03. MUKHTALIF ADWAAR MEIN FIQAH-E-ISLAMI KA IRTEQAA
MUKHTALIF ADWAAR MEIN FIQAH-E-ISLAMI KA IRTEQAA
Mukhtalif adwaar mein fiqah-e-islami ka irteqaa.
choonkeh fiqah ahkaam-e-shari’at kay faham aur amali zindagi mein un kay intebaaq-o-iste’imaal ka naam hai, is liye yeh kahna yaqeenan be jaa na hoga keh fiqah-e-islami ka aghaaz nuzool-e-quran aur be’isat-e-nabawi kay aghaaz say hi ho gaya tha, aur yeh baat bhi hatmi hai keh ilaqaayi tanawwo’u aur gardish-e-zamanah nah naye naye masaail-o-juz’eiyaat ki takhleeq ka paish kheemah saabit hotay hain, phir har daur mein un masaail ko waqat ki zarurat kay mutabiq hall karnay ki kaushish ki jati hai taakeh har koi apni zindagi mein halaat kay mutabiq masaail ka sahih faham hasil Kar sakay aur phir un par amal bhi kar sakay,
lihaza fiqah kay taareekhi irteqaa-o-tadween ko samajhnay kay liye zaruri hai keh usay mukhtalif adwaar mein taqseem kar diya jaye,
so is liye fiqah-e-islami ko aaindah 6 adwaar mein taqseem kar kay un par mukhtasar bahas ki jaa rahi hai.
(1) ahd-e-risaalat,
(2) ahd-e-kibaar sahabah,
(3) ahd-e-sighaar sahabah-o-taabi’een,
(4) ahd-e-tadween-e-fiqah-o-hadith aur daur-e-a’immah,
(5) ahd-e-munazirah-o-bahas-o-tamhees,
(6) ahd-e-taqleed mahaz aur us ki tardeed.
(1) AHD-E-RISAALAT.
is daur ki infiraadiyat yeh thi keh is daur mein har mas’alay kay hall, qanoon saazi aur fatawah kay liye khud Rasool ﷺ maujood thay, is daur mein fiqah kay 2 hi bunyaadi ma’aakhaz thay,
(1) Quran, (2) Hadith.
(1)_ QURAN-E-KAREEM. nabi ﷺ par 23 saal kay arsay mein naazil huwa, 13 saal ap ﷺ ki makki zindagi kay dauraan aur 10 saal ap ﷺ ki madani zindagi kay dauraan halaat-o-waaqi’aat ki zarurat kay mutabiq ba’tadreej naazil hota raha,
Quran ki suraton ki total taadaad 114 hai, jin mein say 23 madani, baaqi makki hain,
makki ayaat mein ziyadah tar tauheed, risaalat, aakhirat, akhlaqiyaat aur guzishtah aqwaam kay qisas-o-waaqi’aat maujood hain, jabkaeh madani ayaat ziyadah tar mu’amilaat aur mu’aashirati ahkaam, ( masalan aaailiy zindagi, nikah, talaaq, khareed-o-firokhat, jihaad aur bain-ul-aqwami ta’alluqaat waghairah ) par mushtamal hain.
ahd-e-risaalat mein fiqah kay 3 bunyaadi usoolon ko madd-e-nazar rakha gaya,
(1) adm-e-haraj, (2) qillat-e-takleef, (3) tadreej.
(1) adm-e-haraj.
adm-e-haraj say muraad “tangi ka na hona” hai
yaani fiqahi qawaneen waza’a kartay huway yeh usool paish-e-nazar rakha jaye taakeh ahkamaat aisay hon, jin say logon ko tangi na ho, jaisa keh mandarjah zail ayaat mein yeh hi wazaahat ki gayi hai,
مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ ( المائدة. 6 ) (1)
Allah ta’aala tum par tangi nahi karna chahtay.
يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ (البقرة 185 ) (2)
Allah ta’aala tum say aasani chahtay hain, tangi aur dushwaari nahi chahtay.
(3) وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ (الحج۔ 78 )
Allah ta’aala nay deen kay mu’amilay mein tumhaaray liye koi haraj tangi nahi rakhi.
(2)_Qillat-e-takleef.
haqeeqat mein yeh adm-e-haraj ka laazmi nateejah hai, is ka matlab yeh hai keh ahkaam ka ziyadah baujh na daalaa jaye
irshaad-e-bari ta’aala hai keh,
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا (البقرہ۔ 286)
Allah ta’aala kisi par us ki taaqat say ziyadah baujh nahi daaltay,
aik aur maqaam par Allah ta’aala Farmatay hain keh,
يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ ( النساء 28 )
Allah ta’aala chahtay hain keh tumhaara baujh halka kar den.
(3) Tadreej.
tadreej ka matlab hai keh thaher thaher kar,aahistah aahistah kisi kaam ka hukam dena,
choonkeh jaahiliy mu’aashiray kay Arab ki haalat is qadar bigar chuki thi keh unhain deen sikhanay aur buri adaat ki islaah karnay kay liye zaruri tha keh aahistah aahistah, hikmat kay sath ahkaam naazil kiye jayen, chunanchah quraani ahkaam 23 saal kay arsay mein halaat-o-taqaazay say naazil huway,
is ki waazih misaal hurmat-e-sharaab hai, jis kay muta’alliq naazil honay wali pahli aayat yeh thi,
قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا ( البقرہ۔ 291 )
aap ﷺ kah dijiye keh in donon ( sharaab aur juway ) mein bohot bara gunah hai, aur logon kay liye fawaaid bhi hain, lekin in donon ka gunah in kay nafa’a say ziyadah bara hai.
is aayat mein sharaab ki qbaahat to bayaan ki gayi lekin sareeh hurmat bayaan nahi ki gayi,
phir us kay baad nashay ki haalat mein namaz kay qareeb janay say rauk kar mazeed buraayi saabit ki gayi,
يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى
(النساء۔ 43 )
aye eimaan walo nashay ki haalat mein namaz kay qareeb bhi na jaao.
us kay baad teesri martabah hurmat-e-sharaab ka qatayi hukam naazil farma diya gaya,
يَا أَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالأَنصَابُ وَالأَزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ۔
( المائدہ۔ 90 )
aye eimaan walo sharaab, juwwa, butt, juway kay teer, roohani na paaki aur shaitaan kay kaam hain, is liye in say bacho, taakeh tum kaamiyab ho jao.
(2)_ HADITH.
har aisa qaul, fail ya taqreer jis ki nisbat Rasoolullah ﷺ ki taraf ki jaye, hadith kahlati hai,
hadith ki 3 aqsaam ki jati hain.
(1) qauli, jis mein ap ﷺ ka koi qaul bayaan kiya gaya ho.
(2) failiy, jis mein ap ﷺ ka koi fail bayaan kiya gaya ho.
(3) taqreeri, jis mein yeh mazkoor ho keh ap ﷺ kay saamnay koi kaam kiya gaya ya ap ﷺ kay ilam mein aya lekin ap ﷺ nay us par khamoshi ikhtiyar farmayi.
Quran mein baar baar ita’at-e-ilahi kay bad ita’at-e-rasool ka hukam diya gaya hai, aur yeh waazih kiya gay hai keh Rasool ﷺ ki zimmadari Quran ki tashreeh-o-tafseer kar kay ammat ki mushkilaat ko hall karna hai, jaisa keh Quran mein hai keh,
يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ
( النساء۔ 59 )
aye eimaan walo Allah aur us kay Rasool ﷺ ki ita’at karo.
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا.
( الحشر. 7 )
aur jo kuch Rasool ﷺ tumhain dain usay lay lo aur jis say raukain us say baaz aa jao.
وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ ( النحل. 44 )
hum nay ap ki taraf zikar is liye naazil farmaya taakeh ap logon ki taraf naazil shudah ahkamaat ko waazih karden.
Rasoolullah ﷺ nay, غيرالمغضوب عليهم ولاالضالين kay muta’alliq farmaya keh is say yahood-o-nasaraa muraad hain.(1).
Quran mein hai keh mudaar aur khoon haraam hain, lekin Rasoolullah ﷺ nay batlaya keh 2 murdaar, ( machhli aur tiddi ) aur 2 khoon ( jigar aur tilli ) halaal hain.(2).
is kay ilawah hadith mein baaz aisay ahkaam bhi maujood hain jin ka siray say Quran mein zikar hi nahi hai, jaisa keh hadith mein hai keh, phoophi aur bhatiji, khala aur bhaanji ko nikah mein jama na kiya jaye.(3).
quran-o-sunnat kay muta’alliq mazeed maaloomat kay liye guzishtah ma’aakhaz-e-fiqah ka muta’alliqah karen.
ahd-e-risaalat mein sahabah kay ijtehaad ki misaalen.
ahd-e-risaalat mein sahabah kay ijtehaad ki bhi chand misaalen milti hain, lekin yeh ijtehaad is qisam ka tha keh jis ki tasdeeq ya takzeeb Rasoolullah ﷺ khud hi farmaya kartay thay.
(1) sayyiduna amar bin aass aik martabah sakht sardi mein jumbi ho gaye, to unhon nay bimaar honay kay khadshay say is aayat ko samnay rakha,
وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ( البقرة. 195 )
apnay haathon halaakat mein an paro.
aur tayammum kar kay namaz parh li, jab nabi ﷺ ko ilam huwa to ap ﷺ nay kuch nahi farmaya. (4).
(2) aik martabah 2 sahabah safar mein thay, namaz ka waqat huwa to paani muyassar nahi tha, is liye unhon nay tayammum kar kay namaz parh li, us kay baad namaz kay waqat mein hi paani mil gaya, to aik nay wuzoo kar kay dobara namaz parh li, aur dusray nay na parhi, jab unhon nay yeh waaqia Rasoolullah ﷺ kay saamnay bayaan kiya l to ap ﷺ nay dobara namaz parhnay walay kay liye farmaya tujhay dohra ajar milay ga, lekin jis nay dobara namaz na parhi usay farmaya keh tum sunnat ko pahunchay ho.(5)
(3) nabi ﷺ nay sahabah ko rawanah kartay waqat farmaya keh, asar ki namaz banu quraizah pahunch kar parhain, wahan pahunchnay mein taakheer ho gayi aur agar sahabah banu quraizah pahunchnay ka intezaar kartay rahtay to yaqeenan namaz waqat say mu’ahkhar ho jati, is liye kuch nay to raastay mein hi yeh khatay huway namaz parh li keh Rasoolullah ﷺ ka yeh maqsad nahi tha keh raastay mein namaz ada na karna, aur kuch nay zaahir par amal kartay huway na parhi, jab Rasoolullah ﷺ ko yeh ittilaa di gayi to ap ﷺ nay farmaya keh mera yeh maqsad nahi tha keh raastay mein namaz na parhna, taaham namaz donon ki sahih hai,(6).
| (1)_status: Hasan. baihaqui hadith no : 4329 musannaf-e-abd-ul-razzaque, musnad-e-ahmad 5/32, tabri hadith no : 198. (2)_status: Sahih. sahih ibn-e-majah hadith no: 2679. ibn-e-majah hadith no: 3314. كتاب الأطعمة، باب الكبد والطحال (3)_ sahih-ul-muslim hadith no: 2516, كتاب النكاح، باب تحريم الجمع بين المرأة و عمتها. sunan-e-abi daud hadith no: 2065. (4)_ sahih abi daud, hadith no: 323, كتاب الطهارة، باب اذا خاف الجنب البرد أ يتيمم ؟. sunan-e-abi daud hadith no: 334. (5)_ sahih abi daud hadith no: 327. كتاب الطهارة، باب المتيمم يجد الماء بعد ما يصلي في الوقت ، sunan-e-abi daud hadith no: 338. (6)_ sahih-ul-bukhari hadith no: 946, كتاب الجمعة، باب صلاة الطالب والمطلوب راكبا وايماء . |
(02) AHD-E-KIBAAR SAHABAH.
yeh daur 11 hijri say 40 hijri tak hai,
is daur mein sahabah Quran-o-sunnat kay ilawah ijmaa-o-qiyaas kay zariyeh bhi masaail ka istinbaat karnay lagay thay,
Rasoolullah ﷺ ki wafaat kay baad islami saltanat ki rauz afzon wus’at kay paish-e-nazar nit naye aur paicheedah masaail paish aa jatay, jin kay liye ahkaam maujood nahi hotay thay, is soorat-e-haal mein sahabah ko majbooran mashwaray aur raaye say kaam lena parta.
Jin masaail par sahabah nay ijmaa kia.
us daur mein baaz masaail par sahabah mein ijmaa bhi huwa, masalan murtad’deen say kay khilaaf jang, munkireen-e-zakaat kau khilaaf jihaad, jama-o-tadween-e-quran, khawaarij aur baaghiyon kay khilaaf jang, ghair muslimon say muaa’hidaat aur ba jamaat namaz-e-taraaweeh ka ihtemaam waghairah.
Istinbaat kay tareeqay.
us daur mein masaail kay istinbaat ki 2 hi sooraten thin,
(1) Quran-o-hadees mein maujood zaahiri nusoos say ahkaam mustanbat kiye jatay,
(2) jo masaail Quran-o-hadees mein maujood na hotay un ka hukam talaash karnay kay liye Quran-o-hadees ki koi aisai nass talaash ki jati jis mein woh hi illat hoti jo is mas’alay mein payi jati, phir illat mushtarak honay kay baa’is nass ka hukam matloobah mas’alay par laga diya jata.
is tareeqay ko raaye aur qiyaas kahtay hain, yaad rahay keh yeh tareeqah bohot mahdood aur naadir tha, isay sirf us waqat iste’imaal kiya jata jab us kay siwa koi chara na hota.
Khulfaa-e-arba’aa ka tareeqah-e-kaar.
sayyiduna abu bakar (رضی اللّٰہ عنہ), sayyiduna Omar (رضی اللّٰہ عنہ), sayyiduna usaman (رضی اللّٰہ عنہ), sayyiduna Ali (رضی اللّٰہ عنہ) ka yeh maamool tha keh jab bhi koi mas’alah darpaish hota to usay Quran mein talaash kartay, agar Quran mein na milta to usay hadith mein talaash kartay aur agar hadith mein bhi na milta to ahl-e-ilam sahabah say mashwarah kartay, phir woh sub jis par muttafiq ho jatay us kay mutabiq faislah farma detay.
Ahd-e-sahabah mein ijtehaad ki chand misaalen
(1) aik shakhs nay kisi aurat say nikah kiya lekin us ka haqq-e-mohar muqarrar nahi kiya, phir us say hambistri say pahlay wafaat paa gaya, to sayyiduna Ibn-e-masood (رضی اللّٰہ عنہ) nay aurat kay liye mohar-e-misil ka fatwa diay, aur kaha keh agar yeh faisla sahih ho to Allah ki taraf say hai, aur khataa ho to meri aur shaitaan ki taraf say hai, Allah aur us ka Rasool ﷺ donon is say bari hain, yeh faisla sun kar us majlis mein maujood sahabi sayyiduna maaqil bin sanaan ashja’ee (رضی اللّٰہ عنہ) nay kaha, ap nay woh hi faisla kiya hai jo khud Rasool ﷺ nay barwa’a bint-e-waashiq ashja’eiyah (رضی اللّٰہ عنہا) kay liye kiy tha, yeh sun kar sayyiduna Ibn-e-masood (رضی اللّٰہ عنہ) is qadar khush huway keh is say pahlay kabhi itnay khush na huway thay.(1).
(2) nabi ﷺ ki wafaat kay baad baaz qabaail nay zakaat ada karnay say inkaar kar diya, sayyiduna abu bakar siddique (رضی اللّٰہ عنہ) nay un kay khilaaf jihaad ka ailaan kiya, jabkaeh sayyiduna Omar (رضی اللّٰہ عنہ) nay kaha keh in kay khilaaf jihaad kaisay ho sakta hai, kiyonkeh woh musalmaan hain,
lekin sayyiduna abu bakar (رضی اللّٰہ عنہ) nay ijtehaad say kaam letay huway kaha keh in kay khilaaf jihaad is liye zaruri hai kiyonkeh yeh namaz aur zakaat mein faraq kartay hain,
“لأقاتلن من فرق بين الصلاة والزكوة “
mein us say zarur qitaal karon ga jo namaz aur zakaat mein faraq karay ga. (2).
(3) surah baqarah mein Allah ta’aala nay baiwah aurat ki iddat 4 maah 10 din muqarrar farmayi, jabkaeh surah talaaq mein haamilah aurat ki iddat waza-e-hamal batayi gayi, is baaray mein sayyiduna Ibn-e-abbas (رضی اللّٰہ عنہ) ka mo’aqqaf yeh hai keh donon mein say jo taweel muddat hai woh iddat hai, yaani ab-ad-ul-ajalain, aur sayyiduna Ibn-e-masood (رضی اللّٰہ عنہ) kahtay hain keh haamilah aurat ki iddat sirf waza-e-hamal hi hai, yeh hi qaul raajih hai. (3).
Ijtehaad-e-sahabah mein ikhtilaaf ki wijuhaat.
waazih rahay keh sahabah-e-kiraam (رضی اللّٰہ عنہم ) kay darmiyan istinbaat-e-ahkaam mein ikhtilaaf to huwa lekin bohot kam, aur jo huwa us mein unhain sirf haqq matloob hota tha na keh ta’assub-o-tang nazari,
ikhtilaaf-e-sahabah kay tajziye say mandarjah zail wijuhaat saamnay aati hain,
(1) Lafaz ki aik say zaaid ma’aani hon.
jaisa keh Quran mein mutalliqah aurat ki iddat
“ثلاثة قروء” (البقرة 228 )
3 “quroo’u” bayaan huwi hai, lafz-e-qur’u haiz kay liye bhi aata hai aur tohur kay liye bhi, is liye is ki ma’aana kay ta’ayyun mein sahabah-e-kiraam(رضی اللّٰہ عنهم ) mein ikhtilaaf ho gaya,
sayyiduna Ibn-e-masood (رضی اللّٰہ عنہ) is say haiz muraad letay hain, jabkaeh sayyiduna Zaid bin saabit (رضی اللّٰہ عنہ) tohur muraad letay hain. (4).
(2) Hadith ka adm-e-simaa.
yaani aik sahabi nay hadith sun li aur dusray nay na suni balakeh apnay ijtehaad kay zariyeh faisla kar diya,
jaisa keh sayyiduna abdullah ibn-e-omar (رضی اللّٰہ عنہ) ghusal kay waqat khawaateen ko sar kay baal khaulnay ka hukam diya kartay thay, aur sayyidah Aisha (رضی اللّٰہ عنہا ) us par izhaar-e-ta’ajjub kartay huway kaha karti thin keh main aur Rasoolullah ﷺ aik hi bartan mein ghusal kiya kartay thay aur main sirf apnay sar par 3 chullu daal liya karti thi, ( sayyidah Aisha (رضی اللّٰہ عنہا ) ki baat barhaq hai ). (5).
| (1)_ [(status: sahih,)] [( sahih abi daud hadith no: 1857, كتاب النكاح ، باب فيمن تزوج ولم يسم صداقا حتى مات.) (sunan-e-abi daud hadith no: 2114.)] (2)_[( sahih-ul-bukhari hadith no: 1399, 1400, كتاب الزكاة ، باب وجوب الزكاة.)] (3)_[( tafseer ibn-e-kaseer, 1/570.)] (4)_[( tafseer ibn-e-kaseer, 1/542.)] (5)_[( al-insaaf fi maarifati-al-raajih min-al-khilaaf page no: 7,)] [(sahih-ul-muslim, 1/260.)] |
(3) Fail ka hukam samajhnay mein faraq.
yaani logon nay Rasoolullah ﷺ ko koi kaam kartay huway dekha to baaz nay usay sunnat samajh liya aur baaz nay mahaz mabaah-o-jaaiz,
jaisay keh hadith mein hai keh nabi ﷺ nay Hajj say waapsi par “abtah” maqaam par qiyam farmaya, (1).
sayyiduna abu hurairah aur sayyiduna Ibn-e-omar (رضی اللّٰہ عنہما) isay Hajj ki sunnat qaraar detay hain, jabkaeh sayyidah Aisha aur Ibn-e-abbas (رضی اللّٰہ عنہما) isay mahaz aik ittefaqi amal qaraar detay hain.
(4) Sahw-o-nisiyaan.
muraad yeh hai keh koi sahabi nabi ﷺ ka koi fail bayaan karay aur us mein bhool kar ghalat hukam laga day,
jaisa keh sayyiduna Ibn-e-omar (رضی اللّٰہ عنہما) kaha kartay thay keh nabi ﷺ nay maah-e-rajab mein umrah ada kiya. (2).
lekin sayyidah Aisha (رضی اللّٰہ عنہا ) nay yeh sun kar kaha keh sayyiduna Ibn-e-omar (رضی اللّٰہ عنہما) nay bhool kar yeh baat kah di hai haqeeqat mein ap ﷺ nay rajab mein koi umrah ada nahi farmaya.
(5) Zabat ka mukhtalif hona.
sayyiduna Ibn-e-omar (رضی اللّٰہ عنہما) ka qaul hai keh ” mayyit ko us kay ghar walon nay raunay ki wajah say azaab diya jata hai”
jabkaeh sayyidah Aisha (رضی اللّٰہ عنہا ) isay waham shumaar kiya karti thin.
(6)Hukam ki illat mein ikhtilaaf.
masalan janazay kay liye khara hona,
baaz sahabah ka mo’aqqaf tha keh is ki illat farishton ki taazeem hai, is liye maumin aur kaafir donon kay liye khara hona chahiye,
baaz sahabah ka mo’aqqaf tha keh yeh hukam maut ki haulnaaki kay baa’is hai, is liye unhon nay bhi maumin aur kaafir donon kay liye khara hona saabit kiya,
aur baaz kahtay thay keh nabi ﷺ yahoodi kay janazay kay liye is liye kharay huway thay keh kahin wo ap kay sar say bhi unchaa na ho jaye, is liye sirf kaaafir kay janazay kay liye khara hona chahiye, musalmaan kay janazay kay liye nahi,
haqeeqat mein yeh qiyaam har aik kay liye mansookh ho chuka hai.
(7)Mukhtalif riwayaat ko jama karnay mein ikhtilaaf.
jaisa keh aik hadith mein hai keh Rasoolullah ﷺ nay qiblah rukh ho kar qazaa-e-haajat farmayi,
baaz nay ap ﷺ kay amal ko mamani’at kay liye naasikh qaraar diya hai aur baaz nay mamani’at ko sahraa kay sath khaas kiya hai, aur imaarat ya bait-ul-khilaa mein qiblah rukh ho kar qazaa-e-haajat karnay ki ijaazat di hai.
(1)_[( sahih-ul-bukhari ma’a fat’h-ul-bari 3/391)]. (2)_[( sahih-ul-bukhari ma’a fat’h-ul-bari 3/151. sahih-ul-muslim 2/642 )]. (3)_[( status: sahih, sahih abi daud hadith no: 2683 كتاب الجنائز ، باب في النوح. ) ( sunan-e-abi daud hadith no: 3129.)] |
Us daur mein fiqah ki khususiyaat.
yeh daur choonkeh bilkulbnabi ﷺ say muttasil tha aur is kay muta’alliq ap ﷺ nay farmaya tha keh,
” خيرالقرون قرني ثم الذين يلونهم ثم الذين يلونهم “
” zamaanon mein bahtreen zamanah mera zamanah hai phir un ka jo in kay qareeb hon gay phir un ka jo in kay qareeb hon gay” (1).
is liye is daur mein deendari, taqwa, khuda parasti, khushoo-o-khuzoo aur ijz-o-inkisaari, ziyadah thi, sahabah har waqat Allah ta’aala say dartay rahtay thay, kisi bhi mas’alay kay istinbaat mein bohot ziyadah ihteyaat kartay thay, aur unhain ap ﷺ ka yeh farman bhi har lamha yaad rahta tha,
” من كذب علي متعمدا فاليتبوأ مقعده من النار “
jis shakhs nay jaan boojh kar koi jhooti baat meri taraf mansoob ki, woh apna thikana aag bana lay, (2).
agarcheh un mein ikhtilaaf hota lekin aik dusray ka be had ahteraam kartay thay, jaisa keh Quran nay bhi is ki tasdeeq ki hay,
“رحماء بينهم ” ( الفتح. 29)
sahabah aapas mein nihaayat raham dil hain,
un mein aik yeh bhi khususiyaat maujood thi keh agar koi hadith mil jati to apnay ijtehaad par musirr na rahtay, balakeh fauran apni baat ko chhor kar hadith kay mas’alay ko tasleem kar letay.
Is daur kay faqeeh sahabah.
is daur mein shara’yi ahkaam kay istinbaat aur tafaqquh-o-ijtehaad mein jin sahabah kay naam sar-e-fehrest nazar aatay hain un mein
sayyiduna Omar, sayyiduna Abdullah Ibn-e-masood, sayyiduna Ali, sayyiduna Abdullah Ibn-e-omar, sayyiduna Abdullah Ibn-e-abbas, sayyiduna Zaid bin saabit aur sayyidah Aisha ( رضي الله عنهم ) kasrat say fatway diya kartay thay,
in kay ilawah sayyiduna Abu bakar, sayyiduna Usman, sayyiduna Anas, sayyiduna Abu hurairah, sayyiduna Abu Saeed khudri, sayyiduna Saad bin abi waqqas, sayyiduna Salman farsi, sayyiduna Talha, sayyiduna Zubair, sayyiduna Abdul Rahman bin Auf, sayyiduna Maaz bin jabal, sayyiduna Jabir, sayyiduna Ubadah bin saamit aur sayyiduna Muawiyah ( رضي الله عنهم ) bhi fatway diya kartay thay.
(3) AHD-E-SIGHAAR SAHABAH-O-TAABI’EEN.
yeh daur 41 hijri say dusri sadi hijri kay aghaaz tak hai,
is daur ki sub say bari khususiyaat yeh thi keh is mein sahabah-e-kiraam Madina say nikal kar door daraaz ilaqon mein chalay gaye aur logon ko deen ki taaleem denay lagay l,
sahabah ki ilmi-o-amali baseerat kay baa’is tishnigaan-e-ilam kasrat kay sath un kay gird jama ho gaye,
is tarha jahan waseee’i paimanay par deen ki nashr-o-isha’at huwi wahan saahib-e-ilam taabi’een ki aik aisi jamaat bhi tayar ho gayi keh log jin say istifaadah kay mohtaaj ho gaye,
ahd-e-sahabah mein choonkeh kitab-o-sunnat hi ahkaam ka marji tha aur qiyaas ki bohot kam zarurat paish aati thi is liye qiyaas ya raaye kay muta’alliq ziyadah bahas-o-tamhees aur ikhtilaaf wujood mein nahi aya, lekin us daur mein masaail ki kasrat kay baa’is kasrat-e-qiyaas ki zarurat paish aayi to yeh mas’alah khara ho gaya keh qiyaas karna jaaiz hai ya nahi ?
in halaat mein fuqaha kay 2 tabqay ubhay,
(1) Ahl-ul-hadees, (2) Ahl-ul-raaye.
| (1)_[( sahih-ul-bukhari hadith no: 2651, کتاب الشھادات، لايشهد على شهادة جور إذا اشهد.)] (2)_[( status: sahih. sahih Abu daud hadith no: 3102, كتاب العلم، باب التشديد في الكذب على رسول الله ﷺ). ( sunan-e-abi daud hadith no: 3650. )] |
Ahl-ul-hadees.
yeh woh log thay jo har faisla kartay waqat sirf nusoos-e-shara’eiah yaani kitab-o-sunnat tak mahdood rahtay thay, agar unhain un mein koi mas’alah na milta to tawaqquf-o-sukoot ikhtiyar kar letay aur raaye-o-qiyaas say hatta-al-wus’a ijtenaab ki hi koshish kartay,
yeh hi wajah hai keh un kay haan is qadar masaail-o-ahkaam mudawwan na ho sakay jitnay Ahl-ul-raaye kay paas jama ho gaye.
Ahl-ul-raaye.
is girauh mein shaamil log ahkaam ka haqeeqi masdar-o-sar chashmah to kitab-o-sunnat ko hi tasleem kartay thay,
lekin jab unhain kitab-o-sunnat mein waazih hukam na milta to qiyaas aur raaye kay zariyeh fatway detay, shara’yi ahkaam kay ilall-o-asbaab aur aghraaz-o-maqaasid ko istinbaat-e-ahkaam mein malhooz rakhtay aur usool-oqawaneen ki raushni mein masaail ka hall talaash kartay,
aisay log aksar ahl-e-iraq hain aur ahl-e-hdith ziyadah ahl-e-hijaaz hain.
Muftiyaan-e-madinah.
is ilaqay kay mash’hoor faqeeh sahabah kay naam yeh hain,
(1) umm-ull-maumineen sayyidah Aisha siddiqah ( رضي الله عنها ),
(2) sayyiduna abdullah ibn-e-omar bin khttaab ( رضي الله عنه ),
(3) sayyiduna abu hurairah Abdul Rahman bin sakhar al-dausi ( رضي الله عنه ).
in sahabah say ilam hasil karnay walay kibaar taabi’een kay naam mandarjah zail hai.
(1) Saeed bin musayyab makhzumi
(2) Urwah bin zubair
(3) Abu bakar bin Abdul Rahman makhzumi
(4) Zain-ul-aabideen bin husaain
(5) Ubaidullah bin Abdullah bin utbah
(6) Saalim bin abdullah ibn-e-omar
(7) Sulaiman bin yassaar
(8) Qasim bin Muhammad abi bakar
(9) Naafi’e maula-e-abdullah Ibn-e-omar
(10) Muhammad bin Muslim
(11) Abu jaafar Muhammad bin Ali bin husaain
(12) Abu-al-zinaad
(13) Yahya bin Saeed ansaari
(14) Rabee’i bin abi abdul rahmaan, ( رحمهم الله ).
Muftiyaan-e-makkah.
(1) Mujaahid bin jubair,
(2) Ataa bin abi rabaah,
(3) Ikrimah maula-e-ibn-e-abbas,
(4) Abu Al Zubair Muhammad bin Muslim ( رحمهم الله ).
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Muftiyaan-e-koofah.
is ilaqay kay faqeeh sahabah mein sayyiduna Abdullah Ibn-e-masood, sayyiduna Ammaar bin yaasir, sayyiduna Ali aur sayyiduna Abu moosa ash’ari ( رضي الله عنهم ) shamil hain.
in say kasb-e-faiz karnay walay taabi’een mandarjah zail hain,
(1) Alqamah bin qais,
(2) Ibrahim nakh’ee,
(3) Masrooque,
(4) Saeed bin jubair,
(5) Ubadah bin Amar as-sulami,
(6) Aamir bin shuraaheel,
(7) Shuraih bin haaris ( رحمهم الله ).
Muftiyaan-e-basrah.
sahabah mein say sayyiduna Anas bin Malik ( رضي الله عنه is ilaaqay mein ishaa’at-e-deen kay faraaiz sar anjaam detay rahay,
aur taabi’een mein mandarjah zail shamil hain,
(1) Abu-al-aaliyah, rafi-ud-deen bin mehraan al-rayyahi,
(2) Qatadah bin da’aamah,
(3) Hasan bin Abi-al-hasn yassaar
(4) Abu-as-shaasaa, Jabir bin yazeed ( رحمهم الله ).
Muftiyaan-e-yaman.
is ilaqay mein mandarjah zail taabi’een maujood thay.
(1) Taaus bin kaisaan
(2) Yahya bin abi kaseer
(3) Wahab bin munabbah, ( رحمهم الله )
Muftiyaan-e-misar.
Qari-e-quran, sahabie-Rasool ﷺ, sayyiduna Abdullah bin Amar bin Aass ( رضي الله عنه ) is ilaqay kay mufti thay,
taabi’een mein say chand aik kay naam yeh hain,
(1) Abu-al-khair murshid bin abdullah
(2) Yazeed bin abi habeeb ( رحمهماالله ).
Muftiyaan-e-shaam.
sayyiduna Abdullah bin ghanam ash’ari ko sayyiduna Omar nay is ilaqay mein ilam-e-fiqah ki taaleem kay liye rawanah kiya,
is ilaqay kay faqeeh taabi’een mandarjah zail hain.
(1) Rajaa bin hayaat kindi
(2) Qubaisah bin zuwaib
(3) Mak’hool bin abi muslim
(4) Abu idrees khaulani
(5) Omar bin Abdul Azeez ( رحمهم الله ).
yeh hi woh daur hai jis mein 2 muta’assab aur ghaali qisam kay firqon ka zuhoor huwa,
un mein say auk Shiyah hain dusray Khawaarij.
Shiyaah hazraat.
is firqay ki bunyaad hubb-e-ahl-e-bait yaani sayyiduna Ali ( رضي الله عنه ) aur un kay khandaan ki mohabbat mein ghuluw kari aur buzurg-o-bartar sahabah-e-kiraam kiram ki shaan mein gustakhi par rakhi gayi،
inhon nay pahlay 3 khulafa-e-rashideen ko ghaasib-e-khilaafat qaraar day kar hadaf-e-laan-o-taan banaya aur deegar sahabah say bhi bezaari ka izhaar kiya,
yeh hi wajah hai keh sahabah say hasil honay wali ahadith ka aik bohot bara zakheear inhon nay zaya kar diya aur man gharat khayalaat-o-auhaam ko kizb-o-iftiraa kay zariyeh riwayaat ka darjah day diya,
yeh hi nahi balakeh Quran ko bhi muharraf qaraar day diya,
issi liye ulamaa-e-hadith nay aisay Shiyah hazraat ki riwayaat ko qubool karnay mein bohot ziyadah tawaqquf say kaam liya hai.
Khawaarij.
inhon nay apnay aqaaid ki bunyaad sayyiduna Usman sayyiduna Ali aur sayyiduna Muawiyah ( رضي الله عنهم ) say bughaz-o-adaawat par rakhi,
yeh deen say khaarij aisay log thay jo bazaahir Islam ka hi libadah aurhay huway thay, lekin in ka yeh ta’assub-o-nafrat shara’yi ahkaam kay istinbaat mein bhi gahrah asar kar chuka tha,
choonkeh in kay aqaaid-o-nazriyaat Islam say door aur mahaz tashaddud-o-jaarihiyat par mabni thay is liye mukhtalif jangon kay zariyeh in ki quwwat ka khaatimah hota gaya, bil’aakhir daur-e-abbasiyah ki ibtedah tak in ka naam-o-nishaan bhi mit gaya.
(4) AHD-E-TADWEEN-E-FIQAH-O-HADITH AUR DAUR-E-A’IMMAH.
is daur ka arsaa-e-hayaat dusri sadi hijri kay aghaaz say chauti sadi hijri kay nisaf tak hai,
is daur mein kasrat-e-futuhaat, deegar aqwaam say rawaabit-o-ta’alluqaat aur Younani kutub kay Arabi mein tarajim kay baa’is musalmaanon ki ilmi haisiyat ko jahan irteqaa hasil huwa wahan muta’addad masaail nay bhi janam liya, jin mein say chand numayan masaail mandarjah zail hain,
(1) aisay log raunamah huway jinhon nay deen ko aqal kay taabi bananay ki mazmoom koshishen kin, saabit shudah aqaaid mein bhi shukook-o-shub’haat paida kar diye,
Hujjiyat-e-hadith par zarb lagany ki koshish ki, aur be had koshish-o-jidd-o-jahad kah zariyeh naye naye daqeeq masaail paida kar diye, jaisa keh mas’alah-e-khalq-e-quran waghairah.
yeh log ahl-e-younan kay falaasfar say muta’assir thay, in mein moutazlah aur mutakallimeen shamil hain.
choonkeh haqq kay muqablay mein baatil bil’aakhir mit kar hi rahta hai, lihazah ulamaa-e-islam aur muhaddiseen-e-kiraam ki un saazishon kay khilaaf sar taur koshish kay nateejay mein un logon ki heela kaariyon aur fitna parwaziyon ka khaatimah huwa aur yeh hi mo’aqqaf ghalib raha keh kitab-o-sunnat hi ahkaam-e-shara’eiyah kay asali, bunyaadi ma’aakhaz hain.
(2) waqat guzarnay kay sath sath musalmaan door daraaz ilaqon tak phailtay gaye, un ki tahzeeb-o-tamaddan mein wus’at hoti gayi, aur un ki siyaasat-o-mu’aashirat mein irteqaa hota gaya, halaat-o-waaqi’aat mein tabdeeli, jadeed zaruriyaat-o-taqaazon kay baa’is har shaubay min naye naye mukhtalif masaail paida ho gaye, phir zarurat paish aayi keh in mutanawwa’a masaail ko az hadd-e-sa’ee-o-koshish kay zariyeh quran-o-sunnat aur ijtehaad say hall kiy jaye,
in halaat kay paish-e-nazar musalmaanon kay haaziq-o-baa’shaoor aur nuktah daan-o-mutabahhar-ul-uloom ulamaa-o-muftiyaan nay quran-o-sunnat say in masaail ko istinbaat kar kay amali zindagi mein un kay intebaaq kay liye apnay tamaam auqaat qurbaab kar diye aur shab-o-rauz be paayaan mehnat-o-jafa kashi mein masroof ho gaye, is mehnat-o-kaawish nay uloom-o-fiqah mein wus’at-o-faraakhi paida kar di, aur phir us kay nateejay mein tadween-e-hadith-o-fiqah ka amal bhi wujood mein aaya.
Tadween-e-hadith.
tadween-e-hadith kay aitbaar say bhi is daur ko sunahri daur kaha ja sakta hai, kiyonkeh is mein tadween-e-hadith par har shaher mein khusoosi tawajuh di gay,
is silsilay mein sabqat lay janay walay hazraat mandarjah zail hain,
(1) Madina mein, Imam Malik bin anas
(2) Makkah mein, Abdul Malik bin Abdul Azeez
(3) Koofa mein, Sufiyan sauri
(4) Basraah mein, Hammad bin Salamah aur Saeed bin abi uroobah
(5)Shaam mein, Abdul Rahman auzaayi
(6)Khurasaan mein, Abdullah bin Mubarak
(7)Yaman mein, Maamar bin raashid ( رحمهم الله ).
in logon ka zamanah 140 hijri kay qareeb qareeb aur 160 hijri tak tha,
is daur mein hadith par 3 maraahil mein kaam huwa,
(1) is zamanah mein jo kitaben murattab huwin un mein ahadith-e-nabawi kay sath sath sahabah-o-taabi’een kay aqwaal bhi darj kar diye jatay, jaisa keh Mu’atta-e-Imam Malik hai.
(2) phir aqwaal-e-sahabah-o-taabi’een ko alag alag kar diya gaya,
(3) phir us kay baad muhaddiseen ka daur aaya jinhon nay baray zakheeray say chhaan been kar kay kitaben murattab kin.
Sihaah-e-sittah.
is tabqay kay muhaddiseen aur un ki tasneef kardah kutub hasb-e-zail hain,
(1) Abu Abdillah Muhammad bin isma’eel Bukhari ( رحمه الله ). ( 194 hijri say 256 hijri tak ),
inhon nay sahih-ul-bukhari taaleef farmayi.
(2) Abu-al-husain Muslim bin hajjaaj Nisha pori ( رحمه الله ) ( 204 hijri say 261 hijri tak ),
inhon nay sahih-ul-muslim taaleef farmayi,
in donon muhaddiseen ko sahikhain aur in ki kutub ko sahihain kaha jata hai.
(3) Abu daud Sulaiman bin ash’as as-sijistani ( رحمه الله ) ( 202 hijri say 275 hijri tak )
inhon nay Sunan abi daud murattab ki.
(4) Abu Abdil Rahman Ahmad Bin shaoib an-nasaayi ( رحمه الله ) ( 214 hijri say 303 hijri tak )
inhon nay sunan an-nasaayi murattab ki.
(5) Abu abdillah Muhammad bin Yazeed ibn-e-majah qazwaini ( رحمه الله ) ( 209 hijri say 273 hijri tak )
inhon nay sunan ibn-e-majah taaleef farmayi,
in teenon kitbon mein sirf ahkaam ki ahadith jama ki gayi hain
is lye ihnhain sunan ka naam diya gaya hai,
(6) Abu Eisa Muhammad bin Eisa at-tirmazi ( رحمه الله ) ( 200 hijri say 279 hijri tak )
in ki tarteeb shudah kitab ko jami tirmazi kaha jata hai,
in mazkoorah 6 kitabon ko sihaah-e-sittah kaha jata hai,
in kay ilawah bhi deegar muhaddiseen nay ahadith ki kutub tasneef kin lekin jo qubooliyat in ko haasil huwi woh dusri kutub ko na ho saki.
ilam-e-asmaa-ul-rijaal.
is fun ka maqsad yeh tha keh ahadith ko kizb-o-iftiraa say mahfooz kiya ja sakay, sahih aur za’eef-o-man gharat riwayaat mein waazih imtiyaz kiya ja sakay,
jo log yeh azeem khidamt sar anjaam detay unhain rijaal-e-jarah-o-taadeel kaha jata,
is fun ko fun-e-asmaau-ul-rijaal kahtay hain,
muhaddiseen nay ahadith kay raawiyon kay halaat, un ki adaalat, zabt-o-hifaz, amaanat-o-diyaanat, akhlaaq-o-aadaat, aufaaf-o-khasaail, shab-o-rauz ki masroofiyat aur logon say ta’alluqaat, algharz un ki zindagi kay tamaam pahluwun ko azhar min-as-shams kar kay saari duniya kay saamnay waazih kar diya jata keh kisi bhi raawi kay darjah-e-saqaahat-o-qubooliyat ko jaan’nay mein mushkil paish na aaye,
yaqeenan hadith ki tadween aur jama-o-tarteeb ka baad is kay tahaffuz kay liye is ilam-o-fun ka wujood mein aana nihaayat zaruri tha, yeh hi wajah hai keh is ilam ko us daur ka aik bohot bara iqdaam-o-kaarnamah tasawwur kiya jata hai.
Ahl-e-hdith-o-ahl-e-raaye.
saabiqah daur ki tarah is daur mein bhi masaail-e-shari’at kay istinbaat-o-ijtehaad karnay walay ulama kay yeh donon tabqaat maujood thay,
ahl-e-hdith istinbaat-e-ahkaam kay liye sirf Quran-o-hadees ko marji-o-masdar girdaantay aur ahl-e-raaye quran-o-sunnat say usool mustanbat kar kay, aur nusoos ki ilal par nazar daura kar ahkaam mustanbat kartay.
Tadween-e-fiqah.
us daur mein tadween-e-fiqah is tarha huwi keh us daur mein aisay mujtahid afraad paida huway jinhon nay saari zindagi anthak mehnat-o-kaawish kay zariyeh ijtehaad-o-istinbaat ka kaam kiya,
phir us kay baad un kay mustanbat masaail-o-ahkaam ko mudawwan kiya gaya,
un kay shagirdon nay un kay aqwaal ko mukhtalif kutub ki soorat mein jama kar liya aur log un mujtahideen ko fiqah mein apna imam tasleem karnay lagay, yahan tak keh un kay mazhab-o-moaqqaf ko seekh kar us par amal karna hi raah-e-amal samjha jata,
jin mujtahideen ki fiqah mudawwan huwi aur aaj tak muta’addad mamaalik mein un kay kasrat kay sath taabi-e-farmaan maujood hain, woh 4 hain.
(1) Imam Abu Hanifah ( رحمه الله ),
(2) Imam Malik ( رحمه الله ),
(3) Imam Shaafi’e ( رحمه الله ),
(4) Imam Ahmad ( رحمه الله ).
inhain a’immah-e-arba’aa kaha jata hai,
in kay ilawah baaz aur fuqahaa-o-mujhtahideen nay bhi fiqah kay maidaan mein mehnat ki lekin unhain woh maqaam-o-martabah aur qubooliyat haasil na ho saki ji a’immah arba’aa ko huwi,
in amamon kay mukhtasar halaat mandarjah zail hain.
(1) IMAM ABU HANIFAH (رحمه الله ).
Ibtedaayi halaat.
ap ka naam Nauman bin saabit aur kuniyat Abu Hanifah hai,
ap ki paidaaish 80 hijri mein koofah mein huwi, jab jawaan huway to ussi shaher mein apnay waalid kay sath kapray ka kaarobaar karnay lagay.
Ta’aleem-o-tarbiyat.
bayaan kiya jata hai keh ap aik din Bazar say guzar rahay thay keh us waqat kay Mash’hoor muhaddis-o-faqeeh imam shaabi (رحمه الله ) say mulaqat ho gayi,
unhon nay dariyafat kiya keh kiya parhtay ho ?
ap nay jawab mein kaha keh kuch nahi,
Imam shaabi (رحمه الله ) nah kaha keh ilam haasil karo, tumhaaray chahray say noor tapak raha hay, us din say ap nay ta’aleem ki taraf raghbat-o-tawajjuh shuru kar di.
Imam shaabi, imam Ataa bin rabaah, Naafi’e aur abdullah bin dinaar ( رحمهم الله ) waghairah taabi’een say ap nay ilam-e-hadith haasil kiya,
aur kaafa kay bobot mash’hoor-o-naamwar faqeeh Hammad bin Sulaiman say ilam-e-fiqah ka iktesaab kiya,
ap ko nihaayat zakaawat-o-zihaanat kay baa’is imam Hammad kay shagirdon mein woh maqaam haasil huwa keh 120 hijri mein imam Hammad ki wafaat kay baad ap ko un ka jaanasheen muqarrar kar diya gaya.
Kiya imam abu hanifah ( رحمه الله ) taabi’ee thay ?
baaz ulamaa ka yeh khayaal hai keh ap nay sayyiduna Anas ( رضي الله عنه ) ki ziyaarat ki, aur baaz nay to chand aur sahabah ki ziyaarat ka bhi daawa kiya hai, masalan sayyiduna Abdullah bin abi aufah, sayyiduna Sahal bin Saad ur sayyiduna abu-ul-tufail ( رضي عنهم ) waghairah, lekin tahqeeq shudah aur raajih baat yeh hai keh imam saahab nay kisi sahabi ko nahi dekha, kiyonkeh jin hazraat nay bhi yeh daawa kiya hai keh ap nay sahabah ki ziyaarat ki, un kay paas siwaa-e-daway kay koi sahih-o-saabit daleel nahi.
ijtehaad ka tareeqah-e-kaar.
Imam Abu Hanifah ( رحمه الله ) kay muta’alliq bayaan kiya jata hai keh unhon nay khud farmaya, jab mujhay Quran mein koi hukam mil jaaye to mein usay lay leta hon, agar Quran say na milay to us kay muta’allaq hadith-e-rasool lay leta hon, agar Quran-o-hadees donon mein na milay to sahabah kay aqwaal-o-aasaar say akhaz karta hon, aur un kay muqablay mein kisi kay qaul ko tarjeeh nahi deta, lekin Imam Ibrahim, Imam shaabi, imam ibn-e-sireen, imam Ataa aur Saeed bin jubair ( رحمهم الله ) nay jaisay ijtehaad kiya is tarha mein ijtehaad bhi karta hon,
is kay ilawah ap mutawaatirah dalaail ko qat’ee aur akhbaar-ul-ahaad ko zanni qaraar detay hain.
ap ( رحمه الله ) kay muta’allaq ulamaa kay aqwaal.
(1) Imam Malik ( رحمه الله ) say riwaayat ki jati hai keh unhon nay farmaya,
ap ( imam abu hanifah ( رحمه الله ) chahen to ba’zaur-e-daleel pathar kay sutunon ko sonay ka saabit kar kay dikhayen.
(2) Imam Shaafi’e ( رحمه الله ) say riwaayat ki jati hai keh unhon nay farmaya,
ilam-e-fiqah seekhnay wala imam abu hanifah ( رحمه الله ) ka mohtaaj hai.
(3) imam abu yousuf ( رحمه الله ) say bayaan kiya jata hai keh unhon nay farmaya,
jis mas’alay mein hamara aapas mein ikhtilaaf hota to hum usay Imam Abu Hanifah kay saamnay paish kartay, ap ( رحمه الله ) itni jaldi jawab detay jaisay apni aasteen say nikala ho.
ap ( رحمه الله ) kay muaa’sir fuqahaa.
ap ( رحمه الله ) kay hum asar fuqaha jo us waqat koofa mein naamwar thay, 3 Hain.
(1) Muhammad bin Abdul Rahman bin abi Laila ,
(2) Shareek bin abdullah an-nakhee,
(3) Sufyan bin Saeed souri ( رحمهم الله ).
Ap ( رحمه الله ) kay talaamizah.
ap ( رحمه الله ) say faiz yaaftah bohot ziyadah shagird thay, jin mein say chand Mash’hoor hasb-e-zail hain.
(1) Imam abu yousuf yaqoob bin Ibrahim ansari ( رحمه الله ),
(2) Imam muhammad bin hasan shaiban ( رحمه الله ),
(3) Imam zufar bin huzail bin qais koofi ( رحمه الله ),
(4) Imam hasan bin ziyad luiluyi koofi ( رحمه الله ).
Wafaat.
bayaan kiya jata hai keh kayi martabah ap ( رحمه الله ) ko qazi-ul-quzaat ka uhdah paish kiya gaya lekin ap ( رحمه الله ) har martabah inkaar kar detay,
is inkaar kay baa’is ap ( رحمه الله ) ko qaid-o-band ki su’oobatain bhi bardasht karna parin,
bil’aakhir 150 hijri mein ap ( رحمه الله ) qaid khanah mein hi wafaat pa gaye. (1).
(2) IMAM MAALIK ( رحمه الله ).
Naam-o-paidaaish.
ap ka naam Malik bin anas bin Malik bin abi Aamir, kuniyat abi abdillah hai, ap ( رحمه الله ) 93 hijri mein Madina mein paida huway.
Taaleem-o-tarbiyat.
Imam Malik ( رحمه الله ) nay jab haush sanbhala to us waqat ap ﷺ kay jaleel-ul-qadar sahabah sayyiduna Ibn-e-omar, sayyiduna Abu hurairah, sayyidah Aisha, aur sayyiduna Zaid bin saabit waghairah ( رضي الله عنهم ) ki mehnaton say madina ilam-o-hikmat kay khazanon say mala maal tha
in sahabah say ilam haasil karnay walay kibaar taabi’een Madina mein maujood thay, Imam Malik ( رحمه الله ) nay unhin say ilam haasil kiya,
imam abdul rahmaan bin hurmuz, imam Naafi’e, imam ibn-e-shihaab zohri, aur imam rabee’a waghairah ( رحمهم الله ) ap ( رحمه الله ) kay asaatizah mein shaamil hain,
us kay baad ap ( رحمه الله ) aik azeem muhaddis aur buland paya faqeeh ki haisiyat ubhray.
ap ( رحمه الله ) ki jalaalat-o-qadar ka andaazah is say laqaya ja sakta hai keh Imam muhammad bin hasan shaibani ( رحمه الله ) aur imam Shaafi ( رحمه الله ) jaisay azeem fuqaha bhi ap ( رحمه الله ) kay shagirdon mein shaamil thay.
Ijtehaad ka tareeqah-e-kaar.
istinbaat-e-ahkaam kay liye ap ( رحمه الله ) pahlay Quran mein aur phir hadith mein talaash kartay, ap ( رحمه الله ) kay nazdeek ahl-e-madinah, aur bil’khusoos sayyiduna Ibn-e-omar ( رضي الله عنه) ka amal bohot ahmaiyat rakhta tha, yahan tak keh jo hadith ahl-e-madinah kay amal khay khilaaf hoti usay tasleem na kartay,
agar Quran-o-hadees mein koi mas’alah na milta to ijtehaad-o-qiyaas say kaam letay,
ap ( رحمه الله ) Masaalih-e-mursalah ko mo’utabar samajhtay thay, jaisa keh ahnaaf “Istehsaan” ko mo’utabar samajhtay hain.
Hadith qubool karnay ki sharaa’it.
ap ( رحمه الله ) riwaayat-e-hadees mein intehaayi ahtiyaat kartay thay, jab tak kisi hadith ki sihat ka yaqeen na ho jata hargiz qubool na kartay,
ap ( رحمه الله ) hadith ko qubool karnay ki jo sharaa’it lagayi thi woh hasb-e-zail hain.
(1)_ mazeed tafseel kay liye mulahazah ho.
meezan-ul-aitedaal 4/265
taareekh-ul-kabeer 8/18
kitab-ul-jarah-o-taadeel 8/449
tahzeeb-ul-kamaal 19/108
al-aalaam 8/36
al-kaamil-fi-zu’afaa 8/235
kitab-uz-zu’afaa-ul-kabeer 4/280
tabaqaat ulamaa-e-hadith 1/260
siyar aalaam-un-nubalaa 6/390
kitab-uz-zu’afaa-o-matrukeen page no: 233
taareekh-e-baghdaad 13/422.
(1) Quran kay khilaaf na ho
(2) ahl-e-madinah kay ijmaa kay khilaaf na ho
(3) raawi ka hafizah qawwi ho
(4) raawi kitab-o-sunnat ka maahir, aur arbaab-e-ahl-e-ilam ka hum nasheen ho aur is ki amali zindagi bedaagh ho.
(5) riwaayat bil’maanaaa sirf us waqat qubool hogi jab alfaaz maamooli ka faraq ho.
Isteqaanat-o-isteqlaal.
ap ( رحمه الله ) hamaishah haqq baat par datt jatay, khawah us ki padaash mein apko sazaaun say hi kiyon na dauchaar hona parta ,
ap ( رحمه الله ) nay khaleefah Mansoor ki jibri bai’at kay khilaaf fatwa diya, aur majbooran dilwayi gayi talaaq ko mardood qaraar diya,
yeh donon mas’alay hukkaam kay khilaaf thay,
lihazah unhon nay ap ( رحمه الله ) ko be panaah sazaayen din, lekin ap ( رحمه الله ) sabar-o-isteqaamat kay ghair mutazalazal pahaar ki tarah haqq par datay rahay.
aik martabah khaleefah Haroon-ul-rasheed nay ap ( رحمه الله ) say darkhawaast ki keh shaahi mahal mein aa kar usay ta’aleem den, lekin ap ( رحمه الله ) nay inkaar kar diya,
khaleefah-e-waqat Haroon-ul-rasheed khud madinah aa kar ap ( رحمه الله ) say ta’aleem haasil karta raha.
Wafaat.
ap ( رحمه الله ) taqreeban saari zindagi madinah shaher mein hi muqeem rahay, aur yahin dars-o-tadrees ka kaam kartay rahay,
lihazah ap ( رحمه الله ) ki wafaat 179 hijri mein bhi issi shaher mein huwi aur ap ( رحمه الله ) ko wahin dafan kar diya gaya.
(3) IMAAM SHAAFI’E ( رحمه الله ).
naam-o-paidaaish.
ap ( رحمه الله ) ka naam Muhammad bin idrees Shaafi’e aur Abu abdillah kuniyat hai.
ap ( رحمه الله ) 150 hijri mein ghazaah kay shaher mein paida huway,
ap ( رحمه الله ) ki umar jab 2 saal huwi to waalid-e-muhtaram ki wafaat ho gayi is liye ap ki waalidah ap ko lay kar apnay abaayi shaher Makkah mein aa gayi.
Ta’aleem-o-tarbiyat.
be had zahaanat-o-fataanat kay baa’is 9 saal ki umar mein Quran hifaz kar liya, phir uloom-e-shari’at mein mahaarat haasil karnay kay liye mehnat-o-koshish shuroo kar di, yahan tak keh un mein bhi kamyaab huway,
us kay baad madinah pahunch kar Imam Malik ( رحمه الله ) say ta’aleem haasil ki, is lay ilawah chand aur ahl-e-ilam say bhi kasb-e-faiz kiya, yahan say ap iraq tashreef lay gaye, jahan ap ( رحمه الله ) nay iamam Abu Hanifah ( رحمه الله ) kay mayaa naaz shagird imam Muhammad ( رحمه الله ) ki shagirdi ikhtiyar ki, aur ap ( رحمه الله ) ki ijtehaadi nazar-o-fikar nay naya rang haasil kiya, phir waapis aa kar dars-o-tadrees kay kaam mein masroof ho gaye,
195 hijri mein ap ( رحمه الله ) dobara iraq tashreef lay gaye aur 2 saal tak wahan muqeem rahay, is dauraan bohot say logon na ap ( رحمه الله ) say ilam haasil kiya aur ap ( رحمه الله ) kay fiqahi tareeqah-e-kaar ko qubool kiya,
2 saal baad phir ap ( رحمه الله ) wapis hijaaz aa gaye.
198 hijri mein phir teesri martabah ap ( رحمه الله ) Iraq gaye chand maah qayaam kay baad misar tashreef lay gaye aur baqiyah tamaam zindagi wahin muqeem rahay,
yahan ap ( رحمه الله ) ki bohot ziyadah shohrat huwi aur bohot ziyadah shagird bhi ap ( رحمه الله ) kay halqah-e-dars mein jama ho gaye keh jinhain ap ( رحمه الله ) nay kitaben bhi likhwayin.
Ijtehaad ka tareeqah-e-kaar.
ap ( رحمه الله ) bhi pahlay kitab-o-sunnat ko hi ahkaam-e-shara’eiyah ka masdar tasawwur kartay, phir ijmaa-o-qiyaas kay bhi qaail thay,
khabar-e-wahid agar siqqah raawiyon aur muttasil snanad wali hoti to usay qubool kartay, is ky ilawah kisi shart kay qaail nahi thay ,mazeed yeh keh ap ( رحمه الله ) fiqah hanafiyah kay Istehsaan aur fiqah maalikiyah kay Masaalih-e-mursalah ko tasleem nahi kartay thay.
Tasaaneef.
(1) Musnad-e-shaafi’e, jo ap ( رحمه الله ) kay shagird muhammad bin yaqoob nay murattab ki,
(2) Al-risaalah fi-adillat-el-ahkaam. is mein usool-e-fiqah ki ab’haas maujood hain
(3) kitab-ul-umm. is mein fiqahi masaail-o-ahkaam bayaan kiye gaye hain.
Wafaat.
ap ki wafaat misar mein 204 hijri mein tab’e moaut kay zariyeh huwi
(4) IMAM AHMAD ( رحمه الله ).
Naam-o-paidaaish.
ap ( رحمه الله ) ka naam Ahmad Bin Muhammad bin hanbal, aur kuniyat Abu abdullah hai,
ap ( رحمه الله ) dada ki nisbat say Ibn-e-hanbal Mash’hoor huway,
ap ( رحمه الله ) ki paidaaish 164 hijri mein Baghdad mein huwi, bachpan mein hi waalid kay inteqqal kay baa’is waalidah nay hi ap ( رحمه الله ) ki tarbiyat ki.
Ta’aleem-o-tarbiyat.
14 baras ki umar mein ilam-e-hadith ko taraf mutawajjah huway, chunancheh ap ( رحمه الله ) nay imam abu yousuf ( رحمه الله ) ki shagirdi ikhtiyar ki, phir jab imam Shaafi ( رحمه الله ) Baghdad aaye to un say bhi ta’aleem haasil ki,
hadith-o-fiqah donon uloom mein ap ( رحمه الله ) nay buland maqaam haasil kiya, jaisa keh imam Shaafi ( رحمه الله ) ka qaul bayaan kiya jata hai
“jab mein nay Baghdad chhora to ilam-o-fazal mein Ahmad bin hanbal kay martabay ka koi dusra aadmi nahi dekha,
ap ( رحمه الله ) ko hadith say bohot ziyadah mohabbat thi, yeh hi wajah hai keh ap ( رحمه الله ) nay ahadith ka aik bohot bara zakheerah hifaz kar liya tha, aur phir ap ( رحمه الله ) nay hadith ki aik kitab bhi murattab ki jo keh musnad-e-ahmad kay naam say Mash’hoor huwi, is mein 40 hazaar say zaaid ahadith maujood hain.
Ijtehaad ka tareeqah-e-kaar
ap ( رحمه الله ) aik azeem muhaddis honay kay sath sath aik buland paya faqeeh bhi thay, ap ( رحمه الله ) istinbaat-e-ahkaam mein pahlay Quran phir Sunnat par aitmaad kartay, Khabar-e-wahid ko muttasil-us-sanad aur siqqah raawiyon kay baa’is, baghair kisi shart kay qubool farmatay,
hadith kay baad ijmaa, aur ijmaa kay baad un aqwaal-e-sahabah ko letay jo Quran-o-hadees kay mutabiq hotay, phir in kay baad qiyaas ko darjah detay.
Isteqaanat-o-isteqlaal.
jo mas’alah ap ( رحمه الله ) par hukkaam kay be had mazaalim-o-masaaib ka sabab bana woh mas’alah-e-khalq-e-quran tha,
firqah-e-mo’utazilah say muta’assir ho kar hukkaam is mas’alay ko riwaaj dena chahtay thay, lekin imam Ahmad aik mazboot chattaan ki tarah un kay rastay ki rukaawat ban gaye,
phir is silsilay mein ap ( رحمه الله ) ko kabhi zanjeeron mein jakra gaya, kabhi kauray lagaye gaye, kabhi qaid ki tanhaayi mein dala gaya, aur kabhi jala watan kiya gaya, lekin yeh tamaam sazaayen ap ( رحمه الله ) ki saabit qadami mein zarrah barabar bhi lachak na paida kar sakin.
Wafaat.
aik arsah tak musalsal mushkilaat-o-takaalif kay baa’is ap ( رحمه الله ) nihaayat kamzaur aur bimaar rahnay lagay thay,
bil’aakhir Baghdad mein 241 hijri mein barauz jimma ap ( رحمه الله ) is dunya say rehlat farma gaye.
(5) AHD-E-MUNAZIRAH-O-BAHAS-O-TAMHEES.
Siyaasi ba’haali.
yeh daur chauthi sadi hijri ki ibtedah say khilafat-e-abbasiyah kay zawaal tak raha, is daur mein musalmaanon ki khilafat-o-saltanat nihaayat siyaasi kamzauri-o-inteshaar kay baa’is mahaz Baghdad tak mahdood rah gayi thi,
musalmaan chhoti chhoti riyasaton aur amaaraton mein taqseem ho kar apni guzishtah wahdat-e-mili-o-ham aahangi kho chukay thay, rabt-o-ta’alluq, ittehaad-o-ittefaaq, tawaafuq-o-tataabuq ki jagah ifteraaq-o-inheraaf, bigaar-o-fasaad, aur zihani-o-qalbi tasaadum-o-khalafshaar nay lay li thi.
Aghaaz-e-taqleed.
agarcheh is daur mein bhi ilami harkat baaqi thi, ulamaa-o-fuzalaa fiqah-e-islami ki tadween-o-ishaa’at aur kami ko poora karnay ki bohot ziyadah koshishen kar rahay thay,
lekin is daur mein istinbaat-e-masaail ka woh usloob-o-tareeqah-e-kaar ( jo pahlay adwaar mein maujood tha ) aahistah aahistah khatam hota chala gaya,
kitab-o-sunnat kay zariyeh masaail ka istinbaat air ijtehaad chhor kar log apnay apnay a’immah-e-fiqah taqleed par hi takiyah karnay lagay thay,
halaankeh a’immah-e-fiqah nay to apni apni zindagi mein hi yeh baat waazih kar di thi keh
“agar hamari baat kitab-o-sunnat kay khilaaf paao to deewar par day maaro aur kitab-o-sunnat par amal karo”
jaisa keh imam abu hanifah ( رحمه الله ) nay farmaya tha keh ” jab koi sahih hadith maujood ho to mara mazhab bhi wo ho hai ”
un kay ilawah imam Malik , imam Shaafi aur imam ahmad ( رحمهم الله ) say bhi is tarah kay aqwaal sahih saabit hain.
Bahas-o-munaazirah.
is taqleed kay nateejay mein jahan kitab-o-sunnat ka ilam seekhnay ka ruj’haan khatam hota chala ja raha tha, aur a’immah ki kitabon ki taraf hi rujoo shuroo ho chuka tha, wahan apnay apnay mazhab-o-maslak ki taayeed-o-himaayat aur ikhtilaafi masaail mein dusray maslak ki tardeed kay liye munaazirah-o-mujaadilah ka riwaaj bhi aam ho raha tha,
is say barh kar yeh keh un munaaziron ko sarkaari sarparasti haasil hoti, jis bina par musalmaanon mein intishaar ki afzaaish yaqeeni amar tha,
bil’aakhir soorat-e-haal yahan tak pahunchi keh madd-e-muqaabil ki haqq baat ko bhi tasleem na kiya jata, apnay ghalat mo’aqqaf ko bhi man gharat riwayaat-o-aqali dalaail kay zariyeh sirf munaazirah jeetnay ki gharaz say saabit karnay ki koshish ki jati.
agarcheh ikhtilaaf sahabah-e-kiraam mein bhi huwa lekin unhon nay ihteraam, insaaf, mohabbat, aur ittehaad-o-ittefaaq ka daaman hargiz nahi chhora, balakeh jis say ikhtilaaf hota us say guft-o-shaneed ya khatt-o-kitaabat kay zariyeh hall ki koshish ki jati, kisi kay liye ta’assub-o-nafrat ki naubat kabhi na aati.
Asbaab-e-taqleed.
jin a’immah-e-fiqah kay aqwaal-o-fataawa par aitmaad kiya gaya unhain aosay haunahaar aur mehnati shagird mil gaye jinhon nay apnay apnay asaatizah ki fiqah ko mudawwan kiya, usay mukhtalif kutub aur abwaab ki shakal mein tarteeb diya, jis kay zariyeh ahkaam-e-shari’at kay husool mein asaani paida ho gayi, is liye asal ma’aakhaz ko chhor kar un fiqahi kutub ki taraf hi rujoo ka riwaaj aam hota chala gaya, yahan tak keh hukkaam bhi unhi par aitmaad karnay lagay aur koshish kartay keh qaazi bhi apnay pasandeedah mazhab kay aalim ko hi muqarrar kiya jaye,
is tarah raftah raftah ijtehaad ka darwazah band hota chala gaya aur asaani pasand fitrat-e-insaani taqleed ki khaugar hoti chali gayi.
Us daur kay Mash’hoor fuqahaa.
(1) Abu-al-hasan ubaidullah karkhi,
(2) Abu bakar ahmad al-razi al-jassaas,
(3) Abu abdullah yousuf al-jurjaani,
(4) Abu-ul-hasan ahmad bin muhammad al-qudoori
(5 )Abu zaid ubaidullah as-samarqandi,
(6) Shams-ul-a’immah abdul azeez al-hulawaani al-bukhari,
(7) Shams-ul-a’immah muhammad bin ahmad as-sarkhasi,
(8) Ali bin muhammad al-bazdawi,
(9) Fakhr-ud-deen hasan bin mansoor al-aazurjandi al-farghani qaazi khaan,
(10) Ali bin abi bakar abdul jaleel al-farghani al-margheenani,
(11) Qaazi abu-ul-fazal ayaz bin moosa,
(12) Imam-ul-haramain al-juwaini,
(13) Imam ghazaali,
(14) Imam maawardi,
(15) Imam Nawawi,
( رحمھم اللہ اجمعین )
(6) AHD-E-TAQLEED-E-MAHAZ AUR US KI TARDEED.
is daur ka aghaaz suqoot-e-baghdad say shuroo huwa aur aaj tak jaari hai,
is daur mein guzishtah daur ki baaqi kuch ijtehaadi ramaq ko bhi yaksar mita diya gaya, ijtehaad ka darwazah yaksar band kar diya gaya, aur sirf fiqahi kutub par hi inhesaar kar liya gaya, ulamaa-o-muftiyaan nay bhi ijtehaad ki bajaaye chand makhsoos kutub ko hi saamnay rakha, yeh jan’na kisi nay bhi zaruri khayaal nahi kiya keh in kutub mein maujood masaail kahan say liye gaye hain, un kay kiya dalaail hain, un mein ikhtilaaf kay asbaab kiya hain, aur dusray a’immah kay kiya dalaail hain,
halaankeh un kay imamon nay bhi unhain is laaihaah-e-amal ko apnanay say youn rauka tha keh taqleed na karo balakeh wahin say ahkaam haasil karo jahan say a’immah nay haasil kiye hain,
imam Ahmad , imam Shaafi’e, imam Malik, imam Abu Hanifah, imam Abu yousuf, aur imam Muhammad waghairah ( رحمهم الله ) sub say is tarah kay aqwaal manqool hain.
taqleed-e-mahaz ki mukhaalifat.
choonkeh Allah ta’aala ki taraf say yeh baat taye shudah hai keh aik jamaat ko qayaamat tak haqq par ghaalib rahna hai, lihazah waqatan fawaqtan Allah ta’aala aisay ulamaa-o-mujtahideen aur a’immah-o-fuqaha ko paida kartay rahay hain keh jinhon nay apnay apnay daur mein dalaail-o-baraaheen-qaati’a kay zariyeh taqleed-e-mahaz ka talsam taura, bidaat-o-khurafaat ka qilla qama kiya, aur az sar-e-no tajdeed-o-ihyaa-e-deen kay liye apni zindagiyan waqaf kar din,
nateejatan logon kay zihan phir tabdeel hona shuroo huway aur nusoos-e-asaliyah ki taraf rujoo kiya janay laga, un a’immah-e-mujtahideen mein shaikh-ul-islam imam Ibn-e-taimiyah, imam Ibn-e-qayyim, imam Shaukani, imam San’aani, sayyed Jamaal-ul-deen afghani, shah Wali-ul-allah muhaddis dehlawi aur shah Isma’eel shaheed ( رحمهم الله ) jaisay log Shaamil hain,
lekin is tabdeeli kay saath saath andhi taqleed ka silsilah bhi mukhtalif ilaqon mein jaari raha jo keh aaj tak jaari hai.
Asr-e-haazir mein zarurat-e-ijtehaad.
ijtehaad ki zarurat hamaishah say rahi hai, lekin asr-e-haazir mein kaseer, mutanawwa’a-o-mukhtalaf-ul-jihaat masaail paida honay kay baa’is is ki zarurat mazeed barh gayi hai, chunanchah ahl-e-ilam par yeh fareezah aaaid hota hai keh daur-e-haazir kay jadeed challenges ko qubool kartay huway nihaayat mehnat-o-araq raizi say apni mujtahidanah salaahiyaten paish karen aur ummat kay naye naye paida honay walay iqtesaadi, mu’aashi, mu’ashirati, siyasi aur akhlaqi har qisam kay masaail ka shara’yi taqaazon kay mutabiq hall karnay kay liye kamar bastah ho jayen,
is kay ilawah is daur mein az had csinecesi taraqqi ki wajah say bain-ul-aqwami rawaabit-o-ta’alluqaat aur zaraai-e-muwasilaat mein is qadar jiddat paida ho chuki hai keh jis ki wajah say dunya aik “globel village” ban kar rah gayi hai, insaan jab chahay poori dunya mein kahin bhi raabitah qaaim kar sakta hai, aur yaqeenan yeh aik aisa zariyah hai jis kay baa’is kisi mas’alay kay muta’alliq poori dunya kay ulamaa ki ya mahaz dunya kay baray baray ulamaa ki raaye bhi ba asaani maaloom ki ja sakti hai, aur is tarha kisi mas’alay kay muta’alliq bhi hatmi faisala karna nihaayat asaan hai. (1).
| (1)tadween-e-fiqah ki mazeed tafseel kay liye mulahazah ho, “taareekh-ut-tashree-il-islami” az shaikh Muhammad khazri book. |
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.