Islam mein iftaa ki Ahmiyat

 

Lughwi Ma’ani: Islam mein iftaa ki ahmiyat par roshni daalnay sey pehley yeh munaasib maaloom hota hai key iftaa key lughwi aur shar’i ma’ani bayan kar diye jaayein:

 

الْفَتَاوی ya الْفَتَاوی

hai. Iska waahid fatwa aur fatya bhi aata hai. Fatawa sey murad hai:

 

مَا أَفْتَى بِهِ الْفَقِیه

Ya’ani fatwa woh hai jo kisi faqiya ki Jaanib sey diya jaye. Goya yeh

افقَی الْعَالِمُ إِذَا بَيْنَ الْحُكْمَ” ‘Aalim ney fatwa diya ya hukum bayan kiya” sey ism-e-mushtaq hai.

 

(Lisan-e-Al-‘Arab-o-Taaj Al-‘Uroos’ Maadah (F-T-W))

 

Yeh khalis ‘Arabi lafz hai jo ba’az ‘ulema-e-lughat key nazdeek Al-Fatwa sey makhaz hai aur jiss key ma’ani hain: Karam’ Sakhaawat’ Murawat aur zor aawri. Fatwa ko bhi fatwa isliye kehtey hain key fatwa deney wala Mufti apni futuwwat ya’ani sakhaawat-o-murawat aur ‘aalimana quwat sey kaam letey huwey kisi Deeni masla ka hal paish karta hai. (Kashaf Al-Zanoon S 1218) ‘Allama Raghib Isfahani ney likha hai key:

 

 الْفُتْيَا وَالْفَتْوَى : الْجَوَابُ عَمَّا يُشْكِلُ مِنَ الأَحْكَامِ وَيُقَالُ اسْتَفْتَيْتَ فَأَفَنَاكَ مفردات 

 

(Mufradat Al-Qur’an: 273)

 

Fatwa aur Futya mushkil ahkaam key baarey mein diye jaaney waaley jawab ko kehtey hain, Chunancha kaha jata hai key mainey ussey fatwa daryaft kiya to us ney mujhey fatwa diya.”

Ibn-e-Al-Aseer ney iss key ma’ani kisi masley key baarey mein rukhsat ya juwaz paish karney key bataiye hain.( Al-Nahaya fi Ghareeb Al-Hadees: 3/199)

Ba’az key nazdeek fatwa darasal Al-Fana sey makhaz hai jiss keyma’ani hain Al-Saabit Al-Qawi chunkey kisi hadsa ya waqiy’a key jawab mein paish kiye jaaney waaley Deeni masail ko Mufti apney dalail sey quwat aur saboot muhaya karta hai, Isliye fatwa goya mudal’lal saboot wala jawab huwa. (Kashaf Al-Zanoon S: 1218′ Dastoor Al-‘Ulema: 3 : 13’ Kitaab Al-Ta’arifaat S: 171)

Qur’an-e-Majeed mein bhi is lafz key bohat sey mushataqat istemal huwey hain. Maslan irshaad-e-baari Ta’ala hai:

 

وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ

 

 (Al-Nisaa: 4/127)

 

“(Aey Paighambar) Log tumsey ‘aurton key baarey mein fatwa talab kartey hain kehdo key Allah tumhein unkey baarey mein fatwa deta hai.”

 

يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ

 

(Al-Nisaa: 4/176)

 

“(Aey Paighambar) Log tumsey fatwa talab kartey hain kehdo key Allah tumhein kalaala key baarey mein yeh fatwa deta hai.”

 

(أَفْتُونِي فِي رُدْ بَنَى)

 

(Yousaf: 12/43)

 

“Tum mujhey merey khwaab ki ta’abeer batayo.”

 

(فَاسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَم مَنْ خَلَقْنَا إِنَّا خَلَقْنَتَهُم مِّن طِينٍ لَّازِبٍ)

 

(Al-Saafaat: 11/37)

 

 “Un sey poocho key unka banana mushkil hai ya jitni makhlooq hum ney banayi hai unka?

Yeh chand aayat-e-Kareema bataur-e-misaal zikar ki hain, Unkey ‘ilaawa is lafz key aur bhi bohat sey mushtaqat Qur’an-e- Majeed mein istemal huwey hain.

 

(Dekhiye “Al-Mu’ajim Al-Mufahars laa lafaaz Al-Qur’an Al-Kareem” S: 512)

 

Issi tarah bohat si Ahadees mein bhi yeh lafz istemal huwa hai, Chunancha ek mashoor Hadees key alfaaz yeh hain key:

 

الإِثْمُ مَا حَاكَ فِي صَدْرِكَ وَإِنْ أَفْتَاكَ النَّاسُ وَأَفْتَوْكَ

 

(Masnad Ahmad)

 

“Gunnah woh hai jo tumharey seeney mein khatkey khuwah log tumhein us key juwaz ka fatwa dein.”

Sahih Muslim ki riwayat mein alfaaz yeh hain:

 

((الْإِثْمُ مَا حَاكَ فِي نَفْسِكَ وَكَرِهْتَ أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ))

 

(Sahih Muslim, Ma’a Sharah Al- Nawi, Tafseer Al-Bar-o-Al-Aasam J: 16 , S: 111, Daar-ul-Kitaab Al-‘Arabi Bairoot 1987 Hamza) 

 

“Gunnah woh hai jo tumharey dil mein khatkey aur tum is baat ko napasand karo key logon ko iski ittela’a ho.”

 

Musanand Ahmad ki ek riwayat mein alfaaz istarah aaye hain key:

 

((الإِثْمُ مَا حَاكَ فِي الْقَلْبِ وَتَرَدَّدَ فِي الصَّدْرِ وَإِنْ أَفْتَاكَ النَّاسُ وَأَفْتَوْكَ))

 

(Musanand Ahmad)

 

“Gunnah woh hai jo dil mein khatkey aur seeney mein us key baarey mein tardad paida ho khuwah log tumhein us key juwaz aur rukhsat ka fatwa dein.”

 

Shar’i Ma’ani:

 

‘Ulema-e-fuqah-o-asool key aqwaal key mutabiq fatwa key shar’i ma’ani adla-e-shariy’a key taqazey key mutabiq Allah Ta’ala key hukum ko bayan karta hai, Chunancha ‘Allama Shaatibi رحمة الله farmatey hain key:

 

((الْمُفْتِي قَائِمٌ فِي الأُمَّةِ مَقَامَ النَّبِيِّ ﷺ لأَنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ وَأَنَّ الْأَنْبِيَاءَ لَمْ يُوَرَّثُوا دِينَارًا وَلَا دِرْهَمًا وَإِنَّمَا وَرَّثُوا الْعِلْمَ))

 

(Al-Mawfiqaat j: 4 , S: 244)

 

“Mufti: ummat mein Nabi (ﷺ) ki nayabat karta hai, Kyunki ‘ulema-e-Anbiya key waris hain, Jaisa key is Hadees sey maaloom hota hai jis mein aap ney farmaya hai key ‘ulema-e-Anbiya key waaris hain aur Hazrat Anbiya علیہ السلام ney unhein deenar ya darham ka waaris nahin banaya balkey ‘ilm ka waris banaya hai.

Mufti tableegh-e-ahkaam mein Nabi Akram (ﷺ) ka nayib hai jaisa key darj zail Ahadees-e-Shareefa sey maaloom hota hai:

 

(لِيُبَلُغَ الشَّاهِدُ الْغَائِب)

 

(Sahih Bukhari, Kitaab Al-‘Ilm, Baab qoul Al-Nabi (ﷺ) Rab-e-Mubaligh Au’aa min Saam’a Hadees 67, S: 91, Mutakabat Daar-ul-Salam

Deen ka paighaam jo shahid hai woh ghaib ko pohchaye.

“Al-Mu’jam Al-Mufahras Li-Alfaz Al-Qur’an Al-Kareem” safah: 53

“Tum mein sey jo log maujood hain un logon tak bhi yeh ahkaam pohancha dein jo maujood nahin hain.”

 

((بَلُغُوا عَنِّي وَلَوْ آيَةً))

 

(Sahih Bukhari, Kitaab Ahadees Al-Anbiya, Baab maa zikar ‘an Bani Israyil, Hadees: 3461)

 

“Meri taraf sey aagey pohanchayo khuwah woh ek aayat hi ho.

 

 ((تَسْمَعُوْنَ وَيُسْمَعُ مِنْكُمْ وَيُسْمَعُ مِمَّنْ يَسْمَعُ مِنْكُمْ))

 

(Aboo Dawood, Kitaab Al-‘Ilm, Baab Fazal Nashar al-‘Ilm, H: 3659)

 

“Tum meri Ahadees ko suntey ho, Tum sey bhi unhein suna jaye ga aur un sey bhi jin logon ney tumsey suna ho ga.”

Yeh tamaam Ahadees is baat par dalaalat karti hain key Mufti goya Nabi (ﷺ) key naib aur qaim-e-maqaam key farayiz sar anjaam deta hai.

 

 Iftaa Nawesi ki Ahmiyat:

 

Imam Nawi رحمة الله farmatey hain key “Iftaa ek ‘Azeem-o-shaan, Jaleel-ul-qadar aur bohat hi sharaf-o-fazal ka haamil ‘amal hai kyunki Mufti dar haqeeqat waaris-e-Anbiya hai aur farz-e-kifaya ko sar anjaam deta hai lekin yeh alag baat key ussey ghalti bhi hosakti hai.

 

(Al-Majm’u sharah Al-Mahzab s: 40′ Taba’a adaarat Al-Taba’ah Al-Muneeriya 1344 h)

 

‘Allama Ibn-e-Abideen farmatey hain key “Faasiq Mufti nahin ban sakta kyunki fatwa amoor-e-Deen mein sey hai aur umoor-e-Deen key ma’amlaat mein faasiq ka qoul naqaabil-e-qubool hai.” (S: 418)

Issi tarah ‘Allama Qarafi ney bhi likha hai key Imam Malik رحمة الله farmatey hain key “Kisi ‘aalim ko us waqt tak fatwa nahin dena chahiye jab tak log ussey aur woh khud bhi apney aap ko fatwa ka Ehel na samjhey.”

 Imam Malik key is irshaad ka matlab yeh hai key jab tak kisi shakhs ki ‘ulema key nazdeek ahmiyat zaahir aur saabit na ho woh mansab-e-iftaa ka apney aap ko Ehel na samjhey’ Chunancha mukhtalif maktab-e-fikar ki kutub-e-fuqah mein is mafhoom ki bohat si ‘ibaraatein maujood hain aur un sey maqsood yeh hai key log fatwa deney mein jaldbaazi ka muzahira na karen. Salaf-e-Salihee bhi is silsiley mein behad mohtaat they,. Hafiz Ibn-e-Qaim رحمة الله farmatey hain:

“Salaf-e-Saliheen Hazraat sahaba karaamرَضِيَ اللهُ عَنْهُ-o- Tabi’een رحمة الله fatwa mein jaldbaazi ko na pasand farmatey they. Un mein sey har shakhs ki yeh khuwaish hoti thi key kaash iss key bajaye koi doosra shakhs fatwa dedey, Lekin  un mein sey jab koi yeh mehsoos farmata key ab us key liye fatwa dena farz hai to woh Kitaab-o-Sunnat ya khulefa-e-rashideen key qoul ki roshni mein poorey poorey ijtehad sey kaam lekar fatwa deta.” (Al-Farauq j: 2′ S: 110)

Hazrat ‘Abdullah-Bin-Mubarak ney ‘Abdul Rehman-Bin-Abi Ya’ala ka yeh qoul bayan farmaya hai key:

“Mainey….. Masjid-e-Nabwi mein…… Ek sau bees Hazraat sahaba karam رضي الله عنهم ka deedar ka sharaf haasil kiya aur dekha key unki ehtiyaat ka yeh ‘aalam tha key un mein sey har Muhadis ki yeh khuwaish hoti thi key kaash uski bajaye us ka koi doosra bhayi iftaa key farz sey ‘ehedah baraa ho.” (E’ilaam Al-Mauqa’een j: A S: 64′ Muktabat Ibn-e-Taimmiya Al-Qahirah)

issi tarah Imam Ahmad رحمة الله ney bhi Ibn-e-e-Abi Ya’ala ka yeh qoul bayan farmaya hai,. Beher-e-Aina ussey yeh baat maaloom ho jati hai key salaf-e-saliheen fatwa deney mein kis qadar mohtaat they lekin is par bhi tamaam fuqah ka ittefaq hai key talba ko ta’aleem dena aur istafta karney walon ko fatwa dena fard-e-kufaya hai aur agar kisi masla ya waqiy’a key paish aaney key waqt sirf ek hi aisa shakhs ho jo iska jawab dey sakta ho to phir us key liye jawab dena fard-e-‘ain hai aur agar wahan iss key’ilaawa koi aur shakhs bhi iska Ehel ho to phir yeh donon key liye fard-e-kufaya ho ga.”

(Fuqaha Karam key aqwaal key liye mulaahiza farmaiye:Al-Majm’u Sharah Al-Mazhab J: 1′ S: 45′ Al-Bahar Al-Raiq J: 6′ S: 290′ , Al-Farooq J: 4′ S: 89 Munti Al-Iraadaat J: 4′ S: 257)

 

Nabi(ﷺ) bahesiyat Mufti E’izam:

 

Hafiz Ibn-e-Qaim رحمة الله farmatey hain key tabligh aur iftaa key mansab par jinhein sab sey pehley faaiz honey ka sharaf haasil hai, Woh khud Sayad Al-Mursaleen’ Imam Al-Mutaqeen’ Khaatim Al-Nabiyatun Hazrat Muhammad Rasoolullah (ﷺ) ki zaat-e-giraami hain. Aap wahi ellahi ki roshni mein fatwa diya kartey they aur Allah ahkaam Al-Hakimeen key is irshaad par ‘amal paira they key:

 

قُلْ مَا أَسْتَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ

 

(S 38:86)

 

“(Aey Paighambar) kehdo key mein tumsey iska sila nahin maangta aur na mein takaluf karney waala hoon.”

 

Aapkey fatwa jam’ey ahkaam aur fasal-e-khitaab par mushtamil they aur wajub-e-eitba’a mein saani kitaab they key kisi musalmaan key liye un sey rogardani ki koi gunjaish nahin hai, Chunancha irshaad-e-baari Ta’ala hai:

 

((فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا))

 

(Al-Nisaa 4/59)

 

“Aur agar kisi baat mein tumhara ikhtilaf waqiy’a ho to agar Allah aur roz-e-aakhirat par Emaan rakhtey ho to is mein Allah aur us key Rasool (Key hukum) ki taraf ruj’oo karo. Yeh bohat achi baat hai aur iska anjaam (Nateeja) bhi acha hai.”

Allah Ta’ala ney apney bandon ko jahan tamaam tanaz’aat aur ma’amlaat mein apney aur apney Rasool key hukum ki taraf ruj’oo karney ka hukum diya hai, Wahan yeh adab bhi sikhaya hai key woh befaaida sawaal poochney sey ijtinab karen aur aisi cheezon key baarey mein sawaal na karen key agar unki haqeeqatein waazeh kardi jaayein to buri lagen’ Chunancha irshaad-e-baari Ta’ala hai:

 

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ عَفَا اللَّهُ عَنْهَا وَاللَّهُ غَفُورٌ حَلِيمٌ

 

(Al-Maayidah 5/101)

 

“Mominon! Aisi cheezon key muta’aliq mat sawal karo key agar unki haqeeqatein tum par zaahir kardi jaayein to tumhein buri lagen aur agar Qur’an key naazil honey key ayaam mein aisi baatein poochogey to tum par zaahir bhi kardi jayeingi (Ab to) Allah ney aisi baaton (Key poochney) sey darguzar farmaya hai aur Allah bakhshney waala burdabaar hai.”

Issi tarah Rasoolullah (ﷺ) ney bhi irshaad farmaya hai:

 

((ذَرُونِي مَا تَرَكْتُكُمْ فَإِنَّمَا أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ كَثْرَةُ سُؤَالِهِمْ وَاخْتِلَافُهُمْ عَلَى أَنْبِيَائِهِمْ))

 

(Musanand Imaam Ahmed-Bin-Hanbal 2/313)

 

“Jab tak mein tumhein chodey rakhoon tum bhi mujhey chod do key tumsey pehley logon ko sawaalaat ki kasrat aur Anbiya-e-karam sey ikhtilaf ney tabaah-o-barbad kar diya tha.”

Ek aur sahi Hadees mein hai key Rasoolullah (ﷺ) ney irshaad farmaya:

 

((إِنَّ اللَّهَ تَعَالَى فَرَضَ فَرَائِضَ فَلَا تُضَيَّعُوهَا وَحَدَّ حُدُودًا فَلَا تَعْتَدُوهَا وَحَرَّمَ أَشْيَاءَ فَلَا تَنتَهِكُوْهَا وَسَكَتَ عَنْ أَشْيَاءَ رَحْمَةً بِكُمْ غَيْرَ نِسْيَانٍ فَلَا تَسْتَلُوا عَنْهَا))

 

(Razin bahauillaha Jama’a Al-Fawaaid, 1/41, Hadees: 272, Al-Muktabah Al-Islamiya, Samandari)

 

“Beshak Allah Ta’ala ney kuch faraaiz muqarar farmaye hain, Tum unhein zay’a na karo. Kuch hadood muqarar farmayi hain un sey tajawuz na karo. Kuch ashiya ko Haraam qarar diya hai unki khilaaf warzi na karo aur kuch ashiya sey us ney sakoot farmaya hai aur yeh bhoolney ki wajah sey nahin balkey tum par rehmat key paish-e-nazar hai, Lihaza unkey baarey mein sawaal na karo.”

Ek Hadees mein yeh bhi aaya hai key:

 

((أَعْظَمُ الْمُسْلِمِينَ جُرْمًا مَنْ سَأَلَ عَنْ شَيْءٍ لَمْ يُحَرَّمْ فَحُرِّمَ مِنْ أَجْلِ مَسْئَالَتِهِ))

 

(Musanand Imam Ahmad 1/179)

 

“Musalmaanon mein sab sey bada mujrim woh hai jis ney kisi aisi cheez key muta’aliq sawaal kiya jo Haraam na thi magar us key sawal karney ki wajah sey ussey Haraam qarar dey diya gaya.”

Hazrat Sahaba Karamرضي الله عنهم ney Allah Ta’ala aur us key Rasool (ﷺ) key in irshaadaat par sakhti sey ‘amal kiya aur unhon ney Nabi Kareem (ﷺ) sey sirf wahi sawaalaat kiye jo na guzair they aur jin key poochney ki unhein waqi’yatan zaroorat thi, Chunancha Qur’an-o-Sunnat key safhaat Shahid hain key unhon ney Sabiqa Anbiya karam علیہ السلام’  key ashaab ki tarah na to bema’ani sawaalaat poochey aur na kisi kat-e-hajati sey kaam liya.

Hazrat Sahaba Karam رضي الله عنهم  ki Seerat key mutala’a sey maaloom hota hai key woh dil key intehai paakbaaz they, ‘Ilm key e’itbaar sey behad gehrey’ Takaluf mein sab sey kam’ Bayan key e’itbaar sey sab sey haseen’ Emaan mein sab sey pakey’ Baat key sab sey sachey aur hazraat Anbiya karamعلیہ السلام key ba’ad taqarub-e-ellahi key sab sey oonchey maqaam par faaiz they.

Yehi lashkar-e-Emaan’ ‘Askar-e-Qur’an aur ‘Ibaad-ur-Rehman they jo Rasoolullah (ﷺ) ki zaat-e-giraami key ba’ad iftaa key buland mansab par faaiz huwey.

 

 Hazrat Sahaba Karam رضي الله عنهم  aur Islam mein Iftaa:

 

Hazrat Sahaba Karamرضي الله عنهم  mein sey ba’az sey to kasrat sey fatwa manqool hain aur ba’az key fatwa ki tadaad intehai qaleel hai jabkey un mein sey ba’az key fatwa ki tadaad kasrat-o-qillat key darmiyan hai, Beharhaal un sahaba karam ki tadaad ek sau tees sey kuch ziyada hai jinkey fatwa mehfooz hain.

Jin hazraat sey bakasrat fatwa manqool hain, Un mein Hazrat ‘Umar Farooq’,  Hazrat Ali Murtaza’ , ‘Abdullah-Bin-Mas’ood’ , Siddiqa-e-Kaainaat Umm-ul-Momineen Hazrat Ayesha Siddiqa’,  Zaid-Bin-Saabit’ , ‘Abdullah-Bin-‘Abbas aur ‘Abdullah-Bin-‘Umar key Asma-e-giraami bataur-e-khaas qaabil-e-zikar hain.

Imam Ibn-e-Hazamرحمة اللہ  farmatey hain key un mein sey har ek key fatwa ko agar jama’a kiya jaye to un sey ek bohat zakheem kitaab muratab hosakti hai, Chunancha ek bohat badey Imaam-o-Muhadis Aboo Bakar Muhammad-Bin-Moosa-Bin-Ya’aqoob ney Ameer-ul-Momineen mamoon key liye Hazrat ‘Abdullah-Bin-‘Abbas رضي الله عنهم key fatwa ko muratib kiya to woh kitaabon par mushtamil they.

Imam Aboo Muhammad-Bin-Hazam aur Hafiz Ibn-e-Qaim رحمة الله ney un Sahaba Karam رضي الله عنهم ki baqaaida fahrist muratib farmai hai jo mansab-e-iftaa par faaiz they neez unhon ney yeh bhi wazaahat farmai key woh fatwa-e-nawesi mein kasrat’ Qillat ya tawasut key kisi darja par faaiz they, (1) Balkey Imam Ibn-e-Hazam ney to in tabi’een’ Taba’a tabi’een aur A’ima-e-Deen رحمة الله ki ek muffasil fahrist bhi murattib kardi jo Hazrat Sahaba Karam رضي الله عنهم key ba’ad Makah Mukarma’ Madina Munawra’ Basrah’ Kaufah’ Shaam’ Misir aur deegar ‘ilaaqon mein mansab-e-iftaa par faayiz they. (2)

 

(1) Juwama’a Al-Seerat’ Imam Ibn-e-Hazam S: 319 – 335 adarah-e-ahya Al-Sana Garjakh Zil’a Gujranwala’ E’ilaam Al-Muwaqa’een’ Imam Ibn-e-Qaim J: 1′ S: 39 – 42.

(2) Mulahiza farmaiye:

“Al-Risalat Al-Salsat’ Ashaab Al-Fatwa min Al-Sahaba-o-min ba’adahum ‘Ali maratabahum fi kasrat Al-Fatiya’ Yeh risaala Juwama’a Al-Seerat mein (319 – 335) shaamil hai.

 

Fatwa kon dey sakta hai?

 

Deen ka ma’amla chunkey behad ahmiyat ka haamil hai, Isliye Allah Ta’ala ney ‘ilm key baghair Deen key baarey mein baat karney ko Haraam qarar diya hai, Chunancha irshaad-e-baari Ta’ala hai:

 

قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَن تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ

 

(Al-E’iraaf 7/33)

 

“Kehdo key merey Rab ney to behayai ki baaton ko zaahir hon ya posheedah aur gunnah ko aur naahaq ziyadti karney ko Haraam kiya hai aur usko bhi key tum kisiko Allah ka shareek banayo jiski us ney koi sanad naazil nahin ki aur usko bhi key Allah key baarey mein aisi baatein kaho jinka tumhein koi ‘ilm nahin.”

 

Is aayat-e-kareema mein Allah ney mehermaat ko chaar maratib mein taqseem farmaya hai aur un mein sab sey pehley kam darja ki mehermaat ko zikar farmaya hai jo zaahir-o-posheedah behayai ki baatein hain,  Aur unkey ba’ad unhein zikar kiya hai jinki hurmat un sey shadeed hai,  Aur woh wahin gunnah aur naahaq ziyadti karna phir ussey zikar kiya hai jiski hurmat un sey bhi shadeed hai,  Aur woh hai Allah ki zaat-e-giraami key saath shirk karna aur aakhir mein ussey zikar kiya hai jiska hurmat un sab sey ziyada shadeed thi, Aur woh hai Allah Ta’ala key baarey mein ‘ilm key baghair baat kehna khuwah woh yeh baat Allah Ta’ala key Asma’ Sifaat aur af’aal key baarey mein kahi jaye ya us key Deen-o-Shariy’at key baarey mein’ Issi tarah ek aur jagah irshaad-e-baari Ta’ala hai:

 

وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَذَا حَلَالٌ وَهَذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ مَتَاعٌ قَلِيلٌ وَهُمْ عَذَابٌ أَلِيمٌ

 

(Al-NEhel 16/116-117)

 

“Aur yoonhi jhoot jo tumhari zuban par aajaye mat keh diya karo yeh Halaal hai aur yeh Haraam hai key Allah par jhoot bohtan baandhney lago jo log Allah par jhoot bohtan baandhtey hain unka bhala nahin ho ga. (Jhoot ka) faaida to thoda sa hai, Magar (Iss keybadley) unko ‘azaab-e-aleem bohat ho ga.”

 

Is aayat-e-kareema sey maaloom huwa key Allah Ta’ala key Asma-o-sifaat aur af’aal-o-ahkaam key baarey mein ‘ilm key baghair baat karna Haraam hai. Mufti chunki Allah Ta’ala ya us key Deen key baarey mein baat batata hai lihaza agar uski baat shariy’at key mutabiq na ho to goya us ney Allah Ta’ala key baarey mein ‘ilm key baghair baat ki hai. 

Haan albata agar us ney ijtehad sey kaam liya ho aur haq baat maaloom karney key liye koi daqeeqa faruguzasht na kiya ho aur iss key bawajood ussey ghalti ho gayi ho to phir woh us wa’eed ka musdaaq nahin ho ga. Uski khata ma’af ho gi balkey ijtehad karney ki wajah sey ussey ajar-o-sawaab bhi milega lekin ussey yeh ahtiyaat zaroor karni chahiye key jo baat woh apney ijtihad ki buniyaad par keh raha ho us key baarey mein ussey Kitaab-o-Sunnat sey koi nus na mili ho to us key baarey mein istarah key alfaaz istemal na karey key:

🌼 Allah Ta’ala ne yeh Halaal qarar diya hai.

🌼 Allah Ta’ala ney yeh Haraam qarar diya hai.

🌼 Allah Ta’ala ney yeh waajib qarar diya hai.

 🌼 Allah Ta’ala ney yeh mubah qarar diya hai.

🌼 Allah Ta’ala ka hukum yeh hai.

Is masla mein aima-e-salaf kis qadar mohtaat they, Iska andazah is baat sey farmaiye key imaam Malik رحمة الله jab koi apney ijtehad aur raaye ki buniyad par bayan kartey to saath hi yeh aayat-e-Kareema tilaawat farma diya kartey they:

 

إِن نَّظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ

 

“Hum isko mehez-e-zani khayaal kartey hain aur humein yaqeen nahin hai.”

 

(Al-Jasiya: 32/45)

 

Imam Ahmad رحمة الله farmatey hain key jo shakhs apney aap ko mansab-e-iftaa par faaiz karey us key liye zaroori hai key woh Qur’an, Asanaid sahihah aur sunan ka ‘aalim ho.” Aap sey marwi ek doosri riwayat mein alfaaz yeh hain key “Fatwa dena sirf us  aadmi key liye jaayiz hai, Jo Kitaab-o-Sunnat ka ‘aalim ho.”

Issi tarah Imaam Shafi’i رحمة الله sey bhi marwi hai key “Allah Ta’ala key Deen key baarey mein kisi shakhs key liye us waqt tak fatwa dena Halaal nahin hai jab tak woh kitaabullah aur us key naasikh-o-mansookh, Mehakam-o-mutashaba, Ta’aweel-o-tanzeel, Maki-o-madani aur unkey ma’ani-o-mataalib sey aagah na ho, Hadees-e-Rasoolullah (ﷺ) aur iss keynaasikh-o-mansookh aur Qur’an-e-Majeed ki tarah muta’aliq baaqi amoor sey bhi aagah na ho. Ussey lughat-o-sh’er ka bhi is qadar ‘ilm ho jo Qur’an-o-Sunnat ko samajhney key liye zaroori hai, Mukhtalif ‘ilaaqon key Ahl-e-ilm key ikhtilaaf ka bhi ‘ilm ho, Neez ussey taba’i malka bhi haasil ho, Agar is mein yeh baatein hon To woh Halaal-o-Haraam key baarey mein fatwa dey sakta hai aur agar yeh maujood na hon to ussey fatwa nahin dena chahiye.”

 

(E’ilaam-ul-Muwaqa’een J: 1′ S: 78 – 80.)

 

Beharhaal Allah Ta’ala key Deen key baarey mein aisi raaye ki buniyaad par fatwa dena Haraam hai jo Kitaab-o-Sunnat ki naswis key mukhalif ho ya naswis ney jis raaye ko qubool karney ki shahadat na di ho, Irshaad-e-baari Ta’ala hai:

 

فَإِن لَّمْ يَسْتَجِيبُوا لَكَ فَأَعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَاءَهُمْ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِّنَ اللَّهِ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

 

“Phir agar yeh tumhari baat qubool na karen to jaan lo key yeh sirf apni khuwaishon ki pairwi kartey hain aur iss sey ziyada kon gumraah ho ga jo Allah ki hidaayat ko chod kar apni khuwaish key peechey chaley. Beshak Allah zaalim logon ko hidaayat nahin deta.”

 

(Al-Qasas: 28/50)

 

 

‎Hazrat Dawood  علیہ السلام sey mulaaqaat kartey huwey Allah Ta’ala ney farmaya:

 

‎يَدَاوُدُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُم بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى فَيُضِلُّكَ عَن سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَن سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ

 

‎”Aey Dawood! Humney tumhein zameen mein baadshah bana diya hai to logon mein insaaf key faisley kiya karo aur khuwaish ki pairwi mat karna key woh tumhen Allah key rastey sey bhatka degi. Jo log Allah key raste sey bhatakhtey hain unkey liye sakht ‘azaab hai isliye key unhon ney hisaab key din ko bhula diya.”‎ (S 26 /38)

 

‎Issi tarah Allah Ta’ala ney apney Nabi Hazrat Muhammad Rasoolullah (ﷺ) ‎sey bhi farmaya:

 

ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِّنَ الْأَمْرِ فَأَتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ إِنَّهُمْ لَن يُغْنُوا عَنكَ مِنَ اللَّهِ شَيْئًا وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ

 

‎”Phir hum ney tumko Deen key khuley raste par (Qaim) kardiya to ussi (Rastey) par chaley chalo aur nadaanon ki khuwaishon key peechey na chalna’ Yeh Allah key saamney tumharey kisi kaam nahin aayein gey, Aur zaalim log ek doosrey key dost hotey hain aur Allah parhaizgaaron ka dost hai. (Al-Jaaliyat 45/1918)

 

‎Issi tarah Rasoolullah (ﷺ) ney bhi ‘ilm key baghair fatwa deney sey mana’a farmaya hai, Chunancha  Muslim-Bin-YAsar sey riwayat hai key mainey Hazrat Aboo Huraira رَضِيَ اللهُ عَنْهُ ‎ko bayan kartey huwey suna key Rasoolullah (ﷺ) ney farmaya:

 

مَنْ قَالَ عَلَيَّ مَا لَمْ أَقُلْ فَلْيَتَبَوَّأْ بَيْتًا فِي جَهَنَّمَ وَمَنْ أُفْتِيَ بِغَيْرِ عِلْمٍ كَانَ إِثْمُهُ عَلَى مَنْ أفتاه

 

‎”Jis ney meri taraf koi aisi baat mansoob ki jo mainey kahi na ho to woh apna ghar jahhanum mein banaye aur jis shakhs ko ‘ilm key baghair koi fatwa diya gaya to us ka gunnah fatwa deney waley ko ho ga”

 

‎(Akharja Al-Haakim fi Al-Mustadarak, 1/103)-o-Rawah Al-Hafiz Al-Bahiqi fi Sunan Al-Kubrah، 10/116)

 

‎Kitaab-o-Sunnat key in dalail sey maaloom hota hai key fatwa sirf us shakhs ko dena chahiye jis mein mukkamal ahliyat ho. Mukkamal ahliyat sey kya murad hai, Us key baarey mein fuqah-e-Karaam  رحمة الله key aqwaal mukhtalif hain.

 

(Tafseel key liye mulahiza farmaiye:  Al-Beher Al-Raayiq Laaban Najmeem J: 6′ S: 289 ‎Muwahab Al-Jaleel ma’a Al-Taaj wala kaleel J: 6′ S: 93-95 ‎Al-Majm’u lilnawi J: 1′ S: 42′ Rawzat-ul-Nazar J: 2′ S: 441′  E’ilaam Al-Muqa’een J: 1′  S: 37-38′ Muktaba Ibn-e-Taimmiya’ Qahirah.)

 

Fiqh-e-Hanafi key mutaabiq jo waqiy’a ab tak paish hi nahin aaya ho us key baarey mein fatwa dena wajib nahin hai. Fatwa mein tasahul ka saboot dena ya apni khuwaish-e-nafs ki pairwi karna Haraam hai. Fatwa sirf us shakhs ko dena chahiye jo ‘ulema key aqwaal ko jaanta ho aur ussey maaloom hokey ‘ulema key un aqwaal ka masdar-o-maakhaz kiya hai, Agar kisi masley mein aqwaal mukhtalif hon to ussey us aqwaal ki daleel bhi maaloom honi chahiye jis sey us ney ikhtiyaar kiya ho al-gharz har us baaligh ‘aaqil musalmaan key liye fatwa dena jaaiz hai jo riwayaat ka Hafiz’ Daraayaat sey waqif’ Ta’aat ka muhafiz aur shehwat-o-shubhaat sey mujtanib ho, Khuwah mard ho ya ‘aurat aur khuwah woh boodha ho ya jawaan (1) Is masley mein fuqah-e-maalikiya, Shaaf’iya aur Hanaabilah key irshadaat bhi qareeban qareeban iss keyhum ma’ani hain. (2) Hafiz Ibn-e-Qaim ney adaab-e-fatwa-o-Mufti-o-Mustafti par badi tafseel sey roshni daali hai. (3)

‎‎(1) Al-Fatwa Al-Hindiya J: 3′ S: 309 – 310, Al-Beher Al-Raiq Iaaban Najeem J: 6′ S: 291

(2) Mulahiza farmaiye: Al-Taaj-o-Al-Akaleel ma’a Muwahab Al-Jaleel J: 6′ S: 91’Al-Majm’oo lil al-Nawi J: 1′ S: 45′ Kashaf Al-Qan’a lil Bahoti Al-Hanbli J: 6′ S: 242′

(3) Al-E’ilaam Al-Muwqa’een J: 4′ S: 199 – 330′ Muktaba Ibn-e-Taimmiya Al-Qahirah

 

‎Mufti ka apney fatwa sey ruj’oo:

 

Hafiz Ibn-e-Qaim  رحمة الله ‎farmatey hain key agar Mufti ney koi fatwa diya ho aur phir woh apney fatwa sey ruj’oo karey aur mustafti ko bhi iss keyruj’oo key baarey mein ‘ilm hojaye aur abhi tak us ney us key fatwa par ‘amal nahin kiya ho to us key liye ek qoul key mutabiq us key us pehley fatwa par ‘amal karna Haraam hai jabkey doosra qoul yeh hai key mazhab key ruj’oo ki wajah sey us key pehley fatwa par ‘amal karna Haraam nahin ho ga balkey ussey chahiye key iss key muta’aliq kisi aur Mufti sey bhi fatwa talab karey aur agar doosrey Mufti ka fatwa iss key pehley fatwa key mutabiq ho to us par ‘amal karey aur agar woh us key doosrey fatwa key mutabiq fatwa dey aur kisi aur ney bhi us key us doosrey fatwa key khilaaf fatwa na diya ho to phir pehley fatwa par ‘amal karna Haraam ho ga aur agar kisi shehr mein Mufti hi ek ho to phir us sey yeh pooch lein key us ney apney pehley fatwa sey ruj’oo kyun kiya hai? Agar us key ruj’oo ka sabab yeh ho key us ney is masley mein kisi doosrey qoul ko ikhtiyaar kar liya hai jabkey pehla qoul bhi sahih hai to us soorat mein pehley fatwa par ‘amal karna Haraam nahin ho ga aur agar us key ruj’oo ka sabab yeh ho key us ka pehla fatwa saheeh nahin tha aur us mein ussey ghalti ho gayi hai to phir us key mutabiq ‘amal karna Haraam hai basharteeka  iss key ruj’oo ka sabab yeh ho key us ka pehla fatwa shar’i daleel key khilaaf ho aur agar us ka ruj’oo mehez is wajah sey ho key woh us key mazhab key khilaaf hai to phir mustafti key liye iss key mutabiq ‘amal karna Haraam nahin ho ga.

‎(E’ilaam Al-Muwq’een J: 4′ S: 199 – 330)

 

‎Kya mustafti ko batana zaroori hai?:

 

‎Agar Mufti apney fatwa sey ruj’oo kar ley ya us key ijtehad mein koi tabdeeli runuma hojaaye to kya us key liye yeh laazim hai key woh mustafti ko bhi iss key baarey mein mutala’a karey? To is sawaal ka jawab yeh hai key agar Mufti ko yeh maaloom hokey fatwa deney mein ussey ghalti ho gayi hai aur us ka fatwa kitaab-o-sunnat ki kisi aisi nus key khilaaf hai jiss keymuqaabiley mein koi aur nus maujood nahin hai ya us ka fatwa ijm’a-e-ummat key khilaaf hai to is soorat mein ussey chahiye key woh mustafti ko mutal’a karey aur agar ussey yeh maaloom ho key us ka fatwa sirf us key apney faqhi mazhab ya apney imaam key qoul key khilaaf hai to is soorat mein mustafti ko mutal’a karna waajib nahin hai.

 (E’ilaam Al-Muwq’een J: 4′ S: 119 – 330′ Al-Majm’oo lil Nawi J: 1′ S: 45 – 46′ MukhtAsar Al-Tahwi S: 327′ Qawaneen Al-Ahkaam Al-Shariy’at laaban Jazi Al-Maaliki S: 322′ Taba’a Daar Al-‘Ilm Bairoot 1974.)

‎Lekin jaisa key humney pehley bhi ‘arz kiya Mufti key liye zaroori hai key woh iftaa ki sharait ko poora karta ho aur fatwa deney ki salahiyat sey behra war ho taakey woh is Hadees ka musadaq na ho jis sey ‘Allama Khatib Baghdadi ney riwaya kiya aur apni sanad key saath Hazrat Aboo Huraira ‎رَضِيَ اللهُ عَنْهُ sey riwayat kiya hai key Rasoolullah (ﷺ) ney farmaya:

 

يَخْرُجُ فِي آخِرِ الزَّمَانِ رِجَالٌ  وَفِي رِوَايَةٍ – قَوْمٌ رُءُوسَ جُهَّالٌ يُفْتُوْنَ النَّاسَ فَيَضِلُّوْنَ وَيُضِلُّونَ

 

‎(Al-Faqiya-o-Al-Mutfaqa, 2/152-153, Taba’a-e-Awal, Daar-ul-Iftaa Al-Sa’udiya 1389 h)

 

‎“Aakhir zamaney mein kuch aisey log — aur ek riwayat mein hai key — kuch aisey jaahil log paida hon gay jo logon ko fatwa dengey, Magar khud bhi gumraah hon gey aur doosron ko bhi gumraah karen gey.”

 

‎Is Hadees ko bayan karney key ba’ad ‘Allama Khateeb Baghdadi رحمة الله ‎raqamtaraz hain key musalmaanon key Imaam-o-Haakim ko chahiye key woh Mufti hazraat key halaat ka jaayizah ley’ Un mein sey jo fatwa deney ki salahiyat sey behrawar ho to barqarar rakhey aur jo us salahiyat sey mehroom ho to ussey fatwa deney sey mana’a kardey aur kahey key agar woh aayindah baaz na aaya to ussey saza di jayegi. Issi ehtiyaat key paish-e-nazar khulfa-e-Bani Umaya ka yeh ma’amool tha key woh mousam-e-Hajj mein Makkah Mukarma mein Muftiyon ka taqarur kar detey they aur hukum detey they key un Muftiyan-e-Karaam key ‘ilaawa kisi aur sey fatwa talab na kiya jaye.”

‎’Allama Khateeb Baghdadi ‎رحمة الله ‎ney us jagah Hazrat Imam Aboo Hanifa ‎رحمة الله ‎ka bhi yeh qoul bhi zikar kiya hai key agar Allah Ta’ala ka khauf aur ‘ilm key zay’a honey ka khadsha na hota to mein kisiko bhi fatwa na deta. Issi tarah ‘Allama Ibn-e-Najeem ney “Sharah Al-Rawaz” key hawala sey yeh zikar kiya hai key Haakim-e-waqt ko chahiye key woh apney zamaney key mashoor Ahl-e-ilm sey yeh poochey key fatwa deney ki salahiyat sey kon behrawar hai taakey woh un logon ko fatwa deney sey mana’a kardey jo is salahiyat sey mahroom hon aur baaz na aaney ki soorat mein unhein saza bhi dey.

Allama Khateeb Baghdadi’ Hafiz Ibn-e-Qaim aur deegar Ahl-e-ilm ney bhi aima karaam-o-fuqah-e-‘azaam key irshadaat is masley sey muta’aliq bayan farmaye hain magar ikhtisaar key paish-e-nazar sardast hum unhi par iktifaa kartey hain.

 

‎ Iftaa-o-Istiftaa ki Tareekh:*

 

‎Iftaa-o-Istiftaa ka silsila chunkey khud Hazoor Akram (ﷺ ) ‎key mubarak ehed hi sey shuru hota hai isliye uski tareekh bhi utni hi qadeem hai jitni khud Deen-e-Islam ki. Hazraat Sahaba Karam ‎رضی اللہ عنہم ‎ko jab koi mushkil masla darpaish hota to woh Rasoolullah‎ (ﷺ)‎ ki taraf ruj’oo kartey kyunki aap hi mehbat-e-wahi’ Sharah-e-Islam aur marja’a-e-khalaiq they.

‎Aapkey ba’ad Hazraat Sahaba Karam رضی اللہ عنہم is mansab par faaiz they, Jin jaleel-ul-qadar Sahaba Karam رضی اللہ عنہم ki taraf log ruj’oo kiya kartey they un mein sey Madina Munawra mein khulafa-e-rashideen key ‘ilaawa Hazrat Zaid-Bin-Saabit’ Hazrat Abi-Bin-Ka’ab’ Hazrat ‘Abdullah-Bin-‘Umar aur Um-ul-Momineen Hazrat Ayesha Siddiqa رضي الله عنها ‎Makkah Mukarma mein Hazrat ‘Abdullah-Bin-‘Abbas رَضِيَ اللهُ عَنْهُ Kaufa mein Hazrat ‘Ali aur Hazrat ‘Abdullah-Bin-Mas’ood رضي الله عنهم Basrah mein Hazrat Anas-Bin-Malik aur Hazrat Aboo Moosa Ash’ari ‎رضي الله عنهم Shaam mein Hazrat Mu’aaz-Bin-Jabal aur Hazrat ‘Ibaadah-Bin-Saamat رضي الله عنهم‎’ Aur Misir mein Hazrat ‘Amroo-Bin-‘Aas رَضِيَ اللهُ عَنْهُ ‎key Asma-e-giraami bataur-e-khaas qaabil-e-zikar hain. Tareekh key sifhaat mein qareeban ek sau tees Hazraat Sahaba Karam ‎رضی اللہ عنہم key Asma-e-giraami mehfooz hain jo masanad-e-iftaa par faaiz they. Hazraat Sahaba Karam رضی اللہ عنہم‎ ‎key ehed key ba’ad jaleel-ul-qadar tabi’een-o-taba’a tabi’een mansab-e-iftaa par faaiz rahey un mein chand numaayan shakhsiyaton key Asma-e-giraami hasb-e-zail hain:

‎[1] Sa’eed-Bin-Musayab

‎[2] Sa’eed-Bin-Jabeer

‎[3] ‘Urwah-Bin-Zubair

‎[4] ‘Akarma

‎[5] Mujahid

‎[6] ‘Ataa

‎[7] ‘Alqama-Bin-Qais

‎[8] Qaazi Shareeh

‎[9] Yazeed-Bin-Abi-Habib

‎[10]  Lais-Bin-Sa‘ad رحمة الله

‎ Yeh chand Asma-e-giraami humney “Masht-e-namoona az kharwarey” zikar kiye hain, Tafseel key shaa’iqeen Hafiz Ibn-e-Hazam رحمة الله ki kitaab “Jawama’a‘ Al-Sirah” aur  Hafiz Ibn-e-Qaim رحمة الله ki shehrah-e-afaaq kitaab “E’ilaam Al-Muwqa’een” ki taraf ruj’oo farmayein.

‎Agarcha Hazraat Sahaba Karam ‎رضي الله عنهم key nizaam key ehed mein bhi fatawi key silsiley mein mujtahideen mein ba’az masail mein ikhtilaf raaye maujood tha lekin tadween-e-fuqa key daur mein ikhtilaf ki is khaleej mein mazeed was‘at paida ho gayi aur iss keynateejey mein fuqah dogar hon mein taqseem ho gaye. Un mein ek Ehel-e-Hadees ka girwah tha jo Kitaabullah’ Sunnat-e-Rasoolullah aur Hazrat Sahaba Karam ‎رضي الله عنهم ‎key fatwa ki buniyaad par fatwa deta tha. Is girwah mein ‘ulema-e-hajaz ki ghalib aksariyat shaamil thi.

Doosra girwah Ehel al-raaye ka tha jo naswis-e-shariy’a ki tashreeh unkey ‘aqli ma’ani-o-mafhoom ki roshni mein karney par zor deta tha, Us girwah mein fuqah-e-‘Iraq ki ghalib aksariyat shaamil thi.

‎ Us daur key ba’ad fatwa ka ijra ijtehad key bajaye taqleed ki buniyaad par honey laga kyunki ek to khilafat-e-Islamiya ki wahdat khatam ho gayi’ Doosrey aima-o-fuqah key muqalideen mukhtalif girwohon mein bat gaye’ Ek kharabi yeh bhi paida huwi key na Ehel log ijtehad key muday’i ban bethey ya sahih ijtihad key Ehel-e-‘ulema key sahih mujtahidana fatwa ko khilaaf-e-Islam saabit karkey un par kufur key fatwey laganey lagey, Andhi taqleed ki wajah sey jo na gufta baa soorat-e-haal paida huwi us ka shikwah kartey huwey Sultan-ul-‘Ulema ‘Az-Bin-‘Abdul Salam ney baja farmaya hai key:

‎”Yeh intehayi ta‘ajub angez baat hai key fuqaha-e-muqalideen ko apney imaam key makhaz key za’af ka bhi ‘ilm hota hai aur us key madada ki bhi koi soorat nahin hoti lekin iss keybawajood woh apney imaam ki taqleed kartey hain aur apney imaam ki taqleed aur mazhabi jamood key baa’as unhein Kitaab-o-Sunnat aur sahih qayas ko tark kar deney mein koi hijaab nahin hota balkey Kitaab-o-Sunnat key waazeh-e-naswis ko tarak kardeney aur apney imaam ki taraf sey difa’a karney key liye ajeeb-o-ghareeb ba‘eed az qayas aur baatil taweelon sey kaam letey hain.

‎Lekin Alhamdulillah har daur mein Ehel-e-haq ka— ‘aalam-o-masaaib ka takhta-e-mashaq banney key bawajood—ek aisa Muqqadas girwah bhi raha hai, Jinhon ney apney afkaar-o-nazariyat aur apney fatwa ya masail ki buniyaad qeel-o-qaal aur Aara-e-al-Rijaal key bajaye hamesha Kitaabullah’ Sunnat-e-Rasoolullah aur Hazrat Sahaba Karam ‎رضي الله عنها key fatwa par rakhi. Salaf-e-ummat Hazraat Sahaba Karam-o-Tabi’een key ba’ad bhi har daur mein aisey beshumaar asateen ‘ilm-o-fazal rahey jo haamileen Kitaab-o-Sunnat ki issi silk-e-murawarid sey munsalak hain aur unki kutub aur fatawi key majmu‘on sey aaj bhi duniya iktisaab-e-ziya kar rahi hai.

Hazrat Imaam Ahmad-Bin-Hanbal’ Hazrat Imaam Bukhari’ Shaikh Al-Islam Hafiz Ibn-e-Taimmiyah aur unkey shaagird Rasheed Hafiz Ibn-e-Qaim’ Hafiz Ibn-e-Hajar ‘Asqalani’ Shaikh Al-Islam Imaam Muhammad-Bin-‘Abdul Wahab’ Imaam Qaazi Muhammad-Bin-‘Ali Shawkaani aur deegar aima-o- fuqaha kara رحمة الله ‎jo heta shumaar sey bahar hain issi musalak-e-salaf key tarjuman hain.

‎Udhar Barr-e-Sagheer Paak-o-Hind mein Hazrat Shah Waliullah’ Unkey sahibzaad giraami aur nabeera ‘aali maqaam Hazrat Shah Ismail Shaheed ‎رحمة الله nawab wala jaah-e-Hazrat Nawab Sayad Muhammad Siddiq Hassan Khan’ Shaikh-ul-Kal Hazrat Miyan Sayad Nazeer Hussain Muhadis Dahlwi aur unkey beshumaar shaagirdaan-e-rasheed bal khasoos ustaad-e-Punjab Hazrat Moulana Hafiz Abdul Manan Muhadis Wazirabadi’ Hazrat ‘Allama Shams-ul-Haq Muhadis Diyanawi’ Hazrat Moulana ‘Abdul Rehman Mubarakpuri waghaira hum key Asma-e-giraami bataur-e-khaas qaabil-e-zikar hain.

Barr-e-Sagheer Paak-o-Hind key un ‘ulema mein sey Jinkey fatwa ko bataur-e-khaas sharaf-e-paziraayi haasil huwa un mein sey Shaikh-ul-Kal Hazrat Miyan Sayad Nazeer Hussain Muhadis-e-Dahlwi aur unka “Fatwa-e-Nazariya” , Shaikh Al-Islam Hazrat Moulana Aboo Al-Wafa Sinaullah Amar Tasri رحمة الله aur unka “Fatwa-e-Sana’iya” , Hazrat Al-Imaam Moulana Abdul Jabaar Ghaznawi ‎رحمة الله aur unka “Majmuy’a-e-Fatwa”, Hazrat Moulana Muhammad Ismail Salafi ‎رحمة الله aur unka “Fatwa-e-Salafiya” , Hazrat Moulana Hafiz ‘Abdullah Muhadis Roopadi aur Hazrat Al-‘Alaam Imaam Muhammad Muhadis Gondalwi ‎رحمة الله aur unkey fatwa key majmuy’e  hain.

‎Is waqt un hazraat Muftiyan-e-karam aur unkey fatwa key majmuy’on ki tafseelat-o-khasoosiyaat bayan karna maqsood nahin hai balkey yeh qalam bardashta chand baatein fatwa key Urdu tarjuma ki taqreeq-e-ishaa’at-o-tabaa’at ki munaasibat sey nauk qalam par aagayi hain.Yeh fatwa brother aur ‘Azeem Islami mulk Sa’udi ‘Arab key hasb-e-zail hazraat Muftiyan-e-karam key fatwa ka majmuy’a hai:

‎🌸 Samahat-ul-Shaikh ‘Abdul ‘Aziz-Bin-‘Abdullah-Bin Baaz ‎رحمة الله

‎🌸Fazeelat-ul-Shaikh Muhammad-Bin-Saleh-Bin-‘Asimeen Hifzullah Ta’ala

‎🌸 Fazeelat-ul-Shaikh ‘Abdullah-Bin-‘Abdul Rehman Al-Jibreen Hifzullah Ta’ala

‎’Ilaawa azeen is mein Daar-ul-Iftaa ki fatwi commeti key fatwa aur faqahi council ki qarar din bhi shaamil hain.

‎Yeh majmu’ya fatwa bhi musalak-e-salaf ka tarjuman hai, Us mein bhi ek ek fatwa ka Kitaab-o-Sunnat  ki roshni mein jawab diya gaya hai. Fazeelat-ul-Shaikh Muhammad-Bin-‘Abdul ‘Aziz Al-Musanand Hifzullah Ta’ala hum sabkey shukirya key mustahiq hain key unhon ney mazkoora baala hazraat Muftiyaan-e-Karaam-o-Shaiwakh ‘Azaam key fatawa key is majmoo’ya ko bohat hi ehsan andaaz mein muratib farmaya.

 

‎جَزَاهُ اللَّهُ عَنَّا وَعَنِ الْمُسْلِمِينَ خَيْرَ الْجَزَاءِ

 

‎Brother mukaram Fazeelat-ul-Shaikh ‘Abdul Maalik Mujahid Hifzullah Ta’ala bhi  hum sabkey shukirya key mustahiq hain key unhon ney Urdu qari’een karam key liye us ‘Azeem majmu’ya-e-fatwa sey istafadah ki raahen asaan kin aur ussey Daar-ul-Islam ki Jameel-o-Jaleel riwayat key mutabiq nihayat saleeqa sey zewar-e-tabaa’at sey aaraasta karney ka ehtimaam farmaya hai.

 

‎تَقَبَّلَ اللهُ مِنَّا وَمِنْكُمْ، وَصَلَّى اللهُ عَلَى مُحَمَّدٍ عَبْدِ اللهِ وَرَسُوْلِهِ وَعَلَى آلِهِ وَأَصْحَابِهِ وَسَلَّمَ محمد

 

‎Muhammad Khalid Saif Islamabad

 

Reference:

“Fatawa Islamiyyah”

Fazilatus Shaykh Abdul Aziz Ibn Baaz (رحمه الله)

Fazilatus Shaykh Muhammad Ibn Uthaymeen (رحمه الله)

Shaykh Abdullah bin Abdul Rahman al-Jibreen(رحمه الله)

Aur Al-Lajnah ad-Daa’imah wal-Iftaa Wal Irshad Saudi Arab.