt tak mein ghar say nahin nikla jab tak mein nay miyan aur biwi kay darmiyan judaai peda nahin kardi. Iblees khada hota hai, Usay qareeb karta hai aur us say mu’anaqa karta hai. Seenay say laga leta hai keh tum asal karnaama anjaam day kar aaye ho. (Muslim: 2813) To is ki asaas kya hai. Asaas yeh Haraam umoor hain jo shaadiyon mein daakhil ho jatay hain. To zaroori hai keh ham is maamlay mein, Balkeh har maamlay mein Nabi علیہ السلام ka Uswah-e-Hasna, Aap ki sunnat ki iqtida aur shariy’at kay umoor ko saamnay rakhen. Aksar gharaanay shaadi biyah mein israaf ka shikaar hotay hain. To yeh israaf, Khaanon mein israaf, Ham baarat ki baat kartay hain, Y’ani agar kuch log aaye hain dulha kay ghar say aur woh do afraad hain, Das hain, Bees hain. Ab yeh kehna keh baarat ka khaana hi saabit nahin, Yeh ghalat hai. Shariy’at mein Haq-e-Ziyafat hai. Kuch afraad aaye hain aap ki bachi lenay kay liye un ki aap ziyafat nahin kar saktay. Un ko aap khaana nahin khila saktay, Yani is say konsi shariy’at rokti hai. Agar yeh na jaaiz hota to Allah Ta’ala apnay paighambar kay liye Umm-e-Habiba رضي الله عنها kay nikaah kay mouqa par aisa honay deta? Hargiz nahin. Aaj ham jehez kay mukhalif hain. Mukhalif hon lekin jehez mein ghuluw aur israaf kay pehlu say. Aik beti apnay baap kay saath rahi, Apnay baap kay ghar mein rahi, Aik malka ban kar rahi. Baap nay us ko paala aur posa. Aaj woh mustaqil baap ko chod kay ja rahi hai. To koi baap gawarah karta hai keh meri beti khaali haath jaye. Us ko tahaaif day ga ya nahin. Khushk log kehtay hain keh yeh na jaaiz hai. Jehez na do, Na jaaiz hai. Nahi, Is mein ghuluw na jaaiz hai. qarzay lay kar banana yeh na jaaiz hai. Lekin agar aap ki hesiyat hai keh bachi ko aap sona dena chahtay hain, Bachi ko aap kapday dena chahtay hain, Aap dein. Koi baap nahin chaha ga keh meri bachi meray ghar say khaali haath jaye. Jehez aik la’anat hai Lekin jab ghuluw aur israaf ka pehlu ho. Ladkay walon ki taraf say mutaliba ho keh hamein falaan chahiye, Falaan aur falaan cheez chahiye. Aur ladki walay hesiyat say badh kar baraat kay khaanay ka ahtimaam karein, Jehez ka ahtimaam karein to phir yeh shara’i maqasid kay khilaaf hai. Israaf aur tabzeer ka hisaab hoga. Lekin jahan maamla aitidaal par ho, Miyana rawi par ho aur shara’i maqasid kay tahat ho, Woh naajaaiz nahin hai.

Aik rawaaj hai lifaafa denay ka. Aap shaadi mein shareek huway aur saath lifaafa aap nay diya. Kuch log is ko bhi na jaaiz kehtay hain. Yeh kahan say na jaaiz hai? Agar muashray mein aik cheez tay ho chuki hai keh shaadi biyah kay mouqa par kharchay hotay hain, Chalo aik baahimi taawun ki shakal ban jati hai. Aaj meri shaadi hai, Aap nay lifafay mujhay diye. Kal aap ki shaadi hogi to saaray mil kar lifafay aap ko dein gay. Parson falaan ki hogi, Sab mil kar us falaan ko dein gay taakeh us waqt mein jahan par masarif ki zaroorat hai Aik taawun ki shakal ban jaye. Yeh konsa aisa maamla hai jo shariy’at kay khilaaf hai. Hargiz nahin. Is mein koi kharabi nahin hai, Dulhan ko tuhfa day saktay ho. Naqdi ki shakal mein day saktay ho, Kisi aur soorat mein day saktay hain. Aur yeh tuhfa aur Hadia shariy’at kay maqasid kay hargiz khilaaf nahin. Agar yeh tay shuda hai, Yeh maamla bhi tay shuda hota hai keh aaj ham falaan ko day rahay hain, Kal falaan ham ko day ga. Is kay tay honay mein bhi kya harj hai. Aaj falaan ki zaroorat hai, Mein us kay kaam aata hoon, Kal meri zaroorat hai woh meray kaam aa jayein gay. Is mein konsi aisi cheez hai jo shariy’at kay maqasid kay khilaaf hai. To yeh cheez ghalat nahin hai, Lekin ba’az itnay khushk log hain keh is ko Haraam kehtay hain. Baraat kay khaanay ko Haraam kehtay hain. Jehez ko mutalqan Haraam kehtay hain. Haraam hoga jab ghuluw aur israaf ka pehlu aaye ga. Lekin agar aitdaal ka pehlu ho aur shariy’at kay Zair-e-Saya kaam ho to wahan koi aisa fasaad nahin hai aur koi aisa bigaad nahin hai.

To bahar kaif shaadi biyah ka maamla, Yeh khushi ka aik mouqa bhi hai. Khaandanon mein khushi kay ahtimaam ki agar koi shakal ho aur woh do cheezon say paak ho, Woh shakal shariy’at kay khilaaf na ho, Jesay photo geraphi. Aur woh shakal kisi mushrik aur kaafir qoum ki mushabihat na ho, Jesay mayun aur mehndi ki rasam. Is mein Hindu Mazhab bhi hai aur majoosiyat bhi. Yeh rasam bilkul baatil, Na jaaiz aur Haraam hai. Lekin koi khushi ka aisa ahtimaam jo shariy’at kay maqasid ko na todta ho aur is mein kisi ghair qoum say mushabihat ka pehlu na ho, Woh apnay taur par kiya ja sakta hai. Allah kay piyaaray paighambar aik nikaah ki taqreeb mein thay. Aik bachi ka nikaah ho raha tha. Us nikaah mein aap mujood thay. Aur kuch Ansari bachiyan aap kay saamnay geet ga rahi theen. Aap nay mana nahin kiya. Yeh khushi ka ahtimaam hai. Aur yeh bachiyan aik parday mein reh kar ahtimaam kar rahi hain. Ab woh awaaz bahir na jaye. Daf peeto. Nikah ki tashheer karo. Magar bachiyan agar ghar mein beth kar achay geet ga rahi hain. Achay ashaar padh rahi hain aur awaaz parday kay andar hai, Shariy’at kay khilaaf nahin hai. Haan aik bachi shair padhtay padhtay yeh shair padh gai: وَ فِينَا نَبِيٌّ يَعْلَمُ مَا فِي غَدِ Allah kay paighambar letay huway thay uth kar beth gaye. لا تَقُولِي هكَذَا، قُولِي مَا كُنْتِ تَقُولِينَ (Bukhari: 4001) Yeh mat kaho. Us nay kya kaha? Ham mein aik Nabi hai jo kal ki baatein jaanta hai, Y’ani Allah kay paighambar Aalim-ul-Ghaib hain. Farmaya: Yeh mat kaho. Jo pehlay keh rahi thi woh kaho. Jo pehlay keh rahi thi woh kaho, Yeh mat kaho. Kiunkeh Allah kay siwa ghaib koi nahin jaanta. Yeh aap nay islaah farmaai. Matlab yeh keh ashaar padhen, Lekin achay ashaar padhen jo aqeeday kay khilaaf na hon. Jis mein haya soaz baatein na hon. Deen ki taleem ho, Jihadi naghmay padhay ja saktay hain. Yeh shara’i maqasid kay khilaaf nahin hain. Achay ashaar hon. Is say pata chalta hai keh khushi ka ahtimaam ho sakta hai. Bas khushi ka ahtimaam shariy’at kay khilaaf aur shariy’at kay munafi na ho, Us mein kisi ghair qoum ki mushabihat na ho. To yeh maamla intehai naazuk aur hassaas hai. Aik bunyaad qaim ho rahi hai jo do bachon aur do khaandanon kay milaap say hai. Aur yeh milaap bilkul shariy’at kay Zair-e-Saya aur shariy’at kay taqazoon kay mutabiq ho. Us mein shara’i inhiraf na ho. Shariy’at say baghaawat na ho. Allah kay ahkaam ki, Farameen ki aur us kay Rasool ki sunnaton ki takmeel aur tameel ho to phir yeh nikaah barkat par qaim hoga aur Allah Rab-ul-Izzat us ko mubarak karay ga aur phir barkaat ka zahoor ho sakta hai. Jesay Julaibeeb رَضِيَ اللهُ عَنْهُ ka waqiya hai. Masnad-e-Ahmad ki Hadees hai. Julaibeeb رَضِيَ اللهُ عَنْهُ faqeer tha, Chottay qad ka tha. Bachi nay qabool kar liya. Waqiya taweel hai. Nikaah ho gaya. Halaankeh woh kam hesiyat tha, Ghareeb tha. Bachi nay qabool kar liya keh is ko Allah ko paighambar nay bheja hai, Nikaah ho gaya. Anas Bin Maalik رَضِيَ اللهُ عَنْهُ farmatay hain: Julaibeeb aik ghazway mein shaheed ho gaya aur shaheed bhi is shaan say huwa keh us kay ird gird saat Mushrikeen ki lasshein padi huwi theen. Woh un saat ko maar kar shaheed huwa. Allah-u-Akbar. Us ko shahadat ki mout mil gai. Aur us ki biwi bewa ho gai. Aik shaheed ki bewa. Anas رَضِيَ اللهُ عَنْهُ ka qaul hai keh فَلَقَدْ رَأَيْتُهَا وَ إِنَّهَا لَمِنْ أَنْفَقِ بَيْتِ فِي الْمَدِينَةِ (Musnad-e-Ahmad: 3/136) Mein nay dekha Julaibeeb ka gharana Madeenay mein sab say zayada maal kharch karnay wala ban gaya, Halaankeh woh faqeer tha. Magar us neek biwi ki saalihiyat us ka taqwa kay Julaibeeb maali a’itbaar say kahan pohanch gaya, Madeenay mein sab say zayada kharch karnay wala gharana Julaibeeb ka ban gaya. Allah nay itna maal diya. Yeh ittibaa ki aur us nikaah ko qabool karnay ki barkat hai. Yaqeenan jab maamla Deen kay saath hoga, Allah aur us kay Rasool kay amar ki itaa’at kay saath hoga to babarkat hoga. Lekin agar us maamlay mein ghair shara’i umoor hon. Haraam umoor ka irtikaab ho aur kuffar ki rusoom ka ahtimaam ho, Un ki mushabihat ho to phir qat’an yeh maamla barkat par khatam nahin hoga. Yeh Allah aur us kay Rasool ki nafarmani hogi. Aur nafarmani na jaaiz hai. Allah Ta’ala hamein har maamlay mein apnay piyaaray paighambar ki ittibaa ki taufeeq ataa farma day aur hamein Kitaab-o-Sunnat ki pairwi ki taufeeq ataa farma day. Hamein ghuluw, Israaf aur aghyar ki mushabihat say bachaye. Aur ham ko Kitaab- o-Sunnat par aur is Deen ki taleem par qaim rakhay.

وَأَقُولُ قَوْلِي هَذَا وَ أَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ وَآخِرُ دَعْوَانَا أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعُلَمِينَ

Reference:

Book: “KHUTBAT”

“Allamah Fazilatus Shaikh Abdullah Nasir Rahmani Hafizahullahu Ta’aala”