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08. TA’AARUZ AUR US KA HALL
TA’AARUZ AUR US KA HALL.
Shara’yi dalaail mein ta’aaruz ka matlab yeh hai keh kisi mas’alay mein aik daleel kisi hukam ki mutaqazi ho aur ussi mas’alay mein dusri daleel us kay mukhaalif hukam chahti ho,
Waazih rahay keh aisa ta’aaruz shari’at mein fil-waaqi maujood hi nahi, Albattah mujtahid ulama ki nazar-o-fikar mein ta’aaruz mumkin hai,
Keh koi mujtahid apni fahami aur mukammal dalaail say na waqifiyat ki wajah say aik daleel ko dusri kay mukhaalif khayaal karay.
Lihazah maloom huwa keh shara’yi dalaail mein ta’aaruz haqeeqi nahi balakeh zaahiri hota hai,
Aur is ta’aaruz ko rafaa karnay kay liye ulamaa nay chand usool muqarrar kiye hain jo keh mandarjah zail hain.
(1) JAMA-O-TAUFEEQ.
Sub say pahlay yeh koshish ki jaye keh donon muta’aaraz dalaail kay darmiyan is tarah tatbeeq di jaye keh donon par amal mumkin ho jaye,
Jaisa keh aik hadith mein nabi ﷺ say Qibla rukh ho baith kar qazaa-e-haajat ki mamani’at manqool hai,(1).
Aur dusri hadith mein hai keh ap ﷺ nay khud Qibla rukh ho kar qazaa-e-haajat ki,(2).
In donon ahadith mein tatbeeq is tarah di gayi hai keh mamani’at ki ahadith fizaa ky sath khaas hain,
Aur rukhsat wali ahadith Aut, Deewar ya Pukhtah Bait-ul-khilaa kay muta’alliq hain,
Is tarah donon qisam kay dalaail par amal mumkin bana diya gaya hai.
(2) TARJEEH.
Jama-o-taufeeq mumkin na ho to donon daleelon mein say aik ko dusri par tarjeeh-o-fauqiyat di jaye gi, Aur phir us par amal kiya jaye ga,
Jaisa keh aik hadith say maloom hota hai keh ” pishaab say ijtinaab karo ” (3)
Aur dusri hadith mein hai keh “nabi ﷺ nay arniyyeen ko unton ka pishaab bataur-e-ilaaj kay pilaya” (4),
To baaz hazraat pahli hadith ko dusri par tarjeeh is liye detay hain keh kiyonkeh hurmat ibaahat par muqaddam hai,
Aur faaidah haasil karnay say nuqsaan door karna ziyadah afzal hai.
WUJOOH-E-TARJEEH.
Is ki 3 aqsaam banayi jati hain.
(1) Sanad kay aitbaar say
(2) Matan kay aitbaar say
(3) Khariji dalaail kay aitbaar say
__________
(1)_ Status: Sahih.
Sahih abu daud hadith no : 5.
كتاب الطهارة. باب كراهية استقبال القبلة عند قضاءالحاجة.
Sunan-e-abi daud hadith no: 7.
(2)_Status: Hasan.
Sunan-e-abi daud hadith no : 10, 13.
كتاب الطهارة. باب الرخصة في ذالك
(3)_Status: Sahih.
Sahih Abu daud hadith no: 10.
Sunan-e-abi daud hadith no 20.
(4) Sahih-ul-bukhari hadith no 233.
(3) KHAARIJI DALAAIL KAY AITBAAR SAY TARJEEH KI WUJOOHAAT.
(1) Jisay koi dusri daleel quwwat pahunchati ho usay us par tarjeeh di jaye gi jis ko koi dusri daleel mazboot na karti ho.
(2) Jis par Nabi ﷺ nay mudaawamat ikhtiyar ki ho.
(3) Jisay ijmaa ki muwaafiqat hasil ho.
(4) Jisay qiyaas ki muwaafiqat hasil ho.
(5) Jis par ahl-e-madinah ya khulafa-e-rashideen ka amal ho.
(6) Jis hukam ki illat bayaan ki gayi ho usay us par tarjeeh di jaye gi jis ki illat na bayaan ki gayi ho.
(3) NASAKH.
Lughawi aitbaar say nasakh “naqal” aur “izaalay” kay ma’aana mein iste’imaal hota hai.
Aur istelaahi aitbaar say is ki taareef yeh hai,
” رفع الحكم الشرعي بدليل شرعي متأخر “
” Aik shara’yi hukam ko muta’akhir shara’yi daleel kay zariyeh khatam kar dena ” (1).
Matlab yeh hai keh agar tarjeeh ki bhi koi surat na ho, Aur donon muta’aaraz dalaail kay wuqoo’u ki tarikh maloom ho jaye, To baad walay amal ko naasikh samajhtay huway us par amal kiya jaye ga aur pahlay hukam ko ma nsookh qaraar day kar chhod diya jaye ga.
Masalan: Surah baqarah ki aik aayat (240) say maaloom hota hai keh mutawaffah anha zaujuhaa ( jis aurat ka shauhar faut ho jaye ) ki iddat aik saal hai,
Aur issi surah ki dusri aayat (234) say mutawaffah anha zaujuhaa ( jis aurat ka shauhar faut ho jaye ) ki iddat 4 maah aur 10 din saabit hoti hai.
Choonkeh tarikh say saabit hai keh dusri aayat pahli kay baad naazil huwi hai is liye pahli ko mansookh aur dusri ko naasikh samjha jaye ga aurdusri par hi amal barqaraar rakha jaye ga.
(4) TAWAQQUF.
Agar naasikh ka bhi ilam na ho sakay to donon dalaail par is tarah amal chhod diya jaye ga jaisay is kay muta’alliq koi nass hai hi nahi,
Aur kisi aisay qarinay ya daleel ko talaash kiya jaye ga jis kay zariyeh guzishtah teenon suraton mein say kisi aik surat ko ikhtiyar kiya ja sakay.
SAKHTI AUR NARMI.
Shari’at-e-islamiyah ki khususiyaat mein say aik yeh bhi hai keh yeh asaan hai.
Yeh hi wajah hai keh Rasoolullah ﷺ nay Sayyiduna Maaaz Ibn-e-jabal ( رضي الله عنه ) aur Sayyiduna Abu Musa ash’ari ( رضي الله عنه ) ko Yaman ki taraf rawanah kartay huway irshad farmaya,
” يسرا ولا تعسرا بشرا ولا تنفرا “
” Tum donon ( logon kay liye ) assani karna, Mushkil mein na dalna, Aur khushkhabri dena, Mutanaffir na karna ” (2).
Aik riwaayat mein yeh alfaaz hain,
” يسروا ولا تعسروا واسكنوا ولا تنفروا “
” Asaani karo tangi paida na karo, Logon ko tasalli do aur nafrat na dilao ” (3).
__________
(1)_ Al-muwaafiqaat-al-shaatibi 3/102.
Al-risaalah li-al-shaafi’e page no 139.
Al-ahkaam-li-alaamidi 3/55.
Al-ihkaam-li-ibn-e-hazam 4/463.
Aalaam-ul-mauqi’een 1/29.
(2)_ Sahih-ul-bukhari,
كتاب الأدب، باب قول النبي ﷺ ” يسروا ولا تعسروا ”
Ahadith no: 6124,
(3)_ Sahih-ul-bukhari,
كتاب الأدب، باب قول النبي ﷺ ” يسروا ولا تعسروا ”
Ahadith no: 6125.
(1) Jisay koi dusri daleel quwwat pahunchati ho usay us par tarjeeh di jaye gi jis ko koi dusri daleel mazboot na karti ho.
(2) Jis par Nabi ﷺ nay mudaawamat ikhtiyar ki ho.
(3) Jisay ijmaa ki muwaafiqat hasil ho.
(4) Jisay qiyaas ki muwaafiqat hasil ho.
(5) Jis par ahl-e-madinah ya khulafa-e-rashideen ka amal ho.
(6) Jis hukam ki illat bayaan ki gayi ho usay us par tarjeeh di jaye gi jis ki illat na bayaan ki gayi ho.
(3) NASAKH.
Lughawi aitbaar say nasakh “naqal” aur “izaalay” kay ma’aana mein iste’imaal hota hai.
Aur istelaahi aitbaar say is ki taareef yeh hai,
” رفع الحكم الشرعي بدليل شرعي متأخر “
” Aik shara’yi hukam ko muta’akhir shara’yi daleel kay zariyeh khatam kar dena ” (1).
Matlab yeh hai keh agar tarjeeh ki bhi koi surat na ho, Aur donon muta’aaraz dalaail kay wuqoo’u ki tarikh maloom ho jaye, To baad walay amal ko naasikh samajhtay huway us par amal kiya jaye ga aur pahlay hukam ko ma nsookh qaraar day kar chhod diya jaye ga.
Masalan: Surah baqarah ki aik aayat (240) say maaloom hota hai keh mutawaffah anha zaujuhaa ( jis aurat ka shauhar faut ho jaye ) ki iddat aik saal hai,
Aur issi surah ki dusri aayat (234) say mutawaffah anha zaujuhaa ( jis aurat ka shauhar faut ho jaye ) ki iddat 4 maah aur 10 din saabit hoti hai.
Choonkeh tarikh say saabit hai keh dusri aayat pahli kay baad naazil huwi hai is liye pahli ko mansookh aur dusri ko naasikh samjha jaye ga aurdusri par hi amal barqaraar rakha jaye ga.
(4) TAWAQQUF.
Agar naasikh ka bhi ilam na ho sakay to donon dalaail par is tarah amal chhod diya jaye ga jaisay is kay muta’alliq koi nass hai hi nahi,
Aur kisi aisay qarinay ya daleel ko talaash kiya jaye ga jis kay zariyeh guzishtah teenon suraton mein say kisi aik surat ko ikhtiyar kiya ja sakay.
SAKHTI AUR NARMI.
Shari’at-e-islamiyah ki khususiyaat mein say aik yeh bhi hai keh yeh asaan hai.
Yeh hi wajah hai keh Rasoolullah ﷺ nay Sayyiduna Maaaz Ibn-e-jabal ( رضي الله عنه ) aur Sayyiduna Abu Musa ash’ari ( رضي الله عنه ) ko Yaman ki taraf rawanah kartay huway irshad farmaya,
” يسرا ولا تعسرا بشرا ولا تنفرا “
” Tum donon ( logon kay liye ) assani karna, Mushkil mein na dalna, Aur khushkhabri dena, Mutanaffir na karna ” (2).
Aik riwaayat mein yeh alfaaz hain,
” يسروا ولا تعسروا واسكنوا ولا تنفروا “
” Asaani karo tangi paida na karo, Logon ko tasalli do aur nafrat na dilao ” (3).
__________
(1)_ Al-muwaafiqaat-al-shaatibi 3/102.
Al-risaalah li-al-shaafi’e page no 139.
Al-ahkaam-li-alaamidi 3/55.
Al-ihkaam-li-ibn-e-hazam 4/463.
Aalaam-ul-mauqi’een 1/29.
(2)_ Sahih-ul-bukhari,
كتاب الأدب، باب قول النبي ﷺ ” يسروا ولا تعسروا ”
Ahadith no: 6124,
(3)_ Sahih-ul-bukhari,
كتاب الأدب، باب قول النبي ﷺ ” يسروا ولا تعسروا ”
Ahadith no: 6125.
Rasoolullah ﷺ ka bhi yeh hi amal tha keh hamaishah asaan mu’amilaat ko hi ikhtiyar farmatay,
Jaisa keh Sayyidah Aishah Siddiqah ( رضي الله عنها ) farmati hain keh,
” ما خير رسول الله ﷺ بين امرين قط إلا أخذ ايسرهما ما لم يكن إثما ”
” Jab bhi Rasoolullah ﷺ ko 2 cheezon mein say aik ko chun’nay ka ikhtiyar diya gaya to ap ﷺ nay hamaishah un mein say asaan ko ikhtiyar farmaya, Bishartikeh us mein gunah ka koi pahlu na ho ” (1).
Issi tarah Sayyiduna Abu Burzah Al-Aslami ( رضي الله عنه ) bhi bayan farmatay hain keh
” Main nay Rasoolullah ﷺ ko asaan suraten ikhtiyar kartay dekha hai ” (2).
Aik martabah kisi dehaati nay Masjid mein pishaab shuru kar diya, Logon nay usay daantnay ki koshish ki to Nabi ﷺ nay farmaya isay chhod do,
” فإنما بعثتم ميسرين ولم تبعثوا معسرين “
” Beshak tum asaani karnay walay bana kar bhejay gaye ho, Aur tangi karnay walay bana kar nahi bhejay gaye ho ” (3).
Qur’an-e-majeed mein bhi is kay shawahid maujood hain, Jaisa keh Chand hasb-e-zail hain.
(1) ” يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ “
البقرة/ 185
” Allah ta’aala ka iradah tumharay sath asaani ka hai, Sakhti ka nahi “
(2) ” وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ” الحج، آيت: 78
” Allah ta’aala nay tum par deen kay baray mein koi tangi nahi dali “
Saabit huwa keh shari’at-e-islamiyah asaan hai aur asaani chahti hai,
Tangi, Mushaqqat, Sakhti aur Be’ja shiddat pasandi nahi chahti, Neez is asaani ka matlab yeh bhi hai keh har insaan ko sirf woh hi hukam diya gaya hai jis ka nafs-e-insaani mutahammil hai, Warna thori bohot mehnat-o-mushaqqat to har kaam mein uthani padti hai.
Yaad rahay keh is asaani ka mafhum hargiz yeh nahi keh masaail mein is qadar tasaahul barta jaye keh halal ko haram aur haram ko halal bana liya jaye.
Aur aisay ulamaa jo har mas’alay mein be’ had tangi-o-tahreem ki koshish kartay hain unhain bhi chahiye keh mo’utadil-o-mutawassit raah ikhtiyar kartay huway asaani ki taraf melaan rakhain.
Sahabah kiraam ka bhi yeh hi amal tha,
Jaisa keh Omar ibn-e-is’haque farmatay hain keh,
” فما رأيت قوما ايسر سيرة ولا أقل تشديدا منهم ”
” Main nay koi qaum narmi ky aitbaar say sahabah kiraam say ziyadah naram aur sakhti kay aitbaar say un say kam sakht dekhi ” (4).
__________
(1)_ Sahih-ul-bukhari hadith no: 6126
(2)_ Sahih-ul-bukhari hadith no: 6127
(3)_ Sahih-ul-bukhari hadith no: 6127
(4)_ Sunan-ad-daarimi 1/51.
Jaisa keh Sayyidah Aishah Siddiqah ( رضي الله عنها ) farmati hain keh,
” ما خير رسول الله ﷺ بين امرين قط إلا أخذ ايسرهما ما لم يكن إثما ”
” Jab bhi Rasoolullah ﷺ ko 2 cheezon mein say aik ko chun’nay ka ikhtiyar diya gaya to ap ﷺ nay hamaishah un mein say asaan ko ikhtiyar farmaya, Bishartikeh us mein gunah ka koi pahlu na ho ” (1).
Issi tarah Sayyiduna Abu Burzah Al-Aslami ( رضي الله عنه ) bhi bayan farmatay hain keh
” Main nay Rasoolullah ﷺ ko asaan suraten ikhtiyar kartay dekha hai ” (2).
Aik martabah kisi dehaati nay Masjid mein pishaab shuru kar diya, Logon nay usay daantnay ki koshish ki to Nabi ﷺ nay farmaya isay chhod do,
” فإنما بعثتم ميسرين ولم تبعثوا معسرين “
” Beshak tum asaani karnay walay bana kar bhejay gaye ho, Aur tangi karnay walay bana kar nahi bhejay gaye ho ” (3).
Qur’an-e-majeed mein bhi is kay shawahid maujood hain, Jaisa keh Chand hasb-e-zail hain.
(1) ” يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ “
البقرة/ 185
” Allah ta’aala ka iradah tumharay sath asaani ka hai, Sakhti ka nahi “
(2) ” وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ” الحج، آيت: 78
” Allah ta’aala nay tum par deen kay baray mein koi tangi nahi dali “
Saabit huwa keh shari’at-e-islamiyah asaan hai aur asaani chahti hai,
Tangi, Mushaqqat, Sakhti aur Be’ja shiddat pasandi nahi chahti, Neez is asaani ka matlab yeh bhi hai keh har insaan ko sirf woh hi hukam diya gaya hai jis ka nafs-e-insaani mutahammil hai, Warna thori bohot mehnat-o-mushaqqat to har kaam mein uthani padti hai.
Yaad rahay keh is asaani ka mafhum hargiz yeh nahi keh masaail mein is qadar tasaahul barta jaye keh halal ko haram aur haram ko halal bana liya jaye.
Aur aisay ulamaa jo har mas’alay mein be’ had tangi-o-tahreem ki koshish kartay hain unhain bhi chahiye keh mo’utadil-o-mutawassit raah ikhtiyar kartay huway asaani ki taraf melaan rakhain.
Sahabah kiraam ka bhi yeh hi amal tha,
Jaisa keh Omar ibn-e-is’haque farmatay hain keh,
” فما رأيت قوما ايسر سيرة ولا أقل تشديدا منهم ”
” Main nay koi qaum narmi ky aitbaar say sahabah kiraam say ziyadah naram aur sakhti kay aitbaar say un say kam sakht dekhi ” (4).
__________
(1)_ Sahih-ul-bukhari hadith no: 6126
(2)_ Sahih-ul-bukhari hadith no: 6127
(3)_ Sahih-ul-bukhari hadith no: 6127
(4)_ Sunan-ad-daarimi 1/51.
Is liye agar koi qaazi ya mufti hai to usay chahiye keh shari’at kay daairah mein rahtay huway sawal karnay walon kay liye asaani paida kaay,
Agar koi Hakim hai to usay chahiye keh apni re’aayah par Mushaqqat na dalay, Logon par un ki istetaa’at say ziyadah baujh na dalay,
Aur agar koi aam fard hai to usay bhi chahiye keh tamaam musalmaanon say un kay mu’amilaat mein narmi karnay ki koshish karay.
HALAAL-O-HARAAM QARAAR DENAY MEIN JALD BAZI SAY IJTENAAB.
Allah ta’aala nay bohot jald halaal-o-haraam ka hukam laganay say mana farmaya hai,
Jaisa keh irshaad-e-bari ta’aala hai,
” وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِّتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ
( النحل : 116 )
” Kisi cheez ko apni zubaan say jhoot moot na kah diya karo keh halaal hai aur yeh haraam hai keh Allah ta’aala par jhoot bandh lo,
Samajh lo keh Allah ta’aala par bohtaan baazi karnay walay kaamiyabi say mahroom hi rahtay hain “.
Is aayat ki tafseer mein Imam Ibn-e-kaseer ( رحمه الله ) farmatay hain keh,
” Is mein har woh shakhs daakhil hai jis nay koi bid’at eijaad ki aur us kay pas us kay muta’allaq koi shara’yi suboot maujood na ho,
Ya jis nay kisi aisi cheez ko halaal qaraar day diya jisay Allah ta’aala nay haraam kiya ho,
Ya jis may kisi aisi cheez ko haraam qaraar day diya ho jisay Allah ta’aala nay mabaah kaha ho,
Yeh sub kuch woh shakhs mahaz apni raaye aur khawahish kay zariyeh say karay, ( na keh kisi suboot kay tahit ) (1).
Is ilahi takhweef-o-tahzeer aur intebaah-o-sarzanash ki ba’daulat salaf saaleheen aisay masaail kay muta’alliq bil’jazam hukam laganay say ijtenaab kartay thay keh jin ki hillat-o-hurmat kay baaray mein sareeh nusoos maujood nahi hoti thin.
Aur yaqeenan yeh un ki Taqwa-o-parhezgari, Faqaahat-o-danaabat, Khushoo-o-khuzoo aur Kamal-e-haqq parasti ki alaamat thi.
Salaf say bohot ziyadah is qisam kay aqwaal-o-waqi’aat manqool hain, Jin mein say chand hasb-e-zail hain.
(1) Imam Aamash ( رحمه الله ) farmatay hain keh
” Mein nay Ibrahim (al-nakhie) ( رحمه الله ) ko kabhi bhi kisi mas’alay kay muta’alliq halaal ya haraam kahtay huway nahi suna,
Balakeh woh sirf yeh hi kaha kartay thay keh “sahabah kiraam isay makrooh khayaal kartay thay” ya kahtay thay keh “sahabah kiraam isay mustahab samajhtay thay” (2).
(2) Imam Malik ( رحمه الله ) farmatay hain keh
” Logon ka aur guzishtah salaf ka yeh maamool nahi tha aur na hi mein nay kisi imam-o-mufti ko kisi cheez kay muta’alliq yeh kahtay huway paya keh yeh halaal hai aur yeh haraam hai ” woh yeh kahnay ki jurrat nahi kartay thay, Balakeh woh sirf yeh hi kahtay thay keh
” Hum isay na pasand samajhtay hain ”
” Hum isay achha samajhtay hain ” aur
” Hum is say bachtay hain ” (3).
Aur halaal ya haraam ka fatwa nahi lagatay thay.
(3) Imam Ahmad ( رحمه الله ) bhi bohot ziyadah masaail mein mahaz tawaqquf say hi kaam letay thay aur sareeh hukam laganay say ijtenaab kartay thay (4).
__________
(1)_ Tafseer ibn-e-kaseer 2/232.
(2)_ Sunan-e-daarimi 1/64.
(3)_ Jaami’u bayani-al-ilam 2/146.
(4)_ Al-ittejaahaat-ul-fiqhiyah inda as’haabi-al- hadith, page no: 416.
Agar koi Hakim hai to usay chahiye keh apni re’aayah par Mushaqqat na dalay, Logon par un ki istetaa’at say ziyadah baujh na dalay,
Aur agar koi aam fard hai to usay bhi chahiye keh tamaam musalmaanon say un kay mu’amilaat mein narmi karnay ki koshish karay.
HALAAL-O-HARAAM QARAAR DENAY MEIN JALD BAZI SAY IJTENAAB.
Allah ta’aala nay bohot jald halaal-o-haraam ka hukam laganay say mana farmaya hai,
Jaisa keh irshaad-e-bari ta’aala hai,
” وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِّتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ
( النحل : 116 )
” Kisi cheez ko apni zubaan say jhoot moot na kah diya karo keh halaal hai aur yeh haraam hai keh Allah ta’aala par jhoot bandh lo,
Samajh lo keh Allah ta’aala par bohtaan baazi karnay walay kaamiyabi say mahroom hi rahtay hain “.
Is aayat ki tafseer mein Imam Ibn-e-kaseer ( رحمه الله ) farmatay hain keh,
” Is mein har woh shakhs daakhil hai jis nay koi bid’at eijaad ki aur us kay pas us kay muta’allaq koi shara’yi suboot maujood na ho,
Ya jis nay kisi aisi cheez ko halaal qaraar day diya jisay Allah ta’aala nay haraam kiya ho,
Ya jis may kisi aisi cheez ko haraam qaraar day diya ho jisay Allah ta’aala nay mabaah kaha ho,
Yeh sub kuch woh shakhs mahaz apni raaye aur khawahish kay zariyeh say karay, ( na keh kisi suboot kay tahit ) (1).
Is ilahi takhweef-o-tahzeer aur intebaah-o-sarzanash ki ba’daulat salaf saaleheen aisay masaail kay muta’alliq bil’jazam hukam laganay say ijtenaab kartay thay keh jin ki hillat-o-hurmat kay baaray mein sareeh nusoos maujood nahi hoti thin.
Aur yaqeenan yeh un ki Taqwa-o-parhezgari, Faqaahat-o-danaabat, Khushoo-o-khuzoo aur Kamal-e-haqq parasti ki alaamat thi.
Salaf say bohot ziyadah is qisam kay aqwaal-o-waqi’aat manqool hain, Jin mein say chand hasb-e-zail hain.
(1) Imam Aamash ( رحمه الله ) farmatay hain keh
” Mein nay Ibrahim (al-nakhie) ( رحمه الله ) ko kabhi bhi kisi mas’alay kay muta’alliq halaal ya haraam kahtay huway nahi suna,
Balakeh woh sirf yeh hi kaha kartay thay keh “sahabah kiraam isay makrooh khayaal kartay thay” ya kahtay thay keh “sahabah kiraam isay mustahab samajhtay thay” (2).
(2) Imam Malik ( رحمه الله ) farmatay hain keh
” Logon ka aur guzishtah salaf ka yeh maamool nahi tha aur na hi mein nay kisi imam-o-mufti ko kisi cheez kay muta’alliq yeh kahtay huway paya keh yeh halaal hai aur yeh haraam hai ” woh yeh kahnay ki jurrat nahi kartay thay, Balakeh woh sirf yeh hi kahtay thay keh
” Hum isay na pasand samajhtay hain ”
” Hum isay achha samajhtay hain ” aur
” Hum is say bachtay hain ” (3).
Aur halaal ya haraam ka fatwa nahi lagatay thay.
(3) Imam Ahmad ( رحمه الله ) bhi bohot ziyadah masaail mein mahaz tawaqquf say hi kaam letay thay aur sareeh hukam laganay say ijtenaab kartay thay (4).
__________
(1)_ Tafseer ibn-e-kaseer 2/232.
(2)_ Sunan-e-daarimi 1/64.
(3)_ Jaami’u bayani-al-ilam 2/146.
(4)_ Al-ittejaahaat-ul-fiqhiyah inda as’haabi-al- hadith, page no: 416.
Agarcheh salaf say is tarah kay bohot ziyadah asaar marwi hain,
Lekin baaz ulamaa ka khayaal hai keh chand suraton mein waazih hukam lagana hi bahtar hai.
(1) Jab kisi hukam kay muta’alliq hillat-o-hurmat kitab-o-sunnat ki sahih-o-sareeh nusoos say saabit ho.
Yeh hi wajah hai keh Imam Ibn-e-Abdul Bar ( رحمه الله ) Imam Malik ( رحمه الله ) kay qaul ka ma’aana bayaan kartay huway farmatay hain keh,
“Un ka qaul aisay shakhs kay muta’alliq hai jo mahaz raaye-o-istehsaan kay zariyeh kisi aisay mas’alay mein hillat-o-hurmat ka hukam lagaye jis kay muta’alliq waazih halaal-o-haraam ka hukam shari’at mein manqool na ho” (1)
(2) Jab koi muhaqqiq daleel kay zariyeh kisi kaam ki hurmat tak pahunch jaye,
Aur log us mas’alay mein be’khaufi ka shikar honay kay baa’is kasrat say us mein mubtalah hon,
Aur yeh baat taye ho keh agar is mas’alay mein waazih hurmat ka hukam na lagaya gaya to log mudahinat-o-susti kartay huway bohot ziyadah is mein maftoon-o-aseer ho jayen gay,
To us waqat sirf sareeh hukam lagana chahiye.
SHARA’YI DALAAIL KI TATEEB.
Jamhoor fuqaha kay nazdeek shara’yi dalaail ki tarteeb yon hai keh,
Kisi bhi shara’yi hukam ko jan’nay kay liye sab say pahlay Quran ki taraf rujoo kiya jaye,
Kiyonkeh yeh tamaam dalaail ka marje’i hai.
Agar matlubah hukam Quran mein na milay to Sunnat ki taraf rujoo kiya jaye,
Kiyonkeh Sunnat Quran kay ahkaam ki wazaahat karti hai.
Agar Sunnat mein bhi woh hukam na milay to Ijmaa ki taraf rujoo kiya jaye,
Kiyonkeh Ijmaa kisi na kisi nass par hi mun’aqad hota hai.
Agar is mas’alay mein Ijmaa bhi na ho to Qiyaas ki taraf rujoo karna laazim hoga,
Maaloom huwa keh shara’yi dalaail ki tarteeb yon hai,
Sab say pahlay Qur’an, Us ka baad Sunnat, Us kay baad Ijma, aur aakhir mein Qiyaas.
Jamhoor fuqaha nay mandarjah zail dalaail say istedlaal kiya hai.
(1) Rasoolullah ﷺ nay Sayyiduna Maaaz Ibn-e-jabal ( رضي الله عنه ) ko Yaman ki taraf rawanah kartay waqat farmaya,
” Agar tumhaaray pas faislay kay liye koi mas’alah paish to us ka faisla kesay karo gay ?
To unhon nay kaha mein Allah ta’aala ki kitab say faislah karon ga,
Ap ﷺ nay farmaya agar tumhain us mein woh hukam na milay to kiya karo gay ?
Unhon nay jawab diya keh mein sunnat-e-rasool ﷺ say faislah karon ga,
Ap ﷺ nay farmaya agar tumhain us mein bhi woh hukam na milay to kiya karo gay ?
Unhon nay jawab mein kaha keh mein apni raaye say ijtehaad karon ga,
Ap ﷺ nay un kay seenay par hath maar kar farmaya,
” Tamaam taareefain us Allah kay liye hain jis nay Allah kay Rasool ﷺ kay qasid ko us baat ki tofeeq di jis say Allah ka Rasool ﷺ raazi hai. (2).
(2) Sayyiduna Abu bakar siddique ( رضي الله عنه ) kay saamnay jab koi muqadmah paish kiya jata to woh sab say pahlay Quran mein talaash kartay,
Agar Quran mein woh hukam mil jata to us say faislah farma detay,
Agar Quran mein woh hukam na milta to fazeelat ma’aab giraami-e-qadar logon say mashwarah kartay,
Phir mashwaray kay baad woh sab jis baat par muttafiq ho jatay us kay mutabiq faislah kartay,
Sayyiduna Omar ( رضي الله عنه ) bhi issi tarah kiya kartay thay. (3).
__________
(1)_ Jaami’u bayani-al-ilam. 2/146.
(2)_ Sunan-e-abi daud, hadith no: 3592,
Sunan-e-daarimi, 1/60,
Musnad-e-ahmad, 5/230,
Sunan-al-kubra-li-al-baihaqui, 10/114,
Musnad-e-abi daud al-tayaalisi, 1/286,
Al-tabaqaat-ul-kubra li-ibn-e-saad, 2/347,
Status: Imam Ibn-e-qayyim ( رحمه الله ) nay is hadith ko sahih kaha hai,
Aalaam-ul-mauqi’een, 1/202,
Shaikh Abdul Qadir Arna’ut ( رحمه الله ) nay bhi issi ko barqaraar rakha hai,
Takhreej Jaami-ul-usool, 10/178,
Shaikh-ul-islam Imam Ibn-e-taimiyah aur Imam Ibn-e-kaseer ( رحمهماالله ) nay bhi is ki sanad ko jayyad kaha hai,
Daqaaiq-ul-tafseer, 1/110,
Tafseer Ibn-e-kaseer, 1/4,
(3)_ Aalaam-ul-mauqi’een, 1/51.
Lekin baaz ulamaa ka khayaal hai keh chand suraton mein waazih hukam lagana hi bahtar hai.
(1) Jab kisi hukam kay muta’alliq hillat-o-hurmat kitab-o-sunnat ki sahih-o-sareeh nusoos say saabit ho.
Yeh hi wajah hai keh Imam Ibn-e-Abdul Bar ( رحمه الله ) Imam Malik ( رحمه الله ) kay qaul ka ma’aana bayaan kartay huway farmatay hain keh,
“Un ka qaul aisay shakhs kay muta’alliq hai jo mahaz raaye-o-istehsaan kay zariyeh kisi aisay mas’alay mein hillat-o-hurmat ka hukam lagaye jis kay muta’alliq waazih halaal-o-haraam ka hukam shari’at mein manqool na ho” (1)
(2) Jab koi muhaqqiq daleel kay zariyeh kisi kaam ki hurmat tak pahunch jaye,
Aur log us mas’alay mein be’khaufi ka shikar honay kay baa’is kasrat say us mein mubtalah hon,
Aur yeh baat taye ho keh agar is mas’alay mein waazih hurmat ka hukam na lagaya gaya to log mudahinat-o-susti kartay huway bohot ziyadah is mein maftoon-o-aseer ho jayen gay,
To us waqat sirf sareeh hukam lagana chahiye.
SHARA’YI DALAAIL KI TATEEB.
Jamhoor fuqaha kay nazdeek shara’yi dalaail ki tarteeb yon hai keh,
Kisi bhi shara’yi hukam ko jan’nay kay liye sab say pahlay Quran ki taraf rujoo kiya jaye,
Kiyonkeh yeh tamaam dalaail ka marje’i hai.
Agar matlubah hukam Quran mein na milay to Sunnat ki taraf rujoo kiya jaye,
Kiyonkeh Sunnat Quran kay ahkaam ki wazaahat karti hai.
Agar Sunnat mein bhi woh hukam na milay to Ijmaa ki taraf rujoo kiya jaye,
Kiyonkeh Ijmaa kisi na kisi nass par hi mun’aqad hota hai.
Agar is mas’alay mein Ijmaa bhi na ho to Qiyaas ki taraf rujoo karna laazim hoga,
Maaloom huwa keh shara’yi dalaail ki tarteeb yon hai,
Sab say pahlay Qur’an, Us ka baad Sunnat, Us kay baad Ijma, aur aakhir mein Qiyaas.
Jamhoor fuqaha nay mandarjah zail dalaail say istedlaal kiya hai.
(1) Rasoolullah ﷺ nay Sayyiduna Maaaz Ibn-e-jabal ( رضي الله عنه ) ko Yaman ki taraf rawanah kartay waqat farmaya,
” Agar tumhaaray pas faislay kay liye koi mas’alah paish to us ka faisla kesay karo gay ?
To unhon nay kaha mein Allah ta’aala ki kitab say faislah karon ga,
Ap ﷺ nay farmaya agar tumhain us mein woh hukam na milay to kiya karo gay ?
Unhon nay jawab diya keh mein sunnat-e-rasool ﷺ say faislah karon ga,
Ap ﷺ nay farmaya agar tumhain us mein bhi woh hukam na milay to kiya karo gay ?
Unhon nay jawab mein kaha keh mein apni raaye say ijtehaad karon ga,
Ap ﷺ nay un kay seenay par hath maar kar farmaya,
” Tamaam taareefain us Allah kay liye hain jis nay Allah kay Rasool ﷺ kay qasid ko us baat ki tofeeq di jis say Allah ka Rasool ﷺ raazi hai. (2).
(2) Sayyiduna Abu bakar siddique ( رضي الله عنه ) kay saamnay jab koi muqadmah paish kiya jata to woh sab say pahlay Quran mein talaash kartay,
Agar Quran mein woh hukam mil jata to us say faislah farma detay,
Agar Quran mein woh hukam na milta to fazeelat ma’aab giraami-e-qadar logon say mashwarah kartay,
Phir mashwaray kay baad woh sab jis baat par muttafiq ho jatay us kay mutabiq faislah kartay,
Sayyiduna Omar ( رضي الله عنه ) bhi issi tarah kiya kartay thay. (3).
__________
(1)_ Jaami’u bayani-al-ilam. 2/146.
(2)_ Sunan-e-abi daud, hadith no: 3592,
Sunan-e-daarimi, 1/60,
Musnad-e-ahmad, 5/230,
Sunan-al-kubra-li-al-baihaqui, 10/114,
Musnad-e-abi daud al-tayaalisi, 1/286,
Al-tabaqaat-ul-kubra li-ibn-e-saad, 2/347,
Status: Imam Ibn-e-qayyim ( رحمه الله ) nay is hadith ko sahih kaha hai,
Aalaam-ul-mauqi’een, 1/202,
Shaikh Abdul Qadir Arna’ut ( رحمه الله ) nay bhi issi ko barqaraar rakha hai,
Takhreej Jaami-ul-usool, 10/178,
Shaikh-ul-islam Imam Ibn-e-taimiyah aur Imam Ibn-e-kaseer ( رحمهماالله ) nay bhi is ki sanad ko jayyad kaha hai,
Daqaaiq-ul-tafseer, 1/110,
Tafseer Ibn-e-kaseer, 1/4,
(3)_ Aalaam-ul-mauqi’een, 1/51.
(3) Sayyiduna Omar ( رضي الله عنه ) nay Qazi Shuraih ( رحمه الله ) say kaha keh ” Pahlay kitab-ul-allah say faisla karo , Agar us mein hukam na milay to Rasoolullah ﷺ kay faislay kay mutabiq faisla karo, Agar us mein bhi na milay to us fatway kay mutabiq faisla karo jo ap ko hidaayat yaaftah a’immah ki taraf say hasil ho, (1).
Sayyiduna Abdullah Ibn-e-masood ( رضي الله عنه ) bhi yeh hi farmaya kartay thay, (2).
CHAND ZARURI QAWAAID.
Kuch qawaaid haqeeqat mein nusoos hi hain keh jinhain qawaaid ka darjah day diya gaya hai.
Aur baaz qawaaid istinbaat-o-istiqraa kay zariyeh waza’a kiye gaye hain, Jin mein say chand aham hasb-e-zail hain.
(1) (( الخراج بالضمان ))
” Faaidah zamaan ki wajah say hai “.
(2) (( لا ضرر ولا ضرار ))
” Na nuqsaan uthaao, Na kisi ko nuqsaan mein mubtalah karo “.
(3) (( ليس لعرق ظالم حق ))
” Zaalim ki jad kay liye koi haqq nahi “.
(4) (( البينة على المدعي واليمين على من أنكر ))
” Daleel muddayi par hai aur qasam inkaar karnay walay par hai “.
(5) (( كل معروف صدقة ))
” Har naiki sadqah hai “
(6) (( الزعيم غارم ))
” Zamaanat denay wala chatti bharay ga”.
(7) (( إنما الولاء لمن أعتق ))
” Walaa sirf ussi kay liye hai jis nay ghulam azaad kiya “.
(8) (( الولد للفراش وللعاهر حجر ))
” Bacha saahib-e-firash kay liye hai aur zaani kay liye pathar hain “.
(9) (( البيعان بالخيار ما لم يتفرقا ))
” Do bai’a karnay walon ko alag honay tak ikhtiyar hai “.
(10) (( من وقع في الشبهات وقع في الحرام ))
” Jo shubuhaat mein waaqi hoga woh haraam mein waqi ho jaye ga “.
(11) (( من حسن إسلام المرإ تركه ما لا يعنيه ))
” Be maqsad ashiyaa ko chhod dena aadmi kay Islam ki khubi hai “.
(12) (( إنما الأعمال بالنيات ))
” Aamaal ka daar-o-mdaar niyaton par hai “.
(13) (( ألأمور بمقاصدها ))
” Mu’amilaat ka aitbaar apnay maqaasid kay sath hai “.
(14) (( أليقين لا يزول بالشك ))
” Yaqeen shak kay sath zaail nahi hota “.
(15) (( ألمشقة تحلب التيسير ))
” Mushaqqat asaani laati hai “
__________
(1)_ Aalaam-ul-mauqi’een : 1/171, 52
Al-wajeez page no : 150
(2)_Al-za’eefah : 2/286,
Tahta-al-hadith 4/188.
Sayyiduna Abdullah Ibn-e-masood ( رضي الله عنه ) bhi yeh hi farmaya kartay thay, (2).
CHAND ZARURI QAWAAID.
Kuch qawaaid haqeeqat mein nusoos hi hain keh jinhain qawaaid ka darjah day diya gaya hai.
Aur baaz qawaaid istinbaat-o-istiqraa kay zariyeh waza’a kiye gaye hain, Jin mein say chand aham hasb-e-zail hain.
(1) (( الخراج بالضمان ))
” Faaidah zamaan ki wajah say hai “.
(2) (( لا ضرر ولا ضرار ))
” Na nuqsaan uthaao, Na kisi ko nuqsaan mein mubtalah karo “.
(3) (( ليس لعرق ظالم حق ))
” Zaalim ki jad kay liye koi haqq nahi “.
(4) (( البينة على المدعي واليمين على من أنكر ))
” Daleel muddayi par hai aur qasam inkaar karnay walay par hai “.
(5) (( كل معروف صدقة ))
” Har naiki sadqah hai “
(6) (( الزعيم غارم ))
” Zamaanat denay wala chatti bharay ga”.
(7) (( إنما الولاء لمن أعتق ))
” Walaa sirf ussi kay liye hai jis nay ghulam azaad kiya “.
(8) (( الولد للفراش وللعاهر حجر ))
” Bacha saahib-e-firash kay liye hai aur zaani kay liye pathar hain “.
(9) (( البيعان بالخيار ما لم يتفرقا ))
” Do bai’a karnay walon ko alag honay tak ikhtiyar hai “.
(10) (( من وقع في الشبهات وقع في الحرام ))
” Jo shubuhaat mein waaqi hoga woh haraam mein waqi ho jaye ga “.
(11) (( من حسن إسلام المرإ تركه ما لا يعنيه ))
” Be maqsad ashiyaa ko chhod dena aadmi kay Islam ki khubi hai “.
(12) (( إنما الأعمال بالنيات ))
” Aamaal ka daar-o-mdaar niyaton par hai “.
(13) (( ألأمور بمقاصدها ))
” Mu’amilaat ka aitbaar apnay maqaasid kay sath hai “.
(14) (( أليقين لا يزول بالشك ))
” Yaqeen shak kay sath zaail nahi hota “.
(15) (( ألمشقة تحلب التيسير ))
” Mushaqqat asaani laati hai “
__________
(1)_ Aalaam-ul-mauqi’een : 1/171, 52
Al-wajeez page no : 150
(2)_Al-za’eefah : 2/286,
Tahta-al-hadith 4/188.