143. Rasoolullah (ﷺ) aur ta’ddud-e-azwaaj

Rasoolullah (ﷺ) aur ta’ddud-e-azwaaj

[Sawaal]

Rasoolullah (ﷺ) ke muta’adid ‘Aurton se shaadi karne mein Kia hikmat thi?

[Jawab]

Allah Ta’ala hi ki hikmat-e-baaligha hai, Us ne apni hikmat ke teht Saabiqa shariy’aton mein bhi aur hamare Nabi Kareem Hazrat Muhammad (ﷺ) ki shari’yat mein bhi mardon ko yeh ijaazat di hai ke woh ek se ziyaada ‘Aurton se shaadi kar sakte hain. Ta’adud-e-azwaaj Nabi (ﷺ) hi ka khaasa na tha. Hazrat Ya’aqoob علیہ السلام ki do biwiyaan thin. Hazrat Sulaiman-Bin-Dawood علیہ السلام ki nananaawe biwiyaan thin. Ek baar is umeed se aap ek raat mein un sab ke paas gae ke un mein se har ek ek bachhe ko janam de gi jo bade ho kar Allah ke raasta mein jihaad karen ge.

Ta’ddud-e-azwaaj shariy’at mein koi nayi baat na yeh ‘aqal-o-fitrat ke taqaaza ke khilaaf hai balkeh yeh ‘ain hikmat-o-maslihat ke taqaaza ke mutaabiq hai. A’daad-o-shumaar se saabit hai ke ‘Aurton ki tadaad mardon se ziyaada hoti hai aur basa auqaat mard mein is qadar quwwat-o-taaqat hoti hai, Jis ka taqaaza yeh hota hai ke woh ek se ziyaada ‘Aurton se shaadi kare taakeh woh Haraam ke bajaae Halaal tareeqe se apni khuwaish-e-nafs ko poora kar sake. Basa auqaat ‘Aurat ko haiz-o-nifaas jaise amraaz ka saamna bhi karna padta hai jis ki wajah se mard apni jansi khuwaaish ki takmeel nahi kar sakta ab do hi soortein baaqi hoti hain ya to us ke paas doosri biwi ho ya woh Haraam kaari ka irtikaab kare, Shariy’at is soorat mein ta’adud-e-azwaaj hi ki himayat kar sakti hai to ta’ddud-e-azwaaj jab ‘aqli’ Fitri aur shar’i taur par jaaiz hai, Saabiqa Ambiya Karaam ka ‘amal bhi us ke mutaabiq hai aur kabhi is ki shaadeed zaroorat-o-haajat bhi pesh aa jaati hai to phir is mein ta’jjub ki konsi baat hai agar hamare Nabi Hazrat Muhammad (ﷺ) ne ek se ziyaada shaadiyaan ki hain!

Anhazrat (ﷺ) ki in ta’ddud-e-azwaaj ke baare mein ‘Ulama ne aur bhi kai hikmatein aur maslihatein bayaan farmaai hain, Jin mein se ek yeh hai ke Aap (ﷺ) apne aur kuch qabeelon ke darmiyaan ta’lluqaat ko mazboot-o-mustahkam karna chaahte the taakeh un mazboot rawabit ki wajah se Islam ko taqweet haasil ho, Is se Islam ki nashar-o-ishaa’at mein madad mile kyunke rishta musaahirat se ukhowwat, Mohabbat aur ulfat ke jazbaat mein izaafa hota hai. Doosri maslihat yeh hai ke Aap (ﷺ) ba’az bewa khawaateen ko sahaara aur un ke Faut shudah shoharon ka na’am-al-badal muhayya karna chaahte the taakeh un ki diljoi ki jaa sake aur un ke masaa’ib ko kam kiya jaa sake, Is tarah Aap (ﷺ) ne Ummat ke liye yeh Sunnat qaaim ki ke woh un khawaateen se ehsaas ka sulook karte hue unhein apne hibaala-e-‘aqad mein le lein jin ke shohar jihaad karte hue shaheed ho gae hon. Teesri maslihat nasal-e-insaani mein izaafa aur Ummat ki tadaad ko badhaana maqsood tha taakeh aane waali nasal Deen ki nasrat aur nashar-o-ishaa’at ke parcham ko thaam sake.

Nabi (ﷺ) ke ta’adud-e-azwaaj ke pas pardah mehez jazba shehwat kaar farmana tha, Is ki ek bohat badi daleel yeh bhi hai ke Aap (ﷺ) ne Ayesha رضي الله عنها ke siwa kisi bhi doosri kunwaari ya choti ‘Umar ki khaatoon se shaadi nahi ki balkeh deegar tamaam azwaaj-e-mutaahiraat shohar deedah thin, Agar ta’ddud-e-azwaaj se Aap (ﷺ) ka maqsood mehez jansi jazba ki taskeen hota to aap yaqeenan kunwaari khawaateen se shaadiyaan farmaate khusoosan hujrat ke ba’d jab ke Aap (ﷺ) ko bohat si fatoohaat haasil ho gai thin, Islami riyaasat qaaim ho gai thi, Musalmaanon ki tadaad mein bohat izaafa aur unhein bohat Shoukat aur quwwat haasil ho gai thi aur har qabeela

Aap (ﷺ) se rishta-e-musaahirat ka khuwaaishmand bhi tha aur woh chaahta tha ke Aap (ﷺ) is mein zaroor shaadi karen lekin Aap (ﷺ) ne aisa nahi kiya balkeh Aap (ﷺ) ne buland tareen maqaasid aur aala tareen aghraaz ke pesh-e-nazar shaadiyaan kin jaisa ke azwaaj-e-mutaahiraat mein se ek ek ke halaat ka mutaall’a se ma’loom hota hai.

Nez agar Aap (ﷺ) ka maqsood mehez jaansi jazba ki taskeen hota to Aap (ﷺ) yeh shaadiyaan shabaab (Jawaani)-o-quwwat ke daur mein karte halaankeh us daur mein Aap (ﷺ) ke paas ek hi zawja-e-kareema Yaane Khadija-Bint-e-Khawaileed thin jo Aap (ﷺ) se ‘Umar mein bhi badi thin aur agar yeh baat hoti to Aap (ﷺ) azwaaj-e-mutahiraat se ‘adal-o-insaaf ka ma’amla bhi na farmaate kyunke woh Husn-o-Jamaal ke e’itbaar se ek doosre se mukhtalif thin lekin Aap (ﷺ) ki Seerat-e-mathara se jo baat ma’loom hoti hai, Woh azwaaj-e-mutaahirat ke maabeen kamaal darje ka ‘adal-o-insaaf hai jo Aap (ﷺ) ke Kamaal-e-‘Iffat , Amaanat , ‘Ehd-e-shabaab-o-kabar-e-san har haal mein kamaal-e-hifaazat-o-sayaanat’ Paak daamani aur bulandi ikhlaaq par dalaalat kanaan hai aur is baat ka bain saboot hai ke Aap (ﷺ) ne tamaam halaat mein had darja istiqaamat ka saboot diya jis ke Aap (ﷺ) ke dushman bhi qaail the.

__Fatwa-e-committee__