Hadees Ibn Abbas Razi Allahu Anhu Ka Tehqeeqi Jaiza

Bismillaahir Rahmaanir Raheem

Talaaq Ke silsile se Hazrat Abdullah ibn Abbas Razi Allahu Anhu se riwat hadees ke Jawabaat se pehle kuch mukhtasar HADEES ki kuch istelahaat jan len jinse jawabaat padhne aur samajhne me madad milegi Insha’Allah.

Munkar: Do (2) tarah ki riwayaat munkar kehlati hain

1. Us shaqs ki riwayat jo FISQ me mubtala ho ya riwayat k sunne aur naqal karne me ba kasrat ghaflat karta ho ya khuli hui ghalti karta ho.

2. Raawi khud zaeef ho aur uski riwayat doosre siqa rawi ki riwayat ke khilaf bhi ho.

Hukum: Aisi soorat me SIQA RAWI ki riwayat ko maroof kaha jayega aur Zaeef rawi ki riwayat ko munkar.

Shaaz: Shaaz wo hadees hai jisko siqa rawi ne Muta’addad siqa rawiyo ki Riwayaton se Mukhtalif naqal kiya ho. Ye Mukhalifat Hadees ke Matan me bhi hosakti hai.

Hukum: Shaaz ke ba muqabil Mutaddad Siqa rawiyon ki riwayat ko MEHFOOZ kaha jayega.

Muztarib: Wo riwayat hai Jisko mutazaad (opposite) tareeqon par naqal kiya jaye. chahe ye tazaad matan me ho ya Sanad me.

Hukum: muztarib ka hukum ye hai ke agar Tarjeeh ya Tatbeeq mumkin ho to us par amal kiya jayega aur agar aisa mumkin na ho to RAAWI ke SIQAH hone ke bawajood Hadees ZAEEF qarar di jayegi chunke ye is baat ki daleel hai ke Raawi ne Hadees ko mehfooz rakhne me kotahi ki hai.

Khabr-e-Waahid: Raawiyon ki Tadad ki aetebar se Hadees ki 4 Qismen hai Mutawatir aur Khabr e waahid.

Mutawatir: Wo Hadees hai jisko Rasoolullah sallallahu alaihi wasallam se lekar aj tak itni badi jamaat naqal karti ayi ho ke Aadatan unka JHOOT par Muttafiq hojana naqabile Tasawwur ho. Hadees e Mutawatir wo Hadees hai kiske raawi kisi bhi daur me 10 se kam na ho.

Jo Ahaadis Tawatur ke sath manqool na ho unko KHABRE WAAHID kehte hain.

Hazrat Ibn Abbas Razi Allahu anhu ki us Hadees par ke

“Ahd-e-Nabawi , Ahd-e-Siddiqi aur Ahd-e-Farooqi ke ibtedai 2 saalo me 2 TALAQ ek Thi”

kayi aitrazaat warid hote hain jin ki Bina par us Hadees se istedlal kamzor pard jata hai.

1. Is Hadees ke SANAD o MATAN me IZTERAAb hai , SANAD me IZTERAAB  ye hai ke kabhi

“عَنْ طَاوُسٍ عَنْ ابْنِ عَبَّاسٍ”

kaha gaya hai, kabhi

“عَنْ طَاوُسٍ أَنَّ أَبَا الصَّهْبَاءِ قَالَ لِابْنِ عَبَّاسٍ”

kaha gaya hai aur kabhi

“عَنْ طَاوُسٍ عن أَبَي الجوزاءِ عن ابْنِ عَبَّاسٍ”

aya hai.

MATAN me Izteraab ye hai ke ABU SAHABA ne kabhi in Alfaaz me Riwayat kiya hai

“أَمَا عَلِمْت أَنَّ الرَّجُل كَانَ إِذَا طَلَّقَ اِمْرَأَته ثَلَاثًا قَبْل أَنْ يَدْخُل بِهَا جَعَلُوهَا وَاحِدَة”

“Kya apko Maloom nahi ke Mard jab Mulaqaat se pehle apni BIWI ko 3 TALAQ deta tah to log use Ek Shumar karte the”

Aur kabhi in alfaaz me riewayat kiya hai:

“أَتَعْلَمُ أَنَّمَا كَانَتْ الثَّلَاثُ تُجْعَلُ وَاحِدَةً عَلَى عَهْدِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَبِي بَكْرٍ وَثَلَاثًا مِنْ إِمَارَةِ عُمَرَ”

“kya apko maloom nahi ke Rasoolullah sallallahu alaihi wasallam ke aur Hazrat Abu Bakr ke Zamane me aur Hazrat Umar Razi Allahu anhuma ke ibtedai daur e khilafat me 3 TALAQ ek thi”

2. Hazrat Ibne Abbas Razi Allahu anhuma se Riwayat karne me TAAOS munfarid hai aur TAOOS me kalaam hai, is liye ke wo Ibne Abbas se Manakeer(munkar hadeesen) Riwayat karte hain.

Qazi Ismail ne apni Kitab AHKAAM UL QURAN me kaha ha ke “TAAOS apne FAZL O TAQWA ke bawajood Munkar baaaten riwayar karte hain aur unhi me se ye Hadees bhi hai.” Ibne Ayyub se manqool hai ke wo Taoos ki kasrat e Khata par Tajjub karte the. Ibne Abdul Bar Maliki ne kaha hai ke “TAOOS is Hadees me tanha hain”. Ibne Rajab ne kaha ke “ULAMA E AHLE MAKKAH Taoos ke Shaaz Aqwaal ka Inkar karte the.”

Qurtubi ne Allama  Ibne Abdul Bar se naqal kiya hai ke     (ان هذه الرواية وهم وغلط)

“TAOOS ki Riwayat WAHEM aur GHALAT hai, Hijaaz, SHAAM aur Maghrib ke kisi FAQEEH ne is par Aetebar nahi kiya hai.”

3. Baaz Ahle Ilm ne kaha hai ke Hadees 2 Wajeh se Shaaz hai:

(a) Ek to is wajeh se ke is ki Riwayat karne me TAOOS munfarid(akele) hain aur koi inka MUTAABE’ nahi.

i )Imam Ahmed rah ne Ibne Mansoor ki Riwayat me kaha hai ke “Ibne ABBAS raz ke tamam Talaamiza ne TAOOS ke Khilaaf Riwayat kiya hai”.

ii) Allama Jozjaani rah ne kaha ke “YE HADEES SHAAZ HAI”.

iii) Ibne Abdul Haadi ne Ibne Rajab se naqal kiya hai ke “Maine badi muddat tak is Hadees ki tehqeeq ka ahtemam kiya ; lekin iski koi asal na pa saka”

(b) Shaaz hone ki doosri wajeh wo hai jisko Allama BAIHAQI ne zikar kiya hai , unho ne IBNE ABBAS razi Allahu anhum se 3 TALAQ laazim hone ki Riwayat zikr kar ke IBNUL MUNZIR rah se naqal kiya ke

“wo Ibne Abbas Razi Allahu anhum ke bare me ye Gumaan nahi karte hain ke Nabi kareem sallallahu alaihi wasallam se unho ne koi baat MEHFOOZ ki ho aur phir iske Khilaaf FATWA DEN”.

Ibn Turkumani (rah) ne kaha hai:

وطاوس يقول ان ابا الصهباء مولاه سأله عن ذلك ولا يصح ذلك عن ابن عباس لرواية الثقات عنه خلافه ولو صح عنه ما كان قوله حجة على من هو من الصحابة اجل واعلم منه وهم عمر وعثمان وعلى وابن مسعود وابن عمر وغيرهم [ الجوهر النقي – ]

Yani: “TAOOS kehte the ke ABU SAHBA Maula Ibne Abbas ne unse 3 TALAQ ke bare me ppoocha tha; Lekin Ibne Abbas se ye Riwayat is liye SAHEEH nahi maani jasakti ke SIQAAT khud unhi se uske Khilaaf Riwayat karte hain aur agar SAHEEH bhi ho to unki baat un se ziada janne wale Jaleel ul Qadr SAHABA Hazrat Umar, Usman, Ali, Ibne Masood , Ibne Umar Razi Allahu anhum eagahirahum par hujjat nahi hosakti”

Hadees me Shuzooz hi ki wajeh se 2 Jaleel ul Qadr Muhaddiseen ne is hadees se Aeraaz kiya hai. Imam Ahmed ne Asram aur Ibne Mansoor se kaha ke Maine Ibne Abbas razi Allahu anhum ki hadees Qasdan tark kardi; isliye ke meri Raaye me is hadees se yakjai Teen Talaq ke ek hone me istedlaal durust nahi; kyu ke Huffaz e Hadees ne Ibne Abbas razi Allahu anhuma se iske Khilaaf Riwayat kiya hai aur BAIHAQI ne Imam Bukhari se naqal kiya hai ke Unho ne Hadees ko isi wajeh se Qasdan chord diya jiski wajeh se Imam Ahmed rah ne tark kiya tha aur isme koi Shubah nahi ke Ye 2 Imam e Fann Hadees ko usi waqt chord sakte hain jab chordne ka sabab raha ho.

4. Hazrat Ibne Abbas Razi Allahu anhuma ki Hadees ek ijtemai Haalat bayan karti hai jiska Ilm Yama Maasireen ko hona chahye tha aur Mutaddad Turuq se is ke naqal ke kaafi asbaab hone chahye the, jisme IKHTELAAF ki koi gunjayash na hoti, Haalanke is hadees ko Ibne Abbas Razi Allahu anhuma se ba tareeq AAHAAD Riwayat kiya gaya hai, ise TAAOS ke Ilawa kisi ne Riwayat nahi kiya hai jab ke who MANAKEER bhi Riwayat karte hain. Jamhoor Ulamam e Usool ne kaha hai ke agar KHABR E AAHAAD ke naqal karne ke asbaab WAAFAR hon to mahez kisi ek shaqs ka naqal karna uske adam Sehat ki daleel hai. Sahib jam ul Jawaami’ ne Khabar ke adam sehat ke bayan me us Khabar ko bhi Daakhil kiya hai jo naqal ke asbaab Waafar hone ke bawajood Ba tareeq e Aahaad naqal ki gayi ho, Ibne Hajab ne Mukhtasar ul Usool me kaha hai:

“Jab tanha koi shaqs aisi baat naqal kare jis ke naqal ke asbaab kaafi the us ke naqal me ek badi Jamaat us ke sath honi chahye thi maslan: wo tanha bayan kare ke SHAHAR ki JAMAA MASJID me Member par KHUTBA dene ki halat me KHATEEB ko Qatal kar dya gaya  to wo JHOOTA hai, uski baat bilkul nahi maani jayegi”

Jis baat par Ahde Nabawi, Ahde Siddiqi aur AHde Farooqi me tamma Musalman baqi rahe hon to uske naqal ke kaafi asbaab honge , Haalanke Ibne Abbas Razi Allahu anhuma ke ilawa kisi sahabi se iske bare me ek HARF bhi manqool nahi(aur usko bhi Hazrat Ibne Abbas Razi Allahu anhuma ne Abu sahba ke talqeen karne par bayan kiya hai) SAHABA IKRAM Razi Allahu anhum ki khamooshi do baton par dalalat karti hai, ya to Hadees Ibne Abbas  me teen talaqen bek lafz na maani jayr balke iski soorat ye hai ke bek waqt me 3 alfaaz  me Teen Talaaq di gayi aur Lafz ka takraar Takeed par Mehmool kiya jaye, Ya ye Hadees SAHEEH nahi is liye ke kaafi wasael ke bawajood AAHAAD Ne ise Riwayat kiya hai.

5. Jab Ibne Abbas Razi Allahu anhuma jante the ke Ahde Nabawi, Ahde Siddiqi aur AHde Farooqi ke ibtedai daur me TEEN TALAAQ ek samjhi jati thi to unke Sulaah o Taqwa , Ilm o Isteqamat , Itteba e Sunnat aur barmala Haq Goi ke pesh nazar ye nahi kaha jaasakta ke unho ne Yakjaai Teen Talaaq se Teen Nafiz karne me Hazrat Umar Razi Allahu anhu ek hukum ki ITTEBA ki hogi. Hajj e Tamatto , 2 Dinaar ke iwaz Ek Dinar ki kharid o farokht, Umme Walad ki kharid o Farokht waghaira masael me Hazrat Umar se inka Ikhtelaaf kisi se poshida nahi , lihaza kisi aise masle me wo Hazrat Umar Razi Allahu anhu ki muwafiqat kaise karsate hain, jiske khilaaf wo khud Riwayat karte hain, Haj e Tamatto ke bare me Hazrat Umar Razi Allahu anhu se inka jo ikhtelaaf hua hai is silsile me inka ye mashhoor qaul unke barmala Haq goi ki wazeh daleel hai, unho ne farmaya ke:

“Qareeb hai ke tum par Asmaan se pathar Barsen, Mai kehta hun Rasoolullah sallallahu alaihi wasallam ne farmaya aur tum log kehte ho Abu bakr ne kaha , Umar ne kaha”

6. Agar Ibne Abbas Razi Allahu anhuma ki Hadees ko Saheeh Tasleem kar liya jaye to Quroon e Oola me SAHABA IKRAAM razi Allahu anhum ke Salaah o Taqwa, Ilm o Isteqamat aur Ghayat e Itteba ko dekhte hue ye nahi kaha jasakta ke unho ne Teen Talaq ko ek jante hue Hazrat Umar Razi Allahu anhu ka hukum Qabool karliya hoga, iske bawajood kisi se ba sanad e Saheeh ye sabit nahi ke usne Hadees Ibne Abbas Razi Allahu anhuma ke mutabiq Fatwa diya ho.

7. Mukhalifeen ka kehna hai ke Hazrat Umar ne Teen Talaq se Teen ke Nifaaz ka hukum Sazaa ke taur par jari kiya tha; isliye ke aise kaam me jis par bade ghaur o Fikr ke baad Iqdaam karna chahye tha logon ne Ujlat(jaldi) se kaam lena Shuru kardiya tha; lekin ye baat tasleem karna Mojib e ishkaal hai, is liye ke Hazrat Umar jaisa muttaqi Aalim o Faqeeh koi aisi saza kaise jaari karsakta hai, jis ke asraat Mustahiq tak hi nahi  Mehdood rehte balke Doosri taraf(yani Biwi , Bacchhon ki taraf)  bhi pohanchte hain. Haraam Farj ko Halaal karna aur Halaal Farj ko Haraam karna aur Huqooq e Rajat waghaira Masael is par murattab hote hain.

Hazrat Umar Razi Allahu anhu ke zamane me mutaddad aise waqiaat apko milenge jinse pata chalega ke Hazrat Umar agar apni kisi raye ko Mulk o Millat ke liye mufeed o Munasib samjhte hue nafiz karne ka Irada karte aur koi Mamooli fard bhi unhe Tok deta kr tumhare raye Quran o Sunnat ke khilaaf hai to wo ya to Fauran apni raye se TAAIB hojate jaisa ke MEHRON ki tajdeed ke silsile me ek bppdhi Aurat ke tok dene aur aayat Qurani ki taraf tawajjah dila dene par unho ne apna Irada badal diya tha aur saaf kaha tha ke

“agar ye BOODHI Aurat Na hoti to Umar Aj Halaak hogaya tha.”

Ya agar wo samajhte ke tokne wala Kam Fehmi ka Shikar hai to Dalail se isey SAmjhate ke mai Quran o Sunnat ke mutabiq hi Fulaan kaam karne jaraha hu. Iski  behtreen Misaal wo munazire hainjo maftooha zameeno ko Faujiyo par taqseem karne na karne ke silsile me unke aur Mutaddad Sahaba ke ma bain hue aur apne Irade ki takmeel apne us waqt farmayi jab Dalail Qawiyya se Doosro ko mutmain kardiya.

Isse pata chala ke Hazrat Umar Razi Allahu anhu

Ek Ba Zameer Ba Himmat Aur Zinda Qaum Ke Ameer The  Jiske Fard Fard Ko Ye Jurrat Haasil Thi Ke Deen O Shariyat Ke Mamle Me Khalifa Ki Ankhon Me Ankhen Daal Kar Baat Karsake. Lihaza Ye Hazrat Umar Ka Khud Ka Fatwa Nahi Tha Ke Ek Majlis Ki Teen Talaaq Teen Hi Hoti Hai Balke Sahaba Razi Allahu Anhum Ko Pata Tha Ke Ye Huzoor Sallallahu Alaihi Wasallam  Ke Zamane Se Hi Isliye Tamam Sahaba Me Se Kisi Ek Ne Bhi Ek Harf Nahi Kaha.

Ab Aakhir Me Hame Ye Kehna Hi Padega

Ibn Abbas Razi Allahu anhuma se jo ye Qaul mansoob kiya gaya hai ke Ahde Risalat me aur Ahde Siddiqi me aur Khilafat e Umar Razi Allahu anhu ke  ibtedai chand Saalon me Teen Talaaq ek hua karti thi ye Qaul hi Sirey se baatil hai. Jo Talaaqen Tareeq E Sunnat kr Mutabiq Teen Alag Alag TUHURON me di jayen wo to Laaziman bilaa ikhtelaaf teen hi hoti hain Haalanke is Qaul me istesna nahi. Is qaul ka matlab to ye hua ke Quran O Sunnat jis soorat me Teen Talaaq ke waqai hone par Naatiq hain us soorat me bhi  Daur e Risalat aur Daur E Siddiqi me EK hi Talaq pada karti thi. Lihaza Ibne Abbas Razi Allahu anhuma ki taraf aise Laghu Qaul ki Nisbat Qaabil e Qabool nahi. Agar koi kehta hai ke Sunnat ke Mutabiq di gayi Teen Talaaqen Mustasna hain yani Ibne Abbas Razi Allahu anhuma jin Teen Talaaqon ke Ek hone ka zikr kar rahe hain wo, who nahi hain jo Teen Mukhtalif Tuhur me di gayeen. Unka Wuqoo to baherhaal Musallam hai to Hum kahenga ke ye ISTESNAA ap ne kahan se Nikala. Ibne Abbas Razi Allahu anhuma ne bilaa Istesnaa TEEN TALAAQ kaha . agar Qiyaas ke Zarye ap ye istesna nikalte hain to hum kyu na Qiyaas ke Zarye Un Teen Talaaqon ko bhi Mustasna maanen jin me Bahes ho rahi hai aur ye kahen ke Ibne Abbas Razi Allahu anhuma BAAKIRA Ghair Madkhoola (jis se Shauhar ki mulaqat nahi hui) ki Teen Talaqo ka zikr kar rahe hain jinse Hame Bahes hi nahi. Kaun sa Qanoon e Insaaf hai jo Fareeq w Saani ko to Qiyaas ke Zarye Istesnaa ki ijazat de aur hame na de. Istesnaa karo to hum se Mashwara kar ke karo warna Qul ko Laghuu maano.

Mukhtasaran humne hamari baat Mukammal kardi hai. Natija ye hai ke Ibne Abbas Razi Allahu anhu ki Riwayat Shaaz hai aur isme izteraab bhi hai to ye Daleel nahi ban sakti. Ap Hazraat se Guzarish hai ke ghaur se post ko padhen.

Jazaka’Allahu khair.

~ Farhan Bajrai Shafa’ii

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