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43. CHUGHAL KHORI [Carrying tales]

CHUGHAL KHAUR

 

Yeh woh shakhs hai jo logon kay darmian baten bayan karta hai taakeh woh un mein fasad phela de yeh uska bayan hai, iska hukum yeh hai keh yeh musalmanon kay ijmaa’ se haram hai, iski hurmat par kitabo sunnat se dalail wazeh hain, Allah ta’ala ne farmaya:

وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ۞هَمَّازٍ مَّشَّآءٍۭ بِنَمِيمٍ۞

 

“Kisi qasam khane wale zaleel aadmi ki baton mein na ana , jo logon par aib lagata aur chughlian khata phirta hai”

Al-Qalam 68 : 10-11

 

RasullAllah ﷺ ne farmaya:

“Chughal khaur jannat mein nahin jaega” [Muslim: 105]

Aur hadith mein hai keh RasullAllah ﷺ qabron kay pas se guzre tou farmaya:

“In donon ko azab dia jaraha hai aur inhen kisi bare gunah ki padash mein azab nahin dia jaraha, albattah woh bara hai, in mein se ek apne paishab se ehtiyat nahin karta tha jab keh dusra chughal khaur tha”

[Bukhari: 218 Muslim: 292]

Phir ap ne khajoor ki aik taaza shaakh li aur use do hisse kardia aur har qabar par aik hissa gaar dia aur farmaya shayad keh yeh jab tak khushk na hon in kay azab mein takhfeef kar di jae

Ap ka farmana: “inhen kisi kabeera gunahon ki wajah se azab nahin dia jaraha”

Ya’ani iska chorna in par koi bara nahin tha ya un kay khayal mein yeh koi bara nahin tha, islie aik dusri riwayat mein farmaya: “balkeh woh tou bara hai”

Abu Hurairah رضي الله عنه bayan karte hain RasullAllah ﷺ ne farmaya:

“Tum 2 chehron wale shakhs ko sab se bura paaoge, jo in kay pas ata hai tou aik chehre se aur un kay pas aik chehre se, aur jo dunia mein do zabanon wala hoga, tou Allah Qayamat kay din us ki aag ki do zabanen bana dega.” [Bukhari 3494; Muslim 6562]

“Jo do zabanon wala hoga.” Is kay ma’ani hai keh jo us se kisi aur kalam se guftagu karta hai aur us se kisi aur kalam se guftagu karta hai aur ye do chehron wale kay ma’ani mein hai.

Imam Abu Hamid Ghazali ne farmaya: ghalib tour par us ka itlaaq is par hota hai jo kisi ki baat’ us tak puhnchata hai jin kay bare mein baat ki jati hai’ wo kehta hai falan shakhs tumhare bare mein yun kehta hai aur chughli us kay sath makhsoos nahi’ balkeh us ki had ye hai keh kisi aisi baat ko kholna’ jis ka kholna’ afshan karna na passandida ho’ khuwah jis se manqool ki jae wo passand kare ya jis ki taraf manqool ki jae wo passand kare ya jis ki taraf manqool ki jae wo na passand kare ya koi teesra khuwah ye zahir karna baat se ho ya likh kar ho ya ramz se ho ya ishare waghera se ho. Khuwah ye aqwaal se ho ya A’mal se’ khuwah ye aib kay mutaliq ho ya us ka ilawa’ pass chughul khouri ki haqiqat’ is cheez se parda hatana aur raaz afshan karna hai jis ka afshan karna na passandida ho. Insaan ko chahiye keh wo logon kay jo bhi ahwal dekhe un par khamoshi ikhtiyar kare illa ye keh us kay bayan karne mein Musalmanon ka faida ya kisi m’asiyat ko hatana maqsood ho. Ap ne farmaya: har wo shakhs jis se chughli ki jae aur usse kaha jae falan shakhs ne tumhare bare mein is tarah is tarah kaha hai. Us ko chh ahwal lazim hain.

[1] Ye keh us ki tasdeeq na kare kyun keh wo (chughul khour) faasiq hai aur us ki khabar qabil manqool nahi.

[2] ye khe wo us ko us se mana kare aur us se samjhae aur us kay is fail ko bura samjhe.

[3] Ye keh Allah عز وجل se us kay liye bughz rakhe kyun keh wo Allah kay han mabghooz hai aur Allah ki khatir bughz rakhna wajib hai.

[4] Ye keh jis ki taraf se baat manqool ki jarahi hai us kay muta’alliq badgumani na kare kyun keh Allah ta’ala ala ka farnan hai:

“Aksar bad gumani se bachte raho kyun keh ba’az bad gumanian gunah hain”

(5) yeh keh jo use bayan kia gaya hai, woh use us cheez ki haqeeqate haal ma’lum karne kay lie tajassus aur tafteesh par na ubhare, Allah سبحانه و تعالى ne farmaya:

ولا تجسسوا

(6) Jis cheez se chughal khaur ko mana kia gaya hai, woh insan apne lie pasand na kare keh woh aage uski chughal khauri kar de, bayan hua hai keh aik aadmi ne Umar bin Abdul Aziz se kisi aadmi kay baare mein kisi cheez ka zikar kia tou Umar ne farmaya: ae shakhs! Agar tu chahe tou ham tere maamle mein ghauro fikar karenge agar tu Sacha hua tou phir tou is ayat:

إن جاءكم فاسق بنبإ فتببنوا

Kay misdaq hoga aur agar tu jhoota hua tou phir is ayat walon kay zumre mein hoga

هماز مشاء بنميم

“Jo logon par aib lagata aur chughlian khata phirta hai”

Aur agar tu chahe tou ham tujh se darguzar karte hain, tou us ne kaha ameerul momineen darguzar farmaen main aenda kabhi bhi aise nahin karunga

Kisi insan ne Sahib bin Ebad [1] ko aik ruq’a likha, jis mein apko yateem ka maal lene ki targheeb dilai, uska bohot sa maal tha, unhon ne ruq’e ki pusht par likha: chughal khauri aik qabeeh fai’l hai khuwah sahih ho, mayyat par Allah rehem farmae, yateem kay nuqsanat Allah pure farmae, maal ko Allah barhae aur chughal khaur par Allah la’anat farmae

Hasan Basri ne farmaya: jis shakhs ne teri taraf koi bat muntaqil ki hai, tou jaaan le keh woh teri baat tere elawa kisi aur ki taraf muntaqil karega aur yeh logon kay qaul ki misil hai jis ne teri taraf naqal kia, woh teri taraf bhi naqal karega pas usse bach

Ibne Mubarak ne farmaya: walade Zina bat nahin chupata, unhon ne is kay zarie us taraf ishara kia keh har woh shakhs jo bat nahin chupata aur chughal khauri karta hai tou yeh is bat ko daleel hai keh woh walade Zina hai aur unhon ne Allah kay is farman se yeh istanbat kia hai

عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ۞

 

“Sarkash hai aur elawa azeen woh badnam bhi hai”

Al-Qalam 68 : 13

Zaneem woh shakhs hai jo aik qaum mein se hone ka da’wa kare halan keh woh un mein se na ho aur

 

[1] Ibne Abi Shama ne apni kitab “ar rauzatain” mein Muhammad bin zangi رحمه الله kay manaqib mein likha hai

 

Marvi hai keh Salaf e Saliheen mein se kisi ne apne bhai ki ziyarat ki aur apne ba’az bhaiyo kay hawale se na pasandida cheezon ka un se zikar kiya tou unho ne usse kaha: mere bhai! To ne gheebat ki aur tum ne mere samne teen gunahon ka irtikaab kiya aur to ne mere bhai kay mutaliq mujhe ghussa dilaya. To ne us kay sabab se mere dil ko mashghool kiya aur to ne apne amin nafees par tuhmat lagai.
Aur un mein se ba’az kaha karte the: jo shakhs tere bhai ki taraf se tujhe gaali kay mutaliq batae tou asal mein wo tumhen gaali dene wala hai aik admi Ali bin Hussain رضي الله عنهما ki khidmat mein aya tou us ne kaha: falan shakhs ne Ap ko gaali di hai aur Ap kay bare mein is tarah is tarah kaha hai. Ap ne farmaya: tum hamare sath us kay pas chalo’ pass wo Ap kay sath gaya aur wo soch raha tha keh Ap us se apna badla lenge jab Ap us kay pas puhnche tou farmaya: mere bhai ! Agar to wo baten mere andar moujood hain’ jo tum ne mere bare mein kahi hain tou Allah ma’af kar de aur agar tum ne mere bare mein jo kuch kaha hai’ wo batil hai tou phir Allah tujhe ma’af kar de aur Allah T’ala kay is farman


حمالة الحطب

“lakriyan uthane wali.” Kay bare mein kaha gaya hai. Ya’ani Abu Lahab ki biwi ye keh wo chughul khouri kay zare’a baten muntaqil kiya karti thi. Chughul khouri ko lakriyan ya Endhan ka naam diya gaya kyun keh wo adawat ka sabab hai jaisa keh Endhan aag bharkane ka zare’a hain aur ye bhi kaha gaya hai: chughul khour ka amal’ shaitan kay amal se ziyada nuqsan da hai’ kyun keh shaitan ka amal waswase kay zare’a hai jabkeh chughul khour ka amal aamne samne hota hai.

HIKAYAT :

Riwayat ki jati hai keh aik admi ne aik ghulam bikta hua dekha’ wo us kay bare mein bata raha tha keh us mein koi aib nahi siwae is kay keh ye chughul khour hai’ pass us admi ne us aib ko mamooli samjha aur usse khareed liya wo us kay han chandd din tehra tou us ne apne Malik ki ahliya se kaha: mera Malik tum par dosri shadi karna chahta hai ya raat kay waqt tumhen kisi takleef se do chaar karna chahta hai keh wo tum se muhhabat nahi karta agar tum chahti ho keh wo tum par mehrban hojae aur apne azam se Baaz aajae tou phir aisa karo keh jab woh so jae tou aik ustura le kar us ki daarhi kay neeche se kuch baal moond do aur woh baal apne pas rakho , us aurat ne apne dil mein kaha: han pas aurat ka dol mashghool ho gaya aur us ne azam kar lia keh jab uska khawand so jaega tou woh aise hi karegi phir woh aadmi us kay khawand kay pas aya tou use kaha: mere aaqa! Meri sayyeda apki ehlia ne ap kay elawa kisi ko dost bana lia hai aur woh uski taraf maail hai aur woh aap se khulasi wa chutkara chahti hai aur us ne rat kay waqt apko qatal karne ka mansooba banaya hai aur agar ap meri bat ko sach nahin samajhte tou phir rat kay waqt use soya hua zahir karen aur dekhen keh woh ap kay pas kis haal mein aati hai, us kay hath mein koi cheez hogi keh woh us kay sath apko zibah kare, us kay aaqa ne use Sacha samjha pas jab rat hui tou woh aurat hath mein ustura lie hue ai taakeh woh uski daarhi kay neeche se baal moonde, aadmi ne use soya hua zahir kia aur apne dil mein kaha: Allah ki Qasam! Ghulam ne jo kaha tha us ne sach kaha tha, pas jab aurat ne ustura rakha aur use moondne kay lie jhuki tou woh khara ho gaya aur usse ustura lelia aur us kay sath us aurat ko zibah kardia , jab us aurat kay Ghar wale ae aur unhon ne use dekha keh use qatal kardia gaya hai tou unhon ne us kay khawand ko bhi qatal kardia, pas us manhoos ghulam ki nahoosat ki wajah se donon fareeqon mein qital waqe’ ho gaya, islie Allah ta’ala ne chughal khaur ko apne farman mein faasiq ka nam dia hai

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍ فَتَبَيَّنُوٓا۟ أَن تُصِيبُوا۟ قَوْمًۢا بِجَهَٰلَةٍ فَتُصْبِحُوا۟ عَلَىٰ مَا فَعَلْتُمْ نَٰدِمِينَ۞

 

“Agar koi badkaar shakhs tumhare pas koi khabar le kar ae tou pehle tehqeeq karlia karo keh kahin nadani se kisi qaum par na ja paro phir jo kuch kar chuke us par nadim hona pare”

Al-Hujurat : 6

 

NASEEHAT:

 

Ae woh shakhs! Jisko khuwahish ne aseer bana rakha hai, pas woh isse rihai ki istita’at nahin rakhta, ae talfo barbadi se ghafil! Halan keh woh us tak pohonch chuki hai, apni salamti se dhoka khane wale! Halan keh maut ne us kay lie jaal laga rakha hai , apne kooch kay muta’alliq ghauro fikar kar Aur tu abhi tak apne haal mein hai , pas agar tu nahin rota tou phir rone wali soorat hi bana le

 

بكيت فما لكي شباب صباك
كفاك نذير الشيب فيك كفاك
الم تر أن الشيب قد قام ناعيا
مكان الشباب الغض لم نعاكا
الــم تــر يــومــا مــر إلا كـانـه
بإهلاكه للهالكين عناكا
ألا أيها الفاني وقد حان حينه
اتطمع أن تبقى فلست هناكا
ستمضی و یبقی ما تراه کما تری
فينساك ما خلفته هو ذاكا
تموت كمامات الذين نسيتهم
و تنسی و يهوى الحى بعد هواكا
كأنك قد أقصيت بعد تقرب
إليك و إن باك عليك بكاكا
كان الذي يحثو عليك من الثرى
یرید بما يحثو عليك رضاكا
کان خطوب الدهر لم تجر ساعة
عليك إذا الخطب الجليل أناكا
ترى الأرض كم فيها رهون دفينة
غلقن فلم يقبل لهن فكاكا

“Tum Rou pas tum apne bachpan se jawani tak nahin roe , burhape ka darane wala tujh hi mein tere lie kafi hai”

“Kia tu ne dekha nahin keh burhapa maut ka ailan karne kay lie khara ho chuka hai, us ne shagufta jawani ki jagah leli hai aur phir maut hai”

“Kia tum ne din ko nahin dekha keh woh guzar gaya hai aur woh apne khatam hone kay khatam hone walon kay lie mushaqqat hai”

“Sun lo, ae faani! Uska waqt qareeb aa pohoncha, kia tum tama’ rakhte ho keh tum baqi rahoge aur wahan nahin jaoge”

“Anqareeb tum guzar jaoge aur jise tu dekhta hai jese dekhta hai baqi reh jaega aur tu jise janasheen chor jaega woh tujhe bhul jaega aur woh wesa hi hai”

“Tum bhi wese hi faut ho jaoge jese woh faut ho gae jinko tum ne bhula dia aur tujhe bhula dia jaega aur tere ba’ad jo zinda rahega usse muhabbat ki jaegi”

“Goya keh tu taqarrub kay ba’ad dur kardia gaya agarcheh woh tujh par bohot ziada roya hai “

“Goya keh woh shakhs jo tujh par matti daal daal raha hai , woh tujh par matti daal kar tumhari razamandi chahta hai “

“Jab bohot bari pareshani tujh par aegi tou aise mehsus hoga keh zamane ki mushkilat tujh par pal bhar kay lie bhi nahin ai”

“Tum zameen ko dekhoge us mein kitne hi dafeene girwi rakhe hue hain, woh band kar die gae hain aur unki rihai kay lie koi cheez qubool nahin ki jati”

 

REFERENCE:
Book: “Kabeerah Gunah”
Taleef: Shaikh Ul Islam Shams ad-Dīn adh-Dhahabī Rahimahullah.
Urdu Tarjumah: Abu Anas Muhammad Sarwar Gohar.

 

The Talebearer Who Stirs up Enmity between People

Here, the reference is to a person who passes on to others what he hears from someone in such a manner that will cause dissension among people. It is unanimously unlawful according to the opinions of the Muslim scholars. There are many proofs that maintain the prohibition of that abhorred action. The following are some of them:

The Messenger of Allah (pbuh) said,”He who stirs up enmity among people by quoting their words to each other will not enter paradise.”¹

Once the Messengers of Allah (pbuh) passed by two graves and said, “The two are being tormented, and not for anything excessive: one of them did not free himself of traces of urine, while the other was a talebearer.”²

On the authority of Abu Hurairh (may Allah be pleased with him) that the Messenger of Allah said,”You find that among the worst people is someone who is two-faced, showing one face to some and another face to the others.”³

He (pbuh) also said,”Who he stirs up enmity among people by quoting their words in this world, Allah will severely torment him in the Hereafter;”⁴

Imam Abu Hamid AI-Ghazali highlighted the fact that this heinous sin is not confined to transforming the speech of others only but it includes unveiling what one does not like to be unveiled even if it is done through speech, writing, gestures etc. One should, however, keep silent concerning what he discovers of the affairs of others except incase when publicizing it would benefit the Muslims or prevent them from committing a sin. Moreover, the one to whom talebearer told news of others, should abide by the following:

  1. a) Disbelieving what this person told him for such a man is of no piety,
  2. b) Advising the talebearer to abstain from this heinous sin,
  3. c) Detesting the sinner for the sake of Allah,
  4. d) A voiding suspicion as the Glorious Qur’an instructs, {O ye who believe! A void suspicion as much (as possible): for suspicion in some cases is a sin.}

(AI-Hurjurat: 12)

¹Reported by AI-Bukari and Muslim.
²Reported by AI-Bukari and Muslim.
³Reported by AI-Bukari and Muslim.
⁴Reported by Ibn Hibban and Abu Dawud

  1. e) Avoiding spying and searching out the other people’s faults as the Glorious Qur’an commands, {And spy not on each other.}

(AI-Hujurat: 12)

  1. f) Abhorring this sin: A man came to ‘Umar Ibn ‘Abd AI-‘Aziz and told him something about another person which the latter would have disliked being mentioned. Thereupon ‘Umar said to him, “Let us examine your case: If you are lying, you are one of those who mentioned in the verse, ~If a sinner comes to you with any news, ascertain the truth. t (AI-Hujurat: 6), and if you are telling the truth, you are one of those mentioned in the verse, {A slanderer; going about with calumnies.} (Al-Qalam: 1) But if you wish we may forgive you.” The man replied, please forgive me, O Commander of the Believers. I shall never do it again.

A man wrote a letter to As-Sahib Ibn ‘Abad (may Allah bestow mercy on him) calling him to unlawfully consume a property of an orphan. When As-Sahib Ibn ‘Abad, replied to his letter he said, “Slander is abhorred, the dead is in Allah’s mercy, the orphan is in Allah’s support, the property is Allah’s gift and the one who intercedes to consume unlawfully the property of others is cursed by Allah.”

AI-Hasan AI-Basri, said, “Assuredly, the one who tells you about the speech of others would also tell others about your speech.”

Referring to the verse, {Violent (and cruel) with all that of a doubtful birth.} (AI-Qalam: 13), Ibn AI-

Mubark said, the illegitimate child does not keep in secret the speech of people.”

Once a righteous man visited one of his friends who told him something about another person that the latter would have disliked being mentioned. Thereupon, the righteous man said, ‘O brother! You have committed backbiting and caused me to commit three crimes:

  1. a) The abhorrence of that brother,
  2. b) Anxiety in my heart,
  3. c) Suspicion about your truthfulness.

A man came to ‘Ali Ibn AI-Husain (may Allah be pleased with him) saying, “So and so of people insulted you.” Thereupon, ‘Ali Ibn AI-Husain said, “Let’s go to such man.” Having reached the latter man,’Ali Ibn AI-Husain said, “If what you have said is true, I ask Allah then to forgive me. While if it is untrue,

I ask Allah to forgive you.”

In commenting on the verse, “His wife shall carry the (crackling) wood as fuel.” (Al-Masad: 04), some scholars state that “She was a talebearer. This heinous sin is likened with carrying the wood the similarity between carrying the news and carrying the wood is that in the former it causes fierce enmity while in the latter it causes fierce fire.

REFERENCE:
BOOK: “MAJOR SINS” OF IMAM SHAMSU ED-DEEN DHAHABI.
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