Bismillahirrahmanirraheem
MASLA-E-IMAMAT FIQH HANAFI KI ROSHNI ME (NOT FOR FEMALES)
Ab aayen dusre masla ki taraf yani
" summul akbar asa wal asghar azwa" ki tashreeh
aapne isse pahle imamat ke masle se hadith ki roshni me padha.. Ab zara abu bakr ghazipuri ki makkari wa ayyari fiqah hanafi me bhi dekhlen
haqeeqat ye hai ke is FIQHI masla ne tamaam muqallidon ko sharm wa haya ke dariya me dubo diya hai,
aksar toh is masle ka naam sunte hi raah se faraar akhtiyaar kar lete hain aur baaz log hairat wa tajjub aur sharm wa ghairat ke saath iska tazkirah karte hain
ghazipuri ne jis andaz se is par radd-e-amal zaahir kiya hai wah uski jihaalat wa la'ilmiyat ki waazeh alaamat hai..
" summul akbar asaa " ki tashrih jo shahab e raddul mukhtaar ne ki hai usko beghair samjhe boojhe naqal kar diya hai..
Shahab-e- raddul mukhtar likhte hai:
" yani sar(head) ka bada hona aql ki ziyadati ki alaamat hai, lekin ye zaroori Hai ke baqiye aa'za se tanaasab barqaraar ho, warna agar baqiyah aa'za bahut chote hon aur sar unke muqaable me bahut bada ho toh ye uske mijaaz ki na'hamwaari aur aqal ki be'aitedaali ki alaamat ban jaayegi"
bhaiyyon pahle ye baat zehen me rakhen ke " summal akbar aa'sa wal asghar azwa " ka maana hai
" sar (head) bahut bada ho aur aazu bahut chota ho "
ye fiqah hanafi me sharait imamat mese ek shart hai..
"aazu" bahut chota ho, se muraad kaun sa aazu hai, uski wazaahat baad me aayegi..
Aayen sabse pahle samjh len ke sar (head) bada hone ka kiya matlab hai..
Akbar aur asghar ke maane, bahut bada aur bahut chota ke hain,
ab fiqhi maslah ke mutaabik ye maalum hota hai ke dusre " aa'za" badan ke muqaable me sar bahut ziyaadah ho wah imaamat ka haqdaar hoga..
Ab aap amli taur par apne aas paas nazar daalen aur aisa aadmi talaash karen jiska sar bada ho aur dusre aaza(parts) uske muqaable me Chote hon, toh aapko koi boina(dawarf) nazar aayega ya ahmak wa bewakoof,
yahi wajah hai ke shahab e raddul mukhtar ne is masle ki tardeed karte hue ye wazaahat ki hai ke sar(head) ka bada hona agarchah aqal ki ziyaadati ki alaamat hai , lekin shart ye hai ke baqiyah aaza badan se tanasab barqaraar hon, warna agar aaza badan chote honge aur sar unke muqaable me bahut bada hoga to ye uske mijaaz ki nahamwaari aur aqal ki be aitedaali ki alaamat ban jaayegi
jo khulaasa shahib e raddul mukhtar ne ki hai uske mutaabik sar ke bade hone ki tardeed hoti hai kyonke wah sar ko dusre aaza badan ke matnaasib bata rahe hai, aur sar jab dusre aaza badan ke matnaasib hoga to phir " summal akbar asa" kis tarah saadiq aayega ,yaani ye kaise kaha ja sakega ke uska sar bahut bada hai, kyonki shahab raddul mukhtar ke mutaabik jis qadr sar bada ho us qadr baqiyah aaza badan ka hona zaroori hai. Warna agar sar bada hoga Aur dusre aaza badan chote honge toh aisa shakhs ahmak aur be'aql hoga.....
Isse malum huwa ke fiqah ke masla " summal akbar " se ahmakon aur pagalon ko imaamat ka haqdaar saabit kiya ja raha hai, lekin shahab raddul mukhtar ne uski tardeed wah tahqeeq kardi..
Lekin hairat hai ke muqallid aami ghazipuri allama shami ki tashreeh ko samjh na saka aur use apne mazmoon me daakhil karke ye saabit karne baith gaya ke aazu se muraad aaza aur asghar ka maana tanaasab badan hai..... Qurbaan jaiye aise aqal waalon par...
Agar allama abdul hafeez balyaawi zindah hote to main unse arz karta ke aap apni kitaab "misbaah al lughaat" par nazar saani karke iski islaah kar len,...
"Ab aazu ke maana aaza hogaye hain aur asghar ke maana mutnaasab"
baherhaal daarul uloom deoband ke arbaabon ko mithaai batni chahiye ke wahan se faarig hone waala ek shakhs aalmi duniya me tahelka macha raha hai aur lafz aazu wa Asghar par nayi research kar raha hai...
Ghazipuri ne raaqim se sawaal kiya hai ke- " fiqh wa hadith me aazu ka lafz bol kar makhsoor sharmgaah (private part) ka maana kahan muraad liya gaya hai, kisi bhi fiqh ki kitab ya kisi bhi hadith ki kitab se uski sirf ek misaal pesh kar den ke aazu bol kar uska maana makhsoos sharmgaah liya gaya hai"
JAWAB:
Main iski misaal baad me pesh karunga pahle main aap bhai log se guzaarish karta hun ke fiqh hanafi me " wal asghar azwa " (yani chote aazu waale ko imam banaaya jaaye) kaha gaya hai,
aayen ham us aazu ko talaash karen
is kaam me aap bhi hamari madad karen, sar (head) ke bade hone ki saraahat saath hi aazu ke chote rahne ki baat kahi gayi hai, aayen dekhen wah aazu kaun sa hai ?
Aap sar (head) ke neeche aayen, peshaani par ghaur kijiye, kya peshani ko chote hone ki taraf ishaara kiya gaya hai ?
Aisa ho nahi sakta kyonki choti peshaani nahi balke Kushaada peshaani khoobsoorti ki alaamat hai, waise bhi peshaani ko arabic me 'jabhat' kahte hain, aisi soorat me ' wal asghar azwa' ki tashreeh sahih nahi hogi,
kaan(ears), haath, aankhen(eyes), pair (legs) do do hote hain, isliye aazu bolkar ye aaza muraad nahi ho sakte...
Choti naak(nose), aur lambi naak ya unchi naak ke baare me aap jaante hi hain, zabaan bhi choti hone ka koyi matlab nahi hai, iske baad gardan(neck), seena (chest), peeth(back) wagerah sab par nazar daal lijiye, aakhir aazu se muraad kya ho sakta hai ??
Jab in aaza me se koi aazu nahi ho sakta to maalum huwa ke usse muraad koi khaas makhsoos aazu muraad hai,
ab kisi se bhi pooch lijiye ke hamare jism me aazu khaas ya aazu makhsoos kiya hai ?
Mera khyaal hai ke iska jawab ek mamooli padha likha aadmi bhi de sakta hai,
agar ghazipuri ki choti se khopdi me ye baat na aaye to hamara kya kasoor hai ?
Uske bawajood khud ghazipuri Ki dhaandli aur jaal'shaazi wa makkari dekhiye wah likhta hai ke
" is ibaarat me aazu ka matlab hargiz wah(sharmgah) nahi hai jo ghair muqallideen ke zehan me unki kaj fikri aur khabaasat nafs ki wajah se jam gaya hai "
JAWAB:
Ab aayen fiqhi baghaat(garden) ki sair kar len,
sahih baat ye hai ke ' wal asghar azwa' par pahunchne ke baad fiqhi kitaabon ke likhne waale bhi sharm ki wajah se kisi nadi(river) naale (gutter) me nahi balke chullu bhar paani me doop marte hain,
lekin baaz log kuch jurrat karte ,kuch sharmaate lajaate hain,
chaliye ham ' wal asghar azwa' ki tashreeh kar gi dete hain,
ghazipuri deobandi ne ' wal asghar azwa' se aazu tanaasal(private part) muraad lene se inkaar kiya hai, aur ahle hadithon ko challenge kiya hai ke kisi fiqah ki kitab se ek hi misaal pesh karden ke aazu se aazu tanaasal(private part) muraad hai,
lijiye main unki 3 misaalen pesh kar raha hun
1- " baaz fuqaha Ne is jagah aisi baat naqal ki hai jo hargiz qaabil e zikr nahi ke wah likhi jaaye, goya unka ishaara us taraf tha ke baaz ke mutaabik aazu se muraad zikar, yani aala tanaasal(private part) hai "
(durre mukhtar, hashiya abu saeed)
2-" baaz masaikh ne asghar azwa ki tashreeh 'asghar zikar' ,yani saaf aur waajeh taur par aala tanaasal se ki hai
(durre mukhtar jild 1 page 170, tahtawi)
3- sharah maraaqi al falaah jild 2 page 175 matbua egypt me ' wal asghar azu' ki philosophy bhi bayaan ki gayi hai
" imamat ka haqdaar hoga jiska aazu tanaasal chota ho, kyonke uska had aitedaal se bada hona aam taur se asli kameengi par dalaalat karta hai,"
baaz kitabon me iski philosophy ye bataayi hai ke chote aazu makhsoos se shahwat(sex) kam hoti hai...
Jab fiqhi hawalon se ye saabit ho gaya ke ' wal asghar azwa' me aazu se muraad aala tanaasal (private part) hai , toh ghaazipuri ne jo ahle hadison ko Khabaasat nafs ka jo title diye hain, main unhen fuqaha e ahnaaf aur khud ghaazipuri ki taraf lauta raha hun...
Kyonki fuqaha e ahnaaf ne is tarah ka masla bayaan kiya hai aur unke sharhul faqeeh ne aazu ki tashreeh aazu taanaasal se ki hai...
Ab ham ghaalibaaz muqallid ghazipuri deobandi se sawaal karte hain ke ek taraf to aapke fuqaha ne imamat ke liye ye sharten rakhi ke jiski biwi ziyaadah khoobsoorat ho aur dusri taraf bechaare imam ke liye ye shart laga rahen hain ke jiska aazu taanaasal (private part) bahut ziyaadah chota ho wah imamat ka haqdaar hoga....
Ab farz kijiye ke ek shakhs ki biwi intehaayi haseen wa khoosurat hai aur us shakhs ka aazu tanaasal bahut chota hai to wah shakhs imamat ke rutbe par faiz toh ho jaayega, lekin uski khoobsoorat biwi uske saath kitne din rahegi ??
Ek dusre nukte par mazeed ghaur farmate chaliye... Fiqhi kitabon me jo fahas masail hain, unko zikr karne par Ghazipuri kalabaazian kha raha hai, yahan ek masla par mazeed ghaur karte chalen...
Fiqh ki kitabon me ' wal asghar azwa' ke baad bhi ye likha hai ke:-" agar iske ba'wajood koi faisla na ho toh imamat ke liye qura andaazi ki jaayegi...
Ab agar ham muqallidon se sawaal karen ke janaab e aali aazu tanaasal ko naapne(measure) ke baad jab sab ke aaza tanaasal baraabar honge, tabhi to qura andaazi ki naubat aayegi??
Toh muqallideen ham par fahash kalaami ka ilzaam lagaate hain, lekin fiqhi kitabon me mazkoor sharton ko islaam ka maakhaz qaraar dete hain,
aakhir jab ye shart laga di gayi ke jiski biwi zyadah haseen hogi, use imam banaaya jaayega toh un tamaam mutaallaqah (participants) logon ki biwion ko dekhe beghair aur kisi ghair jaanibdaar judge ke faisle ke beghair ye kis tarah maan liya jayega ke kis ki biwi khoobsoorat hai !!
Jab is tarah ki shart rakhi gayi ke imam wah banega jiska sar bada ho Aur aazu tanaasal bahut chota ho.. Toh aisi soorat me aazu tanaasal ko begair khole(be'pardah kiye) aur begair naape ye kaise maalum hoga ke kiska aazu tanaasal bahut chota hai aur kiska bada ??
Aur is zehan me ek sawaal aur paida hai ke aazu tanaasal ko kahan naapa jaayega- masjid me ya masjid se baaher ?? , nez inteshaar ke baad naapa jaayega ya begair inteshaar ke ??
Sab log jaante hain ke fiqah me baal ki khaal nikaali jaati hai , agar kutub fiqah ke musannaffeen ne aisi shartein likhi hain to unke poora karne ki tarqeeb bhi yaqeeni taur par waazeh karni chahiye...
Ab agar ham un masail ki tashreeh karte hain toh kaha jaata hai ke :-"bahut foohad andaaz me tashreeh ki gayi hai "
ham yahan aakhir me muqallid jaahil ghazipuri & co. Ko challenge karte hain ke wah in mazkoor masail ki koyi khoobsoorat wazahat karen taake logon me in masail ji zaroorat wa ahmiyat mahsoos ki ja sake aur ham bhi Taqleed ki in qeemti (anmol) masail ki bahtareen tashreeh karke unhen aam kar saken,
filhaal to ham bhi kahne par majboor hain
" na tum inkaar yun karte, na ham tashreeh phir karte,
na khulte raaz sarbastah , na ye ruswaiyyan hoti"
dua hai ke allah taala muqallideen ko aimma kiram ki ghalat taqleed se bachaaye aur kitab wa sunnat par amal paira hone ki taufeeq ata farmaaye........AMEEN
MASLA-E-IMAMAT FIQH HANAFI KI ROSHNI ME (NOT FOR FEMALES)
Ab aayen dusre masla ki taraf yani
" summul akbar asa wal asghar azwa" ki tashreeh
aapne isse pahle imamat ke masle se hadith ki roshni me padha.. Ab zara abu bakr ghazipuri ki makkari wa ayyari fiqah hanafi me bhi dekhlen
haqeeqat ye hai ke is FIQHI masla ne tamaam muqallidon ko sharm wa haya ke dariya me dubo diya hai,
aksar toh is masle ka naam sunte hi raah se faraar akhtiyaar kar lete hain aur baaz log hairat wa tajjub aur sharm wa ghairat ke saath iska tazkirah karte hain
ghazipuri ne jis andaz se is par radd-e-amal zaahir kiya hai wah uski jihaalat wa la'ilmiyat ki waazeh alaamat hai..
" summul akbar asaa " ki tashrih jo shahab e raddul mukhtaar ne ki hai usko beghair samjhe boojhe naqal kar diya hai..
Shahab-e- raddul mukhtar likhte hai:
" yani sar(head) ka bada hona aql ki ziyadati ki alaamat hai, lekin ye zaroori Hai ke baqiye aa'za se tanaasab barqaraar ho, warna agar baqiyah aa'za bahut chote hon aur sar unke muqaable me bahut bada ho toh ye uske mijaaz ki na'hamwaari aur aqal ki be'aitedaali ki alaamat ban jaayegi"
bhaiyyon pahle ye baat zehen me rakhen ke " summal akbar aa'sa wal asghar azwa " ka maana hai
" sar (head) bahut bada ho aur aazu bahut chota ho "
ye fiqah hanafi me sharait imamat mese ek shart hai..
"aazu" bahut chota ho, se muraad kaun sa aazu hai, uski wazaahat baad me aayegi..
Aayen sabse pahle samjh len ke sar (head) bada hone ka kiya matlab hai..
Akbar aur asghar ke maane, bahut bada aur bahut chota ke hain,
ab fiqhi maslah ke mutaabik ye maalum hota hai ke dusre " aa'za" badan ke muqaable me sar bahut ziyaadah ho wah imaamat ka haqdaar hoga..
Ab aap amli taur par apne aas paas nazar daalen aur aisa aadmi talaash karen jiska sar bada ho aur dusre aaza(parts) uske muqaable me Chote hon, toh aapko koi boina(dawarf) nazar aayega ya ahmak wa bewakoof,
yahi wajah hai ke shahab e raddul mukhtar ne is masle ki tardeed karte hue ye wazaahat ki hai ke sar(head) ka bada hona agarchah aqal ki ziyaadati ki alaamat hai , lekin shart ye hai ke baqiyah aaza badan se tanasab barqaraar hon, warna agar aaza badan chote honge aur sar unke muqaable me bahut bada hoga to ye uske mijaaz ki nahamwaari aur aqal ki be aitedaali ki alaamat ban jaayegi
jo khulaasa shahib e raddul mukhtar ne ki hai uske mutaabik sar ke bade hone ki tardeed hoti hai kyonke wah sar ko dusre aaza badan ke matnaasib bata rahe hai, aur sar jab dusre aaza badan ke matnaasib hoga to phir " summal akbar asa" kis tarah saadiq aayega ,yaani ye kaise kaha ja sakega ke uska sar bahut bada hai, kyonki shahab raddul mukhtar ke mutaabik jis qadr sar bada ho us qadr baqiyah aaza badan ka hona zaroori hai. Warna agar sar bada hoga Aur dusre aaza badan chote honge toh aisa shakhs ahmak aur be'aql hoga.....
Isse malum huwa ke fiqah ke masla " summal akbar " se ahmakon aur pagalon ko imaamat ka haqdaar saabit kiya ja raha hai, lekin shahab raddul mukhtar ne uski tardeed wah tahqeeq kardi..
Lekin hairat hai ke muqallid aami ghazipuri allama shami ki tashreeh ko samjh na saka aur use apne mazmoon me daakhil karke ye saabit karne baith gaya ke aazu se muraad aaza aur asghar ka maana tanaasab badan hai..... Qurbaan jaiye aise aqal waalon par...
Agar allama abdul hafeez balyaawi zindah hote to main unse arz karta ke aap apni kitaab "misbaah al lughaat" par nazar saani karke iski islaah kar len,...
"Ab aazu ke maana aaza hogaye hain aur asghar ke maana mutnaasab"
baherhaal daarul uloom deoband ke arbaabon ko mithaai batni chahiye ke wahan se faarig hone waala ek shakhs aalmi duniya me tahelka macha raha hai aur lafz aazu wa Asghar par nayi research kar raha hai...
Ghazipuri ne raaqim se sawaal kiya hai ke- " fiqh wa hadith me aazu ka lafz bol kar makhsoor sharmgaah (private part) ka maana kahan muraad liya gaya hai, kisi bhi fiqh ki kitab ya kisi bhi hadith ki kitab se uski sirf ek misaal pesh kar den ke aazu bol kar uska maana makhsoos sharmgaah liya gaya hai"
JAWAB:
Main iski misaal baad me pesh karunga pahle main aap bhai log se guzaarish karta hun ke fiqh hanafi me " wal asghar azwa " (yani chote aazu waale ko imam banaaya jaaye) kaha gaya hai,
aayen ham us aazu ko talaash karen
is kaam me aap bhi hamari madad karen, sar (head) ke bade hone ki saraahat saath hi aazu ke chote rahne ki baat kahi gayi hai, aayen dekhen wah aazu kaun sa hai ?
Aap sar (head) ke neeche aayen, peshaani par ghaur kijiye, kya peshani ko chote hone ki taraf ishaara kiya gaya hai ?
Aisa ho nahi sakta kyonki choti peshaani nahi balke Kushaada peshaani khoobsoorti ki alaamat hai, waise bhi peshaani ko arabic me 'jabhat' kahte hain, aisi soorat me ' wal asghar azwa' ki tashreeh sahih nahi hogi,
kaan(ears), haath, aankhen(eyes), pair (legs) do do hote hain, isliye aazu bolkar ye aaza muraad nahi ho sakte...
Choti naak(nose), aur lambi naak ya unchi naak ke baare me aap jaante hi hain, zabaan bhi choti hone ka koyi matlab nahi hai, iske baad gardan(neck), seena (chest), peeth(back) wagerah sab par nazar daal lijiye, aakhir aazu se muraad kya ho sakta hai ??
Jab in aaza me se koi aazu nahi ho sakta to maalum huwa ke usse muraad koi khaas makhsoos aazu muraad hai,
ab kisi se bhi pooch lijiye ke hamare jism me aazu khaas ya aazu makhsoos kiya hai ?
Mera khyaal hai ke iska jawab ek mamooli padha likha aadmi bhi de sakta hai,
agar ghazipuri ki choti se khopdi me ye baat na aaye to hamara kya kasoor hai ?
Uske bawajood khud ghazipuri Ki dhaandli aur jaal'shaazi wa makkari dekhiye wah likhta hai ke
" is ibaarat me aazu ka matlab hargiz wah(sharmgah) nahi hai jo ghair muqallideen ke zehan me unki kaj fikri aur khabaasat nafs ki wajah se jam gaya hai "
JAWAB:
Ab aayen fiqhi baghaat(garden) ki sair kar len,
sahih baat ye hai ke ' wal asghar azwa' par pahunchne ke baad fiqhi kitaabon ke likhne waale bhi sharm ki wajah se kisi nadi(river) naale (gutter) me nahi balke chullu bhar paani me doop marte hain,
lekin baaz log kuch jurrat karte ,kuch sharmaate lajaate hain,
chaliye ham ' wal asghar azwa' ki tashreeh kar gi dete hain,
ghazipuri deobandi ne ' wal asghar azwa' se aazu tanaasal(private part) muraad lene se inkaar kiya hai, aur ahle hadithon ko challenge kiya hai ke kisi fiqah ki kitab se ek hi misaal pesh karden ke aazu se aazu tanaasal(private part) muraad hai,
lijiye main unki 3 misaalen pesh kar raha hun
1- " baaz fuqaha Ne is jagah aisi baat naqal ki hai jo hargiz qaabil e zikr nahi ke wah likhi jaaye, goya unka ishaara us taraf tha ke baaz ke mutaabik aazu se muraad zikar, yani aala tanaasal(private part) hai "
(durre mukhtar, hashiya abu saeed)
2-" baaz masaikh ne asghar azwa ki tashreeh 'asghar zikar' ,yani saaf aur waajeh taur par aala tanaasal se ki hai
(durre mukhtar jild 1 page 170, tahtawi)
3- sharah maraaqi al falaah jild 2 page 175 matbua egypt me ' wal asghar azu' ki philosophy bhi bayaan ki gayi hai
" imamat ka haqdaar hoga jiska aazu tanaasal chota ho, kyonke uska had aitedaal se bada hona aam taur se asli kameengi par dalaalat karta hai,"
baaz kitabon me iski philosophy ye bataayi hai ke chote aazu makhsoos se shahwat(sex) kam hoti hai...
Jab fiqhi hawalon se ye saabit ho gaya ke ' wal asghar azwa' me aazu se muraad aala tanaasal (private part) hai , toh ghaazipuri ne jo ahle hadison ko Khabaasat nafs ka jo title diye hain, main unhen fuqaha e ahnaaf aur khud ghaazipuri ki taraf lauta raha hun...
Kyonki fuqaha e ahnaaf ne is tarah ka masla bayaan kiya hai aur unke sharhul faqeeh ne aazu ki tashreeh aazu taanaasal se ki hai...
Ab ham ghaalibaaz muqallid ghazipuri deobandi se sawaal karte hain ke ek taraf to aapke fuqaha ne imamat ke liye ye sharten rakhi ke jiski biwi ziyaadah khoobsoorat ho aur dusri taraf bechaare imam ke liye ye shart laga rahen hain ke jiska aazu taanaasal (private part) bahut ziyaadah chota ho wah imamat ka haqdaar hoga....
Ab farz kijiye ke ek shakhs ki biwi intehaayi haseen wa khoosurat hai aur us shakhs ka aazu tanaasal bahut chota hai to wah shakhs imamat ke rutbe par faiz toh ho jaayega, lekin uski khoobsoorat biwi uske saath kitne din rahegi ??
Ek dusre nukte par mazeed ghaur farmate chaliye... Fiqhi kitabon me jo fahas masail hain, unko zikr karne par Ghazipuri kalabaazian kha raha hai, yahan ek masla par mazeed ghaur karte chalen...
Fiqh ki kitabon me ' wal asghar azwa' ke baad bhi ye likha hai ke:-" agar iske ba'wajood koi faisla na ho toh imamat ke liye qura andaazi ki jaayegi...
Ab agar ham muqallidon se sawaal karen ke janaab e aali aazu tanaasal ko naapne(measure) ke baad jab sab ke aaza tanaasal baraabar honge, tabhi to qura andaazi ki naubat aayegi??
Toh muqallideen ham par fahash kalaami ka ilzaam lagaate hain, lekin fiqhi kitabon me mazkoor sharton ko islaam ka maakhaz qaraar dete hain,
aakhir jab ye shart laga di gayi ke jiski biwi zyadah haseen hogi, use imam banaaya jaayega toh un tamaam mutaallaqah (participants) logon ki biwion ko dekhe beghair aur kisi ghair jaanibdaar judge ke faisle ke beghair ye kis tarah maan liya jayega ke kis ki biwi khoobsoorat hai !!
Jab is tarah ki shart rakhi gayi ke imam wah banega jiska sar bada ho Aur aazu tanaasal bahut chota ho.. Toh aisi soorat me aazu tanaasal ko begair khole(be'pardah kiye) aur begair naape ye kaise maalum hoga ke kiska aazu tanaasal bahut chota hai aur kiska bada ??
Aur is zehan me ek sawaal aur paida hai ke aazu tanaasal ko kahan naapa jaayega- masjid me ya masjid se baaher ?? , nez inteshaar ke baad naapa jaayega ya begair inteshaar ke ??
Sab log jaante hain ke fiqah me baal ki khaal nikaali jaati hai , agar kutub fiqah ke musannaffeen ne aisi shartein likhi hain to unke poora karne ki tarqeeb bhi yaqeeni taur par waazeh karni chahiye...
Ab agar ham un masail ki tashreeh karte hain toh kaha jaata hai ke :-"bahut foohad andaaz me tashreeh ki gayi hai "
ham yahan aakhir me muqallid jaahil ghazipuri & co. Ko challenge karte hain ke wah in mazkoor masail ki koyi khoobsoorat wazahat karen taake logon me in masail ji zaroorat wa ahmiyat mahsoos ki ja sake aur ham bhi Taqleed ki in qeemti (anmol) masail ki bahtareen tashreeh karke unhen aam kar saken,
filhaal to ham bhi kahne par majboor hain
" na tum inkaar yun karte, na ham tashreeh phir karte,
na khulte raaz sarbastah , na ye ruswaiyyan hoti"
dua hai ke allah taala muqallideen ko aimma kiram ki ghalat taqleed se bachaaye aur kitab wa sunnat par amal paira hone ki taufeeq ata farmaaye........AMEEN
