Al Tamur Traders

Tuesday, November 20, 2012

BUKHARI KI QAABIL E AITRAAZ HADITH: (PART 4)

Bismillahirrahmanirraheem




BUKHARI KI QAABIL E AITRAAZ HADITH: (PART 4)




18- PATTHAR KAPDE LEKAR BHAAG GAYA:



Allah taala ka irshad hai

" aiy iman walon ! Un Logon ki tarah na ho jaana jinhone Hz moosa (as) ko aziyat di, so allah ne use isse bari kiya aur musa allah ke yahan badi aabru waale they "

(33/69)




Parvez sahab (munkireen e hadith ) farmate hain ke:-" Bani Israel ne hz musa (as) ko kabhi khaana maang kar, kabhi paani maang kar, kabhi ek naya mabood banaane ki Khwaahish karke aur kabhi khuda ko elaaniya dekhne ki khwaahish karke aur kabhi Jihad se inkaar karke bahut tang kiya hua tha, allah taala momino se farmate hain ke tum bhi bani Israel ki tarah na ho jaana kyonke Jo qaum apne rasool ki itaat karne ke bajaaye use Sataati hai wah Tabaah ho jaati hai "

(Maqam hadith pag 66-168)



Ab iske muqaable me Bukhari ki tafseer dekhiye


Hz abu hurairah (ra) kahte hain ke Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya:-" Bani Israel barhana Ghusl kiya karte they, ek dusre ki taraf dekhta jaata tha, aur hz musa (as) tanha gusl kiya karte they toh bani israel ne kaha ke Wallah ! Musa ko ham logon ke hamraah ghusl karne se siwa iske aur kuch mana nahin ke fisq me mubtela hain, ittefaaq se ek din hz musa ghusl karne gaye aur apna libaas ek patthar Par rakh diya, wah patthar unka libaas le bhaaga, aur hz musa bhi uske taaqqub me ye kahte hue daude

"aiy patthar mere kapde, aiy patthar mere kapde "

Yahan tak ke bani Israel ne Hz musa ki taraf dekh liya aur kaha ke:-" Wallah ! Musa ko kuch bimari nahin hai , (aur patthar thaher gaya ) musa (as) ne apna libaas le liya aur patthar ko maarne lage, "

Hz abu hurairah kahte hain ke :-" Khuda ki Qasam patthar par (hz musa ki maar se ) 6 ya 7 nishaan (ab tak baqi) hain "

(maqam hadith page 69, ba'hawala bukhari )



JAWAB:





1- Parvez sahab (munkireen e hadith ) ne Bani Israel ka musa ko izaayen dene ka zikr farmaya diya, lekin ye nahin bataya ke allah ne unhen is izaa ya izaaya se bari kyo'nakar kiya,

Allah taala khud kahte hain ke Allah ne musa ko us Iza se Nijaat di jo wah kahte they , Toh wah nijaat ki Surat kya thi ??

2- Aayat se ye baat waazeh hoti hai ke iza musa se kuch maangne, talab karne ya khwaahish karne ke mutaallik na thi, balke wah musa ki zaat ke mutaallik kuch kahte they, jisse hz musa (as) ko taqleef pahunchti thi


3- munkireen e hadith ne ye aayat mazkoor darj karte waqt iska aakhiri hissa ki wazaahat chhod gaye

" Waqaala Indal'laahi  wajeeha "

wah aabru waala Shakhs hota hai, jiske mutaallik logon ko kuch aitraaz ho toh bhi wah uske munh par kuch na kah saken aur idhar udhar baatein karte fire,

Yahi lafz Qur'an ne Hz isa (as) ke liye bhi Istemal farmaya aur kaha

" jeeha fi duniya wa aakhikarah "



Yani Isa duniya aur Aakhirat me bhi ba'aabru honge

(3/45)



Yahudi unki paidaish ke mutaallik ilzaam lagaate they, lekin munh par ye baat kahne ki koi jurrat na karta tha,

Ab jo munkireen hadith ne musa (as) ko izaa ki baatein ginaayi hain, wah toh aisi hain jo unhone musa ko kah hi nahin di thi, balke unki ki khwaahish aur mutaalba bhi kiya, toh is lihaaz se allah taala ka

" Ma'ma qaalu " ke baad " wajeeha " ka lafz laana is baat ki daleel hai ke unki baaton se hz musa ko taqleef bhi hoti thi aur wah unke munh par kahne ki jurrat bhi na karte they, aur aisi hi baaton se allah taala ne musalmano ko mana farmaya hai ke wah  Nabi e akram sallalaho alaihi wasallam (pbuh) ke mutaallik is tarah ki baaton se parhez karen,


In tasreehaat se malum ho jaata hai ke parvez sb (munkireen e hadith ) ka bayaan kardah Mafhoom bhi Na'muqammal bhi hai aur ghalat bhi,

Ab rahi ye baat ke Unhen is tafseer me kya baat Khatki hai ??

Toh ye waazeh hai ke is waaqeya me patthar ke kapdon samet daudhne ki baat unhen gawaara nahin,


Taaham jo log mojezaat ke munkar hain unhe bhi bukhari me mandarjah tafseer raas aa sakti hai, wah yun ke Hajar ke maana Patthar bhi hai Aur Ghodi bhi ( munajjid)

Is tarah ye waaqeya yun hoga ke hz musa (as) Ghodi par Sawaar they, Kisi tanhaai ke Maqaam par Nahaane lage, Toh ghodi Daudh padi aur hz musa Sobi Ya hajar Kahte uske peeche daudh pade,uske baad Bani Israel ne hz musa ko nange badan dekh liya ke aap bilkul be'daagh aur unki Maz'oomah Bimaari Se paak hai,

Is tarah Allah ne Hz musa (as) ko Bani Israel ki baaton ki iza se bari kar diya,



Rahi ye baat jo hz abu hurairah Qasam kha kar kahte hain ke :-" Pathar par maar ke 6 ya 7 nishaan hain toh ye hz abu hurairah ka apna Qaul hai, Irshad nabwi nahin ke iska maanna hujjat hoga "



19- SHARM'GAAH KE ELAAWA:



Munkireen e hadith ke Baani parvez sahab farmate hain ke " surah baqarah me hai ke

" Tumhari biwiyan tumhari Khetiyan hain, tum jab chaaho apni Kheti me aao "

(2/243)

parvez sahab is ayat ki tafseer me likhte hain:-"
Baat saaf hai Biwiyon ke paas jaane ka maqsad Takham'rezi hai, toh jis tarah Kisaan munasib mauqo par Khasht'kaari karta hai tum bhi mauzu mauqo par takham'rez karo "

( Maqam hadith page 177)



JAWAB:


Ab dekhiye, baat toh waqai badi saaf hai, magar Sawal ye hai ke lafz " an'naa" ka lughwi maana kiya hai,

Aur ye ke kiya " An'na" ka maana " jab" ya " munasib " mauqa par ho bhi sakta hai ya nahin ??

Aap jitni lughat ki kitaabein dekhenge uske maana jahan se, kahan se kab, kidhar, wagerah paayenge,


" An'na " ke maana " iz" ya " iza" kahin bhi na paayenge. Lihaza iski tafseer me Ikhtelaaf hua aur is ikhtelaaf ki wajah ye hain

1- lafz " an'na " ke mafhoom ki amumiyat

2- baaz sahaba ke aqwaal se bhi is Lafti umumiyat ki taied hoti hai,

3- Chand log jo  wati fil dubur ke Qail they unhone ye Sawaal bhi uthaaya ke ye aayat ki umumiyat par asar'andaz bhi ho sakti hai ya nahin ???


Is ikhtelaaf ke ba'wajood ummat ka kaseer tabqa aisa raha hai jo wati fil dubur (ass) ko haraam samjhta hai, kyonki " Haras " ka lafz isi cheez ka mut'qaazi hai,

Aur jo log " an'na" ki amumuiyat ke qayel hain wah bhi isse ye muraad lete hain ke Aurat ko agar Ulta Lita kar bhi Jama kiya jaaye toh bhi ye Faraz (vagina) me hi hona Chahiye.

Aur ek Qaleel tadad un logon ki bhi hai jo Wati fi dubur ko jayez samjhte they,


"AN'NA" KI LUHWI TAHQEEQ


Imam raghib mufardaatul Q'uran me likhte hain ke

" an'na" ye haalat aur jagah dono ke mutaalliq sawaal ke liye aata hai, isliye baaz ne kaha ke ya ba'maana " ai'na (kahan, kis jagah, jahan)"

"Kai'fa ( kaise , kis tarah )" ke liye aata hai, pas aayat e kareema " an'na laqi haaza "

(3/37)


ke maana ye hain ke Khana tujhe Kahan se milta hai ??


2-Munjid me iske maana, Jahan, kahan se, kab, kis tarah, darz hai...

3- mutahiul arab (farsi) me iske maana hai,

Chaghoona (kis tarah ), az'kaza (kahan se ), har'kaza (kisi bhi jagah se ),..... Darj hai

4- Munkireen e hadith ne apni tasneef Lughat ul Qur'an me "  an'na" ke ye maane likhe hain,

kaif (kis tarah, kyonkar ), ain ( kahan se ), kidhar, mata (kab-jab),

Ab dekhiye " an'na " ke maana " ma'ta" usi waqt honge jab uska maana ' kab' hoga,

" ma'ta" ke maana ' jab ' bhi ho sakta hain, lekin "an'na" ke nahin hote,

" faa'tu haras'kum an'na shai'tum "


Darj karke uske maano me " an'na" ki jagah jab likh diYa, phir baaz aise hazraat ke aqwal apni taed me likh liye hain, jo Wati fil dubur ko na'jayez samjhte hain,


Imam bukhari ne is ayat ki tafseer me do aqwaal naqal kiye hain ek hz abdullah bin umar (ra) ka ke:-" baaz aadmi aurton se wati fil dubur karte they "

Unke baare me ye ayat naazil hui...


Is riwayat me hz abdullah bin umar (ra) ne apna nazariya kuch waazeh nahin kiya, taaham unke bayan se zaahir hota hai ke wah aisa karne walon ko ghalat'kaar nahin samjhte they,

aur dusra qaul hz jaabir (ra) ka hai, yahudion me ye baat mashoor thi ke jo koi Aurat se ulta Lita'kar faraz (vagina) me jama kare toh aulaad Bhengi paida hogi,

Hz jaabir (ra) kahte hain ke ye ayat is qaul ki tardeed me naazil hui hai, apna nazariya unhone bhi waazeh nahin kiya, taaham unke bayaan se zaahir hota hai ke ulta lilaa'kar faraj me Jama karne me bhi kuch qabahat nahin samjhte they...



Ab munkireen e hadith ne ye dono riwayat naqal karke in dono aqwal  me mazeed kai Sharah ka tazkirah karke ye nateeja pesh kiya hai ke is baare me ulema ka ikhtelaaf raha hai,

Imam malik iske qael they, imam shafai bhi qail they, lekin baad me unhone iski hurmat ki tasreeh kar di,

Is sab kuch likhne ke baad aakhir me munkireen e hadith ne farmaya:-" Iske baad faisla aap khud kar lijiye ke kya is tafseer ko  Nabi e akram sallalaho alaihi wasallam (pbuh) ki taraf mansoob kiya ja sakta hai ? Aur quran ko is Qism ki hadithon ki ru se Samjha ja Sakta hai ?"

(Maqam hadith page 185)


JAWAB:


Ab sawaal ye hai ke is tafseer ko  Nabi e akram sallalaho alaihi wasallam (pbuh) ki taraf kisi ne mansoob hi nahin kiya toh ye aitraaz kaise durust ho sakta hai ?

Kahin imam bukhari ne kahin ye likha hai ke ye aqwal  Nabi e akram sallalaho alaihi wasallam (pbuh) Ke hain ?

Ya imam mausoof ka yahin qasoor kaafi hai ke usne apni kitab me Sahaba ke aqwal darj kar diye hain ?


Imam bukhari ka apna nazariya toh malum ho raha hai ke wah zaati taur par wati fil dubur ke mukhalif they, jaisa ke fi ke aage jagah chhodne se malum ho raha hai ke wah zaati taur par wati fil dubur ke mukhalif they,

Lekin sahaba ke mukhtalif aqwal darj karna (bashar'tah ke wah paaya sehat ko pahunch jaayen) unki zimmadari thi,


Phir munkireen e hadith ne kiya ye hai ke jo aqwal wati fil dubur ke jawaaz par dalaalat karte they unhen toh khoob uchhaala hai, aur jo kaseer tabqa uska mukhaalif tha, uska zikr bhi nahin kiya,



Munkireen e hadith ne imam shafai ke use haram samjhne ka bhi yun dikr kar diya ke wah pahle qayel they,

Ab imam shafai ke is manazirah se hi ye bhi waazeh hota hai ke abul hasan (imam muhammad) bhi wati fi dubur ko haram samjhte they

(teesar ul bari jild 1 pg 380) 




Phir ek tirmizi ki marfu hadith bhi is zaman me maujood hai

hz ibn abbas (ra) kahte hain ke  Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke:-" allah taala us shakhs ki taraf dekhega bhi nahin jisne kisi mard ya aurat se dubur me jama kiya "

Phir is mazmoon ki ek hadith hz khuzaima bin sabit se bhi marwi hai, jo ahmad, nisai aur ibne majah ne darj ki aur ibn habban ne use Sahih kaha hai,

Isi tarah hz abu hurairah (ra) se is mazmoon ki hadith ko tirmizi aur ahmad ne darj kiya aur ibn habban ne sahih kaha hai,

Yahi wajah hai ke ulema ka kaseer tabqah " an'na" ko " kaifa (jis tarah )" ke maana me samjhta hai, Yani aurat ko litaa'kar, baitha'kar, jis tarah bhi chaahe usse jama kiya ja sakta hai, lekin hona baher'haal faraj (vagina) me hi chahiye "

( teesar ul bari jild 1 page 380)



In tasreehaat se malum hota hai ke ummat ka besh'tar tabqa wati fil dubur ko haram samjhta raha aur jo uske Jawaz ke qail hue toh wah baad me uski hurmat ke Qayel ho gaye,

kyonke Sahaba ke aqwal ki marfu hadith ke muqa'bil kuch haisiyat baqi nahin rahti, lekin munkareen e hadith is Pahlu ka zikr kyun karta, use toh bas ye  kahne ki gharz hai ke

"Kya aisi aur aisi hadith rasool ki ho sakti hai ??".......



20- JO AURAT INKAAR KARE:



Hz abu hurairah (ra) kahte hain ke  Nabi e akram sallalaho alaihi wasallam (pbuh) ne farmaya ke :-" jab mard apmi biwi ko hambistari ke liye kahe aur wah inkaar kar de, phir wah mard na'khush hokar ke so rahe toh Farishte us aurat par Subah tak laanat karte rahte hain "

(   Maqam hadith page 326)



JAWAB:

Ye hadith bhi bilkul durust aur aqal ke ain mutaabik hai,

Ye kahan ka insaaf hai ke aurat mard se apne huqooq toh poore wasool kare aur agar na kare toh use ba'zariyah adaalat chaarah'joyi ka bhi akhtiyaar ho,

Lekin jab uske haq ki adaayegi ka waqt aaye toh inkaar kar De ?

Kya mu'waheda nikaah unhen shariat par nahin taiy paata ? Jis par tarfain ki taraf se ijaab wa Qabool hota hai,

haan ! Agar inkaar ki koi maqool wajah hai toh ye aur baat hai, agar fil waqiya koi wajah maqool ho toh awwal toh mard aisa mutaalbah karta hi nahin, aur agar kare bhi phir aurat is maqool wajah ki bina par inkaar kar de toh mard us par bila'wajah amuman naraaz nahin hua karta......
TO BE CONTINUED....