(0C). UNT KA GAUSHT KHANAY SAY{1} AUR QAYE KARNAY SAY
UNT KA GAUSHT KHANAY SAY{1} AUR QAYE KARNAY SAY
[[[[ وَأَكۡلُ لَحۡمِ الۡإِبِلِ وَالۡقَيۡئُ ]]]]
( Unt ka gausht khanay say{1} aur Qaye karnay say{2}.)
{1}=(1) Sayyiduna Jabir Ibn-e-Samurah ( رضي الله عنه ) say marwi hai keh aik aadimi nay Rasoolullah ﷺ say dariyafat kiya keh:
Kiya hum bhaid, bakriyon ka gausht khanay kay baad wuzoo karen ?
To ap ﷺ nay farmaya:
Agar chaho to wuzoo kar lo agar chaho to na karo,
Phir us nay dariyafat kiya keh:
kiya hum unt ka gausht khanay kay baad wuzoo karen ?
Ap ﷺ nay farmaya:
” نعم، توضأ من لحوم الإبل “
” Ji han, tum unt ka gausht kha kar wuzoo karo “(1).
Jo log isay naaqiz-e-wuzoo shumaar nahi kartay woh is hadith say istedlaal kartay hain:
” Nabi ﷺ ka aakhiri mu’aamilah yeh hi tha keh ap ﷺ aag say paki huwi cheez khanay kay baad wuzoo nahi farmatay thay “(2).
Lekin yeh hadith aam hai, Jabkeh unt kay gausht say wuzoo wali hadith khaas hai,
Lihazah khaas ko aam par tarjeeh di jaye gi, Aur yeh hi baat barhaq hai.(3)
( Imam Ibn-e-Qayyim ( رحمه الله )
Unhon nay isay naaqiz-e-wuzoo saabit karnay kay liye taweel bahas ki hai.(4)
( Allamah Albani ( رحمه الله )
Issi kay qaail hain.(5)
{2}=(1) Sayyiduna Abu Darda ( رضي الله عنه ) say marwi hai keh:
” أن النبي قاء فتوضأ “
” Nabi ﷺ nay qaye ki aur wuzoo kiya “(6).
(2) Sayyidah Ayeshah ( رضي الله عنها ) say marwi hai keh Rasoolullah ﷺ nay farmaya:
” من أصابه قيئ أو رعاف أو قلس أو مذي فلينصرف فليتوضأ “
” Jisay namaz mein Qaye aa jaye ya nakseer phoot baday ya pait kay andar ki koi cheez munh tak aa jaye ya mazi aa jaye to usay namaz say nikal kar wuzoo karna chahiye “(7).
( Imam Abu Hanifah( رحمه الله )
Qaye naaqiz-e-wuzoo hay, ( Jabkeh maaday say aaye, Munh bhar kar aaye, Aur aik hi martabah aaye ).
( Imam Shafi’e ( رحمه الله )
Qaye naaqiz-e-wuzoo nahi hai, ( hadith mein maujood wuzoo kay hukam ka matlab haath dhauna hai ).(8)
( Raajih )
Qaye ki wajah say wuzoo karna wajib nahi balakeh mustahab hai,
Kiyonkeh pahli sahih hadith mein Nabi ﷺ ka mujarrad fail mazkoor hai aur yeh baat usool mein saabit hai keh ap ﷺ ka mujarrad fail wujoob par dalaalat nahi karta balakeh us kay liye khaas daleel ki zarurat hai,
Aur jis riwaayat mein wujoob ki wazahat hai woh za’eef hai,
Yeh hi wajah hai keh aksar muhaqqiqeen nay isay nawaqiz-e-wuzoo mein shumaar nahi kiya.
( Ibn-e-Taimiyah ( رحمه الله )
Qaye ki wajah say wuzoo karna mustahab hai.(9)
( Allamah Albani ( رحمه الله )
Issi kay qaail hain.(10)
[[[[ وَنَحۡوَهُ ]]]]
( Aur is ki misil say {1})
{1}=Masalan: Qalas aur Ru’aaf ki wajah say.
” Qalas ” us cheez ko kahtay hain jo pait say munh kay rastay munh bhar kay ya us say kam bahir aaye lekin Qaye na ho.(11)
Is mein bhi Qaye kay misil hi ikhtelaaf hai.(12)
Lekin raajih baat yeh hi hai keh yeh naaqiz-e-wuzoo nahi hai,
Kiyonkeh jis riwaayat mein is ki wajah say wuzoo ka hukam hai woh za’eef hai, Jaisa keh guzishtah mas’alay mein is ki wazahat kar di gayi hai.
” Ru’aaf ” woh khoon jo naak kay rastay say nikalta hai ( yaani nakseer ).(13)
Nakseer aur us kay ilawah woh tamam ashiya jo baul-o-baraz kay raston kay ilawah deegar jagahon say kharij hoti hain un kay naaqiz honay mein ikhtelaaf hai.
( Imam Malik, Imam Shafi’e ( رحمهما الله )
Yeh ashiya naaqiz-e-wuzoo nahi hain.
( Imam Baghawi ( رحمه الله )
Aksar sahaba-o-taabi’een ka yeh hi mazhab hai.
( Imam Nawawi ( رحمه الله )
Aisa qat’an saabit nahi keh Nabi ﷺ nay in ashiya ki wajah say wuzoo wajib qaraar diya ho.
( Imam Ibn-e-Taimiyah ( رحمه الله )
Khoon aur Peep waghairah naaqiz-e-wuzoo nahi hain, Khawah ziyadah miqdaar mein hi ho.
( Abdul Rahman Saadi ( رحمه الله )
Sahih baat yeh hi hai keh yeh ashiya naaqiz-e-wuzoo nahi hain khawah qaleel hon ya kaseer,
Kiyonkeh is ki koi daleel maujood nahi aur asal baqa-e-taharat hai.
In kay dalaail hasb-e-zail hain:
(1) Quidah-e-baraat-e-asliyah:
Yaani asal mein insaan har kaam say bari hai jab tak keh us kay mukallaf honay ki koi daleel na mil jaye.
(2) Yahan Qiyas bhi dorust nahi, Kiyonkeh hukam ki illat aik nahi hai.
(3) Sayyiduna Omar ( رضي الله عنه ) nay shaheed hotay waqat namaz padhi aur un kay jisam say khoon bah raha tha.
(4) Hasan Basari ( رحمه الله ) bayan kartay hain keh musalmaan hamaishah apny zakhmon mein namaz padhtay rahay hain.
(5) Aik sahabi ko dauran-e-pehra namaz padhtay huway teer laga Lekin us nay apni namaz ko jari rakha ( aur khoon bahta raha ).
(6) Hadith-e-Nabawi hai keh:
” لا وضوء إلا من صوت أو ريح “
” Wuzoo siraf awaz ya hawa kharij honay ki wajah say hi lazim hota hai.(14)
( Imam Abu Hanifah, Imam Ahmad ( رحمهما الله )
Yeh ashiya naaqiz-e-wuzoo hain Jabkeh kaseer hon, Albattah in ki kam miqdaar naaqiz nahi hai.
In ki daleel woh hadith hai jis mein mazkoor hai keh Nabi ﷺ nay Qaye kay baad wuzoo kiya,
Lekin bayan kiya ja chuka hai keh mujarrad fail say wujoob saabit nahi hota.(15)
( Raajih )
Imam Malik aur Imam Shafi’e ( رحمهما الله ) ka mo’aqqaf hi raajih hai.
( Imam Shaukani ( رحمه الله )
Khoon ko naaqiz kahnay walon kay pas koi bhi sahih daleel maujood nahi hai.(16)
( Siddique Hasan Khan ( رحمه الله )
Issi kay qaail hain.(17)
( Allamah Albani ( رحمه الله )
Khoon nawaqiz-e-wuzoo mein say nahi hai.(18)
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(1) Musnad-e-Ahmad 5 / 86. Sahih-ul-Muslim hadith no: 360, Kitab-ul-haiz. Sunan-e-Ibn-e-Majah hadith no: 490. Sahih Ibn-e-Khuzaimah 1 / 21. Sharah Ma’aani-ul-asaar 1 / 70. Sunan-ul-Kubra Baihaqui 1 / 158.
(2) SAHIH: Sahih Abu Daud hadith no: 177, Kitab-ut-tahaarah. Sunan-e-Abi Daud hadith no: 192.
(3) Sharah-ul-Muslim lin-nawawi 2 / 105.
(4) Aalaam-ul-Mooqi’een 2 / 97, 100.
(5) Tamam-ul-minnah page no: 106.
(6) SAHIH: Sahih Tirmazi hadith no: 76, Kitab-ut-tahaarah. Sunan-e-Tirmazi hadith no: 87. Musnad-e-Ahmad 6 / 443. Sunan-e-Abi Daud hadith no: 2381. Sunan-e-Daarimi 2 / 14. Sunan-e-Daaro Qutani 1 / 108. Al-Muntaqa li-ibn-e-Jarood hadith no: 8. Sahih Ibn-e-Khuzaimah hadith no: 1957. Sunan-ul-Kubra Baihaqui 1 / 144.
(7) ZA’EEF: Za’eef Ibn-e-Majah 252, Kitabo Iqamat-us-Salaah wa As-sunnato feeha. Sunan-e-Ibn-e-Majah hadith no: 1221. Sunan-ul-Kubra Baihaqui 1 / 147. Sunan-e-Daaro Qutani 1 / 154. Imam Zaili aur Hafiz Buseeri nay is hadith ko za’eef kaha hai, ( Nasb-ur-raayah 1 / 38 ), ( Misbah-uz-zojajah 1 / 399 ). Is ki sanad mein Ismail Ibn-e-Ayyash Raawi za’eef hai, ( Al-Majruheen, no: 12431 ), ( Al-Jarah wa Al-Tadeel 2 / 191 ), ( Al-Kashif 1 / 76 ), ( Al-Mughni 1 / 85 ), ( Al-Meezan 1 / 240 ), ( Al-Taqreeb 1 / 73 ).
(8) Badayio-us-sanayi’o 1 / 24. Al-Mohalla 1 / 255. Al-Mughni 1 / 184. Al-Majmoo’u 2 / 62. Neel-ul-autaar 1 / 288. (9) Majmoo’u-ul-fatawa 1 / 234.
(10) Tamam-ul-minnah page no: 111.
(11) An-nihayah 4 / 100.
(12) Neel-ul-autaar hadith no: 28931.
(13) Al-Mo’ujam-ul-waseet page no: 354. (14) Sunan-e-Tirmazi hadith no: 674.
(15) Al-taaleeq ala subul-us-salaam lil-shaikh Abdullah Bassaam 1 / 134. Neel-ul-autaar 1 / 289. Al-hidayah 1 / 14. Al-mabda’o sharah-ul-muqni’e 1 / 157. Al-Majmoo’u 2 / 54.
(16) Al-sail-ul-jaraar 1 / 98.
(17) Al-Rauzat-un-nadiyah 1 / 149.
(18) Tamam-ul-minnah page no: 52. |
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.