Jahez Ek Museebat Aur Masiat!


Abul Husayn

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Jahez Ek Museebat Aur Masiat!

Tahreer:
Fazilatush Shaykh Wasiullah Abbas Hafizahullah

Romanised: Syed Ibraheem Salafi
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بسم الله الرحمن الرحيم

Allah Rabbul 'Izzat ne mard ko aurat ke oopar fazilat ke asbaab mein se do asbaab ka zikr farmaaya hai:
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ​
"Mard auraton par haakim hain in asbaab ki bina par jin ki wajah se Allah ne b'az ko b'az par fazilat di aur is wajah se bhi ke wo auraton par kharch karta hain."
(Surah an-Nisaa: 34)

Binaabaren (is wajah se) sharan aurat ki shadi ka saara kharch mard hi bardash karna hai, isi tarha biwi ka mehar aur naan o nafaqah (ghar baar ka kharch) aur libaas o firaash ka intezaam mard hi ke zimmah hai, aur yehi tariqa Khair ul Quroon mein tha ke shohar shadi ke tamaam kharch ka mukallaf hota tha.

Aur jo log aurat ko ghar basaane aur ghar ke samaan ki tayyari ka uske mehar se mukallaf karte hain wo aurat ke haq mein zulm karte hain kiyunke ghar basaana aur ghar ke samaan ki taofeer shohar par waajib hai, yehi mana' hai Nabi e Kareem ﷺ ki hadees e mubarak ka jis mein Aap ﷺ ne farmaaya hai:
يَا مَعْشَرَ الشَّبَابِ، مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيَتَزَوَّجْ​
"Aye naujawano ki jamaa'at! tum mein se jo shadi ki taqat rakhta hai tou zaroor shadi kar ley."
(Sahih Bukhari, Hadees: 5065)

Yahan "al-Baa`ah" se muraad wo qudrat hai jis se aadmi aurat ko ghar mein basaa sake, kiyun ke "al-Baa`ah" ka asl mana' manzil aur ghar hai, yani us mard ke paas itni maali qudrat hai ke jis se aurat ghar mein basaa kar uske khane peene aur kapdon ka intezaam kar sakta ho.
(Dekhiyen: Lisan ul Arab: 1/36)

Aur "al-Baa`ah" ka mana' qudrat e jimaa' nahi hai kiyun ke agar qudrat e jimaa' muraad hoti tou phir Payare Rasool ﷺ ke is qaul:
فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاءٌ​
"Jo shaksh maali taqat nahi rakhta tou wo saum (rozah) ki paabandi kare is se uski shahwat ki hiddat kam ho jaaye gi." ka mana' ghair munaasib ho jaata, kiyunke ke shahwat ki hiddat ko kam karne ke liye jab saum ki naseehat ki gayi tou iska mana' yeh huwa ke is hadees mein "al-Baa`ah" ka mana' maali qudrat hai na ke qudrat e jimaa' hai, maqsad yeh hai ke mard hi ke oopar tamaam nafaqah aur karch hai.

Jahez ka lafz arabi lafz jahaaz se makhooz hai, aur urdu mein isey jahez bana diya gaya hai.

Lisan ul Arab mein hai:
جهاز العروس والميت وجهازهما: ما يحتاجان إليه، وكذلك جهاز المسافر​
"Dulhan aur mayyit ka jahaaz wo samaan hai jis ki inhen zaroorat ho, isi tarha musafir ka samaan (jis ki usey zaroorat ho)."

Isi ko urdu zabaan mein imaalah ke sath jahez kaha gaya, ke maa baap ke ghar se rukhsat hote huwe maa baap ladki ke liye jo munaasib samaan tayyaar kar ke uske sath rukhsat karen, aur uska kharch shohar hi bardasht kare.

Abdullah bin Abbas (Razi Allahu Anhuma) kehte hain ke 'Ali (Razi Allahu Anhu) ne kaha ke jab maine Fatimah (Razi Allahu Anha) se shaadi ki aur kaha ke Aye Allah ke Rasool! Fatimah ki rukhsat karden tou Aap ﷺ ne farmaaya: "isko kuch dey do" maine kaha ke mere paas kuch nahi hai, Aap ﷺ ne farmaaya: tumhaari khutmi zirah kahan gayi? maine kaha ke mere paas hai, Aap ﷺ ne farmaaya ke Fatimah ko wahi dey do.
(Sunan Nasaayi: 3375, Sahih Abu Dawood: 1849)

Is hadees se yeh mana' leyna matloob hai ke 'Ali (Razi Allahu Anhu) ke paas zirah ke ilaawah koi cheez na thi iske bawajood unse Fatimah (Razi Allahu Anha) ke liye unki zirah li gayi, tou phir jo log ladki waalon se jahez ki shart lagaatey aur badi miqdaar mein jahez talab karte hain wo shara'yi jehaz kisi haalat mein nahi hai, kiyunke ladke waale jahez ke naam par apne ladkay ke liye bahut kuch talab karte hain aur shart lagaa ke ladki waalon ko majboor karte hain, unka yeh rawaiyah mukammal taur par haraam hai, haraam is wajah se kaha jaaye ga ke har cheez ko Allah ke Rasool ne mukammal taur par bayaan farmaaya hai khususan maal aur naqdi wagerah ke muta'alliq waazeh talimaat hamari shari'at mein maujood hain, Nabi e Kareem ﷺ ne farmaaya, kayi Sahaba se riwayat hai:
لا يحل مال امرئ مسلم إلا بطيب من نفسه​
"Kisi musalmaan ka maal uski razamandi ke baghair leyna haraam hai."

Isi tarha Abu Humaid se riwayat hai ke kisi ke liye halaal nahi ke kisi bhai ka maal baghair haq ke ley, kiyunke Allah Ta'ala ne musalmaan ka maal baghair haq ke musalmaan ke oopar haraam kar rakkha hai.
(Musnad Ahmed: 5/425, neez dekhen Irwa ul Ghalil: 6/278)

Abu Bakr (Razi Allahu Anhu) se riwayat hai ke Nabi e Kareem ﷺ ne hamen khutbah diya aur kaha ke tum jaantey ho aaj kaunsa din hai? hum ne kaha Allah aur uske Rasool ziyadah jaantey hain, Aap chup rahe, hum ne samjha ke Aap is ka koi doosra naam rakhen ge, phir Aap hi ne farmaaya ke yeh (yaum un nahr) qurbaani ka din nahi hai? hum ne kaha: kiyun nahi, phir Aap ﷺ ne kaha yeh kaunsa mahinah hai? hum ne kaha Allah aur uska Rasool ziyadah jaanney waale hain, Aap chup rahe, hum ne samjha ke Aap ﷺ is mah ka koi doosra naam den ge, phir Aap ﷺ hi ne kaha ke kya yeh zil hijjah ka mahinah nahi hai? hum ne kaha kiyun nahi? Aap ﷺ ne pouchaa ke yeh kaunsa shahr hai? hum ne kaha ke Allah aur Rasool ziyadah jaanney waale hain, Aap chup rahe, hum ne socha ke Aap iska koi doosra naam rakhen ge, Aap ﷺ ne farmaaya: yeh hurmat waala shahr nahi hai? (yani makkah) hum ne kaha: kiyun nahi, is par Aap ﷺ ne farmaaya ke tumhaara khoon aur tumhaara maal aur tumhaari aabru ek doosre ke oopar haraam hain jis tarha qayamat ke din tak ke liye yeh din, is mahine aur is shahr mein hurmat waala hai, kya maine pohnchaa diya? logon ne kaha: ji haan, Aap ﷺ ne farmaaya: "Aye Allah! tu gawah ho jaa."
(Sahih Bukhari 3/72, Hadees 1739,1741)

In nusoos se maloom hota hai ke kisi ka bhi maal uski razamandi ke baghair leyna haraam hai, aur haraam maal khane ka bura anjaam waazeh hai, Abu Bakr (Razi Allahu Anhu) Nabi e Kareem ﷺ se riwayat kartey hain:
كلُّ جسد نبت من سحت فالنّار اولى به​
"Jo jism haraam maal se palaa ho tou jahannam uska ziyadah haqdaar hai."
(Sahih Jaami' Sagheer: 4/172, Hadees 4395)

Bay' wa shira` aur hadyah, hibah, wirasat is qism ke mu'aamlaat hi halaal maal ke kamaaney aur haasil karne ke zarayi' hain, is tanaazur mein dekha jaaye tou zabardasti jo jahez haasil kiya jaata hai yaqeenan wo haraam hai, is mein koi shubah ki gunjaaish nahi, agar yeh kasb halaal hota tou Nabi e Kareem ﷺ ke zamaane mein iska wujood hota.

Koi isey duniya ke aam mu'aamlaat ka hukm na dey, jin mein insaan ko ijtehaad ka haq hai, ya 'urf e aam ka is mein koi dakhal ho, is mein tou waazeh nas Qur'an o Sunnat hamare saamne hain.

Haan agar ladki ke ghar waale apni marzi se kuch ladke ko ya ladki ko dey rahe hain tou beshak wo inke liye halaal hai, jaisa ke hadees e shareef ke alfaaz se waazeh taur par maloom hota hai.

Lekin yahaan tou marzi nahi hoti balke mol bhav kar ke shart lagaayi jaati hai, aur agar yeh shart poori na ki gayi tou shadi na hogi, ladki ke ghar waale majboor hote hain, chaar wa nachaar deyne ke liye tayyaar hi ho jaatey hain, Rahmatullil 'Alameen ﷺ ka farmaan hai:
ما بال النّاس يشترطون.....الخ​
"Kiyun log aisi sharten lagaate hain jo Allah ki shari'at mein nahi, jis ne aisi shart lagaayi tou wo shart baatil hai, khawah wo sau sharten lagaayen."
(Sahih Bukhari 4/370, Hadees: 2155)

Jahez leyne waale is riwayat se istedlaal kar sakte hain, 'Ali (Razi Allahu Anhu) kehte hain:
جهّز رسول الله ﷺ فاطمة فى خميل وقربة و وسادة​
"Nabi e Kareem ﷺ ne Fatimah (Razi Allahu Anha) ko rukhsat karte waqt roo`aye daar chadar, aur ek mashkeezah aur ek takiyah dey kar behja, takiyah mein azkhir ghaas bhari huwi thi."
(Sunan Nasaayi, Hadees 338, Musnad Ahmed 1/93, Mustadrak Haakim 2/202, Haakim ne kaha hai ke yeh hadees sahih sanad se hai, Zehbi ne inki muwaafiqat ki hai, iski sanad mein ek rawi 'ataa bin saayib hain jin ke barey mein Ibne Hajar ne kaha ke "sudooq hain lekin aakhiri umar mein inhen bhoolne ki bimaari lag gayi thi, magar is hadees mein 'ataa bin saayib se zaaidah bin qudaamah ne riwayat kiya hai, zaaidah ne 'ataa ke bhoolne ki bimaari se pehle riwayat ki hai, is liye yeh hadees sahih hai")

Is hadees se murawwajah badnaam aur zaalim jahez ka saboot leyna hatdaharmi aur 'inaad hai, kiyun ke "Jahhez" ke mana' tayyaar kar ke rukhsat kiya hai tou is ki do suraaten ho sakti hain, 1) yeh ke Aap ﷺ ne yeh chizen Fatimah (Razi Allahu Anha) ko apni khushi se diya tha, aur 2) in chizon ko Nabi ﷺ ne 'Ali (Razi Allahu Anhu) ke diye huwe maal se jahez mein diya ho.

Jaahan tak shubah lagta hai ke yeh rasam e bad hindustan mein musalmaano ne apni padosi qaum hindo`on se liya hai, wo log bahut kuch jahez leyte deyte hain, aur jab musalmaano ne yeh fe'al in se liya tou iska bura asar yeh padaa ke ladkiyon ko wirasat se mehroom kar diya gaya, shaid hindu qaum bhi apni betiyon ko wirasat nahi deyti, musalmaano ne ladkiyon ko wirasat se mehroom kar ke kisi ke haq ke khaane ka jurm ka irtekaab kiya aur Allah Rabbul 'Alameen ke qanoon e wirasat se rogardaani ki, Allah Rabbul 'Izzat ne aayat e wasiyat mein ladkon aur ladkiyon ko haq e wirasat deyne ka hukm diya, albattah yeh baat hai ke ladkiyon ka hissah ladkon ka aadha hai, farmaan e ilaahi hai:
يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ​
"Tumhaari aulaad ki wirasat ke barey mein Allah ka hukm hai ke ladkon ko ladkiyon ka do gunaa hissah do."
(Surah an-Nisaa: 11)

Reference: | Nikah Aur Husn E Mu'aasharat, Az: Fazilatush Shaykh Wasiullah Abbas Hafizahullah, Safah 60-66 |
 
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