salam

حضرت ابوذر رضی اللہ تعالیٰ عنہ سے روایت ہے کہ رسول اللہ صلی اللہ علیہ وآلہ وسلم نے فرمایا جس نے اجازت ملنے سے پہلے پردہ اٹھا کر کسی کے گھر میں نظر ڈالی گویا کہ اس نے گھر کی چھپی ہوئی چیز دیکھ لی اور اس نے ایسا کام کیا جو اس کے لئے حلال نہیں تھا۔ پھر اگر اندر جھانکتے وقت سامنے کوئی اس کی آنکھیں پھوڑ دیتا تو میں اس پر کچھ نہ کہتا (یعنی بدلہ نہ دلاتا) اور اگر کوئی شخص کسی ایسے دروازے کے سامنے گزرا جس پر پردہ نہیں تھا اور وہ بند بھی نہیں تھا پھر اس کی گھر والوں پر نظر پڑ گئی تو اس میں اس کی کوئی غلطی نہیں بلکہ گھر والوں کی غلطی ہے۔

عَنْ أَبِي ذَرٍّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ کَشَفَ سِتْرًا فَأَدْخَلَ بَصَرَهُ فِي الْبَيْتِ قَبْلَ أَنْ يُؤْذَنَ لَهُ فَرَأَی عَوْرَةَ أَهْلِهِ فَقَدْ أَتَی حَدًّا لَا يَحِلُّ لَهُ أَنْ يَأْتِيَهُ لَوْ أَنَّهُ حِينَ أَدْخَلَ بَصَرَهُ اسْتَقْبَلَهُ رَجُلٌ فَفَقَأَ عَيْنَيْهِ مَا عَيَّرْتُ عَلَيْهِ وَإِنْ مَرَّ الرَّجُلُ عَلَی بَابٍ لَا سِتْرَ لَهُ غَيْرِ مُغْلَقٍ فَنَظَرَ فَلَا خَطِيئَةَ عَلَيْهِ إِنَّمَا الْخَطِيئَةُ عَلَی أَهْلِ الْبَيْتِ

شہادت کے تصور میں تبدیلی

شہادت کے تصور میں تبدیلی
اسلام کے ابتدائی دور میں شہادت کا یہی تصور تها - اس زمانے میں شہادت کا لفظ گواہی کے لیے استعمال هوتا تها - جہاں تک اللہ کے راستے میں جان دینے کا معاملہ ہے ، اس کے لیے معروف لغوی لفظ #قتل استعمال هوتا تها - جیسا کہ قرآن میں آیا ہے : یعنی اور جو لوگ اللہ کہ راه قتل کیے جائیں ان کو #مرده مت کہو - اس آیت کے مطابق ، اللہ کے راستے جان دینے والے کو مقتول فی سبیل اللہ کہا جائے گا -
ایسے شخص کا اجر اللہ کے یہاں بلاشبہ بہت بڑا ہے - لیکن انسانی زبان میں اس کا ذکر هو گا تو اس کو مقتول فی سبیل اللہ کہا جائے گا - رسول اللہ صلی اللہ علیہ وسلم کے زمانے میں ہجرت کے تیسرے سال غزوه احد پیش آیا -
اس #جنگ میں صحابہ سے ستر آدمی مارے گئے - صحیح البخاری میں اس کا ذکر ان الفاظ کے ساته آیا ہے : یعنی حضرت انس بن مالک کہتے ہیں کہ احد کے دن اصحاب رسول میں سے ستر آدمی قتل هوئے -( صحیح البخاری ، 4078)
رسول اللہ کے بعد صحابہ اور تابعین کا زمانہ #اسلام میں مستند زمانہ سمجها جاتا ہے - اس زمانے میں یہی طریقہ رائج تها - بعد کے زمانے میں دهیرے دهیرے ایسا هوا کہ جس طرح دوسری تعلیمات میں تبدیلی آئی ، اسی طرح شہادت کی اصطلاح میں بهی تبدیلی آئی - یہاں تک کہ دهیرے دهیرے یہ حال هوا کہ شہادت بمعنی دعوت کا تصور امت کے ذہن سے حذف هو گیا - اس کے بجائے ، #شہادت اور #شہید کا لفظ جانی قربانی کے معنی میں استعمال هونے لگا -
بعد کے زمانے میں یہ رواج عام هو گیا کہ اس قسم کے افراد کے نام کے ساته شہید کا لفظ شامل کیا جانے لگا - مثلا حسن البنا شہید ، سید قطب شہید ، سید احمد شہید ، شاه اسماعیل شہید ، وغیره - اصحابہ رسول میں بہت سے لوگوں کے ساته جانی قربانی کا یہ واقعہ پیش آیا لیکن کسی کے نام کے ساته شہید کا لفظ شامل نہیں کیا گیا - مثلا عمر بن الخطاب شہید ، عثمان بن عفان شہید ، علی ابن ابی طالب شہید ، سعد بن معاذ شہید ، وغیره - صحابہ کا نام ہمیشہ ان کے آبائی نام کے ساته لکها اور بولا گیا ، نہ کہ شہید کے اضافے کے ساته - جیسا کہ بعد کے زمانے میں رائج هوا - چنانچہ محدث البخاری نے اپنی کتاب میں اس نوعیت کی کچهہ روایات کے اوپر یہ باب قائم کیا ہے : باب لا یقول فلاں شهید (کتاب الجہاد والسیر)
یہ بات ساده بات نہیں ہے بلکہ اسلام کے ایک اہم اصول پر مبنی ہے - وه یہ کہ لوگوں کو ان کے آبائی نام کے ساته پکارا جائے : یعنی ان کو ان کی آبائی نسبت سے پکارو ، یہ اللہ کے نزدیک زیاده منصفانہ بات ہے (33:5) - نام کے ساته شہید یا اس طریقے کے دوسرے الفاظ کا اضافہ کرنا ، اشخاص کے بارے میں غیر واقع ذہن بنانے والا عمل ہے - یہ طریقہ اسلام آداب کے مطابق نہیں -
شہادت اور شہید کے معاملے میں یہ غیر اسلامی طریقہ موجوده زمانے میں اپنی آخری حد پر پہنچ گیا - موجوده زمانے میں مسلمانوں کے درمیان تشدد کا جو طریقہ رائج هوا ، اس کا اصل سبب یہی ہے - جو لوگ اس متشددانہ عمل میں ہلاک هوتے ہیں ، ان کو بطور خود شہید اور شہداء کا ٹائٹل دیا جاتا ہے - اور یہ دعوی کیا جاتا ہے کہ یہ وه لوگ ہیں جو مرنے کے بعد فورا جنت میں داخل هو گئے -
یہ معاملہ اپنی عمومی صورت میں نوآبادیات کے دور میں رائج هوا - اس دور میں مغربی قوموں نے مسلم علاقوں پر غلبہ حاصل کر لیا - اس کے بعد اس دور کے مسلم مقررین اور محررین کی غلط رہنمائی کے نتیجے میں مسلمانوں کے اندر عام طور پر ان کے خلاف شدید ردعمل پیدا هو گیا - یہ ردعمل پہلے نفرت کی شکل میں جاری هوا - اس کے بعد بتدریج اس نے تشدد کی صورت اختیار کرلی -
اس متشددانہ عمل کو مقدس بنانے کے لیے کہا گیا کہ جو لوگ اس مقابلے میں مارے جائیں ، وه شہید هوں گے ، اور بلا حساب کتاب فورا جنت میں داخل هو جائیں گے - یہ بلاشبہ ایک خود ساختہ مسئلہ تها ، جس کا قرآن و حدیث سے کوئی تعلق نہیں - دوسری قوموں کے خلاف اس منفی ردعمل کی آخری تباه کن صورت وه ہے جو موجوده زمانے میں خودکش بمباری کی صورت میں ظاہر هوئی - اس خودکش بمباری کو مقدس بنانے کے لیے کچهہ علماء کی طرف سے غلط طور پر اس کو استشہاد (طلب شہادت) کا ٹائٹل دے دیا گیا -
اب حال یہ ہے کہ لوگ بڑی تعداد میں شہادت کے نام پر اپنی جانیں دے رہے ہیں - لیکن شہادت کا اصل کام ، #دعوت الی اللہ کو انجام دینے کی تڑپ کسی کے اندر نہیں ، نہ مسلم علماء کے اندر ، نہ مسلم عوام کے اندر - شہادت کے اس خود ساختہ تصور کے تحت وه جن لوگوں پر حملے کرتے ہیں ، وه ان کے لیے مدعو کی حیثیت رکهتے ہیں - اور مدعو کو ہلاک کرنا اسلام میں سرے سے جائز ہی نہیں -
الرسالہ ، جون ، 2015

فریضہ شہادت

مشابہت

رسول اللہ صلی اللہ علیہ وآلہ وسلم نے فرمایا جس نے ہمارے علاوہ کسی اور کی #مشابہتاختیار کی اس کا ہم سے کوئی تعلق نہیں۔ #یہود و #نصاری کی مشابہت اختیار نہ کرو۔ 
أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَيْسَ مِنَّا مَنْ تَشَبَّهَ بِغَيْرِنَا لَا تَشَبَّهُوا بِالْيَهُودِ وَلَا بِالنَّصَارَی
جامع #ترمذی ۔ جلد دوم ۔ #حدیث 606

Ibn Hajar reported: Ash-Shafi’ee, may Allah have mercy on him, said, “Innovations are of two kinds: praiseworthy and blameworthy. Whatever agrees with the Sunnah is praiseworthy and whatever differs from it is blameworthy.”

In another narration, Ash-Shafi’ee said, “Newly invented matters are of two types. Whatever is invented that differs from the Book, the Sunnah, the reports, and the consensus, then this is called an innovation of misguidance. Whatever goodness is invented that does not differ in any way from those, then this is called an innovation that is not blameworthy.”

Source: Fath ul-Bari 6849

عن ابن حجر قَالَ الشَّافِعِيُّ الْبِدْعَةُ بِدْعَتَانِ مَحْمُودَةٌ وَمَذْمُومَةٌ فَمَا وَافَقَ السُّنَّةَ فَهُوَ مَحْمُودٌ وَمَا خَالَفَهَا فَهُوَ مَذْمُومٌ

عَنِ الشَّافِعِيِّ أَيْضًا قَالَ الْمُحْدَثَاتُ ضَرْبَانِ مَا أُحْدِثُ يُخَالِفُ كِتَابًا أَوْ سُنَّةً أَوْ أَثَرًا أَوْ إِجْمَاعًا فَهَذِهِ بِدْعَةُ الضَّلَالِ وَمَا أُحْدِثُ مِنَ الْخَيْرِ لَا يُخَالِفُ شَيْئًا مِنْ ذَلِكَ فَهَذِهِ مُحْدَثَةٌ غَيْرُ مَذْمُومَةٍ

6849 فتح الباري شرح صحيح البخاري كِتَاب الِاعْتِصَامِ بِالْكِتَابِ وَالسُّنَّةِ المحدثات

Narrated Abu Huraira (Radi-Allahu 'anhu):

Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "The congregational
prayer of anyone amongst you is more than twenty (five or twenty seven)
times in reward than his prayer in the market or in his house, for if he
performs ablution completely and then goes to the masjid with the sole
intention of performing the prayer, and nothing urges him to proceed to the
masjid except the prayer, then, on every step which he takes towards the
masjid, he will be raised one degree or one of his sins will be forgiven.
The angels will keep on asking Allah's forgiveness and blessings for
everyone of you so long as he keeps sitting at his praying place. The
angels will say, 'O Allah, bless him! O Allah, be merciful to him!' as long
as he does not do Hadath or a thing which gives trouble to the other." The
Prophet (Sallallahu 'Alaihi Wa Sallam) further said, "One is regarded in
prayer so long as one is waiting for the prayer."

Bukhari Vol. 3 : No. 330

Sunan al-Tirmidhī 3358

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, the first thing a servant will be asked about on the Day of Resurrection will be his blessings. It will be said to him: Did We not give you health in your body and cool water to drink?” Source: Sunan al-Tirmidhī 3358 Grade: Sahih (authentic) according to Al-Albani عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ أَوَّلَ مَا يُسْأَلُ عَنْهُ يَوْمَ الْقِيَامَةِ يَعْنِي الْعَبْدَ مِنْ النَّعِيمِ أَنْ يُقَالَ لَهُ أَلَمْ نُصِحَّ لَكَ جِسْمَكَ وَنُرْوِيَكَ مِنْ الْمَاءِ الْبَارِدِ 3358 سنن الترمذي كتاب تفسير القرآن باب ومن سورة ألهاكم التكاثر 3358 المحدث الألباني خلاصة حكم المحدث صحيح في صحيح الترمذي

Bukhari Vol. 3 : No. 576

Narrated Hudhaifa (Radi-Allahu 'anhu):

I heard the Prophet (Sallallahu 'Alaihi Wa Sallam) saying, "Once a man died
and was asked, 'What did you use to say (or do) (in your life time)?' He
replied, 'I was a business-man and used to give time to the rich to repay
his debt and (used to) deduct part of the debt of the poor.' So he was
forgiven (his sins.)" Abu Masud said, "I heard the same (Hadith) from the
Prophet."

Bukhari Vol. 3 : No. 576

Islam and Honor Killings

At present, there are numerous labels of negative connotations being associated with Islam. People all over the world fail to understand that culture and Islam are different in the Muslim population and the different acts which Muslims at present undertake because of their social or cultural constraints have nothing to do with Islam.

Although Islam in itself has the best culture, but Muslims at present have culture different from Islam but the west considers their culture as an Islamic culture. This notion is wrong and has nothing but biased bad name to Islam. One of such cultural phenomenon that has been defaming Islam is the act of honor-killing.

All over the Muslim world there are people who kill women just because of the suspicion or even a proved fact that the women has defamed them by committing adultery. Although there have been very few cases in which such an action has been proved, however, still the figure of honor killing remains high. One must understand that honor killing has nothing to do with Islam and it is purely an act that is against the teaching of Islam and has no roots in Islam whatsoever. The lines below discuss how Islam views killing in general and honor killing in particular.

Allah Almighty says in Quran:

“Whoever kills a believer intentionally, their reward will be Hell, to abide therein forever, and the wrath and the curse of Allah are upon them, and a dreadful penalty is prepared for them.” (4:93)

From this ayah of Quran it is obvious that there is no room for killing a believer in Islam. Whoever intentionally kills a believer, the only reward left for him or her is the life of hell in the hereafter. Therefore, intentional killing of a believer in Islam is one of the gravest sins that a person can commit.

Further to killing Islam discusses the sanctity of human life as well. In Islam human life is one of the most sacred things and a Muslim is to care for life of others and make sure that no life is lost. Allah Almighty says in Quran:

“On that account: We ordained for the Children of Israel that if anyone kills a person – unless it be for murder or for spreading mischief in the land – it would be as if they killed all people. And if anyone saved a life, it would be as if they saved the life of all people.” (5:32)

From this ayah of Quran it again becomes clear that human life is sacred. One cannot kill a human unless the person being killed is spreading mischief in the world or life for life. Other than that saving  a life is saving humanity and killing one is killing humanity.

The possible hadith that the illiterate and Muslims with lack of knowledge use to justify the act of honor killing is as follows where Prophet Muhammad (PBUH) explained the situations when shedding of blood is allowed by saying:

“It is not permissible to shed the blood of a Muslim who bears witness that there is no god but Allah and that I am the Messenger of Allah except in three cases: a life for a life (murder), zina of one who is previously married (adultery), and the one who changes his religion and forsakes the jamaa’ah.” (Bukhari)

From the ayah one can find that killing an adulterer who is married is allowed in Islam. This is the justification which the people have for honor killing in a Muslim society. However, they don’t realize the fact that this hadith gives a general concept and the scholars have further discussed the conditions in which it is allowed.  The conditions are two:

1. Firstly, the adulterer has to be previously married. It means that he or she would have had intercourse in a marriage, he or she is an adult, and in addition to being mentally sane they are free born as well. Therefore, those who are not married are not to be killed in the light of this hadith.
2. The second condition for killing an adulterer is that there should be four male witnesses who would witness the meeting of the private parts of both the individuals involved in adultery. Moreover, this adultery is to be committed out of consent for the punishment to be valid.
3. If it is supposed that the conditions are met, even then an individual does not have any right to kill the other, rather the power of punishment is to be given to the state justice system who would give an Islamic judgment on the matter.

From the mentioned hadiths it is clear that the only killing allowed pertaining to defaming of honor is the killing of an adulterer who is or has been previously married. It means that killing of women who are not married is not allowed in Islam, moreover, the one thing that most people forget is that this rule and law is equally applicable on men as well. Moreover, if the woman is found guilty of the crime, even then an individual does not have any right to kill another person or woman in particular.

1. Usually in honor killing unmarried women are killed. The above discussion shows that even if proved, an unmarried woman cannot be killed for adultery. Therefore, whoever do it don’t do it from Islam rather they do it from their social or cultural roots.
2. The above discussion also shows that mere accusation on a married woman pertaining to adultery is not sufficient enough for killing her. Rather, it is only allowed when there are witnesses available that testify to the adultery taking place and that too not out of forcefulness but out of consent.
3. Most importantly the discussion shows that if there is to be honor killing then men were to be treated in the same was as are women because the ruling for killing a fornicator that Islam gives is free from gender biasness and both the genders are to be held equally responsible for the act and its consequences.

Islam And Different Types Of Health

The common notion about Islam is that it is a religion that commends its followers to be a servant to God only and live the worldly life in a way that it elevates the spirit of the person and helps gain religious benefits. Although this notion is a part of Islam but not the whole Islam, the whole Islam is complete in every sense and has instructions regarding each aspect of life.

Islam gives a complete and thorough framework of life, by following which a person can live life in the best way possible both from worldly and religious perspective. With every matter of life Islam gives a holistic and a specific solution. Therefore, a follower of Islam has all the instructions available and all he needs to do is to follow them.

Pertaining to general health, Islam takes a holistic approach and provides remedy and instructions regarding spiritual, emotional and physical health. The lines below give the perspective of Islam on the three levels of general health.

1. Spiritual Health:

Spiritual health is important in Islam and one of the key objectives of being a Muslim is to improve the health of the spirit. On a general level the spiritual health depends upon the kind of believe a person has and based on that believe how does a person respond to afflictions and adversities. The better the response of a person, the better is the spiritual health. The hadith of Prophet Muhammad (PBUH) says:

“Indeed amazing are the affairs of a believer! They are all for his benefit. If he is granted ease then he is thankful, and this is good for him. And if he is afflicted with a hardship, he perseveres, and this is good for him.” (Muslim)

This hadith shows the kind of belief a Muslim possess pertaining to the ease and difficulties in life. A Muslim who believes that all the eases and hardship is from Allah Almighty and rejuvenates and perseveres in the respective cases is the one whose spirit is healthy.

Further to the health of spirit, it is the external afflictions and sickness that puts this particular health to its test. In this regard also the hadith of Prophet (PBUH) gives the best model:

“Whenever a Muslim is afflicted by harm from sickness or other matters, God will expiate his sins, like leaves drop from a tree.” (Muslim and Bukhari)

From this hadith, it is obvious that all the physical afflictions sent by God help shed sins. All a Muslim needs to do is persevere and the afflictions become a blessing in disguise that remove all the sins associated with the soul of person, thus making spiritual health better.

2. Emotional Health:

In addition to the spiritual health, the second level of health that Islam addresses is the emotional health. The kind of emotions a person has has a great impact on the way a person lives life. Positive emotions bread a righteous and virtuous life, while negative emotions bring the vices of a person to the surface.

The emotion part of the health has a lot to do with the heart, if the heart is at peace, then all the adversities would seem like blessings as discussed earlier, and if the heart is not at its right place, then even the joyful moments would lead to a life that is transgressing and not commended by Allah Almighty.

In Quran, Allah Almighty says:

“O mankind! There has come to you a good advice from your Lord (i.e. the Quran), and healing for that which is in your hearts.” (10:57)

In this ayah of Quran, it is evident that Quran is solution to the problems of heart, thus reading, listening and understanding of Quran helps better the emotional health of a person. The more the heart of a person is grateful, peaceful and obliged better will be its health and more blessings would it receive from Allah Almighty, as He says in Quran:

“And when your Lord proclaimed, “If you give thanks, I will give you more; but if you are thankless, lo! My punishment is dire.” (14:7)

Hence, the emotional health of a person increases when the heart is content, obliged and thankful to all the blessings of Allah Almighty.

3. Physical Health:

The emphasis of Islam on physical health is another aspect of Islam about which people are oblivious. Islam commends its followers to pay attention towards their health and take good care of it. Pertaining to physical health, Islam addresses both the diet and exercise aspects of health. Allah Almighty says in Quran:

“O mankind, eat from whatever is on earth (that is) lawful and good and do not follow the footsteps of Satan. Indeed he is to you a clear enemy.” (2:168)

In this ayah, it is clear that Allah Almighty has allowed Muslims to eat whatever they want to eat in this world, except for the foods that are unlawful and the ones that take a person on the footsteps of Satan. Regarding the forbidden foods besides the intoxicants, Allah Almighty says in Quran:

“Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah, that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety…..” (5:3)

In this ayah, Allah Almighty has clearly described the foods that are unlawful for a Muslim and the eating of which is forbidden, all the other foods are lawful to Muslims and he can consume them in the way he likes.

Pertaining to the exercise part of physical health, Islam encourages its followers to indulge in sports and physical activities that improve the health and strength of the body. Prophet Muhammad (PBUH) said in one of His hadiths:

“Any Action without the remembrance of God is either a diversion or heedlessness excepting four acts: Walking from target to target (during archery practice), training a horse, playing with one’s family, and learning to swim.” (Tabarani)

From this hadith it is evident that Prophet (PBUH) encourages playing sports that are healthy for the body.

Conclusion:

In short, Islam like its own completeness and comprehensiveness addresses all the matters of life with on a complete and comprehensive level. For Islam, the spiritual, emotional, and physical health all are important and the presence of all makes a healthy believer and Muslim.

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