3 Talaq Quran or Hadees ki Roshni me

3 Talaq Quran or Hadees ki Roshni me:

” اَلطَّلَاقُ مَرَّتَانِ فَاِمْسَاکٌ بِمَعْرُوْفٍ․․․․“

Tarjuma:

Wo talaaq do martaba ki he, fir khvah rakh lena qaede k muvafik, khvah chhor dena khush unvani k sath, aur tumhare liye ye baat halal nahi k chhor ne k waqt kuch b lo us me se sahi jo tum ne unko maher me diya tha,

magar ye k miya bivi dono ko ehtemal ho k allah taala k zaabto ko kayam na kar sakege,

so agar tum logo ko ye ehtemal ho k vo dono zavabate khuda vandi ko kayam na kar sakege to dono par koi gunah na hoga us maal k lene dene me jis ko de kar aurat apni jaan chhura le, ye khudai zaabte he,

so tum unse bahar mat nikalna, aur jo shakhs khudayi zaabte se bilkul bahar nikal jaye, so ese hi log apna nuksan karne vale he,

fir agar koi tisri talaaq de de aurat ko to fir vo us k liye halal na rahegi us k baad, yaha tak k vo us k siva ek aur khavind k sath iddat k baad nikah kar le,

fir agar ye us ko talaaq de de to un dono par us me kuch gunah nahi k badsatur fir mil jave, basharte k dono galib guman rakhte ho k aayinda khudavandi zaabto ko kaayim rakhenge, aur ye khudavandi zaabte he, haq taala un ko bayan farmate he ese logo k liye jo Danish mand he’’

Us aayate sharifa me farmaya gaya he k agar kisi shakhs ne do martaba ki talaaq k baad tisri talaaq de di to bivi hurmate mughallaza k sath haram ho jayegi,

aur tamam mufsirin us par mutafik he k ye tisri talaaq isi majlis me di gayi ho ya alag tahar me, dono ka ek hi hukam he,

chunanche imaame bukhari rh. Ne ‘’ ‘’ me us aayat ka havala de kar bataya he k tin talaaqe khvah bayk waqt di gayi ho, tin hi nafiz ho jati he

-.(sahih bukhari, 2:791)

2). imame bukhari rh. Ne min darja bala baab k zeel me uvaymeer ajlani rd. aur un ki bivi k liaan ka waaqia zikar kiya he,

jis k aakhir me he k hazrat uvaymeer rd. ne kaha:

‘’  “

-(sahih bukhari 2:791)

Tarjuma:

’’ ya rasulullah! Agar us k baad me us ko rakhu to me ne us par juth bandha,

bas unho ne qabla us ke k hazrat sallallahu alay hi wasallam unhe hukm dete, apni buvi ko teen talaaqe de de ’’

Imaame bukhari rh. Ne is hadith se ye sabit kiya he k tin talaaqe khvah bayk waqt di jaye, waqaee ho jati he.

Aur hafiz ibne hazma rh. Likhte he k hazrat sl. K samne uvaymeer rd. ne teen talaaqe di, aur hazrat sl. Ne us par gurfat nahi farmayi,

is se ye baat sabit hui k teen talaaqe bayk waqt dena sahih he

-(al muhallee 10:17)

3). imaame bukhari rh. Ne usi baab me ye hadith zikra ki he k:

rafaa karzi rd ki bivi hazrat sl. Ki khidmat me aayi aur kaha:

ya rasulaulla! Rafaa ne mijhe talaaq de di, pas pakki talaaq de di

-(sahih bukhari 2:791)

Is haduth me pakki talaaq de di se murad tin talaaqe he, aur hazrat sl. Ne ye tafsil daryaft nahi farmayi k ye teen talaaqe ek hi majlis me di thi ta alag alag,

imame bukhari rh. Ne is se ye sabit kiya he k dono ka ek hi hukm he, yaani hurmate mughallaza.

4). isi baab me imaame bukhari rh. Ne hazrat aayesha rd. ki hadith naqal ki he k:

ek shakhsh ne apni bivi ko teen talaaqe de di,

us ne dosre shohar se iddat k baad nikah kar liya, aur dusre shohar ne bhi us ko talaaq de di, hazrat sl. Se sawal kiya gaya k kiya vo pehle shohar k liye halal ho gayi.?

Farmaya:

nahi! Yaha tak k dusre shohar se sohbat bhi kare, jesa k pehle se kit hi

-(sahih bukharu 2:791)

5). sahih muslim me fatema binte qaus rd. ka waqia mazkur he k :

un k shohsr un ko teen talaqe di thi, un k nafka va sukne ka masla zere bahas aaya ti hazrat saw. Ne farmaya;

us k liye nafka va sukna nahi he

-sahih muslim 1:483)

Hafeez ibne hazma rh. Likhte he k ye khabar mutavatar he k us ne aa hazrat sl. Ko bataya k us k shohar ne us ko teen talaaqe de di, sazrat ﷺ Ne teen talaqe de di,

hazrat saw. Ne teen talaqo par eteraaz nahi farmaya aur na ye farmaya k ye khilafe sunnat he

-(al muhallee 10:171)

6). imaame nasayi rh. Ne hazrat Mahmud bin lubaid rd. ki hadith naqal ki he k aa hazrat sl. Ko bataya gaya k ek shakhs ne apni bivi ko ikhatti teen talaaqe de di he,

hazrat sl. Gazabnak hokar khare hue, fir farmaya k: kiya mere mojud hote hue allah ki kitab se khela jar aha he ?

-(nasayi 2:9)

Is hadith se malum hua k agar teen talaqe bayk waqt di jaye to teen hoti he, varna agar ek hi ho to hazrat ﷺ us par gezo gazab ka izhar na farmate.

7). imaame abu dawud rh. Ne kai turuk se ye hadith naqal ki he rukana rd. ne apni bivi suhaima ko albatta taaq de di,

aura a hazrat ﷺ ki khidmat me hazir ho kar kaha k men eek talaaq ka irada kiya tha,

farmaya halfan (kasam kaha kar) kehte ho k ek ka irada kiya tha? Arz kiya:

allah ki qasam! Mene ek hi ka irada kiya tha. Aa hazrat ﷺ ne us ki bivi usko vapas lota di

-(abu dawud 1:300)

Aa Hazrat ﷺ ka rukana rd. se farmana k:

“ halfan kehte ho k tum ne ek hi ka iarada kiya tha?”

is amra ki dalil he ke albatta k lafz se bhi agar teen talaaq ka irada kiya jaye to teen hi waqei hoti he,

che zayka sarih alfaz me teen talaaq di ho.

Quran va hadith k un dalail ki roshni me charo imam aur tamam mohaddisin is par mutafik he k teen talaqe khvah ek lafz se ho, ya ek majlis me, teen hi shumar ki jayegi.

Fatawa number: 114 ek ahle hadith k qalam se he, jis me ye mavkaf ikhtiyar kiya gaya he k teen talaqe jab ek majlis me di jaye to vo ek hi talaq shumar hoti he,

lihaza nargis par ek talaq waqai hui, iddat k under shohar us se ruju kar sakta he.

Ahle hadith aalim ka ye fatva sarihan galat aur mazkurah bala aayat va ahadis k ilawa ijma eummat k bhi khilaf he, q k tamam akabir sahabard.

Us par mutafik he k ek lafz ya ek majlis me di gayi teen talaqe teen hi shumar hoti he. Aur bivi hurmate migalaza k sath karam ho jati he,

khulfaye rashedin rd. aur digar sahaba e kiram rd. k chand fatawa batore namuna darje zeel he:

1). Hazrat Anas rd. Farmate he k:

hazrat umar rd. ki khidmat me koi esa shakhs laya jata jis ne apni bivi ko ek majlis me teen talaqe di ho, aap rd.

un ko saza dete aur dono k darmiyan tafreeq kara dete

-(musnaf ibne abi saiba 6:11, musnaf abdurrazaq 6:396)

2). Zaid bin Wahab rh. Kehte he k:

ek shakhs ne apni bivi ko hazar talaq de di, mamla hazrat umar rd. ki khidmat me pesh hua to us shakhs ne kaha k:

me to yun hi khel raha tha. Hazrat umar rd. ne us k sar par darrah uthaya aur dono k darmiyan alahidgi kara di

-(ibne abi saiba 5:13, abdurrazaq 6:393)

3). ek shakhs hazrat usman rd. ki khidmat me aaya aur kaha: mene apni bivi ko 100 talaqe di, farmaya:

teen talaqe us ko tuj par haram kar deti he, aur satanve udvan(zulam va zyadati aur hudude ilaahi si tajavuz) he

-(ibne abi saiba 5:13)

4). ek shakhs hazrat ali rd. ki khidmat me aaya aur kaha ke us ne apni bivi ko hazar talaqe de di he, farmaya:

teen talaqe us ko tujh par haram kar deti he, bakiyo ko apni dusri aurto par taqseem kar do

-(ibne abi shaiba 5:13)

5). hazrat Abdullah ibne masud rd. ki khidmat me ek shakhs aaya aur kaha k mene apni bivi ko 99 talaqe di he, farmaya:

fir logo ne tujh se kya kaha? Kehne laga k:

logo ne ye kaha k teri bivi tujh par haram ho gayi, farmaya:

logo ne tere sath shafkat va narmi karna chahi he k sirf bivi ko haram kaha, vo teen talaqo k sath tujh par haram ho gai, baaki talaqe zulam va taadi he

-(ibne abi shiba 5:12, abdurrazak 6:395)

6). ek shakhs hazrat Abdullah ibne masud rd. ki khidmat me aaya aur kaha k: mene apni bivi ko 100 talaqe di he, farmaya:

teen talaqo ne us ko haram kar diya, baki 97 gunah he

-(ibne abi shiba 5:12)

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7). hazrat abdullah ibne umar rd. farmate he k :

jis ne apni bivi ko teen talaqe di, us ne apne rab ki nafarmani ki aur ud ki bivi us par haram ho gayi

-(ibne abi shiba 5:11)

8). ek shakhs hazrat Abdullah ibne umar rd. ki khidmat me aaya aur kaha k us ne apni bivi ko 100 martaba talaq di he, farmaya:

teen k sath vo tujh par haram ho gayi, aur 97 ka allah taala tujhse qayamat k din heesab lenge

-(ibne abi shiba 5:14)

9). ek shakhs ne hazrat abdullah ibne abbas rd. se kaha k mere chacha ne apni bivi ko teen talaqe de di, farmaya:

tere chacha ne allah taala ki nafarmani ki, pas allah taala ne us ko nadamat me daal diya, aur us k nikalne ki koi surat nahi rakhi

-(ibne abi shiba 5:11)

10). harun bin antarah aone walid se naqal karte he k me hazrat ibne abbas rd. k pass betha tha, ek shakhs aaya aur kaha k huzur!

Mene ek hi martaba apni bivi ko 100 talaqe de dali, ab vo teen talaq k sath mujh par baina ho jayegi ya ek hi talaq hogi? Farmaya:

teen k sath vo tujh par baina ho gayi, aur 97 ka gunah teri gardan par raha

-(ibne abi shiba 5:13)

11). ek shakhs ne hazrat Abdullah ibne abbas rd. se kaha k mene apni bivi ko 1000 ya 100 talaqe di he , farmaya:

teen k saath tujh par bayina ho gai, baki manda ka gunah tujh par bojh he k tune allah taala ki aayat ko hansi Mazak banaya

-(ibne abi shiba 5:13)

12). hazrat Imran ibne husen rd. se arz kiya gaya k ek shakhs ne ek hi majlis me apni bivi ko teen talaqe de di, farmaya:

us ne apne rab ka gunah kiya, aur us ki bivi us par haram ho gayi

-(ibne abi shiba 5:10)

13). hazrat mughairah bin shoba rd. se sawal kiya gaya k ek shakhs ne apni bivi ko 100 talaqe de di, farmaya:

teen ne apni bivi ko haram kar diya, baki manda zayid rahe

-(ibne abi shiba 5:13)

14). mahmad bin ayas bin bakir kehte he k ek shakhs ne apni bivi ko rukhsati se qabal teen talaqe de di, fir us ne us se do bara nikah karna chaha,

vo masla puchhne k liye aaya, me bhi us k liye masla puchhne k khatir uske sath gaya, us ne hazrat abu hurairah rd. aur hazrat ibne abbas rd. anhuma se masla puchha,

dono ne jawab diya k humare nazdik vo usse nikah nahi kar sakta, yaha tak k vo dusri shadi na kare. Us ne kaha k: mera use talaq dena to ek hi baar tha,

to hazrat ibne abbas rd. anhuma ne farmaya k: tere liye jo kuch bach raha tha vo tune hath se chhor diya

-(moatta imame malik rh. 520)

Dusri rivayat me he k muaavya bin abi ayaas Ansari kehte he k:

wo Abdullah bin zuber aur aasim bin umar rd. k paas bethe the, itne me mahmed bin ayaas bin baker aaye aur kaha k:

ek badvi ne apni bivi ko rukhsati se pehle teen talaqe de di, iis masle me aap hazrat ki kiya raye he?

Ibne zuber rd. ne kaha k us bare me hum kuch nahi kah sakte,

aur hazrt ibne abbas rd. aur hazrat abu hurairah rd. k paas javo, me un dono ko hazrat aayesha rd. ke paas chhor kar aaya hu, un se puchho aur vapas aa kar hume bhi batavo.

Chunanche un dono ki khidmat me gaye aur un se masla pauchha, ibne abbas rd. ne hazrat abu hurairah rd. se kaha : abu hurairah! Un ko fatwa dijye,

q k aap k samne pechidah masla aaya he, hazrat abu hurairah rd. ne farmaya:

ek talaq us ko bayina kar deti he, aur teen talaqe us ko haram kar deti he, yaha tak k dusre shohar k shat nikah kare.

Hazrat ibne abbas rd. ne bhi yahu fatwa diya

-(moatta imame malik 521, sunane kubra behki 7:335, sharah muaani tahavi 2:34)

15). ataa bin yasar rh. Kehte he k : ek shakhs Abdullah bin umar rd. ki khidmat me fatwa lene aaya k ek shakhs ne apni bivi ko rukhsati se kabla teen talaqe de di,

ataa rh. Kehte he k: me ne kaha k jis aurat ki rukhsatu na hui hous ki talaq to ek hoti he, hazrat Abdullah ibne umar rd. ne farmaya k to to mahaz qissa go he (mufti nahi),

ek talaq us ko bayina kar deti he or teen talaqe us ko haram kar deti he, yaha tak k vo dure shohar se nikah kare

-(hawala bala)

16). hazrat anas rd. farmate he: mutlaka salasa shohar k liye liye halal nahi rahi, yaha tak k dusre shohar se nikah kare

-(tahavi sharif 2:35)

17). suwaid bin gafla kehte he k aayesha khashimah hazrat hasan bin ali rd. k nikah me thi, jab hazrat ali rd. shahid hue ( or hazrat hasan rd. un ki jagah khalifa hue)

to us khatun ne hazrat hasan rd. ko khilafat ki Mubarak baad di, hazrat hasan rd. ne farmaya to hazrat ali rd. k qatal par khushi ka izhar karti he? Ja tujhe teen talaaq!

unho ne fawran apne kapro se apne badan ko lapet liya or iddat me beth gayi, iddat puri hui to hazrat hasan rd. ne us ka bakiya mahar us ko bhej diya or

10,000 dirham batore atiya k diye, ye atiya jab us khatun ko mosul hua to kaha:

‘’ “

(judayi ikhtiyar karne vale mahboob ki janib se thoda sa saman aaya he),

hazrat hasan rd. ko ye jhabar pahonchi to ro pade,

fir farmaya k agar mene mere nana ﷺ se ye hadith na suni hoti ( ya ye farmaya k agar mare walid majid ne mujhse ye hadith na bayan farmayi hoti jo unho ne mere nana ﷺ se suni thi) k:

‘’ jis shakhs ne apni bivi ko teen talaqe teen tahro me de di, ya teen mabham de de to vo us k liyehalal nahi yaha tak k dusre shohar se nikah kare ’’

to me us khatun se ruju kar leta

-(sunsne kubra 7:336)

Yesahaba ye kiram rd. chand fatawa he, aap dekh rahe he k un me teen khulfaye rashedin rd. bhi shamil he, or

hazrat Abdullah bin masud rd. hazrat Abdullah bin umar bin aas rd. or

hazrat Abdullah bin abbas rd. jese jalilul qadrq sahaba bhu shamul he, jo apne dor me marjae fatawa the,

or us k khilaf kisi sahaba se ek haraf bhi mankul nahi, is liye ye masla sahaba e kiram rd. ka ijmai masla he k teen talaqe be lafze wahid teen hi shumar hoti he,

chunanche charo mazahib k imam bhi sahaba e kiram rd. is ijmayi fatawa par muttafak he, yahi fatwa imame bukhari rh. Ka he,

jesa k sahih bukhari (2:791) me zikar farmaya he, or yahi fatwa hafif ibne hazma zahiri rh. Ka he jesa k unho ne almuhalla (10:170) me zikra kiya he

Algarz teen talaq ka teen hona ek esi qatee va yaqeeni haqiqat he jispar tamam sahaba e kiram rd. bager kisi ikhtilaf k muttafik he,

akabir tabieen muttafik he, charo fukha mazahib muttafik he.

Lihaza jo shakhs us masle me sahaba e kiram rd k raste se munharif he vo ravafiz k naqse qadam par he or haq taala ka irshad he:

‘’ “

-(an nisha 115)

Tarjuma:

or jo koi mukhalifat kare aap ﷺ ki, jab k khul chuki us par sithi raah,

or chale sab musalmano k raste k khilaf to hum hawale kar denge us ko vahi taraf jo us ne ikhtiyar ki or

dalenge hum us ko dozakh me or wo bahot buri jagah pahoncha”.

Ahle hadith mufti ne apne fatwe me (jo ijmae sahaba rd. or aeema arbiya rh. K ijma k khilaf he) jin do ahadis se istidlal kiya he un par kamil va mukammal bahas meri kitab “aap k masail or un ka hal” ki 5 vi jild me aa chuki he,

jis ka g chahe vaha dekh le. Is bahas ka khulasa ye he k pehli hadith jo rukana rd. ki talaq k bare me masnade ahmed se naqal ki he, ye ahle ilm k nazdik muztarib,

zaeef or munkar he, us k ravi mahmad bin ishaq k bare me shaded jarhe kutuburrijaal me mankul he,

or mohaddisin ka us ki rivayat k qabul karne na karne me ikhtilaf he,

baaz akabir us ko dajjal va kazzab kehte he, baaz uski mutlakan tosik karte he,

or baaz ne ye moatadal raaye kayam ki he k kisi halal va haram k masle me ibne ishaaq mutafarrid ho to hujjat nahi,

isi tarah us ka ustad dawud bin husen bhi kharji tha or ikrama se munkar rivayat naqal karne me badnaam he,

or ikrama bhi majruh he, or us par bahot se akabir ne juth bolne ki tohmat lagayi he.

Ek esi riwayat jo muslasal majruh dar majruh dar majruh raviyo se mankul ho is ka ijmaa sahaba rd.

or ijmaae ummat k mukable me pesh karna insaf k munafi he,

or agar is rivayat ko sahih maan bhi liya jaye to ye kaha ja sakta he k rukana rd. nw apni bivi ko albatta talaq di thi,

jesa k abu dawud k hawalw se upar guzar chuka he,

chunke albatta ka lafz teen talaq k liye ba kasrat istimaal hota he is liye ravi ne albatta k mane teen samajh kar mafhum naqal kar diya,

bahar haal sahih rivayat vo he jo imame abu dawud rh. Mutaaddid tarq se naqal ki he.

Isi tarah dusri hadith jo sahih muslim se naqal ki he, is par bhi ahle ilm ne tawil kalam kiya he or

us k bahot se jawabat zikar kiye he, sab se behtar jawab ye he k ek shakhs teen talaq alag alag lafzo me deta,

or fir kehta k mene sirf ek talaq dene ka irada kiya tha, or dusri or tisri martaba ka lafz mahaz takid k liye tha to ibtidaye islam me us k kol ko moatabar samja jata tha,

or ek talaq ka hukam kaha jata tha, lekin baad me us ko mansukh kar diya gaya, or ye karar diya gaya k teen talaq k baad uski niyaat ka etebaar nahi hoga,

chunanche imame abu dawud rh. Ne hazrat ibne abbas rd. hi ka ye irshad nakal kiya he k unhone aayate sharifa:

“ “ ki tilawat kar k farmaya:

“ “

-(abu dawud 1:297)

Tarjuma:

”or ye yun tha k aadmi jab apni bivi ko talaq de deta to vo us se ruju kar sakta tha, khwah teen talaqe di ho, pas us ko mansukh kar diya gaya,

chunanche alaah taala ne farmaya k: vo talaq (jis k baad ruju ho sakta ho) sirf do martaba ki he.”

Waqiya ye he k rivayat agar sahih he to mansukh he, jesa k imame tahawi rh. Ne “ “ me is ki tasrih farmayi he

-(tahavi 2:34)

Nez imame abu dawud rh. Ne hazrat ibne abbas rd. ki zere bahas hadith ko “ “ k zeel me mankul kar k bataya he k ye hadith mansukh he,

-(abu dawud 1:299)

1). in dono rivayato knisbat hazrat Abdullah ibne abbas rd. ki taraf ki gayi he,

jabke mutavatar rivayat se sabit he k hazrat ibne abbas rd. teen talaq k teen hone ka fatwa dete the.

Agar un ki zikar kirdah ye dono rivayate jin ka hawala mufti sahib ne diya he, sahih bhi ho or apne zahir par mahmul ho or mansukh bhi na ho, oe hazrat ibne abbas rd.

unhi k mutabik aqeeda rakhtq ho, to kya ye mumkin he k us k bavjud vo apni rivayat kirdah ahadis k khilaf fatwa sadir kare ?

Zahir he k kisi sahabi kbare me ye tasavvur nahi kya ja sakta, la mahala un rivayat ko mansukh kaha jayega.

2). fazil mufti sahib ne likha he k:

“ nabi ﷺ pr abu bakar sidiiq rd. k zamane me or hazrat umar faruk rd. k ibtidayi do salad ore khilafat me ek majlis ki teen talaqe ek hi shumar ki jati thi,

umar rd. ne maslihatan ek majlis ki teen talaqo ko teen he shumar karne ka hukam de diya ta k log is fel se ruk jaye. ”

Hazrate khulfaye rashedin rd. k bare me ahle sunnat or rawafiz k nuktaae nazar ka ikhtilaf sab ko malum he, ehle sunnat ka aqeedq ye he k hazrat rd. qurqn va sunnat k feslo se muinhiraf nahi karte the,

or koi bari se bari maslihat bhi unko khilafe shara fesle par aamadah nahi kar sakti thi, is liye k “ khalifa e raashedin” vahi kehlate he jo thik thik minhaje nabuvvat oar kayam ho, us se sare motajavuz na kare.

Un hazrat k jo waqiyat ya fesle ese nazar aate hejin me us k khilaf shuba hota he in me ahle sunnat un hazrat k feslo ko haq mante he, us k bar aqs ravafiz un k feslo ko galat,

qurqn va sunnat k khilaf or vaqti maslihato ka natija samajhte he, is liyr vo un akabir rd. ko khalifa e raashedin nahi balke …navu zubillah….khalifa e jaeez samajhte he,

chunanche talaqe salasa or mutaa k maslo me hazrat umar rd. k mokuf ko galat samajhte he, tajjub he k ahle hadith bhi talaq k masle me usul tor par ahle tashee k hamnava he,

hafiz ibne hajar rh. Fatahul bari me likhte he:

” “

-(fatahul bari 9:365)

Tarjuma:

khulasa ye he k teen talaq k masle me jo waqiya pesh aaya vo thik us waqiye ki nazir he jo mataa k masle me pesh aaya, meri murad gazrat zabir rd. ka call h k :

” mataa nabi ﷺ k zamane me, hazrat abu bakar rd. k zamane meor hazratumar ki khilafat k ibtidayi dor me kiya jata tha,

fir hazrat umar rd. ne hame mana kar diya to hum baaz aagaye.”

Bas dono jagho me rajah ye he k mataa haram he, or teen talaqe teen hi waqe hoti he, q k hazrat umar rd. k zamane me us par ijmaa ho gaya,

or kisi ek sahabi se bhi mankul nahi k un dono maslo me kisi ek me bhi us ne hazrat umar rd. ki mukhalifat ki ho,

or hazrate sahaba e kiram rd. ka ijma is amra ki dalil he k un dono maslo me nasikh mojud tha, magar baaz hazrat ko is se qabla nasikh ka ilm nahi ho saka,

yaha tak k hazrat umar rd k zamane me sab k liye zahir ho gaya.

Pas jo shakhs is ijmaa ka mukhalif ho vo ijma e sahaba rd. ko pase past dalta he,

or jamhur us par he k kisi masle par ittifaq ho jane k baad jo shakhs ittilaf peda kare vo layike etebar nahi.”

Algarz! Is masle me ahle hadith hazrat ka hazrat umar rd. k ijmayi fesle se ikhtilaf karna shiaa aqeeda ki tarjumani he or aqeedq e ahle sunnat k khilaf he,

or hazrat umar rd ka fesle mataa k bare me sahih he to yakinan teen talaq ba lafze wahid k bare me bhi barhak he,

or puri ummat par us faruki fesle ki jis ki tamam sahaba e kiram rd. ne muvafikat farmayi,

pabandi lazim ho jati he, or ibne abbas rd ki rivayat me jo kaha gaya he k:

aa hazrat ﷺ or abu bakar rd. k zamane me teen ko ek hi shumar kiya jata tha” us k mane ye liye jayenge k nuskh k bavajud baaz logo koi lm nahi huva hoga,

or vo ye samajhte honge k teen talaq ba lafze wahid ko ek hi shumar kiya jata he jabke talaq dene vale ki niyyat teen kin a ho,

balk eek talaq ki ho. Hazrat faruk e aazam rd. ne logo ki is galat fehmi ko dur kar diya or vajahat kar di k ye hukam mansukh he,

lihaza aaj k baad koi is galat fehmi me na rahe, or tamam sahaba e kiram rd. ne us par muvafikat farmayi.

Or agar….navuzubillah…..talaqe salasa k bare me hazrat umar rd. ne kisi maslihat ki bina par galat fesla kiya tha or sahaba rd. ne bhi bila jama us se muvafikat kar li thi,

or aaj ehle haduth hazrat faruk e aazam rd. ki galti ki islah karne ja rahe he yun kaho k shiya sach kehte he k hazrat umar rd. ne “mataa sharif” par pabandi laga kar ek halal

or pakiza chiz ko haram karar de diya, or sahaba rd. ne hazrat umar rd k galat fesle ki hamnavayi kar li, navuzubilla, astagfirullah….!

Wazeh rahe k un maslo ko haram va halal se taalluq he, hazrat umar rd. ka fesla he k mataa haram he, or jis aurat se mataa kiya jaye us se jinsi talluk haram he,

isi tarah jis aurat ko teen talaq di gayi ho vo hurmate mughallaza k sath haram ho gayi, ab us se bivi ka sa talluk haram he, isi tarah jis aurat ko teen talaq di gayi ho vo hurmate mughallaza k sath haram ho gayi,

ab us se bivi ka sa talluk karna harm he, ahle tashi hazrat, faruke aazam rd. k fesle se ikhtilaf karte huye kehte he k jis aurat se mataa kiya gaya ho us se jinsi talluk haram nahi balke itba e sunnat ki wajah se mojube sawab he, idhar ahle hadith,

hazrat umar rd. k fesle se ikhtilaf karte hue kehte he k mutlaka salasa haram nahi, balke itba e sunnat k liye use bivi bana kar rakhna mojube sawab he,

inna lillahi vainna ilayhi rajiun!

3). ahle hadith umuman ye bhi kaha karte he k hazrat umar rd. ne apne fesle se ruju kar liya tha, us fatwa mw bhi janab mufti sahib ne yahi baat dohrayi he,

chunanche likhte he k:

“chunanche hazrat umar rd. ne is fesle se ruju kar luya.”

Ahle haduth hazraat ne hazrat umar rd. par rehle to ye ilzaam lagaya k unho ne kisi waqti maslihat k liye sunnat ko tabdil kar diya jo aa hazrat ﷺ k zamane se un k dore khilafat
tak muslasal chali aarahi thi,

or fir us ilzam ko mazid pukhta karne k liye un par ye tohmat jar di k unho ne apni galti ko khud bhi taslim kar liya tha, chunanche us galti se ruju kar liya tha.

Mufti sahib ne yaha do kitabo ka hawala diya he, ek sahih muslim:477(jild ka number nahi diya), halanke sahih muslim me hazrat umar rd. k ruju ka koi zikar nahi.

Dusra hawala hafiz ibne qaim rh. Ki kitab” “ ka he, jis ka na safha zikar kiya gaya he na jild number.

Halanke “ “ me bhi ye kahi zikar nahi k hazrat umar rd. ne is fesle se ruju kar liya tha,

munasib hoga k yaha hafiz ibne qaim rh. Ki kitab “ “ ka sahih hawala nakal kar k ahle hadith ki is tohmat se hazrat umar rd. ki brat ki jaye,

Vajeh rahe k 1391 hijri me sausi hukumat ne ek sahi farman k zariye “ talaqe salasa ba lafze wahid” k masle par gor karne k liye saudiya k choti k ek 17 rukni majlis tahkikat tashkil di,

jis ne tarfen k dalael ka jaeeza le kar apna fesla “ “ k naam se murtib kiya or use” “ k tarjuman” “ ne 1397 hijri shaye kiya”

“ ka hawala isi mujalla se nakal kar raha hu.

Hafiz ibne qayyum rh. Hazrat umar rd. k fesle par guftagu karte hue likhte he:

“ “

-(Hukmuttalqe salas71)

Tarjuma:

”pas jab amirul muaminin hazrat umar rd. ne dekha k allah sabhanahu vataala ne teen talaq dene vale ko ye saza di he k teen talaq dene k baad us ne talaq dene walw k darmiyan or

us ki mutlaka bivi k darmiyan aar waqe kar di or bivi ko us par haram kar diya yaha tak k dusre shohar se nikah kare,

to amirul muaminin ne jaan liya k allah taala ka ye fesala us wajah se he k vo haram talaq ko napasand fermata he or

us se bugz rakhta he, lihaza amirulmuaminin ne mukarrar kirdah is saza me allah taala ki muvafikat farmayi us shakhs k haq me jo teen talaqe baik waqt me de dale,

is muvafikat ki bina par hazrat umar rd. ne ese shakhs par taan talaqe lazim kar di or un ko us par nafiz kar diya.”

Aage barhne se pehle hafiz ibne qayyum rh. Ki mindarja bala ibarat par achhi tarah gor kar liya jaye k hafiz ibne qayyum rh. K bakol hazrat umar rd. ne teen talaq ba lafze vahid ko nafiz or

lazim karar dene k fesle me munsha e khudavandi ki muvafikat farmayi or allah taala ne teen talaq dene vale k liye jo saza apni kitabe mohkim me tajviz farmayi he,

hazrat umar rd. ne baik waqt teen talaq dene vale par quraani saza nafiz kar k mansha e ilahi ki takmil farmadi. Khulasa ye k hazrat umar rd. ka ye fesla k teen talaq ba lafze wahid teen he , mansha e ilahi ki taamil thi.

Subhanalla! Kesi umda baat farmayi he,

aeema arbiya rh. Or puri ummat hazrat umar rd. k fesle ko barhaq samajhte hue un ki muvafikat darfakt me mansha e ilahi ki takmil ko apna deen va imaan samajhti he,

jabke ahle hadith hazrat umar rd. k fesle ki mukhalifat karte huye mansha e ilahi ki mukhalifat or ahle tashee k mansha ki muvafikat kar rahe he,

aa hazrat ﷺ ka irshad barhak he:

“ “

-(mishkat:557)

Tarjuma:

allah taalane haq umar rd. ki zuban or qalb par rakh diya he.”

Jis shkhsiyat ko nabi ﷺ ne natik bil haq karar diya, us ka fesla khilafe haq ho hi mahi sakta, balke vo allah taala or

us ke rasul ﷺ k mansha k ain mutabik hoga or

us ki mukhalifat haq ki mukhalifat or khuda va rasul k mansha k khilaf hogi.

Hazrat umar rd. k nukta e nazar ki min darja bala vajahat karne k baad hafiz ibne qayyum rh. Ye sawal uthate he k :

“ “

-(hawala bala)

Tarjuma:

agar kaha jaye k us se aasan to ye tha k aap rd. logo ko teen talaq dene ki mumaniyat de dete or usko haram or mamnu karar de dete or

us par zarb va taazir jari karte take vo mahzur jo us taan talaq par murtab hota he, vo waqe hi nahi hota.

Ye swal uthane k baad hafiz ibne qayyum rh. Khud hi uska jawab dete he:

Jawab ye he k ji ha! Bakhuda un k liye ye mumkin tha or yahi vajah he k vo aakhri zamane me us par nadim hue or unho ne ye chaha k unho ne ye kaam kar liya hota.

Hafiz abu bakar ismaily “masnade umar” me farmate he k: hame khabar di abu yaala ne, kaha ham se bayan kiya saleh ibne malik ne,

kaha hamse bayan kiya khalid ibne yazid ibne abi malik ne apne walid se, k hazrat umar rd. ne farmaya k:

mujhe jitni nadamat teen chizo par huyi, itni kisi cheez par nahi huyi.

  • Ek ye k mene talaq ko haram q na kar diya ?
  • Dusra ye k mene gulamo ka nikah q na kara diya ?
  • Tisra ye k mane nuha karne vali aurto ko qatal q na kar diya ? ”

Lijye! Ye he vo rivayatjis k sahare ahle hadith hazrat, ibne qayyum rh. Ki taklid me ye daawa karte he k : ”

hazrat umar rd. ne apne fesle se ruju kar liya tha k teen talaq teen hi waqe hoti he, khvah ek hi majlis me di jaye ya ek lafz se.

” ahle hadith ki beinsafi va seena zori dekhne k liye is rivayat ki sanad ormatan par gor kar lena zaruri he.

Us ki sanad me khlid bin yazid bin abi malik apne walid se is kisse ko naqal karta he, us khalid k bare me imamul jarah va taadile yahya bin mueen rh.

Farmate he:

“ “

-(tahzibe tahzib 3:127)

Tarjuma:

” ye sahib sirf apne baab par juth banthne par razi nahi huye, yaha tak k rasul ﷺ k sahaba rd. par bhi juth bantha.”

Ye jutha apne walid ki taraf is juth ko mansub karke kehta he k mere walid ne hazrat umar rd. k izhare nadamat ko bayan kiya jabke us k walid ne hazrat umar rd. ka zamana hi nahi paya or vo tadlis me bhi maaruf tha

-(hukmut talaqe salas :107)

Hafiz ibne qayyum rh. Par taajub he k vo ek kazzab ki majhul or juthi rivayat se hazrat umar rd. ki nadamat farma rahe he,

or ahle hadith hazrat par herat he k vo usko hazrat umar rd. k ruju ka naam de rahe he.

Sanad se qataa nazrab rivayat k matan par tavja farmaye,

rivayat me hazrat umar rd. se mansub kar k ye kaha gaya k mujhe zindagi me esi nadamat kisi cheez par nahi huyi jitni k us baat par k mene talaq ko haram karar q na diya..

Deen ka ek mubtadi talibe ilm bhi janta he k “talaq” haq taala ki nazar me khvah kesi hi na pasandidah cheez ho, bahar haal allah tala ne us ko halal karar diya he or

quran e karim me us k ahkaam bayan farmaye he. Idhar nabi ﷺ ka ye irshade girami zuban zad khas va aam he k:

“ “

-(mishkat :383 ba rivayat abu dawud)

Tarjuma:

”halal cheezo me allah taala k yaha sab se na pasandidah cheez talaq he.”

Pas jis cheez ko allah taala ne or us k rasul ﷺ ne halal karar diya ho sadre awwal se aaj tak jis par musalmano ka taamil chala aaraha ho,

kya hazrat umar rd. us ko haram karar de kar us par pabandi lagane ka soch bhi sakte he?

Che jayka is kat an galat or batil cheez k na karne par shaded nadamat ka izhar farmayye,

ye hazrat umar rd. par khalis bohtan or iftira he.

Agar kaha jaye k hazrat umar rd. ki murad mutlak talaq se nahi balke teen talaq se he,

to awwalan ye guzarish he k is rivayat me konsa kareena he jo teen talaq par dalalat karta he?

Saniyan: farz kar lijye k yahi m,urad he to sawal ye he k teen talaq ko haram karar dene se ye kese lazim aaya k koi is haram ka irtikab karega to talaq waaqe nahi hogi?

Aap dekhte he k bivi ko “ tu meri ma k manid” kehna haram he, quran e karim ne us ko “ “ or juth karr diya he,

us k bavajud agar koi shakhs us haram ka irtikab karke bivi se zihar kar le to kya zihar waqe nahi hota?

Isi tarah bil farz hazrat umar rd. teen talaq ko haram karar de kar us par pabandi lagana chahte the to us se ye kese sabit huva k aap rd. ne apne is fesle se ruju farma liya tha k teen talaq teen hi shumar hoti he,

balke agar is rivayat ko sahih taslim kar liya jaye k or ye bhi maan liya jaye k hazrat umar rd. ko us par afsos tha k aap rd. ne teen talaq par pabandi q na laga di to us se jamhur k call ki mazid taeed hoti he,

q k is surat me ravayat ka saaf or siddha matlab ye hoga k mene sirf teen talaq k nifaz par iktifa qkiya?

Isi k sath mujhe ye bhi chahye tha k me teen talaq k karne par bhi pabandi laga deta or esa karne valo ko bivi ki hurmate mugallza ka hukam dene k ilavah un ki goshmali bhi karta.

Algarz! Awwal to ye riwayat hi sanadan va matan galat or mahmul he, or

agar ba farze mahal us ko sahih bhi taslim kar liya jaye to us k kisi lafz seye sabit nahi hota k amirul muaminin faruk e aazam rd. ne apne sabaka fesle se ruju kar liya tha.

Hazrat amirul muaminin rd. ki taraf apne fesle se riju ko mansub karna aap rd. ki zaate aali par sarasar zulam or bohtan va iftira he.

Mujhe herat he k ahle hadith hazrat ko hazrat umar rd. ki zaat se kya zid he k unki taraf pe dar pe juth mansub kar rahe he or

un hazrat ko ye sochne ki bhi tofiq nahi hoti k agar hazrat umar rd. ka ye fesla mahaz waqti hota ya kisi maslihat par mabni hota ya aap rd. ne is fesle se aakhri umar me ruju farma liya hota to tamam sahaba e kiram rd. se aeema arbiya rh. Tak jamahire salf va khalf us fesle par masar q kar reh sakte the…?

Khulasa ye k teen talaq se teen ka waqe hona na qatee barhak he,

yahi khalifa e rashedin amirul muaminin hazrat umar rd. ka natik fesla he,

usi par hazrate khulfa e rashedin or akabire sahaba rd. ka ijmaae fatwa he, or isi par charo fukha e ummat va imamane millat mutafik he,

us k khilaf agar koi fatwa deta he, khwah vo ahle hadith ho ya munkare hadith, vo kata an mardud or batil he,

(haq kbaad gumrahi k siva kya baki rah jata he ?) kisi shakhs k liye jo allh taala par or us k rasul ﷺ par imaan rakhta ho,

ye hala nahi k sahaba e kiram rd or aeema arbiya rh. K ijmaee fatwe k khilaf teen talaq ko ek karar de or mutlaka salasa ko halal karar de,

Adyaan Batilah Aqaaid Bidaat or Rasme Dawah & Tableeg Gumrah Firqe Hadith & Sunnah Quran e Kareem Taqleed or Masalik
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क़ुस्तुंतुनिया पर सुल्तान मुहम्मद फ़ातिह द्वितीय का चमत्कारिक ऐतिहासिक विजय! कुस्तुनतुनिया इतिहास क़ुस्तुंतुनिया सुल्तान मुहम्मद फ़ातिह सुलतान मोहम्मद फ़ातेह सुल्तान मुहम्मद अल फ़ातिह सुल्तान मुहम्मद अल फतेह कुस्तुनतुनिया कुस्तुनतुनिया का पतन कुस्तुनतुनिया का इतिहास कुस्तुनतुनिया इन मैप कुस्तुनतुनिया map कुस्तुनतुनिया इतिहास कुस्तुनतुनिया का नया नाम कुस्तुनतुनिया की संधि कुस्तुनतुनिया on map
क़ुस्तुंतुनिया पर सुल्तान मुहम्मद फ़ातिह द्वितीय का चमत्कारिक ऐतिहासिक विजय!
नमाज़ में वसवसे और खयाल आना
नमाज़ में वसवसे और खयाल आना।
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क़ुस्तुंतुनिया पर सुल्तान मुहम्मद फ़ातिह द्वितीय का चमत्कारिक ऐतिहासिक विजय! कुस्तुनतुनिया इतिहास क़ुस्तुंतुनिया सुल्तान मुहम्मद फ़ातिह सुलतान मोहम्मद फ़ातेह सुल्तान मुहम्मद अल फ़ातिह सुल्तान मुहम्मद अल फतेह कुस्तुनतुनिया कुस्तुनतुनिया का पतन कुस्तुनतुनिया का इतिहास कुस्तुनतुनिया इन मैप कुस्तुनतुनिया map कुस्तुनतुनिया इतिहास कुस्तुनतुनिया का नया नाम कुस्तुनतुनिया की संधि कुस्तुनतुनिया on map
क़ुस्तुंतुनिया पर सुल्तान मुहम्मद फ़ातिह द्वितीय का चमत्कारिक ऐतिहासिक विजय!