(11) MUTLAQAN KHOON KA HUKAM
(11) MUTLAQAN KHOON KA HUKAM
Haiz kay khoon kay ilawah baqiyah tamam khoonon kay najas-o-paleed honay kay dalaail waazih-o-mazboot nahi Hain, Balakeh Muztarab-o-Zaeef hain,
Is liye Asal ( tahaarat ) ki taraf rujoo karna hi bahtar hai yahan tak keh koi waazih daleel mil jaye.
Neez is aayat ” قل لا أجد فيما اوحي الي محرما على طاعم يطعمه إلا أن يكون ميتة أو دما مسفوها أو لحم خنزير فإنه رجس “
[ Surah Al-taubah, 140 ]
Say istedlaal kartay huway khoon ko najas qaraar dena dorust nahi, Kiyonkeh is aayat mein yeh wazahat nahi hay keh lafaz-e-rijis say murad sirf khinzeer ka gausht hai ya baqiyah tamam ashiya bhi.
Is kay bar’khilaaf sahih-o-qawwi dalaail say saabit hota hay keh baqiyah tamam khoon paak hain.
(1) Nabi ﷺ nay aik ghaati mein utar kar sahabah say farmaya ” Aaj raat kon hamara pahra day ga ?
To muhaajireen-o-ansaar mein say aik aik aadmi khada ho gaya phir unhon nay ghaati kay dehaanay par raat guzari.
Unhon nay raat ka waqat pahray kay liye taqseem kar liya , Lihazah muhajir so gaya aur ansari khada ho kar namaz padhnay laga.
Achaanak dushman kay aik aadmi nay ansari ko dekha aur usay teer maar diya,
Ansari nay yeh teer nikaal diya aur apni namaz jaari rakhi,
Phir us nay dusra teer maara to ansari nay phir ussi tarah kiya,
Phir us nay teesra maara to ansari nay teer nikaal kar rukoo-o-sajdah kiya aur apni namaz ko mukammal kar liya.
Phir us nay apnay saathi ko jagaya jab us nay usay aisi( khoon alood ) haalat mein dekha to kaha keh jab phli martabah us nay tumhain teer mara to tum nay mujhay kiyon nahi jagaya ?
To us nay kaha mein aik surat ki tilaawat kar raha tha jisay kaatina menay pasand nahi kiya.(1)
(2) Sayyiduna Hasan ( رضي الله عنه ) bayan kartay hain keh
” ما زال المسلمون يصلون في جراحاتهم “
” Hamaishah say musalman apnay zakhmon mein namaz padhtay chalay aa rahay hain “
Imam Bukhari ( رحمه الله ) nay isay mu’allaq bayan kiya hai, Jabkeh Imam Ibn-e-abi shaibah ( رحمه الله ) nay isay sahih sanad kay sath mausolol bayan kiya hai (2).
( Allahmah Albani ( رحمه الله )
Yeh hadith ( jis mein sahabi ko teer lagnay ka qissa hai ) hukman marfu hai,
Kiyonkeh yeh aadatan na mumkin hai keh ap ﷺ ko is ki ittelaa na huwi ho,
Agar kaseer khoon naaqiz hota to Allah kay Rasool ﷺ usay bayan kar detay, Kiyonkeh
” تأخيرالبيان عن وقت الحاجة لا يجوز “
” Zarurat kay waqat say wazahat ko mu’akhar kar dena jaaiz nahi ” Jaisa keh ilm-ul-usool mein yeh baat maroof hai.
Aur agar bil’farz yeh baat Nabi ﷺ say makhfi rah gayi ho to Allah ta’ala par makhfi nahi rah sakti thi keh jis par zameen-o-aasman ki koi cheez makhfi nahi,
Lihazah agar khoon naaqiz ya najas hota to Allah ta’ala apnay Nabi ﷺ ki taraf wahi naazil farma detay, Jaisa keh yeh baat zaahir hai, kisi par makhfi nahi.
( Imam Bukhari ( رحمه الله ) bhi issi kay qaail hain,
Jaisa keh un ka baaz ( guzishtah ) asaar ko mu’allaq bayan karna is ki daleel hai.(3)
( Ibn-e-Hazam ( رحمه الله ) bhi issi kay qaail hain.(4)
Fiqahi aitebaar say haiz kay khoon aur baqiyah khoonon ko baraabar qaraar dena 2 wujooh ki binaa par waazih ghalati hai :
(1) Is par kitab-o-sunnat ki koi daleel nahi hai, Aur Asal ” bara’at-uz-zimmah ” hai, Magar yeh keh koi nass mil jaye.
(2) Yeh sunnat kay khilaaf hai, Jaisa keh guzishtah Ansari sahabi ki hadith ( insaan kay khoon ) muta’allaq bayan kar di gayi hai.
Is kay ilawah haiwaan kay khoon kay muta’allaq Sayyidah Abdullah Ibn-e-Masood ( رضي الله عنه ) say sahih hadith mein marwi hai keh unhon nay unt ko nahar kiya to uska khoon aur aujh ka gaubar lag gaya aur usi asnaa namaz qaaim kar di gayi to unhon nay bhi namaz padhi lekin wuzoo nahi kiya.(5)
( Imam Shaukani ( رحمه الله )
Haiz kay khoon par baqiyah khoonon ko qiyas karna sahih nahi, neez baqiyah khoonon kay najas honay kay muta’allaq koi sareeh daleel maujood nahi.(6)
( Siddique Hasan Khan ( رحمه الله )
Baqiyah tamam khoonon kay najas honay kay dalaail mukhtalaf-o-muztarab hain.(7)
Is mas’alay mein fuqaha nay ikhtelaaf kiya hai.
( Imam Qurtabi ( رحمه الله )
Khoon kay najas honay par ulama ka ittefaaq hai.(8)
Is kay jawab mein Allahmah Albani ( رحمه الله ) farmatay hain:
Yeh baat mahall-e-nazar hai, Jaisa keh abhi Sayyidah Abdullah Ibn-e-Masood ( رضي الله عنه ) ki hadith naqal ki gayi hai.(9)
( Ahnaaf )
Khoon pishaab aur sharaab ki tarah paleed hai,
Agar dirham say zaaid kapday ko laga ho to us mein namaz jaaiz nahi, Lekin agar aik dirham ya us say kam miqdaar mein laga ho to namaz dorust hai,
Kiyonkeh yeh itni qaleel miqdaar hai keh jis say bachna na mumkin hai.(10)
Unhon nay Sayyiduna Ali aur Sayyiduna Ibn-e-Masood ( رضي الله عنهما ) ki riwayaat say istedlaal kiya hai, Lekin woh za’eef hain.(11)
( Imam Ahmad, Is’haque Rahaway( رحمهما الله )
Agar miqdaar-e-dirham say zaaid khoon bhi kabday ko laga ho tab bhi namaz ko nahi dohraya jaye ga, Kiyonkeh yeh najas nahi hai Jaisa keh guzishtah ahadith is par shahid hain.(12)
( RAAJIH )
Imam Ahmad ( رحمه الله ) ka mo’aqqaf raajih hai, Kiyonkeh guzishtah sareeh dalaail issi kay mutaqaazi hain.
[[[[ وَ لَحۡمُ خِنۡزِيۡرٍ وَ فِيۡمَا عَدَا ذَالِكَ خِلَافٌ ]]]]
” Khinzeer ka gausht {1} ( najas hai ) Aur in kay ilawah baaqi ashiya mein ikhtelaaf hai.{2} “
{1} (1) Jaisa keh Irshad-e-baari ta’ala hai:
” قل لا أجد فيما اوحي إلي محرما على طاعم يطعمه إلا أن يكون ميتة أو دما مسفوحا أو لحم خنزير فإنه رجس ” [ ألأنعام: 140 ]
(2) Khinzeer ki najaasat par fuqaha nay ijmaa kiya hai, Khawah usay zabah hi kiyon na kiya gaya ho.(13)
{2} Ikhtelaafi masaail mein say chand aik mandarjah-e-zail hain:
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(1) Sahih Abu Daud Hadith no: 193. (2) Fat’h-ul-Baari 1 / 271. (3) Tamam-ul-minnah, page no: 52. (4) Al-mohalla 1 / 255. (5) SAHIH: (6) Al-sail-ul-jaraar 1 / 40. (7) Al-rauzat-un-nadiyah 1 / 82. (8) Tafseer Qurtabi 2 / 221. (9) Al-taaleeqaat-ur-raziyah Ala Al-rauzat-un-nadiyah 1 / 110. (10) Umdat-ul-Qari 1 / 903. (11) Tohfat-ul-ahwazi 1 / 447. (12) Tohfat-ul-ahwazi 1 / 447. (13) Bidaayat-ul-mujtahid 1 / 73. |
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.