60. NAHAQ JHAGADHNA [Argument, quarrelling & disputation]
MANAZRA, KAT HUJJATI AUR NAHAQ JHAGRA
Allah ta’ala ne farmaya:
وَمِنَ ٱلنَّاسِ مَن يُعْجِبُكَ قَوْلُهُۥ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيُشْهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلْبِهِۦ وَهُوَ أَلَدُّ ٱلْخِصَامِ۞وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ ٱلْحَرْثَ وَٱلنَّسْلَ ۗ وَٱللَّهُ لَا يُحِبُّ ٱلْفَسَادَ۞
“Aur ba’az log aise bhi hain jinki baten apko duniawi Zindagi kay baare mein nihayat bhali ma’lum hoti hain, aur woh Allah ko apne khuloose dil par gawah bhi kar lete hain, halan keh fil haqeeqat woh jhagre mein bare sakht hote hain, aur jab woh ap se alag ho jate hain tou mulk mein is khayal se sargarmi dikhate hain keh fasad phelaen khetion ko tabah karen aur nasle insani ko halak karen aur Allah fasad phelane walon ko pasand nahin karta”
Al-Baqara : 204-205
Woh alfaz jo qabile muzammat hain: kat hujjati, manazra aur jhagra Hujjatul Islam imam Ghazali رحمه الله ne farmaya:
“المراء”
Isse murad tumhara kalam mein ta’an karna hai, taakeh us mein khalal zahir kia jae aur us kay qaail ki tehqeer kay siwa is mein koi gharz nahin, neez is par apni imtiazi hesiat zahir karna hai
Jahan tak “jidaal” ka ta’alluq hai tou yeh aise amar se ibadat hai jo mazahib kay izhar aur is kay sabat se ta’alluq rakhta hai
Unhon ne farmaya: “الخصومة” se murad kalam mein lujajat paida karna hai taakeh woh is kay zarie maal waghera mein hai jo iska maqsood hai woh use paale, kabhi yeh shuru mein hota hai or kabhi bataur ai’teraz hota hai jabkeh “المراء” sirf bataur ai’teraz hi hota hai, yeh kalame Ghazali hai
An nawawi رحمه الله ne farmaya: jaan lijie jidaal kabhi haq par hota hai sir kabhi batil par , Allah ta’ala ne farmaya:
وَلَا تُجَٰدِلُوٓا۟ أَهْلَ ٱلْكِتَٰبِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ
“Ehle kitab se behes na karo magar aise tareeqe se jo nihayat umda ho”
Al-Ankabut : 46
Aur farmaya:
وَجَٰدِلهم بِٱلَّتِى هِىَ أَحْسَنُ
“Aur pasandeedah tareeqe se unse behes kijie”
An-Nahl: 125
Aur Allah ta’ala ne farmaya:
وما يجدل في آيات الله إلا الذين كفروا
“Aur Allah ki ayaton mein un logon kay siwa jo kafir hain, koi jhagra nahin karta.
Al-Momin : 4
Unhon ne farmaya: aksar tou behso jidaal haq par qaaim rehne aur ise sabit karne kay lie tou phir yeh qabile ta’reef hai aur agar yeh haq ko hatane ya jahalat ki buniyad par ho tou qabile muzammat hai aur isi tafseel par iski abahat aur muzammat par nusoos mein waridah nazil hoti hai, mujadalah aur jidaal ka aik hi ma’aani hai, un mein se kisi ne kaha: main ne jhagre se barh kar koi aisi cheez nahin Dekhi jo deen ko le Jane wali, murawwat ko Kam karne wali aur dil ko ghafil karne wali ho, agar tum kaho: insan ko apne huqooq hasil karne kay lie jhagra karna zaruri hai tou jawab wohi hai jo imam Ghazali رحمه الله ne jawab dia: jaan lijie jiski muzammat ki takeed ki gai hai woh tou us shakhs kay baare mein hai jo baatil par jhagra kare aur use ilm bhi na ho jesa keh qazi ka wakeel hai keh woh yeh jaane bagher keh haq kis janib hai khusoomat par wakalat karta hai, pas woh bila ilm jhagra karta hai
Woh shakhs bhi muzammat mein dakhil hai jo apna haq talab karta hai, woh islie keh woh zarurat kay mutabiq is khusoomat par ikhtisar nahin karta balkeh woh apne muqabil par nahaq jhagra kar kay kizb bayani kar kay aur eeza pohoncha kar ghalba hasil karne ki koshish karta hai, isi tarah woh shakhs jo apne jhagre mein takleef deh kalimat iste’mal karta hai, halan keh husoole haq kay lie inki koi zarurat nahin hoti aur isi tarah woh shakhs jisko mehez enado jhagre par ubharta hai taakeh woh apne muqabil ko shikast de sake aur use daba sake , tou yeh tarze Amal bhi mazmoom hai, Jahan tak us mazloom ka ta’alluq hai jo apni daleel ko shara’i tareeqe se jhagra ziadti kie bagher aur enado eeza ka qasad kie bagher , taqwiat pohonchata hai tou yeh fail haram Nahin. Lekin agar is ka koi hal nikalta ho tou us ko tark karna ziyada behtar hai, kyun keh jhagre kay waqt zaban ko had e aitidaal par rakhna mushkil hota hai, jabkeh jhagra seene mein keena bhar deta hai aur ghusse ko bharkata hai. Jab ghussa bharak uthe tou un donon kay darmiyan huqd o keena paida hojata hai hatta keh un mein se har aik, dosre ki takleef par khush hota hai, aur us ki mussarat par ghamgeen hota hai aur us ki izzat par hamle karne kay liye apni zaban ki halat mein ho tab bhi, us ka dil aur khayal larai jhagre mein mashghool o mu’aliq rehta hai aur us ka haal istaqamat par qaaim nahi rehta. Khusomat shirk ki ibtida hai aur jidaal o behs o mubaise ka bhi yahi haal hai. Bas insaan ko chahiye kisi intihai zaroorat kay siwa apne liye khusomat ka darwaza na khole.
Ibne Abbas رضي الله عنه bayan karte hain Rasoolullah ﷺ ne farmaya:
“Tere gunah gaar hone kay liye yahi kafi hai keh jhagra karta hai.” [Tirmidhi]
Ali رضي الله عنه bayan karte hain: “khusomat o jhagre mein aik halakaten aur tabahiya hain.
FASAL:
Abu Huraira رضي الله عنه bayan karte hain Rasoolullah ﷺ ne farmaya:
“Jo bila ilm kisi khusomat mein jhagra kare tou wo (Allah T’ala ki) narazi mein rehta hai hatta keh wo us se dastbardar hojate.” [2]
Abu Umama رضي الله عنه Nabi ﷺ se riwayat karte hain Ap ne farmaya:
“Koi qoum hidayat e yafta hone kay ba’ad gumrah nahi hoti illa ye keh wo behs o mubaise par utar Aae.” [1]
[1] Ibne Abbi dunia aur Asbahani ne Targheeb mein isse riwayat kiya hai. Us mein Abu Yahya hai. Jamhoor Ulama ne usse zaeef qarar diya hai. (Iraqi)
Phir aap ne ye ayat tilawat farmai:
ۚ مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًۢا ۚ
“Ye mehez ap se jhagra karne kay liye baten karte hain”
Az-Zukhruf : 58
Aur Aap ﷺ ne farmaya:
“Mujhe tumhare bare mein Alim ki laghzish aur Quran Majeed kay bare mein munafiq kay jhagra karne ka, bohat andesha hai jabkeh duniya tou tumhari gardanen utar degi.”
[Tabrani fil kabeer 139-138/20 ye riwayat za’eef hai]
Aur Nabi ﷺ ne farmaya:
“Quran Majeed mein jhagra karna kufur hai.” [Abu Dawood: 4603]
FASAL:
Lafzon kay hair pher masj’a wa maqf’a baton aur zoor bayan se kalam mein tabdeeli paida karna makar hai.
Jaisa keh Faseeh ul kalam logon ki adat hai. Pas ye sab kuch takleef mazmoom kay zumre mein ata hai. Balkeh apne mukhatib se is andaaz mein baat ki jae keh wo asani se usse samajh sake aur ye kalam us kay liye saqeel na ho.
Abdullah bin Amr bin Aas رضي الله عنهما se riwayat hai keh Rasoolullah ﷺ ne farmaya:
“Yaqeenan Allah us shakhs ko passand nahi karta jo bara zaban daraz ho tou baton ko is tarah lapete (chapar chapar baten kare) jaise gaae (ghaas ko jald jald ) lapet’ti hai.” [Tirmidhi]
Jabir رضي الله عنه se riwayat hai keh Rasoolullah ﷺ ne farmaya:
[1] Yazeed bin Abi Ziad ne Mujahid an abbi Umar ki sand se riwayat kiya hai. Masnif ne “الصغرى” mein kaha hai keh lafz yarwi kay sath mu’aliq hai. Tibrani mein Hadith ma’az se us ka shahid hai. Us mein Abdul Haleem bin Mansoor matrook hai.
“Roz-e-Qayamat tum mein se woh shakhs mujhe ziada mehboob aur mere ziada qareeb hoga jiska tum mein se akhlaq acha hoga, aur tumse sab se ziada qabile nafrat aur Meri majlis se sab se ziada dur woh log honge jo ziada baten karne wale logon par zaban darazi karne wale aur mutakabbir hain”
Jaan lijie keh khutbon aur mawa’iz mein alfaz ki tehseen muzammat kay zumre mein nahin ati bashart yeh keh us mein afrato aghrab na ho balkeh usse dilon ko Allah ta’ala ki ita’at par ubharna maqsood ho aur lafz ki tehseen ka jo us mein asar hai woh zahir hai
والله أعلم
REFERENCE:
Book: “Kabeerah Gunah”
Taleef: Shaikh Ul Islam Shams ad-Dīn adh-Dhahabī Rahimahullah.
Urdu Tarjumah: Abu Anas Muhammad Sarwar Gohar.
Arguing, Picking Apart Another’s Words, and Quarreling
Allah, the Almighty has said,{There is the type of man whose speech about this worldly life may dazzle thee and he calls Allah to witness about what is in his heart, yet he is the most contentious of enemies. When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and progeny but Allah loveth not mischief}
(AI-Baqarah: 204-205)
Imam AI-Ghazali (may Allah have mercy on him) said, ” Picking apart another’s words consists of attacking another’s speech by revealing the mistakes in it, involving no other motive than contempt for the other and displaying one’s cleverness. He also said, disputation is what relates to clarifying various legal positions and making a case for them. Concerning arguing, he also said, “Arguing is importunateness in speech to gain one’s end, whether monetary or other. It may be initiated by oneself or in response to another.
An-Nawawi (may Allah have mercy on him) said, “Disputation may be true or false.” Allah, the almighty said,{And dispute ye not with the People of the Book, except in the best way.}
(AI-‘ Ankabut: 46)
He, the Almighty also said,{And dispute with them in the best way.}
(An-Nahl: 125)
He, Most High, also said,{None can dispute about the signs of Allah but the unbelievers.}
(Ghafir: 04)
Therefore, when the intention behind disputation is to reveal the truth, then it is recommended. But if it is intended to confront the truth or unknowingly done, then it is unlawful. According to this detail, the texts concerning its permissibility or prohibition were revealed. A certain person remarked, “I have not seen anything that impairs one’s religion, diminishes one’s respectability, ends one’s happiness or preoccupies one’s heart like arguing.”¹
If one objects that a person must argue to obtain his rights, the reply is that as AI-Ghazali (may Allah have mercy on him.” The stern condemnation of it applies to those who argue without right or knowledge, such as the deputy of the judge who proceeds in dealing with disputation before knowing justice and on which side it is so he disputes without knowledge. Of stern condemnation is the one who demands his right. That is because such a person does not only demand his right, but displays picking apart others’ words, lying, harming and assaulting towards his opponent. Or someone who adds abuse to his speech that is necessary to secure his rights, or is motivated to
¹Reported by Ibn Abi Ad-Dunya concerning the matter of silence.
argue by nothing besides an obstinate desire to win and to finish his opponent.
As for someone who has been wronged and makes his case in away compatible with the Sacred Law,without belligerence, excessiveness, or importunateness, and not intending mere obstinacy and abuse, it is not unlawful, though it is better to avoid it if there is no way to do so, for keeping one’s tongue within the limits of fair play during the course of an argument is virtually impossible, Moreover, arguing produces rancor in hearts and causes animosity that can lead to actual hatred between two people, until each comes to be pleased when harm befalls the other and to be displeased at the good, and unleashes his tongue against the other’s reputation. Whoever argues runs the risk of these calamities. At minimum, a quarrel comes to preoccupy one’s heart so that during the prayer one’s thoughts turn to debating and arguing, and one does not remain, as one should, Disputation is the source of evil as well as arguing and picking a part one’s words,
Therefore, one should not open the door for disputation unless for a necessity.
On the authority of Ibn `Abbas (may Allah be pleased with both of them) who said. The Messenger of Allah (pbuh) said, “It is enough sinful to be an arguing person.”¹
Ali (may Allah be pleased with him) is reported to have said, “Disputation invokes disasters (upon the person). On the authority of Abu Hurairah (may Allah be pleased with him) who said, “The Messenger of Allah (pbuh) said,”He who presses for something without knowledge remains under the hatred of Allah until he gives it up.”²
On the authority of Abu Umamah (may Allah be pleased with him) who said, “The Prophet (pbuh) said,“No people went astray after having been guided save that they were afflicted with arguing” then he recited, {They did not mention him (Jesus) to you as an example except for argument.}
(AI-Zukhruf: 58)”³
The Messenger of Allah (pbuh) said,
“The things I fear most for my Ummah is a case of “a scholar’s slip the arguing hypocrite over the Qur’an and the worldly life which cuts your necks off, so accuse it within your hearts.”⁴
The Prophet (pbuh) said,
“Arguing over the Qur’an is unbelief.”⁵
| ¹Reported by At-Timidhi. ²Reported by Al-Asbahani in At-Targhib wa At-TarhID. ³Reported by At-Timidhi. ⁴Reported by Ibn Hajar in Majma’ Az-Zawa’id ⁵Reported by Abu Dawud. |
REFERENCE:
BOOK: “MAJOR SINS” OF IMAM SHAMSU ED-DEEN DHAHABI.
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