Samandari Jaanwaro Ko Khane Ka Hukm

Allah ka shukr hai ki usne hamare is Deen ko Deen e fitrat banaya hai aur is deen me boht aasani rakhi hai. Allah ka jitna shukr kiya jaye utna hi kam hai ki usne ham par wo bojh nahi dala jisko uthane ki hamme takat nahi hai. Allah ne ham par boht si chize halal kari hai jo pichle Nabiyo ki shariyat me haraam thi. Allah farmate hai,

"Allah tumhare liye aasani chahta hai, aur wo tumhare liye chizo ko mushkil nahi banana chahta".

Surah Baqarah (2), Ayat-185.

Isi wajah se, Allah ne samandar ke sabhi khaye jane wale ashya ko halal kiya hai chahe wo samandari janwar ho ya samandari ped-paodhe ho, chahe wo zinda ho ya murdaar. Allah farmate hai,

"Tumhare Liye Darya Ka Shikaar Pakadna Aur Us Ka Khaana Halaal Kiya Gaya Hai, Tumhare Fayde Ke Liye Aur Musaafiro Ke Liye..."

Surah Maida, Ayat-96.

Ibn Abbas r.a. is ayat ki tafseer me kahte hai, " 'Sayduhu' ka matlab jo (samandar se) zinda nikala jaye, aur ta’aamuhu ka matlab wo murdaar jo samandar ke kinare pahuch jaye".

Tafseer ibn Kaseer (5:96).

Abu Hurairah r.a. riwayat karte hai, ek shaks ne RasoolAllah ﷺ se pucha, 'Aye Allah ke Rasool, ham samandaro me safar karte hai aur ham apne sath thoda hi pani lekar jaate hai lekin agar ham ise wuzu ke liye istemal karle to ham pyase ho jayenge. Kya ham samandar ke pani se wuzu kar sakte hai?' RasoolAllah ﷺ ne farmaya, "Iska paani tahaarat (purification) ka zarya hai aur iske murda gosht ko (khane) ki ijazat hai."

 Sunan an-Nasa'i, Kitab at Taharah, hadith-59. Classed as Sahih by Shaykh Zubair Ali Zai.

Ahle Ilm kahte hai ki saare samandari jaanwar khane ki ijazat hai aur khane ke aetbar se samandari jaanwar wo hoga jo samandar se bahar nikalne par mar jaye, ye zaruri nahi ki wo fauran hi mar jaye, agar wo kuch ghanto baad bhi marta hai to use samandari janwar hi kaha jayega khane ke aetbar se. Aur niche zikr kiye gaye janwaro ko khane ki ijazat nahi hai kyuki agar unko samandar se bahar nikala jaye to wo marte nahi hai:

۩ Magarmach [Crocodiles]

۩ Mendhak [Frogs]

۩ Samandari-Saanp (Jo saanp samandari na ho unhe bhi khane ki ijazat nahi hai)  [sea-snake]

۩ Sag aabi aur kachwa [Otters and turtles]

۩ Aur har wo chiz jo khane ke baad hamare jism ko nuksan pohche (al-Nisa’ 4:29, al-Baqarah 2:195).

Isi tarha hamare muashre me jhinga, kekda aur whale machli ko khane par log shak me mubtala hai. Hamare Deen ne hame ye teen chiz khane ki ijazat di hai kyuki ye samandari khane ke taareef (defination) me shamil hai. Aur koi sahih hadith bhi nahi hai jinme in teeno chiz ko khane se roka gaya ho.
Ab apko ek dilchasp manzar ke taraf le chalte hai jaha par sahaba e karaam Whale machli ka gosht aur uski charbi se fayda utha rahe the:

Jabir bin Abdullah r.a. riwayat karte hai, Rasool ﷺ ne 300 sawaroon ke sath hame muhim (campaign) pe rawana farmaya. Hamare ameer Hazrat Abu Ubaida b. al-Jarrah r.a. the. Hame Quraish ke qafile ki ghaat lagani thi. Ham (takreeban) aadha maheena sahil-e-samandar par thahre rahe. Hame shadeed bhook ka saamna karna pad raha tha, hatta ke ham ne (darakhto ke) patte khaye. Isi liye is lashkar ka naam "Jhade hue patton ka lashkar" pad gaya. Samandar ne hamare liye ek janwar nikal kar fenka jis ko 'anbar (whale)' kaha jata tha.

Ham aadha mahine tak is ko khate rahe aur is ki charbi ko [tel (oil) ke taur par apne jism par] malte rahe, yahan tak ke hamare badan asal halat me laut aye.

Abu Ubaida r.a. ne is ki ek pasli (pet ka kanta) le kar use nasb karaya (fixed that up), fir lashkar me sab se lamba admi aur sab se uncha oont (camel) dhunda aur us admi ko us par sawar kiya to woh (oont) us (badi machli) ke niche se guzar gaya, aur us (badi machli) ke ankh ke halqe (eye-socket) me boht saare aadmi baith sakte the, aur ham ne us ki ankh ke dheele se boht saare matke charbi nikali.

(Ye badi machli milne se pahle) Hamare sath chote-chote bore khajooro ke the. Abu Ubaid r.a. hame ek muthhi khajoor dete the. (Aur jab khajure kam padne lagi) Fir wo hame ek khajoor dene lage. Jab (yah bhi milna) band ho gaya toh ham ne samjh liya ki woh bhi khatam ho gaya hai.

Sahih Muslim, The Book of Hunting, Slaughter, and what may be Eaten, hadith- 4999.

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Allah se dua hai ki wo hamare sath akhirat me asani ka muamla kare aur hame jahannam ke aag se bacha le. aameen.

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Machli Kha Kar Dudh Pina

Nabi ﷺ se ye sabit nahi ke Aap ne Machli kha kar dudh peene se mana kiya ho, aur jab ye saabit nahi to fir is masla ko Tibb ke mahireen (Doctors) ke taraf lautana hoga kyuki Allah ka farman hai, "Fas Alu Ahla Dzikri In Kuntum Laata'lamun" yaani "Agar tumhe Ilm nahi to unse pucho jinhe uska Ilm ho" - [16:43].

Agar doctor kahe ke un ko ek sath khane me nuqsaan aur zarar la-haq hota hai to un ko ikhatta ya Machli khane ke baad dudh na piya jaye, balke alag alag khaya aur piya jaye .

Lekin agar un ko jama karke khane-pine me koi nuqsaan aur zarar nahi to fir agar ap chahe to un ko ek sath khaa len, aur agar chahe to alehda alehda istemaal kare lekin Ye mumkin hai ki ek sath khane se baaz logo ko allergy ya nuksan ho aur baaz logo ko na ho kyuki har shaks ke jism ki nawiyat (nature) alag hoti hai. 

Mera khud ka tajurba hai ki maine aese logo ko dekhe hai jinhe in do chizo ko ek sath khane se allergy hui hai. To agar apko ise ek sath khana hai to ap doctor se is par mashwara lele.

Khulasa ye hua ki is masle ko Doctors ke taraf lautaya jaye.

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Aur Allah sabse behtar janta hai.

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Kya Chaar Imam Ka Ijma Hamare Liye Hujjat Hai ?

Islami shariyat aur Islami qanoon kya chiz hai ? Ye Allah aur Allah ke Rasool ke hukm ka Naam hai.

Humare ye chaar aimma hum sab ke liye kabil e ehtaraam hai, unhone Islami kanoon ki taabeer o tashree ki hai, us taabeer aur tashree me agar koi galti ho gayi ho to use dur hona chahiye.

Ye samajhna ki unki taabeer o tashree me galti nahi ho sakti, ye toh Allah aur Allah ke paigambar ke bad baaz dusre logon ko ye paigambar ka darja dena hai.

Wo Insaan the. Unhone humari badi khidmat ki hai, aur humare qanun ke bareme bahut si aala darje ki tasneefaat piche chori hai, bahut aala Ilmi kaam chora hai. Usse hume fayda uthana chahiye.

Lekin ye ki wo galati nahi kar sakte, ye baat meri samajh me nahi aati. 

Imam Abu Hanifah, Imam Malik, Imaam Shafi, Imam Ahmad, ye sab humare yaha bade aimma hai. Lekin ye sab ke sab Insan the, inme se koi bhi paigambar nahi tha.

Agar kisi mumle me ye ittefaq kar ke bhi ek interpretation pesh karte hai to hume dekhna hoga ke wo quran aur sunnat ke dalaail par mabni hai ya nahi h. Usme koi galati to nahi ho gayi hai. Insaani sateh par galtiyan ho sakti hai.

Yahi asal mai wo rawaiyya hai jis rawayye ne is daur me bhi Islam ko duniya ke samne pesh karne ke raaste me rukawaten paida kar di hai.

Jab Ap usool bayan karte ho to ap kahte hai ke Quran ka naam Islam hai, Muhammadur Rasoolullah ki baat ka naam Islam hai. Uske baad ye dusri chize kaha se aa jati hai? Un Imamo ke kaam ko adab ki nigaah se dekhenge, iska muta'ala karenge, unke dalail ka jayza lenge, baat maqool hogi qubul karenge baat maqool nahi hogi to nahi qubul karenge.

Aur Yahi Hamare Eemaan Ka Taqaza Hai Ke Agar Unki Baat Maqool Na Ho To Allah Aur Allah Ke Paigambar Ki Baat Ko Maani Jayegi, Kisi Ke Taabeer (Interpretation) Ko Ye Haisiyat Nahi Di Ja Sakti.

Aur yahi hamare Sahaba ka tarika tha:

Salim bin Abdullah r.a. ne bayan kiya ki unhone Ahle Shaam mai se ek shaks se suna, wo Abdullah bin Umar r.a. se Hajj me Umra se fayda (Hajj e Tamattu) ke bareme puch raha tha. Toh Abdullah bin Umar r.a. ne kaha, "Ye jayz hai". Is par Shaami (sham ka rahne wala) ne kaha, " (Lekin) Apke ke walid (Umar r.a.) ne to isse roka hai?

Abdullah ibn Umar ne kaha, "Zara tum ye batao, agar mere walid kisi chiz se roke aur RasoolAllah ﷺ ne use kiya ho toh mere walid ke hukm ki pairwi ki jayegi ya RasoolAllah ﷺ ki, toh usne kaha, "RasoolAllah ﷺ ke hukm ki", toh unhone kaha, "RasoolAllah ﷺ ne aesa kiya hai".

Jamia Tirmizi, Kitab al Hajj, hadith-824. Classed as Sahih by Shaykh Zubair Ali Zai.

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Dewar Bhi Na-Mahram Hai

Allah pak farmate hai,

Aur Apni Zeenat Zaahir Na Karo Siwaye Is Ke Jo Zahir Hai, Aur Apne Girebanon Par Apni Odhni (Shawl, Dupatta) Daaley Rakhen, Aur Apni Zaib o aaraish Ko Kisi Ke Samne Zahir Na Karo Siwaye, Apne Khawindo Ke Ya, Apne Waalid Ke Ya Apne Sasur Ke Ya Apne Ladko Ke Ya, Apne Khawind Ke Ladko Ke Ya, Apne Bhaiyon Ke Ya, Apne Bhatijon Ke Ya, Apne Bhanjon Ke Ya Apne Mel Jol Ki Aurto Ke Ya Ghulamon Ke Ya Aisey Naukar Chaakar Mardo Se Jo Shehwat Wale Na Hon, Ya Aisey Bachho Ke Jo Aurto Ke Parde Ki Baato Se Mutla' (ilm wale) Nahi ... 

Surah Noor, Ayat-31.

Dewar yaani Shauhar ka bhai bhi na-mahram hota hai. Aur isliye unse bhi parde ka ehtemam karna chahiye.

Uqba bin Amir riwayat karte hai ki Rasool ﷺ ne Irshad Farmaya:

“(Na Mahram) Aurton ke paas jane se bacho!” Ek Ansari sahabi farmane lage: Ya RasoolAllah! Khawind ke bhaiyyon (dewar) se mutalliq Aap  ka kya hukm hai? RasoolAllah ﷺ ne irshad Farmaya: "Khawind ke bhai to Maut ki tarha hai."

Sahih Al Muslim, Hadith 5674.

 Yaani Dewar se pardah karne ka bahut ehtemam karna chahiye.

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Related:

۩ Kin Kin Logo Se Parda Karna Zaruri Hai?

۩ Aurat Ka Kin Logo Se Parda Na Karna Jaiz Hai ?

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Kya Chaaro Aimma Ke Fiqhi Taabeer Se Ikhtilaf Kiya Ja Sakta Hai ?

Ji charo aimma kya agar char hazaar aimma ho to unki bhi taabeer (interpretation) se ikhtilaf kiya ja sakta hai. Wo saare ke saare insan hai. Jiski raaye se ikhtilaf nahi kiya ja sakta wo sirf ya to Allah hai aur ya uska Rasool, aur koi nahi.

Khud Imam Malik ke liye ye kaha jata hai ki unhone apne zamane me Nabi ﷺ ki kabar ki taraf ishara karte hue ye baat kahi thi ki sirf is sahib e kabr se ikhtilaf nahi kiya ja sakta baaki kisi bhi hasti se ikhtilaf kiya ja sakta hai.

Aur hamare aimma to khud ye kahte rahe ki hamari baat ko Quran e Majeed ki roshni me dekho, sunnat ki roshni me dekho, aql e aam ki roshni me dekho, agar wo baat Quran aur sunnat ke mutabik ho to qubul karo aur agar aesa na ho to hamari us raaye ko deewar par de maaro. Ye khud Imam Abu Hanifah ka qawl hai - (source).

Ye saare (Fiqh ki taabeer) insaani kaam hai aur isme agar galti ho jaye to ye bilkul aam baat hai. Iske baad log kahne lagte hai ki fula Imam se kyu ikhtilaf karte ho, fula Shaykh se kyu ikhtilaf karte ho. Toh mai bata du ki ikhtilaf sirf Allah aur uske Rasool se nahi kiya ja sakta baaki har shaks se ikhtilaf hoga aur dalail ki bunyad par kiya jayega. Aur agar unki baat thik hai to ap uski dalail pesh kar dijiye, ham qubul kar lenge.

Hamare Imamo ne boht si chizo me apni raaye pesh ki hai. Aur hamare imamo ke bich bhi ikhtilaf raha hai, jaise teen imam rafa yadain kar ke namaz padhte hai toh ek imam bina rafa yadain ke namaz padhte hai, Imam shafi kahte hai ki aurat ko hath lagane se wuzu tut jata hai jab ki Imam Abu Haneefah kahte hai ki aurat ko hath lagane se wuzu nahi tut-ta. Toh aesa nahi hai ki sirf ham ikhtilaf kar rahe hai, hamare Imam bhi apas me ek dusre se ikhtilaaf kiya karte the. Jab imamo ko ek dusre se ikhtilaf karne ka haq tha toh hame ye haq kyu hasil nahi hai? Islam to sabke liye barabar hai na?

Ham bhi Daleel ki bunyad par ikhtilaf karenge, galati hogi to wazeh karenge, Adab Ke Sath Kahenge Ke Janab Apki Ye Baat Hamare Samajh Me Nahi Aa Rahi Hai. Aur sahaba e karaam ka bhi yahi tarika tha:

Salim bin Abdullah r.a. ne bayan kiya ki unhone Ahle Shaam mai se ek shaks se suna, wo Abdullah bin Umar r.a. se Hajj me Umra se fayda (Hajj e Tamattu) ke bareme puch raha tha. Toh Abdullah bin Umar r.a. ne kaha, "Ye jayz hai". Is par Shaami (sham ka rahne wala) ne kaha, " (Lekin) Apke ke walid (Umar r.a.) ne to isse roka hai?

Abdullah ibn Umar ne kaha, "Zara tum ye batao, agar mere walid kisi chiz se roke aur RasoolAllah ﷺ ne use kiya ho toh mere walid ke hukm ki pairwi ki jayegi ya RasoolAllah ﷺ ki, toh usne kaha, "RasoolAllah ﷺ ke hukm ki", toh unhone kaha, "RasoolAllah ﷺ ne aesa kiya hai".

Jamia Tirmizi, Kitab al Hajj, hadith-824. Classed as Sahih by Shaykh Zubair Ali Zai.

Is hadith ye pata chala ki hamara Deen hame sahabi se ikhtilaf karne ki ijazat bhi deta hai agar wo raaye Quran aur sunnat ke mutabik thik na ho. Toh agar ek sahabi se ikhtilaf ho sakta hai toh 4 Imam se kyu nahi ho sakta?

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