Aqiqa kay Janwar mein Ishtirak ka shara’i hukm?
Aqiqa kay Janwar mein Ishtirak ka shara’i hukm?
Tehreer: Shaikh Maqbool Ahmad Salafi Hafizahullaah.
Aqiqa kay masail mein logon ki taraf se ye sawal bar bar dohraya jata hain keh kya Eid-ul-Azha ke waqt ya doosre kisi mauqe se kisi badhe janwaaron ki qurbani karte waqt is mein aqiqa ka hissa lena durust hai ya nahi?
is sawal ka jawab neche sutooron mein Dalaiyl ki raushni mein diya jaraha hai issay pehle ham aqiqa aur ishtirak ko jaan lete hain?
Aqiqa kissay kehte hai?
Imam Shawkani (rahimahullah) bayan karte hain ke aqiqa wo Zabiha hai jo nau maulood (New born) ki khatir Zibah kiya jata hai.
Asal mein ‘Aqqa ka ma‘ni Phaadna aur kaatna hai aur aqiqa ko aqiqa kehne ki wajah tasmiyah yeh hai ke Zibah ke waqt zabiha ka halaq kaata jata hai, Nez kabhi aqiqa ka itlaaq nau maulood ke baalon par bhi hota.
(Neel al-Awtar: 5/140)
Ishtirak se kya murad hai?
Ishtirak ye hai ke qurbani ke badhe janwar mein nau maulood ki janib se aqiqa ke taur par hissa lena.
Aqiqa aur ishtirak dono alfaaz ki haqiqat jaan lene ke baad arz hai ke aqiqa ka asal maqsad khoon bahaana hai, jaise keh Nabi kareem(ﷺ) Ne farmaaya:
معَ الغُلامِ عقيقةٌ فأَهريقوا عنهُ دَمًا وأميطوا عنهُ الأذَى.
Tarjuma: Ladke ke saath aqiqa hai, lehaza uski taraf se khoon bahao aur us se gandagi door karo.
Takhreej:
Sahih an-Nasai: 4225, Sahih at-Tirmizi: 1515, Sunan Abi Dawud: 2839, Majma‘ az-Zawaid: 4/61, Sahih Ibn Majah: 2579, Sahih al-Jami‘: 5877, Sahih Ibn Khuzaymah: 2067, as-Sunan al-Kubra lil-Bayhaqi: 9/298, al-Mu‘jam al-Awsat: 2/247, Sunan ad-Darimi: 1967, Musnad al-Imam Ahmad: 25542.
Jis tarah yahan aqiqa ke babet Shariat ne sarahat ke sath wazahat ki ke bache ki taraf se (Saatven din) khoon baha kar ussay gandagi se paak kiya jaye, Isi tarah qurbani ke liye wazahat nahi aayi hai, halankeh dono qurbaani hai magar dono ke ahkam mukhtalif hain. Aqiqa ke liye khoon bahanay ke muta‘alliq yahan tak wazahat kardi gae hai keh ladke ki janib se do khoon yani do janwar aur ladki ki janib se ek khoon yani ek janwar zibah kiya jaye.
Nabi Kareem ﷺ ka farman hai:
عنِ الغُلامِ شاتانِ مُكافئتانِ وعنِ الجاريةِ شاةٌ
Tarjuma: Ladke ki taraf se do bakriyan barabar barabar aur ladki ki taraf se ek bakri (aqiqa karo).
(Sahih Abi Dawud: 2842)
Qurbani ‘ibadat ki qaabeel hai aur ‘ibadat ke umoor tawqeefi hain, yani ‘ibadat ki jo surat jis tarha warid hai usi kaifiyat aur andaaz mein ada ki jaye gi- Mukhtasir ye kaha jaega keh chunkeh aqiqa ke liye mustaqil taur par janwar zibah karne ka zikar hai isliye kisi janwaar mein aqiqa ka hissa lena jayez nahi hai balke mustaqil taur par ladke ki taraf se do bakriyan aur ladki ki taraf se ek bakri zibah ki jaye gi.
Ishtirak ka mas’alah se Ek sawal paida hota hai ke kya bade janwar se aqiqa karna durust hai?
Jumhur ‘ulama ka qawl hai ke oont aur gai se aqiqa bhi jayez hai.
Unki daleel ek zaeef riwayat aur baaz sahaba ka aqiqa isi taur par oont zibah karna hai.
Woh munderja zail riwayatein hain:
➤ Riwayat:
مَنْ وُلِدَ لَهُ غُلامٌ فَلْيَعُقَّ عنْهُ مِنَ الإبِلِ والبقرِ والغنمِ
Tarjuma: Jis ke yahaan ladka paida ho, woh aqiqa mein oont, gai ya bakri Zibah kare.
(Akhrajahu at-Tabarani fil-Mu‘jam as-Saghir: 229)
Is riwayat ko Shaykh al-Albani ne mauzoo‘ qarar diya. (Irwa’ al-Ghalil: 1168)
➤ Doosri riwayat:
عن قتادة: أن أنس بن مالك كان يعق عن بنيه الجزور
Tarjuma: Qatadah (رضی اللہ عنہ) se riwayat hai ke unhon ne kaha ke Anas bin Malik (رضی اللہ عنہ) apne banchon ka aqiqa oont se kiya karte the.
(Rawahu at-Tabarani)
Haithami iske rijaal sahih kay rijaal hain.
(Majma‘ az-Zawaid: 4/62)
➤ Teesri riwayat:
عن أبي بكرة أنه نحر عن ابنه عبد الرحمن جزوراً فأطعم أهل البصرة
Tarjuma: Abu Bakrah (رضی اللہ عنہ) se marwi hai ke unhon ne apne bete ‘Abdur Rahman ka aqiqa par oont zibah kiya tha aur us se ahl-e-Basrah ki dawat ki thi.
(Tuhfat al-Mawdood, p. 65)
‘Allamah Ibn al-Qayyim (رحمه اللہ) ne in dono riwayaat ko apni kitaab “Tuhfat al-Mawdood fi Ahkaam al-Mawlud” mein zikr karne ke ba‘d is ‘amal par ba‘z sahaba kiraam (رضی اللہ عنہم) ke inkar ka bhi zikr kiya hai yeh kehte huay keh :
“Ladke ki taraf se do bakriyan aur ladki ki taraf se ek bakri dena Rasulullah ﷺ ka farman hai is ke alawa dusray ka aqiqa jayez nahi hoga. saath hi inkaar pe Yusuf bin Maahak se ek asar bhi zikr kiya hai ke jab unhon ne Hafsah bint ‘Abdur Rahman (رضی اللہ عنہا) se ladke ki paidaish pe oont zibah karne ki baat ki to unhon ne kaha keh meri phuppi ‘Aisha (رضی اللہ عنہا) kehti hai keh ladke ki taraf se do bakriyan aur ladki taraf se ek bakri hai.
(Tirmizi: 1513, vol. 2)
magar wahan ount ka zikar nahi hai Albatta Sunan Kubra mein iska zikar hai riwayat dekhe:
عن ابن أبي مليكة قال: نفس لعبد الرحمن بن أبي بكر غلام فقيل لعائشة – رضي اللّٰه عنها -: يا أم المؤمنين، عقي عنه جزورا، فقالت: معاذ اللّٰه، ولكن , ما قال رسول اللّٰه ﷺ شاتان مكافئتان
Tarjuma: Abdullah bin Ubaidullah Ibn Abi Mulaikah (رحمہ اللہ) bayan karte hain ke ‘Abdur Rahman bin Abi Bakr (رضی اللہ عنہ) ke yahaan beta paida hua to ‘Aisha Siddiqah (رضی اللہ عنہا) se kaha gaya: “Yaa Umm al-Mu’mineen! Iski taraf se oont ka aqiqa karein, To unhon ne farmaya: “Ma‘aaz Allah! Balki ham wo zibah kqrengay jo Rasulullah ﷺ ne farmaya hai: ‘ladke ki taraf se do ek jaisi bakriyan.
(Sunan al-Bayhaqi al-Kubra: 19063)
Is hadees ko Shaykh al-Albani (رحمہ اللہ) ne hasan kaha hai.
(Irwa’ al-Ghalil: 1168)
In saare riwayat ko jama karne se maloom hota hai keh aqiqa mein badhe janwar ka (oont ya gai) zibah karna kisi sahih hadees se sabit nahi hota hai.
Jahan tak sahaba ke ‘amal hai tous babet dusre sahaba ka inkar sabit hai jis ki wajah se ount mein aqiqa ka jawaz nahi nikalta.
Aur jumhur Ahle ilm ka qawl tou iski koi Sahih daleel na hone ki wajha se tasleem nahi kiya jaega.
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➤ Mut‘alliq chand masa’il wa ahkaam:
Jin ‘ulama ne bade janwar mein aqiqa ka jawaz pesh kiya hai, usoar thos daleel warid nahi hone ki wajha se Afzal aur awla yehi hai keh admi chote janwar mein hi aqiqa kare aur Jinhe chote janwar mein aqiqa karne ki taqat nahi wo Allah ki taraf se wus’at(asaani) ka intezar karein ta waqt takeh koi sabeel paida hojaey aur chote janwar mein aqiqa kare khawa ‘Umr taweel hi kyun na hojaey.
Qurbani ke bade janwar, mislan gai, bail, oont waghera se aqiqa ka hissa lena jayez nahi, kyunke jab bade janwar se aqiqa ka saboot nahi milta to phir is mein ishtirak kaise jayez hoga? Agar thodi dair ke liye baaz aasaar ko bataur-e-daleel maan bhi lete hai tou bhi ishtirak ke liye koi daleel nahi hai, Aqiqa ka maqsad khoon bahaana aur fidiya dena hai, yeh maqsad tabhi hasil hoga jab nau maulood ki janib se mustaqil taur par janwar zibah kiya jayega.
Shaykh Ibn ‘Uthaymeen (رحمه الله) kehte hain:
“‘Aqiqa mein Shirakat kifayat nahi karti, Chunacha do bachon ki janib se na tou oont kifayat karta hai aur na hi gai, aur bil-awla teen ya chaar bachon ki janib se kifayat nahi karega, Is ki wajah bhi yehi hai:
➤ Awwal:
Is mein Sharik hona sabit nahi, aur ‘ibaadaat tauqeefi par mabni hote hain.
➤ Doom:
Yeh fidiya hai aur fidya kay hissay nahi hote; Chunqcha ye jaan ki taraf se fidya hai, tou jab jaan ki janib se fidya hua to phir zaruri hai keh wo bhi jaan hi ho, aur pehli illat bila shak ziyada sahih hai, kyunkeh agar isme shirkat sabit hoti tou dusri taleel batil thi, tou iska saboot na milna hi hukm par mabni hai.
(Bi Jawaab: Islamq&a)
Jin baaz ‘ulama ne bade janwar mein aqiqa ko jayez kaha hai, un mein aksar ne ishtirak ko jayez nahi kehte hain chunacha Abdullah Nasih ‘Alwan farmate hain ke:
“Aqiqa mein ishtirak durust nahi hai jaisa keh 7 afraad ount mein ishtirak karte hain kyun keh agar usme ishtirak sahih maan liya jaey tou bache ki taraf se “إهر اقة الدم” ka maqsad poora nahi hota, Wajha ye hai keh aqiqa ka ziban moulood ki janib se bataur-e-fidya hota hai- bhaid, bakri ki jaga ount/gai zibah karna durust hai is shart ke saath keh yeh zabiha ek moulood ke liye ek janwar ki surat mein ho.
(Tarbiyah al-Awlaad fil-Islam: 1/98)
Bahut se lig bawajud waqt par aqiqa karne ki taaqat rakhte hain, magar bilawajha kisi khaas mauqe par, ya ‘aam tor par Eid-ul-Azha tak mo’akhkhar kar hain aur bade janwar mein hissa le kar qurbani ke saath aqiqa karte hain.
➤ Awwalan:
Baghair ‘uzr saatwe din ke baad aqiqa karna khilaf-e-sunnat hai.
➤ Saaniyan:
Bade janwar se aqiqa ka saboot nahi hai.
➤ Saalisan:
Bade janwar mein ishtirak bilkul jayez nahi hai.
Agar kisi ko ladke ki janib se aqiqa ke waqt do janwar muyassar nahi hosake tou pehle ek hi janwar se aqiqa karle aur jab baad mein ek dusra janwar miljaey tou us waqt dusta janwar zibah karle.
Is poore mazmoon ka khulasa-e-kalaam ye hua ke aqiqa sirf chhote janwar hi zibah kiya jaey, Agar kisi ne bade janwar se aqiqa kar liya, to baaz ahl-e-‘ilm ke qawl ki roshni mein jayez hai magar Iski thos daleel warid na hone ki wajah se aienda badhe janwar mein aqiqa karne se bachna afzal wa awla hai aur jis ne badhe janwar mein aqiqa ka hissa lekar kiya wo kifayat nahi karega kyun keh aqiqa ke janwar mein ishtirak ki daleel nahi hai.
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