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Hazrat kya ek hi janwar ki Qurbani se pure ghar ke afraad ki Qurbani hojayegi ?

Jawab:
Ghaur wa tadabbur aur gehraayi wa geerayi ke sath dekha jaye to,
Hazrat Abu Ayyub Ansari ﺭﺿﯽ ﺍﻟﻠّٰــﻪ ﺗﻌﺎﻟﯽٰ ﻋﻨــــــــﮧ ki ye hadees. ﻣﺎﻧﻌﻴﻦ ﺗﻌﺪﺩ Ke khilaf nahi, balke unki taayid me hai.
Is liye ke ahnaaf ke yahan sahib e nisaab par sirf uski taraf se qurbani zaroori hai.
Uski aulaad aur uski biwi ki taraf se uspar qurbani wajib nahi.
Isi mafhoom ko batane ke liye Hazrat Abu Ayyub Ansari Radiallaho Anhu farmate hain ke
ﻳﺬﺑﺤﻬﺎﺍﻟﺮﺟﻞ ﻋﻨﻪ ﻭﻋﻦ ﺍﻫﻞ ﺑﻴﺘﻪ ﺍﻟﺦ .
Hadees e mazkoor ki tauzeeh is liye ki gayi hai ke agar isse ta’addud ka jawaaz saabit kar diya jaye.
To phir Hazrat Jaabir ﺭﺿﯽ ﺍﻟﻠّٰــﻪ ﺗﻌﺎﻟﯽٰ ﻋﻨــــــــﮧ ki jis hadees me aaya hai ke
ﺿﺤﻲ ﺍﻟﻨﺒﻲ ﷺ ﻋﻤﻦ ﻟﻢ ﻳﻀﺢ ﻣﻦ ﺍﻣﺔ ”
Aur Hazrat Abu Raafe ﺭﺿﯽ ﺍﻟﻠّٰــﻪ ﺗﻌﺎﻟﯽٰ ﻋﻨــــــــﮧ ki hadees.
ﺿﺢ ﺍﻟﻨﻲ ﷺ ﻋﻦ ﺟﻤﻴﻊ ﺍﻣﺘﻪ .
In dono hadeeso ka taqaazah to ba’zaahir ye hai ke ek bakri Tamaam musalmano ke liye kaafi hai.
Phir Hazrat Imam Maalik ﺭﺿﯽ ﺍﻟﻠّٰــﻪ ﺗﻌﺎﻟﯽٰ ﻋﻨــــــــﮧ wa Imam Ahmad Radiallaho Anhu waghairah ka ghar ke afraad ke sath takhsees karne ke kya
ma’ne hain?
Neez agar ek bakre me masalan 7 afraad ki shirkat ko jaayiz maan liya jaye to qurbani ke jaanwar ki aqall miqdaar ek bakri rahi ya uska saatwan 7 hissa raha?
Jab ke aqall miqdaar ek mukammal bakri hone par saare fuqaha ka ijma hai.
To kya ye Hazrat hadees ka aisa mafhoom batane ki ijaazat denge jisse khirq e ijma ke ilawah khud unke musallamaat ki tardeed hoti ho?
Neez agar ek bakre me ghar ke senkro afraad ka shareek hona durust maan liya jaaye to phir hadees e paak
ﻣﻦ ﻭﺟﺪ ﺳﻌﺔ ﻭﻟﻢ ﻳﻀﺢ
ﻓﻼ ﻳﻘﺮﺑﻦ ﻣﺼﻼﻧﺎ
Ke kya ma’na honge?
Yaani qurbani ki istita’at ka phir Kya mafhoom hoga?
Kyun ke ye baat khilaaf e aql wa mushaahidah hai ke ghar ke senkro afraad mil kar bhi ek bakre ko khareed na sakein ?
Aisi soorat me to har bade kumba aur afraad waale musta’tee shumaar honge.
Aur ek bakra bhi adaa na kar sakne ki soorat me wa’eed e mazkoor ke mustahiq honge.
Al Gharz in ma’nwi kharaabiyon ke Pesh e nazar yahi ma’na Muraad lena sahi hai ke Abu Ayyub Ansari ﺭﺿﯽ ﺍﻟﻠّٰــﻪ ﺗﻌﺎﻟﯽٰ ﻋﻨــــــــﮧ ke asar ka matlab ye hai ke,
Hazrat Sahaba ek bakre ki qurbani ke sawab me apne tamaam ghar waale ko shareek kar liya karte the.
Ye matlab hargiz nahi hai ke Adaayi e fareezah ke taur par ek bakri me ghar ke tamaam afraad shareekho jate the.
Isi mafhoom ki taayid Abu Raafe ﺭﺿﯽ ﺍﻟﻠّٰــﻪ ﺗﻌﺎﻟﯽٰ ﻋﻨــــــــﮧ ki hadees se bhi hoti hai jis me ye mazkoor hai ke jab aap ﷺ ne apne liye bakri ki qurbani to ek Bachchi ne ye kaha: ﻭﻋﻨﻲ .
Phir aap ﷺ ne farmaya ﻭﻋﻨﻚ,Is se bhi yahi samajh me aata hai ke ek bakri me isqaat e fareezah ke liye nahi.
Balke hadiya e sawab ke liye ta’addud wa ishtiraak jaayiz hai Aur ahnaaf ka yahi mufta bih mazhab hai.
Ghair muqallideen Hazrat Abu Ayyubﺭﺿﯽ ﺍﻟﻠّٰــﻪ ﺗﻌﺎﻟﯽٰ ﻋﻨــــــــﮧ ki riwayat
ke alfaaz” ﻛﻨﺎ ﻧﻔﻌﻞ ” ko marfu bata kar isse ta’addud ke jawaaz saabit karne ki jo koshish ki hai wo qaabil e ta’ajjub hone ke ilawa bejaa janbedaari ka bayyin saboot hai.
Unke yahan jab fel e Sahaba mutlaqan hujjat nahi hai. To Abu Ayyub Ansari ﺭﺿﯽ ﺍﻟﻠّٰــﻪ ﺗﻌﺎﻟﯽٰ ﻋﻨــــــــﮧ ka mazkoorah fel kaise aur kyun kar hujjat bana?
Iska munsifanah jawab bhi aana chahiye.
Ye tamaam taujeehat to us soorat me hai jab Hazrat Abu Ayyub Ansari ﺭﺿﯽ ﺍﻟﻠّٰــﻪ ﺗﻌﺎﻟﯽٰ ﻋﻨــــــــﮧ ki hadees ko ma’mool bhi maana jaye warna agar is hadees ko mansookh maan liya jaye jaisa ke khatam ul muhaddiseen Imam tahaawi ne Shariah ma’ni al aasar me muta’addid riwayaton se sabit kiya hai tab to ye
mas’alah bilkul be ghubar hi ho jaata hai ke “qurbani ke ek bakre me ek aadmi se ziyadah afraad ki shirkat ka naa jayiz hona hi aqrab ilas sunnah hai.
Wa-Allahu Ta’ala A’lam
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Khalifa-E-Huzoor Tajushshariah
Mufti Maqsood Akhtar Qadri Razvi Amjadi
Khadim Dar al-Ifta Ridawi Amjadi
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