03. Mukhtalif adwaar mein fiqah-e-islami ka irteqaa

Mukhtalif adwaar mein fiqah-e-islami ka irteqaa.
choonkeh fiqah ahkaam-e-shari’at kay faham aur amali zindagi mein un kay intebaaq-o-iste’imaal ka naam hai, is liye yeh kahna yaqeenan be jaa na hoga keh fiqah-e-islami ka aghaaz nuzool-e-quran aur be’isat-e-nabawi kay aghaaz say hi ho gaya tha, aur yeh baat bhi hatmi hai keh ilaqaayi tanawwo’u aur gardish-e-zamanah nah naye naye masaail-o-juz’eiyaat ki takhleeq ka paish kheemah saabit hotay hain, phir har daur mein un masaail ko waqat ki zarurat kay mutabiq hall karnay ki kaushish ki jati hai taakeh har koi apni zindagi mein halaat kay mutabiq masaail ka sahih faham hasil Kar sakay aur phir un par amal bhi kar sakay,
lihaza fiqah kay taareekhi irteqaa-o-tadween ko samajhnay kay liye zaruri hai keh usay mukhtalif adwaar mein taqseem kar diya jaye,
so is liye fiqah-e-islami ko aaindah 6 adwaar mein taqseem kar kay un par mukhtasar bahas ki jaa rahi hai.
(1) ahd-e-risaalat,
(2) ahd-e-kibaar sahabah,
(3) ahd-e-sighaar sahabah-o-taabi’een,
(4) ahd-e-tadween-e-fiqah-o-hadith aur daur-e-a’immah,
(5) ahd-e-munazirah-o-bahas-o-tamhees,
(6) ahd-e-taqleed mahaz aur us ki tardeed.

(1) AHD-E-RISAALAT.
is daur ki infiraadiyat yeh thi keh is daur mein har mas’alay kay hall, qanoon saazi aur fatawah kay liye khud Rasool ﷺ maujood thay, is daur mein fiqah kay 2 hi bunyaadi ma’aakhaz thay,
(1) Quran, (2) Hadith.
(1)_ QURAN-E-KAREEM. nabi ﷺ par 23 saal kay arsay mein naazil huwa, 13 saal ap ﷺ ki makki zindagi kay dauraan aur 10 saal ap ﷺ ki madani zindagi kay dauraan halaat-o-waaqi’aat ki zarurat kay mutabiq ba’tadreej naazil hota raha,
Quran ki suraton ki total taadaad 114 hai, jin mein say 23 madani, baaqi makki hain,
makki ayaat mein ziyadah tar tauheed, risaalat, aakhirat, akhlaqiyaat aur guzishtah aqwaam kay qisas-o-waaqi’aat maujood hain, jabkaeh madani ayaat ziyadah tar mu’amilaat aur mu’aashirati ahkaam, ( masalan aaailiy zindagi, nikah, talaaq, khareed-o-firokhat, jihaad aur bain-ul-aqwami ta’alluqaat waghairah ) par mushtamal hain.
ahd-e-risaalat mein fiqah kay 3 bunyaadi usoolon ko madd-e-nazar rakha gaya,
(1) adm-e-haraj, (2) qillat-e-takleef, (3) tadreej.
(1) adm-e-haraj.
adm-e-haraj say muraad “tangi ka na hona” hai
yaani fiqahi qawaneen waza’a kartay huway yeh usool paish-e-nazar rakha jaye taakeh ahkamaat aisay hon, jin say logon ko tangi na ho, jaisa keh mandarjah zail ayaat mein yeh hi wazaahat ki gayi hai,

مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ ( المائدة. 6 ) (1)
Allah ta’aala tum par tangi nahi karna chahtay.

يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ (البقرة 185 ) (2)
Allah ta’aala tum say aasani chahtay hain, tangi aur dushwaari nahi chahtay.

(3) وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ  (الحج۔ 78 )
Allah ta’aala nay deen kay mu’amilay mein tumhaaray liye koi haraj tangi nahi rakhi.

(2)_Qillat-e-takleef.
haqeeqat mein yeh adm-e-haraj ka laazmi nateejah hai, is ka matlab yeh hai keh ahkaam ka ziyadah baujh na daalaa jaye
irshaad-e-bari ta’aala hai keh,
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا (البقرہ۔ 286)
Allah ta’aala kisi par us ki taaqat say ziyadah baujh nahi daaltay,
aik aur maqaam par Allah ta’aala Farmatay hain keh,
يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ ( النساء 28 )
Allah ta’aala chahtay hain keh tumhaara baujh halka kar den.

(3) Tadreej.
tadreej ka matlab hai keh thaher thaher kar,aahistah aahistah kisi kaam ka hukam dena,
choonkeh jaahiliy mu’aashiray kay Arab ki haalat is qadar bigar chuki thi keh unhain deen sikhanay aur buri adaat ki islaah karnay kay liye zaruri tha keh aahistah aahistah, hikmat kay sath ahkaam naazil kiye jayen, chunanchah quraani ahkaam 23 saal kay arsay mein halaat-o-taqaazay say naazil huway,
is ki waazih misaal hurmat-e-sharaab hai, jis kay muta’alliq naazil honay wali pahli aayat yeh thi,
قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا  ( البقرہ۔ 291 )
aap ﷺ kah dijiye keh in donon ( sharaab aur juway ) mein bohot bara gunah hai, aur logon kay liye fawaaid bhi hain, lekin in donon ka gunah in kay nafa’a say ziyadah bara hai.
is aayat mein sharaab ki qbaahat to bayaan ki gayi lekin sareeh hurmat bayaan nahi ki gayi,
phir us kay baad nashay ki haalat mein namaz kay qareeb janay say rauk kar mazeed buraayi saabit ki gayi,
يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى
(النساء۔ 43 )
aye eimaan walo nashay ki haalat mein namaz kay qareeb bhi na jaao.
us kay baad teesri martabah hurmat-e-sharaab ka qatayi hukam naazil farma diya gaya,
يَا أَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالأَنصَابُ وَالأَزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ۔
( المائدہ۔ 90 )
aye eimaan walo sharaab, juwwa, butt, juway kay teer, roohani na paaki aur shaitaan kay kaam hain, is liye in say bacho, taakeh tum kaamiyab ho jao.

(2)_ HADITH.
har aisa qaul, fail ya taqreer jis ki nisbat Rasoolullah ﷺ ki taraf ki jaye, hadith kahlati hai,
hadith ki 3 aqsaam ki jati hain.
(1) qauli, jis mein ap ﷺ ka koi qaul bayaan kiya gaya ho.
(2) failiy, jis mein ap ﷺ ka koi fail bayaan kiya gaya ho.
(3) taqreeri, jis mein yeh mazkoor ho keh ap ﷺ kay saamnay koi kaam kiya gaya ya ap ﷺ kay ilam mein aya lekin ap ﷺ nay us par khamoshi ikhtiyar farmayi.

Quran mein baar baar ita’at-e-ilahi kay bad ita’at-e-rasool ka hukam diya gaya hai, aur yeh waazih kiya gay hai keh Rasool ﷺ ki zimmadari Quran ki tashreeh-o-tafseer kar kay ammat ki mushkilaat ko hall karna hai, jaisa keh Quran mein hai keh,

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ
 ( النساء۔ 59 )
aye eimaan walo Allah aur us kay Rasool ﷺ ki ita’at karo.

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا.
( الحشر. 7 )
aur jo kuch Rasool ﷺ tumhain dain usay lay lo aur jis say raukain us say baaz aa jao.

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ ( النحل. 44 )
hum nay ap ki taraf zikar is liye naazil farmaya taakeh ap logon ki taraf naazil shudah ahkamaat ko waazih karden.

Rasoolullah ﷺ nay, غيرالمغضوب عليهم ولاالضالين kay muta’alliq farmaya keh is say yahood-o-nasaraa muraad hain.(1).

 Quran mein hai keh mudaar aur khoon haraam hain, lekin Rasoolullah ﷺ nay batlaya keh 2 murdaar, ( machhli aur tiddi ) aur 2 khoon ( jigar aur tilli ) halaal hain.(2).

is kay ilawah hadith mein baaz aisay ahkaam bhi maujood hain jin ka siray say Quran mein zikar hi nahi hai, jaisa keh hadith mein hai keh, phoophi aur bhatiji, khala aur bhaanji ko nikah mein jama na kiya jaye.(3).
quran-o-sunnat kay muta’alliq mazeed maaloomat kay liye guzishtah ma’aakhaz-e-fiqah ka muta’alliqah karen.

ahd-e-risaalat mein sahabah kay ijtehaad ki misaalen.
ahd-e-risaalat mein sahabah kay ijtehaad ki bhi chand misaalen milti hain, lekin yeh ijtehaad is qisam ka tha keh jis ki tasdeeq ya takzeeb Rasoolullah ﷺ khud hi farmaya kartay thay.
(1) sayyiduna amar bin aass aik martabah sakht sardi mein jumbi ho gaye, to unhon nay bimaar honay kay khadshay say is aayat ko samnay rakha,
وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ( البقرة. 195 )
apnay haathon halaakat mein an paro.
aur tayammum kar kay namaz parh li, jab nabi ﷺ ko ilam huwa to ap ﷺ nay kuch nahi farmaya. (4).
(2) aik martabah 2 sahabah safar mein thay, namaz ka waqat huwa to paani muyassar nahi tha, is liye unhon nay tayammum kar kay namaz parh li, us kay baad namaz kay waqat mein hi paani mil gaya, to aik nay wuzoo kar kay dobara namaz parh li, aur dusray nay na parhi, jab unhon nay yeh waaqia Rasoolullah ﷺ kay saamnay bayaan kiya l to ap ﷺ nay dobara namaz parhnay walay kay liye farmaya tujhay dohra ajar milay ga, lekin jis nay dobara namaz na parhi usay farmaya keh tum sunnat ko pahunchay ho.(5)
(3) nabi ﷺ nay sahabah ko rawanah kartay waqat farmaya keh, asar ki namaz banu quraizah pahunch kar parhain, wahan pahunchnay mein taakheer ho gayi aur agar sahabah banu quraizah pahunchnay ka intezaar kartay rahtay to yaqeenan namaz waqat say mu’ahkhar ho jati, is liye kuch nay to raastay mein hi yeh khatay huway namaz parh li keh Rasoolullah ﷺ ka yeh maqsad nahi tha keh raastay mein namaz ada na karna, aur kuch nay zaahir par amal kartay huway na parhi, jab Rasoolullah ﷺ ko yeh ittilaa di gayi to ap ﷺ nay farmaya keh mera yeh maqsad nahi tha keh raastay mein namaz na parhna, taaham namaz donon ki sahih hai,(6).
__________
(1)_status: Hasan.
baihaqui hadith no : 4329
musannaf-e-abd-ul-razzaque,
musnad-e-ahmad 5/32,
tabri hadith no : 198.
(2)_status: Sahih.
sahih ibn-e-majah hadith no: 2679.
ibn-e-majah hadith no: 3314.
كتاب الأطعمة، باب الكبد والطحال
(3)_ sahih-ul-muslim hadith no: 2516,
كتاب النكاح، باب تحريم الجمع بين المرأة و عمتها.
sunan-e-abi daud hadith no: 2065.
(4)_ sahih abi daud, hadith no: 323,
كتاب الطهارة، باب اذا خاف الجنب البرد أ يتيمم ؟.
sunan-e-abi daud hadith no: 334.
(5)_ sahih abi daud hadith no: 327.
كتاب الطهارة، باب المتيمم يجد الماء بعد ما يصلي في الوقت ،
sunan-e-abi daud hadith no: 338.
(6)_ sahih-ul-bukhari hadith no: 946,
كتاب الجمعة، باب صلاة الطالب والمطلوب راكبا وايماء .

AHD-E-KIBAAR SAHABAH.
yeh daur 11 hijri say 40 hijri tak hai,
is daur mein sahabah Quran-o-sunnat kay ilawah ijmaa-o-qiyaas kay zariyeh bhi masaail ka istinbaat karnay lagay thay,
Rasoolullah ﷺ ki wafaat kay baad islami saltanat ki rauz afzon wus’at kay paish-e-nazar nit naye aur paicheedah masaail paish aa jatay, jin kay liye ahkaam maujood nahi hotay thay, is soorat-e-haal mein sahabah ko majbooran mashwaray aur raaye say kaam lena parta.

Jin masaail par sahabah nay ijmaa kia.
us daur mein baaz masaail par sahabah mein ijmaa bhi huwa, masalan murtad’deen say kay khilaaf jang, munkireen-e-zakaat kau khilaaf jihaad, jama-o-tadween-e-quran, khawaarij aur baaghiyon kay khilaaf jang, ghair muslimon say muaa’hidaat aur ba jamaat namaz-e-taraaweeh ka ihtemaam waghairah.

Istinbaat kay tareeqay.
us daur mein masaail kay istinbaat ki 2 hi sooraten thin,
(1) Quran-o-hadees mein maujood zaahiri nusoos say ahkaam mustanbat kiye jatay,
(2) jo masaail Quran-o-hadees mein maujood na hotay un ka hukam talaash karnay kay liye Quran-o-hadees ki koi aisai nass talaash ki jati jis mein woh hi illat hoti jo is mas’alay mein payi jati, phir illat mushtarak honay kay baa’is nass ka hukam matloobah mas’alay par laga diya jata.
is tareeqay ko raaye aur qiyaas kahtay hain, yaad rahay keh yeh tareeqah bohot mahdood aur naadir tha, isay sirf us waqat iste’imaal kiya jata jab us kay siwa koi chara na hota.

Khulfaa-e-arba’aa ka tareeqah-e-kaar.
sayyiduna abu bakar (رضی اللّٰہ عنہ), sayyiduna Omar (رضی اللّٰہ عنہ), sayyiduna usaman (رضی اللّٰہ عنہ), sayyiduna Ali (رضی اللّٰہ عنہ) ka yeh maamool tha keh jab bhi koi mas’alah darpaish hota to usay Quran mein talaash kartay, agar Quran mein na milta to usay hadith mein talaash kartay aur agar hadith mein bhi na milta to ahl-e-ilam sahabah say mashwarah kartay, phir woh sub jis par muttafiq ho jatay us kay mutabiq faislah farma detay.

Ahd-e-sahabah mein ijtehaad ki chand misaalen
(1) aik shakhs nay kisi aurat say nikah kiya lekin us ka haqq-e-mohar muqarrar nahi kiya, phir us say hambistri say pahlay wafaat paa gaya, to sayyiduna Ibn-e-masood (رضی اللّٰہ عنہ) nay aurat kay liye mohar-e-misil ka fatwa diay, aur kaha keh agar yeh faisla sahih ho to Allah ki taraf say hai, aur khataa ho to meri aur shaitaan ki taraf say hai, Allah aur us ka Rasool ﷺ donon is say bari hain, yeh faisla sun kar us majlis mein maujood sahabi sayyiduna maaqil bin sanaan ashja’ee (رضی اللّٰہ عنہ) nay kaha, ap nay woh hi faisla kiya hai jo khud Rasool ﷺ nay barwa’a bint-e-waashiq ashja’eiyah (رضی اللّٰہ عنہا) kay liye kiy tha, yeh sun kar sayyiduna Ibn-e-masood (رضی اللّٰہ عنہ) is qadar khush huway keh is say pahlay kabhi itnay khush na huway thay.(1).
(2) nabi ﷺ ki wafaat kay baad baaz qabaail nay zakaat ada karnay say inkaar kar diya, sayyiduna abu bakar siddique (رضی اللّٰہ عنہ) nay un kay khilaaf jihaad ka ailaan kiya, jabkaeh sayyiduna Omar (رضی اللّٰہ عنہ) nay kaha keh in kay khilaaf jihaad kaisay ho sakta hai, kiyonkeh woh musalmaan hain,
lekin sayyiduna abu bakar (رضی اللّٰہ عنہ) nay ijtehaad say kaam letay huway kaha keh in kay khilaaf jihaad is liye zaruri hai kiyonkeh yeh namaz aur zakaat mein faraq kartay hain,
“لأقاتلن من فرق بين الصلاة والزكوة “
mein us say zarur qitaal karon ga jo namaz aur zakaat mein faraq karay ga. (2).
(3) surah baqarah mein Allah ta’aala nay baiwah aurat ki iddat 4 maah 10 din muqarrar farmayi, jabkaeh surah talaaq mein haamilah aurat ki iddat waza-e-hamal batayi gayi, is baaray mein sayyiduna Ibn-e-abbas (رضی اللّٰہ عنہ) ka mo’aqqaf yeh hai keh donon mein say jo taweel muddat hai woh iddat hai, yaani ab-ad-ul-ajalain, aur sayyiduna Ibn-e-masood (رضی اللّٰہ عنہ) kahtay hain keh haamilah aurat ki iddat sirf waza-e-hamal hi hai, yeh hi qaul raajih hai. (3).

Ijtehaad-e-sahabah mein ikhtilaaf ki wijuhaat.
waazih rahay keh sahabah-e-kiraam (رضی اللّٰہ عنہم ) kay darmiyan istinbaat-e-ahkaam mein ikhtilaaf to huwa lekin bohot kam, aur jo huwa us mein unhain sirf haqq matloob hota tha na keh ta’assub-o-tang nazari,
ikhtilaaf-e-sahabah kay tajziye say mandarjah zail wijuhaat saamnay aati hain,
(1) Lafaz ki aik say zaaid ma’aani hon.
jaisa keh Quran mein mutalliqah aurat ki iddat
“ثلاثة قروء” (البقرة 228 )
3 “quroo’u” bayaan huwi hai, lafz-e-qur’u haiz kay liye bhi aata hai aur tohur kay liye bhi, is liye is ki ma’aana kay ta’ayyun mein sahabah-e-kiraam(رضی اللّٰہ عنهم ) mein ikhtilaaf ho gaya,
sayyiduna Ibn-e-masood (رضی اللّٰہ عنہ) is say haiz muraad letay hain, jabkaeh sayyiduna Zaid bin saabit (رضی اللّٰہ عنہ) tohur muraad letay hain. (4).
(2) Hadith ka adm-e-simaa.
yaani aik sahabi nay hadith sun li aur dusray nay na suni balakeh apnay ijtehaad kay zariyeh faisla kar diya,
jaisa keh sayyiduna abdullah ibn-e-omar (رضی اللّٰہ عنہ) ghusal kay waqat khawaateen ko sar kay baal khaulnay ka hukam diya kartay thay, aur sayyidah Aisha (رضی اللّٰہ عنہا ) us par izhaar-e-ta’ajjub kartay huway kaha karti thin keh main aur Rasoolullah ﷺ aik hi bartan mein ghusal kiya kartay thay aur main sirf apnay sar par 3 chullu daal liya karti thi, ( sayyidah Aisha (رضی اللّٰہ عنہا ) ki baat barhaq hai ). (5).
__________
(1)_ [(status: sahih,)]
[( sahih abi daud hadith no: 1857,
كتاب النكاح ، باب فيمن تزوج ولم يسم صداقا حتى مات.)
(sunan-e-abi daud hadith no: 2114.)]
(2)_[( sahih-ul-bukhari hadith no: 1399, 1400,
كتاب الزكاة ، باب وجوب الزكاة.)]
(3)_[( tafseer ibn-e-kaseer, 1/570.)]
(4)_[( tafseer ibn-e-kaseer, 1/542.)]
(5)_[( al-insaaf fi maarifati-al-raajih min-al-khilaaf page no: 7,)]
[(sahih-ul-muslim, 1/260.)]

(3) Fail ka hukam samajhnay mein faraq.
yaani logon nay Rasoolullah ﷺ ko koi kaam kartay huway dekha to baaz nay usay sunnat samajh liya aur baaz nay mahaz mabaah-o-jaaiz,
jaisay keh hadith mein hai keh nabi ﷺ nay Hajj say waapsi par “abtah” maqaam par qiyam farmaya, (1).
sayyiduna abu hurairah aur sayyiduna Ibn-e-omar (رضی اللّٰہ عنہما) isay Hajj ki sunnat qaraar detay hain, jabkaeh sayyidah Aisha aur Ibn-e-abbas (رضی اللّٰہ عنہما) isay mahaz aik ittefaqi amal qaraar detay hain.

(4) Sahw-o-nisiyaan.
muraad yeh hai keh koi sahabi nabi ﷺ ka koi fail bayaan karay aur us mein bhool kar ghalat hukam laga day,
jaisa keh sayyiduna Ibn-e-omar (رضی اللّٰہ عنہما) kaha kartay thay keh nabi ﷺ nay maah-e-rajab mein umrah ada kiya. (2).
lekin sayyidah Aisha (رضی اللّٰہ عنہا ) nay yeh sun kar kaha keh sayyiduna Ibn-e-omar (رضی اللّٰہ عنہما) nay bhool kar yeh baat kah di hai haqeeqat mein ap ﷺ nay rajab mein koi umrah ada nahi farmaya.

(5) Zabat ka mukhtalif hona.
sayyiduna Ibn-e-omar (رضی اللّٰہ عنہما) ka qaul hai keh ” mayyit ko us kay ghar walon nay raunay ki wajah say azaab diya jata hai”
jabkaeh sayyidah Aisha (رضی اللّٰہ عنہا ) isay waham shumaar kiya karti thin.

(6)Hukam ki illat mein ikhtilaaf.
masalan janazay kay liye khara hona,
baaz sahabah ka mo’aqqaf tha keh is ki illat farishton ki taazeem hai, is liye maumin aur kaafir donon kay liye khara hona chahiye,
 baaz sahabah ka mo’aqqaf tha keh yeh hukam maut ki haulnaaki kay baa’is hai, is liye unhon nay bhi maumin aur kaafir donon kay liye khara hona saabit kiya,
aur baaz kahtay thay keh nabi ﷺ yahoodi kay janazay kay liye is liye kharay huway thay keh kahin wo ap kay sar say bhi unchaa na ho jaye, is liye sirf kaaafir kay janazay kay liye khara hona chahiye, musalmaan kay janazay kay liye nahi,
haqeeqat mein yeh qiyaam har aik kay liye mansookh ho chuka hai.

(7)Mukhtalif riwayaat ko jama karnay mein ikhtilaaf.
jaisa keh aik hadith mein hai keh Rasoolullah ﷺ nay qiblah rukh ho kar qazaa-e-haajat farmayi,
baaz nay ap ﷺ kay amal ko mamani’at kay liye naasikh qaraar diya hai aur baaz nay mamani’at ko sahraa kay sath khaas kiya hai, aur imaarat ya bait-ul-khilaa mein qiblah rukh ho kar qazaa-e-haajat karnay ki ijaazat di hai.
__________
(1)_[( sahih-ul-bukhari ma’a fat’h-ul-bari 3/391)].
(2)_[( sahih-ul-bukhari ma’a fat’h-ul-bari 3/151.
sahih-ul-muslim 2/642 )].
(3)_[( status: sahih, sahih abi daud hadith no: 2683
كتاب الجنائز ، باب في النوح. )
( sunan-e-abi daud hadith no: 3129.)]

Us daur mein fiqah ki khususiyaat.
yeh daur choonkeh bilkulbnabi ﷺ say muttasil tha aur is kay muta’alliq ap ﷺ nay farmaya tha keh,
” خيرالقرون قرني ثم الذين يلونهم ثم الذين يلونهم “
” zamaanon mein bahtreen zamanah mera zamanah hai phir un ka jo in kay qareeb hon gay phir un ka jo in kay qareeb hon gay” (1).
is liye is daur mein deendari, taqwa, khuda parasti, khushoo-o-khuzoo aur ijz-o-inkisaari, ziyadah thi, sahabah har waqat Allah ta’aala say dartay rahtay thay, kisi bhi mas’alay kay istinbaat mein bohot ziyadah ihteyaat kartay thay, aur unhain ap ﷺ ka yeh farman bhi har lamha yaad rahta tha,
” من كذب علي متعمدا فاليتبوأ مقعده من النار “
jis shakhs nay jaan boojh kar koi jhooti baat meri taraf mansoob ki, woh apna thikana aag bana lay, (2).
agarcheh un mein ikhtilaaf hota lekin aik dusray ka be had ahteraam kartay thay, jaisa keh Quran nay bhi is ki tasdeeq ki hay,
“رحماء بينهم ” ( الفتح. 29)
sahabah aapas mein nihaayat raham dil hain,
un mein aik yeh bhi khususiyaat maujood thi keh agar koi hadith mil jati to apnay ijtehaad par musirr na rahtay, balakeh fauran apni baat ko chhor kar hadith kay mas’alay ko tasleem kar letay.

Is daur kay faqeeh sahabah.
is daur mein shara’yi ahkaam kay istinbaat aur tafaqquh-o-ijtehaad mein jin sahabah kay naam sar-e-fehrest nazar aatay hain un mein
sayyiduna Omar, sayyiduna Abdullah Ibn-e-masood, sayyiduna Ali, sayyiduna Abdullah Ibn-e-omar, sayyiduna Abdullah Ibn-e-abbas, sayyiduna Zaid bin saabit aur sayyidah Aisha ( رضي الله عنهم ) kasrat say fatway diya kartay thay,
in kay ilawah sayyiduna Abu bakar, sayyiduna Usman, sayyiduna Anas, sayyiduna Abu hurairah, sayyiduna Abu Saeed khudri, sayyiduna Saad bin abi waqqas, sayyiduna Salman farsi, sayyiduna Talha, sayyiduna Zubair, sayyiduna Abdul Rahman bin Auf, sayyiduna Maaz bin jabal, sayyiduna Jabir, sayyiduna Ubadah bin saamit aur sayyiduna Muawiyah ( رضي الله عنهم ) bhi fatway diya kartay thay.

(3) AHD-E-SIGHAAR SAHABAH-O-TAABI’EEN.
yeh daur 41 hijri say dusri sadi hijri kay aghaaz tak hai,
is daur ki sub say bari khususiyaat yeh thi keh is mein sahabah-e-kiraam Madina say nikal kar door daraaz ilaqon mein chalay gaye aur logon ko deen ki taaleem denay lagay l,
sahabah ki ilmi-o-amali baseerat kay baa’is tishnigaan-e-ilam kasrat kay sath un kay gird jama ho gaye,
is tarha jahan waseee’i paimanay par deen ki nashr-o-isha’at huwi wahan saahib-e-ilam taabi’een ki aik aisi jamaat bhi tayar ho gayi keh log jin say istifaadah kay mohtaaj ho gaye,
ahd-e-sahabah mein choonkeh kitab-o-sunnat hi ahkaam ka marji tha aur qiyaas ki bohot kam zarurat paish aati thi is liye qiyaas ya raaye kay muta’alliq ziyadah bahas-o-tamhees aur ikhtilaaf wujood mein nahi aya, lekin us daur mein masaail ki kasrat kay baa’is kasrat-e-qiyaas ki zarurat paish aayi to yeh mas’alah khara ho gaya keh qiyaas karna jaaiz hai ya nahi ?
in halaat mein fuqaha kay 2 tabqay ubhay,
(1) Ahl-ul-hadees, (2) Ahl-ul-raaye.
__________
(1)_[( sahih-ul-bukhari hadith no: 2651,
کتاب الشھادات، لايشهد على شهادة جور إذا اشهد.)]
(2)_[( status: sahih.
sahih Abu daud hadith no: 3102,
كتاب العلم، باب التشديد في الكذب على رسول الله ﷺ).
( sunan-e-abi daud hadith no: 3650. )]