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02. FIQAH KAY MA’AAKHAZ

FIQAH KAY MA’AAKHAZ

Fiqah kay asaasiy ma’aakhaz 2 hain,


(1) Quran, (2) Sunnat.


aur zailliy ma’aakhaz 9 hain,


(1) Ijmaa, (2) Aqwal-e-sahabah, (3) Qiyaas,
(4)Istehsaan, (5)Istes’haab, (6)Masaalih-e-mursalah,
(7)Sadd-e-zaraai, (8) Urfue, aur (9)pahli shari’aton kay ahkaam.
in ki kuch tafseel hasb-e-zail hai.

(1)QURAAN.

 

Quraan ka taaruffff:

 هو كتاب الله المنزل على محمد رسول الله ﷺ المكتوب بين المصاحف المنقول الينا عنه نقلا متواترا بلا شبهة


Quraan majeed Allah ta’aala ki woh kitab hai jo Allah kay Rasool Muhammad ﷺ par naazil huwi, jo masaahif mein likhi huwi hai, aur jo baghair kisi shakk-o-shubha kay hum tak tawaatur kay sath naqal ho kar pahunchi hai.

[(Al-wajeez, page no:152), (al-mustasfa-li-alghazali 1/65), (al-ahkaam-li-alaamidi 1/22), (sharah mirqaat-ul-wusool 1/93-96)]


Quran majeed 23 saalon kay arsay mein naazil huwa, kuch Makkah mein aur kuch Madinah mein.
aap ﷺ ki makki zindagi kay 13 saalon kay dauraan jo suraten naazil huwin in mein ziyadah tar tauheed, risaalat, guzishtah aqwaam kay waqiaat, marnay kay baad dobara uthna aur rauz-e-qayamat kay ahwaal waghairah ka bayaan hai,
aur jo suraten madani zindagi kay taqreeban 10 saalon kay dauraan naazil huwin in mein ibadaat, mu’amilaat, jihaad-o-wiraasat, aailiy qawaneen, bain-ul-aqwami ta’alluqaat, ahl-e-kitab say khitaab aur munafiqeen ka nifaaq zahir karnay kay muta’allaq tafaaseel hain.


✿ Khaasiyaat-e-quraan :


(1) yeh Allah ta’aala ka aisa kalaam hai jo Muhammad ﷺ par naazil huwa, yaani choonkeh dusri kitaben masalan tauraat, zaboor, aur injeel waghairah Muhammad ﷺ par naazil nahi huwin is liye woh quraan nahi.
(2) quraan majeed kay alfaaz aur ma’aana donon Allah ta’aala ki taraf say naazil kardah hain, is binaa par ahadith quraan mein shamil nahi, kiyonkeh agarcheh un kay ma’aani-o-mafaheem bhi Allah ta’aala ki janib say hi hain, lekin un kay alfaaz Allah ta’aala ki taraf say nahi hain.
(3) yeh mutawatir naqal ho kar hum tak pahuncha hai, yaani issay hum tak pahuncha nay walay afraad ki taadaad is qadar ziyadah hai keh yeh wahm-o-gumaan ho hi nahi sakta keh ye sub jhoot par jama ho saktay hain,

(4) quraan majeed har qisam ki kami baishi say mahfooz hai, kiyonkeh is ki hifaazat ka zimmah khud Allah ta’aala nay liya hai, jaisa keh irshaad-e-bari ta’aala hai keh

 
إنا نحن نزلناالذكر وإنا له لحافظون ( الحجر:9 )

bila shuba hum nay hi quraan naazil kiya hai aur yaqeenan hum hi is kay muhaafiz hain.

(5) quraan majeed aajiz kar denay wali kitab hai, yaani saari insaaniyat is jaisa kalaam paish karnay say aajiz hai, jaisa keh mandarjah zail ayaat say yeh wazaahat hoti hai,

قُل لَّئِنِ ٱجْتَمَعَتِ ٱلْإِنسُ وَٱلْجِنُّ عَلَىٰٓ أَن يَأْتُواْ بِمِثْلِ هَٰذَا ٱلْقُرْءَانِ لَا يَأْتُونَ بِمِثْلِهِۦ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍۢ ظَهِيرًا ( الاسراء:88 )

aap kah dijiye keh agar tamaam insaan aur jinnaat is jaisa quraan laanay kay liye jama ho jayen tab bhi is ki misil nahi laa saken gay khawah aik dusray kay madadgaar hi kiyon na ban jayen.

أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ ( ھود : 13 )

kiya yeh yon kahtay hain keh is nay quran ko khud gharr liya hai ? to ap in say kah dijiye keh tum bhi is quran jaisi 10 suraten khud say gharr kar lay aao.

إِن كُنْتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا على عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ (البقرہ : 24 )

agar tum ko is kitab kay muta’alliq shakk hai jisay hum nay apnay banday par naazil kiya hai to tum is jaisi aik Surat hi bana kar lay aao, aur agar tum nay aisa nahi kiya aur yaqeenan tum aisa nahi kar sako gay .
 
فَلْيَاْتُوْا بِحَدِيْثٍ مِّثْلِـهٓ ٖ اِنْ كَانُـوْا صَادِقِيْنَ ( الطور: 34)

achha agar yeh sachay hain to bhala is jaisi aik baat hi lekar aayen.
 


✿ Aijaaz-ul-qraan kay mukhtalif pahlu.

 
 

(1) yaad rahay keh Quran ka aijaaz uski fasaahat-o-balaaghat ki wajah say hai, jis nay saaray Arab ko hairaan-o-shashdar kar diya.
(2) is ki un bayaan kardah paish gauiyion ki wajah say hai jo baad mein bilkul ussi tarha raunamah huwin.
(3) issi Quran nay aisi qaumon kay halaat bhi bayaan kiye keh jinhain Arab kay log yaksar bhool chukay thay, aur in kay naam-o-nishaan, aur asaar bhi mitt chukay thay.
(4) aur aaj ki jadeed science shab-o-rauz ki anthakk mehnaton say kiye huway tajrubaat-o-mushahidaat kay baad jin haqaaiq ka inkeshaaf kar rahi hai Quran Majeed sadiyon pahlay un mein say baaz ki taraf isharah kar chuka hai.


✿ Mazaameen-e-quraan.

 
 
(1) baaz to aisay hain keh jin ka ta’alluq tauheed-o-risaalat aur aakhirat say hai.
(2) baaz ka ta’alluq akhlaaq say hai, masalan sulah rahmi, wafa-e-ahad, sidque, amaanat, diyaanat, jhoot say ijtinaab, waaliden say husn-e-sulook aur iffat-o-asmat waghairah.
(3) aur baaz ka ta’alluq aisay aamaal say hai jo ya to ibadaat say muta’allaq hain, masalan namaz, rauzah, hajj aur zakaat waghairah ya mu’amilaat say muta’allaq hain, masalan jaraa’im, hudood jihaad, aur gharelu mu’amilaat waghairah,
 
 
Sub say pahli aur aakhiri naazil honay wali ayaat.
 
mukhtalaf aqwaal mein say sahih tareen qaul kay mutabiq sub say pahlay yeh aayat naazil huwi

اِقْرَاْ بِاسْمِ رَبِّكَ الَّـذِىْ خَلَقَ ( العلق : 1-5)

aur sayyiduna Ibn-e-abbas رضی اللّٰہ عنہ kay qaul kay mutabiq nabi ﷺ par sub say aakhir mein naazil honay wali aayaat yeh hain,
یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوا اتَّقُوا اللّٰهَ وَ ذَرُوْا مَا بَقِیَ مِنَ الرِّبٰۤوا اِنْ كُنْتُمْ مُّؤْمِنِیْنَ ( البقرہ : 278 )

 

[Sahih-ul-bukhari hadith no: 2086 say pahlay, kitab-ul-buyoo’u, باب موکل الربا۔]
 

✿ Hujjiyat-e-quraan.

 
 
tamaam musalmaan is baat par muttafiq Hain keh quran sub kay liye hujjat hai aur qanoon saazi ka awwaleen ma’aakhaz hai, iski hujjiyat ki daleel iska Allah ta’aala ki taraf say naazil hona hai, aur is baat ka suboot keh kiya waaqayi Allah ta’aala ki taraf say naazil kardah hai iska woh aijaaz hai jo pichay bayaan kiya chuka hai, chunancheh jab yeh baat saabit hai keh Quran Allah ta’aala ka kalaam hai to sub par laazim hai keh is par amal karen.
 


(2) SUNNAT.

 
sunnat ki tareef: lughawi aitbaar say sunnat har aisay dastoor, seerat aur tareeqay ko kahtay hain jis par log chalnay kay aadi hon aur uski pabandi kartay ho jaisa keh is aayat mein bhi yeh hi ma’aana muraad hai

سُنَّـةَ اللّـٰهِ فِى الَّـذِيْنَ خَلَوْا مِنْ قَبْلُ ( الاحزاب : 62 )

keh un logon mein bhi Allah ta’aala ka yeh hi dastoor raha hai jo in say pahlay guzar chukay hain.
taaham istelaahi aur shara’yi aitbaar say sunnat ki tareef yon ki jati hai keh
 
ما اضیف الی النبی صلی اللہ علیہ وسلم من قول او فعل او تقریر
 
jis cheez ki nisbat Rasoolullah ﷺ ki taraf ki gayi ho, khawah ap ka qaul ho, ya fail ho ya taqreer ho, yaad rahay taqreer say murad aisa kaam jo ap ﷺ nay dusron ko kartay huway dekha ho lekin us par koi aitraaz na kiya ho.
 
 
[Al-ahkaam-li-alaamidi 1/231, al-wajeez page 161]
 
 

Qauli sunnat ki misaal yeh hadith hai keh,

“کونوا عباداللہ اخوانا”
 
Allah ta’aala kay bando bhai bhai ban jao,
 
 
[Sahih-ul-bukhari hadith no: 6063, kitab-ul-adab, باب ما ینہی عن التحاسد والتدابر۔]
 
 
failiy sunnat ki misaal woh tamaam ahadith hain jin mein say ap ﷺ ka koi fail mazkoor ho, masalan Namaz ada karna, rauzah rakhna, Hajj ada karna, sadqah-o-khairaat karna, miswaak karna aur qiyam-ul-lail waghairah, aur taqreeri sunnat ki misaal yeh hai keh bani nay Masjid mein chand habshi naujawanon ko jangi mashque kartay huway dekha aur us par khamoshi ikhtiyar farmayi,
 
[ Sahih-ul-bukhari hadith no: 454, 455 ]

 


issi tarha eid kay mauqay par chand bachiyon ko jangi ash’aar gatay huway suna to us par bhi khamoshi ikhtiyar farmayi.
 
 
[Sahih-ul-bukhari hadith no: 949 کتاب العیدین باب الحراب والدرق یوم العید ]

✿ Hujjiyat-e-sunnat.

 

mandarjah zail dalaail say yeh baat waazih ho jati hai keh sunnat bhi Quran ki tarha hujjat hai aur ahkaam-e-shari’at ka dusra ma’aakhaz hai.
 
 

(1)وَأَنزَلْنَآ إِلَيْكَ ٱلذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ( النحل: 44)

aur hum nay ap taraf zikar naazil kiya taakeh ap logon kay liye un ahkamaat ko waazih karden jo unki taraf (
Quran ki Surat mein ) naazil kiye gaye hain.
 
 
” وَ مَا یَنۡطِقُ عَنِ الۡہَوٰی ؕ﴿۳﴾ اِنۡ ہُوَ اِلَّا وَحۡیٌ یُّوۡحٰی ۙ﴿۴﴾ ( النجم: 3-4 )(2) 
 
aur woh (Muhammad ﷺ ) apni khawahish-e-nafs say nahi bolta, woh to aik wahi hai (jo uski taraf naazil ki jati hai).
 
(3)مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ  (النساء: 80)
 
jis nay Rasoolullah ﷺ ki ita’at ki us nay dar haqeeqat Allah ki ita’at ki.

(4)يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ ( النساء 59 )
 
aye eimaan walo Allah ki ita’at karo aur us kay Rasool ki ita’at karo.

(5) مَآ اٰتٰکُمُ الرَّسُوْلُ فَخُذُوْہُ وَمَا نَہٰکُمْ عَنْہُ فَانْتَہُوْا․ ( الحشر : 8 )

aur Rasoolullah ﷺ tumhain jo kuch den ussay ley lo aur jis say mana karen uss say ruk jaao.

(6) فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ( النساء : 65 )

qasam hai ap kay rab ki woh us waqat tak maumin nahi ho saktay jab tak woh ap hi ko apnay bahimi jhagron mein munsif na bana len .

(7) وَمَا كَانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ( الاحزاب : 36)

kisi muamin mard aur kisi maumin aurat ko yeh laaiq nahi keh jab Allah ta’aala aur us ka Rasool kisi kam ka hukam karen to phir unhain apnay kaam ka koi ikhtiyar rah jaaye.
 
(8) sahabah, taabi’een, taba taabi’een aur a’immah izaam sub ka is baat par ittefaaq hai keh sunnat-e-nabawi say shara’yi ahkaam saabit hotay hain, aur aaj tak sub musalmaan issi aqeedah-o-eimaan par qaaim hain.

(9) agar sunnat-e-nabawi ko ma’aakhaz tasleem na kiya jaye to Quraan kay kitnay hi aisay ahkamaat hain jin par amal karna na mumkin ho jaye ga, masalan Quran majeed mein namaz ka hukam hai lekin uski rakaat, uskay auqaat, us ki duaaain, azkaar aur tareeqay kaar sub hadith say hi milay ga, issi tarha i hain in sub ki tafseel ahadith mein hi milti hai.
 
 

✿ Sunnat ki hifaazat.

 

jis tarha alla ta’aala nay Quran ki hifaazat farmayi hai issi tarha sunnat ki bhi hifaazat ki hai, kiyonkeh guzishtah aayat mein “zikr” ka lafaz iste’imaal huwa hai aur is mein eoh tamaam ahkamaat shamil hain jinhain Allah ta’aala nay naazil farmaya hai aur Hadith kay ahkaam bhi haqeeqat mein Allah ta’aala ki taraf say hi hain jaisa keh Allah ta’aala nay farmaya hai.

keh yeh nabi apni khawahish say nahi bolta balkay woh to aik wahi hai jo us par naazil ki jati hai, is kay ilawah hadith ko bhi aik dusri aayat mein zikr kaha gaya hai aur woh yeh hai

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ ( النحل : 44 )

aur hum nay ap ki taraf zikar naazil kiya taakeh ap logon kay liye un ahkamaat ko waazih karden jo un ki taraf ( Quran ki Surat mein) naazil kiye gaye hain.


✿ Sunnat ki aqsaam.


Sanad kay aitbaar say sunnat ki 2 qismein hain,

(1) Mutawatir : aisi sunnat jisay ibtidaa say intihaa tak logon ki itni bari jamaat riwaayat karay jin ka jhoot par jama ho jana aqlan mahaal ho.
baaz auqaat yeh tawaatur lafzi hota hai, yaani logon ki aik bari taadaad hadith ko aik hi alfaaz mein bayaan karti ho, aur kabhi yeh tawaatur maanuwi hota hai, woh is tarah keh logon ki aik bari jamaat mukhtalif alfaaz say riwaayat karti ho lekin ma’aana sub ka aik hi ho.
yaad rahay keh yeh donon tawaatur pukhtah-o-yaqeeni ilm ka faaidah detay hain aur bil’ittefaaq hujjat hain.
(2) Khabar-e-wahid : is say muraad aisi sunnat hai jisay bayan karnay walon ki taadaad hadd-e-tawaatur ko na pahunchti ho, dusray lafzon yeh keh us mein tawaatur ki sharaa’it na paayi jati hon, is ki 3 aqsaam hai.
(1) Mash’hoor : jisay har daur mein kam az kam 2 ya 3 afraad bayaan karen aur woh hadd-e-tawaatur ko na pahunchay.
(2) Azeez : jisay har daur mein kam az kam 2 afraad nay bayaan kiya ho.
(3) Ghareeb : jisay ibtidaa aur intihaa kay darmiyan kisi daur mein sirf aik fard riwaayat karay.
yeh sunnat us waqat qabil-e-hujjat hai jab uski sanad muttasil ho, us kay tamaam raawi aadil-o-zaabit hon aur uski sanad ya matan mein koi illat ya shuzooz na ho.


✿ Sunnat ki maqbool honay kay aitbaar say 4 aqsaam hain,


(1) Sahih (2)sahih lighairihi (3)hasan (4)hasan lighairihi.
 

Sunnat ki mardood ya za’eef honay kay aitbaar say 15 aqsaam hain,

(1) Mu’allaq (2) Mursal (3) Munqati (4) Moazal (5) Mauzoo (6) Matrook (7) Munkar (8) Mmaalool (9) Al-Mukhaalifat-us-siqqah (10) Mudraj (11) Maqloob (12) Muztarib (13) Mus’haf (14)Shaaz (15) Jis ka raawi maj’hool, bid’ati ya kamzaur hafizay wala ho.
 

 

✿ Khabar-e-wahid ki hujjiyat.
 

khabar-e-wahid hujjat hai us kay dalaail hasb-e-zail hain,
 

(1) فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ ( النحل : 43 )

agar tumhain ilm na ho to ahl-e-ilam say su’aal karo.
is aayat say maaloom huwa keh agar kisi mas’alay ka ilam na ho to kisi aik aalim say poochh lena kaafi hai, kiyonkeh Allah ta’aala nay yahan aisi koi shart nahi lagayi keh ulamaa ki jamaat say puchhna zaruri hai.

(2) فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِّنْـهُـمْ طَـآئِفَةٌ لِّيَتَفَقَّهُوْا فِى الـدِّيْنِ ( التوبہ : 121 )

aisa kiyon na kiya jaye keh har firqay say aik girauh niklay aur deen ki samajh haasil kare.
“imam Bukhari (رحمہ اللّٰہ ) Farmatay hain keh ( طائفۃ ) aik bnday ko bhi kahtay hain. 
 
[ Sahih-ul-bukhari maa qabal hadith no : 824 کتاب الآحاد ]

maaloom huwa keh agar aik banda bhi deen ki samajh haasil kar kay apni qaum ko ahkaam-e-shari’at sikhaye to durust hai.
 
 
(3) sayyiduna abdullah Ibn-e-masood ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ nay farmaya,
 
” لا يمنعن احدكم اذان بلال من سحوره فإنه يؤذن أو قال ينادي ليرجع قائمكم ونبه نائمكم “

keh kisi shakhs ko sayyiduna Bilal رضي الله ) عنه ) ki azaan sahri khanay say na raukay kiyonkeh woh sirf is liye azaan detay hain keh jo namaz kay liye bedaar hain woh wapis aa jayen aur jo sauye huway hain woh bedaar ho jayen. 
 
[ Sahih-ul-bukhari hadith no : 8248 کتاب الآحاد ]
 

maaloom huwa keh aik aadmi ki azaan namaz, sahri aur aftaari kay liye mo’utabar hai.

(4) log masjid-e-qubah mein bait-ul-maqdas ki jaanib rukh kar kay fahar ki namaz parh rahay thay, ussi dauraan aik aadmi nay aa kar kaha keh nabi ﷺ ko namaz mein munh kaabah ki taraf karnay ka hukam diya gaya hai is liye tum bhi ussi ki taraf rukh kar lo, un logon kay chahray shaam ki taraf thay phir woh log kaabah ki taraf ghoom gaye. 
 
[ Sahih-ul-bukhari hadith no : 8251 کتاب الآحاد ]
 

maaloom huwa keh Khabar-e-wahid hujjat hai, agar aisa na hota to tamaam sahabah sirf aik aadmi kay kahnay par dauraan-e-namaz harghiz apna rukh na phairtay.
 

(5) Imam Bukhari (رحمہ اللّٰہ) nay apni kitab sahih-ul-bukhari mein Khabar-e-wahid ki hujjiyat par aik kitab qaaim ki hai aur us mein 21 ahadith aur chand ayaat say istedlaal kartay huway Khabar-e-wahid ki hujjiyat ko saabit kiya hai, mazeed tafseel kay liye unhain dekha ja sakta hai.

 

Fiqah kay zailliy ma’aakhaz hasb-e-zail hain.
 

 

(1) IJMAA.


Quran-o-sunnat kay baad fiqah kay zailliy ma’aakhaz mein sub say pahla ma’aakhaz Ijmaa hai, aur jamhoor ulamaa kay nazdeek yeh ma’aakhaz deegar ma’aakhaz say quwwat-o-hujjiyat mein ziyadah qawwi hai.


✿ Ijmaa ki taareef.

lughawi aitbaar say to ijmaa azam, pukhtah iradah aur kisi baat par muttafiq ho janay ko kahtay hain, jaisa keh hadith mein hai keh,

لا صیام لمن لم یجمع الصیام قبل الفجر

us shakhs ka rauzah nahi hoga jo fajar say pahlay hi rauzah rakhnay ki niyat na karay (1).
aur Quran majeed mein hai keh,

فَاَجْـمِعُـوٓا اَمْرَكُمْ وَشُرَكَآءَكُمْ ( یونس : 81 )

tum apna mu’amilah apnay shurakaa say mil Kar pukhtah taur par taye kar lo.
Istelaahi taur par ijmaa ki taareef yeh ki jati hai keh,

” ھو اتفاق المجتھدین فی عصر من العصور علی حکم شرعی بعد وفاۃ النبی صلی اللّٰہ علیہ وسلم بدلیل “

ijmaa say muraad nabi ﷺ ki wafaat kay baad kisi khaas daur mein ( ummat-e-muslimah kay ) tamaam mujtahideen ka kisi daleel kay sath kisi hukam par muttafiq ho jana hai (2).

 

✿ Ijmaa ki sharaa’it.
 
 

(1) matlubah mas’alay par muttafiq honay walay afraad mujtahid hon, warna ijmaa mo’utabar nahi hoga.
(2) mujtahideen kay ittefaaq say muraad tamaam mujtahideen ka ittefaaq hai, aisa nahi hona chahiye keh sirf kisi aik shaher walay ya aik basti kay ulamaa kisi mas’alay par jama hon, kiyonkeh aik ki mukhaalifat bhi ijmaa kay mun’aqad honay mein rukaawat hai.
(3) tamaam mujtahid musalmaan hon.
(4) jab kisi mas’alay par tamaam mujtahideen muttafiq ho jayen to phir zaruri hai keh ittefaqi faislah amal mein laya jaye, is lay ilawah yeh shart nahi hai keh tamaam mujtahideen ki wafaat bhi ussi ittefaaq par ho.
(5) ijmaa kay liye zaruri hai keh kisi shara’yi hukum par ittefaaq ho na keh tibb, riyazi ya lughat say muta’allaq kisi mas’alay par.
(6) ijmaa sirf woh hi qabil-e-qubool hoga jo nabi ﷺ ki wafaat kay baad huwa ho.
(7) ijmaa kay liye kisi shara’yi daleel ka hona zaruri hai jis par sub muttafiq huway hon, mahaz apni khawahish par kiya janay wala ijmaa mo’utabar nahi hoga.

 

✿ Ijmaa ki misaalen.

(1) musalmaan aurat ka kisi ghair Muslim mard say nikah nahi ho sakta.
(2) phuphiy aur bhatijiy, aur kaalaa aur bhaanjiy ko aik hi waqat nikah mein nahi rakha ja sakta.
(3) maftoohah iraazi ko faatiheen kay darmiyan deegar amwaal-e-ghaneemat ki tarha taqseem nahi kiya jaye ga.
(4) agar sagay bhai, bahin na hon to baap ki taraf say ban’nay walay bhai, bahin ko unka hissa diya jaye ga.
 
 
 

 

✿ Ijmaa ki hujjiyat.
 

jamhoor ulamaa kay nazdeek ijmaa hujjat hai, aur woh hujjiyat-e-ijmaa kay liye jo dalaail paish kartay hein un mein say chand hasb-e-zail hain.

(1) irshaad-e-bari ta’aala hai,
 
 
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيرًا ( النساء : 115 )

aur jis nay hidaayat wazih honay kay baad Rasoolullah ﷺ ki naa farmani ki aur mo’umineen kay rastay kay ilawah kisi dusray rastay ki pairiwi ki to hum usay ussi taraf lay jayen gay jidhar woh khud gaya, aur usay jahanum mein daakhil kar den gay jo bohot buri jaa-e-qaraar hai.
 

(2) sayyiduna Anas ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ nay farmaya,

” إن امتي لاتجتمع على ضلالة “

be shak meri ummat gumrahi par jama nahi hogi . 
 
 
 
[(Sahih, al-mishkaat hadith no : 183-184.)
(Sunan ibn-e-majah hadith no : 3950,
كتاب الفتن، باب سؤادالاعظم
(Sunan abu daud hadith na : 4253.)
(tabrani-e-kabeer hadith no : 3440.)]
 
 

(1) sayyiduna mugheerah bin sho’ubah ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ nay farmaya,

” لا تزال طائفة من امتي ظاهرين على الحق “

meri ummat ka aik girauh hamaishah haqq par ghaalib rahay ga. 
 
 

 [( Sahih-ul-bukhari hadith no : 8459,
كتاب التوحيد، باب قول الله تعالى
” إنما قولنا لشئ إذا أردناه “
(Sahih-ul-muslim hadith no : 1921).
(Musnad-e-ahmad 5/287.)]
 

 

✿ Ijmaa ki aqsaam.
 

(1) ijmaa sareeh. is say muraad yeh hay keh tamaam mujtahideen ulamaa kisi mas’alay par is tarha muttafiq ho jayen keh woh us keh kay muta’alliq saraahat say izhaar karen, khawah qaul say, ya ifaa say, ya qazaa say karen, yeh Ijmaa bil’ittefaaq hujjat hai.
(2) ijmaa sukooti. is say muraad yeh hay keh jab koi mas’alah paish kiya jaye to chand ahl-e-ijtehaad ulamaa us par muttafiq ho jayen lekin deegar mujtahideen us par khamoshi ikhtiyar karen aur koi aitraaz na karen, yeh Ijmaa ahmaaf kay nazdeek hujjat hai, jabkaeh imam Malik aur imam Shaafi isay hujjat tasleem nahi kartay.
(2) AQWAAL-E-SAHABAH.
 


sahabi aisay shakhs ko kahtay hain jis nay nabi ﷺ ko dekha ho, ap ﷺ par eimaan laya ho aur phir eimaan ki haalat mein hi faut huwa ho,
nabhi ﷺ ki wafaat kay baad ap ﷺ kay sahabah mein say baaz ilm-e-fiqah aur fatwa waghairah mein bohot Mash’hoor huway, in kay kiye huway faislay aur un kay fatway riwaayat kay zariyeh hum tak pahunchay hain,
agar kisi mujtahid ko kitab-o-sunnat aur ijmaa say kisi mas’alaysay ki koi daleel na milay to kiya woh sahabah kay un aqwaal-o-fatawah aur faislon say hujjat lay sakta hai ya nahi ?
to is ki kuch tafseel hai.

 

✿ Hujjiyat-e-aqwaal-e-sahabbah.
 

(1) sahabi ki woh baat jo ijtehaad aur raaye kay zariyeh nahi kahi ja sakti, ulamaa kay nazdeek hujjat hai, kiyonkeh is mein yeh ihtemaal hai keh yaqeenan yeh baat sahabi nay Rasoolullah ﷺ say suni hogi.
(2) sahabi kay jis qaul par ijmaa ho chuka ho ulamaa usay shara’yi hujjat qaraar detay hain.

 

(3) sahabi ka aisa qaul jo raaye aur ijtehaad par mabni ho kiya woh hujjat hai ?
is mein ulamaa nay ikhtilaaf kiya hai,
baaz usay shara’yi hujjat qaraar detay hain, unka kahna hai keh jab koi mas’alah kitab-o-sunnat aur ijmaa say na mil sakay to sahabi kay qaul par amal karna chahiye, kiyonkeh agarcheh woh baat raaye apr mabni hai lekin unki raaye hamari baat say baharhaal bahtar hai aur woh is liye keh nuzool-e-wahi kay zamanay mein maujood thay, tashree-e-ahkaam ki hikmat aur asbaab-e-nuzool say waaqif thay, aur aik lambah arsah Rasoolullah ﷺ ki suhbat mein bji rahay thay, in tamaam wujoohaat ki bina par un ki aaraa ko dusron ki aaraa par bari fazeelat hasil hai.
aur baaz ulamaa usay shara’yi hujjat nahi shumaar kartay, un ka kahna hai keh him sirf kitab-o-sunnat kay dalaail par amal kay paband hain aur sahabi ka qaul un mein shamil nahi hai.
hamaray ilm kay mutabiq raajih baat yeh keh agarcheh sahabi kay aisay qaul par (jo ijtehaad-o-raaye par mabni ho) amal waajib nahi, lekin apni raaye par unki raaye ko tarjeeh dena afzal hai, jaisa keh iski wujoohaat pahlay qaul kay ziman mein bayaan ki ja chuki hain.

 

[ Imam Abu Hanifah (رحمه اللّٰہ) ] farmatay hain :
 
keh agar Allah ki kitab aur Rasoolullah ﷺ ki sunnat mein mujhy koi cheez nahi milti to main Aqwal-e-sahabah ko ikhtiyar kar leta hon.
 
[ Imam Maalik (رحمه اللّٰہ) ] nay apni kitab “mo’atta” mein bohot say sahabah kay fatawah ko naqal kiya hai aur aksar masaail mein unhin par aitmaad kiya hai.
 

[ Imam Shaafi (رحمه اللّٰہ) ] farmatay hain keh agar mujhay kitab-o-sunnat, ya ijmaa, ya us kay hum ma’aana kisi dusri cheez mein ( jo hukum laganay wali ho ya us kay sath qiyaas ho ) koi cheez nahi milti to mera maslak yeh hi hai keh sahabah mein say kisi kay qaul ko ikhtiyar kar liya jaye.
 

Imam Ahmad (رحمه اللّٰہ) farmatay hain keh. menay har mas’alay mein ya to Rasoolullah ﷺ ki hadith say jawab diya, ya sahabah ya taabi’een kay qaul say. 
 
 
 
[( Abu hanifah lish-shaikh abi zuhrah page no : 309).
(Malik , lish-shaikh abi zuhrah page no : 259).
(al-risaalah, lish-shaafi’e page no : 597.)
(usool-ul-fiqah, li-abi zuhrah page no : 215.)
(usool-ul-fiqah-o-ibnu taimiyah page no : 356.)]

(3) QIYAAS.

 

✿ Qiyaas ki taareef.
 
 
lughawi aitbaar say qiyaas aik cheez ko dusri cheez kay sath naapnay aur miqdaar maaloom karnay ko kahtay hain

Istelaahi aitbaar say qiyaas ki taareef yeh hai,

” ھو إلحاق فرع بأصل في الحكم لعلة جامعة بينهما “

qiyaas yeh hai keh fara’a (aisa mas’alah jis kay muta’alliq kitab-o-sunnat mein hukum maujood na ho) ko hukum mein asal (aisa hukum jo kitab-o-sunnat mein maujood ho) kay sath is wajah say mila lena keh un donon kay darmiyan illat mushtarak hai.
 
 
[(Al-Ahkaam-li-alaamidi 3/176).
(al-mustasfa-li-alghazali 2/227).
(aalaam-ul-mauqi’een 1/101).
(al-ahkaam-li-ibn-e-hazam 8/367).
(al-wajeez page no : 194.)]

 

✿ Qiyaas ki misaalen.
 

(1) Quran majeed mein sharaab naushi ki hurmat kay muta’alliq nass maujood hai lekin nabeez kay muta’alliq koi hukum maujood nahi, choonkeh sharaab ( khamar ) mein illat nashaa hai aur nabeez mein bhi yeh illat payi jati hai,
is liye nabeez ko sharaab par qiyaas kartay huway us kay hukum mein shamil kar liya jaye ga.

(2) azaan-e-jummaa kay waqat khareed-o-firokhat ki mamani’at nass say saabit hai, lekin us waqat nikah karnay, zameen kaasht karnay aur kiraaye par lenay ki mamani’at shari’at mein saabit nahi hai, lekin choonkeh khareed-o-firokhat say mamani’at ki illat yeh hai keh yeh amal namaz kay liye janay say rukaawat ban jata hai is liye un tamaam af’aal ko khareed-o-firokhat par qiyaas kartay huway mamnoo’u qaraar diya jaye ga jo namaz say rukaawat bantay hain, kiyonkeh un mein bhi woh hi illat maujood hai jo khareed-o-firokhat mein hai.

✿ Hujjiyat-e-qiyaas.
 

jamhoor kay nazdeek qiyaas hujjat hai, aur woh us ki hujjiyat kay jo dalaail paish kartay hain un mein say chand hasb-e-zail hain.
 

(1) فَاعْتَبِـرُوْا يَآ اُولِى الْاَبْصَارِ ( الحشر : 2 )
 
 
“aye baseerat rakhnay walo ibrat haasil karo”.

is aayat mein lafaz” فاعتبروا” say muraad yeh hai keh khud ko un logon par qiyaas karo jin par Allah ta’aala ka azaab naazil huwa, yaani agar tum bhi woh gunah karo gay jo unhon nay kiye to tum par bhi Allah ta’aala azaab naazil farma saktay hain.
 

(2) قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ ( یس : 89 )
 

“kah dijiye keh unhain woh hi zindah karay ga jis nay unhain pahli martabah paida farmaya hai”.
is aayat mein Allah ta’aala nay dusri martabah paida farmanay ko pahli martabah paida farmanay par qiyaas kiya hai.

(3) ” aik aadmi nay nabi ﷺ kay pass aa kar arz kiya, aye Allah kay Rasool ﷺ meri waalidah faut ho gayi hai aur us kay zimmay aik maah kay rauzay thay, kiya main us ki taraf say qazaa don ? to ap ﷺ nay farmaya ,

لو كان على أمك دين أكنت قاضيه ؟ قال نعم قال فدين الله احق ان يقضى “

“keh agar teri waalidah par qarz hota to tum ussay adaa kartay ? us nay kaha haan , to aap ﷺ nay farmaya keh Allah ta’aala ka qarz adaaigi ka ziyadah mustahaq hai” 
 
 
 
[(sahih-ul-bukhari hadith no : 1953.
( كتاب الصوم ، باب من مات وعليه صوم.
( sahih-ul-muslim hadith no 1147.)
( Sunan Abi Daud hadith no : 3310 )
( Sunan al-tirmazi hadith no : 716-717 )
(Sunan ibn-e-majah hadith no : 1857 )
( ibn-ul-jarood hadith no : 942 )
( sahih ibn-ul-habbaan hadith no : 3519 )
( mushkil-ul-aasaar 3/221 )
( Sunan al-baihaqi 4/255 )]
 
 

(4) aik aurat nay siyaah rang ka bacha jana to us kay shohar nay ussay apnanay say inkaar kar diya, Rasoolullah ﷺ nay ussay farmaya keh kiya tumhaaray paas uont hain ? us nay kaha haan hain, ap ﷺ nay unka rang dariyafat farmaya to us nay kaha keh surkh rang kay hain, ap ﷺ nay farmaya kiyabun mein koi khaaksitri rang ka bhi hai ? to us nay kaha haan hai, to ap ﷺ nay farmaya woh kahan say aya hai ? us nay kaha keh shaayed ussay koi ragg kheench laayi hai, to aap ﷺ nay farmaya to issay bhi shaayed koi ragg kheench laayi ho”
 
 
[(Sahih-ul-bukhari hadith no : 5305
كتاب الطلاق ، )
( Sunan an-nasaayi hadith no : 3489 )
( Sunan ibn-e-majah hadith no : 2002 )
( musnad-e-humaidi hadith no : 1074 )
( musnad-e-ahmad 2/239 )
( sahih ibn-ul-habbaan hadith no : 4106 )
 
 
is hadith mein Rasoolullah ﷺ nay bachon ka rang mukhtalif honay ko uonton ka rang mukhtalif honay par qiyaas kiya hai.
 

in dalaail kay ilawah muta’addad asaar-e-sahabah say bhi qiyaas ki hujjiyat saabit hoti hai keh jin ko bayaan karny say tiwaalat say ijtinaab kiya gaya hai.

Taaham jo log qiyaas ka inkaar kartay hain woh mandarjah zail dalaail paish-e-nazar rakhtay hain.

(1) “Quran mein har cheez ka bayaan hai” ( an-nahal_79 )

is liye kisi aur taraf janay ki zarurat nahi.

(2) qiyaas kay zariyeh Allah aur us kay Rasool ﷺ say aagay barhna laazim aata hai jo keh Quran mein mamnoo’u qaraar diya gaya hai, ( al-hujraat_1 ).

(3) qiyaas zanni cheez hai aur zann haqeeqat say kuch faaidah nahi deta, ( yonus_36 ).

(4) hamain sirf ussi cheez kay sath faisla karnay ka hukam hai jisay Allah ta’aala nay naazil farmaya hai, ( al-maaidah_49 ), aur qiyaas kay zariyeh saabit honay wala hukam Allah ta’aala ki taraf say naazil kardah nahi hai.

agarcheh yeh aur is tarah kay deegar dalaail qiyaas ki nafi kay liye paish kiye jatay hain, lekin raajih baat woh hi hai jisay jamhoor nay apnaya hai yaani qiyaas hujjat hai.
 


✿ Arqaan-e-qiyaas.


✿ Qiyaas kay 4 arqaan hain.
 
 
(1) Asal : aisi jagah jahan shari’at say saabit hukum paya jata ho, masalan sharaab.
(2) Fara’a : aisi cheez jisay asal par qiyaas Kar kay us ka hukam maaloom karna maqsood ho, masalan nabeez.
(3) Illat : is say muraad woh wasaf hai jo asal aur fara’a mein mushtarak ho, masalan nashaa.
(4) Hukum : is say muraad woh shara’yi hukum hai jo asal mein maujood hai aur usay fara’a mein bhi laago karna matloob ho, aur woh mazkoorah misaal mein “hurmat-e-sharaab” hai.

 

✿ Sharaa’it-e-qiyaas.
 

(1) jis hukam ko fara’a tak muta’addi karna maqsood ho woh asal mein nass ( kitab-o-sunnat ) say saabit ho.
(2) asal mein saabit honay wala hukam muttafaq alaihi ho, mukhtalaf feehi na ho.
(3) asal mein maujood hukam shara’yi ho aur samajh mein aanay wala ho.
(4) asal aur fara’a mein mushtarak illat aisa wasaf ho jis ka hawaas-e-khamsah say idraak mumkin ho.
(5) mushtarak illat aisa wasaf ho jo zamaan ya makaan ki tabdeeli say tabdeel na hota ho.
(6) woh wasaf muta’addi ho aur fara’a mein bhi mukammal taur par paya jata ho.
(7) fara’a kay liye pahlay say koi shara’yi nass maujood na ho.
(8) fara’a ka hukam asal kay hukam kay masaawi ho.

 

✿ Aqasaam-e-qiyaas.
 

Umooman qiyaas ki 3 aqsaam bayaan ki jati hain.

(1) qiyaas-e-illat : aisa qiyaas jis mein maujood illat hukam ko waajib kar denay wali ho.
(2) qiyaas-e-dalaalat : jis mein maujood illat hukam ko waajib kar denay wali to na ho lekin us par dalaalat zaroor karti ho.
(3) qiyaas-e-shubah : yeh aisi fara’a hai jo 2 asalaon kay darmiyan mutard’dad ho.
 
 
(4) ISTEHSAAN.
 

lughawi aitbaar say “Istehsaan” kisi cheez ko acha samajhnay, usay chahnay aur uski taraf maail honay ko kahtay hain.

aur istelaahi aitbaar say uski taareef yeh hai,
 
 

” ترك القياس لدليل أقوى منه من كتاب أو سنة أو اجماع “
 

Quran, sunnat ya ijmaa ki kisi qawwi daleel ki wajh say qiyaas ko chhor dena.
Imam Shaatibi (رحمه اللّٰہ) farmatay hain keh hamaray nazdeek aur ahnaaf kay nazdeek Istehsaan yeh hai keh,

” العمل بأقوى الدليلين “

do daleelon mein say ziyadah qawwi daleel par amal karna. 
 
[( Aal-bahr-ul-muheet-liz-zarkashi 6/78 )
( al-ahkaam-li-alaamidi 4/136 )
( al-ihkaam-li-ibn-e-hazam 6/192 )
( al-wajeez page no 230 )]
 
 
 
 

iski misaal yeh hai keh agar koi aurat faut ho jaye aur apnay peechay wurasaa mein shauhar, maan, 2 maan ki taraf say bhai aur 2 saggay bhai chhor jaye, to qiyaas ka taqaaza yeh hai keh shauhar ko nisif, maan ko chhatta hissa aur maan ki taraf say bhaiyon ko teesra hissa aur saggay bhaiyon ko kuch na milay, lekin Istehsaan ki wajah say donon saggay bhaiyon ko bhi teesray hissay mein maan ki taraf say bhaiyon kay sath shareek kar liya jata hai, jaisa keh sayyiduna umar ( رضي الله عنه ) kay zamanay mein yeh faisla kiya gaya tha.

 

✿ Hujjiyat-e-istehsaan.
 
 

yeh jamhoor kay nazdeek hujjat hai aur us kay liye bataur-e-daleel kay Quran majeed ki yeh aayat
 

” وَاتَّبِعُوا أَحْسَنَ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُم “

tumhaaray rabb ki taraf say jo ahkaam tumhari taraf naazil kiye gaye hain un mein sub say bahtreen ahkaam ki pairiwi karo.

aur sayyiduna abdullah Ibn-e-masood ( رضي الله عنه ) ka qaul paish kiya jata hai,

” ما رآه المسلمون حسنا فهو عندالله حسن “
 
jis cheez ko musalmaan achha khayal karen woh Allah ta’aala kay nazdeek bhi achhi hai, 
 
 
 
[( Musnad-e-ahmad hadith no : 3600 )]
 

albattah baaz ulamaa Istehsaan ko jaaiz qaraar nahi detay, jaisa keh Imam Shaafi (رحمه اللّٰہ) say manqool hai keh,

” من استحسن فقد شرع “

jis nay Istehsaan kiya us nay shari’at saazi ki, 
 
 
[( Al-Ahkaam-li-alaamidi 4/209 )
( al-wajeez page no 234 )]
 
 

Ghaaliban Imam shaaafi (رحمه اللّٰہ) aur un jaisay deegar ulamaa nay Istehsaan ka inkaar is liye kiya hai keh woh Istehsaan apni khawahish kay zariyeh qanoon bananay ko samajhtay hain, to haqeeqat mein bhi aisa Istehsaan qabil-e-qubool nahi hai, lekin hum jisay Istehsaan tasawwur kartay hein woh mahaz 2 daleelon kay darmiyan qawwi tar ko tarjee dena hai aur is mein yaqeenan is mein na shari’at saazi hai aur na hi kisi ko ikhtilaaf hona chahiye.




(5) ISTES’HAAB.

 

“Istes’haab” ki taareef : lughawi aitbaar say “Istes’haab” saath talab karnay ya suhbat kay baaqi rahnay ko kahtay hain,
 

aur istelaahi aitbaar say “Istes’haab” ki taareef ulamaa in alfaaz mein kartay hain,
 

“أخذ المجتهد بالأصل عند فقد الدليل الشرعي “
 
” shara’yi daleel na milnay kay waqat mujtahid ka asal ko pakar lena” Istes’haab kahlata hai, 
 
 
[(Al-ahkaam-li-alaamidi 4/111)
(al-ihkaam-li-ibn-e-hazam 5/5)
(aalaam-ul-mauqi’een 1/255)
(al-bahr-ul-muheet-liz-zarkashi 6/16)
(irshaad-ul-fuhool page no : 207)]
 

Baaz ulamaa nay is ki taareef in alfaaz mein bhi ki hai,

” هو بقاءالأمر على ماكان عليه ما لم يوجد ما يغيره “

” jo cheez jis haalat mein pahlay thi usay us waqat tak ussi tarah apni haalat par baqi samajhna jab tak koi aisa sabab na paya jaye jo usay tabdeel kar day”.

is ka matlab yeh hai keh agar koi kaam jaaiz tha to usay us waqat tak jaaiz hi samjha jaye ga jab tak us ki mamani’at ki koi daleel na mil jaye, aur agar koi amal mamnoo’u tha to usay us waqat tak mamnoo’u samjha jaye ga jab tak us kay jawaaz ki koi daleel na mil jaye,

masalan koi zindah tha to usay zindah hi samjha jata hai jab tak keh us ki wafaat ki koi khabar na mil jaye, issi tarha agar koi ghair shaadi shudah hai tha to usay ghair shaadi shudah hi samjha jata hai jab tak us ki shaadi ki khabar na mil jaye.

 

✿ Istes’haab ki hujjiyat.


jamhoor, maalikiyah, shaafi’eiyah, hanaabilah, aur ahl-e-zaahir kay nazdeek Istes’haab hujjat hai, aur yeh hi baat raajih hai,
is kay ilawah baaz hanafiyah aur un kay hum raaye hazraat isay sirf is ma’aana mein hujjat mantay hain keh jo hukam pahlay say saabit hai usay usi tarha qaaim rakha jaye ga, aur us kay mukhaalif hukam ko radd kar diya jaye ga,
yaani yeh log sirf nafi mein Istes’haab ko hujjat mantay hain, aur jamhoor ulamaa nafi-o-isbaat donon mein usay hujjat tasleem kartay hain.

 

Istes’haab par mabni usool.

(1) ” ألأصل في الأشياء ألإباحة “

tamaam ashiyaa mein asal ibaahat hai, yaani tamaam cheezen us waqat tak halaal-o-mabaah hain jab tak keh un ki hurmat ki daleel na mil jaye.

(2) ” ألأصل براءة الذمة “

asal mein insaan har zimmahdari say bari hai, yaani insaan us waqat tak har qisam kay badlay, sazaa aur jurum waghairah say bari hai jab tak keh us ka irtikaab-e-jurum saabit na ho jaye,

(3) ” أليقين لا يزول بالشك “

yaqeen sahkk say zaail nahi hota, yaani agar kisi nay wuzoo kiya hai to mahaz wuzoo toot janay ka shakk honay say wuzoo nahi tootay ga balakeh barqaraar rahay ga.
 


(6) MASAALIH-E-MURSALAH.

 

✿ Masaalih-e-mursalah ki taareef.
 

lughawi aitbaar say ” maslihat ” nafa’a haasil karnay aur nuqsaan ko door karnay ko kahtay hain, yeh maslihaten 3 aqsaam ki hain,

(1) woh maslihaten jinhain shari’at nay mo’utabar samjha hai, masalan jaan, maal aur deen ki hifaazat waghairah, in maslihaton ko “masaalih-e-mou’tabarah” kay naam say mausoom kiya jata hai.

(2) jinhain shari’at nay laghw’o qaraar diya hai, masalan haqq-e-wiraasat mein mard-o-aurat ki masaawat, sood kay zariyeh maal mein izafah karna aur jaan bachanay kay liye jihaad say pichhay baith jana waghairah, in maslihaton ko “masaalih-e-mulghaah” ka naam diya gaya hai.

(3) jin kay muta’alliq shari’at nay na mo’utabar honay ki wazaahat ki aur na hi unhain laghw’o qaraar diya, aisi maslihaton ko “Masaalih-e-mursalah” say taabeer kiya jata hai,
aur ulamaa is ki taareef in alfaaz mein kartay hain,
 

” هي المصلحة التي ما يعلم من الشارع ما يدل على اعتبارها ولا إلغائها”

” yeh aisi maslihat hai jis kay muta’alliq shaari’e say koi aisi daleel na milti ho jo us kay mo’utabar honay ya laghw’o karnay par dalaalat karti ho, .
 
 
[( Al-ahkaam_li-alaamidi 4/139)
(al-bahr-ul-muheet_liz-zarkashi 6/76)
(al-tahseel-min-al-mahsool 2/331)
(al-mustasfa-li-alghazali 2/139)]
 

yaani in masaalih mein woh tamaam masaalih shamil hain ji ki shari’at nay na to targheeb dilayi hai aur na hi unhain bura samjha ho, aur yeh kisi bhi daur aur zamanay mein paish aa sakti hain, masalan jama-o-tadween-e-quran ki maslihat, khilaafat-e-umar ( رضي الله عنه ) mein taqseem-e-wazaaif aur mujahideen kay liye register bana lenay ki maslihat waghairah.

 

✿ Masaalih-e-mursalah ki hujjiyat.

Bil’ittefaaq ibadaat mein Masaalih-e-mursalah hujjat nahi hain, kiyonkeh ibaadat kay muta’alliq tamaam umoor ta’abbudi aur tauqeefi hotay hain, un mein ijtehaad aur raaye ki qat’ann gunjaish nahi,
albattah mu’amilaat mein Masaalih-e-mursalah ki hujjiyat kay muta’alliq ikhtilaaf hai, taaham jamhoor maalikiyah usay hujjat tasleem kartay hain aur yeh hi baat raajih hai.

(7) SADD-UZ-ZARAAI.

✿ Sadd-uz-zaraai ki taareef.

lughawi aitbaar say sadd ka ma’aana raukna ya band kar dena hai, aur zaraai un wasaail ko kahtay hain jin kay zariyeh kisi bhi cheez tak pahuncha ja sakay, khawah woh nafa’a bakhsh ho ya nuqsaan dih, taaham yahan sadd-uz-zaraai say muraad un masaail ka insidaad hai jo maasiyat, mafaasid aur nuqsaan tak pahunchatay hon,
jaisa keh is ki taareef in alfaaz mein ki jati hai keh,

” هو المنع عما يتوصل به الى الشئ الممنوع المشتمل علی المفسدۃ “

” un kaamon say rauk dena jin kay zariyeh aisi mamnoo’u cheez tak pahuncha ja sakta ho jo kharabi aur fasaad par mushtamal ho,.

[(Al-muwaafiqaat-al-shaatibi 4/198)
(usool-ul-fiqah-al-islami_az doctor wahbah zuhaili 2/873)]

masalan aurton ki taraf dekhna haraam hai kiyonkeh yeh zinah ka paish kheemah banta hai, sharaab peena haraam hai kiyonkeh yeh aqal aur deen kay nuqsaan aur ibadaat mein kautahi ka baa’is banta hai, issi tarha musalmaanon kay raastay mein kunwaan khaud dena, ya in kay khaanon mein zaher mila dena bhi jaaiz nahi, kiyonkeh yeh af’aal nuqsaan ka zariyah hain.

 

✿ Sadd-uz-zaraai ki hujjiyat.

imam ahmad aur imam malik (رحمهما اللّٰہ) kay nazdeek hujjat hai, aur yeh hi baat barhaq hai, jabkaeh imam shaafi aur imam abu hanifah (رحمهما اللّٰہ) isay hujjat nahi mantay, halaankeh agar shari’at ka gahra mutali’aah kiya jaye to maaloom hota hai keh islam nay beshumaar masaail mein is usool ko madd-e-nazar rakha hai, un mein say chand hasb-e-zail hain.

(1) “یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تَقُوْلُوْا رَاعِنَا ” ) البقرة 104 )

“Aye eimaan walo raaa’ina lafz mat kaho “

is say rauknay ka sabab yeh tha keh yahoodi is lafz kay zariyeh aap ﷺ ki shaan mein gustakhi kartay thay, chunanchah Allah ta’aala nay musalmaanon ko yeh lafz kahnay say hi rauk diya.

(2) Rasoolullah ﷺ nay farmaya, Allah ta’aala in yahoodiyon par laanat karay, in par charbiyon ko haraam kar diya gaya tha lekin inhon nay charbiyon ko pighlaya, faraukht kiya aur phir un ki qeemat khaa gaye, (1).

(3) hadith-e-nabawi hai keh,

” دع ما يريبك الى ما لا يريبك “

shakk-o-shubah wali cheezon ko chhor kar un ashiyaa ko apna’o jin mein shakk na ho,(2).

(4) sayyiduna naumaan bin basheer ( رضي الله عنه ) say marwi riwaayat mein hai keh,

“من وقع في الشبهات وقع في الحرام كاالراعي يرعى حول الحمى يوشك ان يقع فيه “

“jo shakhs shubuhaat mein waaqi ho gaya woh is tarah haraam mein waaqi ho gaya jaisa keh koi charwaha baar kay ird gird apnay janwar charata hai qareeb hai keh woh us baar mein waaqi ho jaye, (3)

(5) aap ﷺ nay farmaya, kabeerah gunahon mein say hai keh aadmi apnay waaliden ko gaali day, sahabah nay arz kiya aye Allah kay Rasool ﷺ kiya aadmi apnay waaliden ko bhi gaali deta hai ? app ﷺ nay farmaya, “haan” woh kisi kay maa baap ko gaali deta hai to jawaab mein woh is kay maa baap ko gaali deta hai, (4).

(6) nabi ﷺ nay munafiqeen ko is liye qatal nahi kiya keh kahin log yeh na kahnay lagain keh Muhammad ﷺ apnay saathiyon ko qatal karta hai, (5).

(1)_[( sahih-ul-bukhari hadith no : 2236
كتاب البيوع، باب الميتة والاصنام )
(sahih-ul-muslim hadith no : 1581.)
(musnad-e-ahmad 3/324.)
(sunan-e-abi daud. 3/756.)
(sunan-e-tirmazi hadith no: 1297.)
(sunan-an-nasaayi 7/309.)
(sunan-e-ibn-e-majah hadith no: 2167.)
(musnad-e-abi yaalaa hadith no : 1873)
(ibn-ul-jarood hadith no : 578.)
(sunan-al-baihaqui 6/12.)
(sharh-us-sunnah 4/218.)]

(2)_[( sunan-an-nasaayi hadith no : 5269
كتاب الاشربة باب الحث على ترك الشبهات )
(sunan-e-tirmazi hadith no : 2518.)
(sunan-an-nasaayi hadith no : 5714.)
(musnad-e-ahmad 1/200.)
(mustadrak-e-Hakim 4/99.)
(musnad-e-abi yaalaa 12/132.)
(sahih ibn-ul-habbaan 512 al-mawaarid.)
(al-hulyah li-abi nuaim 8/264.)]
(3)_[( sahih-ul-bukhari hadith no : 52,
كتاب الإيمان ، باب فضل من استبرأ لدينه )
(sahih-ul-muslim hadith : 1599 )
(sunan-e-abi daud hadith no: 3329.)
(sunan-an-nasaayi 7/241.)
(sunan-e-tirmazi hadith no: 1205.)
(sunan-e-ibn-e-majah hadith no: 3984.)
(musnad-e-ahmad 4/269.)
(sunan-ad-daarimi 2/245.)
(musnad-e-humaidi hadith no: 918.)]
(4)_[( sahih-ul-bukhari hadith no: 5973
كتاب الادب، باب لايسب الرجل والديه .)
(sahih-ul-muslim hadith no : 130.)
(musnad-e-ahmad hadith no : 6545.)]
(5)_[( sahih-ul-bukhari hadith no : 4907
كتاب التفسير ، باب يقولون لئن رجعنا الى المدينة .)
(sahih-ul-muslim hadith no : 4682 )]
 

(8) URFUE.

✿ Urfue ki taareef.

urfue say muraad aisa qaul ya fail hai jis say mu’aashirah manoos ho, us ka aadi ho ya us ka un mein riwaaj ho,
urfue, riwaaj aur aadat taqreeban aik hi ma’aana mein iste’imaal hotay hain, jaisa keh tareef say waazih hai, keh urfue kabhi qaul hota hai aur kabhi fail, issi tarha kabhi aam hota hai aur kabhi khaas.
urfue qauli ki misaal lafz-e-daabbah “دآبہ” hai,
jisay chaupaye par to bola jata hai lekin insaan par nahi, issi tarha lafz-e-talaaq ” الطلاق ” azduwaaji ta’alluqaat kay khaatmay kay liye iste’imaal kiya jata hai.
urfue faili ki misaal aam logon kay liye banay gaye hamaamon mein ghusal kay liye daakhil hona hai.
urfue-e-aam woh hota hai jo qaul ya fail tamaam mu’aashiron mein riwaaj pazeer ho, aur urfue-e-khaas usay kahtay hain jo kisi khaas mulk ya shaher ya tabqay mein murawwaj ho.

 

✿ Urfue ki hujjiyat.

yaqeenan islam nay urfue-o-riwaaj ka lihaaz rakha hai, aur adal-o-insaaf aur jurum-o-saza kay qawaneen mein isay mo’utabar samjha hai, yeh hi wajah hai keh tamaam fuqahaa is baat par muttafiq hain keh kitab-o-sunnat mein daleel na milay to urfue ko daleel banaya ja satka hai.
haqeeqat mein urfue bazaat-e-khud koi mustaqil ma’aakhaz-e-shari’at nahi hai balakeh yeh un ma’aakhaz ki taraf lautata hai jin ka shari’at nay aitbaar kiya hai,
aur yeh baat badeehi hai keh urfue aik aisi haqeeqat hai keh jis ka koi bhi danishmand inkaar nahi kar sakta.
masalan agar kisi ilaaqay mein lafz-e-daabbah sir ghauray kay liye iste’imaal hota ho, aur koi shakhs kahay keh fulaan shakhs nay mera daabbah churaya hai, to qaazi faislah sunatay waqat yeh nahi kahay ga keh choonkeh daabaah chaupaye kay liye iste’imaal hota hai is liye isay badlay mein koi bhi jaanwar day diya jaye, balakeh us par zaruri hai keh us mu’aashiray kay riwaaj kay mutabiq ghaura lautanay ka hi faislah karay.
mazeed urfue ki hujjiyat kay liye mandarjah zail dalaail bhi paish kiye jatay hain.

(1) وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ ( النساء :6 )

yateem kay waali kay liye rukhsat di gayi hai keh agar woh faqeer hai to maaroof tariqay say khaa sakta hai, yahan yaqeenan maaroof ka ma’aana urfue-o-riwaaj hi hai.

(2) qasam kay kaffaray kay muta’alliq Allah ta’aala nay farmaya,

مِن أوسَطِ ما تُطْعِمُونَ أهْلِيكم ( المائدہ :89 )

aisa mutawassit khana job tum ghar walon ko khilatay ho, is aayat mein bhi mutawassit khanay ko urfue par hi chhor diya gaya hai.

(3) sayyidah hind ( رضي الله عنها ) nay jab apnay shauhar (sayyiduna abu sifiyan)( رضي الله عنه) kay bakheel honay ki shikaayat ki to nabi ﷺ nay farmaya ” tum us kay maal mein say baghair ijaazat key utna lay lo jitna maaroof tariqay say tumhaaray liye aur tumhaaray baiton kay liye kaafi ho jaye.

 

[( sahih-ul-bukhari hadith no : 5359.
كتاب النفقاة ، باب نفقة المرأة اذا غاب عنها زوجها ونفقة الولد )] 

 

✿ Hujjiyat-e-urfue ki shari’at.

urfue nass kay mukhtalif na ho,
urfue aksar maqamaat par murawwaj ho aur aksiriyat us say waaqif ho,
jis mas’alay kay liye urfue ko hujjat banaya ja raha ho zaruri hai keh urfue us mas’alay day pahlay maujood ho.

 

(9) PAHLI SHARI’ATON KAY AHKAAM.


pahli shari’aton say muraad woh ahkaam hain jinhain Allah ta’aala nay saabiqah ummaton par un kay nabiyon kay zariyeh bhaija, un ahkamaat ki 4 aqsaam hain.


(1) pahli qisam mein woh ahkaam shamil hain jin ka zikar hamari shari’at mein huwa aur phir yeh bhi batla diya gaya keh hum par bhi laazim hai keh in ahkaam par amal karen,
aisay ahkaam par amal karna bil’ittefaaq laazim hai, masalan Quran mein hai,


كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ ( البقرة 183 )


tum par rauzay aisay farz kiye gaye hain jis tarha tum say pahlay logon par farz kiye gaye thay.


(2) dusri qisam un ahkaam ki hai jinhain hamari shari’at mein bayaan to kiya gaya lekin sath hi yeh bhi batla diya gaya keh hamaray liye un par amal karna jaaiz nahi,


masalan sajdah-e-taazimi karna, maal-e-ghaneemat ko haram samajhna waghairah, bil’ittefaaq aisay ahkaam par amal karna hamaray liye jaazi nahi.


(3) teesri qisam mein woh ahkaam shamil hain jin ka zikar na to hamari kitaab mein hai aur na hi sunnat-e-nabawi hai,
ahkaam ki ye qisam bhi bil’ittefaaq hamaray liye shari’at nahi.

(4) chauthi qisam un ahkaam par mushtamal hai jin ka zikar to hamari shari’at mein maujood hai lekin yeh nahi batla diya gaya keh un par amal karna hamaray liye bhi durust hai ya nahi ? masalan Quran mein hai keh,


وكَتَبْنا عَلَيْهِمْ فِيها أنَّ النَّفْسَ بِالنَّفْسِ والعَيْنَ بِالعَيْنِ… (المائدة 45 )

hum nay in (yahoodiyon) par tauraat mein yeh baat farz ki thi keh jaan kay badlay jaan, aankh kay badlay aankh, naak kay badlay naak, kaan kay badlay kaan, daant kay badlay daant aur issi tarha khaas zakhmon ka bhi badla hai.
aisay ahkaam kay muta’alliq fuqaha nay ikhtilaaf kiya hai
baaz nay kaha keh yeh ahkaam hamaray liye bhi issi tarha shara’yi haisiyat rakhtay hain, jaisay pahlay logon kay liye mashroo’u thay.
baaz ka khayal hai keh yeh hamaray haqq mein mashroo’u nahi, kiyonkeh pahli shari’aten hamari shari’at ki tarha abadi aur hamaishah kay liye nahi thin,
aur aik teesri raaye yeh bhi hai keh saabiqah shari’aton ka har woh hukam jo kitab-o-sunnat mein mazkoor hai us kay liye yeh bhi laazimann maujood hai keh yeh hamaray liye bhi mashroo’u hai ya nahi, masalan guzishtah aayat mein qisaas kay muta’alliq jo ahkamaat bataye gaye hain yeh tamaam ahkaam muta’addad ahadith say saabit hain aur hamaray liye bhi mashroo’u hain.

(9) PAHLI SHARI’ATON KAY AHKAAM.


Pahli shari’aton say muraad woh ahkaam hain jinhain Allah ta’aala nay saabiqah ummaton par un kay nabiyon kay zariyeh bhaija, un ahkamaat ki 4 aqsaam hain.


(1) pahli qisam mein woh ahkaam shamil hain jin ka zikar hamari shari’at mein huwa aur phir yeh bhi batla diya gaya keh hum par bhi laazim hai keh in ahkaam par amal karen,
aisay ahkaam par amal karna bil’ittefaaq laazim hai, masalan Quran mein hai,


كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ ( البقرة 183 )


tum par rauzay aisay farz kiye gaye hain jis tarha tum say pahlay logon par farz kiye gaye thay.
(2) Dusri qisam un ahkaam ki hai jinhain hamari shari’at mein bayaan to kiya gaya lekin sath hi yeh bhi batla diya gaya keh hamaray liye un par amal karna jaaiz nahi,
masalan sajdah-e-taazimi karna, maal-e-ghaneemat ko haram samajhna waghairah, bil’ittefaaq aisay ahkaam par amal karna hamaray liye jaazi nahi.
(3)Teesri qisam mein woh ahkaam shamil hain jin ka zikar na to hamari kitaab mein hai aur na hi sunnat-e-nabawi hai,
ahkaam ki ye qisam bhi bil’ittefaaq hamaray liye shari’at nahi.
(4) Chauthi qisam un ahkaam par mushtamal hai jin ka zikar to hamari shari’at mein maujood hai lekin yeh nahi batla diya gaya keh un par amal karna hamaray liye bhi durust hai ya nahi ? masalan Quran mein hai keh,


وكَتَبْنا عَلَيْهِمْ فِيها أنَّ النَّفْسَ بِالنَّفْسِ والعَيْنَ بِالعَيْنِ… (المائدة 45 )


hum nay in (yahoodiyon) par tauraat mein yeh baat farz ki thi keh jaan kay badlay jaan, aankh kay badlay aankh, naak kay badlay naak, kaan kay badlay kaan, daant kay badlay daant aur issi tarha khaas zakhmon ka bhi badla hai.
aisay ahkaam kay muta’alliq fuqaha nay ikhtilaaf kiya hai
baaz nay kaha keh yeh ahkaam hamaray liye bhi issi tarha shara’yi haisiyat rakhtay hain, jaisay pahlay logon kay liye mashroo’u thay.
baaz ka khayal hai keh yeh hamaray haqq mein mashroo’u nahi, kiyonkeh pahli shari’aten hamari shari’at ki tarha abadi aur hamaishah kay liye nahi thin,
aur aik teesri raaye yeh bhi hai keh saabiqah shari’aton ka har woh hukam jo kitab-o-sunnat mein mazkoor hai us kay liye yeh bhi laazimann maujood hai keh yeh hamaray liye bhi mashroo’u hai ya nahi, masalan guzishtah aayat mein qisaas kay muta’alliq jo ahkamaat bataye gaye hain yeh tamaam ahkaam muta’addad ahadith say saabit hain aur hamaray liye bhi mashroo’u hain.

 

REFERENCE:
BOOK: Duraral Bahiyah “Imam Shawkaani” Fiqh-o-Hadeeth
Tahqeeq: Allamah Nasir Uddin Albani Rahimahullah
Urdu Tarjumah Tarteeb-o-Taleef by : Haafiz Imraan Ayub lahori.
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