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தோராயமாக மொத்தம் எத்தனை ஹதீஸ்கள் உள்ளன? அறிவிப்பாளர்களில் முஃதி ,மௌலானா, மௌலவி இருக்கிறார்களா?

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Accusations and Answers

Publisher s Note

We have published 3 books to answer the accusation against Islam. The first book Does Islam snatch away the Rights of Women?  has explained the answers of accusations against woman in Islam. In this book Talak (divorce), Hijab ( Burqa, covering the body of the lady in decent way) a dress to protect the woman s body and dignity, Multi marriages (Polygamy)and the Law of Inheritance (share of wealth in partition) are all discussed. Jizyah is the tax levied on Non-Muslims in a Muslim Kingdom, the Muslims paid Zakat, as tax to the government. This book has been delivered in many publications, which shows that it has impact on the society. To fight with the Kafirs, worshiping Kaaba Mosque and worshiping directions are the other accusations answered in the book Accusations and Answers . The Prophet married eleven times and it is accused by others. In the book Why did Prophet Mohammed (PBUH) marry many women?  it is explained elaborately. In the book Intelligent questions and wise answers  elucidate the answers logically for Non-Muslims. If anyone read all the four books get relevant answers for all accusations. In this seventh edition of the Accusations and Answers  we have rearranged and added many explanations to answer all possible accusations on Islam. I believe this book will be clear all the doubts arising out of these accusations. I pray Allah to strength our explanations and our belief not to be shattered. -Nabila Publications

Contents

1. Islam is against permanent Birth Control.

2. Islam does not disgrace other s Mother Tongue.

3. Islam does not torture animals and birds.

4. Islamic Punishments are severe to control Crimes.

5. Islam is pure from Caste Divisions.

6. No religions are equal to each other.

7. The virtues of Islamic Wars.

8. Islam never orders to kill as they are Non-Muslims.

9. Islam doesn t blame but identify Non-Muslims as Kafirs.

10. Jizyah, the tax on Non-Muslims is impartial.

11. Muslims never worship any Direction.

12. Holy Pilgrimage Hajj confirms Human Brotherhood.

13. Muslims never worship Black stone (Hajarul Aswad).

14. Prophet Mohamed never led his life through his Priesthood.

1. Islam is against permanent Birth Control.

Due to excessive population India suffers from poverty. In this situation Islam opposes family planning. While the other religious people follow family planning, Muslim only opposes family planning and increases their population. It is an obstacle for the economic growth of India. This is one of the accusations charged by Non-Muslims on Muslims. We have to analyze this accusation in many ways.

Scarcity not due to Population Growth

Let us scrutinize the accusation that Is the population growth a cause for food scarcity, dwelling, and poverty . Poverty and scarcity was prevalent in the past even when there was less population. If we reduce the population of world, from 50 Billion to 50 Million then also there will be people starving for food.

Scarcity due to wrong distribution

Food production was made in excess while there was less population and also when the population growth raises excessively. Now there are 50 billion people are in the world, but we produce food items for 100 billion people. Some do not get now also. It is because food stuff is stagnant in some place only. Moreover, proper method to distribute it is not maintained, due to wrong distribution system. When poor countries are struggling to get food, rich countries throw the food stuff in the sea. In the down trodden countries, while the poor is suffering to get a day s meal, arrogant affluent countries waste the food stuff and their economy extravagantly. This is the real reason for the scarcity of food for the poor. In India there are 1 Billion live. 50 Million have the wealth of 2 Billion people. If 1 Billion people were decreased to be 100 Million people, the poverty and scarcity will not be eradicated. Even then 10 Million people will be starving. .5 Million will have the food stuff of 200 Million people and then also there will be poverty and scarcity. Even if, the world population was 100 only, then also 10 persons will be starving. Therefore, we cannot justify family planning is the solution to avoid scarcity and poverty.

Unused abundant Resources

In the world, not even 5% of the land is utilized for inhabitants by human race. We have 95% of land excess for our living. The other scarcities of things are also lie in the same ratio. So, the population reduction will eradicate poverty and hunger, is a false argument. If the population increased, the world will gain more benefits. It happened in the past. It will happen in the future also.

Benefits of Population Growth

If the man faces problems and gets pressure, he uses his brain to solve it. Man is created to manage any kind of problem by his knowledge. When the population is less, he took six months for harvest. Now he has the crop for harvesting in three months.

The Growth of Science on par with Population increase

If the population increases steeply, he will find the crop to sow in the morning and reap it in the evening. Then the food stuff will heap in excess also. When the population was less he used rain water, well water and river water to drink. Now he drinks bore water and convert sea water into drinking water. These are all the benefits of man attained out population increase. In the past, we waited 20 days to get a chicken from an egg and six month to get a chicken. Now if we have an egg, we can get a chicken in the evening. We have chicken to lay egg daily. In the past, the cow milked one liter. Now we have the cow for milking 100 liters. Thus we have giant production of cow, goat, fish, poultry and plants. The size of the genre also increases enormously. The change of hut as a stair houses, mini lamp as electric tubes, carts as bus and plane. More the population from hand made to machine made is all the benefits of population growth. The research of planets and travel to them are all due to population growth. In our day to day example, we can say, two generation before we cannot buy a large quantity of food at a time in the market. But now we can buy any quantity if we have the fund. From this, we can understand the population growth does not create the scarcity. Some cannot get food due to the wrong distribution. We have to think this problem in another angle also.

Man is created to find solutions

When the God create man he does not give him a mere stomach only but with solution providing brain also. If we dissuade 1000 children from birth, one among those may be a scientist capable of eradicating 50 thousand people s poverty. Curtailing such a people from his birth will be the loss to mankind.

The Government is for the people

If somebody wants to plan the family with minimum members, Islam allows them with certain conditions. The Government does not have any right to force the people to get family planning. Family Planning is a euphemism for birth control. The stand of Islam is that the Government is for the people and not the contrary.

Permanent Birth control is a sin in Islam

Men can use condom to avoid conception. Using contraceptive bills that bring side effects, placing T-shaped plastic device that is wrapped in copper in the vagina and getting vasectomy operation to prevent flow of the sperm in the semen and other permanently removing the possibility of conception will be opposed vehemently by Islam. Removing permanently the God given boon is destroying the futurity. Islam considers it as a sin.

The danger of Permanent Birth control

For example when a couple has two children, permanently remove their boon of delivering the child and if the children died by accept how can they generate another child again. Thus Islam orders to approach each and every problem wisely. Due the ill health of the mother and inability, if the couple planned to be few members, Islam will not find fault with them. But if it is a beneficial planning as it is propagated then Islam will not oppose it. At the same time, Muslims, ignoring Family Planning, are increasing their population is an illogical argument.

Family Planning is useless

Islam does not preach that the Family Planning is useless to Muslims only but to the entire mankind. Even Non-Muslims accept the stand of Islam and increase their population; Islam will not lay any barrier on it. As Non-Muslims become the victims on believing this wrong propaganda, Muslims also should be the prey for it, will not be a justifiable argument. On the contrary, as Muslims do not be the victims on believing this wrong propaganda, Non-Muslims also should not be the prey for it, is the wise action.

The neutral stand of Islam

It is not the plan of Muslims to become the majority in India. None can accuse it if they understand that even in the countries where Muslims only living, it is the stand of Islam.

2. Islam does not disgrace other s Mother Tongue.

Muslims  preference for Arabic

Muslims are naming them in Arabic. They worship in Arabic language only. Their call of prayer is in Arabic only. It will be justifiable, if it is inside Arabian countries. Using Arabic only, in all other countries of the world including Tamil Nadu, seems that Muslims degrade other languages. It is most important accusation alleged by Non-Muslims against Islam. Before we know why all these activities are in Arabic, it is very important to understand what the weightage of language in Islam is? People of each and every language believe that their language is the best language in the world. As they speak a certain language they believe that they are the best society. Do the illiterates only believe so? Even the elites and the reformists believe so. Islam is against this belief.

No sentimental value to language in Islam

Islam has no sentimental value to the language. A language is medium of communication only. Except this, no sentimental value should be attached to it is the stand of Islam. All the languages are equally valuable. Any language is neither superior nor inferior to another language. Islam declares that the people who speak any language is neither superior nor inferior to another language speaking people.

Human relation to language is accidental

Nobody is born in Tamil Nadu with a plan to be born in Tamil Nadu and intended to speak Tamil. As our parents and the society imposed Tamil on us we speak Tamil. If we were born in other place we would have conveyed our thoughts in that language. Islam declares indubitably that there is nothing to be proud or to be shamed.

No supremacy for Arabic Language

Prophet Mohammed (PBUH) was born in Saudi Arabia. Those Arabians were worst fanatics about their language. They will call other speaker as azamies (dumb mouthed animals which make sound but do not speak any intelligible language.) But, Prophet Mohammed (PBUH), who was born in that society, declared definitely in his Last oration, that native Arabians has no credit over any other language speakers. Prophet Mohammed (PBUH) is the only leader who declared that Arabic has no supremacy over any other languages though his mother tongue is Arabic.

God treats languages equally

Islam declares authentically that in the presence of God, no language has supremacy over the other. Muslims should believe that Prophet Mohammed (PBUH) is the messenger of God. But they should not believe that he is only messenger of God. They should believe that there have come so many messengers before him. As Prophet Mohammed (PBUH) was in Arabian land, all the messengers were born in Arabian land only. No. It is not so. Innumerable messengers who came before Prophet Mohammed (PBUH) were declared the Message from God in their language only and the religious Message is also bestowed on them in their own language only.

Allah sends a messenger with the same language of his folk, that he might make the message clear for them. Allah sends whom He will astray, and guides whom He will. He is the Mighty, and the Wise.  (Al Quran 14:4)

Before Prophet Mohammed (PBUH), Allah has sent us Tamil speaking messenger to Tamil society. Al Quran says to believe us that the messenger preached us in Tamil. But we do not know who was he? From this we can infer that there is no importance to a Language in the view of God.

Individual can demand requirements in Mother Tongue

A Muslim can demand his requirements in the language he has known. Islam allows that he can conduct his marriage rituals in his mother tongue.

Prayer call in Arabic is for uniformity

If no language is superior to another language, then why Adhan, the Islamic 5 times daily call of prayer is always in Arabic language? To call Tamil people for prayer in Tamil Nadu, why the call is not in Tamil? Let us see the answer for it. Definitely, it is not that Arabic only is the divine language. Islam is the religion of the whole world. So the call should not be regional wise. It should be uniform everywhere. To maintain universal integrity it should be in one language only. As a universal order of preference, it goes to Arabic from where it is originated. That is the reason for Adhan to be in Arabic everywhere. Accusing it, as it is due to the supremacy of language, is not only illogical but also a sophistry of hatred. The order of Islam is that no one use the words of Arabic giving the meaning for Allahu Akbar (the god is great). How Prophet Mohammed (PBUH) taught only should be uttered and to change words even as we like. From this it will clear that it is not arranged as Arabic is superior to other languages. If it is allowed to make a prayer call as they wish, then there will chaos only. The universal integrity will be shattered. For example if an American Muslim is visiting Tamil Nadu, the Adhan is announced in Tamil. He hears such a sound for the first time in his life; he will not understand it as a prayer call. He can t even understand that there is a mosque in that area.If the prayer call was uniform all over the world, different language people will clearly understand this. They will identify the mosque and execute the duty of prayer also.

Our National Anthem

Indian National song is in Bengal. It is not because that Bengal is the best language among the Indian languages. On the contrary, it is because the author of the song is the veteran poet. As his mother tongue was Bengali, he composed it in Bengali. The subject content of the song is excellent. So, it was accepted as the National Song. We can also write better than this song. Yet we do change the National Song. We can accept one song only as National Song. If it is in any language, all other languages will be pushed back. Considering the national Integrity, we have all accepted the National Song in Bengali Language. All people of Tamil Nadu will not understand the meaning of this song. But when it was recited all will understand that our national song is sung. Likewise, considering the universal integrity, the Islamic Adhan beginning with Allahu Akbar is pronounced as prayer call to all. Surely, it is not because Arabic is the best language of the world. If the language of Prophet Mohammed (PBUH) was Tamil, it will be announce in Tamil.

Sacrifice for National Integrity

For the National Integrity, we have accepted to push back so many things. During the training in Police and military, the trainees say Left, Right  and march fast. They do not say valathu(tyJ), Idathu(nlJ) in Tamil. Nobody compel to say so also. In our nation where multi-lingual people living, all should understand the orders as it is we agree this. This does not mean English the better language than Tamil. In the same announcing Adhan in Arabic also should be considered. Islam denies indubitably the discriminations in the name of nation, language, race, caste and color. It also should be noted that Islam never say Arabic is superior to other languages.

No order in Islam to give name in Arabic

If Muslims do not give undue importance to Arabic and not degrade other languages, why the Muslims are naming them in Arabic and not in their mother tongue, is the other question raised by the Non-Muslims. First of all, we have to understand what Islam says about it. Either in Al Quran or in the Hadees, the guidance of Prophet Mohammed (PBUH) no order is stipulated that the Muslims should keep their names in Arabic only.

Names of Messengers that are not in Arabic

Al Quran has informed that before Prophet Mohammed (PBUH) God has sent so many messengers to the mankind. Ebrahim, Ismael, Moosa, Eisa, Ayyub, Zackiriya, Yahya, Yusuf, Yunus, Dawood, and Sulaiman are some of the messengers. Nothing of these names is Arabic. These names of the foreign languages were the names of the contemporaries of Prophet Mohammed (PBUH). Prophet Mohammed (PBUH) also named his son as Ebrahim, which is not an Arabic Name. Till today most of the Muslims are naming them after these messengers.

Muslims name in Mother Tongue all over the world.

Moreover, in many countries Muslims naming them in their mother tongue only. In Pakistan more than half of the Muslims name themselves in their mother tongue Urdu. Nawas and Benazir are some of the examples. Indonesian Muslims naming them in their mother tongue as Suharno, and Suharto. Iran Muslims name themselves in Persian Language. It is listed to prove that there is no prohibition in Islam to name them in their mother tongue.

Why Tamil Muslims name in Arabic?

If so, why nobody is naming in Tamil? Though there is no prohibition in the religion, the current situation in Tamil Nadu forces the Muslims to avoid Tamil names. For evading there are justifiable reasons also. The law of Islam is based on eradicating totally the caste discrimination. Indian Muslims all came from many castes and after two generations they forget all from where they came from.

Tamil names indicates caste

But in our country, the prevailing situation is that the people and their names are identified by their caste only. If any one after converting him as a Muslim keeps the same old name the people will recognize him as a Non-Muslim only. If anyone is informed his name, people are eager to know his caste. This is the danger of keeping accustomed Tamil Names. But on the other if a Muslim keeps an unaccustomed name nobody try to enquire for his caste. For example if a man says his name is Ramasamy, the people will enquire about his caste. if a man says his name is Abdulla, the people will not enquire about his caste. That is why Muslims in Tamil Nadu avoid Tamil Nadu. This is neither to impose supremacy to Arabic Language nor to degrade Tamil Language. In Indonesia and Iran there are no caste organizations. So, they name them in their mother tongue. When the same situation prevails in Tamil Nadu, then Muslims in Tamil Nadu will name them in our mother tongue Tamil.

3. Islam does not torture animals and birds.

Islam allows killing animals for food. So, the activities of Islam are merciless on animals. This is also one of the important accusations alleged against Islam.

Killing animal for food is inevitable.

It is true that Islam allows killing animals for food. There is justifiable reason for it also. If it is understood none can blame Islam for it. Men should not kill animal for their food is a hypocritical argument. The men can t live without killing the animals. Those, who preach to show mercy on animals, do not practice as the say. Water is an essential for mankind to live in the world. Without drinking water none can live. When we drink water, we drink with the millions of bacteria, the minute living beings that contained in that water. If we drink hot water that means, we drink the soup of the bacteria. These bacteria also have life, movement, growth and generating like any other living being. Though we can t see it with our bare eyes, we can see them through microscope. Those, who have staunch faith in not torturing the living being, if they are true to their belief, should evade even drinking water. Certainly they can t. For, they can t live without it. It is the ocular proof that mankind can t be alive without killing any living being.

Living Beings are many kinds.

In the world there are so many kinds of living beings. Mankind is rational and moving living beings. Animals, Birds, creepers, insects, and sea animals are moving living beings without rationality. Trees, plants, bushes, sea plants are immovable living beings. We consider moving living beings only as living beings. The immovable living beings are also living beings. For, they also get many stages of growth and generate. There are male and female in it. Those, who have faith in not killing the living beings, they should not eat fruits, vegetable and leaves also. If they eat, then they are also killing living beings, as they are also the parts of the living beings. Though men and animals are living beings, there is a lot of difference between them. In the same are difference between animals and vegetables. As there are differences between their lives, we can t say that they have no life.

Killing animals for welfare of Mankind

Mosquitoes, cockroaches, lizards and Rats are killed using poisonous medicines as they are harmful to mankind. Those, who agree killing the above mentioned mischievous animals for the welfare of the mankind, when cow coat and bull are killed for food; they condemn it saying these animals tortured.

Benefits of Non-Vegetarian Food

Some essential proteins are available in the flesh of the animals. Scientists have proved this. Many times the doctors recommend Non-Vegetarian food. Those, who prohibit non-vegetarian food in guise of not torturing the animals, lose the essential proteins. Milking the animals and drinking it is accepted by those who is against torturing animals. If the flesh of the cow, bones, intestines and blood are non-vegetarian, the milk of the cow is also non-vegetarian only.

Animals are for the welfare of Mankind.

No food equal to mother s milk, is the fact not only to the mankind, it is true to all mammals also. The cow secretes milk to its calf only. But the men are cheating the calf and drink it. Though it is an apparent torture to the calf, considering the benefit of the mankind it is accepted. Bullocks fastened to the plough and to the carts. Severe woks are extracted from those animals. Torturing the animals gradually is worse than killing it at a time. Yet we agree the torturing of those animals as it is for the benefit of the mankind. When it is allowed, why then killing of the animals for food should be denied? Is their argument against torturing the animal or killing it? If it is merely against torturing, it means milking the cow and extracting hard works from the bullocks should be avoided. For welfare of the mankind, killing the mischievous animals such as snake, scorpion, rat, lizard, Mosquito and cockroach is accepted, it means that we approve positively that we can kill cow, coat and bullocks for food.

Non-Vegetarian Food controls price hike.

While the price hike of vegetables is inevitable on daily basis and all ignored non-vegetarian food, poor people can t buy vegetables. It should be understood that as many people eat non-vegetarian food the vegetables are available in the market at affordable price.

Non-Vegetarian Food is inevitable in Polar Regions.

For the people, who live in Arctic and Antarctic poles, can t get any food except fish. If it is preached to them not to eat non-vegetarian food they will die. For those who live on those severe cold regions non-vegetarian food alone can give required stamina to resist the chillness.

Mankind is created to accept all kinds of food.

Among the animals there are two kinds. One kind of animal lives on vegetation. Another kind of animal lives on eating the meat of other. Their teeth and intestine determine their food habit. To those animals which eat vegetables God has bestowed their teeth suitable to cut and grind to digest in its intestine. For the animals which eat meat God has created their teeth suitable to cut and grind the meat to digest in its intestine. But the man has created by God with the teeth and intestine to eat both vegetables and meat of the animals and digest them simultaneously.

A few Hindus only are Vegetarian.

Among the Hindus only a minority group speaks against eating meat. For their stand they can t cite any proof from their religious books. Most of the Hindus eat meat without any hesitation.

Hindu Gods are Non-Vegetarian.

In the pages of Hindu Epics and legends depict incarnation of their God and Hindu Kings have hunted animals and ate them. In their ablations sacrificed bulls and horses.

Only vegetarian food is impracticable.

Even today more than Muslims, Hindus eat non-vegetarian Food. Among 5 billion Indians less than 30 million Hindus only avoid non-vegetarian food. From this it is clear that complete vegetarian is impracticable.

No compulsion for Non-Vegetarian Food in Islam

If anyone does not like non-vegetarian he can avoid it and Islam will not be a barrier to him. Non-vegetarian food is allowed in Islam it does not mean all Muslims should eat Non-vegetarian food compulsorily. So, Islam is a merciless religion is totally a wrong accusation.

4. Islamic Punishments are severe to control Crimes.

Often Islamic Criminal Laws are criticized by Non-Muslims. If a man is killed the murderer should be killed in the same way. If any one injured a part of a body, the same part of the culprit also should be injured in the same way. If anyone steal the culprit s right hand wrist should be removed. If a married people engage in prostitution they should be murdered. These are the severe punishments prescribed in Islamic Criminal Law. Non-Muslims, who do not like Islam, finds fault with Islamic Criminal Laws. They raise their objections against Islam as follows: Alas! What a cruelty is it, to cut the forehand of a human for stealing, is highly barbaric? Is it not inhuman sentencing murder for prostitution? Are the cruel and inhuman criminal Laws appropriate when the mankind has risen to acme of civilization?

What is the purpose of the punishment?

They agree that the culprits should be punished as Islam says. But they differ in whether to bestow a severe punishment or a light punishment. Of the two kinds of punishments which is wise? Let us analyze. If we understand the aim of the law that the culprit should be punished properly, we can come to a correct conclusion. By giving death sentence to murderers, we can t bring back the life of the one who already killed. The death sentence bestowed on the rapist can t retrieve the outraged modesty of the woman. In financial matters, the stolen materials sometimes may be recovered. In most of the crimes, when the criminals are punished, there won t be any benefit to the victim. From this we can infer that the aim of punishment is not the recovery of the lost. If so, why do we punish the culprit? 1. The punishment given to the culprit should prevent him to commit such crimes again and again. 2. On seeing the punishment given to the culprit, others should be terrified to commit such crimes. 3. The victim who was affected by the culprit should get contentment and feel that he is justified. Other than these three reasons, the culprit is punished for no reason. None can deny this fact.

Criminals are given Nominal Justice.

The police stations, the courts and the prisons are established to threaten the people not to commit crimes, to punish the culprits, to provide justice to the affected. No government in the world has declared the culprits should not be punished.

Punishments lose its purpose

The governments which are giving so many punishments against the crimes, did they succeed in their aims of Punishment? Certainly, they are not. The criminal law of the nation around the world is similar. The punishment for a crime is not severe enough to punish one who is committing a crime and to dissuade one wish to commit a crime. Moreover, the facilities provided to the culprits persuade to commit crime and go to jail for enjoying such facilities freely. The elites should think about it.

Weak Laws of Punishment.

If an anti-social animal steal, or rape, or murder, or rob, or outrage the modesty of innocent women and undertake other crimes he will be arrested and put in prison and fed in our expense for some years. In most of the countries including India the punishment is this much only.

Government is more merciful to criminals than the poor.

In our country, the punishment of prison is better than our poor people s living. The only difference is the prisoner can t move outside freely. The people, who are honest and just have to suffer and struggle for their daily food, while the culprits are guaranteed for three times meals in our prison. High class medical care is provided. To pass their time happily, entertaining cinema shows are displayed inside jail. Moreover, Ismail commission is established to find out what are facilities can be provided to have a contended life for the prisoners. Safety measures are undertaken to protect these culprits from the revenge of the victims who are affected by these criminals. The most indigestible fact is that these culprits are getting all these facilities from their victim s tax payment.

Nominal punishments encourages Criminals

Through this kind of nominal punishment, culprits will not be corrected. The criminal, who is released, commit another crime and enter proudly to the jail as he goes to his father-in-law s house. The criminal, who was arrested 53 times, is arrested for another crime again. This means that the jail life does not terrify him. He did not feel it as a punishment at all. At the ring of the bell they get their food. Those, who are honest and just, have to struggle to get their daily food, when they know the facilities of the jail, are attracted towards jail committing crimes. Every year crimes and culprits are increasing simultaneously. To provide them, public money is wasted. This is the consequences of the advocacy of elites for humanitarian laws. We have to take into consideration whether the victim, who is affected by atrocities of the criminal, will be contended of these punishments.

The Expectations of the Victims

If you enquired the man, who has lost his money by a thief, how do you want to punish the thief? He will never say to feed him for six month with the public money. If you enquired a son of the victim, who has lost his father by a murderer, how does he wish to punish the murderer? He will never say that the Government should feed him for 14 years with the public money. On the contrary, he will say take the murderer s head off. The raped woman, when she is in her darkened future, what kind of punishment is given to the rapist will she be contented? Before giving any punishment to the culprit, evaluating the feelings of the victim, punishment should be prescribed. Not standing on the position of the victim, laws are passed from unaffected place. So, the feelings of the affected are not taken into consideration. But, Islam considers the feelings of the affected also

Misplaced authority emit undeserved mercy

The president of our nation is given authority to forgive the culprit on request. This provision itself shows that our law has no consideration for the victim. As the president has no blood relation to the victim, he can show undeserved mercy to culprit and will murder justice. Islamic criminal law is impartial. If anyone is blinded the other, the culprit should be blinded by law. But at the same time, the victim forgive the culprit or getting compensation and forgive the culprit, the criminal can escape from punishment.

The Justice of Islamic Law

Likewise, when a man is murdered his close blood relations forgive the culprit and the culprit can escape from punishment. This is Islamic Law. What the world nations has bestowed authority to the president, Islam has vested the authority with victim s blood relations. Those who honor justice will agree that Laws should be like this only. If the justice did not satisfy the affected, the victim himself tries to revenge and become the culprit.

The outcome of denied Justice

When the murderer goes on bail, or when he goes to court from the jail the victims  relatives kill the murderer is one of the happenings of daily news. What is reason for this happening? The law does not punish the culprit. Even it is punished, it will not be appropriate for the crime. So, the victims  relatives kill the murderer to clear their account with him. It is the way of the world. Denied justice is the main reason for the increasing of the crimes.

Criminal Law of Islam is just, wise and impartial

Now let us analyze how far the Criminal Law of Islam is meaningful, just and wise. The thieves either male or female should be removed their right forehand up to wrist. If such punishments are executed theft will be reduced. For, they will not steal again. Even if they try it, they can t. They will not think of theft also. It is the benefit of the punishment. Those who think of stealing for the first time will be afraid of executing it when he knows the punishment of it. It is another benefit of the punishment. Those who see the handless man, people can get alert to protect their belongings. Are these people here?  the advertising posters of thieves are not so much useful as the people don t remember their faces. But the hand cut is itself is the self-explanatory symbol that he is the thief. It is third benefit of the punishment. Now the purpose of giving punishment is fulfilled entirely. There won t be any expenses for providing the culprit as in the nominal punishment for some years. No prison required, If Islamic Criminal Law is executed with the spirit. No scarcity provision allotment is required in our Budget.

Be merciful to the deserved

The elites cry Alas! It is pitiable to cut a human hand  and declare that mercy is humanism. There is no objection that man should be merciful with his fellow beings. But, it is injustice that the so called elites misplace their mercy with the culprits. A thief pick pocket from a man who goes to buy medicine for his wife, who is in her death bed. By this mishap, the man not only loses his money but also the precious life of his wife. Who will provide justice to the victim? Islam provides. The man who honors justice and honesty is affected and distressed. For him the so called elites will not pity. On the contrary they will pity for the culprit who affected the victim. What kind of humanism is it? What kind of mercy is it? Pawning their intellect and advocating the culprits are they elites? Shame! Shame!!The elites are merciful! Let them be fully merciful!! Let them declare no more punishment for any crime. Then the Government needs not to spend for police, court and prison. But they won t say so.

Mercy to Criminal to safeguard themselves.

For, most of them are connected with scam and bribery. With the pre-planning, if they are caught in future they should also have nominal punishments only. With that intention they advocate for criminals and not to establish justice. They raise their objection wisely (?), if we cutting on hands for theft, so many people will remain handless. It is a foolish and illogical argument. If a thief is cutoff hand and it is displayed in TV and published in newspaper. Nobody will dare to steal. It will reduce crime instead of increasing it.

Islam is against Criminals

In Islamic countries like Saudi Arabia these kinds of crimes are less, as Islamic laws are enacted. All the criminal laws of Islam are impartial, Just and severe.

Pitiable plight of the people

All over the world so many governments had come and gone. There is no safety for the people s life, asset, and chastity of women. The people have to pull on their days with fear.

Islamic Criminal Law alone can change the situation

To change this situation, no mercy should be shown to the culprit. The punishments should be severe and strict. As it is preached by Islam, with narrow mind, it should not be prohibited. It should be executed considering the better consequences of it. Even after the long elapse of time, some people have understood the benefit of Islamic Criminal Law. As raping is increasing, to control it, they recommend the punishments for the rapists should be as severe as Arabian countries. In so many women s conferences also this concept is recommended.

To deny Islam don t deny Justice

Each one of the government have understood that they have failed to control crimes. The nominal punishments bestowed on the criminals have no effect to correct them. Changing the nominal punishments and executing Islamic punishments, the elites can understand the benefits of it practically. Then they will not criticize Islamic Criminal Law.

Islamic judgments are not hasty-witted

Some people argue, if anyone s hand is cutoff on suspicion that he may be a thief and later it was known that he was not the culprit, who can attach his hand again? Islam does not order to execute punishments hastily. After the crime is proved indubitably Islam allows executing punishment. Prostitution is considered as a prime crime in Islam. The death sentence is the punishment for prostitution. This crime should be proved by four direct eye witnesses. If less than four witnesses alleged this crime, plaintiffs should be whipped 80 stripes. In Islamic regime, the culprits may escape unpunished due to the lack of proper witnesses. But the guiltless will never be punished.

5.Islam is pure from Caste Divisions.

It is propagated that Islam has eradicated caste. The caste, in which a man was before accepting Islam, will not follow him after he is converted to be Muslim. But the Non-Muslims find some other factions in Islam which they deem Caste Divisions as they see in other religions. For accusing like this they provide some proof as follows: Shia, Sunni, Thakni, Lebbai, Rawuthar, Markkayar, Shafi, Hanafi, Hanbali, Malikki and Ahl al-Hadith. Urdu speaking Muslims do not have marital relationships with Tamil speaking Muslims.

No division in Islam is Caste Division

We don t deny or can t deny that in Islamic society these kinds of divisions are there. But we deny, keeping this as the proof, to accuse Islam has also caste Divisions. There are justifiable reasons for denying so.

The First Reason

In Islamic society such Divisions are there due to the Muslims  ignorance and misunderstanding. Islam is based on Al Quran, the Revelation of God and Hadees, the guidance of His messenger Prophet Mohammed (PBUH). In both of them we can t find any such divisions.

You are all belonging to a single society  (Al Quran 21:92)

O mankind! We created you from a single pair of a male and a female, and made you into nations and tribes, that you may know each other. The most honored of you in the sight of Allah is one who is the most righteous of you. Allah has full knowledge and he is well aware of all things. (Al Quran 49:13)

As for those who divided their religion and broke up into many sects, (O Mohammed!) you don t have least part in it. (Al Quran 6:159)

The above verses remind mankind that you were all born from same father and mother. So, Islam advices, you should not divide yourself. As Muslims do not remember the preaching, they are divided. But Islam does not allow them to be divided.

The Second Reason

The caste is the status comes by birth. A man belongs to a caste can never change into another caste. That is the grammar of the caste. But, what are the divisions seems to be in Islam did not come by birth. Shia, Sunni, Shafi i, Hanafi, Hanbali, Malikki and Ahl al-Hadith came into existence due to the difference of understanding Islam. For example any one born in Shia can change into any other above mentioned divisions of Islam without any objection of the religion. It is a matter of choice of an individual. Considering it on par with the caste is not applicable. Some Muslim was in business in adjacent countries through boats. The boats are called Marakkalm  in Tamil. Those who used boats for their business were called Marakkalayar  and it transformed in the colloquial language as Marakkayar . Some Muslims imported horses from Arab countries and trained them. Those horse trainers were called Rawuthar Thus, Marakkayar and Rawuthar are the names of their professions. Some Arabians immigrated to India and they are called Lebbai. If anybody calls us, we will reply O . But those Arabians will reply Lebbaik . So, they are called Lebbai .

Imams deny Madh hab

Abū ʿAbdullāh Muhammad ibn Idrīs al-Shafiʿī, Abu Hanifa, Ahmad ibn Hanbal, and Mālik ibn Anas are the 4 Imams (preachers) of Islam. They have written or on their name books are available. Those books depict Islamic Jurisprudence (Fikhs) as they understood from the preaching of Prophet Mohammed (PBUH). Our ignorant forefathers, who followed the individual preacher s books, divided themselves as belong to a certain madh hab (madh hab=way) named after those Imam. Unlike our time, the friends of Prophet Mohammed (PBUH), do not have live broadcasting. Those, who were around Prophet Mohammed (PBUH) only heard his preaching. They passed it to next generation. All the 4 Imams belong to later generations. So, they can t get all the preaching of Prophet Mohammed (PBUH) directly. But they know well that the holy book Al Quran and the preaching of Prophet Mohammed (PBUH) alone should be followed. So they have declared in advance in their books, if you find any difference of opinion between Al Quran and their books, ignore their books and follow the guidance of Al Quran. So, it is clear that dividing Islam in their names is shear ignorance.

The base of Islam

The base of Islam is Al Quran and authenticated Hadees, which do not vary Al Quran and its sanctity. Allah has ordered if anyone wish to love Him, love Prophet Mohammed (PBUH) and execute his preaching and he will be in the right path and he will be rewarded by Him. Later only Hadees recorded and verified and authenticated. So, now instead of following Imams and their Fikhs we directly follow the Islamic Jurisprudence from Al Quran and authenticated Hadees. So, in Islam there are no divisions as Shafi i, Hanafi, Maliki and Hanbali. Though some ignorant Muslims, following their ancestors maintains such division, will come out of it soon. Shia and Sunni divisions are there. Shia  mean the followers Ali. Shia people ignoring Prophet Mohammed (PBUH) give undue importance to Ali (RL) as their prophet. When the God has appointed a messenger they choose one as they wish against the will of God. Shia building is built in wrong foundation. Among the inhabitants, those who have self-thinking alone can vacate that building and come to true Islam. Sunni Muslims follow the true Islam. It means that as far as religion is concerned they believe in Allah, the creator and his messenger Prophet Mohammed (PBUH).

Divisions are not Caste Divisions

What seem to be divisions in Islam is not the caste division which divides people in superior and inferior groups. Thus it is clear that there are no caste divisions in Islam. All the seeming divisions are due to the ignorance, misunderstanding and faith of ancestors, but not based on superiority and inferiority inherent by birth.

The Third Reason

Though Muslims are divided in their dogma and profession there is no untouchability. They maintain unity in diversity by marital relations with the so called other divisions. If these divisions were considered as caste, they will not keep marital relations. So, we can understand there are no caste divisions. It is true that normally, there are no marriages between Urdu and Tamil Speaking Muslims. To have an amicable pleasant relationship, the couples should have known each other s language. So, marital relationship is avoided between them but not prevented. If the marriage is avoided due to superiority and inferiority complex, then only anyone can blame it is considered as caste division. We advise to evade even such division to avoid this kind of accusation. Though this is not given up alleging this division as caste is totally a wrong accusation.

6. No religions are equal to each other.

Non-Muslims honor all religions are equal. Other religious people are to follow the worshipping methods of Islam. But, Muslims refuses to follow the worshipping method of other religion. This is the accusation alleged against Islam. They put forth some proofs to support their accusation: Whatever food items Muslims give to Non-Muslims during their festivals, they accept it with gratification. But when the Non-Muslims provide the food of their festival Muslims do not eat. Muslims eat the meat of the animals which they kill only. They do not eat the meat which the Non-Muslims killed. Non-Muslims worship in Muslims  worshipping places. But Muslims do not worship in Non-Muslims  worshipping places. Muslims do not allow marital relations with non-Muslims. They impose the condition that they will give in marriage only converted into Muslim. They accuse Muslims that they are against the belief that all religions are equal. Is this belief all religions are equal  right? Let us analyze it first.

Islam is against illogical belief

In the world there are so many religions. Each one has its own laws and tenets. If all are same without any contradiction, there need not be so many religions. Only one religion will be in the world. The existence of many religions itself is the proof that they are different. When we can t deny the contradiction, affirming contrary things are equal is meaningless.

Variations among Religions

A religion affirms that there is only one God. Another religion affirms to do various work different Gods are required. Of these two different dogmas, one can believe one only at a time. None can believe both the dogmas simultaneously. God has wives, and children. God sleeps and he is ignorant sometime. This is the dogma of a religion. Another religion says that God is free from all needs and weaknesses. Of these two different dogmas, one can believe one only at a time.

Be truthful in Belief

If a Hindu truly believes his religion, it means that he does not believe and can t believe the other religion. If a Muslim truly believes his religion, it means that he does not believe and can t believe the other religion. Religions are deep rooted and it can t be separated from human life. Parties, Associations and Establishments are not so deep rooted with men. A communist member can t be a member of Congress and Dravidian parties simultaneously. He can t declare all the principles of those parties are equal to him. If he says so, he will be blamed as an opportunist. Even the faith of political parties which are considered once in a five year is so strict; the religions which are mingled in the daily life of the people should more staunch in faith. As All religions are equal  is the lip deep doctrine, it can t make religious compromise with the concerned people.

Islamic way to impartial religious compromise

Islam declares an honest way to maintain impartial religious compromise. I honor my religion. I will not intervene if you honored your religion Your religion is to you and my religion is for me (Al Quran109:6) Let every religious people be faithful to their religion. At the same time, let them not prohibit or intervene the freedom of other religious people. There is neither contradiction nor hypocrisy in this doctrine. It is fully practicable also. When all religious people accept this impartially, there will be real amicable compromise.

Islam orders to eat Halal meat only

Islam orders to eat Halal meat, the meat of the animal which is killed in the name of Allah only. To honor this order Muslims refuse to eat the meat of the animal which was killed by others. It is not due to any hatred.

No presentation to God in Islam

God is needless is the basic principle of Islam. We should not present Him anything is the strict order of Islam. To be steadfast in this principle, Islam orders Muslims not to eat the food presented in front God. It is not due to any hatred.

Mutual compromise lies in honoring each other s belief

How the Muslims honor the religious faith of Non-Muslims, if they also honor the religious faith of Muslims then there won t any problem.If a Muslim has a Hindu friend who eats vegetarian food only, when he calls the Hindu friend as a guest on his festival day, the Muslim friend should not provide the Hindu friend non-vegetarian food. For, he can t eat that food. If the Muslim friend provides the Hindu friend vegetarian food that means he honors the friend and his religion also. If the Hindu friend refuses the non-vegetarian food, it does not mean that he has ashamed the Muslim friend and his religion. Likewise, Non-Muslims should not provide Muslims what is prohibited to them. Because, it is the clue that they honor their friends along with the religion they belong to. Islam suggests this guidance for peace and happiness in the life of mankind. In worshipping also each religion differ from another. So, each one should have the generosity to allow the other to worship in their method. None should impose their method on the other. If any one behaves on the contrary it will create diversity instead of unity. The basic principle of Islam is not to worship anyone or anything except God. If a Muslim is steadfast in Islamic principle, blaming him is not just. If an ADMK member compels a DMK member who keeps a photo of Karunanithy in his house, he should have a photo of Jaya Lalitha also along with it, the later will refuse it. Nobody will support the former s request as a genuine one. The belief in God more staunch and deep rooted. To force one to accept another s God is not acceptable. Both the Muslims and Hindus do not intervene each other s worshipping method and do not impose one s religious faith on the others then only they can establish religious amicability among themselves.

Muslim should marry a Muslim only

It is true that Islam orders Muslims to have marital relationship among Muslims only. It will not affect religious amicability in any way.

The cause of Religious Riots

The root cause for many caste and religious riots is the inter-caste marriages and interfaith marriages. Because of this so many lives are lost. None can deny that female matter is root cause for caste and religious riots. If it is prohibited, mankind will be benefitted a lot. Due to infatuation, both the sexes, ignores the blemishes of other for some time. Then they come back to accustomed world and see the reality.

Islamic solution for peaceful Happy Life

The struggle between the couples will start in keeping the picture of the God, naming child, bring up the child, and in the law of inheritance. Any one of the couples has either to give up the religion or separate from each other at the end. Islam tells beforehand what will happen in the end. Those who like to marry a Muslim boy or girl should convert into Islam first. Then they won t face such problems. If the Muslim boy or girl ignore their religion and have marital relationship with other religious people nobody will prohibit it. To decide firmly at the outset, Islam orders so with foresight, to avoid the future cleft and quarrel. When an atheist has marital relationship with another atheist family, it is considered as the staunch faith of his doctrine. There is nothing wrong in the order of Islam to marry among Muslims, as it is far more rational and true religion. The behavior of Muslims affirms their staunch faith. A man who belongs to a caste can t change caste. But, if anyone accepts the principles of Islam, he can be a Muslim. If anyone understand this properly, it will be clear that Islam without harming anybody provide equality in the human society.

7. The virtues of Islamic Wars.

Islamic invasions and wars are based on converting Non-Muslims as Muslims, to kill those who opposes them, to enslave the beautiful ladies of the captured nations, to rob the wealth of those nations, Muslims can t tolerate others and their religion spread at the point of sword are the accusations alleged by Non-Muslims against Islam. Moghul Kings and other Muslims invaded India and Prophet Mohammed (PBUH) has participated in many wars are cited as proofs for their accusations. Muslim kings  invasion and the participation Prophet Mohammed (PBUH) in wars are true, but the reasons coined for those wars are not true. Both of them are different and for various reasons. If Prophet Mohammed (PBUH) participated in war for the above mentioned reasons it can be criticized. But, for the invasion of other Muslim kings, criticizing Islam is not wise. Our responsibility is to explain the wars of Prophet Mohammed (PBUH) only. But in our country, as Muslim Kings invasions are highlighted though there is no connection between their invasion and Islam, let us explain it in brief. Then we will explain the wars Prophet Mohammed (PBUH) had participated. In those days wars were common. Most of them held to feed the selfishness of the kings. We have the history of Chera, chola, pandiya kings who fought with each other. Pandiya king has won the Northern King. Ariyas has come to swindle India. They have imposed religious faith on atheistic Dravidians. Alexander has invaded and won. The British people have ruled our nation. All over the world, Kings invaded to teach lesson to the adjacent nation, to broaden their regime, to encroach the assets of another nation. The Moghul Kings  invasion is also one of such kind.

Muslim Invasions

Hindu Kings met in war many places in Tamil Nadu Venni, Vahai, Pullalur, Pariyavam, Manimangalam, Naively, Penndaham, Viligam, Thellaru, Thiruppurambiyam, Vellur, Thakkolam, Noppam, Kuudal, Kalingam, Eelam, Sumanthiram, Mahendramangalam and Kannanur. There are some more wars in Tamil Nadu and in India. What were the reasons for all these wars, the same reasons were for the wars of Moghul kings wars also. It is not for spreading Islam or converting people into Islam. Moghul Kings ruled this country for 800 years.

Muslim Kings are nominal Muslims only

They did not demolish Hindu Temples. The temples more than 1000 years old are still there as witness to prove this. There were kings who built Hindu Temples and paid huge grant also. They did not prohibit dance and music, which Islam had prohibited. They did not eradicate interest which Islam has eradicated. They did not enact Islamic Criminal Laws. They had appointed more Non-Muslims. They married Non-Muslim women. They prohibited so many Islamic orders. How can they be stamped that they spread Islam in their country? Those who are just will not dare to accuse that those kings who were very far from Islam, at the point of sword threatened the people and converted them into Muslim. The British People who enslaved this country with modern weapons were driven out by our people in 200 years. Even before that, there were so many agitations to exit them.

The aim of Moghul kings was not Religious Conversion

But, Moghul kings have ruled 800 years. In those days, when sword, spear, arrow and shield like weapons were used and the number of soldiers in the army can decide the victory of the war, if Muslim Kings tried to convert people into Muslims or if they threatened people at the point of sword, when the Muslims were less than a percent in population the native Hindus might have driven them out even with their bare hands. Moghul Kings have ruled India more than 800 years is itself a self-explanatory proof that they did not compel people to convert into Islam. But one thing we can affirm that the worst Muslims  worst regime should have been better than the previously ruled worst Hindu ruler. Or else, the native Hindus will not have tolerated the Muslims, for many centuries, who invaded India with a little army. The people who were ruled by the worst kings might have preferred Moghul kings in their place as they are better than their native kings. As it can t be said that the wars of Hindu Kings were induced by Hinduism, in the same way the wars of Muslims Kings also can t be stamped as they were instigated by Islam.

No compulsion in Islam

In short, no religion can be spread at the point of sword. It can be done by force. The Muslims rulers did not do this, as they themselves do not follow Islam. Even if it is accepted, as it is believed that those kings spread Islam, Islam did not order them to do so. Because, there is no compulsion in Islam  is the creed of Islam. The preaching of Al Quran and the guidance of Prophet Mohammed (PBUH) is only Islam. Islam won t be responsible for the wrong actions of Muslims which are against the guidance of Islam. Now let us come to the basic accusation in detail about Prophet Mohammed (PBUH) who has participated in many wars and captured many countries.

Are the wars of Prophet Mohammed (PBUH) for capturing other nations?

Prophet Mohammed (PBUH) and his friends about 300 people met in Battle of Badr against 1000 enemies. Prophet Mohammed (PBUH) won in the war and his enemies most of them were killed and others ran away. It is a historical fact. If the aim of Prophet Mohammed (PBUH) was to capture the nation, he would have gone behind them and capture their capital Mecca. He had the better chance for it. It would the practice of any leader who was victorious. Prophet Mohammed (PBUH) did not cross the border of Badr. It is an authentic proof that his aim was not to capture the nation. Prophet Mohammed (PBUH) came to Mecca with more than 1000 friends to perform Umrah  worship. He had arrived at Hudaybiyyah. His opponents refused to allow him in Mecca. They were obstinate in it to instigate the anger of Prophet Mohammed (PBUH). If capturing the nation was his aim, he could have executed it. But Prophet Mohammed (PBUH) with at most patience and tolerance avoided it. He made an amicable agreement of peace with them. It is the famous Treaty of Hudaybiyyah giving up so many options in favor of enemies and returned back to Medina without performing Umrah . This is also a famous historical event. It is another authentic proof that his aim was not to capture the nation.

Are the wars of Prophet Mohammed (PBUH) for plundering other nations?

Did Prophet Mohammed (PBUH) invade war to rob the resources of the enemies? No. In those days, no place except Tayif was more affluent than Medina. Al Quran had ordered clearly that the aim of war should not be amassing wealth.

O believers! When you go on Jihad, carefully discriminate and do not say anyone who offers you a salutation: You are not a believer! in the greed of perishable goods of this life. Allah has excessive profits and spoils with Him (for you). (Al Quran 4:94)

When the promise of Al Quran is very clear the aim of Prophet Mohammed (PBUH) in war will not be robbing the country of the enemy.

Are the wars of Prophet Mohammed (PBUH) for revenging enemies?

Did Prophet Mohammed (PBUH) invade war to revenge the enemies who were atrocious against him? Certainly it is also not the reason. When Prophet Mohammed (PBUH) entered into Mecca as a victorious ruler, he had all the reasons to revenge his enemies. He has the power also to do so. There stood who stoned Prophet Mohammed (PBUH). There were enemies who planned to kill him. There were enemies who were responsible for his (Hijrath) exile. There were the culprits who killed his friends. There were the atrocious people who tortured his friends in the hot sand. Even after the exile of Prophet Mohammed (PBUH) to Medina, there were people who came to Medina and fought with him. But they were all terrified of their fate in that situation. Amnesty for all was the punishment of Prophet Mohammed (PBUH) to them. When he had all the reasons and the excessive power to revenge his enemies, instead of revenging, he bestowed amnesty on them. This single incident is enough to prove his majestic humanity.

O believers! Be in staunch faith with Allah and witnesses for fair dealing. Let your hatred on others do not induce you to do wrong and deviate you from justice. Be just. That is next to piety and fear Allah. For Allah is well aware of all that you do. (Al Quran 5:8)

When Allah has ordered as above, can he disobey it?

In a battle field on seeing a woman s corpse, objecting this, he prohibited killing women and children in the battle field. Ibn Omar (RL) Buhari, Muslim In the battle field, fight but do not transgress. Do not kill priests and children _Buraitha (RL) Muslim.

In the battle field there won t be any justice was an accepted custom of the world. There also Prophet Mohammed (PBUH) had the broad mind to introduce a new custom of justice and discipline. Therefore, revenging from Prophet Mohammed (PBUH) was an unimaginable aspect.

Are the wars of Prophet Mohammed (PBUH) for converting into Islam?

Did Prophet Mohammed (PBUH) invade to convert others into Islam? Certainly it was not the aim.

There is no compulsion in Islam. The right direction is distinct from wrong. Those, who rejects false deities and believe in Allah has grasped a firm unbreakable handhold. (Al Quran 2:256)

The Revelation, Al Quran has clearly prohibits compulsory religious conversion. Prophet Mohammed (PBUH) will preach Islam to the people. Those who accept it will become Muslim. Others, who can t accept it, will remain in their religion. The Islamic government will collect Zakat as tax from Muslims and Jizyah as tax from Non-Muslims.

If anyone of the Pagans demands asylum from you, grant it to him, so that he may hear the word of Allah. Then escort him to where he can be safe. For, he is ignorant.  (Al Quran 9:6)

The above verse cites the proof, how did Prophet Mohammed (PBUH) behave with Non-Muslims.

Why did Prophet Mohammed (PBUH) wage war?

If Prophet Mohammed (PBUH) did not wage war like others, does it mean is it a lie that Prophet Mohammed (PBUH) participated in war? Or is there any other reason for him to participate in war? We neither say that Prophet Mohammed (PBUH) did not participate in war. Nor we say he was always inside mosque as a monk with his beads. Prophet Mohammed (PBUH) himself has participated in war. He has leaded so many wars as a commander-in-chief. He was so calculative and skillful to measure the strength of army of the enemy by counting how many camels have been cut by the opponent. We don t deny all these. But there were justifiable reasons for these participations.

The First Reason

Prophet Mohammed (PBUH) and his friends were exiled from Mecca. So they sheltered in Medina. But his enemies who exiled to destroy them totally waged war against them. In this situation, if prophet Mohammed (PBUH) did not resist them, they would have killed them totally. To safeguard himself and his friends, Prophet Mohammed (PBUH) has participated in war. Though for all his wars are not of this kind, some wars he faced for this reason only. Those who honor Justice will not find fault with this. Let us explain the 2 famous wars of this kind.

The Battle of Badr

The first war held at Badr which is 80 miles away from Medina and more than 200 miles away from Mecca. That means the enemies from Mecca had crossed 200 miles to attack prophet Mohammed (PBUH) and his friends. Prophet Mohammed (PBUH) resisted them outside his capital. Even after this, an administrator who is responsible to safeguard his citizen can t ignore the enemies. It is the bounden duty for him to resist and fight against them.

The Battle of Uhud

What is mentioned prestigiously Battle of Uhud  in Islamic History, is the second war held in the valley in front of Uhud. Prophet Mohammed (PBUH) was the commander-in-chief of this war. This is 5 miles away from Medina. But it is 300 miles away from Mecca. That means the enemies from Mecca had crossed 300 miles to attack prophet Mohammed (PBUH) and his friends. Prophet Mohammed (PBUH) resisted them outside his capital. Who came to fight either who crossed 300 miles from their place or who met the enemies at 5 miles distance from their place? Crossing 300 miles on those days with a big army means they should have started so many days before. They might have planned so many days earlier and arranged so many things. In this situation Prophet Mohammed (PBUH) had to conduct a safeguarding war against the enemies.

If you are the believers, Don t you fight with the enemies who violated their oaths, plotted to expel the Messenger, and aggressively assaulted you at first? Do you fear them? You need not fear. It is Allah to whom you should fear more justly.  (Al Quran 9:13)

Al Quran witnesses that the enemies started the fight. Some wars conducted by Prophet Mohammed (PBUH) belong to this kind. None can blame this also.

The Second Reason

When Prophet Mohammed (PBUH) arrived at Medina, he established a kingdom with the massive support of Medina people. Medina and the surrounding places became the frontier of the kingdom. If there is a country, whether it is small or big, it has its own law and order. Other countries should honor it. If any foreigner wanted to visit the country, he should get permission in advance. This is the custom even before the days of Prophet Mohammed (PBUH). That is why Prophet Mohammed (PBUH) returned back without performing Umrah, when he was objected to enter into Mecca. But the people of Mecca did not honor the authority of Medina. When the business crew of return back from their business to Mecca they entered via Medina or the frontier of Medina without permission. Prophet Mohammed (PBUH) had ordered to prohibit those trespassers and confiscate their possessions. Therefore, there were small quarrels now and then. Before the battle of Badr, the business crew of Abu Sufyan was surrounded is an example. This is the duty of the administrator. The opponents should think that can any nation allow such trespassing?

The Third Reason

Mecca is the native place of Prophet Mohammed (PBUH) and his friends. They were driven away from Mecca. What kind of right was to those who drove away Prophet Mohammed (PBUH) and his friends, the same right the victims also had? After Prophet Mohammed (PBUH) had left, Mecca people understood his goodness and his preaching of Islam as a true religion. Those who adopted Islam, fearing the cruelty of the leaders of Mecca ran to Medina. Most of the people left Mecca. To recover back the lost Prophet Mohammed (PBUH) came to Mecca. Not even shedding a drop of blood he won Mecca without any single objection. Islam approves the war to recover back the lost.

Against whom war is made, to them permission is given to fight. For, they are wronged. Moreover, Allah is most powerful to help them also.  (Al Quran 22: 39)

This verse orders those victims to fight against the transgressors to recover the lost, instead of obeying them. None could deny the fighting for recovering the lost. What is the justice has the world nations including India to support the Palestinians, who struggle to redeem their native to day and to fight against Israel that much justice was with Prophet Mohammed (PBUH) to fight against Mecca people. Those who honor justice can t blame this.

The Fourth Reason

The good regime established by Prophet Mohammed (PBUH) in Medina was intolerable not only to the leader of Mecca but also to Jews around Medina. Before the arrival of Prophet Mohammed (PBUH) the Jews had kept Medina under their control. After the arrival of Prophet Mohammed (PBUH) the citizens of Medina, including Jews accepted his supremacy. So, the Jews around Medina plotted against Prophet Mohammed (PBUH). They indulged in small mischiefs. They became the agents to send messages to Mecca against Prophet Mohammed (PBUH). They demanded Prophet Mohammed (PBUH) to send them some people who had memorized Al Quran to teach Islam. When Prophet Mohammed (PBUH) sent them, the Jews treacherously killed them. Many times the Jews made covenant with Prophet Mohammed (PBUH). But every time the Jews transgressed the contract. Prophet Mohammed (PBUH) waged war against these traitors. Among the wars waged against Jews, most of them were against their treason. So mentioned these four kinds of wars were not evaded, even by those who are honored by opponents as honest rulers. If it happened in our country, we will also welcome to wage a war against those traitors. Other than these, there is another reason also for waging war.

The Fifth Reason

In the internal affairs of a nation, another nation should not poke its nose into it. This is the loyal policy accepted by all around the world. This is important to maintain world-wide peace. But, for this also is a limit. If the atrocities of the rulers exceed human rights impartially against some people only, it is not wrong to intervene in the internal matters also. If a man scolds his wife, we can ignore it as problem of another house. If he keeps her starving then also, we can ignore it as problem of another house. If he goes to kill her with a sharp knife then we should not ignore it as problem of another house. If so, we can t be man. The limit which we keep for another house is applicable to the limit of another nation also. A tyrant tortures his citizens. His atrocities exceed. The citizens do not have any power and courage to resist him. The people wish to get rid of the torture and ready to run away from there. In that juncture, Islam approves a ruler to a wage a war against the tyrant and save the people.

Why should you not fight in the cause of Allah for those who are weak and oppressed? Men, women, and children, cry Our Lord! Rescue us from this town, whose people are oppressors. Rise for us from you one who will protect and help us (AL Quran 4:75)

This verse orders to fight for those who expect to relieve them from the tyrant. Those tyrants who tortured people by tax such as to stand, to walk, to talk, to write, wedding, death, business, farming, vehicle, and child birth. On the collected tax they did not spend for people. They spend it on their golden slippers to golden throne and enjoying in their harem. Prophet Mohammed (PBUH) and his four succeeding rulers invaded on those countries and relieved the people. The people also supported this. Those who honor justice will not find fault with this. What is called Bangladesh now was previously called East Pakistan. These people were ignored by Pakistan. The tax which was collected from East Pakistan was spending for the West Pakistan. Against this injustice under the leadership of Mujibur Rahman people agitated. He demanded the support of India. India did not prohibit it as another country problem. India sent their army and supported to fight against Pakistan. East Pakistan freed from Pakistan and named as Bangladesh a separate free country. Though LTTE is an unwanted organization to Indian Government today, it was in friendship with India in the past. Then all sorts of help were provided to them. When the Sri Lankan Government leave them starving, Indian Government sent flights to distribute food packages to them. When Mal Dives was aggressed by a foreign force, Indian Special Task Force relieved it. The worst terrorist country of the world America is attacking Iraq atrociously. Israel, the illegal child of America is attacking awfully on Palestine. For all these, there is no justice. World nations, to beg from America and to get interest, approve these atrocities silently. Those who approve all these cruelties, criticizes Prophet Mohammed (PBUH), who invaded other countries only on acceptable justifiable reasons, is extremely strange. Even after the victory on those wars, if they analyzed how Prophet Mohammed (PBUH) behaved, they will understand the truth. As Prophet Mohammed (PBUH) is the messenger of God, he is the religious head of Islam. Being a religious head how can he be the commander-in-chief in the battle field? Some hesitate to accept this. First of all we have to understand that the general charity and the charity of war are different to each other.Murdering in general is a cruel sin condemned by all. Confiscating others property is also a cruel activity. Though these activities are prohibited generally, when there is war, it is the duty to perform. This is the law of war.

The charity of war is different from normal charity.

Raman, Kannan, Arjuna, Karna, Pancha Padavas and Kauravas are the legendary figures who killed many in the battle field. They are honored as heroes. But if they killed them in day to day life they would have been blamed as culprits. Our Tamil Chera, Chola and Pandiyan are also belonging to the same category. Vanchinathan, who shot Lord Ashe and Netaji Subhas Chandra Bose who found INA are, honored as great heroes as they did it for our nation. These are the examples to clarify that the charity of war is different from normal charity. All over the world, those who are honored as victorious heroes did whatever they like. But Prophet Mohammed (PBUH) in war also introduced a new and just discipline. When Prophet Mohammed (PBUH) started his preaching he was tortured and exiled from the native. He sheltered in Medina and established Islamic Kingdom. He met so many wars as induced by the Mecca leaders. When Prophet Mohammed (PBUH) entered in Mecca as a victorious ruler, with his friends who were waiting for his orders, he had all the reasons to revenge his enemies. Then his enemies were all terrified of their fate in that situation. Prophet Mohammed (PBUH) did not take revenge on them. There was not even an objection. The total Mecca came under his control. Prophet Mohammed (PBUH) bestowed amnesty for all of them. In the history of the world, it alone will be a single incident that a powerful leader won his enemies shedding not even a drop of blood. The historians applaud those kings who dissolved the water of the tanks by elephants crew, fired the fertile lands, pulling out the teeth of the defeated king and studded them in the door of the fort, injuring the defeated king by cutting his nose to humiliate him, cutting the locks of hair of the wife of the defeated king to disgrace him and killed all people without any discrimination of those who participated and also who did not participate in the war and executed some other atrocities are honored as great heroes having divinity. The same historians criticize the virtues war of Islam also. It is partial and highly ridiculous.

8. Islam never orders to kill as they are Non-Muslims.

Islam orders to kill Non-Muslims. It is said in Al Quran to kill Kafir wherever you find. This is one of accusation alleged against Islam. They cite the verse (Al Quran 2: 191) and also the orders of Jihad (holy war) for criticizing Islam. We have to explain it in detail. Let us analyze the Al Quran verse to kill Kafir wherever you find .

Kill them wherever you catch them and turn them out from where they have turned you out. For, commotion and oppression are worse than murder. But fight them not at the Sacred Mosque unless they first started fight with you there. If they fight with you, kill them. Such is the reward of those who destroy faith. (Al Quran 2: 191)

In this verse, at the outset it is denoted they . In any language the pronoun they  refers to somebody, who is mentioned earlier. Let us see first what is said in the previous verse.

Fight in the cause of Allah those who fight with you, but do not exceed limits. For Allah will not love transgressors.  (Al Quran 2: 190)

Slanderous accusation on Islam

Now it is clear that they  refers to those who invaded on you. They  do not refer generally the Non-Muslims. In wars all kind of justice is thrown out. But Al Quran advices not to cross the limit and warns that Allah will not love those who exceed the limit. Even in battle field Islam guides to maintain justice. Hiding the previous verse and deliberately assuming wrong meaning for the next verse and blaming Islam is not justice. The critics if they wish to honor justice they should have praised the verses of Al Quran instead of blaming it. Likewise the verses of Al Quran 4:89, 90 are also misinterpreted.

They wish that you should reject Faith, as they do. They wish you to be on the same footing as they are. But do not take friends from them until they go in the way of Allah. But if they turn renegades, seize them and kill them wherever you find them. Do not take any friends or helpers from them. (Al Quran 4:89)

Those who join a group between whom and you there is a treaty of peace or those who approach you restraining from fighting. If they withdraw from you and send you signs of peace, then Allah Has opened no way for you to war against them.  (Al Quran 4:90)

From this we understand that kill them  is the policy for battlefield only. When Prophet Mohammed (PBUH) established a kingdom then anybody came to destroy it, as a leader, it is his duty to resist it. None can find fault with it.

Accusation of Hatred

Prophet Mohammed (PBUH) waged war for 5 reasons of Jihad after he established a kingdom. We have explained those reasons already. Killing Non-Muslims is not Jihad. So this criticism is misplaced due to ignorance and hatred of Islam. Outside battle field, what was the behavior of Prophet Mohammed (PBUH) and what was the order of Islam to Muslims, if we understood this, it will be clear. In the battle field do not surrender as cowards, resist and fight to kill those enemies is the order. Is there anything wrong in it? Islam preaches to be polite and gentle with those who are polite and gentle with you.

Islam never ordered to kill any as they are Non-Muslims

Islam never ordered bluntly to kill Non-Muslims. In the regime of Prophet Mohammed (PBUH) there were so many divisions of Non-Muslims. They were not killed. So, this accusation is contradictory to the truth and meaningless. To prove, how far Islam is tolerant let us put forth some lively incidents of Prophet Mohammed (PBUH) to the reference of the slanderers of Islam.

The Polite, Tolerant Leader Prophet Mohammed (PBUH).

Prophet Mohammed (PBUH), on his arrival arranged a place as mosque to worship Allah. When Prophet Mohammed (PBUH) and his friends were inside the mosque, there came a villager started urinating in a corner of the mosque. The friends of prophet got angry and were ready to attack him. Prophet Mohammed (PBUH) advised his friends to leave him till he finishes urinating and then he called that man politely and informed him that the place was for worshipping Allah and so it should not be desecrated. Some may think that leaving the man unpunished for urinating in the mosque as an ordinary matter. But, allowing and waiting for the man until he urinates completely. Then advising him politely is not an ordinary thing. Such kind of politeness can t be found in any religious leader.

Don t chide Statue worshippers.

Islamic Faith is not to worship anyone or anything except Allah, the only God. The stone statues worshipped by men have no power is the indubitable belief of Islam. At the same time, Islam orders firmly a Muslim not to blame those statues that are worshipped by others.

Don t chide those who worship other than Allah. If you do so, they will also chide on Allah, due to their ignorance. We have made alluring to each people his own doings. In the end they will return to their Lord, and We shall then tell them the truth of all that they did.  (AL Quran 6:108)

If Allah did not check one set of people by means of another, there would surely have been pulled down churches, synagogues, and mosques, in which the name of Allah is celebrated in ample measure.  (AL Quran 24:22:40)

Islam orders clearly that on bestowing alms, helping and in establishing justice Muslim should be impartial.

Allah did not dissuade you, to do well to those who neither oppose your Faith nor drive you out of your homes, from dealing kindly and justly with them. (AL Quran 60:8)

O believers! Be firm for Allah, establish justice, and be witness for justice. Let not the hatred of others to you make you turn sharply to do wrong and depart from justice. Be just to all. That is next to piety. Fear Allah. For Allah knows well what all you do. (AL Quran 5:8)

As Al Quran ordered to behave with Non-Muslims, Prophet Mohammed (PBUH) practiced so. Let us see another incident how Prophet Mohammed (PBUH) behaved with Non-Muslims.

The Magnanimous, Forgiving Leader Prophet Mohammed (PBUH).

A Jewish woman served Prophet Mohammed (PBUH) the poisoned meat of a goat. The prophet ate a little and the mischief of the woman was known. She agreed that she served the poisoned food with the intention to kill him. Prophet Mohammed (PBUH) informed that Allah did not appoint her for it. The friends of the prophet demanded the order of him to kill her. Prophet Mohammed (PBUH) denied the permission and let her leave safely. This incident is recorded authentically in Ahmed and Muslim. As per Islamic Law, though she is deserved to be killed, as a victim Prophet Mohammed (PBUH) used his right to forgive her only. The Non-Muslims should think well how magnanimously and kindly he has behaved with others.

9. Islam doesn t blame but identify Non-Muslims as Kafirs.

Al Quran refers Non-Muslims as Kafirs or Mushriks. Those who criticize Islam, misconstrue it also. They feel that Islam rebukes them as Kafirs. The direct dictionary meaning of the Arabic word Kafir  is One who denies  or One who does not accept . It is exactly opposite to the Arabic word Muslim, One who accepts . Is there any rebuke for the Kafir ? The word Kafir  contains the self-explanatory meaning One who denies  only. When we address a meeting to Hindus or Christians or Jews, we call them as Non-Muslims. Nobody finds fault with it or condemn it as a rebuke. Kafir  means Non-Muslim  only. Sometimes Al Quran refers a group of Non-Muslims as Mushriks . Mushriks  means those who have the belief of many Gods. Contrary to Muslim who has a belief on One God, they have Faith on many Gods. To discriminate their faith from Muslims, the word Mushriks  is utilized. It is true that Islam will never to degrade or blame anybody. It is against its dignity.

10. Jizyah, the tax on Non-Muslims is impartial.

Most of Muslims and Non-Muslims misunderstood Jizyah, the tax levied on Hindus in a Muslim Kingdom as an atrocious act against them. In the Muslim monarchy the tax levied on Hindus is true. Islam orders so is also true. The Moghul emperor Aurangazeb and others levied such taxes is criticized as an impartial action against Non-Muslims. In the history books published by the Government is also criticized in the same way for our children to read. If anyone understand the justice behind it and how far Non-Muslims benefitted by it, nobody will find fault with it.

Jizyah Tax is impartial

When it is looked superficially, it may seem to be partial and a cruelty on Non-Muslims. For, it was levied only for Non-Muslims and Muslims are exempted from it. In reality there was no impartiality on levying tax. It is the duty of the Government to protect the welfare of the citizens. To help the poor citizens is the primary duty of the government. To safeguard their rights by Law and order internally should be maintained with police force. The foreign invasion should be resisted with the help of army. Without finance, the Government can t do this expense. For these expenses amount should be collected in the form of taxes by the Government.

Zakat Tax on Muslims

In an Islamic country taxes are levied for Muslims as Zakat and Non-Muslims as Jizyah. Zakat for Muslim is a religious duty also. Muslims should pay Zakat for all their assets movable and immovable and their income also separately. For example they have to pay for gold, silver, money animals 2.5% for the bore well water yield 5% for other kind of rain-water yield 10%. If we calculate each and everything Muslims have to pay as Zakat a large sum. But Non-Muslims have to pay a nominal amount as Jizyah tax. This tax amount will be spent on welfare activities to uplift poor, very poor, indebted, slaves, those who have no other go and for military. If the Muslim Government spent only from Zakat money and leaves the Non-Muslims without any tax, it is not just.

3 ways for Taxing Non-Muslims

In this situation we have to choose any one 3 options given below: 1. Non-Muslims should not be levied tax 2. Both Muslims and Non-Muslims should be levied Zakat Tax. 3. Non-Muslims should be taxed another way.

If the first option 

was executed the consequence will be as follows: If Non-Muslims are exempted from tax paying, naturally Muslims will expect more facilities from the Government and they will insist non-tax payer should not utilize Government facilities. Moreover, as Non-Muslims do not pay tax, they will hesitate to demand facility. Psychologically they will feel that they are the second cadre citizens. The people who were not taxed feel that they are degraded. They may take it that it is the sign that they do not have any right. When it is executed the objections will arise from both the sides. If 

the second option 

was executed the consequence will be as follows: Though Zakat is a tax, it is also form of worship for Muslims. When it is imposed to all, Non-Muslims will feel other religious duty is imposed on them also. They may fear all the religious activities may be imposed on them. They can t digest it. There will be an accusation that Islam is imposing their religious activities on Non-Muslims. As it is intervening in personal rights of Non-Muslims Zakat can t be levied on them. Even if it is levied it can t be collected properly. Zakat tax is to be collected on the basis of individual asset valuation. If the concerned showed his account correctly and cooperated only, it can be collected fully. As far as Muslim it is not only a tax but also worship. So they may be in fear of Allah show the correct account. But Non-Muslims will consider it a mere tax only. As it is another religious duty, they will not cooperate fully. As far as possible they will show reduced account to save their tax paying money. For this reason also Zakat Tax can t be levied on Non-Muslims. When Non-Muslim can neither be freed from Tax nor be levied Zakat Tax, 

the third option 

of taxing another way is only suitable for them and that is Jizyah Tax.

Muslims paid more Tax amount

Muslims were taxed many more times in Zakat than Non-Muslims who has to pay a nominal Jizyah tax. In reality Muslims paid high Tax in an Islamic Regime than the Non-Muslims. Without understanding it, some people wrongly criticize Islam levied Jizyah tax on Non-Muslims. Emperors collected tributes from Kings and they in return collected high tax from the citizens was the way of the world in the past. Those, who had digested even these atrocities, criticize the evenhanded Jizyah tax. To find fault in levying Jizyah tax on Non-Muslims, there is no other reason except their hatred towards Islam.

Concessions in Jizyah tax

On levying Jizyah tax on Non-Muslims, Islamic Government has been very leniently. Old people, women, children and lunatics were exempted from Jizyah tax. Though such concessions were unwarranted Islamic Government considered them as weak and levied Jizyah tax on healthy Non-Muslim youths only. Moreover all are not levied tax equally also. The tax was applicable as per the individual income. The Syrians who had more individual income were levied 4 Dinars while the people of Yemen who had less individual income were levied 1 Dinar by Prophet Mohammed (PBUH).

Jizyah Tax is far less than the tax of democratic Indian Government

The wage of a man who feed a goat for 10 Days was paid 1 Dinar. From this we can understand the value of a Dinar. This value is far less than a poor pays tax to our democratic Indian Government. Property Tax, Sales Tax, Income Tax, Road Tax, Water Tax, Entrance Tax, and House Tax like many Taxes, Indians pay directly and indirectly to the Government. From 10 Paisa match box to 10,000 Rupees TV whatever we buy we have to pay tax to Government. What Islam levied as Jizyah Tax is far less than this tax. This Jizyah Tax was levied on Non-Muslims as easy to pay, exempted for the weak, far less than Zakat Tax paid by Muslims. Paying the very meager amount Non-Muslims enjoyed the same facilities of the high Tax paying Muslims derived. Their worshipping rights and places, and their properties was safeguarded. Even after this accusing Jizyah Tax, which paved the way for their Rights and safety, is not at all just. Here we have to clear another fair accusation also. Some may raise doubt that Zakat Tax was levied on affluent Muslims only. The poor Muslims are all exempted as they can t and Islam has also exempted them. So, more Muslims did not pay any Tax. For two reasons this accusation is wrong. 1. Assume that there are 100 Muslims. Among them 10 Muslims only pay Zakat Tax. What the 10 Muslims pay as Zakat Tax can be accounted on behalf of 100 Muslims. If we compared the amount of Zakat paid by 10 Muslims with the Jizyah Tax paid by 100 Non-Muslims, definitely the Zakat amount will be more than the Jizyah Tax amount. 2. Though Tax exemptions are allowed for both Muslims and Non-Muslims, the Non-Muslims were exempted from Jizyah tax for more categories such as Old people, women, children and lunatics. Among Muslims the exemption is for the poor only. No one will be troubled more than their resisting power is the promise of Allah in Al Quran. Those Non-Muslims who honor justice will not blame Jizyah. By levying Jizyah Tax, Islam tried to convert Non-Muslims into Muslims is the accusation contrary to truth. No wise people will accept that to escape from this nominal Jizyah Tax Non-Muslims sacrificed the exemption given to very poor, women, children, the aged and the lunatics among them and came forward to convert themselves into Muslims.

Changing Religion to avoid Jizyah Tax is an insult.

None can say the religious belief, however weak, will be shattered to escape from a nominal tax levied on them. If anybody says so, they insult not only the religion but also total society which belongs to that religion.

Jizyah Taxing is for converting into Muslim is illogical

While Muslims have to pay more amounts for tax, Non-Muslims in converting themselves as Muslims will lose their money instead of gaining anything. In this situation, who will be so foolish to escape from nominal Jizyah Tax, convert themselves into Muslims to pay high Zakat Tax? Those who have logical reasoning can t blabber foolishly like this.

11. Muslims never worship any Direction.

Muslims who say that they worship only one God, like other religious people worship many Gods is another important accusation alleged against Islam by Non-Muslims. For saying so, they put forth some proofs. Though Muslims say that they worship only one God, in reality they worship west direction only. All Mosques are built forwarding West Direction. Not only ordinary people, but also the famous Tamil National Poet Subramanya Bharathiar refers Muslims as Direction worshipping Thurukkar . To refer Muslims as the worshipper of Direction is basically illogical argument.

Forwarding doesn t mean worshipping

Islam orders to worship forwarding Kaaba Mosque which is in Mecca. As Mecca is in west of India, Indian Muslims has to worship forwarding Kaaba Mosque in west direction. All over the world Muslims will not worship forwarding Kaaba Mosque in the west direction. They will worship forwarding Kaaba Mosque in the direction in which direction it is situated to them. If all over the world Muslims worship forwarding a single direction Direction worshipping Thurukkar will be correct. Some may argue if worshipping is wrong, why should we not say worshipping the direction of Kaaba Mosque? It is also wrong. Forwarding a direction does mean worshipping a direction. It is illogical. A man can t avoid forwarding a direction. If he worship or sit idle, he should forward a direction. Nobody can say what he forwards, he worships. It will be clearer if we understand the difference between forwarding and worshipping.

The Grammar of worshipping

If we worship a thing means we believe that it has the power to fulfill our needs and if we commit any mistake it can punish. Then only it deserves to be worshipped by us. Does Muslims believe that Kaaba Mosque has such power? Never have they believed so. Kaaba Mosque can t see us. It has no power to help us. It can t punish when we commit any mistake. When all the things are perished it also will be perished . It is the belief of a Muslim. A true Muslim should believe so. O Kaaba Mosque! You have to relieve us from our sufferings. You have to flourish our life . Not even an ignorant Muslim will expect so. He should not expect also. When Al Quran orders Muslim while worshipping forward Kaaba Mosque, it adds an advice also along with it as follows: Wherever you turn your face there is the (venerable) face of Allah (AL Quran 2: 115) When forwarding Kaaba Mosque, a Muslim should not believe that Kaaba Mosque is God or God is inside Kaaba Mosque. After advising it clearly Islam orders to forward Kaaba Mosque. Therefore Muslims did neither worship Kaaba Mosque nor the direction of Kaaba Mosque. They did not worship the west Direction also. On the contrary, accepting the order of the God, they worship the only God forwarding Kaaba Mosque can be confirmed from their recitations of their verses of Al Quran.

Muslims don t worship Kaaba Mosque Proof 1.

In the beginning of a Prayer, Muslims will say Allahu Akbar , the God is great. Inside the prayer, when they change from one position to another position they will repeat Allahu Akbar . In the prayer they will praise Allah only. Some may doubt why Muslims should select specifically Kaaba Mosque for praying God? Al Quran has a clear cut answer for it. In the beginning God created a single pair only. Through that pair only now the mankind has expanded with population of 6 Billion people. The First man Adam created by God for the first time built a worshipping place for God in Mecca and it is called Kaaba Mosque. As it is a first a mosque, Islam orders to pray God forwarding Kaaba Mosque.

The first sanctuary established for mankind was that at Bakka (the old name of Mecca). It is full of blessing and of guidance for all kinds of beings. (AL Quran 3:96)

Muslims don t worship Kaaba Mosque Proof 2.

If anyone does not know the direction of Kaaba Mosque, he can pray forwarding a direction assuming Kaaba Mosque is there. Afterwards he knows the right direction, he need not pray again is the stand of Islam. If Kaaba Mosque is to be worshipped, a Muslim can t pray until he confirms the direction of Kaaba Mosque. After a prayer, if it is known that the prayer is not performed forwarding Kaaba Mosque Islam should have ordered to pray again. As Islam did not order so, it is clear that Muslims do not consider Kaaba Mosque as God and they did not worship Kaaba Mosque. Some people may think why we should not allow forwarding any direction as they like instead of forwarding Kaaba Mosque.

To maintain discipline Islam didn t order to forward any direction

Islam orders Muslims to gather together in a place and perform prayer collectively. When many people gather together and pray collectively, each one forwarding a direction as he likes and started praying there won t be any discipline there. Those who understand this won t blame that Islam orders to worship a direction or Kaaba Mosque.

12. Holy Pilgrimage Hajj confirms Human Brotherhood.

Islam orders for the affluent and healthy Muslim to perform Hajj Pilgrimage once in his life time. Like any other religion has pilgrimage, Islam also has this holy pilgrimage to Mecca. There is a meaning while other religious people go on pilgrimage to a particular place, as they believe that there is God. But Islam has the belief that a Muslim can worship his god where he is. If they are true to their belief, why then they spent thousands of rupees for a pilgrimage? is the objection of Non-Muslims against Islam. They suggest that this money can be spent for so many welfare plans of the mankind. If we understand, what is the Islamic worship procedure? Then, we can get the appropriate answer for it. The main aim of Islam is to pray the only God. But within the prayer Islam wish that it should contain benefits to mankind.

Prayer maintains equality among mankind.

Let us analyze prayer first. Anybody can worship individually from his home. But Islam orders to come to a mosque gather together and pray in its time collectively. By this, along with the worship of God, there are so many benefits to the mankind. The worshipper should stand in a line adjacent to each other in the row starting from the center behind the leader. While standing in the row the one who comes first will occupy the place in serial order irrespective of his wealth, position, seniority, knowledge and other socio-economic status. Even if he is the president of the nation, no priority will be given. He has to take his position in turn only. This procedure will be followed daily in 5 times. A man who considered him belongs to a high society by birth, before joining Islam, comes late he should stand behind a man who is considered that he belongs to a low society by birth, before joining Islam. For the first time the former will feel irksome. If he understands Islam, psychologically the feeling will vanish soon and he will relieve from superiority complex. In the same way the man who is considered that he belongs to a low society by birth will get rid of inferiority complex gradually.

Prayer eradicates untouchability among mankind.

The prayer is not just standing alone in rows. In each prayer the participant should bow and keep his forehead on the ground and worship God. If the man who is considered that he belongs to a low society stands in the first row and if the man who considered him belongs to a high society by birth in the second row, while both are keeping their forehead on the ground the feet of the previous man will slightly touch the head of the next row man and it will happen many times a day. Then, they are trained to tolerate each other. Thus, Islam has eradicated the untouchability in the society. Islam has the merit that it has eradicated untouchability 14 centuries ago. Till today this Social Evil can t be eradicated totally in other societies. In India, all the Muslims had adopted Islam from other religions only. But they can t remember from which religion they came. To such an extent Islam has shattered the caste differences into nothing.

Hajj preserves common brotherhood world-wide

What it had achieved in nationwide had extended it to worldwide by Hajj. The poor will be ready to accept and mingle with people. But the wealthy will not be ready to mingle with people. By nature, he will be haughty due to his affluence and he will maintain his superiority. Islam teaches him none is rich except Allah. So Islam prescribed Hajj is the duty of wealthy only to train him practically, wearing him 2 unstitched pieces of clothes and beg for his needs to Allah. Hajj maintains common brotherhood, equality among mankind and wipes away all differences. There only you can see the miracle that the foot of a Negro touching the head of a European who consider him as superior due to his white tint. Mecca, during Hajj is the only place in the world that covers up the nation, language, color, race, power and position differences among mankind. Male should wear 2 pieces unstitched white dress and the women in their normal Hijab to maintain common brotherhood. Hajj is the place of world conference for common brotherhood in worshipping the only God. Hajj imposes equality of mankind and to forget all kinds of unwanted differences among themselves. During Hajj all should gather together in the Plain of Arafat. Hajj participants should be present there to hear special oration on (Tawhid=oneness of God) Monotheism, and equality of mankind.

Hajj equilibrates color and language variations world-wide

Prophet Mohammed (PUBH), in his Last Oration declared O Mankind! You all belong to the same father. There is no specialty for Arabic language over other languages. The whites have no supremacy over the blacks . The expenses are of two kinds. The one is profitable expense and the other is unprofitable expense. We have to estimate the value of an expense on the outcome of it. After enacting thousands of laws against untouchability and color fanaticism other societies can t eradicate them. Islam has eradicated it. When we compared this benefit, with the expenses incurred for it, it is not much. Even spending more than this, we can t eradicate untouchability in our nation. But spending less than this, when world brotherhood is achieved, criticizing the expense is not just. Expense is not a matter, when it brings unity among mankind, eradicating all kinds of differences. Thus Hajj pilgrimage is a panacea. Those who go for Hajj do not believe God is in Mecca. They do not worship any building or anything as their Deity. If it is understood properly, nobody can raise any blame on Hajj Pilgrimage.

13. Muslims never worship Black stone(Hajarul Aswad).

Slanderous misconception of Non-Muslims

While Muslims are telling that they are worshipping the only God and simultaneously worshipping the Black Stone (Hajarul Aswad) studded in the right corner the grand holy Kaaba Mosque is contradictory to their belief. It shows the unclear religious dogma of God of Islam, is also one of the criticisms of Non-Muslims on Islam. They say we worship stone and you also worship Black Stone . They retort Islamic Principle of God is neither special nor the best. This criticism lifted up due to misconstruing Muslims action.

The stand of Islam on Black Stone

No Muslim worship Black Stone (Hajarul Aswad) and Islam also didn t order them to do so. Among those who go to Mecca for Umrah or Hajj gets the opportunity to touch and kiss do so, as Prophet Mohammed (PBUH) did it. The second Khalifa Omar (RL) affirms the stand of Islam of this action. After kissing the Black Stone (Hajarul Aswad) he declared that he knows that it is merely a stone. It can t do anything good or bad. If he did not see Prophet Mohammed (PBUH) kissing it, he will not have kissed. This message is recorded authentically in Islamic history. If Prophet Mohammed (PBUH) has attached any sanctity to the Black Stone (Hajarul Aswad), Khalifa Omar (RL) won t have told so.

Brief explanation of Worship

We can say that anyone worships a stone, he who stands before the stone should feel to honor it with the fear of God. He should believe that it has the power to reduce his sufferings and increase his happiness. He should fear that if it is not honored properly, it will punish him. He should believe that it will hear him and understand his prayers and demands and in response to it, it should fulfill his requirements. With this kind of belief and reverence if it is honored then it is called worship.

The reason for Kissing Blackstone (Hajarul Aswad)

Except God, nothing should be prayed or worshipped is the clear cut order of Al Quran and the preaching of Prophet Mohammed (PBUH). He who demolished the statues of his preceding prophets including Ibrahim, and Ismael how can he attach sanctity to the Black Stone? If the stone had no divinity, why should it be kissed? As per Islamic principle, one day the whole world will be destroyed totally. God will resurrect all again and make judgment for all. Those are righteous will be rewarded Heaven as their abode and the culprits will be to send to hell for punishment. The aim of Islamic life is to attain Heaven. Prophet Mohammed (PBUH) said that the Black stone (Hajarul Aswad) is the only sample object of heaven available in this world. Naturally people will be eager to see and touch the heavenly object. Prophet Mohammed (PBUH) also has kissed it. Following his action people kiss it as Omar (RL) did.

Respecting rarity is the Human Nature

We can cite an example to understand it properly with the incident we met few years back. An astronaut crew under the leadership of Neil Alden Armstrong landed on Moon for the first time. They brought some soil sample. It was distributed to all over the world. When the soil arrived at Madras, the people gathered together to see the rare soil of the Moon. Some touched it and smell it also. It does not mean that they worshipped it. In the same way those Muslims who get the opportunity honor their belief in touching and kissing it. Moreover, it is not a must that those who for go for Hajj or Umrah has to touch it. Even without touching Hajj can be performed. If it is to be worshipped, touching the Black Stone (Hajarul Aswad) will be included as one of the rites of Hajj. It is a slander and utter ignorance that Islam orders to Worship Black Stone (Hajarul Aswad). If any Muslim prayed Black Stone (Hajarul Aswad) or if he believed that it has the power to do good or bad, or if he believed that it will hear his request and understand his visit he will exit from Islam. As it is indubitably clear and Islam has explicitly elucidated its stand, it is wrong to say that Muslims worship the Black Stone (Hajarul Aswad).

14.Prophet Mohamed never led his life through his priesthood.

Westerners Objection

Islam is supposed to be against priesthood. But it is not true. Because, Prophet Mohammed (PBUH) from the day of his preaching till his death did not undertake any profession. So, he might have pulled on his life by priesthood only. How did the other priests who collected dedication from the devotee pulled on their life, Prophet Mohammed (PBUH) also should have led his life. If not, how could he manage his life when he lived with many wives? This is one of the criticisms against Prophet Mohammed (PBUH). Though this is not raised in India, westerners raise this objection.

Livelihood by priesthood is an assumption but not true.

After he was driven out of Mecca, he went to Medina, where he established a kingdom. Utilizing the position, he might have managed his livelihood is the criticism. Because, when he became the administrative head he did not undertake profession for his livelihood. As long as he was in Mecca he managed his livelihood by priesthood. When he arrive Medina he became the religious head and administrative head simultaneously. Through these powers he might have managed his livelihood is their assumption. This is also a baseless accusation. Prophet Mohammed (PBUH) never utilized his positions as religious head and administrative head for his livelihood. Let us analyze it in detail

Early Life of Prophet Mohammed (PBUH)

Prophet Mohammed (PBUH) lost his parents in his young age. From his early years he began to work. He worked till his death. Even while he was a boy, he was not a burden to Abu Thalib, his uncle or to Abdul Muthalib, his grandfather. The great man himself worked for his livelihood. In those days, he was the supremo among the world leaders. He has the supreme authority and self-controlled friends. Valiant world leaders revered him with fear. When he talks about his early days to his friends he informed that there was no prophet without shepherding. His friends enquired him Are you too? The Prophet Mohammed (PBUH) replied them affirmatively. He informed that he had been the shepherd in Mecca for the wages some Keerath Abu Hurairah Buhari. In those days Dinar was the coin of the Arabs. The value of a Keerath=1/12 of a Dinar.

Objection overruled

From his childhood, to work for the livelihood, was his life spirit. It was like the blood ran through his veins. Even in his young age, he engaged in business along with his uncle Abu Thalib. He went on business to adjacent countries on camel. The financial position of Abu Thalib risen up. He became one of the significant businessmen of Mecca. Even from early years, the boy who worked and risen up a status and in 25 years ne became a big businessman. Will he found a religion to run his livelihood idly on priesthood?

Slanderous accusation.

On his 25th years he married mother Hatheeja the richest business women of Mecca. Mother Hatheeja handed over all her assets to Prophet Mohammed (PBUH). So, his financial status still more heightened. His affluence was enough to feed for many generations of his family. Is it believable that Prophet Mohammed (PBUH) found religion to fill his belly? Before preaching Islam he had abundant wealth. For the welfare activities of the poor, he bestowed a lot. Criticizing him as one who found religion to run his livelihood is a slanderous accusation. In reality he was affluent before he was declared as a Messenger of Allah. After he was declared as the Messenger of Allah he lost his wealth gradually. He provided what he had to those who believed him suffered.

Preached for the Hereafter.

When Prophet Mohammed (PBUH) was secluded in Khyber Pass, he can t get food. He had to eat dried leaves and burnt hides. After he became prophet, he lost a lot. He had staunch faith in Islam he felt that hereafter is true and permanent. He preached for the Hereafter and not to get any position in this world. To be firm in his principles he was ready renounce everything. Till today nowhere such a Man of Principles can be found in the History of the world. When the time he entered in Medina as a fugitive and when he became the unrivalled ruler of Medina he neither touched a penny of the public money nor accepted the offerings from the people to lead his livelihood.

None can fill his belly with the better food than by earning it by his work _ Buhari

It is better to lead a life of a woodcutter in the forest than begging _ Buhari

Had I Gold as much as of Uhud Mountain, I won t wish them to keep with me more than what is required for 3 days to my religion _ Buhari, Muslim

A man enquired Prophet Mohammed (PBUH) O Messenger of Allah! Tell me to do a thing which Allah and the people will love me .

Prophet Mohammed (PBUH) replied him Don t love this world and Allah will love you. Don t be greedy to get what the people possess, and they will love you.  _ Ibnumaja, Thabrani, Hakkim) What all Prophet Mohammed (PBUH) preached to people practiced in his life. That is why he stands aloof as an unrivalled man of principles till today.

Income for the livelihood of Prophet Mohammed (PBUH).

How Prophet Mohammed (PBUH) led his livelihood being a dual head of the state and preaching people 24/7? The status of Prophet Mohammed (PBUH) was not to beg, not to wait for presentations, have to earn by his own work, but it should not block his religious and administrative works. Considering all he selected a way to manage his families, religion and administration simultaneously. On arriving at Medina he arranged a farm of 100 goats. He appointed a shepherd to look after it. From the income he got, he used it for his livelihood.

I went to meet Prophet Mohammed (PBUH). Then his shepherd brought a new born goatling there and informed that his goat calved. Prophet Mohammed (PBUH) enquired Is it a male or female goat? The shepherd replied that it is a male goat. Then Prophet Mohammed (PBUH) ordered to cut a goat and prepare food. Then he told me, it is not a special incident for you alone. It is our procedure that as soon as a goat is calved we will cut a big goat eat. _ Laheed Ibn Sabura(RL) Abu Dawood

We can understand from this incident that how Prophet Mohammed (PBUH) planned and spend his livelihood. In the farm of 100 goats, the goats are calving 8 goatling in average. Unlike our goats, the Arabian goat will draw more milk. The excessive milk will cover the daily expenses. When the goat calved mostly they will cut a big goat for food and sometimes sell it also. This money also will used for expenses. Any how he managed to keep the number of the herd will remain 100 at any time. Is it enough for the expenses of Prophet Mohammed (PBUH) who had many wives? As we see just like our daily life we see the life of Prophet Mohammed (PBUH) also, this kind of doubt arises. The life of Prophet Mohammed (PBUH) was so simple and economical. To maintain his life, he has reduced to requirements according to his income. If we led a life as he lived, we can also manage a family of more than 10 members.

Inexpensive Simple life.

Even after the people had attained affluence, I have seen Prophet Mohammed (PBUH) has lied shrinking as he did not get even cheap category date fruits to fill his stomach. _Nuhman bin Basheer(RL) Muslim

The family members of Prophet Mohammed (PBUH) have never eaten wheat bread as full meal continuously for 2 Days. The same situation continued till his death. _ Ayesha (RL) Buhari, Muslim

Sahl (RL) said Prophet Mohammed (PBUH) has never seen sieve from the time he was appointed as Messenger of God till his death. That means he did not remove the husks and big pieces of not grinded wheat from the wheat flour. When it was enquired how did you eat the wheat which is not sieved? Sahl replied We will grind the wheat in hand grinder and blow the flour surface by our mouth. Some husks will fly away. On the remaining flour we will mix it with water and ate as it is. In the houses of Prophet Mohammed (PBUH), one or two months will pass away without igniting fire in their kitchen. _ Ayesha (RL) Buhari, Muslim

O my little mother, how will you eat then? I enquired. She replied Drinking water and Dates only _ Ayesha (RL) Buhari, Muslim

Assets left by Prophet Mohammed (PBUH).

Prophet Mohammed (PBUH) did not leave any Gold coin, or Silver coin or slaves. He had left the mule he rode, the weapons he used, and the land which he bestowed as gift for wayfarers. _ Buhari  Pointing out a hard Lower Apron and hard upper outer garment, _ Ayesha (RL) informed Prophet Mohammed (PBUH) was wearing those dress while he deceased. _Buhari, Muslim

To live such a simple life, is not enough his little farm? Even for this simple he required something more. Then also he did not expect anything from others.

The shield dress of Prophet Mohammed (PBUH) was pawned with a Jew for 30 measure of wheat, he died without retrieving it. _Buhari, Muslim

When his friends were ready to dedicate even their life for him, if it is pawned with them, fearing that they may give it as gift to him, he has pawned it with a Jew. Through religion he earned nothing, but lost a lot and suffered much. He earned nothing utilizing his regime. He self-imposed so many conditions to him and his family. In those days the main source of income to the government was the fund collected through Zakat Tax. He declared publicly that the fund collected through Zakat is prohibited to him and his family. It may even be a pre-planned safety measure to avoid his family members not to ask any help from this fund.

The grandson of Prophet Mohammed (PBUH), Hussain(RL) put into his mouth a dates from Zakat Fund, on seeing it Prophet Mohammed (PBUH) ordered him to spit it out and advised him that it is prohibited for them. _Buhari, Muslim

To criticize the life of this holy man no one is qualified. He declared till the last day of the world whoever comes in his genealogy is strictly prohibited to get anything from Zakat fund. He has not only prohibited government property to him and his successors but also what he has earned by his own work, including Goat farm left it as a gift to the common.

No one can become the heir for the property of the Messengers of the God . _ Ahmad, Thirmidhi.

After his death, his family members suffered a lot The dearest daughter of Prophet Mohammed (PBUH) Mother Fathima (RL) demanded the farm of her father from Abu Backer (RL). As none become the heir for the property of the messengers of God, Abu Backer (RL) prohibited her request and socialized to the common. The holy man belongs to the life, which draw tears from the hearer. He lived a simple life which none can live. He was the only supremo to whom none can raise the voice even if he had taken the whole government asset. But he was the only one in the history of the world, who prohibited all to him and his successors till the last day of the world.

Other Incomes of Prophet Mohammed (PBUH)

Sometimes the friends of Prophet Mohammed (PBUH) will present him voluntarily. Prophet Mohammed (PBUH) will not refuse it. He will also bestow presentations on them. These kinds of presentations, the share he received for participating in the war and the income he received from Goat Farm Prophet Mohammed (PBUH) spent for his livelihood. It is true that being the administrative head, he did not utilize government fund, or materials or other facilities.

Conclusion

We have published another book on Does Islam snatch away the Rights of women? We have published a separate book explaining Why did Prophet Mohammed (PBUH) marry many women? These are the rest of the accusations we have come across so far alleged against Islam. We have explained it all with required elucidations in this book Accusations and Answers . Other than this, if you know any accusation and bring it to our attention, we will be thankful to you. We will inform explanations in the light of Al Quran and from the traditions of Prophet Mohammed (PBUH) as usual. Let Allah bestow His grace on all of us to understand the truth exactly as it is and act accordingly.

Glossary

Family Planning – Euphemism for Birth Control

Kafirs – who rejects Islamic faith, or Hidesor covers [viz., the truth]

Mushriks – those who commit shirk, which is the sin of idolatry or polytheism

Jizyah – is a per capitatax on non-Muslim In the place of Zakat Tax on Muslims

Black stone (Hajarul Aswad)- the only material of Heaven on Earth It is studded in grand Mosque Kaaba. 17.09.2011. 11:49 AM

Dreams in the light of Islam:

Preface:

Dream plays an important role in mans life. When a man expects something which cannot be achived, it will be said Dont dream day dreams. When we discuss matters for which there is no evidence regarding its occurance, it is just said, A dumbs dream. These examples are sufficient to show the defects of dreams.

Dreams has become such an important phenomena in everybody.s life to such an extent, that it is behind everyone who doesnt dream cannot be a human being at all. It is just for this purpose, that we desire to explain what Islam says about dream.

Since modifications are taking place in ones life based on the sort of belief he has about his dream, we feel its necessary for us to explain about it.

For instance

-Those, after seeing a dream, doubt their wives and even divorce them.

-Those who sacrificed the children.

-Those who spared their belongings as they saw in dream.

- Those having dreamt of becoming wealthy man and earning for that moment.

So will plolong the list .

 Imaan, which is more important than one s life is being abandoned by many who show dream the reason.

 Since Muslims must learn about dream thoroughly. We have published this book Dreams In the light of Islam . This book was fist published in Tamil. As there was good response from the people, it was published under seven editions. And it is for the same reason, that we decided to publish it in English too.(There are extra informations and evidence in addition to the previous editions)

 Those who read this book can get rid of the confussions caused by dreams. This book will remain to you a sheild, protecting you from being misguided by your dreams. With this hope, we are publishing this book. We pray the Almighty Allah to fulfil our intentions.

 Your s truly,

 Nabila Publications

Dreams In the light of Islam:

Muslims of Tamil Nadu belive in many things, thinking it is Islam, when it is not Islam. The main reason for this is their ignorance regarding dreams. The same ignorance is the reason for many being deceived.

 Dream is the main reason for their going to dargah for worshipping and making offerings. They show their dreams, the main proof when they say, Such and such Saint appeared in my dream and ordured me to go to such and such dargah.

 Once again dreams become the main reason for the sudden evolutions of dargahs, with any historical proof.

 Forgers in the disguise of scholars, after some nonsence to deceive people and call that nonsense Interpretation of Dreams . We see people, who belive this nonsense true, lose their peace and suffer a lot unnecessrity.

 Since there is no proper knowledge about dream and its elucidation, even more worse things like this do occur.

 # Are all that we see in dream is true?

 # Is it necessary to implement what we see in dream?

 # What must we do if our dreams are in the form of   giving as hapines? What must we do if our dreams  in the form of giving us sorrow?

 # How should we distinguish good dreams and bad  dreams?

 # How should we assure the results of dreams?

If we understand the true explanations of these questions in the shade of the Quran and the Hadith, we can get rid of the confussions caused to us by dreams.

Dreams are of different types:

 A few say, we need not take it account any dream. We need not give it any importance. This opinion is not accepted by Islam.

All the dreams that we see are meaningful. All that we see in dreams will come true. A few others say, we must implement if any thing is ordered to us in dream. Islam doesn t agree to this opinion too.

Some dreams are said to be meaningful and some are not. This is the true state of Islam.

Three types of Dream:

 There are three types of dreams. The reflection of one,s thought and experiences one has during wakefutress, what is suggested by Satan to frighten the dreamer, or gladings from Allah. 

 Narrator: Abu Huraira (Rali)

 Muslim

In advance , Allah informs us through dreams the wealth, children, degree, positions etc that we are going to attain in future. This is the first type of dreams. Good dreams mean, we are going to get glad tidings from Allah.

With the help of dreams ,Satan plays a drama to create worries in us, obstructs our worship and beliefs by making us go to the forgers seeking interpreations to dreams. This is another type.

The reflections fo one s thought and experiences that is deep in heart some times results in dreams. There is no need to feel happy or sad about it. There is no meaning in this. This is the third type.

Lets study about that the good dreams, the first type, in the shade of the Quran and the Hadith.

Good Dreams:

 The Prophet said. The (good) dreams of a faithful believes is a part of the forty six pasts of population  

 Narator: Ubada Bin As Samit

 (Buhari)

In a fea reports, It is a part of 45 parts.

(Muslim)

 In a fea reports , it is said, One of the Seventy Parts

(Muslim)

We must rightly understand, what the prophet (Sal) means by saying good dreams as one of the 45 parts or one of the 46 parts or one of the 70 parts of population.

 The Prophet being Messengers of Allah, received messages from Allah through four ways ..

  1. Allah speaking to His Messengers directly ..
  2. Allah conveying His messages by sending angels to the Prophets.
  3. The messages that He desires to convey, He inspires it is the mind of the Prophets.
  4. The messages that He desires to convey, He shows them through dreams.

The first three ways, by which the message comes is stated clearly in the Quran in the verse 42:51

 It is not fitting for a man that Allah should speak to him by inspiration or from behind a veil or by the sending of a Messages to reveal, with Allah s permission, what Allah wills for He is the most High, the most Wise  

(Al Quran 42: 51)

 Of the four ways, the first two ways are, for the prophet alone. Since the Prophet Mohammed (Sal) was the last Prophet, nobody after him would get messages through the first two ways.

 The verses 4:79, 4:170, 7: 158, 9:33, 10:57, 10:108, 14: 52, 21:107, 22:49, 25:1, 23:40, 34:28, and 62:3 prove that Prophet Mohammed (Sal) is the last Prophet.

 There are also evidence in Hadith that no Prophet or Messenger is to come after Prophet Mohammed (Sal).

 The Israelits were guided by their Prophet when one Prophet dies another will replace him.Surely there is no Prophet after me. Only the caliphs will evolve. They will be more in numbering Said the Prphet. 

 Narrator : Abu Huraira(Ral)

 Buhari:

The Prophet said, Messengers and Prophet has got completed. Therefore there will be no Prophet after me. There will be no Apostle too. This message worried people. Thereupon the Prophet (Sal) said, Yet, conveying of glad tidings is there. When his disciples asked him, What is meant by conveying of glad tidings he replaced. The (good) dreams of a faithful belives  

 Narrator: Ahmed bin Malik(Ral) ,

Ahmed:

 The third type, that is , the inspiration may occur even to the people of that contemporary period, other than Prophets.

 The vesrse 5:111 says that such type of inspiration (When) came to Prophet Isa (alais) s diciples.

 And beheld! I inspired the diciple to have faith in Me and Mine Messenger, they said, W have faith and do thou bear witness that we bow to Allah as Muslmis  

(Al Quran 5:111)

 Allah says is the verses 16: 68-69 that He sent such inspiration (when) to bees.

 And thy Lord taught the Bee to behind its cells in hills, on trees and in (men s) habitations; Then to eat of all the produce (of the earth) and follow the ways of thy Lord made smooth: there issues from within their bodies a drink of varging colours, where in is healing for men; Verity is this is a Sigu for those who give thought  

(Al Quran 16: 68-69)

 In the verse 20:30, Allah says that He sent such inspiration to Prophet Musa s (alai) mother.

 Behold! We sent to thy mother, by inspiration the message  

(Al Quran 20: 38)

 In these verses when Allah mentions about the message He conveyed, He uses the word Wahi meaning Inspiration.

 We understand from these verses, that Allah inspires a few people sometimes, with messages unrelated to Islam. At the same time the conveying of messages through dreams has not ended up completely.

 The above cited hadith is a proof to it.

 Even if there is a way for man to receive messages from Allah either through inspiration or through dreams we should not think that it is the same that came to the Prophets.

 It is because Prophet could receive through dreams messages in regard to beliefs and their concepts;

Islamic laws and so on. Even through inspiration Prophet would receive messages in regard to Islamic principles and their explanations. Messengers have come to them in such way.

 This type of messengers from Allah will never reach anybody by any means. They were only for the Prophets. It is because, the divine laws, beliefs, concepts, every thing got completed during the life time of Prophet Mohammed (Sal) itself.

 This day I perfected your religion for you, completed my favour upon you, and have chosen for your Islam as your religion. 

(Al Quran: 5:3)

 When it is mentioned that the religion of Islam has got completed, it means that no extra belif or concept or divine law or any form of worship will evolve after that.

 So no messages like, Pray these many Rakats, Fast this day! Fill in this box something as offering! Will come from Allah either through dreams or through inspiration. Allah has already conveyed all this through inspiration.Allah has already conveyed all this through our Prophet (Sal). The Prophet (Sal) has also finished explaining all this to us, in the way it should be explained. It has been preserved by Allah and has reached us too.

 When anybody belives that, I have got a message in my dream, asking to do such and such thing it means he considers that Islam has not been completed by the Prophet (Sal).

 Even of one dreams such a thing, he must only think that it is a mischief played by the Satan and he must not belive that Allah has ordered him through dream.

 If through dreams no belif or Islamic Principles be conveyed, then what does it mean by Good dreams are one of the 46 pasts of the prophetess.

 We must learn this also, in detail.

 The messages that came from Allah to the Prophets consited of two factors.

 # Islamic beliefs and concepts, forms of worships and divine laws This is the first type.

 # Predicting in advance the things, that are going to accur in future This is the secod type.

 Since the religion got completed during the Prophet s (Sal) life time itself, the coming of messages through the first type is stopped.The message in regard to the divine laws will never come to anybody, till the existence of this world.

 But in regard to the second type there are two types of predictions. At one hand, Allah predicts through this Message,that what will happen to an individual. But this has no connection with the religion.

 Of these two types of predictions, the prediction related to the religion is stopped. The verse which says that the religion has been completed is sufficient for its proof.

 The changes that are going to occur, before the end of this world and the signs of the dooms day have been predicted to Prophet (Sal) during his life time itself. It has reached as too.

 One who is poor today, can become wealthy the next day. One who has no child since years can have a child soon. These messges have no connection with the religion. It is only related to an individual. Allah conveys through dream some of these messages to whom He wills this source is not ended up completetly. There upon the concept Good dreams are one of the 46 parts of the Prophet means only this.

 We don t say this out of our own imagination. The Prophet(Sal) has himself explain this to us clearly.

 I heard Allah s Apostle saying, Nothing is left of the Prophetism except Al- Muhashirat. They asked, What are Al Mubashirat? He replied, The true good dreams(that convey glad tidings)  

 Narrator: Abu Hurairah (Ral)

 Buhari:

 The Prophet said, Messengership and Prophet has got completed. There fore there will be no Prophet after me. There will be no Apostle too. This message worried people. Thereupon the Prophet(Sal) said, Yet, conveying of glad tidings is there When his disciples asked him, What is meant by conveying of glad tidings ? He replied The (good) dreams of a faithfull belives  

 Narrator: Anas bin Malik (Ral)

 Ahmed:

 We understand that the above cited hadith consists of the concept that the messages that come from Allah are of two types of them except for conveying the good news, the other one is stopped; and that good news will reach man through dreams.

 If we understand this even more clearly, we may save ourselves from being misguided by our dreams.

 For instance if one says that in his dream someone asked him to pray these many Rakats on this night, then surely this dream is not from Allah s side. It is because, Allah has already shown us through the Prophet (Sal) that we must pray this much on this night. The Prophet (Sal) has not missed anything that Allah has to now show us through dream.

 More ever, if it is from Allah s side, it must have been told in every muslim s dream. Everyone is equal in regard to worship. If Allah shows in dream a good deed regarding Islam, to only one person leaving the others, then it is contray to His Justice.

 If anyone is instructed in his dream, In that place such and such saint is burried and so build a tomb (dargah) for him, then that dream has also come from Satan.

 It is because the Prophet (Sal) has prevented us from constructing tombs on the graves of the dead, making the graves places of worship by erecting buildings over it and from polishing the tombs Allah had already inspired the Prophet (Sal) to demolish those constructions of tombs.

 Since Allah will not convey anything contrary to that message we can very well make out that it is only the work of Satan.

 # as if permitting what Allah and His Prophet (Sal) has prohibited.

 # or as if preventing what has been permitted.

 # as if teaching us the forms of worship.

Anyone who dreams such dreams must understand that it is surely the work of Satan.

 If through dream no divine law would evolve then you may doubt how could have Prophet Ibrahim (alai) received the order of sacrificing his Son through dream.

 The doubt is useless. It is because; only the prophet of Allah could receive the divine laws from Allah s side. These types of messages could reach them through dreams or even through the other three ways.

Satan will never intervene in the dreams of the prophet of Allah. Therefore order that they received would only be the orders of Allah. Ibrahim(alai) also understood it only in that way.

 Then when (the son) reached (the age of serious) work with him, he said, O my son! I have seen in a dream, that I offer thee in sacrifice: Now see what in they view? (The son) said: O my father! Do as thou art commanded: thou will find me, if Allah so wills one o the steadfast. So when they had both submitted (to Allah) and he had laid him prostrate on his forehead (for sacrifice). We called out to him, O Abraham! Thou hast already fulfilled the dream! thus indeed do we reward those who do right.  

(Al Quran 37:102,103,104,105 )

 Allah assures that the dream was him own message by saying. O Abraham! Thou hast already fulfilled the dream! Thus indeed d we reward those who do right

 If we suppose that the prophet too could get dreams form Satan, then they had an opportunity of getting messages form Allah by three means. Therefore, they could understand the status of their drams by those three ways. But others don t have this opportunity.

 If Good Dream Is Dreamt...

If our dream is in the form of conveying glad tidings, we should understand that Allah is predicting in advance, the good deed that is going to occur.

(We have explained to you in the chapter The Results of Dreams how to elucidate dreams)

Islam has taught us how to react to wards good dreams that we see.

Prophet Yusuf (alai) said to his father that he dreamt the sun and mean prostrating him Then his father prophet yaqub (alai) advised him as follows,

 Said ( the father), My (dear) little son! Relate not they to brothers, lest they concoct a plot against thee for Satan is t man an avowed enemy!

It is stated clearly in many places in the chapter of Yusuf that the brothers of prophet yusuf (alai) themselves were his enemies.

It is understood from the above verse, if we dream something good happening to us or we dream we are being rescued from evil, we must not reveal it to anybody except those who are intimate to us.

 The prophet (sal) too, has explained this to us clearly.

 The prophet said, If anyone of you sees a dream that he likes, then it is from Allah, and he should thank Allah for it and narrate it to others 

 narrator: abu sa-eed Al Qudri(ral)

 buhari:

The prophet said, A good dream is form Allah, so if anyone of you saw a dream which he liked, he should not tell it anybody except to the one whom he likes.

Narrator: Abu katada(ral)

buhari:

 The prophet said, If anyone sees a dream that he likes, let hem narrate it to others is he likes.  

narrator: Abu Huraira(ral)

Ahmed:

It is understood from these hadith, if anyone sees a good dream, he must praise Allah for that. And if he likes he can but reveal it only to those dearer to him.

If we see bad drams...

 There are a few who worry after seeing a bad dream. They will lose their peace in search of some atonement to it to get rid of the evils of that bad dream.

The prophet (sal) has also thought us how to react towards the bad dreams that we see..

 I heard the prophet saying, A good dream is from Allah, and a bad dream is from Satan.

so if anyone of you sees (in a dream) some thing he dislikes, when he gets up he should blow thrice ( on his left side) and seek refuge with Allah from it evil for then it will not harm him.  

narrator: Abu kadada(ral)

Buhari:

 The prophet said, A good dream is from Allah, and a bad or evil dream is  From Satan, so if anyone of you has a bad dream of which he gets afraid, he should spit on his left side and should seek refuge with Allah from its evil, for then it will not harm him.  

Narrator:Abu kadada(ral)

Buhari:

 If one sees a bad dream, let him wake up and pray. let him not narrate if to people, said the prophet 

narrator: Abu Huraira

Muslim:

 Those who see bad dream must pray Allah saying, O Allah! Protect me from this evil and also from the evils caused by the Satan.

 Must spit thrice on the left side.

 If you wake up suddenly from a bad dream, you must pray as much as you can.

 You must not reveal bad dreams either to your friend or to your foes.

We can learn about these matters from the above mentioned hadith.

 The dreams which cause a kind of terror or worries in us, by seeing it, are said to be bad dreams.

Provided, we see some meaningless dreams. They are also bad dreams. The prophet (sal) has explained to us even about those dreams

 A person came to Allah s Apostle (peace be upon him) and said: Allah s messenger, I have seen in the state of sleep as if my head had been cut off. Thereupon Allah s Apostle (peace be upon him) laughed and said: when the Satan plays with anyone of you in the state of sleep, do not mention it to the people.  

Narrator: Jabir Ibn Abdullah (ral)

The prophet (sal) has said in his speech, If the Satan plays in anybody s dream, don t narrate it anybody.  

Narrator: Jabir (ral)

Muslim:

Claiming to have Seen an Undreamt Dream

If anyone claims to have dreamt something its knowledge is only with Allah. Other will not know about his dream unless reveals it to them.

There is no evidence by which we can prove that truly such and such person has had a dream. Believing first, the statement of one who has dreamt, do then we believe in his dream.

In case we speak about, people may ask us evidence. But when one says that he has dreamt something, nobody shall ask him for evidence.

 Taking advantage of this situation, people may claim to have seen what they did not see at all. To avoid people lying without hesitation, the prophet (sal) has declared this lie, a great crime.

 Allah s Apostle said, Varity, one of the worst lies is to claim falsely to be the son of someone, other than one s real father, or to claim to have had a dream one has not had, or to attribute to me what I have not said.  

 Narrator: Wathula bin Al Aqsa(ral)

Buhari:

 The prophet said, whoever claims to have seen a dream which he did not see, will be ordered to make a knot between two barley grains which he will not be able to do.  

Narrator: Ibn Abbas(ral)

Buhari:

 Since the barley grains are slippery, no body can fasten two grains together. If anyone lies in the matter of dream, Allah will force him to do this action. This warning is suffice to those who lie in the matter of dream.

 Seeing Proghet (sal) in Dream

The muslims who have not seen the prophet (sal) show curiosity in knowing, how will his appearance be. This is quite natural.

 Those with less knowledge of Islam think that the sign of one becoming a saint is to see the prophet (sal) in dream.

 Taking this an advantage a few forgers deceive people saying that they have seen the prophet (sal) in dream. This they do to obtain from the people, the degree of a saint.

Pusire wrote Burdah , the theme of which is contrary to that of the Quran and the Hadith. In his poem, he has stated that the prophet (sal) appeared in his dream and inspired him the next lines of the verse when he got sturck while writing. we see that this fabricated poem Burdah has been made sacred. They have made us believe that the recitation of this poem will help us in getting rid of the diseases and in fulfilling our desires. The false statement that the prophet (sal) himself has inspired a few lines of the verse is the only reason for this we also see, how admired the poet pusiri is while he has no knowledge of Islam.

 The seerapuranam is nothing but the result of the exaggerated and the invented stories of Burdah exploiting the name of the prophet(sal) those having even a little knowledge of the quran and the hadith will make out that the seerapuranam is nothing but a woven story.

 Those with less knowledge of Islam exaggerate that the prophet (sal) appeared in the dream of Omar poet. They have even accepted this legend as the prophet s inspiration.

 There are a few forgers who mislead people in the name of mureed . Even these forgers trap people only by saying that they have seen the prophet (sal) in their dream.

 Therefore, it is essential for us to know whether we can see the prophet (sal) in dream.

 whoever sees me in a dream then surely he has seen me for Stan can not impersonate me.  

Narrator:abu Huraira

Buhari:

 It is only based on this hadith that a few argue that they can see the prophet (sal) in dream.

 They heard the prophet saying, Whoever sees me in a dream will see me in his wakefulness.

This hadith says if anyone during the life-time of the prophet (sal) sees him in his dream, then surely he will get an opportunity to see him directly.

 Today if anyone says that he has seen the prophet (sal) in his dream, then surely he must see him directly in his wakefulness. If he has not seen him face to face, it is certain then he has not seen him in his dream too.

 Therefore after the life time of the prophet (sal) no person or saint can see him in his dream.

 The second cited hadith does not give room to their lie.

A few may have a doubt at this juncture. It s our duty to elucidate it.

Lets take for instance, one appears in one s dream and says, I am the prophet Mohammed here we may doubt, why can not the people consider him as prophet (sal) himself, when the Hadith assures that the Sata will not impersonate the prophet (sal).

Even if a person sees someone in his dream saying I am the prophet (sal) , he is not actually the prophet (sal). It should be understood that the Satan has used his name. That hadith only assures that the Saten will not impersonate the prophet (sal). But it does not say that the satan will not take his own form and say that he is only the prophet (sal).

 The prophet (sal) has said that the Satan will not impersonate him. If one wants to decide whether the person who appeared in his dream was the prophet (sal) or not, he must have seen the prophet (sal) face to face in reality.

 In what form he saw face to face, the same form just have appeared in his dream, only then he could recognize him as the prophet (sal) or not.

 One who has not seen the appearance of the prophet (sal) can not recognize it at all. The Satan is only prevented from impersonating the prophet (sal) but in no hadith it is said, that he will not appear in any other form and say he is the prophet.

 After the life time of the prophet (sal) if it is said, such and such pious man or such and saint has seen the prophet (sal) in his dream then we should understand that it is a purely fabricated story or in other words, the Satan has deceived him using the name of the prophet(sal).

 Nobody has rights to appear in dream

 If anyone appears in our dream, we must not consider that he has truly come in our dream. If he speaks anything, we must not consider that he has truly spoken to us. We only understand that Allah is showing us such scenes.

 When we see the dead in our dreams, many think that they themselves have come. This believe is continued because, they can not enquire and know from the dead. By seeing the alive people in our dream, we can understand that, that believe is wrong.

 Let s take for instance; we have seen a person who is alive in this world. Let it be that, after seeing him in our dream, we meet him in the morning. Then does that person ask, Didn t I come in your dream last night? nay, he never asks like that.

 That he appeared in our dream is known only to us. He too will never know it.

He will know it only when we say, I saw you in dream.

 We would have dreamt him speaking about many matters. In case we ask him, repeat the same advice that you gave us yesterday in our dream, he can not repeat it. Instead his reply will be, how will I know what advice I gave you in dream?

Therefore, when we see a person in dream, we must not consider that he has truly come. What all he spoke to us must not be considered as his words. There is no relation between him and our dreams.

 Allah might have conveyed us some message by showing him to us. Otherwise it must be understood that the satan might have taken his form and created bad dreams.

Moreover, thousands of people can see at the same time, the same person who is alive. It must not be understood that he had gone to thousand places and appeared to them.

We cover a person s picture in a video tape and show it to others. Same is the case with what we see in our dream.

When we watch one s video, we shall never consider that the person appearing on the TV is also watching us. Even the person on the will not know who all are watching him. The dream scene is also invariably the same.

No one can ask anyone shall I come in your dream tomorrow? from this we come to know that one who appears in our dream doesn t decide himself to appear in our dream.

 Dreams-Their Result

 If Good dreams mean good message, then how should we understand them? How should we understand the elucidation of our dreams? Many have doubt regarding this.

 Many have written books the topic Dreams and their Result they are all based on the believe that ipnu seerin had full knowledge about the elucidation of dreams. But all these are invented stories.

 There is no evidence either in the quran or the hadith which says, such and such dream will result in such thing.

We need not lose our peace believing the false utterances of some forgerers who say, such thing will occur if one sees an elephant and such and such thing will occur if one sees a cat and so on..

 If Allah is to convey us a good message through good dreams, He will convey it in such a way that, we ourselves shall understand its elucidation.

 . And none (O man!) can inform you like him who All-Aware is.  

(alquran:35-14)

Therefore, Allah who desires to convey a good message t us will not leave us in the lurch, by conveying it abruptly. He will not even leave us in the dark to hear the false utterances of the forgerers.

Hence, we need not ask anyone the explanation of the dreams, that we see when it is felt by us that it wants to convey us such and such message, then it must be decided that, that only is its elucidation.

 In the Quran and Hadith, many dreams and their explanation are cited. Its keen observation will help us decide what will be the result of our dream.

 Generally those who elucidate the results of the dream give a topsy-turvy explanation, so as to say, If marriage is seen, funereal will occur and if funeral is seen marriage will occur. But what we saw would only be its elucidation or sometimes something closer to it. It will never be contrary to it.

 We can understand this fact through the dreams cited in the Quran and Hadith.

 Some Dreams Cited in the Quran and Hadith

The prophet Ysuf s (alai) dream

 In the 4th verse of the 12th chapter, Allah states the dream dreamt by the prophet Yusuf(alai)

 Behold, Joseph said to him: O my father! I did see eleven stars and the sun and the moon I saw them prostrate themselves to me!  

(All Quran:12-4)

 Allah has elucidated the result of this dream in the 100th verse of the same chapter. And he raised his parent high on the throne and they fell down isn prostration,(All) before him. He said: O my father! this is the fulfillment of my vision of old! Allah hath made it come true! He was indeed good to me when he took me out of prison and brought you (all here) out of the desert,(even) after satan had sown enmity between me and my brothers. Verily my lord is Gracious to whom he wills for verily he is full of knowledge and wisdom.  

(Al quran:12-100)

 By showing that the sun, the moon and the eleven stars prostrating the prophet Yusuf (alai) Allah clearly stated that the prophet yusuf(alai) will become a ruler in future and that the position will be such that his parents will have to live under his rule, and that his brothers will have to obey him.

 That is to say, as was the dream, so was the result.

 The Dream Of Two prisoners

Two other prisoners were also imprisoned along with the prophet Ysuf(alai). The two prisoners dreamt two different dreams and asked the prophet its elucidation.

 Now with him there came into the prison two young men said one of them: I see myself (in a dream) pressing wine. Said the other: I see myself (in a dream) carrying bread on my head, and bird are eating there of . tell us (they said) the truth and meaning there of: for we see thou art one that doth . Good (to all) (Al Quran:12-36)

 The Quran also cites the elucidation given by the prophet yusuf(alai)

 O my two companions of the prison! As to one of you, he will pour out the wine for his lord to drink: as for the others, he will hang from the cross, and the birds will eat from off his head. (so) hath been decreed that matter where of ye twain do enquire   

(Al Quran: 12-41)

 The prophet Yusuf (alai) explained that the one who dreamt the birds eating away the bread while carrying on his head. Will attain the death sentence. That his daily bread has come to an end was shown by Allah through the bird eating there of. The result of it was also the same.

 He also said, let him who dreamt as pressing wine. Wine press wine and praise his master as he dreamt.

 The result was the same as what these both saw in the dream. It is not that we too can go and ask others, the elucidation of dreams as the two prisoners asked the prophet yusuf (alai) its elucidation. Since the prophet s was receiving message from Allah they could clearly explain its results.

 There is no evidence to prove that you can ask one who is not a prophet, the result of a dream.

 The King s Dream

The dream that was seen by the king who live in Egypt during the prophet yusuf(alai) period and its elucidation given by the prophet yusuf(alai) is illustrated in the Quran in the verses 43 to 49 the 12th chapter.

 The king (of Egypt) said: I do see (in vision) seven fat kine, whom seven lean ones devour and seven green ears of corn and seven ( others) withered.

O ye chiefs! Expound to me my vision if it be that ye can interpret visions.

 They said: A confused medley of dreams and we are not skilled in the interpretation of dreams.

 But the man who had been released, one of the two (who had been in prison)

And who now remembered him after (so long) a space of time said: I will tell you the truth of its interpretation: send ye me (therefore).

 O Joseph! he said O man of truth expound to us (the dream) of seven fat kine whom seven lean ones devour, and of seven green ears of corn and (seven) others withered: that I may return to the people, and that they may know.

 (joseph) said: for seven shall ye diligently sow as is your wont: and the harvests that ye reap, ye shall leave them in the ear, except a little of which ye shall eat.

 Then will come after that (period) seven dreadful (years) which devour what ye shall have laid by in advance for them-(all) except a little which ye shall have (specially) guarded.

 Then will come after that (period) a year in which the people will have abundant water, and in which they press(wine and oil).  

All Quran 12: 43-49)

 Seven lean cows = seven dreadful years

 Seven fat cows = seven prosperous years

Seven lean cows devouring seven fat cows = seven dreadful years devouring what Is laid by in advance for them, except a little that was specially guarded.

Thus the result was suitable to the dream.

 The prophet(sal) dreaming as performing Haj

The prophet (sal) was expatriated from his nature place. Yet in his dream Allah showed him as if he had entered Mecca and fulfilled the Haj that is obligatory. If was fulfilled as it was shown.

 Truly did Allah fulfill the vision for his massager? Ya shall enter the sacred mosque, if Allah wills, with minds secure, heads slaved, hair cut short and without fear. For he knew what ye knew not, and he guarded besides this a speedy victory.  

(Al Qurab: 48:27)

 Seeing in dream the defeat of the Enemies

In the battle of Badr, the no:of the Muslims ware lesser then the no: of enemies. But in the prophet s (sal) dream, the no: of enemies was shown lesser than the no: of the Muslims. Through this Allah had predicted that the victory was only to Muslim.

 Remember in they dream Allah showed them to thee as few: if he had shown them to thee as many, ye would surely have disputed in (your) decision: but Allah saved (you): for he knoweth well the (secrets) of (all) hearts.

The Dream about Lailathul Qadr

The prophet (sal) dreamt as if it was raining on the night of the lailathul khadr and as its result, he was prostrating on the damp and muddy floor. Similarly, the following day, it rained as he dreamt and he prostrated on the damp clay. The result was the same as he dreamt.

We can see this in the Buhari hadith 813,2016,2018,2027, and 2040.

 Seeing Isa(alai) in Dream

In his dream the prophet (sal) dreamt as if he was doing tawaf to the kabah.

In the same dream he saw the prophet Isa(alai) and Dajjal. He has clearly described us their appearances.

 This is recorded in the Buhari hadith3441, 3440,5902,6999,7026 and 7128.

 The appearance of the prophet Isa (alai) and Dajjal was as same as how the prophet had seen them in his dream.

 Seeing Shirt Of Different Sizes

 Allah s Apostle said, while I was sleeping, some people were displayed before me (in dream) they were wearing shirts, some of which were merely covering their breasts, and some a bit longer. Then there passed before me Umar bin al-khattab wearing a shirt. He was dragging it (on the ground behind him) they (the people) asked, what have you interpreted (about the dream), O Allah s Apostle? he said, The Religion.  

Buhari:

 The elucidation given by the prophet (sal) about the dream was that, those with longer shirt had more spitit of Islam and that those with lesser spirit of Isalm wore shirts accordingly.

 Dreaming As If Drinking Milk

 I heard Allah s apostle saying, while I was sleeping, I saw that a cup full of milk was brought to me and I drank of it and gave the remaining of it to Umar bin al-khattab They asked, what have you interpreted ( about the dream), O Allah s Apostle? The prophet said, (It is religious) knowledge  

 Narratot: Abdullah bin Umar

Buhari:

 Seeing false prophets in the Dream

The prophet (sal), in his dream, saw two gold bangles on his hands. He felt it a burden to him and it worried him and then he was inspired divinely in the dream that he should blow on them. So he blew on them and both the bangles flew away. He interpreted it that two liars, who would claim to be prophet would appear after him in two parts called san aa and yemen. 

The two bangles flying away symbolize their defeat. 

 (Buhar: 3621, 4375, 7034, 7037)

 Seeing Umar s (ral) Place

In his dream, the prophet (sal)saw In the paradise the palace built for Unar(ral). He then revealed this dream to Umar (ral) 

 (Buhari: 3243,3680,5227,7023,7025.)

 He also saw in his dream, the palace of Umar, bilal and Ar rumaisa 

 (Buhar: 3679.)

 Dream About Hijrath

The prophet (sal) dreamt that he was migrating from Mecca to a land where there were date palm trees. He thought that it might be the land of Al-yamana or Hajer, but it turned out to be yathrib (i.e )Madina. 

(Buhari:3622,7035)

 Seeing the Broken Sword

 The prophet (sal) said that he saw in his dream that he moved a sword and its blade got broken, and that symbolized the causalities which the believers suffered on the day of Uhud. Then he moved it again, and it became as perfect as it had been, and that symbolized the conquest (of Mecca) which Allah helped them ht achieve, and the union of all the believers. 

 (Buhari:3622,4081,7041)

 Navy

 The prophet (sal) dreamt some of his followers being presented before him as fighters in Allah s cause (on board a ship) amidst the sea. He said that Umm-Haram was also among them. 

 (Buahri:2789,2800,2878,2895,2924,6282,7002)

 Seeing his wife before the marriage

 The prophet (sal) was shown Ayesha (ral) in dream, before the marriage itself. When he was shown this dream, he said that that would be done if that was from Alllah.  

Buhari:

 Seeing a women with unkempt hair

 When a dreadful disease broke out in medium the prophet (sal) dreamt, a black women with unkempt hair going out of medium and setting in mahai a .

 He interpreted that it was a symbol of the epidemic of Medina being transferred to Mahai a namely Al Juhfa. Buhar:

 There are several other hadith like this.

 Some more dreams

 Dream as if drawing buckets of water (form a well)

 (Buhari:3664,7021,7022,7475)

 Hadiths stating about the dream of honey and ghee are recorded in Buhari 7044.

 Dream about fresh dates can be seen in muslim hadith 4215.

 On observing keenly we understand that certain dreams fulfilled as it was shown and certain resulted in something closer to it in meaning.

 Moreover if we dream the same dream of the prophet (sal) we can not decide that the same result will occur to us.

 The result will be according to the period and the problems that are faced by the one who dreams.

 Seeing a woman with unkempt hair, the prophet (sal) understood it as the dreadful disease when there is no dreadful disease.

 When one who dreams contemplates well he will get the meaning of his dream.

 If we are able to elucidate it we should just ignore it. If there is some message in it for us Allah will surely show it through another dream.

 Will line by line come true?

Even if we have understood the elucidation o four dreams we an not expect it to occur step by step. Something closer to it can occur, instead of what we have understood.

 The prophet yusuf (alai) dreamt as eleven stars prostrating him. His eleven brothers obeyed him accordingly. In his dream, he also saw the sun and moon prostrating him. If this had to be fulfilled, then the prophet yusuf s(alai) mother and father should have to prostrate him. But the verse 12:100 says that prophet yusuf enthroned his parents and prostrated them. only a part of his dream occurred true.

 The prophet(sal) dreamt as emigrating to place. The prophet (sal) assumed it to be Yamama but in fact he emigrated to medina . Thereupon it is understood the dreams need not necessarily come true wholly.

 Of the several dreams we see, the dreams which we could elucidate may occur as it is.

 Sometimes only a part of a certain dreams may come true.

 To understand about dream properly and gain the merits of this world and the eternal world (Akirah) let s pray the Almighty Allah for his grace..Ameen!

19.05.2010. 10:37 AM

Does Islam snatch the Rights of Women?

Moulavi P.Zainul Abideen English Translator : A.Raja Mohamed ; Introduction Does Islam snatch the Rights of Women? இஸ்லாம் பெணகளின் உரமையைப் பறிக்கிறதா? In this book, all the accusations concerning the woman are answered in detail.

Moreover, a question is put forth  why did Prophet Mohamed alone marry more woman than other men?  To answer this, a separate book is published. It was titled  நபிகளார பலபெணகளைத் திருமணம் செய்ததேன்? (why did Prophet Mohamed marry more woman?) Accusations such as Jizyah, war against non-Muslims, worshipping Kaaba, worshipping direction, and Muslims are intolerant are answered in the book titled  குற்றச்சாடடுகளும் பதில்களும் (Accusations and Answers).

The book  அரத்தமுள்ள கேள்விகளும் அறிவுப்பூரவமான பதில்களும் (Meaningful Questions and wise Answers) answers the logical questions raised by Non-Muslims. Those, who read all these 4 books will get answers concerning all accusations alleged against Islam. Publisher s Note Most of the people are eager to seek and get the goodness wherever available. Especially, people are interested to learn religious matter very eagerly. If they find proper guidance in religion and they are ready to follow. Islam seems to be the best way of life, for those who seek peace in life. The tenets of Islam are logical and enacting its laws is easy. Even if Islam attracts them in the above aspects, some of the principles of Islam, they assume to be wrong and inapplicable to the modern world. If these doubts are illuminated properly, Islam will attract them permanently. To clear all these doubts of Non-Muslim, there is no qualified book in Tamil. We satisfy in publishing this book to clear those doubts. They have more doubts concerning the status of woman in Islam. To eliminate such doubts the book, 

இஸ்லாம் பெணகளின் உரமையைப்பறிக்கிறதா? (Does Islam snatch the rights of Women?) lie in your hands as the 11th edition. In this edition more elucidation are added and some correction are also made. We pray Allah, the almighty to clarify the doubts of Non-Muslims through this book. - Nabila Publication Preface We find so many religions in the world. Each and every religious scholar claims, what he follows, is the best among the available religion. He preaches it too with his staunch belief. However, the thinkers accept Islam is better in many aspects than any other religions of the world. Islam is not only explaining the method of worship but also explain guidelines for all aspects of human life. Islam takes care of human problems and intrudes in it. Moreover, Islam is the advice and apt solution for all the problems of life. Islam is the protected religion and it shuns any corrections from the day of its introduction. Till today, the religious book of Islam, Al-Quran only is not defamed by the human hands. Those who certify the goodness of Islam also are dissatisfied about some laws of Islam. In this juncture, it is the duty of a Muslim to analyze their doubts and clarify it logically and convincingly. Islam is not only the religion of the Muslims but also whole human race. For, it has come from the creator of the universe. Therefore, I have written this book to answer for those who accuse listing the aspects which is against woman s rights. For other accusations, answers are published in two volumes. Those who read all these three volumes can find answers for all accusations against Islam. This book is compiled to clarify the doubts of Non-Muslims and let us pray Allah to fulfill that aim. With Love

p.Zainul Abideen

Female in Al-Quran

Fourteen centuries ago, through Al-Quran, Allah ordered Prophet Mohammed (PBUH) to guard the rights to female and enhance their decorum. Let us see some verses of Al-Quran. Similar rights are given to men and women

As women have duties they have rights also in good manner. Men are superior to women in some aspects. Allah is the wise and the supreme.

(Al-Quran 2:228)

Men and Women are clothing to each other.

(Al-Quran 2:187)

O Men! You are all created from a single man. Have respect on Him. He created the woman, the pair from the man. They both flourished all of us. To whom you all submit your requests obey Him. Be polite with relatives and Allah is watching you all.

(Al-Quran 4:1)

Right to amass wealth

Don t be greedy over the thing in which Allah has made some of you surpass over the other. Men and women have the rights on what they earned. Pray Allah for His grace. For Allah is aware of everything.

(Al-Quran 4:32)

Learning and Teaching

Faithful man and woman are friends to each other. They will guide to do good things and dissuade wrong things. They will accustom five times prayer in its time. Pay off the Zakat as their due in time. They will obey orders of Allah and his Prophet Mohamed (PBUH). Allah will bestow his grace to them. Allah is the Supreme and the Wise.

(Al-Quran 9:71)

The Law of Inheritance

Even if it is less or more, in the wealth left by the parents and the relatives, the men and women have rights. This portion of share is a compulsory duty.

(Al-Quran 4: 7)

If your wife does not have heir, you are entitled to half what she had left. If she has child you are entitled quarter of what she had left. This partition is a must and it should be done only after repaying debts and the legacies. If you have no child your wife will get quarter of what you had left. If you have child your wife will get One-Eighth of what you had left. This partition should be done only after repaying debts and the legacies.

If the deceased is either male or female and if they have no child and if they have a brother or sister they will get one-sixth. If it is more they will get one-third after repaying debts and the legacies. All should be partitioned without bothering anybody. This is the order of Allah. He knows well and He is more tolerant.

(Al-Quran 4:12)

Allah ordains that a male s share should twice of female child. If all are female either one or more they will get two- third of a father. If he has only one female child, she will get half of the property. If the deceased have heirs the parent of the heir will get 1/6. If the deceased have no heir, the parents will be the heirs. The mother will get 1/3. If the deceased have a brother, the mother will get 1/6. This partition should be done only after repaying debts and the legacies. You know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah and Allah is All-Knowing and Wise.

(Al-Quran 4:11)

If the deceased has no child but a sister, she will get half of his property. If she does not have child her brother will be her heir. If she had two sisters they will have 1/3 each. If she had a brother and a sister the brother will get double of sister. Allah instructs this, in order that you will not go astray. Allah knows everything.

(Al-Quran 4:176)

The right to select a bride-groom

O! Faithful servants! You have no right to get women by force. You don t torture them to take back what you have given to them voluntarily, except when she is guilty of open lewdness. Be polite with her. Allah may have reserved goodness what you hate from her.

(Al-Quran 4:19)

Marriage gift (Mahar= a security received by bride from Bridegroom)

It is a must that a bride-groom should pay Mahar to a bride. You have to pay Mahar to bride and if she gave to you, you may eat it with satisfaction.

(Al-Quran 4:4)

You are prohibited to marry a woman, who has husband, except the slaves. This is the law of Allah. You have many other women to marry but not prostitution. You have to pay Mahar. If the bride gave up Mahar, you are not blamed for it. Allah is the Omniscient and the Wise.

(Al-Quran 4:24)

Today, which is pure is allowed to you. The food of the people who received scripture is allowed to you, and your food is allowed to them. The widow of the people who received scripture is allowed to you to marry after giving Mahar to her. But lewdness and keeping concubine are not allowed. If any rejects His faith, all his goodness will be perished and he will be the loser in the hereafter.

(Al-Quran 5:5)

He said  I wish to give you in marriage one of my daughters, on contract, if you work for me for 8 years. If you completed 10 years, it will be yours. I do not want to give you trouble. If Allah wishes, you will find me righteous. 

(Al-Quran 28:27)

Wife has right to give up Mahar.

Give women their Mahar willingly. If they gave up a part of it to you, you can eat it with cheer and satisfaction.

(Al-Quran 4:4)

Woman need not return back her Mahar

If want to remarry a woman, after divorcing the previous wife. If you have given a heap of wealth to the previous wife, don t snatch away anything from it. While you are in guilty and injustice do you try to snatch it away also?

(Al-Quran 4:20)

While you have made a solemn covenant and mingled with each other, how can you snatch it away from her?

(Al-Quran 4:21)

You cannot demand Mahar on any occasion.

Thus divorcing is allowed twice only. After that either they hold together or separate from each other permanently, you have no right to get back anything what you have given to them. While they are living together, if they afraid they cannot maintain the limits ordained by Allah and she give back something for her freedom and there is no blame on both of them. These are the limits ordained by Allah. Do not transgress it. Those who transgress the limits are in guilt and injustice.

(Al-Quran 2:229)

Half Mahar for Divorcing before consummation

After fixing Mahar and you want to leave them before consummation, you have to pay generously half of the Mahar. The male to give up generously and it is near to devout (thaqva). You don t forget that male is superior to female. Allah is watching well what you are doing.

(Al-Quran 2:237)

Woman s Right to Remarry

If you divorced women, after their Iddah do not prevent them from remarrying their husbands whom they like. This is an advice from Allah, to those who believe Allah and the Last Day. It is holy and pure. Allah knows and you do not.

(Al-Quran 2:232)

If your wives live after your death and they want to remarry, they should wait four months and ten days. When they fulfilled their term, there is no blame on you if they choose their way of life in a just and reasonable manner. Allah knows well what you do.

(Al-Quran 2:234)

(During this Iddah period,) if you wish to marry them or talk suggestively about marrying them, you will not be blamed. Say good words. But do not promise. Do not decide to marry till the ordained time elapses. Allah knows that you wish to marry them. So fear Allah. He is forgiving and tolerant.

Al-Quran 2:235)

Economical security for woman after Divorce

There is no blame on you if you divorce women before consummation or the fixation of their Mahar; but bestow them (A suitable gift), the wealthy and the poor according to their means. A gift of a reasonable amount is due from those who wish to do the right thing.

(Al-Quran 2:236)

The divorced women should be provided for their livelihood on reasonable scale. It is the duty of those who fear Allah.

(Al-Quran 2:241)

Keep them in safe shelter. Do not harm them in exigency. If they are pregnant, provide their expenses till they give birth to the child. If they suckled the child give their expenses and make an agreeable agreement for it. If they find it difficult, another woman can suckle for the child. Let the man spend according to his means and the man whose resources are limited, let him spend according to what Allah has given him. Allah will not burden on any person beyond what He has given him. After a difficulty, Allah will grant him relief.

(Al-Quran 65:6,7)

If the father of child wanted suckles from his divorced wives, the mothers should suckle their offspring for two whole years. But he should bear the cost of their food and clothing on justifiable terms. No soul shall be stipulated to have a burden greater than it can bear. No mother shall be treated unfairly on account of her child. Nor father on account of his child, shall be chargeable in the same way. If the father of the child died, his heir will bear the burden.

(Al-Quran 2:233)

When you divorce women, and they fulfill the term of their Iddah, either take them back or set them free on equitable terms; but do not take them back to torture them, or to go beyond your limit ordained by Allah. If any one exceeds his limit, he does wrong to himself only. Do not try to ridicule the verses of Allah. Remember the benevolences of Allah on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. Beware of Allah, and Allah knows each and everything.

(Al-Quran 2:231)

Divorced women should wait for three monthly menses periods. It is not lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. Their husbands have the better right to take them back in that period, if they wish for reconciliation. The women shall have rights similar to the rights against them, according to what is equitable; but men have a degree of advantage over them. And Allah is the Ultimate and the Wise.

(Al-Quran 2:228)

If the woman fears that her husband may quarrel or neglect her, she can make peace with him or separate from him. Both the parties are not blamed for their decision. But making peace is the best option. Men are stingy by nature. If you are helping each other with the fear of Allah, Allah will be aware of what you are doing.

(Al-Quran 4:128)

Divorce is permissible twice only. Then the couples may live together or separate from each other. You have no right to get back what you have given to her. If any one fears that they cannot maintain the limits ordained by Allah it is no blame on both of them if she ransom herself. It is the limits ordained by Allah. Do not disobey Him. Those who transgress His limits are in injustice.

(Al-Quran 2:229)

Men and women are equal in Religious endeavors

Allah has promised that He will not neglect any action of either men or women without its due reward. You are born out of other.

(Al-Quran 3:195)

Among men and women those who are faithful believers and entertain noble deeds will enter Heaven. They will never be denied justice even in a least measure.

(Al-Quran 4:124)

For the believing men and women who do noble deeds, we will bestow delightful life. For their goodness, we will reward them their recompense.

(Al-Quran 16:97)

If any one does an evil thing he will be punished to that proportion only. The believing men and women, who do noble deeds, will enter in Heaven, where they will be provided excessively.

(Al-Quran 40:40)

Allah has bestowed His gifts to somebody in abundance than the others. Don t be greedy over this. Either men or women all of you will get what you worked for. But ask for His benevolence. Allah has complete knowledge of everything.

(Al-Quran 4:32)

To all faithful men and women Allah has promised Heavenly garden, where the rivers will be running. There will be clean abode of bliss. They will be there forever. Above all is the acceptance of Allah with them and it is the supreme victory.

(Al-Quran 9:72)

On the day when you (Mohammad) see the believers, men and women, their light shining forth before them and on their right hands, hear it and inform the glad news of the day  you will be immortal in the gardens where rivers flow below.  This is the supreme triumph.

(Al-Quran 57:12)

Allah has prepared forgiveness and exceptional reward for Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage themselves much in the praise of Allah.

(Al-Quran 33:35)

Security for woman

Those who launch a charge against chaste women, and unable to produce four witnesses to support their allegations, whip them with eighty stripes and reject their evidence ever after. They are the culprits.

(Al-Quran 24:4)

Those who bother believing men and women unjustifiably, bear on themselves a slander and an obvious sin.

(Al-Quran 33:58)

Those who slander chaste, believing and imprudent women are cursed in this life and in the Hereafter. They deserve awesome punishment in the doomsday.

(Al-Quran 24:23)

O Prophet! When you divorce women, divorce them at their prescribed periods, and count (accurately), their prescribed periods. Fear Allah your Lord. Turn them not out of their houses. They (themselves) do not leave, except in case they are guilty of some open lewdness. These are the limits set by Allah. Any who transgresses the limits of Allah, does wrong to him only. Afterwards Allah may send another order which you do not know.

(Al-Quran 65:1)

However you wish to be neutral between your wives you will not be able to deal equally. Do not turn altogether away from one, leaving another as in suspense. If you like to be friendly and fear Allah, you will find that Allah is ever Forgiving, Merciful.

(Al-Quran 4:129)

When they have reached their Iddah term, take them back in kindness or part from them in kindness, and call to witness two just men among you, and keep your testimony upright for Allah. Those who believe in Allah and the Last Day are insisted to act in this way. Whoever keeps his duty to Allah, Allah will prepare a way out.

(Al-Quran 65:2)

Those who accuse their wives who have no witnesses except themselves, their solitary evidence can be accepted if they bear witness four times with an oath by Allah that they are solemnly telling the truth. On the fifth oath they should solemnly invoke the curse of Allah on themselves if they tell a lie. It will avert her from the punishment if she bear witness before Allah four times that the thing he said is indeed a lie. On a fifth time she should invoke that the wrath of Allah will be upon her if he speaks truth.

(Al-Quran 24:6-9)

O believers! It is not lawful for you forcibly to inherit the women against their will. You should not treat them with harshness in order that you may take away a part of that which you had given them, unless they are guilty of deliberate lewdness. But consort with them in kindness, for if you hate them it may happen. You may hate a thing from her in which Allah might have placed much good.

(Al-Quran 4:19)

Islamic Culture

O Mohamed! Say to the believing men that they should lower their eyesight and guard their modesty that will make purity for them. Allah is aware of what they do.

(Al-Quran 24:30)

Say to the believing women that they should lower their eyesight and safeguard their modesty; that they should not display their beauty and ornaments except what appear obviously. They should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves, or male servants who don t want physical needs, or small children who have no sense of sex. Woman should not strike their feet in order to draw attention to their hidden ornaments. O Believers! Turn you all together towards Allah, that you may get victory.

(Al-Quran 24:31)

O Prophet! Inform your wives and your daughters and the believing women to draw their cloaks close around them when they go away. That will be better, so that they may be recognized as modest women and not annoyed. Allah is always forgiving and merciful.

(Al-Quran 33:59)

Contemptible women are for contemptible men, and contemptible men for contemptible women. Virtuous women are for virtuous men, and virtuous men for virtuous women. Those who say so are innocent. There is no relation of their saying and prevailing situations. For them are pardon and a bountiful provision.

(Al-Quran 24:26)

Such elderly women who past the prospect of marriage, if they lay aside their outer garments, there is no blame on them, provided they do not make a wanton display of their beauty. But it is better for them to be modest. Allah hears and knows all things.

(Al-Quran 24: 60)

O the wives of the Prophet! You are not like any other women. If you fear Allah, do not be soft of speech. If so, he in whose heart is a disease may aspire for you. Therefore speak normally.

(Al-Quran 33: 32)

If any men when divorcing their wives calling them mothers they cannot be their mothers. None can be their mothers except those who gave them birth. In fact, they use words of unfair lie. Allah neglects sins and forgives.

(Al-Quran 58: 2)

O believers! Do not enter houses other than your own, until you get permission on saluting the inhabitants. That is good for you, to be heeded decently.

(Al-Quran 24: 27)

Does Islam snatch away the Rights of Woman? Those who blame Islam snatch the Rights of Woman enlist the following accusations. ;

  • A man can marry up to 4 women but a woman can t.
  • A man can divorce his wife by uttering Talak
  • The women do not have the right to declare Talak  (divorce).
  • Alimony for the divorced women is prohibited.
  • The Law of Islamic Inheritance declare the share of male and female at the ratio of 2:1
  • Muslim women either to be at home or cover in cloak when coming out
  • Islamic Law declares that the value of 2 women witnesses is equal to a man s witness.
  • Islam has given full permission to enjoy with slave woman Prior to analyze each accusation separately, let us see first, what are reasons for these accusations? Are these accusations logical? Are these accusations acceptable?

Are Man and woman are equal to each other?

The basic reason for these accusations that it is against the traditional belief  Man and woman are equal to each other . As a man and a woman are not equal, there are separate laws for them. Some wonder at the variation. Because they expect that both the sexes should not have any discrepancy in their tenets. First of all, let us analyze whether there is any logical background for this belief. Islam does not approve the concept  Man and woman are equal to each other.  Though this argument is sweet to hear but it is illogical. So, Islam rejects it outright.

Man and woman are different species. Their body, behavior and character are different from each other. Since they differ in these aspects they remain separate as man and woman.

In what aspects both man and woman are equal, in those aspects Islam treats them equal and proposes same orders on them. In what aspects both man and woman are unequal, or can t be equal in those aspects Islam does not treat them equally. In some aspects man had special qualification than woman, there man is considered superior to woman and vice versa. Islam evaluates the sexes in this way. Considering the both the men and women s body structure and behavior Islam has stipulated them separate duties and privileges. It is an apparent truth that both genders are not equal in all aspects. Therefore Islam does disapprove this illicit assumption that both genders exactly equal to each other.

Assume a woman has both a boy less than a year and son of 15 years old. Both of them are equal to her as she bore them in her womb for a specified period at different intervals.

If they demand food from her, the mother gives hard food to the elder son and allows him all eatables. But she will not give to her younger son. If she gives hard food to the younger son also, she cannot be a real mother. On the contrary she gives the food easily digestible to the younger son. As she does not give the same kind of food for both her sons, nobody can blame her that she is partial to the elder and showed him more privileges. Let us analyze this in another angle. If both sons feel hungry simultaneously, she will provide food first for the younger son and then she will provide for the elder son. In this situation also, nobody can blame her that she is partial to the younger son and showed him more privileges. As the digesting ability and the power of resisting hunger differ between her sons, her behavior towards her children is accepted as normal and not blamed as partiality. As there are non-changing permanent differences between man and woman, some separate acts suitable to them are provided in Islam.

For a man, is his father and his mother are equal? Islam declares they are not equal.

A friend of Prophet Mohammed (PBUH) enquired him to whom is he more indebted? Prophet Mohammed (PBUH) replied  to your mother . That friend enquired again  next to whom is he more indebted?  Prophet Mohammed (PBUH) replied the second time  to your mother . That friend enquired him third time  next to whom is he more indebted?  Prophet Mohammed (PBUH) replied third time also  to your mother . Again that friend enquired him for the fourth time  next to whom is he more indebted?  Prophet Mohammed (PBUH) replied on the fourth time  to your father .

Narrator: Abu Huraira Buhari : 5971 Prophet Mohammed (PBUH) did not place the father in the second place. He pushed him to the fourth place. Thus Prophet Mohammed (PBUH) has exalted the woman s position very high. If the creed of Islam is  always men are superior , Prophet Mohammed (PBUH) will not have replied so. To show the supremacy of man, Islam heightens with due reason only. When exalting woman also, it does not heighten them without due reason. Men are not superior in all aspects Women are not inferior in all aspects Both are not equal in all aspects When man is superior to woman and vice versa is based on logical reasoning. It is the wise stand of Islam and nobody can deny it. Women are tortured in Islam is the first accusation alleged against Islam. Let us analyze it. Polygamy A Muslim is allowed to marry up to 4 wives. Non-Muslims criticize it. This is the most important trump card to those who accuse Islam is partial towards women. Polygamy is practiced not only by Muslims There is a concept that Islam only permits Polygamy and all other religions are against it. It is propagated also. So, we have to analyze this accusation before we explain why Islam allowed polygamy. Even before Prophet Mohammed (PBUH), polygamy was prevalent all around the world. It was considered as prestige of mankind. There are so many proofs for it in the world history. Contemporary Non-Muslim of Prophet Mohammed (PBUH) had polygamy without any restrictions Some people does try to build an opinion that before Prophet Mohammed (PBUH) all had monogamy and after that only polygamy came in to practice. This is totally wrong. Not only contemporary Non-Muslim of Prophet Mohammed (PBUH) but also other religions around the world had approved polygamy. The pages of Indian mythology prestigiously support polygamy as follows:

In Tamil Nadu the current Hindu deity called Murugan has two wives by name Valli and Deyvanai

The pages of Indian mythology Mahabharatha and Ramayana prestigiously support polygamy as follows: Famous current Hindu deity Krishna has two wives by name Bama and Rukmani.

Rama, the deity of Hindu, who maintained monogamy, has his father Thasarathan with sixty thousand wives in his harem.

The pages of history depict many kings and affluent people had innumerable wives.

The famous prophets of Jews and Christians David, Abraham and Jacob had lived with many wives. It will be clear that the accusation of polygamy as it was introduced by Islam to the world is a baseless one and contrary to the truth. Now we can go deep into the subject why Islam did allow Polygamy? Is there anything wrong in it? Prohibition of polygamy will lead the road to Prostitution. It will affect the first wife  is the first argument put forth by those who oppose polygamy. If they are true to their argument, at the outset, they should demand for the prohibition of both concubine and prostitution. Not only in our country but also in many countries, it is not illegal to have concubine and prostitution. Even the Woman s Right Organizations show their dumb mouths on seeing this social injustice. Marrying as a second wife is not better than allowing concubine and prostitution? Besides, those who have sexual relationship with many women can spread sex sickness to his wife also. If,  It will affect the first wife  is the real reason for prohibiting polygamy, why the women s Right Organization and the reformers against polygamy does not raise their voice against concubine and prostitution?

Look at the law of our nation.

Muslim can marry another woman. Non-Muslims can have concubine. Those who raise their voices to prohibit Muslims  polygamy, did they demand to prohibit Non-Muslims  concubine? We can forgive those who do not raise their voice against prostitution, but, in our country, the Women s Right Organizations advocate prostitutes. They demand for their approval of sex employees. In the seminars and conferences of Pro Prostitutes, the Women s Right Organizations and the Progressive Thinkers participate. By this, what do they support? If they advocate for prostitutes, it means that they support the customers of prostitutes also. That means they support infidelity of the husbands to their wives. Alas! What a fall of morality. The reason to oppose polygamy is  It will affect the first wife . If they are true to their argument, they should hate prostitutes, who lead the men to the road of infidelity and demand severe punishment for them. Those who are indebted to demand so, they don t. On the contrary, they support prostitutes. They are led by their conscience and aware that men are woman seekers by nature and it can t be avoided by law. So, they take this fallible stand. The Women s Right Organizations and the Progressive Thinkers support the men who live with a woman other than his wife. If you like to live with a woman, marry her legally is the instruction of Islam. But non-Muslims wish to live with any number of women without marriage.

Of the two, which is the best stand?

When a man live with another woman and declared her also as his legal wife, her right is protected. But, for the concubines or their children, there is no legal right. While the wife is eligible to live with, they are ready to live with other woman but they have objection only to marry her. When the men s desire to seek more women to live with at a time is not eradicated totally, we have to find an outlet to reduce it. Men s desire will increase in a situation that they may live with more women and they need not bear the responsibility. On the contrary in a situation that if a man wish to live with another woman he has to give her right as wife; treat her equally with his first wife and accept her offspring as his heir; If these restrictions are imposed on men then their desire of seeking other women will be reduced. In inevitable situations only they will go for another marriage. Therefore the permission for the second marriage is the real protection for both the first and the second wives. As per the law of our nation any man can live with a woman on condition that she should not be less than 18 years of age and she should not be forced for that. In the law of our country, prostitution is not a crime but doing it as a profession only is the crime. That is why, when a man goes to a harlot, he is acquitted while she is punished. In this manner, a man can live with a woman as many years he wishes. But, she should not be the wife of another man is the only restriction. Prohibition of polygamy is impracticable. Before enforcing a law, first of all, it is to be considered that is it practicable? In our country polygamy is allowed to Muslims. But it is denied to Non-Muslims. For a non-Muslim to marry another woman, while his wife is alive, is a crime deserves for punishment. Now what is status of Polygamy Prohibition Act imposed on Non-Muslims? Non-Muslims, who are prohibited for polygamy, live with more woman than Muslims who are allowed polygamy. A statistical Report taken from 1951 to 1960 is as follows: Hindus 5.03% Muslims 4.31% ST & SC 17.98% This Report unveils the fact among 100 Muslims only 4 persons have more than a wife. But among 100 Hindus 23 persons ( Hindus + ST & SC all are Hindus only) live with more than a wife. It reveals the truth that Prohibition of polygamy is impracticable That is why Mr.Ram Vilas Baswan who is living with more women can be a M.P and central Minister. D.M.K leader Mr.Karunanithy, though he is a Non-Muslim living with two wives. If it is unlawful, how can he be the CM of Tamil Nadu many times? Mr. Kalimuthu is also a Non-Muslim living with two women. If it is unlawful how can he be the Minister of Tamil Nadu many times and Speaker of Tamil Nadu Assembly also? Mr. Thirunavukkarasu. The M.L.A. of Aranthangi is also a Non-Muslim living with more women has been minister for many times, M.P and also a Central Minister. Unpunished Non-Muslims by court for Polygamy. When a Hindu marries a second wife, the first wife lodges a criminal case against her husband pointing out his polygamy. In many cases the court rejects the case based on meager legal points and eludes the culprit out of punishment. In Maharastra Mr. Balrao Sankar Lokande married a second wife. His first wife lodged a criminal case against him. Session court and High court convicted him. Mr. Balrao appealed to the Supreme court, the Supreme court released him. As he left some ceremonies pertaining to the Laws of Hindus Marriage, it can t be considered as marriage. Since it is not a marriage, he did not commit any mistake to punish is the judgment. Mr. Balrao Sankar Lokande against Government of Maharastra AIR 1965 SC 1566) Mr. Suresh Chandra Gosh married a second wife. His first wife Priya Bala Gosh lodged a criminal case against him. High court refused to convict him on legal ground. Since he left some ceremonies pertaining to the Laws of Hindus Marriage, it can t be considered as marriage. Mrs. Priya Bala Gosh against Mr. Suresh Chandra Gosh AIR 1971 SC 1153) In Andra Mr.L.Venkata Reddy married a second wife. His first wife Mrs.Lingari Oppallamma lodged a criminal case against him. In this case also High court did not convict him. As he left some ceremonies pertaining to the Laws of Hindus Marriage, it can t be considered as marriage. Mrs.Lingari Oppallamma against Mr.L.Venkata Reddy and others AIR 1979 SC 848) In Kashmir Mr. Bangari married a second wife. His first wife lodged a criminal case against him. The court released him. As he left some ceremonies pertaining to the Laws of Hindus Marriage, it can t be considered as marriage. His second wife is a concubine only. Since There is no law to punish for keeping a concubine. Mr. Banari against the State Government of Jammu & Kashmir AIR 1965 SC 105) Thus our High Courts and Supreme Court passed judgments in many cases To know about this more in detail vide  நீதிமன்றங்களின் பாரவையில் பலதார மணம்  The Courts view on Polygamy _ Prof.E.Arutchelvan. The worst consequences will be in Prohibiting Polygamy. Most of the men live with a single wife throughout their life. But some men seek the loopholes of law and marry the second and third wives. A few of them keeping concubines are treacherous towards their first wife. Some others off and on have illegal relationship with harlots and the known women. There is no law to prevent them. These bad people may bring bad effects and worst consequences to the society. To put these people in control and allowing polygamy for them is the best solution. Malaysian Hindus demand Polygamy As with Indian Hindus prohibition of polygamy is in convention with Malaysian Hindus also, it is in Practice. Since so many women are pregnant without marriage and then they are given up, the number of fatherless children is increasing. Malaysian Hindus have passed resolution for Polygamy to avoid the worst consequences of prohibiting polygamy. Those, who prohibited polygamy on the ground that it is the treachery to the first wife, can t avoid the real treachery. In Malaysia, P.P.Party held their youth wing conference. Then P.P.P s Youth Wing Leader Murugaiya declared as follows: In our society, due to married men s illegal relationships so many women are pregnant without marriage and then they are given up. The number of fatherless children is increasing. Their future is in question. Considering the intricacies of the problems, the Government should permit the Non-Muslims also to marry a second wife. For the demand of Murugaiya, some women s organizations proposed severe objections. For these objections, Murugaiya is not changing his conception. He firmly replied that his demand is to protect Women s Right. The objecting organizations misconstrued the demand. By their objection, they deny the rights of second wives. I insist this opinion only after consulting the members of youth high command. We do not insist anybody to have two wives. If the Government did allow Non-Muslims to have two wives, it will solve so many socio-economic problems prevalent among them. It will protect the victim woman with the support of a male who affected her.

P.P.P s Penang State women s wing leader Elizabeth Steins Laves is an important person. She openly declared as follows: Marrying a second wife should be allowed to Non-Malayans. To marry a second wife I will allow to my husband, provided he promised to protect us both. It is not a sin. Many women will accept my opinion. Centering the problem of child born through the second woman due to a husband s illegal contact with her P.P.P s Youth Wing has proposed this opinion. I also support this opinion. These children are denoted as fatherless without any justice. Regarding the polygamy women should come out from Utopia to day to day real world. As fatherless youth are increasing, this concept is spreading fast among youths.  The National Registration Depart reports the status of Non-Muslims in Malaysia as follows:  In the country women give birth to child without wedding has increased. This kind of happening reached a level to worry. Most of them are college ladies. Most of them are over 17 years.  Says Datho Ajikhan ( Director of National Registration Department) -Malaysia Nanban Tamil Daily dated 05-01-2002.

Muslim woman accepts a man only when he marries her. But Non-Muslim women have no law for second marriage and so she is cheated. After the child birth they are given-up. As their number is increased, Mr.Murugaiya s opinion is welcomed. From this information we can understand that polygamy is inevitable solution to all religious people. Reasons for permitting Polygamy Polygamy is not prevented by any law. If it is prohibited, it leads to prostitution and keeping concubines. These are not the only reasons for Islam to permit. There are some other reasons and justice for allowing polygamy to Muslims.

  1. The ratio of girls birth is more.

Conjugal pleasure is essential for both sexes. They can sacrifice any pleasure except this. That is why lovers are ready to leave parents, relations, friends and society for the pair. Those who come in between their affair become enemies. If they did get this pleasure, they become mentally retarded. Psychiatrists confirm this. There is no second thought that this pleasure should not be denied to any.

If all have to get this pleasure equally, both sexes should be born in equal numbers. But it does not happen for many centuries. None can deny that Women are born more than men. Some may think that this ratio difference will be less only. We should not take into account only the birth ratio. We should take into account the marital eligibility ratio also. A man s eligibility age for marriage is 25. But for a woman it is 15. The marital age for woman is 18 in the law book only but not in practice. Biologically a girl is matured earlier than a boy. So, if you take survey eligible women for marriage and eligible men for marriage, the ratio of women will be more. The boys though they have either physical deformity such as Lame, blind, and humpback or they have character deformity such as drunkard, humpback, and blind get married. But the woman even they are beautiful and good in character get delayed in their marriage. This is the ocular proof that the ratio of women s population eligible for marriage is higher than the man. When will be the ratio of both sexes equal? Birth rate of both sexes should be equal. But it is not. Both sexes should be at equal age. It can t

  Like forefathers of Prophet Mohammed (PBUH) female child should be buried which we don t.

For this problem, if we do not find a solution, we should reap the bad consequences as follows:

  • ;Unmarried women will be mentally retarded.
  • They will seek pleasure illegally.
  • Affluent will pay high dowry to their female children.
  • Polygamy will considerably reduce the stagnant population of unmarried women.
  1. The ratio of men s death is more

Though both sexes die equally during natural calamities like floods, storm, Tsunami, fire and the diseases; during war, community commotion and political agitation men die considerably.

During 1st World War (14 Aug 1914 to 3 Mar 1917) 8.534 million people killed. During 2nd World War 20.21 million people killed. - Microsoft Encyclopedia. In the wars of napoleon .2 million people have been killed. Due to the  atrocities of US in Vietnam, Iraq, Iran and Palestine and in the atrocity of USSR in Afghanistan mostly men were killed. In Punjab, Kashmir, Kirkland political agitations, and in Muslim, Hindus communal commotions, Vanniar, Harijan, Devar communal hassles mostly young men participate and die. What is the plight of their young widows? While virgins are waiting for marriage how can they get their partner?

  • Should they live as widows up to their death?
  • Should quench their lust in illegal way?
  • Should they lit fire and fall on it and sacrifice (Sati) them as did Rajput women in the past?

No justifiable man will support the any 3 of the pitiable plights for women.

  1. Suicidal death rate of Men is more than Women.

In addition to war fields and agitations, suicidal death rate of Men is also more than Women. The list of suicides in Tamil Nadu in 1982-84. Year Male Female 1982 3,314 2,076 1983 3,366 2,096 1984 4,450 3,021

-Dina Mani Kathir dated 12.06.1988 These are all the reasons for the scarcity of men in society. In this situation, polygamy is the only justifiable solution.

  1. DOWRY

In countries like India, where their cultural back ground insists to get sexual pleasure through marriage only, treacherous dowry is imposed on women s family. This dowry as a demand is put forth by those male children from the woman s family during the marriage.

Due to the scarcity of bridegroom, his rate is increased in the Marriage Market. Some demand gold jewelry in Kilos and materials of usage in Lorries. As woman is in surplus, the male atrocity is heightened. Affluent girls win over in the race while the poverty-stricken girls lag behind discarded. Considering all Islam allowed conditional marriage up to 4 women for a man. Those who feel that they may go to prostitution, or keep concubine if married to another woman the marriage population variance between sexes will be reduced. Those who refuse to accept should show an alternate solution for it.

  1. Burial Alive

Some people murder after the female child is born. It is prevalent in Punjab and some cities in Tamil Nadu Salem, Madurai, Dharmapuri and Theni. Due to advancement of Technology, they find sex of the child before its birth and bury it in the womb of the mother, if it is the female child. The mother accepts this atrocity considering difficulty of bringing up the female child and finding a bridegroom on her puberty while the bridegrooms are scarce in the society.

Even living is a problem for women, those who are talking about equality and deny polygamy means, they do not understand the prevailing problem deeply.

  1. Bachelorhood

Some men postpone marriage and remain in bachelorhood. This also increases scarcity of men. To equalize marriage population of the both sexes neither prostitution nor sati will be solution.

  1. Sexual affinity

Marriage is arranged to outlet the sexual urge. If it is not available in time there is no meaning in life. Regarding this urge, women are disqualified earlier than men. Even at 70 men s generative organs produce sperm, they have sexual affinity but women elude from it while her menses stops at 50. So, men over 50 years gaze more at other women. The servant maids and little girls are the victims of these people. It is because their wives are disqualified to outlet their needs.

To each and every problem there is a justifiable method to approach. Those who do not know the physiology of both the sexes deny polygamy. The women during menses are disqualified for intercourse. Some women s menses prolong many days. In the period of menses, pregnancy, delivery and suckling the baby some men go for prostitution. To avoid all these, polygamy is a boon for those who need this. The polygamy will regulate them and release the prostitutes from their profession also. Like these, so many justifiable reasons behind it. So, Islam has allowed Polygamy to men only. As Islam is a life plan for the whole world to guide all sorts of people for all time, it has given laws suitable to all. Married woman will not agree their husband to marry another woman or they will not share their life with another woman. But when such a solution required for them also, they will approve the necessity of it. When there is women s scarcity then only dowry, prostitution and other atrocities against women will be eradicated. If polygamy is prohibited, when there are people who need more women, they will go for prostitution and it can t be prevented by any law. There is regular news column for beautiful women are arrested in Daily Newspapers. Women those who don t get proper partner choose shamefully to call men in the public. Family is a responsible setup Even when polygamy is permitted, very few only live more than a wife. In the family set up the man should provide food, shelter, clothing and other expenses for the wife and the children born out of their relationship. o When polygamy is prohibited, prostitution will flourish o If prostitution is prohibited and polygamy is permitted a few will alone be ready for it. A woman can be second wife with her full approval only. If anybody is compelled for marriage, Islam cancels that marriage. So nobody compel a woman to be second wife. For a Muslim woman if she comes as a second wife, she and her children will be treated in equal rights on a par with the first wife. Is the aim of Polygamy for increasing population? Recently some misconstrue that polygamy is the backdoor for increasing Muslim population and thereby reduce others as minority community. Therefore polygamy should be avoided. As per the Census Report of 1961 the Hindus  population was 366 Million. In 1991 the Hindus  population became 672 Million. The increase ratio is 1.836%. This increase is remaining balance after a large number has gone to other religions. All the Indians were born as Hindus and changed their religion of their choice in the long run. Daily Hundreds of Hindus are converting their religion as Muslims only. In some village the total village has become Muslims. In 30 years the Hindu organizations worry that 36 Million Hindus have gone to other religions.

The increase of Hindus on the basis of birth is 672+36 = 702 Million. That means the original population increase of Hindus is 93%. Out of this, 10% had gone to other religions. The remaining balance increase of population is now seems to be 83% only.

In 1961 Muslims were 460 Million. But in 1991 Muslims were 950 Million. Like Hindus increase ratio at 93%, if Muslims also increased the Muslim population should be 887 Million only. The excess 63 Million people have adopted Islam from Hindus. In India Muslim population starts at 0 and increased by adopting Islam. It is alleged Muslims marry more women to increase their population. Handful of Muslims only has polygamy in a town. So, it is wrong to say that the population of Muslims increased due to polygamy. If it is alleged Muslims marry more women to increase their population. Though denied by law, more Hindus have polygamy more than Muslims. Moreover, Hindus have concubines also. So it is a misplaced allegation on Muslim. Polygamy is not allowed to women

Some argue that polygamy should be allowed to women also. This is an acceptable sophistry. There is no logic or morality to allow women to marry many men. If it is allowed the consequences would be very worst and unimaginable.

If many women give birth to children through a man, we can identify the parents of each child without any difficulty and can impose the responsibility on the man to take care of it. If many men through a woman give birth to children, can we identify the parents of each child or can we impose any man to take care of it? Does our culture agree this? Is it not a set back to our morality? This is a worst shame for the child and the mother. The child will be mentally upset. In this situation either every one disclaims the heir or each one claim that the child is belong to him only. Both the situation is dangerous. It will create confusion and worsen the problem. The child can t claim any law of inheritance. Thus there is unchangeable difference between the sexes; Islam allows conditional polygamy to men only. Knowing all this claiming polygamy for woman too is a sophistry and not a logical argument. There is another important physiological reason for allowing polygamy men only. If a man wishes he can enjoy a woman when he likes. But a woman can t enjoy a man if he doesn t like it. Polygamy can be prohibited only when there are marriageable men and women are equal in number. When there is bright chance to be first wife, no women will come forward to be a second wife. Talak(Divorce) The process of divorce in three stages in Islam allowed to a man is known as talaq. Some allege Islam for allowing the right of Divorce to men. From the time Shabanu is divorced this propaganda spread all over the country. In marital life the woman is affected much. She loses her girlishness and the beauty if she gives birth to children. When a man divorce her, her life will be at stake. She can t get renovation. Getting remarriage is also very hard even virgins are stagnant, who will come forward to marry a divorced woman. So, the people criticize Islam in support of the divorced victim. It is true that women are affected very much when they are divorced. Why should we not prohibit Talak is also a good question? But the answer for it is more reasonable and justifiable when we consider the outcome of it. Let us analyze both the consequences of allowing and denying the Talak. In both the cases, there will be some bad consequences. But in allowing it, we will get less bad consequences than in allowing it. Islam permits divorce wisely to avoid worst consequences. We can explain it in detail. For example a Hindu husband is not allowed to divorce his wife. When a Hindu husband dislikes his wife for a reason and he wants to divorce her. Then, he should go to the court and declare a justifiable reason to convince the judge to get an order of divorce from the court. But, it is a tedious time consuming and expensive onerous job. Leaving without any conjugal life He prefers to be with a concubine leaving his wife without any conjugal life. Even the wife s expenses will be denied. If she raises her voice for the right, she will be tortured. There are so many victims in our country.

Alleging with obscene blame

The husband alleges his wife with obscene blame to get divorce from the court. He coins such blames, creates false witnesses and cheats the court to dance upon his whims and fancies. Murdering cruelly Impatient husband who can t wait for the judgment of the court and who do not want to spend for the case burns her with petrol and pretends as if it happened due to stove blasting. This kind of cruelty is the common incidents. It is impossible to prove, as there is no eye witness for the happening and all the traces of the cases are wiped off. To avoid all these awkwardness, what is wrong in allowing divorce? Knowing the cruel nature of man, Islam has unwillingly permitted man to divorce his wife to protect her honor and life. If there is right to divorce for the husband himself he can easily divorce her. She also can remarry, as she likes, if she has the right to remarry as Islam allows. Those who criticize Talak should give a flawless solution to avoid all the above mentioned atrocities of man to avoid divorce. As Islam advices that the act of Divorcing should be easy, it does not mean that encourage doing it in haste. On the contrary it doesn t allow divorcing it in haste. Islam guides to consider so many things before divorcing. Gentle advice for returning back to straight path A husband who face problem with his wife should advise her gently by pointing out her blemishes, her duties, and the future of the children and his responsibilities to protect her and how much he is affected by her behavior. If she did not understand it and did not correct herself, he may be forced to divorce her. Then what are the bad consequences she has to face.

If you afraid that there will be cleft, advise her

(Al-Quran 4:34)

From this advice, you should not misconstrue that women only will commit mistakes and the men never will commit mistakes. That is why Islam did not fail to advise men more forcefully than this.

 Be decent with your wives. You may hate a thing from her. But it is not right. In what you dislike from her, in which Allah might have reserved so many good things 

(Al-Quran 4:19)

 Be good to your wives. They are created from curved ribs. If you use it with that bend, it will be benefitted. If you work to straighten it you may break it.  said Prophet Mohammed (PBUH).

_ Buhari 3331 and 5186

 If you find any bad thing from your wife, do not hate her immediately. If you watch, you can find some other good things from her.  said Prophet Mohammed (PBUH).

_ Buhari 2672

Abstaining from Bed to correct Even after you politely advised her, she did not change herself, to show your dissatisfaction, your hatred and the necessity of conjugal life and to impress her that you can separate her permanently, keep aloof her from your bed temporarily.

 Abstain her from your bed temporarily 

(Al-Quran 4:34).

When a woman is haughty that the husband is fascinated and he can t be without her, if her intimacy and femininity is ignored by her husband, she will clearly understand that her husband may give up her. She may correct herself. Thereby divorce will be avoided. Beating lightly to correct Even the above mentioned two actions do not have any effect on the wife and she still remains adamant, as a third option Islam allows to beat her lightly to correct her.

 Beat them lightly 

(Al-Quran 4:34).

It does not mean to beating with full strength. Prophet Mohammed (PBUH) has prevented beating in the face or wound the women anywhere. 

_Buhari 4942, 5204, 6042 If her husband beat her, she understands that he is ready for all. So she corrects herself and the divorce is prohibited. Islam permits the husband to beat her in order to correct her. But this also is criticized by others. But in reality non-Muslims beat and torture their wives more severely than the Muslims. The order of Prophet Mohammed (PBUH) prevents Muslim torturing his wife. Judgment of Jamaath When all the above mentioned 3 actions fail to correct the women, Muslim Jamaath will intervene to settle the matter between the couples.

 If you afraid there will be separation between couples, let a well-wisher from each side of the couples as messengers try to bring the compromise between the couples. Allah the omniscient knows everything.

(Al-Quran 4:35)

To solve any problem, if the concerned parties alone talk to themselves they can t come to a compromise. Because, they will approach the problem on the ground of feelings and they will be obstinate in their positions only. It is no exception for the problem arising between couples. Therefore, the well-wishing relatives who are not directly involved in this problem and who like the couples to join together try to solve the problem. Then the accusations, the likes and dislikes of the couples considered impartially avoiding divorce and arriving at amicable settlement. Even this fourth option fails, and then there is no meaning for the couples to live together. Then Islam allows  Talak  divorce unwillingly as there is no other go. The Procedure of  Talak  (Divorce) in 3 times Even in this situation also, Islam does not prescribe divorce impatiently. Islam prescribes three stages for declaring  Talak  (Divorce). In the first two times of interval, if the couples reconsider their decision of separation and like to join together they can. If they utilized the third time also, then they have to separate themselves permanently. This is the procedure of  Talak  (Divorce) in Islam. The First stage Islam prescribes three stages/opportunities for  Talak  (Divorce). If a man declares  Talak  (Divorce) for the first time it is considered as First Stage. When the husband declares  Talak  (Divorce) to his wife for the first time, if his wife is not pregnant and they wish to live together again they have to wait till she gets her third menses and before she gets purified from it. If his wife is pregnant and they wish to live together again they have to wait before she gives birth to the child. For those old women had passed the age of monthly courses, if their husband wished to live together, they should within 3 months. There is no other ceremony for it. As soon as the husband declares  Talak  (Divorce) to his wife for the first time, their marital relationship does not end. It is a temporary pause only. If did they not join together within the stipulated time can t they join forever? It is not so. Even after a long time also they can join again. But, they have to remarry in Islamic way again.

For your young women if you have any doubt and those who had passed the age of monthly courses, for them all the prescribed period is the same 3 months. For the pregnant women, until they deliver their burdens.

(Al-Quran 65:4) Divorced women should wait for three menses periods. If they have faith in Allah and the Last Day, it is not lawful for them to hide what Allah has created in their wombs. If their husbands wish for reconciliation, they have the better right to take them back in that period.

(Al-Quran 2:228)

The Second stage The husband who utilized the first opportunity of,  Talak  (Divorce) while living together finds it difficult to continue anymore can divorce as he did earlier and join again in the same way. This is the second opportunity. Thus declaring  Talak  (Divorce) is twice only.

The divorce is permissible twice only. Then, the couples should either have together on justifiable terms or separate from each other with kindness.

(Al-Quran 2:229)

The Third stage The husband who utilized the two opportunities of,  Talak  (Divorce) while living together finds it difficult to continue anymore can divorce as a third time. But he can t retrieve after it, as he used his last opportunity. If again the husband wants to take her back, she should be married to another man and he should also declare  Talak  (Divorce) to her. Then her first husband can marry her again. As the condition is very severe the husband will not dare to use it and thereby  Talak  (Divorce) will be avoided.

If a husband divorces his wife for a third time, after that, he cannot re-marry her until she is married to another husband and he also divorces her. In that case there is no blame on either of them if they re-unite; provided they feel that they can keep the limits ordained by Allah. Allah makes it clear to those who understand.

(Al-Quran 2:230)

Muthtalak -Divorcing thrice at a time explanation There is a misconception among Muslims. Some Muslims misconstrue that if a man declared 3 Talak, or Muthtalak or Talak, Talak, Talak, at a time, it means he has utilized all his three chances of Talak.

Among the contemporaries of Prophet Mohammed (PBUH) if a man declared Muthtalak, it was considered that the man used his right for a time only.

_Ibnu Abbas (RL) Muslim 2689-2691 Talak is the 3 chances bestowed to men to show his hatred towards his wife for leaving her. Getting angry, if a man tells many Talak at a time, it means he used his chance of declaring Talak. Some Muslims consider if a husband used the word  Muthtalak =3 Talak  he can t get his wife back. He is separated permanently from his wife. Muslims should give up this wrong notion. This is only criticized vehemently by others. If it is understood properly, though Islam allowed men to declare  Talak  (Divorce), the procedure to adopt it is meaningful, impartial thinkers will accept it. Women s Right to Divorce Islam has given right to Divorce for both sexes equally. But the procedure only differs. Though some ignorant Muslims deny it for women, we can t blame Islam for it.

The wife of Sabith Bin Khais informed Prophet Mohammed (PBUH) that she can t blame the conduct and character of her husband but she does not like to live with him. The Prophet Mohammed (PBUH) enquired her whether she can return back the garden she received from him as Mahar. She replied her consent. The Prophet Mohammed (PBUH) informed Sabith Bin Khais to receive the garden and divorce her.

_Ibnu Abbas (RL)

Buhari 5273, 5277

If the women do not like her husband she has to report to the community leader. This arrangement is in practice as she has received Mahar from the husband and she has to return it back to him in public. Moreover, after divorce they have to suffer a lot to recover their life. So, she should not take any hasty decision. When she report to the community leader, he may advise her. That is why, it is better for her to get divorce in front of the community leader. It is the easiest way, which you can t find anywhere for women to get divorce. What is not available in other communities even in 21st Century, Islam has bestowed 14 centuries ago. In the cited example the woman did not find any fault with him, she did not like him, the Prophet Mohammed (PBUH) did not even enquire her reason for it. Islam does not consider wedding as an irrevocable one. It is merely an agreement.

How could you take it when you have mingled into each other and she has taken from you a solemn covenant?

(Al-Quran 4:21)

Women have rights similar to those of men over them in kindness

(Al-Quran 2:228)

If we do not allow women the right of Divorce, there will also be some bad consequences. As the Divorce Act is severe, the women who do not like her husband, plans for murdering him. Such events are increasing. If women die of stove blasting, men are killed by poison. Among the cases, he was well to go to bed but did not wake up, most of them belong to these category. As kitchen responsibility is in the hands of woman, it is easy to be executed. Or some women conspire to kill her husband with her sweetheart. If the right of Divorcing was easy such kind of murders will be avoided. Islam has allowed both the sexes the right of divorce equally. From this we can understand that Islam has bestowed all the rights to women no less than men Alimony Alimony is a legal obligation to provide financial support to one's spouse upon divorce. Non-Muslims find fault with Islam that the women are not allowed Alimony after they are divorced. During the case of Shabhanu, all the Indian newspapers propagated that Muslim woman are denied Alimony. Not only then, whenever they find chance, they never fail to criticize Islam for not allowing Alimony. Those, who advocate Alimony is a must, put forth the following reasons. They say  In the wedded life, women are affected more than men. She loses her youth and beauty. After losing them, if she is divorced what would be her future? Therefore, Alimony should be bestowed on her. Even those equalize women with men in all aspects also advocate for alimony is strange. They do not understand that they contracting their own stand. If they are true to their belief that both the sexes are equal they should talk against alimony. In the family life both the couples enjoy and separate themselves for some reason. Then where comes right for women to demand alimony from the men. Let us justify reason for Islam denying alimony. No Muslim denies this fact that the women are affected when they are divorced. Islam denies alimony, as it is not the right solution for the affected womenfolk. As a side effect, it opens bad consequence also. When a man divorces a woman, if he does not have any resource, no court can order him to pay alimony. Even if the court orders him, he can t fulfill it. For disobeying the court the man can be arrest but can t recover anything from him for the affected woman. As most of our people are living a hand to mouth life only, there is no possibility of getting alimony to help the affected woman. Some may advice that it can be implemented with affluent people. It is meaningless with them also. If a rich man divorced his wife and decided not to give any alimony to her, he can arrange false witnesses to dodge her. To those who can cheat the Government machinery from tax paying, it is easy to cheat a divorced woman. If the affluent willingly paid the woman can get or else the law can t force him. On the other hand, mostly the woman marries a rich man will also be wealthy. She will not be in a position to live expecting her divorced husband. For her alimony is not a must. For a rich woman, there is much opportunity to get it, but she is not in need of it. For the poor woman alimony is a necessary one. But her divorced husband is not capable of paying it. In a nut shell, alimony is impracticable. For what reason alimony was enforced, the law reposes in the penal code and the reason remains unsolved. Some lawyers instigate women that they can recover alimony from their divorced husbands, but they get more fees than the recovery of the alimony. Some women after getting judgment for alimony can t recover their alimony, but they are wandering around the court yard. Some husbands pay very little alimony. To get the little money has to travel monthly to the court and pay off bribery to court employees. Deducting the expenses, what alimony they get after a long turmoil will be almost nothing. Knowing all about the process of getting alimony is good for nothing, some claim that it is the best solution for the women. In reality, while they try to cheat others, they are cheating themselves only. The law declares that the women are eligible for alimony until their death or remarriage. The divorced women, who were ordered to get alimony, practically know the burden of family life, may try to get alimony to fill her stomach and live like a free bird. They may quench their physical needs illegally without any wedded life. It is also a kind of injustice to the divorced husbands who pay alimony. We don t argue all will go astray. We worry that there won t be any indirect legal permission to go astray in the long run. They enquire what solution Islam has put forward for following questions: How to redeem the divorced women victims from their pitiable plight? If alimony is a defective solution, what is the right solution? What is the future of the divorced women victims? Islam has declared three kinds of security for the divorced women. The First Protection A woman can demand any amount as her Mahar and keep it under her custody. Islam guides woman to keep her Mahar for her future protection. As they get a huge sum, there is neither possibility to be cheated by the husband, nor the women to go astray when she is allowed to remarry as she likes. Either a Muslim woman remains alone or remarry she need not get anything as alimony as she gets Mahar in advance. So, she prefers remarriage. Then she will again get Mahar for her futurity. For her current expenses, her new husband will take the responsibility. The current practice of Indian Muslim is contrary to their religious norm.do not pay Mahar to the bride and they dowry from bride s family for that we can t blame Islam. The wise people won t do so. The Second Protection Either Islamic Government or Islamic Jamaath should collect the huge amount form the husband who divorces his wife. In this case, he can t cheat the Islamic set ups as he can cheat our court of law. This is the second security arranged by Islam to the divorced women.

Maintenance expenses should be provided on a reasonable scale for divorced women. This is a duty of those who fears Allah.

(Al-Quran 2:241)

Some people misconstrue that this verse refers alimony to be given for 3 months. If it is so, Allah would have declared to pay for Iddah period only, He will have ordered so. He need say to bestow them in a justifiable good way. After enjoying a woman, in her youth and compensate her by payment of 3 months  expenses to divorce her, will not be a justifiable good way. If it happened to one s own daughter, what kind of judgment he will expect that should be the right judgment.

There is no blame on you if you divorce women before consummation or the fixation of their Mahar. But bestow on them a suitable gift, the wealthy according to their means, and the poor according to their means. A gift of a reasonable amount is due from those who wish to do the right thing.

(Al-Quran 2:236)

This verse orders to bestow on a gift to the divorced, even if it is before consummation. We have to take it as a measure of scale to the divorced women after consummation also. This is the duty of the Jamaath, who fears God to collect the amount from the husbands who divorced their wives to pay it off to the divorcees. Some Jamaath collect only the dowry, which the bridegroom received from his bride. This is her due from the bridegroom. But they did not collect any compensation for the divorce from him. As Muslims do not follow the orders of Allah, they are criticized. It paves way for others to push alimony on Muslims. So, Muslim Jamaath should understand the implication of Allah s verse and accordingly to maintain justice to the women. Since Muslim Jamaath do not practice the order of Allah, Islam faces the criticism and Non-Muslim try to impose false alimony on Muslim women also. In Al Quran verse 65:6, it is mentioned that if the divorced woman is pregnant, she should be paid till her period of delivery. So, some people argue that the divorced women should be paid till her Iddah. In In Al Quran verse 65:6declares the excess expenses to be spent on divorced women when she is pregnant. Considering this verse, none can ignore the order of Al Quran verse 2:241

If the woman had child though her divorced husband, as the child is living with the husband should bear all the expenses include suckling expenses of the baby. She has to suckle the baby for two years. The husband should bear all the expenses of food and clothing. But it will be within their means. If the of the child died, his heir will bear the burden. Nobody is burdened beyond their limit. If they decided to stop the suckling or arranged to suckle through other women there is no harm in it. But fear Allah who is watching your actions.

(Al-Quran 2:233)

The Third Protection If the divorced woman has no child she won t have such troubles. If she had children, due to the affection on the children she will keep them with herself. But the divorcee will get all the expenses for the children from her divorced husband. The divorced woman who has no child and those who don t want bring up the children and leave them under the care of their divorced husband alone can t get any expense money. Those who think impartially will realize that the security provided by Islam to woman, instead of alimony, is more fruitful and can t be blamed in any aspect. Hijab(Burka) Islam orders women to hide their body in cloak except their face and forehands. Islam calls it Hijab. In our country it is called Burka, cloak etc., Non-Muslims criticizes this also. The Reformers and the elites accuse that Hijab(veil on seductive portions) is an extra burden on women. It snatches their rights and intervenes in their personal liberty. In reality, Hijab was accustomed to honor and safeguard womenfolk and not to snatch away their liberty. Falsification of Hijab accusers Those, who propagate equality between men and women are true in their argument, concerning wearing dresses, what liberty they have allowed to men, they should allow to women also. But they can t. A male labor wearing his banyan and half nicker can work in front of anybody but a woman can t. Even a Reformist can t allow such dress to his wife, mother and sister. All men and women have understood that women have more seductive portions than men and so those portions should be hidden. In hiding limit only they can differ. Safety for woman Though both the sexes are created to attract each other, there is difference in the taste. Men like the beauty, color, youth and bodily structure of women. Then when the women come out with less or tight dress men are attracted. They like to see them again. But the women taste is different. They are not interested in the body structure of the men. Obscene cinemas and books utilize the nude poses of women only for the business and not the nude poses of men. In making dresses for women, we should not take likings of women only; we have to take into consideration of the mentality of men who looks at them. The dress control is absolutely necessary for both the sexes to live with chastity and dignity. From beautiful women, what parts men like to look at, should be hidden. None other than their husbands have the right to gaze at it. Just seeing does not make any lose is a wrong statement. Seductive scenes are the root cause for many bad consequences which we meet in our day to day life. Those who look at beautiful women, most of them control themselves at enjoying the sight only. Some people remain mentally living with those women secretly. Some people compare their wives with them and lessen their intimacy with their wives. But a few people plan to snatch away their modesty. This kind of infatuation may lead to seduction and even to murder. The world is lagging behind in morality due to the economy women s dressing and their seductive make ups. Some people argue as men like women, women also like men. Though it is true to an extent, this reason is not strong enough to deny Hijab for women. Being carried away by the beauty of a woman, if he likes to enjoy her, he can rape her without her approval. But if a woman is infatuated with a man and he does not like it, she can t seduce him. It is the biological truth. When a woman is raped, her right, chastity, and self-prestige are affected. The culprit, who fears that he will be punished, murders her to avoid any complaint against him. Those who blame Hijab do not think about it. The Women s Right Organizations and the Reformers raise their voices against the daily rapes and the atrocities prevalent on women. They advocate for Arabian Criminal Laws for punishing the culprits severely. But they forget conveniently that women s seductive dressing is an important reason for inducing the crime. Sometimes Women s Right Organizations and the Reformers tear the obscene posters, or smear them with tar. It declares the approval of their conscience that women should have control over their dressing. An actress is ready to wear seductive dresses. With her approval only the sexy posters are pasted. Smearing and tearing those posters, are they not, intervenes the personal rights and freedom of the actress?  Women s parts should be hidden  says Islam. Though Women s Right Organizations and the Reformers speak against Hijab intervenes women s right, their inner conscience accepts Islamic doctrine, which reflects in their action of tearing and smearing the obscene posters. While the whole body of a woman is attractive, why did Islam allow the face and the forehand up to wrist to display? Islam allowed these parts left uncovered for a justifiable reason to avoid the bad effects. Among men and women only a few live righteous life in the fear of God. Others pretend to righteous, on the fear of the society. This is the reason for the people are not righteous in an unknown place those who were righteous in their native place. If the women are allowed to hide their faces, they will not be identified then they are free to go astray. If men are allowed to wear mask, they will commit crimes. To those, who do not fear the God, there is the fear of society that keep them to be righteous. If Islam allowed Muslim women to cover her face, she may go astray. Non-Muslim women also in the guise of Muslim women can have illegal contacts with men. Even Men in the guise of Muslim women will commit crimes. So, Islam did not order Muslim women to hide her face. No contemporary women of the Prophet Mohammed (PBUH) had hidden their face. To be identified and to work, Islam allowed women not hide their face and forehand up to wrist. But the other parts of women are challenging the modesty of men also. So they should be hidden. Modest dressing as covering everything except the face and forehands will not dissuade women s progress at all. All over the world prime ministers, presidents and chief ministers wear dresses covering their whole body except their face and forehands. This kind of dress is not a barrier in their profession and progress. In this juncture, how can we accept women to display their parts as a sign of their liberty? To allow men to gaze at the beauty of women is mental perversion and it is a misnomer to call it as a freedom and right of women. Islam does not prescribe any shape or color for Hijab. Hijab should cover the whole body except face and forehands. To maintain morality and dignity of the society Islam introduced Hijab. Even after seeing the outcome of dress liberty in western countries, none can deny the safety of Hijab to womenfolk. The Law of Inheritance in Islam The Law of Inheritance in Islam prescribes the share of male and female child at 2:1. Regarding this, Non-Muslims accusation expands as follows: Men are strong and they have many opportunities to earn. So, they should be given less. Even if both the sexes are given equally also it is an injustice. In this juncture, women are given half of a man s share is a big injustice.

Before the introduction of Islam there was no law of inheritance to woman. Women have the share of properties of neither from their parents nor from their relatives.

For the first time Islam introduces this right to women. Even after Islam, for the past few centuries non-Muslims did not allow Law of Inheritance to women. In the law of Inheritance women were included in some parts of our country very recently. In Tamil Nadu during the regime of Karunanithi, women were included in the law of Inheritance on a par with men. The share ratio of Islamic Law of Inheritance is based on wise and logical reasons. More burden to Men In Islamic social setup, men have more financial burden than women. A Muslim is bound to provide food, clothing, shelter and other expenses to his parents, wife and children. But a Muslim woman has no such responsibilities. The same situation prevails in Non-Muslim societies also. Those who forget to take into the consideration of this difference blames the Islamic law of Inheritance is injustice to women. Is it an injustice, if it is bestowed more to those who bear the burden than those who do not have such burden? Though a Muslim male gets twice of his sister, it is insufficient to meet out expenses imposed on him. On the contrary, though a Muslim woman gets half of her brother, it is an excess for her, as she has no obligation to spend on others. Even her personal expenses are also provided by another man (Father, husband, son and brother). So, it is obvious that the Islamic Law of Inheritance is more just and wise. Women s share goes to others Everyone wish that his property, after his death, should be distributed among his blood relations. It should be spent within his family circle. There is justice in that wish. Though his wish is not fulfilled exactly, at least to execute it to an extent, this kind of partiality is inevitable in the law inheritance. The share given to the female child will be spent on the family of her husband only. Though the daughter can keep her share for herself, due to her affection with her husband, she will be ready to spend on her husband s family. But the share received by the son spent on the blood relations and wishes of the deceased is fulfilled to an extent also. So, the male child getting double share is not an injustice. Father s family is the shelter for women. Due to the weakness of woman, her share may be swallowed by her husband s family and in some cases driven out also. In this situation the woman takes shelter in her father s house. If she had a brother, he has to provide for her. If both had got equal share the brother may neglect her. When he gets double share, it will be his bounden duty to provide her, in her pitiable plight. Male assists his father to develop his property. Mostly male children assist more his father to develop his property than his female children. This is also one of the reasons to show partiality in the law of inheritance. Is it an injustice to pay more percentage of the share to those who assisted to develop the property? Female children gains more from the father. For food and shelter expenses of both the male and female children are equal. But, in other expenses the female children gains more from their father as jewelry, clothing and beautifying materials. The high worth remains with the female children as their property. Moreover father spends a lot on her marriage and gives her gift as materials also. While the father alive, the female children get more than male children. Only after the death of the father, in the law of inheritance, they are provided half of a male s share. These are the justifiable reasons in the background for the partiality in the Islamic Law of Inheritance. On 2nd Aug 2001 an article was published in Dinamani titled brhj;jpy; rkgA;F,flikapy;?   Equality in Law of Inheritance! But in Duty?  If anyone think about, what Suthandra Thayagan has exposed as an important aspect, will affirm that the Islamic law of Inheritance is wise. The article expands as follows: Bestowing equally by law of Inheritance is not astonishing. While providing equal share to women do they lend their hands equally in their duty also? The parents bring up their female children in a par with their male children. They provide food, clothing, shelter and education. They are wedded to good grooms spending lakhs of rupees. They spend for their delivery and invite them for feasts. Moreover provide equal share in property and cash also. Can the parents who provided all these, during their old age, stay with their female children? The female children, taking all from the parents, leave them to their brothers. This tendency should be changed. The son-in law, who derive all the facilities from the parents of his wife, should come forward to take care of them during their disability.  Right for daughter but duty for son only  is the bad situation. The son and the daughter-in-law, who face such situation, will be upset mentally. When the female is bestowed equally in the law of Inheritance, the male is prone to think  Why should not his sister foster her father? The time will come soon to stipulate female children, who get equal share, to foster their parents. Due to the equality maintained in the genders in the law of Inheritance may be also a reason to the increase of Aged orphanages. If Islamic Law of Inheritance is practiced this kind of bad consequences will be evaded. It is good both for parents and female children. So, the partiality in the Islamic law of Inheritance is just and wise. Witnesses As Islam prescribes 2 female witnesses are equal to a male witness, Non-Muslims criticize that Islam degrades female witness. It is a great injustice to women.

Take two men as witnesses. if there were not two men, then a man and two women you choose for witnesses, so that if one of them forgets, the other can remind her.

(Al-Quran 2:282)

In School and College examinations women score more marks than men. This is the proof for the intelligence and remembrance of women. When women have more potential intelligence and remembrance than men, diminishing their witnesses as half, is an injustice. Some women are ruler of their country in some part of the world and governing their position well also. In this juncture, it is not reasonable to show partiality in the trustworthiness of their witness. These arguments are right. But there is no relativity between these and to act as a witness. Islam does not deny the intelligence and remembrance of women. In some matters they are more qualified than men.

Prophet Mohammed (PBUH) has told that women have efficiency to control the intelligence of brilliant men and make him inactive

(Buhari 304, 1463)

Mother Ayesha (RL), and Mother Ummu Salma (RL) has the remembrance to educate even the friends of Prophet Mohammed (PBUH). They had the intelligence to outwit them logically. It has been recorded authentically in the Islamic History. Exaggerating Are Intelligence and remembrance only the sufficient qualification to act as a witness? Surely, they are not. There is another most important qualification is required. A witness should tell exactly what had happened without changing, diminishing and exaggerating. Truth and exactness is the vital quality of a witness. Witnessing is to deliver the truth to the world and determine the future of the accused. Psychologically, women are partial ignoring the errors of those whom they like and exaggerate the errors of whom they dislike. To look at a needle as a pillar and an elephant as a cat degrade the qualification of a witness. The Tamil proverb  If the mother-in-law breaks a thing it is ignored as a worthless mud pot, but if the same thing is broken by a daughter-in-law it is punishable as if she has broken a golden pot.  depicts the feminine nature. Therefore, we come across so many mother-in-laws, who talk about justice about the atrocities that her daughter who is suffering in her father-law s house, show their dumb mouths over the injustice they enact to their daughter-in-laws. The real exemplars are those who accuse others for their makeups in unprintable words, themselves load up their makeups with their dear and near and feel haughty about it also. Most of the women are like this. There may be some exceptions. To witness a man whom he hates, if the witness say that he saw that the man received some bundles of currency, in the case of Hundred Rupees loan the judgment will hang. If the witness curtailed the fact also there won t be judgment proper. Natural Weakness Women do not have strong body built-up like men. Due to mensuration they become weaker still. It affects their mind and they feel staggering and chaos. Doctors, psychiatrists and physiologists approve this fact. During her menses period, if a woman is called for witness a case her witness may not be complete due to her menstruation. The witness should declare exactly the happening. If she declared in a lukewarm attitude, the judgment based on this witness will be defective. This is the second reason for degradation of woman s witness. Some may inquire why we should not take the women who passed menses age equal to men s witness. Medical science informs they have another kind of chaos. So we can t take woman on a par with a man witness. Fear for Threatening Generally what the witness say may affect one side of the case. Those who may be affected by a woman s witness will threaten her. If she gets threatening that she may be killed or anyone dear to her will be killed, she will change the witness. For this reason also woman s witness may be degraded. Excessive Mercy Physiologically, the women are merciful. Due to their motherliness they may be merciful towards culprits; they may hide the main points of the witness. So, two men required in the place of a man s witness. Truly, two women will not explain the incident as same. So, Islam prescribes two women witnesses in the place of a man s witness. It is wise and just. In each and everything Islam evaluates the required qualification and on that basis differentiates man and woman and bestows on them their rights. Those, who think about it impartially, will understand the deep rooted justice hidden in that.

Moreover, it should be noted that a woman acting as a witness or avoid this will not affect her.

Iddah A woman should not marry immediately after the death of her husband. She should elapse Iddah time. But a man has no such restrictions. If he likes he can marry on the same day of his wife s demise. This Islamic Law also is accused by Non-Muslims that it is against Women s right. When the husband dies, if the wife is pregnant, she should not marry until the delivery of her child. If she is not pregnant she should wait 4 months and 10 days and this period in Islam is called Iddah. Then only she is allowed to remarry. Though this order of Islam seems to be an injustice to woman, if we know reason behind it, it will be agreed even by the accusers. At the demise of the husband the widow may be pregnant. If she marries another man it will be an injustice.

  • It will be thrusting the deceased husband s heir to the new husband
  • If the born child does not have the resemblance of him, the new husband will feel that he is cheated and he will not take care of the child. Even if the child the real heir of the deceased, it can t get any share from his property also. If she proved that she has no embryo in womb and married, it will be safe to her and the child.

Some may argue that there need not be 4 months and 10 days to prove that a woman is not pregnant; if the next menses is discharged, it will affirm that she is not pregnant and she is free to remarry.

Discharging of menses is a private and personal affair of the woman. We believe her saying only. When the menses stopped, on the desire of remarriage, if she tells the lie that her menses is discharging, none can verify it. If she is tested, it will be a shame to the woman concerned. This much elapse of time is required, what the concerned woman alone is aware of whether she is pregnant or not, to be understood by others also outwardly. After the demise of her husband, a widow marries another husband as she is getting normal discharge of menses. If she gets premature delivery on 8th month, she may get problem with her new husband that she has cheated him and he may deny his heir suspecting that the child may be through her previous husband. Moreover, the child can t claim the law of Inheritance on either of the fathers. After proving the people around her, elapsing 4 months and 10 days in Iddah, even if she gets pre-mature delivery at 8th month, the new husband can t deny the heir and he can t even doubt about it. The woman can be happy with her new husband. The child will get the legal right. So, Iddah is essential and wise arrangement of Islam to honor the womenfolk instead of degrading them. In short, Though Iddah seems to be against the women s right, in reality it is blessedness in disguise for women. Woman in Administration Islam opposes women to be the administrator of a nation. Non-Muslims accuse that Islam intervenes in the right of women and disgrace them.

Prophet Mohammed (PBUH) has declared that the society will not flourish, where the women is in the head of administration.

_Buhari 4425, 7099

Islam does not deny any other leadership for women except administration. Let us analyze how people select their administrators. Come to power by backyard In a democratic country a man in politics after struggling a lot from the base level rises to power. He will participate in agitations and arrested many times and beaten also. After sacrificing a lot, he will become popular. Because of his hard work and intelligence he will push back others and come to forefront. But how do the women come to power? Do they start crying the slogans, hoisting the flags, sticking the posters, participating agitations and arrested? No. They may the wife or daughter of the man who rose to the power. The woman, who is related to the leader, only for that reason, pushes all next cadre leaders in that party back, comes to the power. After Jawaharlal Nehru deceased, though there so many martyrs and leaders in congress Indira Gandhi pushing them all back came to power. In Sri Lanka, after the assassination of Bandara Nayaka, his wife Srimao Bandara Nayaka came to power while there were so many next cadre leaders in that party. After her, her daughter Chandrika occupied the chair. The only reason that Benazir is the daughter of Zulfikar Bhutto, she became the prime minister of Pakistan though she had not served to the party as any basic volunteer of the party. Nusrath Bhutto came to power as she was the wife of Zulfikar Bhutto. Shaik Hasheena became the prime minister of Bangladesh, only because she was the wife of Mujibur Rahman. Those who worked with Mujibur Rahman for the freedom of Bangladesh were all pushed back. Now Khalida zia is the prime minister of Bangladesh as she was the wife of Ziaur Rahman Meghavathy has become the president of Indonesia, as she is the daughter of great leader Suharno. Even in Tamil Nadu Janaki became the CM as she was the wife of MGR. Now, Jayalalitha has become the CM on the background of MGR. Rapri Devi has become the CM of Bihar, as she was the wife of Lalu Prasad. Siva Parvathi has become the party leader, as she was the wife of NTR. Najma Hibathullah has got the post as she was the daughter of Hibathullah.

In future, if Sonia or Priyanga got the post, it will be also on the same route.

A man has to sacrifice a lot to come to power. But the woman comes to power without any hardship. It is the big injustice. There are so many volunteers in the next cadre of the party leader in any party. But they are all ignored because of a woman related to the leader. If any woman got power without any background she has to pay the price for it, which we need not explain it in detail. This is the first reason for Islam to deny woman s leadership for administration.

Femininity as Shield

If a woman comes to the power and she commits mistake. Then her femininity will be shielded for her mistakes. If the woman administrator s scam is criticized, they reply that they are criticized severely as they are women. From Indira Gandhi to Jaya Lalitha nobody is the exception. When their character and honor is criticized, if they say so, we can consider. But, even the scam is criticized, if they say so and field their femininity as a shield, only for that reason, they are not deserved for the post. The female progressive organizations, which should raise their voice that femininity is not the shield for protecting from scam, in many occasions talked in favor of the culprit and argued  can they accuse a woman so severely (for the scam), as she is a woman? So, when the women administrators indulge in scam, the media hesitates to criticize them. When their scam and atrocities go beyond the limit then only women administrators are criticized. This is the second reason for Islam to deny woman s leadership for administration. Insertion of Heirs Generally, men leaders do not insert their heirs all on a sudden. They will insert step by step and make believe that their heirs are deserved for such a position. But women leaders do not care about any justice. Indira Gandhi, Srimao, Nusrath Bhutto are the right paradigms. This is the third reason for Islam to deny woman s leadership for administration. Dictatorship Until they did not get opportunity, women are soft by nature. But when they came to acme of administration, they become dictators. Indira Gandhi and Jaya Lalitha are the exemplars. Among the men rulers, one may a dictator. In a ten female rulers one may a democratic. It is because they presume that if they show their manliness then only they can maintain their power. This is the fourth reason for Islam to deny woman s leadership for administration. Administrative position is one that the person should engage throughout day and night. This kind of severe burden if a woman does not bear the women folk will not suffer. Besides, during the discharge of menses and the stopping period of menses, will make them think inefficiently. During this period, if they take any decision, it may go wrong and affect the nation by and large. No relation to women s Right To handover the nation s administration to a woman has no relation with women s Right. In the country of a billion people, if the women were 500 million, one woman alone can be administrator of the country. If it is the problem of 500 million or little less women, then only it will be problem of women s Right. Education, employment, law of Inheritance and wedding are the Rights of women. But the position of administrative head does not belong to women s Right. Is woman s supremacy is the protection for women? It is propagated that if the women are at the helm of affairs womenfolk will be protected. It is a fiction. Whenever women are affected, the men only raise their voice in support of them. In the Public place, if the women are affected the men come forward to support them. But the women give up them and criticize that they deserve for that. In the buses, the women do not give place to old women. But the men mostly provide their seats for them. The women only criticize the makeup of the other women and defame their character. In demanding dowry from another woman, the women hold the first rank. When Muslim Jamaath deals with the family problem, all are in favor of women only. Therefore Muslim women are safer in the society. So, when woman is administrative head for the nation or a Jamaath, women will be safeguarded is a fiction 100%. Illiteracy of Muslim Girls Some slander that Islam denies education to girls. No religion has stipulated the importance of Education as Islam. Islam praises the elites both men and women without any partiality. But Islam opposes co-education only. There are young girls succumbs to praise. As teen aged girls are vulnerable, educating teachers cheat and enjoy them. Co-mates also cheat them in the guise of free friendship. No day is wasted in the Daily News without such disaster. In co-education, the concentration of the boys in their education is shattered. If the girls study separately, they can t study well is the misconception. On the contrary, it is very safe and carefree learning for them. Even in buses, men and women travel in separate buses. If they travel in the same bus, separate seats are allotted for them. We take safety measure for a short time travelling also. Then what will happen if we allow boys and girls mingle together for a long time in co-education? When the cheated victim women are increasing, it is better to avoid co-education. It is safe to Non-Muslim girls also to study in women s college. Separate books can be written to elucidate how far girls are affected in co-education. That much the subject is vast and wide-ranging. How many girl victims fill Daily News columns is the ocular proof to understand the way of the world. Is women allowed to participate prayers in the Mosque? Some people misconstrue that women are not allowed to participate prayers in the mosque. It is totally wrong. Prophet Mohammed (PBUH) has allowed women to participate prayers in the mosque. When he has allowed, nobody has the right to deny it. Due to the ignorance of Indian Muslims, it is prohibited in many parts of the country. For that Islam can t be blamed.

Prophet Mohammed (PBUH) said  Do not dissuade women to come to the mosque .  

Buhari 865,899

Mother Ayesha (RL), the wife of Prophet Mohammed (PBUH) informed that the women participated in fazer prayer conducted by Prophet Mohammed (PBUH).

 Buhari 372,578, 867,872.

Prophet Mohammed (PBUH) said  I will stand with an intention to conduct a long prayer, and then if I hear a child s crying, I will complete the prayer with the short chapters, considering the mind of the child s mother.   

Buhari 707-710,862,868.

One day Prophet Mohammed (PBUH) came to conduct prayer late, and then Omar (RL) informed him that the women and children are sleeping.  

Buhari 569,862,864,866.

During the period of Prophet Mohammed (PBUH), it was in practice that after the prayer is completed the men will stay in their places, until all women leave the mosque.  

Buhari 837,866,875.

There are so many proofs in Hadees that women took part prayers in the mosque. Even today, in Arabian countries and in Malaysia women take part prayers in the mosque. Among the mosques, the mosque in Makah is in the first place, where men and women participate in prayers throughout the year including Hajj. Those who do not understand Islam prohibit women to come to mosque. But now it is changing gradually. Slave Women

Islam has permitted the masters to co-habit with their slave women without marriage.-

(Al-Quran) 4:3,24,25,36,16:71,23:6,24:31,33,58,30:50,33:52,55,70:30

It will create many doubts to some Muslims and Non-Muslims also. It is because living with slave women without marriage seems to be prostitution and as they can t find any difference in it. When looking superficially, it seems to be keeping a concubine. Those who understands it properly, will approve the law is just and wise. Let us analyze it in detail. Since there are no slave men or slave women now, it is difficult to understand it . So, let us the see the historical background of it. When two counties meet in war, the winner will arrest the loser as captives. There will be some men and a few women also. In those days, there was no prison to keep and feed them. If food and shelter was provided, it will be an expensive burden. So the captives will be divided and distributed as slaves to the participants of the war. The recipient will take work from them and feed them. Those, who don t need servants for work, will sell them to rich people. Therefore the slave markets were also prevalent then. Moreover, some cruel kings will enter into kingdom which they captured and take the beautiful women as slaves, who don t take part in the war. Thus, the race of slaves was created. When the whole world approved this practice, Prophet Mohammed (PBUH) propagated Islam. Before Islam, male slaves were taken for work and female slaves were taken for carnal pleasure, was the way of the world. Islam does not create slaves. On the contrary, Islam brought discipline in the business of slaves. Islam paved way to release slaves. Some may enquire why Islam accepted slavery as it is and why it did not eradicate slavery as it does so many reformation by a single order? In this problem, so many things should be taken into consideration. Though the slaves were created in the battle field, the soldiers who received those slaves will sell them for money. So, the slaves were with those masters who purchased them. If Islam ordered that there should not be slaves any more, the masters who purchased them will be severely affected. If the government compensated their loss, it can t run the government. Without giving any compensation just ordering to release the slaves is an injustice for the masters who undertook the legal business of slavery. Even if Prophet Mohammed (PBUH) releases all the slaves by paying compensation, it will also affect the society. There were battles often between the nations. If Prophet Mohammed (PBUH) alone releases slaves, Muslims soldiers captivated as slaves in other nations will stay there without any release. But the opponents will be released and they may come again to fight against Islam. Moreover, the opponents may presume that opposing Prophet Mohammed (PBUH) will not affect them; it will affect Prophet Mohammed (PBUH) only. Therefore, Islam does not eradicate slavery by any order. But, to eradicate slavery Islam arranged other ways.

  Islam ordered the affluent to release slaves as the compensation for the sins like breach of promise or desist fasting. -

(Al-Quran) 2:177,4:92,5:89,9:60,58:3,90:13

  On the contract basis, Islam ordered to release slaves. Islam encouraged the masters to make agreement with slaves to release them and they should work for them to pay off their debts. -

(Al-Quran) 24:33

  Islam encouraged the master to release the slaves, by enacting a law that if the master releases a slave, he will be the heir to the asset of the slave earns in future.  

Buhari 456,1493,2155,2156,2168,2169,2561-65,2578,2717,2726,2729,2735,5097,5279,5284,5430,6717,6751,6752,6754,6757,6759

By these orders Prophet Mohammed (PBUH) decreased slavery to an extent. This is common about slaves. Let us see slave women separately. The woman sold as slave will stay in her master s house. Either she will have her husband in other country or she will be a widow or a virgin. In that situation she should be protected from outsiders and her carnal needs also should be fulfilled. Taking all these factors into considerations, Islam enacted a law to safeguard slave woman. If she had many masters, only one is allowed to cohabit with her. During then if she delivers a child, she and her child should be set free from slavery. If this is not allowed, while she is solely depending on her master, and there is none to talk in favor of her in that country, none can dissuade the master to enjoy her. Even outsider also may think to use her as she is a slave. When her master is in the position of husband she will be safeguarded. Only one master is allowed to cohabit with her and the child born to her will be the heir of the master. So, it is not prostitution. Assume a young servant maid join to work for a master, the master did not buy her. She need not solely depending on him only. There are some people to her; they will raise their voice if she is affected. Even though there is so much liberty and outside support to her, so many servant maids become prey to the lust of their masters. Whether they like it or not it happens so. Even if the plight of the servant maid who has liberty and outside support is so, we can understand the pitiable plight of the slave who has no freedom and outside support. In this situation if it is prohibited to the master to enjoy her, it will be a meaningless prohibition only. When there were slavery is prevalent all over the world there is no other go than to allow it. In the modern world where slavery is eradicated totally no woman can treated as a slave. There is another reason for not prohibiting this. Islam has stipulated severe punishments for criminal offences. The people will evade crimes fearing the punishment. Even if Islam enacted a law not to enjoy slave woman, and the culprit who transgress the law will be punished severely it can t be prohibited. Slave woman is staying in the master s house, her loneliness can t be suspected. If the mistake happened nobody will be the witness for it. As it can t be prohibited and if it happened can t be proved. In this situation, Islam also did not prevent it and allowed the practice that was prevalent all over the world. The danger for the chastity of the servant maid is also same as the slave woman. So, some may presume can she be enjoyed? There is a lot of difference between the servant maid and the slave woman. There is no restriction that a servant maid should be servant maid. There is no obligation that she should work to a certain master only. If she feels that the master is not a gentleman, she can leave the job. In short, the servant maid can select her master. On the contrary, the slave does not have any such rights. For, slavery is imposed on her against her willingness. If the servant maid wants to safeguard her chastity, she can evade such situations. But a slave woman can t avoid such situations. So a slave woman never can be compared with a servant maid.Carnal desire is common to both the sexes. So, the feelings of both should be considered. A slave woman is taken to a foreign country as a virgin or separated from her husband. There is nobody to arrange marriage for her. If anyone comes forward to marry her, the master as he paid for her will not allow this. If she is allowed to marry, he can t derive full work from her. Even if the master agrees, none will select her as a bride, who has to be in her master s house always. When the slave woman s bodily needs are ignored, she will try for illegal contacts. Or she will entice her master himself and succeed. In an unknown place she will dare to do this crime. To evade the illegal contacts with the outsiders and to outlet her feelings, there is no other go than to allow her to her master only. Even if it is prohibited, it will happen. In this inevitable situation Islam allows this. This is the third reason for allowing the master to enjoy slave women without marriage. The slave woman gets the protection of a wife from his master. The child, she will give birth due to this contact, will be heir of the master. On delivery of the child, she is also set free from slavery. So, this contact can t be blamed as prostitution. Glossary Polygamy Marry many women legally allowed in Islamic Marriage Law Divorce (Talak) A man s Right to Divorce his wife in 3  times in Islamic Marriage Law  Alimony Monthly compensation payable by her husband to a divorced Woman in Hindus  Marriage Law Hijab (Burka ) Islamic Dress Code for women to hide the whole body except face and forehands up to wrist Law of Inheritance Law to get Asset from the parent  Witnesses the persons who has to give impartial and exact statement in a case to arrive at correct judgment. (Islam prescribes the witness of  2 women=1 Man) Iddah Widow s / Divorced women s waiting period in Islamic marriage law 14.09.2011. 0:14 AM

CRUCIFICTION OF JESUS

இயேசு சிலுவையில் அறையப்படவில்லை என்ற நூலை கிறித்தவ மார்க்கத்தில் இருந்து விலகி இஸ்லாத்தை ஏற்றுக் கொண்ட சகோதரர் ஆங்கிலத்தில் மொழிபெயர்த்து தந்துள்ளார். அதை நன்றியுடன் வெளியிடுகிறோம்.

CRUCIFICTION OF JESUS PREFACE

There is no God but Allah. No one is worthy of worship save Allah. Allah sent prophets to mankind. The basic faith of Islam is Prophet Muhammad (peace and blessings be upon him) was the last prophet sent to mankind.

Only when a person accepts this he becomes a Muslim.

Let us see the basic faith of Christianity, a major religion of world. What makes a person Christian? What faith should he nurture?

God's first creation was Adam. God gave Adam a wife Eve, they resided in the garden of Eden and were provided with fruits from trees. He permitted them to eat all fruits except the forbidden one.

They disobeyed God by eating the forbidden fruit and were cursed. Due to them their descendants inherited sin.

For any sin committed sacrifice was given. Due to Adam mankind became sinners, a great sacrifice was needed to clear it. Jesus sacrificed himself to curb all sins.

When a person believes jesus died for the sins of mankind his inherited sin will be cleared. Those who disbelieve in jesus will retain their sin.

This is the foundation of Christianity.

This teachings are not from God or Jesus but from paul a later convert. This is explained in this book . Paul's concept is explained below.

Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

(ROMANS 5:14)

For when we were yet without strength, in due time Christ died for the ungodly.

For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.

(ROMANS 5:6,7)

But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

Much more then, being now justified by his blood, we shall be saved from wrath through him.

For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

(ROMANS 5:8-10)

That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

(ROMANS10:9)

Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

(HEBREWS 9:12-14)

By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

(HEBREWS 10:10)

This is the basic belief of Christianity. These teachings were not from Christ or prophets. These teachings are illogical and unpractical.

Before analyzing whether this teaching are from Jesus we need to know the trust worthiness of priests who delivered them. Do they follow Jesus ? Well , this should be analyzed.

ARE FATHERS TRUST WORTHY ?

Before analyzing crucifixion, we need to see the trust worthy ness of fathers.

They preach Antigod and Antichrist beliefs. Knowing clearly the preach against the Bible they continue to do so. They preach verses which favor them. They stop people from gaining kingdom of heaven. People should know their true form.

Christian priest and father deny rights to others in church a deed unlikely among other communities. They enjoy full power.

No one questions their unruly income. Those opposing them will be denied funeral. They will not be allowed to conduct marriages in church.

People who give liberal offerings have no power in church. freedom of thought and freedom of expression are denied.

Christians should think about this.

Father and their preachings are no way related to Jesus.

But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,

And love the uppermost rooms at feasts, and the chief seats in the synagogues,

And greetings in the markets, and to be called of men, Rabbi, Rabbi.

But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.

(MATTHEW 23: 5-8)

Jesus (peace and blessings be upon him) says no one should be called father but we see people calling themselves father, this is clearly against christ .

They liked to be called priest , this is contrary to Jesus teaching, Jesus (peace and blessings be upon him) said he was the Rabbi.

They differentiate themselves by wearing long Garments.They expect special attention in feast, synagogue and market. Are they related to Jesus? Christian friends please think.

You have seen them preaching in television and churches. They are unrelated to him. This is proved in the following verses.

And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

(MATTHEW 6: 5-8)

Jesus (peace and blessings be upon him) says vain words should be avoided while praying. He says prayer should be done secretly in a closed house. We see pastors ordering God through prayers. Seeing them preach in open grounds we are convinced they are the ones Jesus warned .

They convert uneducated people by promising money. After converting them they teach sermons which would take them to hell.

But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.

Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

(MATTHEW 23:13-15)

Jesus (peace and blessings be upon him) warnings correctly fit today's pastors . Christians have the responsibility to analyze this .

According to Jesus (peace and blessings be upon him) those preaching Christ should not accept money; nor accumulate wealth .

Provide neither gold, nor silver, nor brass in your purses,

Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.

(MATTHEW 10:9,10)

Metals like Gold, silver and brass should not be accumulated. Purse, shoes, coats, and walking stick were not allowed by Jesus. Now a days we see pastors Accumulating property. They have property worth crores .They cheat foreigners and collect money. Christian friends, is any thing common between them and Jesus?

Their main goal is converting people , and they would not hesitate to come by back door .

When preaching to muslims they use Arab words, They misquote QURAN verses. They try to convince people as though ISLAM accepts their view. They cheat people by saying a muslim convert to christianty delivers sermon. Jesus (peace and blessings be upon him) strictly forbid it. The following verses says so

Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.

(JOHN 10:1)

Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.

(MATTHEW 7:15)

They gather people and cheat them. They say blind sees, deaf hears and a lame walks. They threaten people that they can excorcise demons. On other hand they are the ones who own many hospitals.

If they are true , let them restore the sight of all blind. . Men act blind and convince people of their cure. It is said in their scripture that lies are permitted to preach religion.

The only religion which recommend lies to preach is Christianity. Jesus (peace and blessings be upon him) warned about it.

And many false prophets shall rise, and shall deceive many.

(MATTHEW24:11)

They preach Jesus (peace and blessings be upon him) is here , there, he has descended .By prayers they command Jesus to descend. This too was severely condemned by Jesus.

Then if any man shall say unto you, Lo, here is Christ, or there; believe it not.

For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

Behold, I have told you before.

Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.

For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.

(MATTHEW24: 23-27)

And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not:

For false Christs and false prophets shall rise, and shall shew signs and wonders to seduce, if it were possible, even the elect.

(MARK 13:21,22)

See further what Jesus (peace and blessings be upon him) has to say.

Ye blind guides, which strain at a gnat, and swallow a camel.

Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.

Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.

Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.

Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,

And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.

(MATTHEW 23:24-30)

Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

(MATTHEW 7:22,23)

They worship idols of Jesus and Mary. They forget Jesus (peace and blessings be upon him) condemned idolatry. They cheat people in the name of witchcraft. Jesus (peace and blessings be upon him) condemns this.

Now the works of flesh are manifest, they are; Adultery, fornication, uncleanness, lasciviousness,

Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

(GALATIANS 5:19-21)

Pastors preach ideals favorable to them. Their teachings are severely condemned in Bible.

Pope often asks pardon from people, this in itself is clear proof of their shameful deeds. This is sufficient to realize the concept of crucifixion is unrelated to Jesus.

WHO WAS THE FOUNDER OF CHRISTIANITY ?

Did Jesus (peace and blessings be upon him) find Christianity?

New testament has four gospels The gospel according to Matthew, Mark, Luke and John. Letters of paul are included in new testament.

Innocent Christians believe apostles of Jesus as eye witness to incidents . Christians should know four gospels and other books (23) were not written by Apostles.

Who were the four who wrote the gospels ? Christians should know paul.

12 DISCIPLES:

Jesus (peace and blessings be upon him) had 12 disciples. Their name are mentioned in Bible.

And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;

Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;

Simon the Canaanite, and Judas Iscariot, who also betrayed him.

(MATTHEW 10:1-4)

And he ordained twelve, that they should be with him, and that he might send them forth to preach,

And to have power to heal sicknesses, and to cast out devils:

And Simon he surnamed Peter;

And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:

And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,

And Judas Iscariot, which also betrayed him: and they went into an house.

(MARK 3:14-19)

Matthew and Mark mention them as 12 disciples of Jesus.

GOSPEL ACCORDING TO MARK:

The gospel of Matthew is the first book in new testament . But Mark was written first. Wikipedia says this.

The Gospel According to Mark , commonly shortened to the Gospel of Mark or simply Mark, is the second book of the New Testament. This canonical account of the life of Jesus of Nazareth is one of the three synoptic gospels. It was thought to be an epitome, which accounts for its place as the second gospel in the Bible. However, most contemporary scholars now regard it as the earliest of the canonical gospels [1] (c 70),[2] a position known as Markan priority.

The Gospel of Mark narrates the Ministry of Jesus from John the Baptist's baptism of Jesus to the Ascension of Jesus, and it concentrates particularly on the last week of his life .It was written between 60-80 A.D. This gospel was first written.16 chapters encloses 678 verses. Mark, was the companion of Saint Peter. Peter's sayings about jesus and information from various sources were compiled it was thought mark wrote gospel The original language in which it was written is Greek. It was thought before that mark was in rome when he wrote this gospel now it is believed he wrote this when he was in Syria.

Mark who wrote the first gospel was not a disciple of christ. He was the disciple of peter. He was not a witness to this incident neither was this message passed to him by peter.. He writes gospel on hearsay.

GOSPEL ACCORDING TO MATTHEW:

Matthew was one of the disciples. Scholars hold the opinion that this gospel was not written by Matthew. If he was the disciple of Christ he would have written the first gospel. As this gospel was written after Mark it leave us with no doubt that it was not matthew the disciple of Christ. He might be some other Matthew, Or some one would have written in his name.

Wikipedia says-

The Gospel According to Matthew (Gospel of Matthewor simply Matthew) is one of the four canonical gospels, one of the three synoptic gospels, and the first book of the New Testament. It tells of the life, ministry, death, and resurrection of Jesus of Nazareth. The version in use today was written in Koine Greek.

 Matthew probably originated in a Jewish-Christian community in Roman Syria towards the end of the 1st century.[1] The anonymous author probably drew on a number of sources, including the Gospel of Mark, the sayings collection known as the Q source, and material unique to his own community, as well as his own experience.

GOSPEL ACCORDING TO LUKE:

Luke was not one of the disciples. He wrote gospels on hear say.

Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,

Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;

It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,

That thou mightest know the certainty of those things, wherein thou hast been instructed.

(LUKE 1:1-4)

Luke accepts he writes gospel on hearsay. Luke was the disciple of Paul who founded Christianity.

GOSPEL ACCORDING TO JOHN:

People believe John the disciple of Christ wrote this gospel . But scholars reject this.

If John had written a gospel it would be the first one to be written. Prominent scholars hold the view it must have been written between 90 to 120 A.D.

If John was aged 25 years at the time of Jesus crucifixion. By 90 A.D his age would have been 115. 115 is not a young age. Some people hold the view that gospels were written between 65 and 85 A.D. John's age would be between 90 and 119. This is very old age. Hence we know this gospel was not written by John the disciple. Another John would have written this gospel.

Wikipedia says-

 The gospels were not written by disciples of Christ. They were not a witness to this incidents. They wrote gospels on hear say. Hear say can have both reliable and unreliable information there is no need to explain it.

This is the reason why many contradictions are found in cross episode. This will be explained later.

It is not mentioned in gospels that Jesus (peace and blessings be upon him) sacrificed himself on the cross for the sins of Mankind.

WHO IS PAUL ?

There are books other than gospels in Bible. This books were written by Paul for his disciples and churches.

Paul mentions in his letters the sacrifice on cross. Before seeing evidences let us see who was this Paul.

Paul's original name was Saul. He was mainly responsible for torture and killings of Christians. He was unable to destroy one god concept of Jesus so he joined the Christians and introduced the concept of trinity. He was successful in it.

Paul confesseth as follows.

I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.

Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them.

And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

Whereupon as I went to Damascus with authority and commission from the chief priests,

At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.

And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks.

And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.

(ACTS 26:9-15)

As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.

(ACTS 8:3)

And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,

And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.

And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:

And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?

And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.

(ACTS 9:1-6)

Convincing people he met Jesus , he utterly destroyed the preachings of Jesus.

Paul confesseth he is a liar

For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.

And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;

To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.

To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

And this I do for the gospel's sake, that I might be partaker thereof with you.

(1 CORINTHIANS 9: 19-23)

Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.

(2 CORINTHIANS 11:22)

Paul himself confesseth that he changes himself according to people. The Christianity founded by him had nothing to do with Jesus. After this clear proof it is quite suprising to see Christians believe this as Christ teaching.

Matthew, Mark, Luke and John are believed to be the author of gospels. Paul confesseth he introduced new laws to have his own share in scripture.

This is what he has to say!

But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

God forbid: for then how shall God judge the world?

For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

(ROMANS 3:5-8)

When Paul taught views against Jesus people cursed him for blasphemy. Paul did not reject their accusations. He says if his lies glorify God, then it is ok to lie. This is conformed in verses of Bible.

Paul knew Jesus teachings would not be accepted by people . So he introduced teachings which would be accepted by people. This was mainly introduced to gain mass.

The priest now follow this teaching of Paul . They lie to people that blind are cured of their blindness, and deaf of their deafness.

Scholars who questioned Paul were answered by him.

For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

(ROMANS 7:15)

Paul confesseth he preaches against his conscience.To catch men he effectively uses the concept of redemption through blood.

And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus.

And straightway he preached Christ in the synagogues, that he is the Son of God.

(ACTS 9:19,20)

Paul says in a letter to Timothy , he introduced the gospel of Jesus Resurrection.

Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:

(2 TIMOTHY 2:8)

Paul confessed he introduced the gospel of resurrection and Jesus (peace and blessings be upon him) had nothing to do with it. Inspite of this it is surprising to note Christians believe such stories.

Paul says.

Would to God ye could bear with me a little in my folly: and indeed bear with me.

(2 CORINTHIANS 11:1)

I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little

(2 CORINTHIANS 11: 16)

Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.

(2 CORINTHIANS 11:23)

Paul knows it is stupid to say for the sins of Adam all mankind was cursed and Jesus sacrificed himself for it. He knows those who come up with such teachings will be labeled as fools. Even when some one calls him a fool he tries to convince them to accept his view of Christ.

I robbed other churches, taking wages of them, to do you service.

(2 CORINTHIANS11:8)

It is clear he obtained money from jews to destroy the teachings of Christ. Or he betrayed the jews after collecting money from them. Even if one among this two is wrong it is clear he is not a reliable person. He spoke lies and betrayed people

Can the concept of such a man be accepted and concept of Jesus (peace and blessings be upon him) rejected ?. Christians should think about this.

Paul destroyed the teachings of Jesus and took a step further and removed the commandments of God.

Let us see some examples.

CIRCUMCISION:

Scriptures say it is compulsory for males to be circumcised. Jesus (peace and blessings be upon him) was circumcised. But paul says it is unnecessary

This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.

(GENESIS 17:10)

And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.

(GENESIS 17:11)

And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.

(GENESIS 17:12)

He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.

(GENESIS 17:13)

And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.

(GENESIS 17:14)

And in the eighth day the flesh of his foreskin shall be circumcised.

(LEVITICUS 12:3)

And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.

(LUKE 2:21)

It is a commandment from God that men should be circumcised. It is a ever lasting covenant between God and man . Bible says Jesus (peace and blessings be upon him) was circumcised.

See what Paul says!

Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

(1CORINTHIANS 7:19)

Behold, I Paul say unto you, that if ye be circumcised, profit Christ shall you nothing

(GALATIANS 5:2)

Christians should think how a man can replace the commandments of God and his prophet Jesus(peace and blessings be upon him) .

ISRAELITES ONLY:

Jesus (peace and blessings be upon him) was sent only to lost sheep of Israel. He was not sent to all mankind. Paul rejected this and preached doctrine to Non jews. He rendered Jesus teaching as useless.

And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.

But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.

But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

Then came she and worshipped him, saying, Lord, help me.

But he answered and said, It is not meet to take the children's bread, and to cast it to dogs.

And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table.

Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

(MATTHEW 15:22-28)

Jesus (peace and blessings be upon him) says he was sent only to the lost sheep of house of Israel .He was not sent to others. This is recorded in gospel of Matthew and other 3 gospels.

Jesus (peace and blessings be upon him) ordered them to preach to the twelve tribes of Israel.

That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

(LUKE 22:30)

And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

(MATTHEW 19:28)

6 But go rather to the lost sheep of the house of Israel

(MATTHEW10:6)

Paul accepts the apostles followed Christ and he changed it.

Priest follow Paul.

46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

(ACTS13:46)

Jesus (peace and blessings be upon him) preached only to Israelites. Jesus(peace and blessings be upon him) calls gentiles as dogs and Israelites as sons how can they preach contrary to Christ? How does this glorify christ?

ONE GOD OR TRINITY

Jesus(peace and blessings be upon him) and prophets before him preached God was one. Paul preached against it. See what God and Jesus (peace and blessings be upon him) say about this . Christianity invented by Paul is not related to it !

Know therefore this day, and consider it in thine heart, that the LORD he is God in heaven above, and upon the earth beneath: there is none else.

(DEUTERONOMY 4:39)

Hear, O Israel: The LORD our God is one LORD:

And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.

And these words, which I command thee this day, shall be in thine heart:

And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

(DEUTERONOMY 6:4-7)

Thus saith the LORD the King of Israel the LORD , and his redeemer of hosts; I am the first, and I am the last; and beside me there is no God.

(ISAIAH 44:6)

Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.

I, even I, am the LORD; and beside me there is no savior.

I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God.

(ISAIAH 43:10-12)

For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else.

(ISAIAH 45:18)

I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:

That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.

(ISAIAH 45:5,6)

Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,

Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure

 (ISAIAH 46:9,10)

Thou shalt have no other gods before me.

(EXODUS20:3)

Unto thee it was shewed, that thou mightest know that the LORD he is God; there is none else beside him

(DEUTERONOMY 4:35)

Hear, O Israel: The LORD our God is one LORD:

And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.

And these words, which I command thee this day, shall be in thine heart:

(DEUTERONOMY 6:4-6)

Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,

(ISAIAH 46:9)

If God says I am one of the God , no question will rise when Christians say Jesus is god.

 I - I Only - is God This verses are sufficient to prove Jesus or any other human cannot be God.

This is further proved by words like no one is equal to me. Does it not contradict verses which speaks on son of god ?

Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve

(MATTHEW4:10)

No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

(MATTHEW6:24)

When it is clearly mentioned in scriptures to worship one God is it logical to worship 2 or 3 gods?

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:

And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.

And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:

And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it

(MATTHEW7:21-27)

Even foolish men would understand this teaching. By calling Jesus God do they plan to be thrown out of God's kingdom?

Jesus (peace and blessings be upon him) warned many will make use of his name and say deaf and blind are cured. He called them workers of iniquity. Don t you realize this?

Why do you attribute partners with God ? Don t you need strong foundation as on rock? Dont you realise you have lost your foundation by calling Christ as God?

Is this not a proof that you are brain washed by priests, and follow your parents dictation.

But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only

( MATTHEW 24:36)

Master, which is the great commandment in the law?

Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

This is the first and great commandment.

(MATTHEW 22:36-38)

Christians do you follow this Greatest commandment ? How do you call yourselves as Christians when you fail to obey this commandment?

Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him.

And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.

But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.

And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

(MATTHEW20:20-23)

Jesus (peace and blessings be upon him) preached one God. He did not claim he was God. Jesus (peace and blessings be upon him) preached God has control over all things.

The concept of trinity was introduced by Paul. He himself confesseth this.

16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.(1 TIMOTHY6:16).

Jesus (peace and blessings be upon him) says in many places he is a prophet sent by God, and not God.

 I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.

(JOHN8:26)

I do nothing of myself; but as my Father hath taught me, I speak these things.

(JOHN8:28)

And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

I have glorified thee on the earth: I have finished the work which thou gavest me to do.

(JOHN17:3,4)

But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father

(MARK13:32)

When they fail to follow the verses of God it is clear they have no faith in scripture. If God asks them on judgement day why u dont follow scriptures what answer will Christian give? Think about this!

For who in the heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto the LORD?

(PSALMS89:6)

Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works

(PSALMS 86:8)

For thou art great, and doest wondrous things: thou art God alone.

(PSALMS 86:10)

Who is like unto the LORD our God, who dwelleth on high,

Who humbleth himself to behold the things that are in heaven, and in the earth!

(PSALMS 113:5,6)

And he said, LORD God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart:

(1KINGS 8:23)

And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell.

But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul.

(DEUTERONOMY 4:28,29)

Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save.

Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Savior; there is none beside me.

Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.

I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.

(ISAIAH45: 20,23)

They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed.

Who hath formed a god, or molten a graven image that is profitable for nothing?

Behold, all his fellows shall be ashamed: and the workmen, they are of men: let them all be gathered together, let them stand up; yet they shall fear, and they shall be ashamed together.

(ISAIAH 44:9,11)

To whom then will ye liken God? or what likeness will ye compare unto him?

The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains.

(ISAIAH 40: 18,19)

Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.

(LEVITICUS 19:4)

Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the LORD your God.

(LEVITICUS 26:1)

I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

Thou shalt have no other gods before me.

Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:

Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me

(EXODUS 20: 2-5).

Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.

And ye shall serve the LORD your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.

(EXODUS 23: 24,25)

God commanded to break idols but Christians worship them is it not a contradiction? Dont you think ?

For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe.

They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not.

They are upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also is it in them to do good.

Forasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might.

(JEREMIAH 10:3-6)

People who worship statues of Cross, Mary, and Jesus (peace and blessings be upon him) how do they call themselves as Christians?

Can Christians accept a false doctrine as trinity ?

Paul overthrew one God worship and brought trinity. Please think about this.

SACRIFICE ON CROSS:

Let us see what Paul says about crucifixion.

It has many issues. As a result of Adam's sin his descendants become sinners.

To curb this inherited sin a great sacrifice was needed. Jesus (peace and blessings be upon him) willingly sacrificed himself on cross to clear the sins.

Those who accept Jesus(peace and blessings be upon him) died for their sins will have their inherited sin removed.

Let us see how accurate this belief is.

ADAM FORGIVEN OF HIS SIN

Adam and Eve disobeyed God by eating the forbidden fruit. We have no issue in accepting them as sinners.

God says Adam was not responsible for this sin.

And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:

Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.

(GENESIS 3:22,23)

God thought man might eat from the tree of life and become immortal. So he was transferred to earth.

This verse says man obtained the capacity to know good and evil.

Adam who obtained the capacity to know good and evil might also know he disobeyed God. He would have asked forgiveness. If we say Adam did not ask forgiveness then this statement of God is futile.

Man sins and asks forgiveness from God. God forgives a man when he repents. It is illogical to think God would deny forgiveness.

Inherited sin cannot exist if God has forgiven Adam.

Catholic and protestant have different Bible. Catholic Bible has a book called Wisdom , protestant have removed this book from their Bible.

The book says Adam sins were forgiven.

This verse clearly says Adam was relieved from sin.

If Adam's sin was forgiven it is illogical to say his descendants inherited sin and Jesus (peace and blessings be upon him) died for it.

WHAT IS THE STATE OF PROPHETS ?.

Bible says prophet Noah, Abraham, Ishmael, Israel, David, and Solomon who presided Jesus were good men of God. This is against Bible verses which speaks of inherited sin.

Prophets of old testament have not seen Jesus. They did not believe Jesus (peace and blessings be upon him) would die for the sins of mankind. As they were called righteous it leaves us with no doubt the concept of inherited sin was added later .

If inherited sin was real they would not have been called righteous .Because neither they believed in crucifixion nor did they know it.

CAN ONE BEAR ANOTHER MAN'S BURDEN ?

If Adam was not forgiven for his sin even then the sacrifice on cross is illogical. This concept is against Bible's teaching, illogical and cannot be applied in daily affairs.

Countries around the world have their own law and order system. Pope who manages Vatican affairs , and Christian countries don t punish son for father's crime . people know such laws are illogical and inhuman.

If a country brings law were son will be punished for father's offence . Entire world will join together in condemning such inhuman laws ; This brutal law will invoke wide protest and riots.

If this laws are condemned inhuman by men. How can God the creator of heavens and earth give such stupid laws? Christians think !

If Adam sinned he is solely responsible for it. If there is a sinner then it is him. How can his sons bear it? This concept makes us to think that God has lost his mind . How do Christians accept this?

Bible clearly speaks against this belief.

 The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin

(DEUTERONOMY 24:16)

The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him (EZEKIEL 18:20)

In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge.

But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.

(JEREMIAH 31:29,30)

This verses of Bible are acceptable and logical. Bible says we don t inherit sin so Jesus death on cross is futile.

If we are made sinners by Adam then another question needs to be answered.

If we sin we should repent and offer our pleadings to God. Why should Jesus (peace and blessings be upon him) be sacrificed for it? It will curb his sins not ours.

Where does Jesus (peace and blessings be upon him) mention in the Bible that men were born sinners and he came to clear their sins. Paul the enemy of christians introduced this .

DID JESUS SACRIFICE HIMSELF WILLINGLY ?

It is pure myth that Jesus (peace and blessings be upon him) beared the sins of mankind. When we read the Bible we know Jesus (peace and blessings be upon him) was unwilling to be sacrificed; He prevented others from sacrificing him. Inspite of his best efforts he was captured by his enemies. He was helpless when they crucified him.

The story of Jesus Sacrifice is pure myth and has no scriptural backing.

Proofs are mentioned below:

JESUS TRIES TO ESCAPE:

And consulted that they might take Jesus by subtilty, and kill him

(MATTHEW26:4).

Then the Pharisees went out, and held a council against him, how they might destroy him

(MATTHEW12:14)

After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death.

(MARK 14:1)

And the chief priests and scribes sought how they might kill him; for they feared the people.

(LUKE 22:2)

The priest and scribes wanted to kill him because they feared his revolutionary preaching. And it was not the other way like Jesus sacrificing himself for mankind.

How did Jesus (peace and blessings be upon him) respond to this news? Did he think I waited all along for this , Please capture and sacrifice me . No.

JESUS ASKS GOD TO RESCUE HIM:

Jesus (peace and blessings be upon him) feverishly prayed to God to deliver him.

JESUS PLEADS WITH GOD:

Jesus (peace and blessings be upon him) knew he would be captured and killed, he feverishly prays to God to deliver him.

Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?

Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

And he came and found them asleep again: for their eyes were heavy.

And he left them, and went away again, and prayed the third time, saying the same words.

(MATTHEW 26:36-44)

And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.

And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;

And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch.

And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.

And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?

Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak.

And again he went away, and prayed, and spake the same words

(MARK14:32-39)

And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

And when he was at the place, he said unto them, Pray that ye enter not into temptation.

And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,

Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

And there appeared an angel unto him from heaven, strengthening him.

And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,

And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation

(LUKE 22: 39-46)

He would have willingly submitted himself if he died for the sins of mankind . Atleast he would have labored the thought . He pleaded with God to save him. Crucified against his will and to say he sacrificed himself for mankind is clear deception.

TREMBLE IN FEAR

And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

(MATTHEW 26: 37-39)

And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;

And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch.

(MARK 14:33,34)

He was sad and sorrowful when he learnt he was to be killed. How can paul preach he died for the sins of mankind ?

HE WAS BETRAYED:

Christians believe Jesus (peace and blessings be upon him) sacrificed himself for the sins of mankind. They believe he was betrayed by Judas. Four gospels conform this.

And the chief priests and scribes sought how they might kill him; for they feared the people.

Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.

And he went his way, and communed with the chief priests and captains, how he might betray him unto them.

And they were glad, and covenanted to give him money.

And he promised, and sought opportunity to betray him unto them in the absence of the multitude.

(LUKE 22:2-6)

But, behold, the hand of him that betrayeth me is with me on the table.

And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!

And they began to enquire among themselves, which of them it was that should do this thing.

(LUKE 22:21-23)

And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.

But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?

(LUKE 22: 47,48)

When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.

Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.

(JOHN18:1-3)

And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.

(MARK 14:18)

And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.

And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.

And they laid their hands on him, and took him.

(MARK 14:44-46)

And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.

And from that time he sought opportunity to betray him

(MATTHEW 26:15,16)

If Jesus (peace and blessings be upon him) died for the sins of mankind he would have willingly sacrificed himself. He would have rejoiced when he heard he was to be killed by his enemies. But we see him escaping from their hands. This is the reason why he was betrayed by his disciple. Only those who are constantly in hideouts need to be Traced and nabbed.

Will a unwilling person s sacrifice be counted?

Jesus(peace and blessings be upon him) tried to save his skin. This is a normal incident and has nothing to do with a sacrifice. Christians should think deeply.

When he was convinced there was no escape for him he uttered words which totally falsify the concept of cross.

WHY DID YOU FORSAKE ME?

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Some of them that stood there, when they heard that, said, This man calleth for Elias.

And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

The rest said, Let be, let us see whether Elias will come to save him.

Jesus, when he had cried again with a loud voice, yielded up the ghost.

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

(MATTHEW 27:46-51)

And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

And some of them that stood by, when they heard it, said, Behold, he calleth Elias.

And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.

And Jesus cried with a loud voice, and gave up the ghost.

And the veil of the temple was rent in twain from the top to the bottom.

And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.

(MARK 15: 34-39)

Before Jesus (peace and blessings be upon him) died he asked God why he forsaked him . What do we incur from this? He believed God would save him, he would escape crucifixion. His pleading was unanswered, he was forsaken by God, he gave up his ghost. This proves he was unwilling to be sacrificed.

Jesus (peace and blessings be upon him) tried his best to save himself but was caught and crucified , how do Christian believe he sacrificed himself on cross for saving mankind? Why Christians believe in the concept of sacrifice framed by Paul when the truth is exactly the opposite . It suprises us. A concept which was against Bible and Christ was made Legal and followed.

CRUCIFIXION INCURS CURSE :

According to Bible Jesus(peace and blessings be upon him) cannot be crucified. Because Bible says those crucified are sinners.

His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.

(DEUTERONOMY 21:23)

Jesus (peace and blessings be upon him) was beloved to God and it is illogical to think he would have been crucified.

Those who believe Jesus as crucified are accepting the fact that Jesus was under God's anger.

RIGHTEOUS ARE SAVED BY GOD:

Jesus (peace and blessings be upon him) on knowing they have planned to kill him asks God's help. When a righteous man like Jesus cries for help will God forsake him?

Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

And there appeared an angel unto him from heaven, strengthening him.

(LUKE 22:42,43)

Luke says an angel from heaven comforted him. God accepted Jesus prayers by sending an angel to strengthen him.

When Jesus (peace and blessings be upon him) asked God to save him . God would have save him. Because Bible says the prayer of righteous are answered by God.

Many are the afflictions of the righteous: but the LORD delivereth him out of them all.

(PSALMS 34:19)

This verse makes it clear that Jesus (peace and blessings be upon him) was not crucified.

Jesus (peace and blessings be upon him) cannot pray this prayer because his death and resurrection were predetermined and so is his position with God. He would have prayed to God to take him on his right side as soon as possible. However contrary to it he pleads with God to save him from punishment and this leave us with no doubt that the Tale of cross is a mere fable.

COUNTLESS CONTRADICTIONS:

Jesus crucifixion is full of contradictions which raises series of doubts .

CONTRADICTIONS IN BETRAYAL:

Then one of the twelve, called Judas Iscariot, went unto the chief priests,

And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.

(MATTHEW 26: 14,15)

And as they did eat, he said, Verily I say unto you, that one of you shall betray me.

And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?

And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.

The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.

Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body

 (MATTHEW 26:21-26)

And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.

But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?

(LUKE 22:47,48)

And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.

And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.

And they laid their hands on him, and took him.

(MARK 14:44-46)

Jesus(peace and blessings be upon him) was well known in his time. He was easily recognized. There was no need to betray him with a kiss . It was added to create sympathy among people. Bible says there was no need to betray Jesus. Jesus(peace and blessings be upon him) himself says so.

Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?

When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness

(LUKE 22:52,53)

Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?

They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.

As soon then as he had said unto them, I am he, they went backward, and fell to the ground.

Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.

Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:

That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.

 Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.

Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

(JOHN 18: 4-11)

SERVANT'S EAR CHOPPED:

When priest arrived with an army to capture Jesus . Peter chopped the ear of High priest servant, this incident is mentioned in the gospel of John. Matthew mentions this same incident.

What was the need to cut the ear of servant when an army was with them? Can Jesus (peace and blessings be upon him) escape by this?

Peter who showed cowardice by rejecting Jesus on his capture could not have done this.

And they all forsook him, and fled.

(MARK 14:50)

It is unbelievable to think Peter would have done this.

If he loved Jesus he would have killed Judas when it was prophesied he would betray or he should have killed him when he betrayed.

No officer will stand still if their men are attacked .If peter wounded the servant his head would have been cut off , Or he would have been captured. How ever this incident has no effect on army. It resembles a buffalo in rain.

This is pure fantasy.

DID JESUS KNOW JUDAS WOULD BETRAY HIM OR DID HE NOT:

Was Jesus betrayed or did he willingly submit himself ? There are contradictions in gospels which leave us in doubt .

Jesus (peace and blessings be upon him) said Judas would betray him with a kiss.

And as they did eat, he said, Verily I say unto you, that one of you shall betray me.

And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?

And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.

The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.

Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

(MATTHEW 26:21-26)

And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.

Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.

And forthwith he came to Jesus, and said, Hail, master; and kissed him.

And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.

(MATTHEW 26:47-50)

Jesus(peace and blessings be upon him) asks Judas why he has come . This indicates that Jesus (peace and blessings be upon him) never knew Judas would betray him. Matthew mentions in previous verses that Jesus knew Judas would betray him by a kiss but he says differently in above verses.

WHO BEARED THE CROSS?

The gospels contradict each other when it says who beared the cross .

And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

And when they were come unto a place called Golgotha, that is to say, a place of a skull,

They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

(MATTHEW 27:32-34)

And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.

And they gave him to drink wine mingled with myrrh: but he received it not.

(MARK 15:21-23)

And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

And there followed him a great company of people, and of women, which also bewailed and lamented him.

(LUKE 23:26,27)

Three gospels say simon beared the cross for Jesus. But John says Jesus (peace and blessings be upon him) beared his own cross.

And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha

(JOHN 19:17)

Mark says simon carried the cross till Golgotha but John says Jesus (peace and blessings be upon him) carried it, a clear contradiction.

HOW MANY CURSED JESUS- ONE OR TWO ?

Bible says when Jesus (peace and blessings be upon him) was crucified two persons were with him on either side. This too is not free from contradiction.

And they that passed by reviled him, wagging their heads,

And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

Likewise also the chief priests mocking him, with the scribes and elders, said,

He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

The thieves also, which were crucified with him, cast the same in his teeth.

(MATTHEW 27:39-44)

Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him

(MATTHEW 15:32).

Both robbers condemned Jesus .This is mentioned in the gospel of Matthew and Mark. Luke contradicts this. One robber praised Jesus while another condemned him

But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.

And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

(LUKE 23: 40-43)

WHO VISITED THE TOMB FIRST:

Jesus body was placed in a tomb. His body disappeared . This is mentioned in the gospels.

In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

(MATTHEW 28:1)

Matthew says Mary Magdalene and Mary found the body of Jesus missing on first day of the week.

And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.

(MARK16:1)

Mark says Mary Magdalene, Mary and Salome found the body of Jesus missing.

And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.

And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment

(LUKE 23:55,56)

Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them

(LUKE 24:1)

Luke says woman from Galilee visited the tomb on first day of the week and found Jesus body missing.

The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

(JOHN20:1,2)

John says Mary Magdalene visited the tomb when it was dark.

Did Mary Magdalene visit the tomb? Or was it two marys? Or was it Mary Magdalene, Mary and Salome? Or was it women from Galilee? Which among this four is correct? Lack of evidence is the reason for contradiction.

HOUR OF CRUCIFIXION:

It is highly essential to know the time of incident. If there are contradiction then this incident is without proof. The time ofJesus crucifixion is full of contradictions.

And it was the third hour, and they crucified him

(MARK 15:25)

Mark says Jesus (peace and blessings be upon him) was crucified in third hour.

John contradicts Mark !

And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!

But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.

(JOHN 19: 14-16)

If Jesus (peace and blessings be upon him) was crucified in third hour his trial would have been before it .

However in these verses we see Jesus (peace and blessings be upon him) interrogated by Pilate in sixth hour. How was he crucified before his interrogation? Did Pilate resurrect and question him?

Now from the sixth hour there was darkness over all the land unto the ninth hour.

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

(MATTHEW 27:45,46)

And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

(MARK 15: 33,34)

And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.

And the sun was darkened, and the veil of the temple was rent in the midst.

And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

(LUKE 23:44-46)

Darkness was from 6th hour to 9 th hour. Jesus (peace and blessings be upon him) gave up his ghost by 9th hour. This is accepted by Matthew, Mark, and Luke.

The three gospel writers say the time of Jesus interrogation as the time of his crucifixion.

The time of crucifixion is full of contradictions which rises suspicion.

CONTRADICTION IN THE EPISODE OF STONE ROLLING:

In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

(MATTHEW 28:1,2)

Matthew says the stone was rolled by an angel who descended from heaven in the presence Mary Magdalene and other Mary.

And they found the stone rolled away from the sepulchre.

(LUKE24:2)

But Luke says when the women came they found the stone rolled away .

The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

(JOHN 20:1)

John says when Mary Magdalene visited the tomb she found the stone rolled away.

Which among this two is true ? Was the stone rolled in the presence of them , or before their visit ? . Why this contradiction?

WHAT HOUR DID WOMEN VISIT TOMB ?

In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

(MATTHEW28.1)

Matthew says two Marys visited the tomb on first day of the week. It was nearing dawn.

Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.

(LUKE 24:1)

Luke says it was very early in morning.

And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

(MARK 16:2)

Mark says the time was when sun started to rise , It can be argued that early morning and sun rise are one and the same.

But john says it was more dark.

The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

(JOHN20:1)

No one will say when sun rises it will be dark.

CONTRADICTIONS IN THE EPISODE OF SWEET SPICES

It is the custom of Jews to apply sweet spices on dead body and lie it in a tomb. As this rites were not done on Christ , three women come to the tomb with sweet spices . This is reported in Mark.

And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him

 (MARK 16:1)

Luke says seeing the position of tomb women understood that sweet spices were not applied to body, so they came back with sweet spices .

And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.

And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment

 ( LUKE 23:55,56)

In Matthew no mention is made about sweet spices.

John says a mixture of myrrh and aloes worth 100 pound weight was brought and applied to Jesus body.

And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury

 (JOHN19:39,40)

Was Jesus burial rites performed when he was buried? Or did women do the rites? Were they mere spectators ? Why this contradiction ? Which is true ?

If woman found his body with out sweet spices, will they apply immediately or after 2 days ?

This is another question which needs to be answered.

ONE ANGEL, TWO OR NONE ?

Matthew and Mark say- when two Marys visited the tomb they found an angel sitting on the stone.

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it

His countenance was like lightning, and his raiment white as snow

(MATTHEW 28:2,3)

And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.

And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.

(MARK 16:5,6)

But Luke says it was two Angels.

And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments.

(LUKE 24:4).

John mentions no such incident when Mary Magdalene visited the tomb.

The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him

 (JOHN20:1,2)

John says Mary Magdalene brings apostles with her and they see an empty tomb. Two angels appear to Mary Magdalene.

The three gospels say of Jesus resurrection. This news was conveyed by Angel or Angels to the woman. But John contradicts this by saying some one has stolen Jesus body.

Which gospel is correct?

CONTRADICTION IN DELIVERING GOOD NEWS:

Two angels in the grave of Jesus convey the news to Mary Magdalene and other Mary .They tell that Jesus (peace and blessings be upon him) would meet his disciples in Galilee. This is mentioned in the gospel of Matthew . Mark says

He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.

And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word

(MATTHEW 28:6-8)

But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.

And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

(MARK 16:7,8)

Matthew says- angels informed woman to tell the disciples to go Galilee. In Mark they never informed them.

REASON FOR DISCIPLES VISIT:

Did disciples visit to see the missing body of Jesus. Or did they visit to conform his resurrection?

When woman conveyed the news of Jesus resurrection to disciples they disbelieved. Peter went to the tomb to conform it . This is reported in the gospel of Luke.

And their words seemed to them as idle tales, and they believed them not.

Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid bythemselves, and departed, wondering in himself at that which was come to pass.

(LUKE 24:11,12)

In John to conform whether Jesus body has disappeared , Peter visits the tomb .

Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

Peter therefore went forth, and that other disciple, and came to the sepulcher

(JOHN 20:2,3)

DID JESUS SEE HIS DISCIPLES BEFORE RESURRECTION OR DID HE NOT?

Three gospels say the angels informed woman that Jesus (peace and blessings be upon him) would meet the disciples in Galilee.

But John says Jesus (peace and blessings be upon him) appeared to Mary Magdalene and ascended to heaven. He told her to convey this news to his apostles.

Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

(JOHN 20:18)

John says after appearing to Mary Jesus (peace and blessings be upon him) ascended to heaven.

HOW MANY SAW JESUS?

There is a contradiction in Jesus resurrection and his appearance to people.

Matthew says after resurrection Jesus (peace and blessings be upon him) appeared to both the Marys.

And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

(MATTHEW 28:9)

Mark says Jesus (peace and blessings be upon him) appeared only to Mary Magdalene.

Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

(MARK 16:9)

Which among this two is true?

DISCIPLE WHO SHOULD NOT HAVE DIED BUT DIED:

John says after Jesus ascension he appeared to his disciples. This is not available in other gospels .John says

Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?

Peter seeing him saith to Jesus, Lord, and what shall this man do?

Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.

Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?

This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.

(JOHN 21:20-24)

Jesus (peace and blessings be upon him) said John would not die till he comes. But where is this disciple now? If he was alive his age would have been 2000 years. Where is this 2000 year old man now? If no such person exist today, Jesus prophecy is unfulfilled. If this is wrong then the entire gospel is wrong

RESURRECTED PROPHETS:

Bible says after Jesus crucifixion many men of God resurrected from death.

And the graves were opened; and many bodies of the saints which slept arose,

(MATTHEW 27:52)

And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

(MATTHEW 27:53)

Paul says Jesus (peace and blessings be upon him) died on the cross for the sins of mankind then he resurrected. In matthew no stress is given on it.

Many people resurrected after Jesus. They appeared to many people.

Resurrection is not reserved for Jesus. Jesus resurrection is mentioned as a result of his sacrifice on cross. This is a Tall story.

Miracle of miracles happened when men of God resurrected. Because they were dead years ago and their body decomposed. This miracle is of high degree than Jesus resurrection .

FLESH AND BLOOD:

If Jesus (peace and blessings be upon him) appeared to his disciples after resurrection he would have been in spirit form. When Jesus (peace and blessings be upon him) appeared to his disciples he convinced them he was not a ghost.

And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.

But they were terrified and affrighted, and supposed that they had seen a spirit.

And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?

Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.

And when he had thus spoken, he shewed them his hands and his feet.

And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?

And they gave him a piece of a broiled fish, and of an honeycomb.

And he took it, and did eat before them.

And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.

(LUKE 24:36-44).

Jesus (peace and blessings be upon him) proves he is not a ghost but a man of flesh and bone.

The lesson we learn is Jesus (peace and blessings be upon him) escaped crucifixion.

Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

(MATTHEW 28:10)

Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.

(MATTHEW 28:11)

And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,

(MATTHEW 28:12)

Saying, Say ye, His disciples came by night, and stole him away while we slept.

(MATTHEW 28:13)

And if this come to the governor's ears, we will persuade him, and secure you.

(MATTHEW 28:14)

So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day

(MATTHEW 28:15)

The soldiers were given huge money by Jews to say the disciples stole the body.

There was no reason to pay money if his body was missing. Resurrection is not a natural phenomenon. Money would have been paid for this purpose. Money would have been paid for this resurrection story.

If Jesus (peace and blessings be upon him) resurrected he would have appeared to many. Those who falsely accused him and crucified him would be convinced if he had appeared in front of a larger crowd. Then jews would not have invented stories of Jesus body stolen.

This is further proof that resurrection is Tall tale.

UNCLOTTED BLOOD

Another doubt in crucifixion

But when they came to Jesus, and saw that he was dead already, they brake not his legs:

But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

(JOHN 19:33,34)

According to Christian belief and Bible Jesus (peace and blessings be upon him) did not die naturally . As he was crucified blood from his body would have drained out. When he died blood remaining in his body would have clotted.

It rises doubts when John says Jesus (peace and blessings be upon him) was pierced by a spear on his side and blood and water spilled out.

TEACHINGS OF JESUS WHICH ARE UNAPPROPRIATE:

Mark says when Jesus (peace and blessings be upon him) appeared to his disciples he gave them authority to cure diseases and drive demons. This verse is used by pastors for preaching.

And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;

(MARK 16:17)

They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

(MARK 16:18)

If Jesus said it will surely happen he cannot lie. Christians should test this. Pastors should come forward to prove their faith by drinking poison. There is nothing to fear because poison cannot affect them.

Based on this verse we give poison to pastors can they drink it in the presence of the crowd ? If no one accepts this challenge then it is clear these are not Jesus words. Jesus did not resurrect.

Let pastors take up this challenge.

THE GOSPEL OF BARNABAS:

There are gospels other than traditional ones. This gospels contradict the gospels of Paul hence were unframed in Bible. Important among this is the gospel of Barnabbas.

The gospel of Barnabbas is important because other gospels were not written by disciples of Jesus. Barnabbas was a direct disciple of Jesus. He was a witness to the incidents in Jesus life.

No gospel writer was a direct witness to this incident. They wrote gospels by hear say and self- prediction. Barnabbas says he was an eyewitness to this incidents.

He says- we thought it was Jesus. He says other disciples too thought the same. This is the proof that he was a direct disciple of Jesus.

His book was thrown out of Bible and was made to look as though he was not a disciple

Barnabbas preached with Paul . He was a man filled with holy spirit. Barnabbas says in his gospel that Jesus (peace and blessings be upon him) was not crucified .It is for this reason his gospel was thrown out of Bible.

The references from Bible conforms the esteemed position of Barnabbas.

But Barnabas took him and brought him to the apostles. He recounted to them how Saul had seen the Lord on his way and the words the Lord had spoken to him. He told them also how Saul had preached boldly in the name of Jesus

( ACTS9:27).

But there were some natives of Cyprus and Cyrene among them who, on coming into Antioch, spoke also to the Greeks, giving them the good news of the Lord Jesus.

The hand of the Lord was with them so that a great number believed and turned to the Lord.

News of this reached the ears of the Church in Jerusalem, so they sent Barnabas to Antioch.

When he arrived and saw the manifest signs of God's favor, he rejoiced and urged them all to remain firmly faithful to the Lord;

for he himself was a good man filled with Holy Spirit and faith. Thus large crowds came to know the Lord.

Then Barnabas went off to Tarsus to look for Saul

and when he found him, he brought him to Antioch. For a whole year they had meetings with the Church and instructed many people. It was in Antioch that the disciples were first called Christians. (ACTS 11:20-26)

There were at Antioch - in the Church which was there - prophets and teachers: Barnabas, Symeon known as Niger, Lucius of Cyrene, Manaen who had been brought up with Herod, and Saul.

On one occasion while they were celebrating the Lord and fasting, the Holy Spirit said to them, Set apart for me Barnabas and Saul and send them to do the work for which I have called them.

(ACTS 13:1,2)

who lived with the governor Sergius Paulus, an intelligent man. He had summoned Barnabas and Saul and wanted to hear the word of God.

(ACTS 13:7)

After that, when the assembly broke up, many Jews and devout God-fearing people followed them and to these they spoke, urging them to hold fast to the grace of God.

(ACTS 13:43)

The following sabbath almost the entire city gathered to listen to Paul, who spoke a fairly long time about the Lord.

But the presence of such a crowd made the Jews jealous. So they began to oppose with insults whatever Paul said.

Then Paul and Barnabas spoke out firmly, saying, It was necessary that God's word be first proclaimed to you, but since you now reject it and judge yourselves to be unworthy of eternal life, we turn to non-Jewish people.

For thus we were commanded by the Lord: I have set you as a light to the pagan nations, so that you may bring my salvation to the ends of the earth.

(ACTS 13:44-47)

So Paul and Barnabas continued in Antioch, teaching and preaching with many others the word of God.

After some days Paul said to Barnabas, Let us return and visit the believers in every town where we proclaimed the word of the Lord, to see how they are getting on.

Barnabas wanted to take with them John also called Mark,

(ACTS 15:35-37)

but Paul did not think it right to take him since he had not stayed with them to the end of their mission, but had turned back and left them in Pamphylia.

Such a sharp disagreement resulted that the two finally separated. Barnabas took Mark along with him and sailed for Cyprus.

Paul, for his part, chose Silas and left, commended by the brothers and sisters to the grace of the Lord.

He traveled throughout Syria and Cilicia, strengthening the churches there.

(ACTS 15:38-41)

After fourteen years I again went up to Jerusalem with Barnabas, and Titus came with us.

(GALATIANS 2:1)

James, Peter and John acknowledged the graces God gave me. Those men who were regarded as the pillars of the Church stretched out their hand to me and Barnabas as a sign of fellowship; we would go to the pagans and they to the Jews.

We should only keep in mind the poor among them. I have taken care to do this.

(GALATIANS 2:9,10)

Barnabbas was a better disciple than Paul . He writes in his gospel.

GOSPEL OF BARNABBAS:

The gospel of Barnabbas has 222 chapters. When Jesus (peace and blessings be upon him) was planned to be crucified, God delivered him. This incidents are mentioned in 215 to 217 chapters of the gospel of Barnabbas.

  1. When the soldiers with Judas drew near to the place where Jesus was, Jesus heard the approach of many people, wherefore in fear he withdrew into the house. And the eleven were sleeping.

Then God, seeing the danger of his servant, commanded Gabriel, Michael, Rafael, and Uriel, his ministers, to take Jesus out of the world.

The holy angels came and took Jesus out by the window that looketh toward the South. They bare him and placed him in the third heaven in the company of angels blessing God for evermore.

  1. Judas entered impetuously before all into the chamber whence Jesus had been taken up. And the disciples were sleeping. Whereupon the wonderful God acted wonderfully, insomuch that Judas was so changed in speech and in face to be like Jesus that we believed him to be Jesus. And he, having awakened us, was seeking where the Master was. Whereupon we marvelled, and answered: 'Thou, Lord, art our master; hast thou now forgotten us?'

And he, smiling, said: 'Now are ye foolish, that know not me to be Judas Iscariot!'

And as he was saying this the soldiery entered, and laid their hands upon Judas, because he was in every way like to Jesus.

We having heard Judas' saying, and seeing the multitude of soldiers, fled as beside ourselves.

And John, who was wrapped in a linen cloth, awoke and fled, and when a soldier seized him by the linen cloth he left the linen cloth and fled naked. For God heard the prayer of Jesus, and saved the eleven from evil.

  1. The soldiers took Judas and bound him, not without derision. For he truthfully denied that he was Jesus; and the soldiers, mocking him, said: 'Sir, fear not, for we are come to make thee king of Israel, and we have bound thee because we know that thou dost refuse the kingdom.'

Judas answered: 'Now have ye lost your senses! Ye are come to take Jesus of Nazareth, with arms and lanterns as [against] a robber; and ye have bound me that have guided you, to make me king!'

JESUS IN AL-QURAN:

The gospel preached by Jesus was lost due to the priests. Jesus (peace and blessings be upon him) and his gospel were lost with out trace.

Bible verses shown by us are sufficient to prove this.

Where is the true gospel of Jesus ? How can it be followed ?

Present Christians do not follow the true gospel of Jesus.

 Eloi, Eloi, lamma Sabbacthani? which means: My God, my God, why have you forsaken me? This verse was uttered by Jesus before his death on cross.

You believe this.

 Iam not God

 I cannot save myself

 All happens according to my Creator

Jesus (Peace and blessings be upon him) made a clear confession.

You have forsaken the true message of Jesus which he followed untill his last breath.

The only way to follow Jesus is by joining yourselves in Islam.

ISLAM gives the message of Jesus in its pure form.

AL-QURAN removes the accusations made by jews against Jesus and his mother Mary.

QURAN clearly mentions the speciality of Jesus how he was not divine.

AL-QURAN says Prophet Muhammud (peace and blessings be upon him) was a prophet sent to mankind. Similarly Jesus (peace and blessing be upon him) was sent to Israelites.

Christian friends we are highlighting some verses from Quran which says about Jesus.

JESUS WAS BORN WITHOUT MALE INTERVENTION:

  1. [And mention] when the angels said, O Mary, indeed Allah gives you good tidings of a word106 from Him, whose name will be the Messiah, Jesus, the son of Mary distinguished in this world and the Hereafter and among those brought near [to Allah].
  2. He will speak to the people in the cradle and in maturity and will be of the righteous.
  3. She said, My Lord, how will I have a child when no man has touched me? [The angel] said, Such is Allah; He creates what He wills. When He decrees a matter, He only says to it, 'Be,' and it is.

(AL-QURAN 3:45,46,47)

  1. And mention, [O Muhammud], in the Book [the story of] Mary, when she withdrew from her family to a place toward the east.
  2. And she took, in seclusion from them, a screen. Then We sent to her Our Angel [i.e., Gabriel], and he represented himself to her as a well-proportioned man.
  3. She said, Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah.
  4. He said, I am only the messenger of your Lord to give you [news of] a pure boy [i.e., son].
  5. She said, How can I have a boy while no man has touched me and I have not been unchaste?
  6. He said, Thus [it will be]; your Lord says, 'It is easy for Me, and We will make him a sign to the people and a mercy from Us.And it is a matter [already] decreed.'
  7. So she conceived him, and she withdrew with him to a remote Place

(AL-QURAN 19:16-21)

JESUS PROPHET OF GOD NOT SON OF GOD:

  1. O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allah and His messengers. And do not say, Three ; desist it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs.
  2. Never would the Messiah disdain to be a servant of Allah, nor would the angels near [to Him]. And whoever disdains His worship and is arrogant He will gather them to Himself all together.

 (AL-QURAN 4: 171,172)

  1. They have certainly disbelieved who say that Allah is Christ, the son of Mary. Say, Then who could prevent Allah at all if He had intended to destroy Christ, the son of Mary, or his mother or everyone on the earth? And to Allah belongs the dominion of the heavens and the earth and whatever is between them. He creates what He wills, and Allah is over all things competent.(

AL-QURAN 5:17)

  1. They have certainly disbelieved who say, Allah is the Messiah, the son of Mary while the Messiah has said, O Children of Israel, worship Allah, my Lord and your Lord. Indeed, he who associates others with Allah Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers.
  2. They have certainly disbelieved who say, Allah is the third of three. And there is no god except one God. And if they donot desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment.

(AL-QURAN 5:72,73)

  1. The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded.

(AL-QURAN 5:75)

  1. And [beware the Day] when Allah will say, O Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besides Allah?' He will say, Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen.
  2. I said not to them except what You commanded me to worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness.
  3. If You should punish them indeed they are Your servants; but if You forgive them indeed it is You who is the Exalted in Might, the Wise.

(AL-QURAN 5:116-118)

  1. The Jews say, Ezra is the son of Allah ; and the Christians say, The Messiah is the son of Allah. That is their statement from their mouths; they imitate the saying of those who disbelieved before [them]. May Allah destroy them; how are they deluded?
  2. They have taken their scholars and monks as lords besides Allah, and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him.

(AL-QURAN 9:30,31)

  1. And when Jesus brought clear proofs, he said, I have come to you with wisdom [i.e., prophethood] and to make clear to you some of that over which you differ, so fear Allah and obey me.

(AL-QURAN 43:63)

  1. Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, Be, and he was. 60. The truth is from your Lord, so do not be among the doubters.
  2. Then whoever argues with you about it after [this] knowledge has come to you say, Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of Allah upon the liars [among us].
  3. Indeed, this is the true narration. And there is no deity except Allah. And indeed, Allah is the Exalted in Might, the Wise.
  4. But if they turn away, then indeed Allah is Knowing of the corrupters.
  5. Say, O People of the Scripture, come to a word that is equitable between us and you that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah. But if they turn away, then say, Bear witness that we are Muslims [submitting to Him].

(AL-QURAN 3:59-64)

  1. [He is] Originator of the heavens and the earth. How could He have a son when He does not have a companion [i.e., wife] and He created all things? And He is, of all things, Knowing.

(AL-QURAN 6:101)

  1. They have said, Allah has taken a son. Exalted is He; He is the [one] Free of need. To Him belongs whatever is in the heavens and whatever is in the earth. You have no authority for this [claim]. Do you say about Allah that which you do not know?
  2. Say, Indeed, those who invent falsehood about Allah will not Succeed

(AL-QURAN 10:68,69)

  1. And they say, The Most Merciful has taken [for Himself] a son.
  2. You have done an atrocious thing.
  3. The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation
  4. That they attribute to the Most Merciful a son.
  5. And it is not appropriate for the Most Merciful that He should take a son.
  6. There is no one in the heavens and earth but that he comes to the Most Merciful as a servant

(AL-QURAN 19:88-93)

  1. Unquestionably, it is out of their [invented] falsehood that they say,
  2. Allah has begotten, and indeed, they are liars.

(AL-QURAN 37:151,152)

  1. Say, [O Muhammud], If the Most Merciful had a son, then I would be the first of [his] worshippers. 1350
  2. Exalted is the Lord of the heavens and the earth, Lord of the Throne, above what they describe.

(AL-QURAN 43:81,82)

  1. They say, Allah has taken a son. Exalted is He!34 Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him,

(AL-QURAN 2:116)

  1. Say, He is Allah, [who is] One,1879
  2. Allah, the Eternal Refuge.1880
  3. He neither begets nor is born,
  4. Nor is there to Him any equivalent.

(AL-QURAN 112:1-4)

  1. He to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion and has created each thing and determined it with [precise] determination

 (AL-QURAN 25:2)

JESUS WAS NOT KILLED:

  1. And [We cursed them] for their disbelief and their saying against Mary a great slander
  2. And [for] their saying, Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah. And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain.
  3. Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.
  4. And there is none from the People of the Scripture but that he will surely believe in him [i.e., Jesus] before his death. And on the Day of Resurrection he will be against them a witness.

(AL-QURAN 4:156-159)

  1. And they [i.e., the disbelievers] planned, but Allah planned. And Allah is the best of planners.

(AL-QURAN 3:54)

DISCIPLES DID NOT BETRAY JESUS:

  1. But when Jesus felt [persistence in] disbelief from them, he said, Who are my supporters for [the cause of] Allah? The disciples said, We are supporters for Allah. We have believed in Allah and testify that we are Muslims [submitting to Him].
  2. Our Lord, we have believed in what You revealed and have followed the messenger [i.e., Jesus], so register us among the witnesses [to truth].
  3. And they [i.e., the disbelievers] planned, but Allah planned. And Allah is the best of planners.

(AL-QURAN 3:52-54)

  1. O you who have believed, be supporters of Allah, as when Jesus, the son of Mary, said to the disciples, Who are my supporters for Allah? The disciples said, We are supporters of Allah. And a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemy, and they became dominant.

(AL-QURAN 61:14)

MIRACLES GIVEN TO JESUS:

  1. And [make him] a messenger to the Children of Israel, [who will say], 'Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah. And I cure the blind [from birth] and the leper, and I give life to the dead by permission of Allah.And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers.

(AL-QURAN 3:49)

  1. [The Day] when Allah will say, O Jesus, Son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit [i.e., the angel Gabriel] and you spoke to the people in the cradle and in maturity; and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind [from birth] and the leper with My permission; and when you brought forth the dead with My permission; and when I restrained the Children of Israel from [killing] you when you came to them with clear proofs and those who disbelieved among them said, This is not but obvious magic. 111. And [remember] when I inspired to the disciples, Believe in Me and in My messenger [i.e., Jesus]. They said, We have believed, so bear witness that indeed we are Muslims [in submission to Allah].

(AL-QURAN 5:110,111)

  1. [And remember] when the disciples said, O Jesus, Son of Mary,can your Lord send down to us a table [spread with food]from the heaven? [Jesus] said, Fear Allah, if you should be believers.
  2. They said, We wish to eat from it and let our hearts be reassured and know that you have been truthful to us and be among its witnesses.
  3. Said Jesus, the son of Mary, O Allah, our Lord, send down to us a table [spread with food] from the heaven to be for us a festival for the first of us and the last of us and a sign from You. And provide for us, and You are the best of providers.
  4. Allah said, Indeed, I will send it down to you, but whoever disbelieves afterwards from among you then indeed will I punish him with a punishment by which I have not punished anyone among the worlds.

(AL-QURAN 5:112-115)

  1. He will speak to the people in the cradle and in maturity and will be of the righteous. (AL-QURAN 3:46)
  2. So she pointed to him. They said, How can we speak to one who is in the cradle a child?
  3. [Jesus] said, Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.

(AL-QURAN 19: 29,30)

JESUS WAS A MESSENGER SENT TO ISRAELITES:

  1. And [mention] when Jesus, the son of Mary, said, O Children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is A mad. But when he came to them with clear evidences, they said, This is obvious magic.

(AL-QURAN 61:6)

The teachings of Jesus with out additions or deletions are mentioned in AL-QURAN.

Christian friends believe Jesus would recommend them for kingdom of heaven. Jesus said those who call me lord lord will not enter into the kingdom of heaven. Only those who call upon father will be saved. This is shown previously by us from the Bible .AL-QURAN stresses this fact.

Christian friends if you want kingdom of heaven.

Accept Jesus as a messenger of God and a noble man. Do not call him as God or son of God.

In this way you wont become a rejecter of Jesus .When you follow AL-ISLAM you are treating and believing Jesus the way it should be done. Let God give you eternal life! Amen!

31.12.2011. 14:05 PM

THIS IS BIBLE:

PREFACE

In the name of Allah most gracious and most merciful.

Dear Christian friends ! The title of the book may surprise some of you. We don t Wish to surprise or hurt you.

There are many similarities between you and we Muslims so we are taking the pain of telling you the truth and we have no intention of hurting your feelings.

When the kingdom of God arrives we both will be judged by God .we will be judged of the faith we had and the deeds we did , we will escape the wrath of God only if we satisfy this. we believe you know this well.

Your scripture and your faith are not sufficient to earn you eternal life. Your religions scholars are taking you in wrong direction .we are proving you the truth from Bible with the help of this book.

Who wrote this? Take a neutral stand. For centuries religious scholars preached views which were not from God .keep aside the respect you have for this religious scholars .The views and truth which I have expressed in this book, please give a due consideration .If you think about this with a open mind we are sure that you will reach same conclusion as we did.

The Bible is not the literal word of God there are words which are added by man, many words of God were removed and manipulated you will know this when you have read this book and we are sure of it.

If there are any objections or corrections against the views and logic expressed in this book, if you are ready to bring it I am ready to analyze it and change it. My only Wish is both the Christians and Muslims should know how they can earn Eternal life .For this reason I am presenting you with this book.

INTRODUCTION TO BIBLE

There are two testaments in the Bible old testament and new testament . According to Christian belief old testament encloses the life history of prophets who lived before Jesus time. Old testament is collection of many books.

For example old testament has 39(or 45) books. The first 5 books of the Bible are believed to be written by Moses .6th book is the book of Joshua believed to be written by him. There are two books by name 1 Samuel and 2 Samuel .This books are by Samuel the prophet, like wise the collection of revelations given to many prophets are collectively called as old testament in the Bible.

New testament was written by persons who came after Jesus, they were guided by holy spirit to write it. It is a collection of books written by many persons. For example the book of Matthew is believed to be written by Matthew similarly the book of Mark.

To cut it short we can say old testament is Before Christ and new testament is After Christ. The Christian faith which boast of preserving testaments before Christ and after Christ , why did they fail to preserve the words of Jesus or the revelation given to Jesus by God ? This is a issue which Christians should deeply think about.

Is your belief correct? That old testament and new testament were written by people guided by holy spirit and by gods will .Will you not do some research on your belief?

There are some basics which should be fulfilled by any spiritual book to clear the test .Books written my man has errors and should not be found in a spiritual book, and if it is found we can boldly conclude that Such a book is not from God. When we analyze the Bible we see lot of errors in it , the extent of errors make us conclude that it is far worse than a man written book . You will not reject this idea once you analyze this with a neutral stand. The reason why Bible cannot be accepted as Literal word of God will be analyzed one by one.

ORIGINAL MANUSRIPTS OF THE BIBLE UNPRESERVED

 This is a book from God if a book is from God the language in which it was revealed should be preserved .However no issue rises if it is translated. Regardless of how many translations done it is highly essential that the book should be preserved in its original manuscript form. This is an important requirement.

It is well known fact that we see lot of differences in translation of a book which preserves its original manuscript. We need not elaborate the condition of a book which does not have original manuscript .when the original language of man written books are preserved now how much more important it is to preserve the original manuscript of God revealed scriptures? Have you thought about this some day?

There are lot of difference between a book and a book revealed by God. If a book claims to be from God it will be given more importance among people. More care would be taken to preserve the book .Al-Quran is the best example for this. For 1,400 years Muslims have preserved the Quran without any additions or deletions to its original form.

Does Bible Fulfill this first condition ?No! No! a Indefinite No! . In no part of the world the bible is preserved in its original form. The most sad fact is this-even the Christian scholars are not sure of the original language bible was written. This is not our own opinion .These are Christian scholar's words, that the Bible was unpreserved in its true form and the original language in which it was written is unknown

2) ORIGINAL LANGUAGE OF BIBLE?

which language was bible written?

Lets see what the Christian world has to say about this.

Bible society of India , Bangalore has published a Bible .This society belongs to christian Denomination protestant .First page of the Bible it is printed original Hebrew and Greek translated to tamil .

They have mentioned that old testament was revealed in Hebrew and new testament in Greek .They Proclaim to the world that they possess the original manuscript and have used it to translate in tamil .It is mentioned like wise.

Was old testament originally written in Hebrew? Was new testament written in Greek? Before analyzing, it is highly essential that we prove to you this Bible society is cheating people.

On condition let us believe that old testament is translated from Original Hebrew.

Based on this belief we are asking them is the Hebrew bible preserved? If it is preserved where is it preserved? To translate a Hebrew Bible a person should be well versed in both Hebrew and Tamil. Who is the scholar who is proficient in both Hebrew and Tamil?. No answer will be given for this from Christian society.

It has been centuries since Hebrew language usage stopped. With no one proficient in this language , and to say Bible is translated from Hebrew is clear deception.

Christians may convince you by saying in Israel Hebrew language is taught. They found a new language and have named it Hebrew in actual it is not Hebrew. A language which ceased existing centuries before cannot be revived.

This is not fantasy or speculation it is confession of Christian world.

A branch of Catholic , Dindivanam Tamilnadu Bible published bible in tamil. On 6-4-1980 a Bible was published , on the preface of this Bible ,

 To help fulfill the needs of our people Trichy tamil literature society on 1960 had old testament and new testament compiled as single book ulkatha latin language was used , holy Bible was first translated to tamil and published so it is mentioned. christian friends! Pay attention .Latin language was used for translating Bible into tamil and this is mentioned in the preface.

If the original Hebrew manuscript are preserved- and if they are preserved in their original form will any body go for latin manuscripts ? As the original manuscripts are Lost it becomes essential for them to refer other manuscripts do you doubt this? Friends! Another matter which needs due consideration .

If the original manuscripts are preserved it is more likely that it will be in the hands of Roman catholics. Because catholics were formed before protestants it is more likely that atleast one copy of the original manuscript will be with them . If it is not with them then it is beyond doubt that protestant will not have it. Hence it is clear with out doubt that original manuscript are Lost.

Catholics have accepted this. Protestant are trying to delude the world by saying original Hebrew version of the Bible is available .

Protestant say old testament was written in Hebrew and new testament in Greek .But the truth is this is untrue.

Protestants Bible society of India have printed in the preface of new testament

Our God and savior Jesus Christ new testament .This is translated from original Greek (1954) .

They try to convince the world that new testament was written in Greek, and translated to another languages. But is this true ? No Christians refute this among themselves.

First gospel of new testament is Matthew . Catholics from dindivanam released a Bible .In preface to matthew it is mentioned Likewise.

 so those who lived by that time in Palestine wrote in Aramiac language .They should have written the gospel by 50 AD. After 70 AD it was translated to Greek language. It is mentioned so

When gospels were written, Aramiac was the language used in Palestine .The gospels were written in that language and translated to Greek this is the view clearly held by catholics.

Greek Bible New testament is a translation not original . Are the Original manuscript written in Aramiac available now? Do any one know this language?

Definitely no.

The Original language of new testament is not Greek , Aramiac Bible is unavailable in any part of the world and no further proof is needed for this.

Let us keep aside the fact that no original manuscript of Hebrew Bible is available. Old testament was believed to be written in this language. Was the original manuscript written in Hebrew? Well this is another doubt.

As discussed earlier old testament is the compilation of the book of Moses, Daniel, Ezekiel, job and many other prophet s revelations. Different places, different time , different prophets and the revelations given to them cannot be in one Hebrew language .

Each of them might have spoken in different language. Each one of them given revelations in their own language .Revelations given in different languages might have been translated to Hebrew language and forgotten . Even if we think this view is wrong and accept that old testament was written in Hebrew. Old testament of the Bible is not in Hebrew and there is no doubt about this. Similarly New testament Original Aramiac manuscript is lost .The Christians have only the Greek manuscript of the new testament .

Now the question you face is why both the original manuscripts of old testament and new testament are unpreserved!

CAN THE ORIGINAL MANUSCRIPT FAIL?

Many languages have come and are now dead in this world ! some people similarly hold the view that the original manuscripts might have been lost .This view cannot be accepted Aramiac and Hebrew cannot be compared to dead languages and there are good reasons for this.

If a book is considered as divine more importance will be given to it .Care will be taken to preserve and sustain it .Even if it is translated in 1000 languages care will be taken to preserve it in its original form. To Understand this nature of people we need no bigger proof.

It is difficult to believe that people with this common mentality will allow the original Bible to be lost. This is a question which needs to be carefully thought upon.

Next point to be noted is- A community which had so much impact on history will surely take care of its language .Those who ruled major part of the world, and those who ruled for long time the Israelites how did they allow their language to be die? This question needs to be answered.

To understand people s mind frame let us take for example Hindus.

Hindus have scriptures which are more ancient than Bible. Their revered scriptures are still preserved in its original form Sanskrit. Even though this language is not in continuous usage and is a dead language we still are able to see people who know Sanskrit . Demised Rajaji , and Tughlaq editor cho Ramaswamy are example for this .There are many Brahmins who know their scriptures in their original manuscript Sanskrit .Even Sanskrit colleges are run by them.

Those who own scriptures and those who have history will preserve their language and this is the proof .

It is difficult to believe Bible was unpreserved in its original form . A scripture read daily by people and preserved had lost its original manuscripts by mere accident.

The priests who were responsible for preserving the language did it deliberately. It cannot be done by any one else .

If Bible was preserved in its original form there would have been people who knew this language, the priests knew that they cannot add their own points so in order to take care of this problem they must have wantedly caused the language to die and this is the truth.

Let no body consider this a matter with out proof .Christian scholars added verses, removed verses , and manipulated verses we will prove it to you with proof.

Let them not take this lightly, the fact that the scripture is not preserved in its original form. The faith that it is a holy book is visibly shaken and this indeed is a serious issue.

If after this clear proof people are to believe that the original manuscripts lost was an accident even then only the blame on high priest will be cleared. The doubts which we have about Bible will not cleared.

When translation are done from original manuscript it is possible that some errors can occur. Some words would have been left .Even though they are not done purposefully. As humans it is possible that they may commit errors.

Was the Greek translation done correctly? It needs to be compared with original manuscript .If original manuscripts are not available then there is no way by which doubts can be cleared. Which verse is wrongly translated ? when there is no means of knowing it for each verse IS THIS THE VERSE WHICH HAS BEEN WRONGLY TRANSLATED? this creates a image and we view the Bible with suspicion .

What is more miserable than this for a scripture ? Will not the Christians with clear conscience think about this?

HISTORICAL CONTRADICTIONS:

We are not going to say Bible is not God s word by one reason. There are many other reasons. Let us see them.

We saw before that old testament is a compilation of revelations formed into books which was given to prophets (This is according to Christian belief).

For example the first five books of the old testament Genesis, Exodus, Leviticus, Numbers, and Deuteronomy were believed to be written by Moses and this is Christian belief. There are Christians who create confusion among muslims by saying Taurah mentioned in the Quran are the first five books of the Bible .

 And Moses went up from the plains of moab unto the mountain of nebo to the top of Pisgah, that is over against Jericho.And the lord showed him all the land of gilead , unto dan,

And all napthali and the land of Ephraim and Manasseh and all the land of Judah unto the utmost sea,

And the south and the plain of the valley of Jericho the city of palm trees unto zoar

And the lord said unto him this is the land which I sware unto Abraham unto Isaac and unto Jacob saying I will give it unto thy seed I have caused thee to see it with thine eyes but thou shalt not go over thither .

So moses the servant of the lord died there in the land of moab according to the word of the lord.

And he buried him in a valley in the land of moab over against bethpeor but no man knoweth of his sepulcher unto this day .

And moses was an hundred and twenty years old when he died his eye was not dim nor his natural force abated.

And the children of Israel wept for moses in the plains of moab thirty days so the days of weeping and mourning for moses was ended.

And Joshua the son of nun was full of spirit of wisdom ; for moses had laid his hands upon him and the children of Israel hearkened unto him and did as the lord commanded moses.

And there arose not a prophet since in Israel like unto moses , whom the lord knew face to face,

In all the signs and the wonders, which the lord sent him to do in the land of Egypt , to pharaoh, and to all his servants ,and to all his land,

And in all that mighty hand and in all the great terror which moses showed in the sight of all Israel.

( verses Deuteronomy 34:1 to 34:12 from the book of Deuteronomy is believed by Christians to be authored by Moses ).

A book written by Moses , how does it have the details of his death, his sepulcher ,his age during his death, how many days Israelites mourned over his death, how did the details of Joshua who took responsibility after Moses death appear in the book of Moses ?

A knowledgeable person will come to a conclusion that, this so called book of Moses is not related to Moses. So it is clear that this book was written by some one after Moses time and Moses name was linked to it.

The verse mentioned above And there arose not a prophet since in Israel like unto Moses is a point worthy to note .

How did dead Moses know no one of Moses might appeared after him ? How can Moses write this, is it not a matter to be duly thought? A person who lived After Moses time only he can say this .A person who came many centuries after Moses only he could have added these books and there is no proof needed for this.

There are no answer for this questions from Christian churches .As this question cannot be answered logically Christians come up with this answer.

The book ends with the death of Moses .Other verses are latter additions . (Catholic bible Deuteronomy preface)

By confessing this verses were later added the Christian church is trying to keep up the sacredness of other verses.

Will not suspicion rise on verses added to Bible afterwards ? Christian friends !The Bible was in such a fragile state that it was unpreserved and later additions could be done, are you not convinced of this?

How can we find out which among this verses are later additions? If we could compare it with the original manuscript it could have cleared the doubts but the problem is we don t have the original manuscript!

We get a honest doubt. When Christian world is convinced that details after Moses death are later additions. why don t they remove these added verses from their scriptures ? They will not do this .If these verses are removed then many other verses in the Bible should be removed and if it is done not even quarter part of the Bible will Remain. ( The verses will be high-lighted later).

Due to this reason Christian world are not encouraged to remove this later additions. If this is the condition of old testament the new testament too is not free from this.

In the catholic bible New testament starts with The sacred gospel of Jesus Christ .In the protestant bible it is mentioned as Our lord and savior Jesus Christ .

The Christians are trying to convince the world that Bible was written by Jesus Christ.

Let us take for example that new testament was written by Jesus .If that is the case how are the details of Jesus death, his sepulcher, and mourning of his followers gets mentioned in the gospels .There is no relation between Jesus and new testament and no further proof are needed to prove this.

The truth is these books were written by common man under prophet's name .There are many other proofs excluding this which convince us that this scripture is not from God.

5) CLEAR STATEMENT:

In First page of Bible it is mentioned that new testament was given by Jesus .But we see new testament was written by Matthew, Mark,Luke, and John! Is it mentioned in the Bible that Jesus wrote new testament? . Last mentioned gospels and paul who founded Christianity had given their verdict that they wrote it .

The third gospel of new testament is luke .Christians believe that luke wrote this gospel guided by holy spirit. Let us see what luke has to say about this !

 Even as they delivered them unto us , which from beginning were eye witnesses, and ministers of the word;

It seemed good to me also having had perfect understanding of all things from the very first, to write unto thee in order, most excellent theophilus,

That thou mightest know the certainty of those things, wherein thou has been instructed.

( LUKE 1:2-4)

I am not writing scripture; I am not guided by holy spirit ; I am writing you what I have heard luke accepts this .It is a collection of incidents which happened before .He accepts that he was not a witness to this events. After clear declaration from Luke how do people believe that Bible is from God?

The fourth gospel of the new testament was written by John. The churches justifies that he too wrote the bible with the help of holy spirit .John refutes this .Let us see what john has to say.

 And there are also many other things which jesus did , the which ,if they should be written every one ,I suppose that even the world itself could not contain the books that should be written .Amen.

( JOHN 21:25)

If this book is from God and if it is written under the commandment of God how can john leave some verses ? The details of Jesus were mere hear say this is the reason he says if I had to write about him the papers would not be sufficient and citing this reason he has left some details unmentioned . After John's clear declaration that he has not written a scripture , why should we think Bible is God s word , will not the Christian world think about this!

The author of major books in the new testament Apostle paul in his own confession makes it clear that Bible is not God's word.

 God forbid : yea let god be true every man a liar; as it is written , that thou mightiest be justified in thy sayings , and mightiest overcome when thou art judged.

But if our unrighteousness commend the righteousness of god,what shall we say? Is god unrighteous who taketh vengeance?

God forbid : for then how shall god judge the world?

For if the truth of god hath more abounded through my lie unto his glory ; why yet am I also judged as a sinner?

( ROMANS 3:4-7 ).

Paul invents a new concept, lying is allowed if it glorifies God. By this paul himself confessed he speaks lie .What paul says as lie is also included in new testament.

Lets see what paul has to say.

 For though I be free from all men, yet have I made myself servant unto all , that I might gain the more.

And unto the jews I became as a jew , that I might gain the jews ; to them that are under the law , as under the law, that I might gain them that are under the law;

To them that are with out law , as without law ,that I might gain them that are without law.

To the weak became I as weak , that I might gain the weak: I am made all things to all man, that I might by all means save some.

And this I do for the gospel s sake , that I might be partaker thereof with you.

( 1CORINTHIANS 9: 19-23)

This is proof that Bible is a compilation of man s imagination and tall stories .I have become all things to all men, I plan and say lies in order that I might have my share in the scriptures , I do this , paul confessed things openly . Christian friends! Read this verses mentioned in Bible once more ! If you have faith equal to one mustard seed that Bible is God s word is it not shattered now?

Even after this clear proofs will it be reasonable to believe that Bible is God s word guided by Holy spirit?

Lets see what paul has to say ! Would to god ye could bear with me a little in my folly : and indeed bear with me.

(2 CORINTHIANS 11:1)

I say again , let no man think me a fool; if otherwise ,yet as a fool receive me , that I may boast myself a little.

That which I speak, I speak it not after the lord, but as it were foolishly , in this confidence of boasting.

( 2 CORINTHIANS 11: 16,17)

I become a fool in glorying ; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing.

(2 CORINTHIANS 12:11)

This are confessions of paul. I am speaking with folly and compulsion from others , this is me speaking and not God .How can a person who speaks with folly , out of compulsion from others and on his behalf be said to have authored a scripture from God ?The scripture which christians revere as holy in this very book these verses are found. What is bigger contradiction than this? Even after this are you compelled to believe that Bible is God s word?

Lets see further what paul has to say!

But to the rest speak I, not the lord: 

(1 CORINTHIANS7:12)

Now concerning virgins I have no commandment of the lord : yet I give my judgment as one that hath obtained mercy of the lord to be faithful. 

( 1 CORINTHIANS 7: 25)

But she is happier if she so abide , after my judgment : and I think also that I have the spirit of god.

(1 CORINTHIANS 7:40)

I paul have written it with mine own hand .I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.

( PHILEMON 19)

What do you understand by these statements? The original teachings of the scriptures were hidden , paul who is saul added his own views in the scriptures. He forsaked the commandments of scriptures and invented his own religion.

Swine flesh, alcohol are some of the things forbidden in the scriptures but paul removed this commandments on his own accord. Scriptures recommend marriage , paul preached celibacy .Circumcision was stopped by paul . He cheated people by telling he did this on God s direction .( when we analyze contradictions in Bible it will be clearly explained).

He founded new religion which totally foresaked Jesus teachings .If it had been revealed from God he would have stood firm in the face of opposition, he wouldn t have changed his views often seeing people s opposition, he himself admits this.

And when they heared it ,they glorified the lord, and said unto him, thou seest, brother, how many thousands of jews there are which believe; and they are all zealous of the law:

And they are informed of thee ,that thou teachest all the jews which are among the gentiles to forsake moses, saying that they ought not to circumcise their children neither to walk after the customs.

What is it therefore? The multitude must needs come together : for they will hear that thou art come .

Do therefore this that we say to thee: we have four men which have a vow on them;

Them take, and purify thyself with them , and be at charges with them ,that they may shave their heads : and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.

As touching the gentiles which believe , we have written and concluded that they observe no such thing , save only that they keep themselves from things offered to idols , and from blood, and from strangled, and from fornification.

Then paul took the men ,and the next day purifying himself with them entered into the temple , to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

(ACTS 21:20-26)

The new testament of the Bible incorporates paul's view. Teachings mentioned are not followed by paul himself .God or Jesus Christ had nothing to do with this . Is it not clear that paul belittled laws given by God to Moses?

The confessions in the Bible makes it clear that this teachings are man made stories. Inspite of this Christians stick to the faith that Bible is God inspired. Lo ! this is surprise of surprises !

ADDITIONS AND DELETIONS:

For a scripture to be accepted as God given it is essential that people who preserve it should have same Texts. It should be free from Additions, Deletions, corrections and manipulations .Bible says it is absolutely necessary that a scripture fulfill this condition .People too expect the same.

Ye shall not add unto the word which I command you , neither shall ye diminish aught from it, that ye may keep the commandments of the lord your god which I command you.

(DEUTERONOMY 4:2)

What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.

( DEUTERONOMY 12:32)

Add thou not unto his words, lest he reprove thee,and thou be found a liar.

( PROVERBS 30:6)

And if any man shall take away from the words of the book of this prophecy , God shall take away his part out of the book of life, and out of the holy city,and from the things which are written in this book.

( REVELATION 22: 19)

Bible accepts that in scripture additions or deletions must be preserved. The requirement set by Bible is unfulfilled by itself. The chrisitian world is full of confusion regarding Bible. Some Christian denominations reject books followed by others as Apocrypha .

Catholic bible has 46 books in old testament .Tamilnadu vivilium maraikalvi vazhipattu nilayam (Dindivanam) has published a Bible which has 46 books .

Protestants Bible has only 39 books .Bible society of India (Bangalore) published a Bible which has only 39 books in old testament.

The difference is not 7 words or 7 verses or 7 chapters No! 7 Books are the difference .The difference is thousands of verses.They are as follows

 Tobias 297 verses

 Judith 346 verses

 Wisdom 439 verses

 Ecclesiasticus (sirach) 1589 verses

 Baruch 213 verses

 1 Machabees 928 verses

 2 Machabees 558 verses

 Total 4370 verses

4370 verses found in the Roman catholic Bible are not found in the protestant Bible. These are 7 books were they differ entirely .There are 7 other books were they differ slightly

The book of Daniel is in both Roman catholic and protestant Bible .In the protestant Bible this book has only 12 chapters .The catholic Bible has 14 chapters for this same book . 13th chapter has 64 verses and the 14th chapter has 43 verses (Totally 107 verses) are missing from the protestant Bible and by adding the previously mentioned 4370 verses it comes to 4477 verses this is the difference between Roman catholic and protestant Bible .

In the 3rd chapter of the Book of Daniel , protestant Bible has only 30 verses. But catholic Bible has 97 verses .There is a difference of 67 verses .Adding this differences the total mounts to 4544 verses.

The Book of Esther is found in both Bible .In protestant Bible the tenth chapter of this book has only 3 verses. But in the catholic Bible there are 13 verses . Including the ten verses from this book the total verses rises to 4554 .

The difference is not over yet .The Book of Esther in protestant Bible has ten chapters .But in catholic Bible it is 16 chapters .In this 6 chapters ( 12+6+18+19+19+24=98) verses are there .Total number of verses mounts up to 4652 .Conflict rages between Christian groups whether this book is God breathed or not!

Roman catholics accuse protestants of removing 4652 verses from scriptures . Protestants accuse this verses are not from the Bible but later added by Roman catholic priests.

If the accusations of the Catholics are true , then large chunks of verses were removed from the Bible this shows the fragility and unpreserved nature of the Bible.

If protestants view is correct then large chunk of verses irrelevant to Bible was added and this shows the way Bible is preserved .

Other than this how many verses would have been removed? Regardless of which stand we take both Bible are unauthentic

4652 verses were removed by protestants, when were they formed ? The protestant were formed in 16th century .They were formed 1600 years after Christ how were they able to remove so many verses from Bible? Why was Catholic church helpless ? Why no protest from Christians of that time? Did they arise any objections ? This questions need to be seriously considered

There is only one answer to all questions .Before they used to do many additions and deletions in scriptures .People were well used to additions and deletions that they bear with it .Due to this reason the opposition of catholic church against verse removal was neglected . No other possible explanation fits in.

The Christian world should understand how protestants gathered courage to do this .

Main reason why protestants removed this verse from Bible is Many verses in it were against christianity invented by Paul.

 Jesus Christ was crucified and dead then he resurrected this is the basic belief of Christians. No Christian can be a Christian with out believing this. For example: one of the books they removed is old testament s Book of Wisdom. 2:5 of this book says !

For our time is as the passing of a shadow. And there is no going back of our end: for it is fast sealed , and no man returneth.

Read this verse two or three times ! No body returns back after death this view is stressed with out any second option and with precise clearity. If this verse is accepted as scripture will it not be poking our eyes with fingers ? It is for this reason they removed this verse.

The first man Adam sinned . God never forgave that sin .For the sin to be removed a great price was to be paid .Because of this all mankind we born sinners. Christians believe that Jesus came and sacrificed himself on the cross for the sins of mankind .The books removed from the Bible by the protestants The book of wisdom and the book of sirach destroys their belief.

She preserved him, that was first formed by god, the father of the world , when he was created alone, and she brought him out of his sin , and gave him power to govern all things.

(WISDOM 10:1-2)

But to the penitent he hath given the way of justice, and he hath strengthened them that were fainting in patience, and hath appointed to them the lot of truth.

(SIRACH17:20).

If this two verses are thought upon we understand that sins of Adam are forgiven and each one is responsible for his own deeds and no one can carry other man s sins .The 3 verses we high lighted are sufficient enough to derail the foundation of Christianity , this is the reason why protestants removed this verses from Bible .

Why were these verses unremoved by Catholics? This doubt may naturally raise in the mind of people.

If we understand Catholics and Protestants belief then this doubt would be cleared.

Catholics wont take intense measures to preach their religion admidst people .They are people who don t come forward for debate or criticism. They don t conduct religious discussion with other religions hence they don t face any questions from them .Even if they meet them they don t take any pain to answer them.

For this reason if they are showed any contradictions in the Bible they are not ashamed of it. For this reason they have not forced themselves to change the contradictions in Bible .

Protestants are exactly opposite to Catholics. Protestants are Known for brain washing and catching men for their faith .

They plan how to preach to different society of people. They pin point errors in other religions and make them stumble .They are willing to give explanation for accusations against their religion.

They preach their religion to others hence they are held responsible for answering the questions rised by us. These verses rock the foundations of Christianity so they are left with no option but to remove it from their Bible .

Why Catholics were helpless when Protestants were in the process of removing thousands of verses from the Bible? How majority Christians digested this changes?

Before breaking off from Catholics the Protestants along with Catholics were in the process of removing thousands of verses from Bible .

As Bible often had deletions, verses hidden, additions and manipulations .The Christians have changed the Bible of its originality .They don t believe that verses should not be removed or hidden from the scripture.

As they were used to the fact of Bible verses deleted and cut short. When Martin luther formed protestant church and removed thousands of verses from Bible one part of them accepted it and extended their support for him.

The Catholic church removed books from Bible now they don t have authority to question Martin luther when he did the same.

When we say Catholics have removed many books from Bible we are not saying this from our own accord. We are saying this based on Bible s own view .

As mentioned earlier Bible is not a book revealed to one prophet. It is a collection of revelations given to many prophets .

Books of Bible it is a common occurrence that verses from a book will be quoted in other.

For example:

Now the rest of the acts of uzziah ,first and last, did Isaiah the prophet , the son of Amoz,write.

( 2 CHRONICLES 26: 22)

2 chronicles mentions prophet Isaiah book .When we see whether the book of Isaiah is in Bible in Catholic Bible it is 27th book and in protestant Bible it is 23rd book .

Now the rest of the acts of Hezekiah, and his goodness, behold ,they are written in the vision of Isaiah the prophet , the son of amoz, and in the book of the kings of Judah and Israel.

( 2 CHRONICLES 32:32)

As mentioned here we see the book of kings divided into two parts (1 kings and 2 kings ).

Some books are quoted in some other book of the Bible .Some of the books quoted are in the Bible while some are not to be found. We realize both the catholics and protestants have removed it .let us see this in detail.

Now the acts of David the king, first and last ,behold they were written in the book of samuel the seer , and in the book of Nathan the prophet, and in the book of Gad the seer

( 1 CHRONICLES 29: 29)

In this verse we see three books mentioned. The book of Samuel is still preserved in Bible .But the book of Nathan the prophet and the book of Gad the seer is not preserved in Bible .Where are those two books? It is not just two books many books were banned from Bible.

From thence they removed , and pitched on the other side of Arnon, which is in the wilderness that cometh out of the coasts of the amorites : for Arnon is the border of Moab , between Moab and the Amorites.

Wherefore it is said in the book of the wars of the lord, what he did in the red sea , and in the brooks of Arnon

(NUMBERS 21:13-14)

Is it not written in the book of Jasher?

(JOSHUA 10: 13)

Now that the rest of the acts of Solomon, first and last,are they not written in the book of Nathan the prophet,and in the prophecy of Ahijah the shilonite ,and in the visions of Iddo the seer against jeroboam the son of Nebat? 

( 2 CHRONICLES 9: 29)

The books mentioned in above verses are missing from Bible.

Where is the book of Nathan? Where is the book of Gad ? What is the mystery of the missing

book of the wars of the lord ? Did the book of Jasher disappear? Where is the book of Ahijah? was book of Iddo lost? There is no answer for this from Christian world.

This is undeniable proof that Christians were the first to remove books from scriptures.

This is poor state of Bible s old testament . Let us now analyze the state of new testament .

What is new testament? New testament of our lord and savior Jesus Christ even though Christians say this they conflict it themselves .

New testament was not revealed by God to Jesus. Nor does Jesus says so .New testament is a collection of books written by some people about Jesus . Matthew means a book written by Matthew about Jesus. Mark means a book written by Mark about Jesus . This is also the case of John .

After Jesus those who came after him wrote gospels with truth and untruth mixed this is new testament . This gospel was not revealed to Jesus nor preached by him.

We are asking you! One of mighty messengers of God Jesus Christ did he not receive revelation from God ? According to Christian belief prophets who were under sin received revelations from God why Jesus did not receive revelation or book from God a man who came to bear the sins of world did not receive anything?

We are of the opinion that Jesus received a revelation and this is not just a opinion.New testament accepts this in many places .

And jesus went about all galilee teaching in their synagogues,and preaching the gospel of the kingdom , and healing all manner of sickness and all manner of diseases among the people.

( MATTHEW4:23)

Now after that John was put in the prison , jesus came to galilee , preaching the gospel of the kingdom of god

(MARK 1:14)

And saying The time is fulfilled and the kingdom of god is at hand: Repent ye,and believe the gospel.

(MARK 1:15)

Matthew and Mark said that Jesus preached about the coming of the kingdom of God .Mark goes one step further and says that it is the book of God .The book revealed by God , the book named gospel of the kingdom and the book preached by Jesus where is it?

Books written by unknown people have made into the Bible .Those who lived thousand of years before Jesus and the revelations given to them are made into Old testament .How did they fail to preserve the book preached by Jesus?

Paul created his own doctrine and presented it in Jesus name and for this reason it was essential that The gospel of Kingdom be removed. Is it not understandable?

Believe the book preached by Jesus, does he mentions new testament written after his time? Or the book preached by him? Will not the Christian world think?

If people have banned Jesus written, Taught and preached gospel . what would they dare not to do? Should this question not rise in your mind? Still how do you believe Bible as God s word?

ILLOGICAL PREACHINGS

Scripture is God given way to man. It is essential that God given way should be logical, Just, and practically applicable . If the preaching is illogical, unpractical ,and gives injustice to weak, that book cannot be from God.

Let us keep aside whether such book is god given! This book cannot be written by a honest , and intelligent man. Bible Teaching has grave deficiency and discrepancy !

WIDOW MARRIAGE

knowledgeable society expects this- A man remarries after his wife is dead like wise, a widowed woman should be allowed to remarry .

As man and woman are in need for this relation it should not be denied to woman this is the opinion of a person with neutral stand.

Those forsaken by their husbands and those who lost their husband are given this rights . This right is also given in a country with Christian majority.

Any intelligent person will stand by the view that woman can remarry it is essential that woman have this rights.

A point which is accepted by all humans as correct is declined by Bible as wrong. Bible rejects remarriage for widows .It is mentioned in God s commandment.

And he shall take a wife in her virginity.

A widow, or a divorced woman, or profane, or a harlot, these shall he not take: but he shall take a virgin of his own people to wife .

(LEVITICUS 21: 13-14)

No developed society will accept this view of Bible . Bible considers widows, divorced woman and harlot in equal par.

It is not by woman's will that she gets widowed or divorced . It is a destiny destined by God. Even widows have feelings this is known by God rather than by man .If it is not known by God then that God ceases to be God.

These laws are not from God those who take woman as slaves and objects of desire have framed this laws in the name of God.

Another point to be noted is Bible stresses that marriage should be done with virgin from their own Race.

By saying own people it is clear that Bible has caste values. God doesn t differentiate among people .By saying each caste should marry among themselves Bible encourages casteism and untouchability. This is another proof that Bible is not from God.

MENSURATION:

Mensuration cycle is natural phenomenon among women .It is generally accepted that intercourse should not be practiced by that time. Lets see what Bible has to say about mensurating women.

And if a woman have an issue,and her tissue in her flesh be blood, she shall be put apart seven days : and whosoever toucheth her shall be unclean until the even.

And every thing that she lieth upon in her separation shall be unclean : every thing also that she sitteth upon shall be unclean.

And whosoever toucheth her bed shall wash his clothes , and bathe himself in water , and be unclean until the even.

And whosoever toucheth any thing that she sat upon shall wash his clothes and bath himself in water and be unclean until the even.

And if it be on her bed , or on any thing where on she sitteth, when he toucheth it,he shall be unclean until the even.

And if any man lie with her at all ,and her flowers be upon him ,he shall be unclean seven days ; and all the bed whereon he lieth shall be unclean.

(LEVITICUS 15: 19-24)

Bible gives this explanation for Mensuration a naturally occurring cycle among women .When they are in need they use them, then on Those days they say they are defiled and restrict them can this be acceptable to any one of intelligence?

If some one touches her then he is defiled ,If some one touches the things she touched then he is defiled , things can cause defilement ,If he touches some thing then it becomes defiled ,Defilement occurs as chain reaction.

Is there any other way to criticize woman? Those days when no one near her she is kept aside , Is God unaware of the distress woman would be in?

Christian women! Does it appeal to you any way? Are you not convinced that such lewd verses cannot be from God?

Are there any Christians who follows this and attain perfection? A teaching rejected by all will it be given by God? Only those who take woman as unvalued objects will come up with this sort of verses.

DEFILEMENT DUE TO CHILD BIRTH:

We saw illogical verses on Menstruation from Bible. Similarly Bible says child birth can defile and it suggests remedy for it.

 And the lord spake unto moses ,saying speak unto the children of Israel , saying, If a woman have conceived seed,and born a man child,then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean. And in the eighth day the flesh of his foreskin shall be circumcised. And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing,nor come into the sanctuary,until the days of her purifying be fulfilled.But if she bears a maid child,then she shall be unclean two weeks as in her separation : and she shall continue in the blood of her purifying threescore and six days.And when the days of her purification are fulfilled for a son, or for a daughter ,she shall bring a lamb of the first year for a burnt offering , and a young pigeon , or a turtle dove , for a sin offering ,unto the door of the tabernacle of the congregation unto the priest: who shall offer it before the lord ,and make an atonement for her; and she shall be cleansed from the issue of her blood.This is the law for her that hath born a male or female.

(LEVITICUS 12: 1-7)

Can god give such a commandment? Christian world think!

If it is a male child they are unclean for seven days if it is female they are unclean for 2 weeks. If it is male child the purification rites is for 33 days. If it is female the purification rites is for 66 days.

SUPPORT TO CASTE SYSTEM :

Mankind evolved from Adam and Eve this is accepted by both Christians and Muslims.

Mankind evolved from One father and one mother. A person's merit cannot be decided from his nobility.

It is accepted that a person can rise above others by his righteous deeds , belief and good values.

Person born in a noble family doesn t have concession to do bad deeds. It is wrong to say a person is unnoble by his birth. No one of intelligence will accept a person special by his birth.

The reason why casteism and untouchability are rampant is- people are treated according to their caste.

A verse which supports untouchability is recommended and preached by Bible .

 And the priests ,whom he shall anoint, and whom he shall consecrate to minister in the priest s office in his father s stead,shall make the atonement ,and shall put on the linen clothes ,even the holy garments:

And he shall make an atonement for the holy sanctuary ,and he shall make an atonement for the tabernacle of the congregation ,and for the altar ,and he shall make an atonement for the priests ,and for all the people of the congregation.

(LEVITICUS 16: 32,33)

It is Bible's view that Only one sect of people can perform the worship of God and that too the descendants of same family .

It is mentioned in the Bible that such divisions are caused by God himself.

And ye shall be holy unto me : for I the lord an holy, and have severed you from other people ,that ye should be mine.

(LEVITICUS20:26)

Bible says God made Jews the Descendants of Israel as Higher caste.There are verses in the Bible which support priest hood and untouchability .They are mentioned below.

There shall no stranger eat of the holy thing : a sojourner of the priest,or an hired servant,shall not eat of the holy thing.

(LEVITICUS 22: 10)

If the priest s daughter also be married unto a stranger , she may not eat of an offering of the holy things

(LEVITICUS 22:12)

Bible teaches that If a priest s daughter marries a stranger she becomes a stranger .

And if a man eat of the holy thing unwittingly ,then he shall put the fifth part thereof unto it,and shall give it unto the priest with the holy thing.

(LEVITICUS 22: 14)

Speak unto the children of Israel , and say unto them,when ye be come into the land which I give unto you ,and shall reap the harvest thereof,then ye shall bring a sheaf of the first fruits of your harvest unto the priest:

And he shall wave the sheaf before the lord , to be accepted for you: on the morrow after the Sabbath the priest shall wave it.

And ye shall offer that day when ye wave the sheaf an he lamb with out blemish of the first year for a burnt offering unto the lord.

And the meat offering thereof shall be two tenth deals of fine flavor mingled with oil , an offering made by fire unto the lord for a sweet savor: and the drink offering thereof shall be of wine,the fourth part of a hin.

(LEVITICUS 23:10-13)

Will God eat this? Or will it be divided among poor? No ! it belongs to the priest.

And the priest shall wave them with the bread of the firstfruits for a wave offering before the lord, with the two lambs: they shall be holy to the lord for the priest.

(LEVITICUS 23: 20)

When we read the Bible one thing is clear the priests have made up a story on name of God to earn money for themselves. When all mankind are from adam and eve it is illogical to think that God would have created a caste based system.

It is clear from laws given to priests that God wouldn t have framed such laws.The verses are as follows.

And the lord spake unto moses ,saying, speak unto Aaron ,saying,whosoever he be of thy seed in their generations that hath any blemish ,let him not approach to offer the bread of his god.For whatsoever man he be that hath a blemish ,he shall not approach :a blind man,or a lame,or he that hath a flat nose ,or anything superfluous, or a man that is broken footed or broken handed, or crookbacked, or a dwarf,or that hath a blemish in his eye ,or be scurvy,or scabbed,or hath his stones broken; No man that hath the blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the lord made by fire: he hath a blemish; he shall not come nigh to offer the bread of his god. He shall eat the bread of his God, both of the most holy, and of the holy.Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish ; that he profane not my sanctuaries: for I the lord do sanctify them. And moses told it unto Aaron , and to his sons, and unto all the children of Israel.

(LEVITICUS 21:16-23)

Will God allow only Mr. physique to enter his temple for offerings? You are not allowed to enter the holy of holies or near the altar O Christians are such teachings needed for you?

God should watch over works and the good heartedness of men. God wont bother to see the physical disabilities of people. Because these disabilities were not created by man .God did this. The above mentioned verses don t reflect the character of God.

The Christians may try to convince you that such Caste based differences existed only in old testament and not in new testament. Those who try to justify this should accept that old testament is not God s word ! At least let them accept that the book of Leviticus is not from God.

Now let us Throw some light on new testament! Matthew says

 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.

 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.

 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

 Then came she and worshipped him, saying, Lord, help me.

 But he answered and said, It is not meet to take the children's bread, and to cast it to dogs.

 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table.

(MATTHEW 15:22-27)

 In mark it is said in this way And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.

(MARK 7:29)

 Read this incident 2 or 3 times ! Only those who consider themselves superior can frame such stories in the name of Jesus .

 The descendants of Israel are sons! The cannanites are dogs ! Can you believe this Jesus who came to preach good values and culture spoke like that? We can't imagine Jesus as racist. Bible written by upper caste people portray him in that way.

 A woman grieved by her daughter s illness was inflicted more pain by Jesus words, finally he comes forward to exorcise the devil in her daughter. Jesus says For this saying Because she accepted herself as dog the devil was exorcised from her daughter says the Bible.

 Christian world introduces Jesus as the savior of mankind. But he was a messenger to high caste Israelites .Only they were treated as humans .Other humans were treated as animals.

 Will God or Jesus support a verse which speaks favorably for casteism or untouchability? Are you not convinced that lies and Israelites own idea make up the Bible ? People with neutral stand will accept this .

 If Christians believe that God or Jesus said that let them implement it .Let them pack up their missionary works and deport to Israel .

 People who were rejected by God and Jesus as dogs i.e the non Israelites. Let the Christians stop preaching to them !

 There are only 2 ways for them .They must either conclude it is not God s word or if it is God s word they must implement it.

 By saying Bible is God breathed and preaching to the dogs mentioned in the Bible is totally against Bible s teaching and this makes us clear that they have no rules.

 We have some thing to say for the puppies, do you need the caste system which rejected you?

 Do you need a preaching which rejects you and says- you don t have rights to near or worship ? Or have you decided to remain as dogs?

 You converted to Christianity because of the caste system hindus followed. They crushed you, treated you as untouchables .But now when you see the same casteism and untouchability in the Bible will you accept it ? Is your soul not yearning for true liberation?

 8) views opposing natural happenings should not be in God s book. A unreasonable view cannot be from God and will not be from God. Even Bible accepts the fact that contradictions cannot be from God.

 When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

(DEUTERONOMY 18:22)

Did Bible qualify the way prescribed by it?

LEPROSY:

A man can be infected by leprosy, a point accepted by people. If they say it can affect animals even that can be accepted.If it is said leprosy spreads through clothes or by staying in a house resided by a leper will it be accepted by any intelligent person? . A person who says so is the one affected by some disease.

Bible says leprosy can infect clothes and houses and it recommends some cure for this. Bible says this !

 The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment;

 Whether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or in any thing made of skin;

 And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin; it is a plague of leprosy, and shall be shewed unto the priest:

 And the priest shall look upon the plague, and shut up it that hath the plague seven days:

 And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin; the plague is a fretting leprosy; it is unclean.

 He shall therefore burn that garment, whether warp or woof, in woollen or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire.

 And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin;

 Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more:

 And the priest shall look on the plague, after that it is washed: and, behold, if the plague have not changed his colour, and the plague be not spread; it is unclean; thou shalt burn it in the fire; it is fret inward, whether it be bare within or without.

 And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof:

 And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague: thou shalt burn that wherein the plague is with fire.

 And the garment, either warp, or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean.

 This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.

(LEVITICUS 13: 47-59)

 These are verses from Bible ! ( Leviticus 13:47-59) Are you surprised by how Leprosy spreads and the cure for it ? check whether there is any green or red thing in your clothes! You cannot check it .Only priest can check it . Poor women .!

Is it said by God? Or is it said by some false prophet? If it is God then you can understand how rich God was in his knowledge!

HOUSE INFECTED BY LEPROSY:

Now see how a house gets infected by leprosy!

 34 When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession;

 35 And he that owneth the house shall come and tell the priest, saying, It seemeth to me there is as it were a plague in the house:

 36 Then the priest shall command that they empty the house, before the priest go into it to see the plague, that all that is in the house be not made unclean: and afterward the priest shall go in to see the house:

 37 And he shall look on the plague, and, behold, if the plague be in the walls of the house with hollow strakes, greenish or reddish, which in sight are lower than the wall;

 38 Then the priest shall go out of the house to the door of the house, and shut up the house seven days:

 39 And the priest shall come again the seventh day, and shall look: and, behold, if the plague be spread in the walls of the house;

 40 Then the priest shall command that they take away the stones in which the plague is, and they shall cast them into an unclean place without the city:

 41 And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off without the city into an unclean place:

 42 And they shall take other stones, and put them in the place of those stones; and he shall take other morter, and shall plaister the house.

 43 And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plaistered;

 44 Then the priest shall come and look, and, behold, if the plague be spread in the house, it is a fretting leprosy in the house: it is unclean.

 45 And he shall break down the house, the stones of it, and the timber thereof, and all the morter of the house; and he shall carry them forth out of the city into an unclean place.

 46 Moreover he that goeth into the house all the while that it is shut up shall be unclean until the even.

 47 And he that lieth in the house shall wash his clothes; and he that eateth in the house shall wash his clothes.

 48 And if the priest shall come in, and look upon it, and, behold, the plague hath not spread in the house, after the house was plaistered: then the priest shall pronounce the house clean, because the plague is healed.

 49 And he shall take to cleanse the house two birds, and cedar wood, and scarlet, and hyssop:

 50 And he shall kill the one of the birds in an earthen vessel over running water:

 51 And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times:

 52 And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar wood, and with the hyssop, and with the scarlet:

These are verses from (LEVITICUS 14:34-52). There are many comedies in the book of Leviticus.We have no idea of wasting pages by commenting them Christians can read the book of Leviticus. Let us keep aside the thought that this is God s word ! Can you believe that these are the imaginations of a mentally upset person? How do you believe this as God s word? Ask your conscience .

Let us judge others passages with same tests.

UNFULFILLED CURSES:

God created Adam and his Wife Eve .God restricted them from eating the forbidden fruit .They disobeyed God by eating the forbidden fruit.

When we analyze this incident , and when we apply the standards prescribed by Bible it becomes clear that Bible is not God s word. Bible tells:

 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband , and he shall rule over thee .

(GENESIS 3: 16)

This is a curse given by God for woman when she disobeyed God ! Friends Just analyze how unapplicable this verse is !

If she was cursed for tasting the forbidden fruit was it only eve ? Did adam not taste it? why was he not cursed to suffer labour pain?

If Eve ate the fruit only she should be punished, why all woman are punished for her sin by labour pain?

Christians say that children should suffer for the sins of the parents if that is the case then for the sin of Eve all men should suffer why don t they experience labour pain.?

If Christians say that the sins of mother affects daughter and the sins of father affects sons then all daughters borne by eve should suffer pain unfertile woman and woman who married a impotent man are unaffected by this curse what happened to God s curse? What happened to Christian belief ? Woman who don t give birth are they included in this curse? Are they blessed? Are they not born from mother s womb? Are they born without intervention?

What is the case of christain nuns how does this curse apply to them?

If God punished woman with labour pain this curse is applicable only for woman.But Goat, cow and animals that give birth suffer labour pain! Did all females among animals taste the forbidden fruit?

This verse rises series of questions in us.As all women are unaffected by this curse it is clear that a false prophet added this verse .

Let Christian world think solutions for this questions! They cannot give honest answers for this questions. They accept that lot of false prophecies uttered by false prophets

are in the Bible.

SERPENTS WHICH LOST LEGS:

Related to this incident Bible puts another illogical verse! Bible says Eve was tempted by serpent to eat the forbidden fruit and serpent was cursed by God for it.

 Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

(GENESIS 3:1).

 14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life

(GENESIS 3:14)

If serpent had wisdom to tempt man to take wrong path, why don t we see serpent tempting man today?

It is said serpent is the crafty among all wild animals but why don t we find any serpent which is crafty? Serpent is the stupidest of all creatures , why don t we see any other creature beaten and killed among animals like serpent ?

Foxes, chameleon, Fish eating birds, cranes, and Crow are more intelligent than serpent. Are they not included in God s creation?

Did they walk before they tempted eve ? If serpent was cursed due to eve s fall .Why do we see worms moving on their belly?

serpents which swim in water and not on belly are unaffected by this curse , Does it not make God s curse invalid?

 6) God s curse to serpent that it will eat dust till it lives did not happen! Christian friends! Have you seen a serpent eating dust?

The verses rise so many unanswered questions Are this from God? Or are this from False prophets? Let the Christian world think about this with a open heart !

MIRACLE BIRTH:

Let us see another thing which is Unbelievable or which could not have happened.

A woman gets pregnant by having illicit sex with her father in law and as a result two children are born .Let us see what Bible has to say about this:

 And it came to pass in the time of her travail, that, behold, twins were in her womb.

 And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.

 And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez.

 And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah .

(GENESIS 38:27-30)

 This could not have happened let Christian world answer this questions!

During delivery head should be the first to appear Only then it will be normal delivery if not in those days it could have proved fatal to the mother. The nurse would have been shocked to see hands first .In this critical stage will a nurse tie thread ?

How the nurse knew the child would withdraw its hand ,was she sure another child was in?

Did she expect and carry a red thread ?

How can baby be delivered when the birth passage is blocked by undelivered brother?

Lots of questions ! Lets keep this questions aside .What is the use of God describing a birth which is result of prostitution ?What is the benefit attained by this?

CLOTTED BLOOD SPILLS OUT:

It is medically proven fact that when a man dies his blood clots. Blood spillage cannot occur even if dead man is cut into pieces there is no second thought about this. Let us see what Bible has to say about this.

 But when they came to Jesus, and saw that he was dead already, they brake not his legs:

 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

( JOHN 19: 33-34)

 According to Christian faith Jesus did not die naturally . He dies as a result of crucifixion . When he was crucified his blood would have spilled out. When he died of crucifixion the blood remaining in his body would have clot. How can blood spill when he is pierced from side? If you think about this you know this is not God s word.

 There are lot of things which are unbelievable and unpractical in Bible. We said only few. Bible recommends certain points for analyzing whether the verses are from God but the fact is Bible itself fails to satisfy this conditions. For this reason we conclude Bible is not from God .

 VULGARITY:

God s word was revealed for people to read and live accordingly .Father and son, mother and daughter ,brother and sister cannot sit together and read the Bible Owing of its vulgarity . And for this reason Bible cannot be recommended a book of God.This is recognized by simple minds and developed society.

 (This incident is mentioned both in catholic Bible and protestant Bible. Owing to simpler language used in catholic Bible we are narrating verses from it.)

 INCEST SISTERS ..!

1 The word of the Lord Yahweh came to me in these terms,

2 Son of man, there were two women, daughters of the same mother.

3 They became prostitutes in Egypt, even from their youth. In that land their breasts were fondled and caressed.

4 The elder was called Oholah, her sister Oholibah. Both of them were mine and they gave me sons and daughters. Oholah is Samaria and Oholibah is Jerusalem.

5 Oholah was mine when she played the harlot; she lusted after her lovers, the Assyrians,

6 warriors dressed in purple, governors, commanders, desirable young men, riders on horses.

7 She offered them her harlotry, to those who were the best of Assyria. She dishonored herself with all those for whom she lusted and with their idols.

8 But she did not forget her harlotry with the Egyptians who had lain with her and poured their lust on her from the time of her youth.

9 That is why I gave her over to her lovers, the Assyrians, the object of her lustful desires.

10 They uncovered her nakedness, seized her sons and daughters and slew her. And she became a byword among women because punishment had come to her.

11 Her sister, Oholibah, witnessed this but she was even more corrupt in her lust and worse than her sister in her prostitution.

12 She lusted after the Assyrians, governors, commanders, horsemen, all desirable young men, and

13 I saw how she dishonored herself.

Both sisters acted in the same way but she went further than her sister.

14 No sooner had she seen men portrayed on walls, pictures of Chaldeans sketched in vermilion than she lusted after these men,

15 tightly belted, heads top-heavy with turbans, all resembling Babylonian cavalry officers.

16 She sent messengers to Chaldea and

17 they came to her in the bed of love and defiled her with their prostitution. They dishonored her so much that she turned from them in disgust

18 But because she had given herself and exposed her nakedness, I too turned from her in disgust just as I had turned away from her sister.

19 She multiplied her harlotry recalling her youth when she played the harlot in Egypt.

20 She lusted after her lovers whose bodies were like those of donkeys and whose organs resembled those of horses.

21 She returned to the shameful conduct of her youth with the Egyptians.

22 That is why, Oholibah, thus says Yahweh: I am sending against you your lovers from whom you have turned away in disgust and I will bring them against you from all sides,

23 Babylonians and Chaldeans, men of Pekod, Shoa and Koa and all the Assyrians with them, handsome young men, governors, commanders, cavalry officers, titled people, all riding horses.

24 They will come against you with chariots, wagons and throngs of people who will assail you from all sides with buckler, shield and helmet

25 I will put your case before them and they will judge you according to their laws. I will release my jealousy against you so that they shall deal with you furiously. They will cut off your nose and your ears and what is left of you will fall by the sword. They will seize your sons and daughters and what is left of you will be consumed by the fire;

26 they will strip you of your clothes and ornaments.

27 I will put an end to your shameful behavior and your harlotry dating from your time in Egypt; you will not look towards them again and will no longer dream of Egypt. Thus says

28 the Lord Yahweh: I am handing you over to those you hate, to those from whom you turned in disgust.

29 They will treat you with loathing and take from you everything you have worked for, leaving you naked and uncovered and the nakedness of your harlotry will be exposed.

30 Your shameful conduct and your promiscuity have brought this upon you, because you lusted after the nations and defiled yourself with their idols.

31 Since you have gone the way of your sister, I will place her cup in your hand.

32 Thus says Yahweh: You shall drink your sister's cup which is deep and wide. You shall be the butt of derision and mockery: the cup holds so much!

33 You shall be filled with drunkenness and sorrow; it is a cup of desolation and horror, the cup of Samaria, your sister!

34 You will drink and empty it to the dregs, and then tear your breasts - for I have spoken, word of the Lord Yahweh.

35 That is why the Lord Yahweh speaks thus: Since you have forgotten me and turned your back on me, you too will pay for your immodesty and harlotry!

36 Then Yahweh said to me, Son of man, will you judge Oholah and Oholibah? Confront them with their abominations,

37 for they have committed adultery and stained their hands with blood. They committed adultery with their idols and even sacrificed their children - my children - as food for them.

38 At that time they defiled my sanctuary and profaned my sabbaths;

39 the same day they sacrificed their children to their idols, they entered my sanctuary to desecrate it. This is what they did in my house.

40 Both of them sent messages to men who had come from afar and they came. You bathed yourself for them, painted your eyes and decked yourself with jewels.

41 You seated yourself on a stately couch and beside a table on which you put incense and oil that was mine 

42 The sound of a carefree crowd was heard there because of their number, not to mention the people brought in from the desert. They put bracelets on the wrists of the women and splendid crowns on their heads.

43 Then I said about this city, worn out and defiled with her adultery: This is indeed harlotry!

44 Men go to her as one goes to a prostitute. So they went to Oholah and Oholibah, the dissolute women!

45 But upright men will judge as adulterous those who have shed blood, for indeed they are adulteresses and blood is on their hands.

46 For thus says Yahweh: Let a great assembly be gathered against them! Let them be delivered to terror and spoil!

47 The assembly will stone them, have them cut in pieces by the sword, kill their sons and daughters and burn their houses.

48 I will put an end to debauchery in this land; all the women will be warned and no longer will they imitate your immorality.

49 I will make your immorality fall on your own heads and when you receive the punishment of your idolatry, you will know that I am Yahweh.

(EZEKIEL 23)

What is the need for mentioning the story of prostitutes in the book of God? Is it possible for mother and son father and daughter to read together? Will Christian priests read this in churches? Christian friends ! will you not think?

 FATHER AND DAUGHTER:

 31 And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:

 32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.

 33 And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose.

 34 And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.

 35 And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.

 36 Thus were both the daughters of Lot with child by their father.

 37 And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.

(GENESIS 19:31-37)

 BROTHER AND SISTER .?

1 Now David's son Absalom had a beautiful sister named Tamar. It happened that Amnon, another of David's sons, loved her.

2 Amnon was so obsessed that he became ill and, as Tamar was a virgin, he could not do anything.

3 Amnon had a friend named Jonadab, son of Shimeah, David's brother. Jonadab, who was a very shrewd man, said to him,

4 Oh son of the king, why do you look so miserable morning after morning? Will you not tell me? Amnon replied, I love Tamar, sister of my brother Absalom.

5 So Jonadab said to him, Lie down on your bed and pretend to be ill; and when your father comes to see you, say to him, 'Let my sister Tamar come to give me bread to eat and let her prepare the food in my presence so that I may eat it from her hand.

6 So Amnon lay down and pretended to be ill; and when the king came to see him, he told the king, Please let my sister Tamar come to make some cakes in my presence; I will eat from her hand.

7 So David sent for Tamar and said to her, Go to your brother Amnon's house and prepare him some food.

8 Tamar went to her brother Amnon's house where he was lying down. She took dough, kneaded it, made and baked cakes before him.

9 But when she took the pan and set the cakes before him, he refused to eat and said, Send everyone outside. After they all left,

10 Amnon said to Tamar, Bring the food into the bedroom and let me eat from your hand. Tamar took the cakes she had made and brought them to her brother Amnon in the bedroom.

11 But when she brought them to him to eat, he grabbed her and said, Come, lie with me, my sister.

12 She answered him, No, my brother, do not force me. No such thing is done in Israel. Do not commit this foolishness.

13 Where will I hide my shame? And you yourself would be regarded as a foolish man by all the people. So please, talk to the king for he will not keep me from you.

14 But he refused to listen to her and, being stronger than she, forced her and lay with her.

15 Afterwards, Amnon hated her with a hatred exceeding the love he had had for her; and he said to Tamar, Get up and leave.

 (2 SAMUEL 13: 1-15)

 FATHER IN LAW AND DAUGHTER IN LAW ..?

14 She at once took off her widow's clothes, wrapped herself in a veil and sat down at the entrance to Enaim which is on the road to Timnah, for she knew that Shelah was a grown man and had not been given to her in marriage.

15 Judah saw her and as her face was veiled he took her for a prostitute.

16 He went over to her on the roadside and said, Allow me to sleep with you, for he didn't know she was his daughter-in-law. She asked, What will you give me to sleep with you?

17 He said, I will send you a kid from my flock. She replied, Will you give me a pledge till you send it?

18 What pledge shall I give you? he asked. She answered, Give me your seal, your cord and the staff in your hand. So he gave them to her and slept with her;

19 then she rose and left him and, taking off her veil, she put on her widow's clothes. And she became pregnant.

 (GENESIS 38: 14-19)

 BROTHER IN LAW AND SISTER IN LAW .?

8 Then Judah said to Onan, Lie with your brother's widow and fulfill the duties of a brother-in-law; the child to be born will be the heir of your brother.

9 But Onan knew the child would not be his, so whenever he slept with his brother's widow, he spilled the semen on the ground lest he give an heir to his brother.

10 What he did was displeasing to Yahweh who took his life as well.

 (GENESIS 38: 8-10)

 DAVID AND OTHER MAN S WIFE ..?

2 One afternoon, David got up from his siesta and took a walk on the roof of the royal house. From the rooftop, he saw a woman bathing, and the woman was very beautiful.

3 David sent to inquire about the woman, and was told, She is Bathsheba, daughter of Eliam and wife of Uriah, the Hittite.

4 So David sent messengers to have her brought to him; and he had intercourse with her after she had cleansed herself after her monthly period. Then she returned to her house.

5 As the woman saw she was with child, she sent word to David, I am with child.

6 David then sent a message to Joab, Send me Uriah the Hittite. So Joab sent Uriah to David.

7 When Uriah came, David asked him about Joab, how the people were and how the war was proceeding;

8 then he told Uriah, Go down to your house and wash your feet. Uriah left the palace and the king had a portion from his table sent to him.

9 Uriah, however, did not go down to his house but slept by the door of the king's palace with all the servants of his lord.

10 David was told that Uriah did not go down to his house, and he said to him, Have you not come from a journey? Why did you not go down to your house?

11 Uriah replied, The ark, the men of Israel and Judah are housed in tents while my lord Joab and his servants are encamped in the open country. Shall I go to my house to eat and drink there and sleep with my wife? As you live, I will not do this!

12 So David said to Uriah, Remain here today also and I will dismiss you tomorrow. Uriah therefore stayed in Jerusalem that day and the day after.

13 David invited him to table and he ate and drank until he was drunk. When evening fell, however, he went to lie down on his couch with the guards of his lord instead of going down to his house.

14 The next morning, David wrote Joab a letter to be taken by hand by Uriah,

15 in which he said, Place Uriah in the front row where the fighting is very fierce and then withdraw from him so that he may be struck down and die.

16 When Joab was attacking the city, he assigned Uriah to a place which he knew was being defended by strong warriors.

17 And the defenders attacked the men of Joab. Some of David's soldiers and officers were killed; Uriah the Hittite also died.

18 Then Joab sent a messenger to tell David everything that had happened during the battle.

 (2SAMUEL 11:2-18)

 OLD MAN AND YOUNG WOMAN ?

1 King David was already a very old man who could no longer keep warm even in very thick clothing.

2 So his servants said to him, They should get for my lord king a virgin girl to attend the king and nurse him. She could sleep with you, my lord king, and make you feel warm.

3 And so they looked for a beautiful girl throughout the territory of Israel. They found Abishag the Shunamite, a very beautiful girl and brought her to the king.

 (1KINGS1:1-3)

 Illegimate relation between man and woman and vulgar way in which woman are described makes us think whether this is God's word. Can God s word contain such statements ? What is the need ? Christian friends analyze this with a neutral mind.

 6 How fair and how pleasant art thou, O love, for delights!

 7 This thy stature is like to a palm tree, and thy breasts to clusters of grapes.

 8 I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;

 9 And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.

 10 I am my beloved's, and his desire is toward me.

 11 Come, my beloved, let us go forth into the field; let us lodge in the villages.

 12 Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.

 13 The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.

(SONG OF SOLOMON 7:6-13)

 1 O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised.

 2 I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.

 3 His left hand should be under my head, and his right hand should embrace me.

 (SONG OF SOLOMON 8:1-3)

 8 We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?

 9 If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar.

 10 I am a wall, and my breasts like towers: then was I in his eyes as one that found favor.

 (SONG OF SOLOMON 8:8-10)

 3 Thy lips are like a thread of scarlet, and thy speech is comely: thy temples are like a piece of a pomegranate within thy locks.

 4 Thy neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.

 5 Thy two breasts are like two young roes that are twins, which feed among the lilies

 (SONG OF SOLOMON 4:3-5)

2 How beautiful are your feet in sandals, daughter of the prince! Your shapely thighs are like jewels, the work of a master artist.

3 Your navel is a bowl well-rounded, never lacking exquisitely blended wine. Your belly is a mound of wheat with lilies around it.

4 Your breasts are two fawns, twins of a gazelle.

 (SONG OF SOLOMON 7:2-4)

 Song of Solomon is full of vulgar descriptions! Christian friends! Will this verses guide mankind to correct path? Or will it take him to bad path. Does this verse not tempt you to attain man or women through illegal means? Do you still believe Bible is God s word?

 10) CONTRADICTIONS:

 Verse presented by us is sufficient enough to prove Bible is not from God.The most important point is this- God s word should not have contradictions.

 If a man contradicts himself we get upset .How can contradiction be digested from God s book? Contradictions in Bible are many for example:

ERRORS IN GENERATION

 The gospel of Matthew and Luke describes the genealogy of Jesus . If common man tells genealogy it is possible that he may commit errors but does it suit persons guided by holy spirit? They have failed and this is proved from the two gospels .

Jacob was the father of Joseph, the husband of Mary, and from her came Jesus who is called the Christ - the Messiah.

(MATTHEW 1:16)

When Jesus made his appearance, he had reached the age of thirty years. He was known as the son of Joseph, whose father and forefathers were Heli.

(LUKE 3: 23)

Solomon was the father of Rehoboam. Then came the kings: Abijah, Asaph,

(MATTHEW1:7)

Melea, Menna, Mattatha, Nathan, David,

(LUKE3:31)

 After the deportation to Babylon Jechoniah was the father of Salathiel and Salathiel of Zerubbabel.

(MATTHEW 1:12)

Joanan, Rhesa, Zerubbabel, Shealtiel, Neri,

(LUKE 3:27)

Zerubbabel was the father of Abiud, Abiud of Eliakim, and Eliakim of Azor.

(MATTHEW1:13)

Joanan, Rhesa, Zerubbabel, Shealtiel, Neri,

(LUKE 3:27)

Matthew says 66 generations have passed from David to Jesus.

Luke says it is 41 generations.

The genealogy of Jesus is full of contradictions. Can those guided by God and holy spirit stumble so much? This conforms the fact that Bible is a book of fantasies.

ADULTEROUS GENERATION:

 The sad fact is by revealing Jesus genealogy both Mark and Luke have dishonoured Jesus.It is because those mentioned in genealogy are people of such purity! To understand this read the verses below.

Nor shall the half-breed be admitted into the assembly of Yahweh, even to the tenth generation.

(DEUTERONOMY 23:3)

Ancestors of Jesus were unallowed in temple.

Judah was the father of Perez and Zerah (their mother was Tamar), Perez was the father of Hezron, and Hezron of Aram.

( MATTHEW1:3)

In Jesus genealogy Tamar is mentioned .Who is this Tamar ? who is Judah ? who is Perez ?

Tamar is the daughter in law of Judah she has illict sex with him .The result of prostitution is 2 children one is perez .These are not our theories. Bible tells this (Refer Genesis 38:6 to 38: 29).

According to Matthew Jesus is born in the line of perez who is the result of illict sex between daughter in law and father in law.As reminded before adulterous generation will not be allowed into the temple of God. This means Jesus is not allowed in God s Temple.The view that Jesus is the son of God and he beared the sins of many is nullified if the verse is taken into account . (We are not saying this we are just showing you what bible says about Jesus).

Jesse was the father of David, the king. David was the father of Solomon. His mother had been Uriah's wife.

(MATTHEW1:6)

They say this is the genealogy of Jesus .Matthew accepts that David begot Solomon through uriah s wife. Can Jesus be dishonored in some other way?

*This incident is mentioned in topic Vulgarity .

Salmon was the father of Boaz. His mother was Rahab. Boaz was the father of Obed. His mother was Ruth. Obed was the father of Jesse.

(MATTHEW 1:5)

This is the generation list.

Who is rahab? She is a prostitute says Bible (Joshua 2:1). Will Jesus be honored by this genealogy?

CHANGES IN CIRCUMSTANCES:

 In a dream they were warned not to go back to Herod, so they returned to their home country by another way.

13 After the wise men had left, an angel of the Lord appeared in a dream to Joseph and said, Get up, take the child and his mother and flee to Egypt, and stay there until I tell you for Herod will soon be looking for the child in order to kill him.

14 Joseph got up, took the child and his mother, and left that night for Egypt,

15 where he stayed until the death of Herod. In this way, what the Lord had said through the prophet was fulfilled: I called my son out of Egypt.

(MATTHEW 2:12-15)

Matthew says by the time of Jesus birth there ruled a tyrant king named Herod and he tried to kill baby Jesus so Joseph and Mary fled to Egypt with Jesus. After Herod s death Archilaus was crowned the king fearing him they did not return back to Israel they went to Nazareth says Matthew .

After Herod's death, an angel of the Lord appeared in a dream to Joseph and said,

20 Get up, take the child and his mother and go back to the land of Israel, because those who tried to kill the child are dead.

21 So Joseph got up, took the child and his mother and went to the land of Israel.

22 But when Joseph heard that Archilaus had succeeded his father Herod as king of Judea, he was afraid to go there. He was given further instructions in a dream, and went to the region of Galilee.

23 There he settled in a town called Nazareth. In this way what was said by the prophets was fulfilled: He shall be called a Nazorean. Says

(MATTHEW 2:19-23)

But in the gospel of luke we don t find any mention of serious problems.

It is mentioned that they stayed in Bethelhem and visited Jerusalem .And it is mentioned they visited Jerusalem every year for Feast of the Passover

(LUKE 2:15-52)

In luke no mention is made about tyrant king Herod and his attempt to kill Jesus .And no mention is made that Joseph and Mary fled to Egypt .There is no mention of Archilaus crowned as king and fearing him they did not return back to Israel. But in the gospel of luke we see they were free to roam in Jerusalem with out any restrictions.

Why is so many contradiction found in books written under the guidance of holy spirit ?Was it a peaceful situation as luke says ? Or was the situation terrible as matthew describes ? Was is true they visited Jerusalem yearly? Or did the angel of god appear in dream and warn them to go to Egypt?

Each person wrote gospel on their own and from what they heared it had nothing to do with God or his revelations. Do you need further proof? Do you still call this as God's word?

FALSE PROPHECY:

Christians believe Jesus was prophesised in old testament.It is also mentioned in new testament that Before Jesus Elijah would appear.

10 The disciples then asked him, Why do the teachers of the Law say that Elijah must come first?

11 And Jesus answered, So it is: first comes Elijah to set everything as it has to be.

12 But I tell you, Elijah has already come and they did not recognize him, but treated him as they pleased. And they will also make the Son of Man suffer.

13 Then the disciples understood that Jesus was referring to John the Baptist.

(MATTHEW 17:10-13)

14 and if you believe me, John is this Elijah, whose coming was predicted.

(MATTHEW11:14)

Before the appearing of promised Christ it was essential that Elijah must appear .Jesus says John the Baptist is Elijah. As John has appeared during Jesus time this prophecy is fulfilled .But another book refutes this.

19 This was the testimony of John when the jews sent priests and levites to ask him, Who are you?

20 John recognized the truth and did not deny it. he said, I am not the Messiah.

21 And they asked him, Then who are you? Elijah? He answered, I am not. They said, Are you the Prophet? And he answered, No.

( JOHN 1: 19-21)

Check the contradictions and confusions mentioned here! Jesus says he is Christ and the proof is John is Elijah But john refutes this and says Iam not Elijah . Both this verses are from New testament given by God.

As said by Jesus if John is Elijah why does john refutes this? Elijah was sent before to make way for Christ , so people would accept him .We know this from Jesus sayings.

If John was Elijah no way could he have refused this .People refused to accept Jesus as Christ because Elijah had not come .If John was Elijah he would have declared it and people would have accepted Jesus. John refused he was not Elijah.

If we consider John uttered a lie 30 It is he of whom I said: A man comes after me who is already ahead of me, for he was before me.

(JOHN1:30)

11 I tell you this: no one greater than John the Baptist has come forward among the sons of women, and yet the least in the kingdom of heaven is greater than he.

(MATTHEW 11:11)

Among those born to woman Jesus said no one was greater than John as he was greater than Jesus it is logical to say he would not have lied about himself and this is the testimony Jesus bears for John.

If John s words are true then it means Jesus is a liar. Jesus who was not Christ declared himself as Christ by calling John as Elijah.

Christians cannot accuse John or Jesus as liars. If they do the foundations of Christianity will be shaken. Even if Christians don t dare to say this they can't reject what bible says.

Even if one contradiction is true it will be proved beyond doubt that Bible was manipulated by human hands.

FORGERY:

10 He is the man of whom Scripture says: I send my messenger ahead of you to prepare the way before you.

(MATTHEW11:10)

This incident is also mentioned in gospels of Mark and Luke. Jesus says this when he mentions the arrival of Elijah. Jesus quotes verses from old testament..

 Analyse this verse carefully! This verse was said by God to Jesus .We ask you: How

 Jesus and God conversed in old testament before the time of Jesus? We can say

 Jesus quotes a verse untold by God .

 scripture as Jesus puts it are the books of old testament .We show the verse said by God in old testament and this greatly contradicts Jesus sayings.

Now I am sending my messenger ahead of me to clear the way

(MALACHI 3:1)

This verse is not for Jesus nor is it related to him.God says Before me . Jesus says ahead of you and makes the verse to suit himself.There is lot of difference between this two! Think of this Big difference! God says about himself Me but Jesus corrects it as You , Is it not a change in Identity ?

Which among this two is true? Honest answer is one among this two is wrong , then the question is, how can untruth be found in God s word? Or how can this be God s word?

  1. F) ERRORS IN NUMBERS

29 As they left Jericho, a great crowd followed them on the way.

30 Two blind men were sitting by the roadside, and when they heard that Jesus was passing by, they began to call out, Son of David, have mercy on us!

(MATTHEW 20:29-30)

Matthew says two persons pleaded with Jesus to restore their eye sight. But in Mark it is one person.

46 They came to Jericho. As Jesus was leaving Jericho with his disciples and a large crowd, a blind beggar, Bartimaeus, the son of Timaeus, was sitting by the roadside.

(MARK 10:46)

Was it one blind man or two? Why do errors come in small details as this in the book of God? We cannot consider this as two different incidents .If this are two different incidents then Mark must have mentioned a incident of more people cured than a single person. He would not forgot to mention a great miracle.

Matthew and Mark wrote what they heared it was now way related to God or was from God.

FASTING OR HAD FOOD?

 18 For John came fasting and people said: 'He is possessed.'

19 Then the Son of Man came, he ate and drank, and people said: 'Look at this man! A glutton and drunkard, a friend of tax collectors and sinners!' Yet the outcome will prove Wisdom to be right.

(MATTHEW 11:18-19)

Matthew writes - Jesus said he ate but John fasted . Mark mentions otherwise , Do you know what mark says?

6 John was clothed in camel's hair and wore a leather garment around his waist. His food was locusts and honey.

( MARK1:6)

May be for Mark Locusts and honey are not food.

STAFF CARRIED OR NOT :

 8 And he ordered them to take nothing for the journey except a staff; no food, no bag, no money in their belts.

9 They were to wear sandals and were not to take an extra tunic.

(MARK6:8-9)

10 Do not carry a traveler's bag, or an extra shirt, or sandals, or walking-stick: workers deserve their living.

(MATTHEW10:10)

 Mark writes- Jesus ordered his apostles to carry walking stick.

 But Matthew contradicts this by saying Jesus ordered his apostles not to carry Walking stick. Christian friends don t you realize so many contradictions cannot be in the book of God?

DID HE KNOW OR NOT:

 Bible tells in many verses that John knew the identity of Jesus and the time of his appearance.

 13 At that time Jesus arrived from Galilee and came to John at the Jordan to be baptized by him.

14 But John tried to prevent him, and said, How is it you come to me: I should be baptized by you!

(MATTHEW 3:13,14)

This verse proves John knew Jesus before .

Matthew says John contradicts himself by sending emissaries to conform the identity of Jesus.Whether he is indeed the Christ.

2 When John the Baptist heard in prison about the activities of Christ, he sent a message by his disciples,

3 asking him: Are you the one who is to come or should we expect someone else?

(MATTHEW11: 2-3)

This incident happens after Jesus is baptized. This we understand from Bible.

How John who know Jesus while baptizing get doubt about him later? Why should he send emissaries to Jesus to conform Identity? This contradiction is found in single gospel.

Similarly many contradictions are found in single gospel .

PROBLEM WITH WITNESS

 If I bore witness to myself, my testimony would be worthless.

(JOHN 5:31)

This is said by Jesus in the gospel of John

14 Then Jesus said, Even though I bear witness to myself, my testimony is true, for I know where I have come from and where I am going. But you do not know where I came from or where I am going.

(JOHN8:14)

This verse is said by Jesus as recorded in John

Which among this two is said by Jesus? Which is the one added in Jesus name? Will Christian world give an explanation?

There are lot of contradictions in gospels regarding last phase of Jesus life .

CONTRADICTIONS REGARDING KISS:

 It is well known among Christians that Judas betrayed Jesus. How did he betray him?

 48 The traitor had arranged a signal for them: The one I kiss, he is the man; arrest him.

49 And he went directly to Jesus and said, Good evening, Master and he gave him a kiss.

50 But Jesus said to him, Friend, do what you came for. Then they laid hold of Jesus and arrested him.

(MATTHEW 26: 48-50)

 In Matthew it is mentioned Judas betrayed Jesus by kissing but this is contradicted in the gospel of John where it is mentioned Jesus voluntarily surrended himself. The incident of Judas betraying Jesus is unmentioned.

 4 Jesus knew all that was going to happen to him; he stepped forward and asked, Who are you looking for?

(JOHN18:4)

When Jesus was caught one of the disciples of Jesus peter denied him and this is well known among Christians .But lot of contradictions surround it.

 69 Meanwhile, as Peter sat outside in the courtyard, a young servant-girl of the house said to him, You also were with Jesus of Galilee.

70 But he denied it before everyone, saying, I do not know what you are talking about.

71 And as Peter was going out to the gateway, another servant-girl saw him and told the bystanders, This man was with Jesus of Nazareth.

72 Peter denied it again with an oath, swearing, I do not know that man.

73 After a little while, those who were standing there approached Peter and said to him, Of course you are one of the Galileans; your accent gives you away.

74 Peter began justifying himself with curses and oaths protesting that he did not know the man. Just then a cock crowed.

75 And Peter remembered the words of Jesus, Before the cock crows, you will deny me three times. And he went away weeping bitterly.

(MATTHEW 26:69-75)

 54 Then they seized him and took him away, bringing him to the High Priest's house. Peter followed at a distance.

55 A fire was kindled in the middle of the courtyard where people gathered, and Peter sat among them.

56 A maidservant noticed him. Looking at him intently in the light of the fire, she exclaimed, This man also was with him!

57 But he denied it, saying, Woman, I do not know him.

58 A little later someone who saw him said, You are also one of them! Peter replied, My friend, I am not!

59 After about an hour another asserted, Surely this man was with him, for he is a Galilean.

60 Again Peter denied, My friend, I don't know what you are talking about. He had not finished saying this when a cock crowed

(MATTHEW22:54-60)

 There are lot of contradictions in this issue .But woeing to space Constriction we are restricting ourselves.

 CONTRADICTIONS REGARDING CROSS:

The basic of Christian faith is cross.Who carried the cross two gospels contradict each other .

 17 Bearing his own cross, Jesus went out of the city to what is called the Place of the Skull, in Hebrew: Golgotha.

(JOHN19:17)

 26 When they led Jesus away, they seized Simon of Cyrene, who was coming in from the fields, and laid the cross on him, to carry it behind Jesus.

(LUKE23:26)

 Did Jesus carry his cross or Simon of cyrene?

 Matthew says Jesus was crucified on the 6th hour

(MATTHEW27:45). In mark (MARK15:33) In Luke (LUKE 23:44).

 In the Gospel of John it is mentioned that in 6 th hour Jesus was interrogated

By Pilate.

(JOHN19:14)

 There are many contradictions in cross episode!

When Jesus was crucified on cross two other persons were crucified with

him this incident is mentioned in Matthew, Mark and Luke. As usual no limits for

contradictions !

44 Even the robbers who were crucified with him insulted him.

(MATTHEW 27:44)

32 Let's see the Messiah, the king of Israel, come down from his cross and then we will believe in him. Even the men who were crucified with Jesus insulted him.

(MARK 15:32)

39 One of the criminals hanging with Jesus insulted him, So you are the Messiah? Save yourself and us as well!

40 But the other rebuked him, saying, Have you no fear of God, you who received the same sentence as he did?

 41 For us it is just: this is payment for what we have done. But this man has done nothing wrong.

 42 And he said, Jesus, remember me when you come into your kingdom.

43 Jesus replied, Truly, you will be with me today in paradise.

(LUKE23: 39-43)

Luke says one of the robber insulted Jesus and other condemned him for insulting.

Matthew and Luke say both robbers condemned him. Can God s word have

contradictions?

CONTRADICTIONS IN RESURRECTION:

 It is common belief of Christians that Jesus died and was resurrected on third day. Is the

incident of with out any contradiction? How many contradictions are in this episode?

 1 After the sabbath, at the dawn of the first day of the week, Mary Magdalene and the other Mary went to visit the tomb.

2 Suddenly there was a violent earthquake: an angel of the Lord descending from heaven, came to the stone, rolled it from the entrance of the tomb, and sat on it.

3 His appearance was like lightning and his garment white as snow.

(MATTHEW 28:1-3)

1 When the sabbath was over, Mary of Magdala, Mary the mother of James, and Salome bought spices so that they might go and anoint the body.

2 And very early in the morning on the first day of the week, just after sunrise, they came to the tomb.

3 They were saying to one another, Who will roll back the stone for us from the entrance to the tomb?

4 But as they looked up, they noticed that the stone had already been rolled away. It was a very big stone.

5 As they entered the tomb, they saw a young man in a white robe seated on the right, and they were amazed.

(MARK16:1-5)

 1 On the sabbath the women rested according to the commandment, but the first day of the week, at dawn, they went to the tomb with the perfumes and ointments they had prepared.

2 Seeing the stone rolled away from the opening of the tomb,

3 they entered and were puzzled to find that the body of the Lord Jesus was not there.

4 Two men in dazzling garments appeared beside them.

(LUKE24:1-4)

 1 Now, on the first day after the sabbath, Mary of Magdala came to the tomb early in the morning, while it was still dark and she saw that the stone blocking the tomb had been moved away.

(JOHN20:1)

 Which is God s word ? John says only Mary visited the tomb. Luke and Matthew Say Mary of magdala and Mary Mother of James visited the tomb . Mark says Mary of magdala, Mary mother of James and Salome visited the tomb.

 Which is God s word? John and Luke say the stone which covered the entrance of tomb was rolled before they visited the tomb. Matthew and Mark say the stone was rolled in front of their eyes.

 Which is God s word? Luke says they were met by two angels of God. Matthew and Mark mention they were met by one angel.

 Which is God s word? Mark says the Angels were found inside the tomb. Matthew says an Angel descended from heaven .Luke says two Angels appeared beside them.

 Why does the episode of Resurrection have so many contradictions? If resurrection happened would there be so many contradictions? Christian friends! Think with a open mind.

PEACE THROUGH SWORD9 Fortunate are those who work for peace, they shall be called children of God

(MATTHEW5:9)

34 Do not think that I have come to establish peace on earth. I have not come to bring peace, but a sword.

(MATTHEW 10:34)

Matthew writes Jesus came to establish peace in one chapter and in another says he has

not come to establish peace ; which among this is God s word? Can you explain?

 CONFUSION REGARDING DEATH:

5 So, throwing the money into the Temple, he went away and hanged himself.

6 The priests picked up the money, and said, This money cannot be put into the Temple treasury, for this is the price of blood.

7 So they met together and decided to buy the Potter's Field with the money and make it a cemetery for foreigners.

(MATTHEW27:5-7)

 18 (We know that he bought a field with the reward of his sin; yet he threw himself headlong to his death, his body burst open and all his bowels spilled out.

(ACTS1:18)

Matthew says Judah who betrayed Jesus commited suicide by hanging himself. But paul says he died by throwing himself headlong.Which among this two is said by God? Why was matthew ignorant of the fact known by people ?

 Paul says Judas betrayed Jesus and got a piece of land .But matthew says he got silver coins which among this two is said by God? which among this is a product of fantasy? Can the Christian world explain how a man who hanged himself threw himself headlong ?

  1. P) PROBLEM WITH REVELATION:

Jesus died as a result of crucifiction ; On the third day he resurrected ;The 4 gospels Matthew,

Mark, Luke,and John mentions the appearance of Jesus to Apostles .The 4 gospels contradict each

other .

 Angels appear to Mary of Magdalene and Mary the mother of James.And order them to convey the

news of Jesus resurrection to his apostles.When they were on their way to convey the news

Jesus appeared before them,

 10 But Jesus said to them, Do not be afraid. Go and tell my brothers to set out for Galilee; there they will see me.

(MATTHEW28:10).

 16 As for the Eleven disciples, they went to Galilee, to the mountain where Jesus had told them to go.

17 When they saw Jesus, they bowed before him, although some doubted.

(MATTHEW 28:16,17)

According to Matthew 11 apostles went to Galilee to meet Jesus. But Mark says otherwise.

 11 But when they heard that he lived and had been seen by her, they would not believe it.

12 After this he showed himself in another form to two of them, as they were walking into the country.

13 These men too went back and told the others, but they did not believe them.

14 Later Jesus showed himself to the Eleven while they were at table. He reproached them for their unbelief and stubbornness in refusing to believe those who had seen him after he had risen.

(MARK 16:11-14)

 Matthew says eleven apostles believed the marys and went to galilee to see Jesus. Mark says it was one mary and the apostles did not believe her. Mark says Jesus appeared to two of his disciples but no reference is given in Matthew for this.

 Matthew says Jesus appeared to them on their way to galilee .Mark says Jesus appeared to them in their dining place.

 Why so many contradictions to explain basic Christian belief? Can so many contradictions found in books inspired by holy spirit? When Luke explains this he contradicts both the gospels.

33 They immediately set out and returned to Jerusalem. There they found the Eleven and their companions gathered together.

34 They were greeted by these words: Yes, it is true, the Lord is risen! He has appeared to Simon!

35 Then the two told what had happened on the road and how Jesus made himself known when he broke bread with them.

36 As they went on talking about this, Jesus himself stood in their midst. (And he said to them, Peace to you. )

(LUKE 24:33-36)

Neither did Jesus meet them in Galilee nor did they meet him in dining rather they met him in Jerusalem when talking .

Resurrection is not a matter of negligence .If it happened then there would not be contradiction in it. Either Resurrection is tale or it must be accepted that Bible is not from God . Is there any other way my friends?

  1. Q) HEARED AND UNHEARED

The story of resurrection was added by paul originally saul. Christians with unbiased thought and clear understanding would accept this. Paul who was the enemy of Christianity in the beginning later joins it he gives account of these incidents and he contradicts himself in many places. Paul mentions himself as HE it is a point to be noted.

 3 As he traveled along and was approaching Damascus, a light from the sky suddenly flashed around him.

4 He fell to the ground and heard a voice saying to him, Saul, Saul! Why do you persecute me?

5 And he asked, Who are you, Lord? The voice replied, I am Jesus whom you persecute.

6 Now get up and go into the city; there you will be told what you are to do.

7 The men who were traveling with him stood there speechless: they had heard the sound, but could see no one.

8 Saul got up from the ground and, opening his eyes, he could not see. They took him by the hand and brought him to Damascus.( ACTS 9:3-8)

 6 But as I was traveling along, nearing Damascus, at about noon a great light from the sky suddenly flashed about me.

7 I fell to the ground and heard a voice saying to me: 'Saul, Saul, why do you persecute me?'

8 I answered: 'Who are you, Lord?' And he said to me: 'I am Jesus the Nazarean whom you persecute.'

9 The men who were with me saw the light and were afraid, but they did not understand the voice of the one who was speaking to me.

10 I asked: 'What shall I do, Lord?' And the Lord replied: 'Get up and go to Damascus; there you will be told all that you are destined to do.'

(ACTS 22:6-10)

 13 On the way, O King, at midday I saw a light from heaven, more brilliant than the sun, that dazzled me and those who accompanied me.

14 We all fell to the ground and I heard a voice saying to me in Hebrew: 'Saul, Saul, why do you persecute me? In vain do you kick against the goad.'

15 I answered: 'Who are you, Lord?' And the Lord said: 'I am Jesus whom you persecute.

16 Get up now and stand on your feet. I have revealed myself to you to make you servant and witness to what I have just shown you and to what I will show you later on.

(ACTS26:13-16)

 First he says those who travelled with him heared sound. Then he says no one heard sound .Why does contradiction rise when a incident is told by same person?

In first two places it is mentioned - he will be told what to do when he goes to city .But in 3rd place it is mentioned he was announced of his mission .

Why are so many contradictions found in a book written by same person? Which among this Two is true? Do Christians know this?

SATAN OWNS KINGDOM OF HEAVEN:

Jesus death in cross and other related incidents are full of contradictions.

The contradiction surrounding the disciple who betrayed Jesus is not the only one. Another disciple gets enlisted in the contradiction list. One of the Disciples of Jesus Simon peter.

17 Jesus replied, It is well for you, Simon Barjona, for it is not flesh or blood that has revealed this to you but my Father in heaven.

18 And now I say to you: You are Peter (or Rock) and on this rock I will build my Church; and never will the powers of death overcome it.

19 I will give you the keys of the kingdom of heaven: whatever you bind on earth shall be bound in heaven, and what you unbind on earth shall be unbound in heaven.

(MATTHEW 16: 17-19)

Peter holds second place after Jesus in authority .We can understand peter is the best among disciples. In the same book of Matthew Jesus who gave peter the keys of kingdom of heaven describes him differently.

23 But Jesus turned to him and said, Get behind me, Satan! You would have me stumble. You are their King not as God does, but as people do.

(MATTHEW16:23)

Jesus who gave peter the keys of kingdom of heaven in a instant calls him satan ; are you trying to make me stumble .Why this contradiction?

 34 Jesus replied, Truly, I say to you: this very night before the cock crows, you will deny me three times.

(MATTHEW 26:34)

 It is mentioned in the gospel of Matthew and others that peter as predicted by Jesus rejected

him 3 times. The disciple who was given authority to control things in heaven , why is he

suddenly rejected by Jesus as satan ? Can God s word have contradictions? Think!

 MYSTERY:

 All the gospel mentions a incident where a woman anoints Jesus head with perfume .There are lot

of contradictions in this Incident.!

 6 While Jesus was in Bethany in the house of Simon the leper,

7 a woman came up to him carrying a precious jar of expensive perfume. She poured it on Jesus' head as he was at table.

(MATTHEW 26:6,7)

36 One of the Pharisees asked Jesus to share his meal, so he went to the Pharisee's home and as usual reclined on the sofa to eat.

37 And it happened that a woman of this town, who was known as a sinner, heard that he was in the Pharisee's house. She brought a precious jar of perfume

38 and stood behind him at his feet, weeping. She wet his feet with tears, she dried them with her hair and kissed his feet and poured the perfume on them.

(LUKE 7: 36,37,38).

 It is mentioned in Matthew and Mark this episode of perfume applying happened in simon s house.(Mark 14:3).But Luke mentions that this episode happened in a pharisee s house.In Mark and Matthew it is mentioned perfume oil was applied on head.

(Mark14:3)

.But luke says it was applied on feet .Jesus who preached modesty will he allow a lady s head to be on his feet or dry his legs with a woman s hair ?.Keeping this aside we stress the fact that God s words cannot contain contradictions.

 RESURRECTION AND CURING:

New testament describes in many places that Jesus resurrected dead persons. It is mentioned in the gospel of Matthew, Mark,and Luke that Jesus resurrected a first born child. Luke mentions ]Jesus resurrected a young man from the village of Niam

(LUKE 7:11-15).

John says about Lazarus who was resurrected 4 days after his death.

(JOHN11:11-25).

Hence we come to know that Jesus has resurrected 3 dead persons .But paul says this three incidents are false. paul argues that no one was resurrected before Jesus.

18 And he is the head of the body, that is the Church, for he is the first, the first raised from the dead that he may be the first in everything,

(COLOSSIANS 1:18)

23 However, each one in his own time: first Christ, then Christ's people, when he visits  them.

(1CORINTHIANS1:18)

23 the Messiah had to die, and after being the first to be raised from the dead, he would  proclaim the light to his people as well as to all nations.

(ACTS26:23)

If we consider paul s view all three episodes of resurrection are proved false. They cannot be God s word.If three gospels are correct then paul's book have ungodly words.

Jesus resurrection is another fairy tale . Regardless of which book you accept new testament s half the books are rendered Godless words.

  1. U) DEAFS WHO CAN HEAR:

 32 There a deaf man who also had difficulty in speaking was brought to him. They asked Jesus to lay his hand upon him.

(MARK7:32)

 There is no mention of this in the gospel of John and Luke .

30 Great crowds came to him, bringing the dumb, the blind, the lame, the crippled, and many with other infirmities. The people carried them to the feet of Jesus, and he healed them.

(MATTHEW15:30)

 He mentions how many came to him and how many accompanied them .

 38 Four thousand men had eaten, besides women and children.

(MATTHEW 15:38)

 Matthew says excluding women and children they were four thousand men. Suppose there were equal woman then it must be 4 thousand . Considering equal number of children the total reaches to 12,000. If two persons accompanied a patient the total comes to 4,000

 Now for Christian world to analyse we are asking them some questions:-

 Dumb, blind, lame, and crippled are least to be found. Even in a big city so many of them cannot be found .2000 years when the population of mankind was small will there be so many people with such deformities?

When Jesus only job was healing blind and dumb in thousands.Why does Mark stress on a incident where he heals a man who was deaf and had difficulty in speaking ? Why did Mark fail to mention the healing of Thousand dumb people ?

 Why is this incident not mentioned by other gospel writers?

It is clear that Mark wants to glorify Jesus and he has done justice to it.Owing to this we say Bible loses the status of God Revealed book.

DEMON WHICH CROSSED BORDERS:

 Mark and Matthew mentions Jesus excorsing a demon possessed woman.

 26 Now this woman was a pagan, a Syrophoenician by birth, and she begged him to drive the demon out of her daughter.

(MARK 7:26).

 But Matthew mentions otherwise

22 Now a Canaanite woman came from those borders and began to cry out, Lord, Son of David, have pity on me! My daughter is tormented by a demon.

(MATTHEW15:22).

Does God s word contradict himself in this small issue?

DISCIPLES:

 Every one knows Jesus had 12 disciples. Among them are two brothers simon and Andrew .Bible contradicts itself when mentioning how they become disciples of Christ.

 16 As Jesus was walking along the shore of Lake Galilee, he saw Simon and his brother Andrew casting a net in the lake, for they were fishermen.

17 And Jesus said to them, Follow me, and I will make you fish for people.

18 At once, they left their nets and followed him.

(MARK 1:16-18)

 Matthew too mentions this episode in MATTHEW 4:18 .On Jesus call both brothers become his disciples and it is recorded in Matthew and Mark. But John refutes this and tells a different story.

 35 On the following day John was standing there again with two of his disciples.

36 As Jesus walked by, John looked at him and said, There is the Lamb of God.

37 On hearing this, the two disciples followed Jesus.

38 He turned and saw them following, and he said to them, What are you looking for? They answered, Rabbi (which means Master), where are you staying?

39 Jesus said, Come and see. So they went and saw where he stayed and spent the rest of that day with him. It was about four o'clock in the afternoon.

40 Andrew, the brother of Simon Peter, was one of the two who heard what John had said and followed Jesus.

41 Early the next morning he found his brother Simon and said to him, We have found the Messiah (which means the Christ),

42 and he brought Simon to Jesus. Jesus looked at him and said, You are Simon, son of John, but you shall be called Cephas (which means Rock).

(JOHN 1:35-42)

Matthew and Mark mentions on Jesus call both brothers Simon and Andrew become his followers. But John says Andrew followed Jesus and on his call Peter came joined them.If Bible is book of God it cannot have contradictions.

RIDING A DONKEY:

 It is mentioned in 4 Gospels that Jesus rode a donkey.Even this episode is not free from contradiction.

 29 When he drew near to Bethphage and Bethany, close to Mount Olivet, he sent two of the disciples with these instructions,

30 Go to the village opposite and as you enter it you will find a colt tied up that no one has yet ridden: untie it and bring it here.

31 And if anyone says to you: 'Why are you untying this colt?' You shall give this answer: 'The Master needs it.'

(LUKE 19: 29-31)

 Mark and Luke accept this.While Matthew has his own opinions.

1 When they drew near Jerusalem and arrived at Bethphage, on the mount of Olives, Jesus sent two of his disciples,

2 saying, Go to the village in front of you, and there you will find a donkey tied up with its colt by her. Untie them and bring them to me.

(MATTHEW 21:1-2)

 6 The disciples went as Jesus had instructed them,

7 and they brought the donkey with its colt. Then they threw their cloaks on its back, and Jesus sat on them.

(MATTHEW21:6-7)

Is it possible to travel on a colt (young donkey)? Is it possible to travel on a donkey and its colt Simultaneously? Will Jesus ask to untie some other's donkey ? What is the necessity to ride on a donkey? Let us keep this questions aside .Did Jesus order them to untie donkey? or its colt too? Did he mount on a donkey or two? Why are such contradictions found in God s word friends please think about this!

 DEMONS WHICH FELL IN SEA:

 Matthew and luke mentions of Jesus excorsing demons .Contradictions are found even in this episode!

28 When Jesus reached Gadara on the other side, he was met by two demoniacs who came out from the tombs. They were so fierce that no one dared to pass that way.

29 Suddenly they shouted, What do you want with us, you, Son of God? Have you come to torture us before the time?

30 At some distance away there was a large herd of pigs feeding.

31 So the demons begged him, If you drive us out, send us into that herd of pigs.

32 Jesus ordered them, Go. So they left and went into the pigs. The whole herd rushed down the cliff into the lake and drowned.

(MATTHEW 8:28-32)

26 The crossing ended at the country of the Gerasenes, on the shore facing Galilee.

27 As Jesus stepped ashore, a man from the town approached him. This man was possessed by demons and for a long time was without clothes. He would not live in a house but stayed among the tombstones.

28 When he came nearer to Jesus, he yelled and threw himself on the ground before him, and then shouted, What do you want with me, Jesus, son of the Most High God? I beg you, do not torment me ;

29 for Jesus had ordered the evil spirit to leave the man.

This spirit had seized him many times, when he had been bound with ropes and chains and kept under control. He would then suddenly break the chains and be driven by the evil spirit into wild places.

(LUKE 8:26-29)

 Let us keep aside whether there are demons and whether they will be able to enter the body of Other creatures excluding men .Whether they will be drowned in sea when they are in pig s body .Our question is did Jesus excorcise two men or one ? Matthew and luke differ in this issue.

  1. z) SATAN S TEST:

 Matthew and luke say Jesus was tempted by devil for 40 days.

 Luke says Jesus was taken by satan to mountain top first then he was taken to highest wall of temple

(LUKE 4:1-13)

 Matthew says Jesus was first taken to highest wall of temple then taken to mountain top.

(MATTHEW 4:1-11)

 God says he tested Jesus, when God describes it will there be any errors ?

PARALYZED MAN:

When Matthew and Mark describes how a paralyzed servant was cured by Jesus they contradict each other.

 5 When Jesus entered Capernaum, an army captain approached him to ask his help,

6 Sir, my servant lies sick at home. He is paralyzed and suffers terribly.

7 Jesus said to him, I will come and heal him.

8 The captain answered, I am not worthy to have you under my roof. Just give an order and my boy will be healed.

(MATTHEW 8:5-8)

 2 There was a captain whose servant was very sick and near to death, a man very dear to him.

3 So when he heard about Jesus, he sent some elders of the Jews to persuade him to come and save his servant's life.

4 The elders came to Jesus and begged him earnestly, saying,

5 He deserves this of you, for he loves our people and even built a synagogue for us.

(LUKE7:2-5)

Matthew mentions Jesus was requested by master of the servant .But luke says Jew elders were sent to Jesus .On their request Jesus started with them when he reached the house the owner of the house forbade him to come into the house

(LUKE7:6).

But matthew never mentions Jesus departure .There are lot of contradictions .All this contradictions prove Bible is not God's word.

KING AFRAID OF JOHN ! 

20 because Herod respected John. He knew John to be an upright and holy man and kept him safe. And he liked listening to him, although he became very disturbed whenever he heard him.

(MARK 6:20)

 It is mentioned that Herod was afraid of John and respected him .But luke says otherwise.

 19 until Herod had him put in prison. For John reproached Herod for living with Herodias, his brother's wife, and for his evil deeds.

20 Then Herod added another crime to all the rest he had committed: he put John in prison.

(LUKE3:19,20)

 Did king Herod respect john and keep him safe? Or was he fearless against john and kept him in prison? Think O Christians !

 Ac) JESUS SPEAKS IN PARABLES:

 It is mentioned in new testament that Jesus spoke in parables admist them.

A vineyard owner leased his vineyard to tenants ,When harvest came he sent his servants to collect it .The tenants killed the servants .Jesus says this parable to his disciples.

 40 Now, what will the owner of the vineyard do with the tenants when he comes?

41 They said to him, He will bring those evil to an evil end, and lease the vineyard to others who will pay him in due time.

(MATTHEW 21: 40,41)

 16 Now, what will the owner of the vineyard do to them? He will come and destroy those tenants and give the vineyard to others.

On hearing this, some of the rulers said, May it not be so!

(LUKE 20:16)

 In matthew the disciples of Jesus say the owner will come and destroy the Tenants .But in Luke it is Jesus who says this and Disciples reject it .These two contradict each other .It is clear proof that Bible is not God's word..

 Ad) JESUS SACRIFICE IN CROSS:

 Christians believe Jesus beared the sins of world and died on the cross.This belief is proved from this verse.

 46 Then Jesus gave a loud cry, Father, into your hands I commend my spirit. And saying that, he gave up his spirit.

(LUKE 23:46)

 This verse from Luke gives foundation to christian belief. But this is confronted by Matthew and Mark. They say Jesus did not sacrifice himself.

 46 At about three o'clock, Jesus cried out in a loud voice, Eloi, Eloi, lamma Sabbacthani? which means: My God, my God, why have you forsaken me?

(MATTHEW 27:46)

34 and at three o'clock Jesus cried out in a loud voice, Eloi, Eloi, lamma sabachthani? which means My God, my God, why have you deserted me?

(MARK 15:34)

 It is proved in this verses Jesus wanted him to be rescued. Christian belief and sacrifice on cross are rendered futile by these verses.

Our question is did Jesus willingly sacrifice himself? Or was he dragged into it? Which among this two is correct can the Christians explain us?

New testament is full of contradictions. If each verse are analysed then it is possible that many contradictions can arise. Now let us analyse how new testament refutes old testament .

 Ae) BURDEN OF SIN:

20 The person who sins is the one who will die. The son will not be held responsible for the sin of his father and the father will not be responsible for the sin of his son. The righteous deeds of the righteous will be to his credit and the sin of the wicked will be charged against him.

(EZEKIEL 18:20).

This verse stresses the fact that no man can bear another man s sins. This concept is logical.If we accept this concept then Christian concept of Inherited sin ; and Jesus died for the sins of the world will be nullified. Christian world have manipulated the bible.

7 He shows loving-kindness to the thousandth generation and forgives wickedness, rebellion and sin; yet he does not leave the guilty without punishment, even punishing the children and their children for the sin of the fathers to the third and fourth generation.

(EXODUS 34:7)

Here it is mentioned that God will punish till fourth Generation. Luke felt it insufficient that the punishment of God be till fourth generation so he comes up with a new Idea.

 50 But the present generation will have to answer for the blood of all the prophets that has been shed since the foundation of the world,

51 from the blood of Abel to the blood of Zechariah, who was murdered between the altar and the sanctuary. Yes, I tell you, the people of this time will have to answer for them all.

(LUKE 11: 50,51)

It is mentioned that the sins of Abel the son of adam will be upon people who lived during Jesus time .Even though Luke mentions that Jesus came to bear the sins of mankind this particular verse speaks against that belief. Even after Jesus appearance if the sins of Abel are to be beared by people it becomes clear that Jesus did not bear any man s sins.

 What we like to ask is this- is it true as Ezekiel says that no man can bear another man s sins? Or the concept of Exodus true? The punishment for sin will be till fourth generation.Or is luke correct? The sins should be beared by generations following him .Or is paul correct? Jesus died for the sins of all mankind.

Can there be 4 contradictions for a single belief?

Af) MISCALCULATIONS:

 27 With the two sons born to Joseph in Egypt, the total number of Jacob's household that came to Egypt was seventy.

(GENESIS 46:27)

 When Joseph was governing Egypt he invited his father, brothers,and their children to Egypt.It is said that Jacob, two sons of joseph , Joseph s brothers , and their sons a total of 70. But let us see what paul has to say about this.

14 Joseph commanded that his father Jacob be brought to him with the whole of his family of seventy-five persons.

(ACTS 7:14)

 Genesis says including Joseph 2 sons it comes to 70. But paul excludes Joseph sons and gives 75 as the number .If we take Genesis into account and remove Joseph and his sons from the list then the total comes to 67.But paul mentions 8 in excess.Is it 70 or 75? If we remove 3 from 70 will it be 75?

Can such miscalculations be found in God s book?If it is in God s book is it God s book? They have no answer for this questions .

 Contradictions don t end here ; there are much to come.

 Ag) IS JESUS UNRIGHTEOUS?

 It is common faith among Christians that to nullify inherited sins of mankind Jesus sacrificed

himself on the cross and died.This concept is explained in the following verse.

 2 He is the sacrificial victim for our sins and the sins of the whole world.

(I JOHN 2:2)

 This basic faith of new testament is refuted in old testament .

 18 The wicked man will pay for the virtuous and the treacherous man, for the honest.

(PROVERBS 21:18)

This verse says if any one among mankind be sacrificed it must be the wicked and treacherous.

If Jesus was sacrificed for mankind is he not unrighteous?.If Jesus was righteous

he cannot be sacrificed .If you believe one among this two verses the other verse becomes

false and Bible ceases to be God s word.This is another proof that Bible is not from God.

Ah) NEW RELIGION INVENTED BY PAUL:

8 The law of the Lord is perfect: it gives life to the soul. The word of the Lord is trustworthy: it gives wisdom to the simple.

 9 The precepts of the Lord are right: they give joy to the heart. The commandments of the Lord are clear: they enlighten the eyes.

(PSALMS19:8,9)

This verses from old testament prove God s words as light to mankind.

 Paul opposes this view of God and it is clearly recorded in Bible

18 With this the former disposition is removed as insufficient and useless

19 (for the Law did not bring anything to perfection). At the same time a better hope is given to us: that of drawing near to God.

(HEBREWS 7:18)

 If Jesus rejects laws it can be accepted because he would have given explanation for

  1. Paul who came after Christ says God s law are insufficient and weak .It is sad to see christians

accepting paul who mocks God.

 Do Christians believe God s testimony? Or will they accept paul who bypass god s law ?

Regardless of what they believe it is clear that Bible is not God s word.

 Let us see some verses from old testament which contradict each other.

 RULES REGARDING PASSOVER:

 Two books from old testament the book of Ezekiel and the book of Numbers mentions the rule to be followed by Israelites during pass over feast .There are lot of contradictions in this two books.

21 On the fourteenth day of the first month, you must celebrate the feast of the Passover. For seven days everyone is to eat unleavened loaves.

22 On that day, the prince must offer a bull as a sacrifice for sin, for himself and all the people in the country.

23 For the seven days of the feast, he must offer Yahweh a burnt offering of seven bulls and seven rams without blemish, daily for a week, and one he-goat daily as a sacrifice for sin,

24 with a grain offering of one ephah for each bull and one ephah for each ram, and a hin of oil for every ephah for the oblation.

25 For the feast on the fifteenth day of the seventh month, he must do the same for seven days, offering the sacrifice for sin, burnt offering, drink offering and the oil.

(EZEKIEL 45: 21-25)

Contrary to previously mentioned verse that 7 Unblemished Bulls and 7 Rams must be offered as sacrifice it is mentioned as 19 You shall offer to Yahweh a burnt offering: two young bulls, a ram, seven one-year-old sheep without any defect.

(NUMBERS 28:19)

 Why is contradiction found in laws given to same people in same place ?

As mentioned before the offering for sin was bull . But contrary to it For sin offering a white Ram is prescribed

NUMBERS 28:20

 It is mentioned before that for grain offering one ephah for each bull and one ephah for each ram, and a hin of oil for every ephah for the oblation. But contrary to it The accompanying grain offering of fine flour mixed with oil is to be six pounds for the bull, four pounds for the ram, and two pounds for each of the seven lambs says .

NUMBERS 28:20,21.

 In book of Ezekiel it is mentioned that on fifteenth of first month and fifteenth of seventh month sacrifices must be done.But in the book of numbers the seventh month sacrifice is mentioned differently.

 12 On the fifteenth day of the seventh month you are to gather for worship and do no work of a worker, and for the space of seven days you are to celebrate a feast for Yahweh.

13 You must offer as a burnt offering and sweet-smelling offering to Yahweh: thirteen young bulls, two rams, fourteen one-year-old lambs without any defect.

(NUMBERS 29: 12,13)

 There are many other contradictions excluding this.If some one reads NUMBERS 28,29 and EZEKIEL 45,46 it is made clear.If both are God s words why are so many contradictions found?If some body has to follow rules it is essential that each one of them should have 5 or 6 Goat farms and 5 or 6 Cow farms.Christians should know this is impossible for poor people.

FULL OR PARTIAL:

Bible is full of contradictions when it describes the property given to sons of Gad

 17 Yahweh said to me:

18 'Today you will pass through the frontiers of Moab, facing the city of Ar,

19 and you will meet these people. Do not attack or defy them for I will not give you any of the land of the Ammonites. Know that I have given that land to the children of Lot.'

(GENESIS 2:17-19)

 It is mentioned nothing was given to them in the frontiers of Moab it was given to the children of Lot , Contradicting this it is mentioned as

 24 Moses had given the tribe of Gad, a part of the land according to their clans:

25 Jazer, all the towns of Gilead, half the country of the Ammonites as far as Aroer facing Rabbah,

(JOSHUA 13:24,25)

 Did God command them not to take any thing from Ammonites frontiers? Or did God command them to take half of Ammonites frontiers? If one among this contradiction is true how can bible be God s word?

 CONFUSION IN NUMBERS:

Bible says about Benjamin s sons.There are contradictions in their name and numbers

 6 Benjamin had three sons: Bela, Becher, and Jediael.

(1 CHRONICLES 7:6)

 1 Benjamin became father of Bela, his firstborn, Ashbel second, Ahiram third,

2 Nohah fourth, Rapha fifth.

(1 CHRONICLES 8:1,2)

In a single book we see two contradictions. In one place it is mentioned as 3 sons in another 5 sons .When it is mentioned as 5 sons it is not the previously mentioned 3 sons with addition of 2 sons .Only the name of Bela is common among the two list.Other names are not related to each other. Is this God s word? Why is it so confusing?

 In a single book Bible contradicts itself on numbers whether it is 3 or 5.In another book contradictions widens.

21 And the sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard

(GENESIS 46:21)

Here Bejamin has ten sons . Excluding Bela all other names are in contradict each Other .Was it essential to give generation list? Let us keep aside the need to know such a list. Should God or God guided persons be confused in providing this minute information?

Bible mentions generation list of some persons . In two places lot of names are mentioned.

When a person reads 1CHRONICLES 8:29-38 and 1 CHRONICLES 9:35-44. he will be able to find lot of contradictions in it. How can such a book be believed as God s word? A book which confuses even in basic information, How can it be believed as a source for human guidance? Will Christians think?

  1. AI) RESURRECTED ANIMALS !

6 Yahweh did this the following day; all the livestock belonging to the Egyptians died, but not one owned by the Israelites died.

(EXODUS 9:6)

 This verse says that God punished enemies of moses by killing all their cattle.But in the same book of Exodus this is contradicted.

 20 Those among Pharaoh's officials who believed Yahweh's word hurried to bring their slaves and cattle inside;

21 but those who paid no attention to Yahweh's warning left their slaves and their cattle in the fields.

 (EXODUS 9:20,21)

 How can pharaoh officials hurry cattle inside when god has killed them? Or how can they leave them outside? Which among this is true were the animals killed on God s command or did they remained unkilled ? Christians have no answer for this.

 Am) GOD FAILS

In the book of Joshua it is mentioned after the death of moses Joshua became the leader

of Israelites he defeated many kings and annexed their kingdoms.

 23 They did this and brought the five kings before Joshua: the kings of Jerusalem, Hebron, Lachish, Jarmuth and Eglon.

(JOSHUA 10:23)

 26 Joshua immediately put them to death by hanging them on five trees until evening.

(JOSHUA 10:26)

 This verses say 5 kings including the kings of Jerusalem were defeated by Joshua. In chapter 10:6-12 it is mentioned the inhabitants of Jerusalem were crushed and many of them died.

In the same book chapter 15 verse 63 it is mentioned as 63 But the people of Judah could not drive out the Jebusites who lived in Jerusalem; the Jebusites lived there side by side with the sons of Judah, as they still do today.

(JOSHUA15:63)

Which is God s verse? Joshua and his men defeated Jerusalem. Or they were not able to gain victory .

 With God s direct help they failed to conquer the residents of Jerusalem (JOSHUA 10:42) Is God not defeated? Even for this there is no answer from Christians.

 MISCALCULATIONS:

33 In the third year of Asa king of Judah, Baasha, son of Ahijah, began to reign over all Israel at Tirzah where he reigned for twenty-four years.

(1KINGS 15:33)

 6 Baasha rested with his fathers and was buried at Tirzah, while Elah his son reigned in his place.

(1KINGS 16:6)

3 years after Asa became king of Judah Baasha becomes king Of Israel and reigns it for 24 years. It is mentioned in 2nd verse after his death his son was crowned king.

 3 rd year after Asa becomes king of Judah Baasha becomes king and he reigns Israel for 24 years.From the period when Asa becomes king of Judah 27(24+3) years Baasha lived. Taking this into consideration let us see forecoming verses.

1 Up to the thirty-fifth year of Asa's reign there was no war. In the thirty-sixth year of Asa's reign, Baasha king of Israel invaded Judah and fortified Ramah to blockade Asa king of Judah.

(2 CHRONICLES16:1)

On 27th year of Asa s reign Baasha dies, How can he live on 36th year of Asa reign? Will Christians convince us he resurrected? How will Jesus be glorified then?

1 He put 70,000 men to work transporting materials, 80,000 to quarry in the hill country, and 3,600 supervisors in charge of them.

2 Solomon then sent this message to Huram king of Tyre, Deal with me as you dealt with my father David when you sent him cedars to build a house to live in.

(2CHRONICLES2:1,2)

 It is mentioned Solomon appointed 3,600 supervisors to build house for him. This verse says this numbers are not approximate but exact :

16 in addition to three thousand three hundred overseers in charge of the people engaged in the work.

(1KINGS 5:16)

 Why do we find contradiction on numbers for carefully appointed supervisors ?Did Solomon commit errors?Or one of the people guided by holy spirit commit error ?If one among this two is wrong it is proved Bible is not from God.

 iii) It is mentioned that Solomon built a bath and two books contradict each other.

 26 It was a handbreadth in thickness, its brim resembling a cup or a lily flower, and had a capacity of two thousand baths.

(1KINGS2:26)

 5 And the thickness of it was an handbreadth, and the brim of it like the work of the brim of a cup, with flowers of lilies; and it received and held three thousand baths.

(2CHRONICLES4:5)

 King of Babylon Nebuchadnezzar captures Israelites and deports them to different places and this is mentioned in the book of Ezra, and Nehemiah but there are lot of contradictions in this ! . 2nd chapter of Ezra and 7nth chapter of Nehemiah the list is given.

 LIST EZRA NEHEMIAH
 Arah 775 652
 Pahath,moab 2812 2818
 Zattu 945 845
 Bebai 623 628
 Bani 642 648
 Azgad 1222 2322
 Adonikam 666 667
 Bigvai 2056 2067
 Adin 454 655
 Bezai 323 324
 Hashum 223 328
 Se-naah 3630 3930

 lot of contradictions in two books.Only common man could have written such

 Books on hear say.Even if it was written by historians it does not explain the contradictions found in books.

 2 Ahaz was then twenty years old and he reigned for sixteen years in Jerusalem. He did not do what pleased Yahweh, his God, as his father David had done.

(2KINGS16:2)

 20 When Ahaz died, they buried him with his fathers in the city of David, and his son Hezekiah succeeded him

(2KINGS16:20)

 Read this two verses with attention ! On Ahaz death his son Hezakiah becomes the king.Ahaz was crowned king on his 20th birth day he ruled for 16 years .He dies on his (20+16) 36th year. On his death his son Hezakiah becomes the King.

 Keep this in mind and read the following verses !

1 Hezekiah, son of Ahaz, began to reign in Judah in the third year of Hoshea, son of Elah, king of Israel.

 2 He was twenty-five years old then, and his reign in Jerusalem lasted for twenty-nine years. His mother was Abijah, daughter of Zechariah.

(2KINGS18:2)

 How is it possible that a man aged 36 on his death fathered a son of 25 years? If a Man of 36 Age fathered a man of 25 years he would have attained fatherhood in his 11th age. If he was father by 11 he should have married by 10.No man attains puberty at the age of 10.

 The information that he died on his 36th age is false or his son s age 25 is false. Either 1 among it is true leave us with no doubt that Bible has errors.

 Christians cannot convince it was wrongly printed Because in another book it is conformed..

 It is mentioned in 2 CHRONICLES 28: 1 that Ahaz died on his 36 age. It is mentioned in

 2 CHRONICLES 29:1 that Hezekiah becomes king in his 25th age..

 Both books written by prophets have same errors. Only when a common man writes such errors are possible.

  1. v) 1Kings and 2chronicles says about the military prowess of King Solomon.

25 Solomon had four thousand stalls for his horses and chariots, and twelve thousand horses; these were stationed in the chariot towns and near the king in Jerusalem.

 (2 CHRONICLES 9:25)

26 Solomon had forty thousand stalls of horses for his chariots and twelve thousand horsemen.

 (1KINGS 4:26)

 Did Solomon have four thousand or forty thousand stall for his horses and chariots?

  1. vi) In 1CHRONICLES and 2 SAMUEL the details of David s warriors are mentioned.This two books contain contradictions which don t fit God s word.

 8 These are the names of the warriors who were with David: the first of the Three was Ishbaal, a Hachemonite who wielded his spear against eight hundred whom he slew in a single encounter.

(2SAMUEL23:8)

 11 This is the list of David's warriors: Jashobeam the Hachmonite, leader of the Thirty; one day he wielded his battle-ax against three hundred whom he killed at one time.

(1 CHRONICLE11:11)

 He yield his spear on 800 or 300 men ?Which among this two is said by God? Which is added in his name?

 vii) David orders his commander to take census of Israelites .This is mentioned in 2SAMUEL and 1CHRONICLES.

 As ordered by David his commander Joab took census from villages to villages near Beersheba. And gave the report to David .These incidents are mentioned below.

 2 SAMUEL says

9 Joab gave the total count of the people to the king: eight hundred thousand sword-wielding warriors in Israel and five hundred thousand men in Judah.

 2SAMUEL24:9

 1 CHRONICLES DESCRIBES THIS IN THIS WAY

5 Joab gave David the figures for the census of the people: the whole of Israel numbered one million, one hundred thousand men capable of drawing sword, and Judah four hundred and seventy thousand capable of drawing sword.

 (1CHRONICLES 21:5)

 When population was low, in a small place woman, boys, Aged people, those who couldn t yield sword , lame, and excluding people was it possible to have so many soldiers? Let us keep aside the doubts .Our question to those who believe Bible as God s word is this ! Is it 8 lakhs or 11? 5 Lakhs or 4Lakhs 70 thousand ?

 If it is a book revealed by God why do we find contradiction in report submitted by Joab .There is no contradiction in truth which among this two verse is truth? .

 Regardless of what we accept as truth it is clear Bible has untruth.

 Is it two different Incidents?

 There is no doubt that this census was taken in different time .Both these incidents happened at same time . verses could be referred to conform this.

 Ao) TERRIBLE FAMINE:

 Another contradiction from same books!

 It is mentioned in Bible during David s time a seer named Gad lived .God ordered seer Gad to choose one from 3 punishments to be fulfilled on Israelites. And he asks him to convey this news to King David.The verses mentioned below refutes this.

 11 For when David was up in the morning, the word of the LORD came unto the prophet Gad, David's seer, saying,

 12 Go and say unto David, Thus saith the LORD, I offer thee three things; choose thee one of them, that I may do it unto thee.

 13 So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me.

(2SAMUEL 24:11,12,13)

11 So Gad went to David and said, Yahweh says this, 'Take your choice:

12 three years of famine, three months running away from the armies of your enemies, or three days of Yahweh's own sword, an epidemic in your land, with Yahweh's destroying angel bringing death throughout Israel.' Now decide how I am to answer him who sends me.

 (1 CHRONICLES 21:11,12)

Famine for 7 years or 3 years ? Can God s word fail? Which among this is true? If one among the two is lie can it be found in God s word?

Ap) KING S AGE 8 OR 18

Jehoiachin life history is mentioned in 2KINGS and 2CHRONICLES. Contradictions are as follows.

8 Jehoiachin was eighteen years old when he succeeded his father, and he reigned for three months in Jerusalem. His mother was Nehushta, daughter of Elnathan of Jerusalem.

(2 KINGS 24:8)

9 Jehoiakim was eight years old when he became King and he reigned for three months and ten days in Jerusalem. He did what was evil in the eyes of Yahweh.

 (2 CHRONICLES 36:9)

 Before we analyse the contradictions we need to remember a important thing.

Jehoiachin was the son of Jehoiakim .Book 2KINGS 24:8 mentions it as Jehoiachin in English Bible and catholic Bible. Bible society of India published a bible on 1982 it wrongly mentions Jehoiakim's name .Due to this it is possible that some body will come up with an argument saying it is not same person .

Analysing the previous and preceding verse we conclude that this verses speaks about Jehoiachin .If some one argues they are different let them come with an answer for this

 2 CHRONICLES 36:5 says Jehoiachin was 25 years old when he became the king

 Our question is was Jehoiachin 18 years or 8 years when he became the king? Did he reign for 3 months and 10 days or just 3 months? Which among this two is the truth?

Aq) ERRORS IN PAIRS:

Noah and his family was saved from flood and this incident is mentioned in the book of Genesis .There are contradictions in the book.

 19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.

 20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive.

(GENESIS 6:19,20)

 2 Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female.

 3 Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.

(GENESIS 7:2,3)

How many pair of animals did Noah carry 1 or 7 ? which among this two is true?

Ar) MIRACULOUSLY SURVIVED PEOPLE:

Let us see a contradiction which belittles the previously mentioned ones!

 As ordered by God Moses waged war with medianites and killed all male . They killed 5 kings Evi, Rekem, Zur, Hur, and Reba.They killed Balaam the son of Beor. Israelites captured Medianite woman and their children .They took into their custody goats,

 cows and their belongings then destroyed the towns inhabited by them by fire . They took all spoils, and all the prey, both of men and of beasts. And they brought the captives, and the prey, and the spoil, unto Moses, and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho. And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp.

 And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle.

 And they warred against the Midianites, as the LORD commanded Moses; and they slew all the males.

 8 And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword.

 9 And the children of Israel took all the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods.

 10 And they burnt all their cities wherein they dwelt, and all their goodly castles, with fire.

 11 And they took all the spoil, and all the prey, both of men and of beasts.

 12 And they brought the captives, and the prey, and the spoil, unto Moses, and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho.

 13 And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp.

 14 And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle.

 15 And Moses said unto them, Have ye saved all the women alive?

 16 Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD.

 17 Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.

 18 But all the women children, that have not known a man by lying with him, keep alive for yourselves.

 (NUMBERS 31: 7-18)

Will Moses the prophet of God order to kill Woman and suckling babes ? Would he order this to be carry out in God's name? Let the wicked Facist America and Israel derive inspiration from this verses ! We are mentioning this verses just to pinpoint the contradictions .

Israelites slaughtered all male and male children of the medianites .They slaughtered woman who knew men ( it is difficult to fathom how they identified them especially in those days). It is not possible for a male child to be born of medianites .

To cut it short the medianites were destroyed without trace .It is impossible for a man to be born .These are conformed with out doubt from above mentioned verses . Keeping this in mind let us analyse the forecoming verses !

 1 And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.

(JUDGES6:1)

 4 And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.

 5 For they came up with their cattle and their tents, and they came as grasshoppers for multitude; for both they and their camels were without number: and they entered into the land to destroy it.

(JUDGES 6:4,5)

A race which lost all its Male how is it possible they rose again? How can they become countless numbers? Did God descend Medianites from heaven? Or did he resurrect dead men? A person with intelligence equal to mustard seed will refuse to believe this !

A race which lost its male factor cannot rise again even if it be thousand years .But here it happened in 200 years .

After moses 4 Prophets rised they were Joshua, Judah,Otheniel, and Ehud.The time span is 200 years .Will christians justify this by saying In 200 years they became countless through sperm donation and artificial insemination?

As) CHILDLESS WOMAN WHO WERE DEAD BEGETTING CHILDREN:

Is it possible for dead to beget children? This is possible according to Bible . Michal died childless , after her death she beared 5 children .See what bible has to say!

 Therefore Michal the daughter of Saul had no child unto the day of her death

(2 SAMUEL 6:23)

 8 But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite:

(2 SAMUEL 21:8)

Lot of contradictions in same book. Christian friends! Will you still believe bible as god's word?

At) TWO MOTHERS GIVING BIRTH TO SAME CHILD:

 Now in the eighteenth year of king Jeroboam began Abijah to reign over Judah.

 He reigned three years in Jerusalem. His mother's name also was Michaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam.

(2 CHRONICLES 13:1,2)

 This verse says about Abijah's mother .She was the daughter of Uriel.

 In this same book his mother's name is different.

 And after her he took Maachah the daughter of Absalom; which bare him Abijah, and Attai, and Ziza, and Shelomith.

 (2 CHRONICLES 11:19)

 This verse says Abijah is the son of Maachah .Abijah son of Maachah or Michaiah? It cannot be argued that both are the names of same women. Because Michaiah was the daughter of uriel and Maachah was the daughter of Absalom according to Bible.

 Only in Bible it is possible to see the miracle of two mothers bearing the same son

 This verse (11:19) contradicts with other verse.This verse says Maachah was Absalom's daughter .

 And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.

(2 SAMUEL 14:27)

This verse says Absalom had one daughter tamar but we see from previous verse that a new daughter Maachah introduced.

We saw contradictions in bible which make us believe Bible is framed form of all contradictions.

THIS IS BIBLE:

Ages to Ages , Country to country bible verses has been added and removed .We are showing you proof from our own country .After this you will surely come to a conclusion that Bible is not God's word ; and it was manipulated by human hands.Here is the proof.

In Madurai on the year of 1993 of the month of November last when a Christian society monthly was inaugurated it was spoken by pastor Arockiaswamy as follows It was decided by different Christian denomination scholars that single bible should be framed . New bible was framed which was accepted by all denominations .This bible has some books and verses added to it and made acceptable to all denominations.

(DINAKARAN MADURAI 1-12-93)

After this clear proof we believe Christians wont hold the view that bible is God's word . We end this book with this opinion.

CHRISTIAN FRIENDS!

The proof given by us and the logical explanation provided by us is sufficient to conclude that bible is not from God .

If you have come to a conclusion about what should be believed. Don t worry about the path to take !

For the past 14 centuries with out any additions or deletions or manipulations the only Holy Book preserved is AL-QURAN. There are no unethical laws in Quran as in Bible; there is no vulgarity; No contradictions; No verses which encourages undiscipline!

AL-QURAN guides mankind in all his needs! It provides correct solution to all problems!

It praises all prophets of God including Jesus Christ .It respects their services and sacrifices .

The stains caused on prophets name like they drank wine, did prostitution and other false charges alleged on them are removed by AL-QURAN.

Dear Christian friends! Atleast for once read AL-QURAN Taking into note its truth revealing verses .It will surely make a change in your life! By this you will turn your gaze towards Islam ! we believe that our waiting will not be in vain. We make Dua that ALLAH guide you and us towards straight path prescribed by him.

20.12.2011. 11:46 AM

is jesus the Son of God?

PREFACE

In the name of the Lord, The most Merciful and Beneficent.

Jesus was a Prophet and one of those reformists who propagated that Allah is the one and only God whom alone men should worship. So do the Quran and the Prophet Mohammed (PBUH) describe Jesus. Therefore it is obligatory on the Muslims to believe it.

Christians, who have faith in Jesus and believe him as the God and the son of God as well, worship him as much. What exactly is the inference regarding the status of Jesus whom the two great religions of the world believe in? It is indeed our right and duty too, to analyse and discern the truth. It is especially so at such a juncture of the century when Christians are earnestly endeavouring to goad the Muslims to believe that Jesus is undoubtedly the son of God by interpreting to their own end the various Quranic verses where Jesus is being eulogized by God.

A scrutiny of the Bible and the Quran without prejudice will convince even those with inadequate knowledge of the two great scriptures, that there cannot be a son of God.

While there are ample evidences leading to such a decisive conclusion, the Christian brethren who are misled by the clergy, believe in the theory of Son of God thereby forgoing the chance to attain salvation in the hereafter.

By quoting freely from the Bible itself, I have brought to light the fact that Jesus is not the Son of God but on the other hand he was one of the great Prophets of god.

 The Christian brethren who peruse this book unbiasedly without any like or dislike whatsoever, will certainly discern the truth that Jesus was a saintly Prophet of God. I do therefore hope and pray that they will no more consider him as God or Son of God Amen!

  1. Zainul Abideen.

INTRODUCTION

 God is unique; He is eternally besought of all; He begets not nor is begotten; And there is none comparable unto Him. He is the creator of the entire universe; He who governs it. He is capable of creating and destroying as well. He is eternal; these are truths about God which are amenable to reason.

Contrary to this truth there are people who demean the attributes of God by ascribing to him wife, children, brothers and sisters, father in law, brother in law and all such relatives. Christians who claim to possess a gospel and believe that it contains eternal evidences have also succumbed to such an imagery or myth. And they believe in the theory of Son of God which contradicts the very teachings of the Bible.

 Before actually analysing their faith in Jesus being the Son of God let us probe whether God is in need of a son or progeny.

GOD IS NOT IN NEED OF A SON

Progeny is indispensable only, to those who are destined to attain old age and infirmity. Those who cannot exist without food, clothes and shelter should beget progeny, so that they are provided with such essentialities in their old age.

 Man wants progeny because of his inherent weaknesses and necessities. If only he had been created with a guarantee that he would neither die nor attain old age he would not want progeny at all. He would not thrust any burden upon himself without benefit.

 Even while being fully convinced of the inevitability of death and old age, man does adopt birth control to restrict procreation to two children, even if entails abortion. His progeny is definitely of beneficence to man. Even when placed so advantageously, man does not want to have children more than a limited number. Will he then aspire to have children if he knows for certain that they will be of no benefit to him.

 Those who believe in God, do also believe that God is not susceptible to death. Nor do they believe that He will ever be fatigued. Yet they ascribe progeny to God!

Anyone with a proper knowledge of God cannot refute the fact that God is in no need of a son. A community which has been for ages nourishing a conviction that Jesus is the son of God, will not abandon their belief just because of these arguments. Therefore it is incumbent on me to analyse the reasons which form the basis for their belief and elucidate in order to bring them into the proper path. Evidences are to be brought forth from the same book which they believe to be the Gospel. This alone will enlighten them.

FOUR PARTS

 I have divided this book into four parts in order to analyse whether or not Jesus is the son of God.

  1. a) The Lord himself has proclaimed Jesus as His son.
  2. b) Jesus and the Lord are one declares the Bible.
  3. c) The Bible says that Jesus is God.
  4. d) Jesus is born fatherless.
  5. e) Jesus performed many miracles.
  6. f) Jesus was filled with Holy Spirit.

 The above are some of the reasons based on which Christians believe Jesus to be God or the Son of God .

 In the first section, based on the same reasons, I have explained as to why one can not be said to be the Son of God . I have cited references from the Bible, tainted it is by men though, to support my arguments.

 In the Bible, certain attributes of God have been mentioned as also those of men. Some attributes of God do not befit Jesus whereas all those attributes without exception pertaining to man befit Jesus very well. In the second section, I shall ascertain this, of course with the aid of the Bible itself.

 Bible affirms in certain instances that Jesus is not the Son of God Jesus himself has asserted that he is not the Son of God , in several places. Based on such evidences I shall prove in the third section that Jesus is not the Son of God .

 In the fourth and final section I shall falsify the propaganda by the Christians that the Quran too affirms that Jesus is the Son of God I shall also demolish their arguments forthrightly and shall establish the true status of Jesus on purely Islamic basis.

PART ONE

1.WHY GOD SAYS JESUS IS MY SON?

 The Lord says Jesus is my son

Christians who believe and propagate that Jesus is the Son of God cite the Biblical verse Jesus is the Son of God as the foremost authenticity for their belief.

 And suddenly a voice came from heaven, saying, This is my beloved Son, in whom I am well pleased

(Matthew 3:17)

Christians cite this verse as the basis for their belief that Jesus is the Son of God . But then they fail to consider several other verses which refer to so many others too as the sons of God.

 Israel is my son, My first born

(Exodus 4:22)

This verse is more specific than the previous one. In the verse Matthew 3:17 the saying is reported to have come from heaven and not from the Lord. It could very well be the prank of the devil because in verses 4:8,9,10 of Matthew given below there is specific reference to the devil.

Again the devil took him upon an exceedingly high mountain and showed Him all the kingdoms of the world and glory. And he said to Him All these things I will give you if you will fall down and worship me . Then Jesus said to him Away with you, satan .

(Matthew 4:8,9,10)

 In the verse, regarding Israel, it is very specifically stated that it was the Lord who said it. Therefore logically it is Israel who deserves more consideration than Jesus to be claimed as the Son of God .

The list of Son of God (?) prolongs.

 You are My Son Today I have begotten you

(Psalm 2:7)

 This was addressed to David.

 He (Solomon) shall be my Son and I will be his father so said the Lord.

(I Chronicles 22:10)

 I am a father to Israel and Ephraim is My first born

(Jeremiah 31:9)

 I will be his (Samuel s) Father and he shall be my Son

(II Samuel 7:14)

 I will be his (David s) Father and he shall be My Son

(I Chronicle 17:13)

 Thus, some particular persons have been described as Sons of God in the Bible. When there are so many Sons of God , to say that Jesus alone is the Son of God is to contradict the teachings of the Bible. Actually it is not that some particular persons alone are said to be the Sons of God but all men have been said to be the Sons of God in the Bible.

 You are the Children of the LORD your God

(Deuteronomy 14:1)

In all the above mentioned verses the phrase Son of God has been used to denote not only Jesus but also some elites. Again it is not confined to elites alone but has been to denote even the common people. It is to be noted that the phrase Son of God has not been used in the common convention sense of the word Son but has been used to mean slave of God .

The fact that the true concept of Son of God in the Bible differs form what the Christians have taken it to mean is clear from the following verses of the Bible.

 A father of the fatherless, a defender of widows. Is God in his holy habitation

(Psalm 68:5)

Christians who address and beseech Jesus by virtue of his being referred to as Son of God in the Bible, do not address and beseech others who have also been referred to as Son of God in the Book. Why is it so? This question fails to elicit a response from the Christian world.

Since the Lord is the father of the fatherless children, why don t the Christians beseech the Sons of God who are in the refugee camp and those in the orphanages to help them.

Further, Jesus himself whom the Christians believe to be the Son of God has in many instances referred to the people-good people-as Sons of God .

 For if you forgive men their trespasses, your heavenly farther will also forgive you

(Matthew 6:14,5.)

 Blessed are the peacemakers, for they shall be called Sons of God

(Matthew 5:9)

 That you may be Sons of your Farther in heaven

(Matthew 5:45)

 - . How much more will your father who is in heaven give good things to those who ask him

(Matthew7:11)

 Do not call any one on earth your father, for one is your father. He who is in heaven.

(Matthew 23:9)

 But as many as received Him to them He gave the right to become children of God

(John 1:12)

 - and your reward will be great and you will be Sons of the highest

(Luke 6:35)

 There since we are the offspring of God we ought not to think that Divine Nature is like gold or silver or stone something shaped by art and man s devising

(Acts 17:29)

 The spirit himself bears witness with our spirit that we are children of God

(Romans 8:16)

 I will be a father to you and you shall be My Sins and daughters says the Lord Almighty

(II Corinthians 6:18)

The Lord says that all the people are his children. Jesus too says so. The architect of the present day Bible Paul also says so. From these it should be inferred that the word Sons has been used to denote righteous people. If the Christians are adamant in establishing that the word has been used in the conventional sense, then they should accept that all people are offspring of God.

Jesus has been referred to, in the Bible as Son of God . There are others too who have been similarly referred to as Son of God . How are we to discern this? There is no room for human wits. Discerning in the light of the Bible will alone amount to real reverence to the Bible. And the Christians will be truthful to the Bible only if they resort to this.

Are we to presume that the phrase, Son of God means or refers to one who is begotten by God and to believe that such a person by virtue of being the Son of God has been elevated to Divinity. Does the phrase Son of God means one begotten by God and hence God? Or does it denote one who submits to the will of God? This is exactly what the Christians are duty bound to probe. The phrase Son of God cannot be taken to mean the first sense, namely, offspring. Even the Christians themselves do not mean it where the phrase is used with regard to those other than Jesus in the Bible. It is therefore logical that the phrase be taken to convey the second sense. The Bible itself confirms it.

 Do not call anyone on earth your father; for one is your father; He who is in heaven

(Matthew 23:9)

Anybody who ponders over this, cannot assert that the word father has been used in the conventional sense of the word. If it does convey the conventional sense, nobody under the sun can call his own father who begot him as father as per this verse of the Bible. Hereby it is confirmed that the word father has been used to mean God. Now replace the word father by God in the above mentioned verse and read it again. Do not call anyone on earth your God. For one is your God. He who is in heaven; you will grasp the true sense fully.

If, on the other hand the word father is taken to mean the conventional sense, the verse as a whole convey no sense at all. In schools, government offices, voters list, ration cards, passports and wedding registers and in so many other records you are required to mention the name of your father. What would be the state of affairs if in such records the father s name is mentioned as the one who is in heaven? Will the Christians who are ordained in the Bible not to call any one on earth as father , refrain from mentioning in such records the names of their fathers who begot them and mention the one who is in heaven? No doubt the Christians have to mention the name of their fathers who begot them. Do they then transgress the commandment of the Bible? Will the Christians dare say that it is not possible to live on the earth without transgressing the commandment of the Bible? No. They will definitely conclude that the word father has been used to mean God .

If the word father means creator then correspondingly the word Son cannot but mean the created . So also when father means God ; Son could mean only slave .

If this simple fact the Christians could discern, they will not utter that Jesus is begotten by God and hence he is God. In support of this argument other evidences could very well be cited from the Bible itself.

The belief of the Christians that Jesus is God since he has been referred to as Son of God in the Bible, is a great absurdity. So says the Bible, the Christians so reverently hold and read.

 I am the Lord your God . You shall have no other gods before Me

(Exodus 20:2,3)

 ..... the Lord Himself is God; there is none other besides Him

(Deuteronomy 4:35)

 Hear O Israel! The Lord our God; the Lord is the one

(Deuteronomy 6:4)

These are some of the verses conveying the same sense.

What exactly does the saying of God You shall have no other gods before Me convey? There is no god whosoever other than Him. It is simple and clear. How do the Christians dare say contradicting this that Jesus is God?...

 And this is eternal life that they may know you the only true God and Jesus Christ whom you have sent.  I have glorified you on earth. I have finished the work you have given me to do

(John 17:3,4)

The very same Jesus Christ whom Christians believe and worship as God has said, I am not God . This is an unambiguous statement by Jesus himself.

By the words the only true God he asserts that he is not God. Jesus Christ whom you have sent , so saying he affirms that he was only a prophet. The utterance I have finished the work you have given me to do goes to mean that he is duty bound to obey the ordainments of God. And by the words I have finished he ascertains that the task entrusted with him has been carried out accordingly. As such there is no need or use of people beseeching him.

To connote any meaning to Son of God contrary to the proclamation of Jesus in the Bible I am neither begotten by God nor God myself , is to despise Jesus. Why do the Christians fail to realise this?

 Teacher, which is the great commandment in the law? Jesus said to him You shall love the Lord, your God with all your heart, with all your soul, with all your mind. This is the first and great commandment .

 (Matthew 22:36-38)

Do the Christians who have offered Jesus half of their heart, half of their soul and half of their mind, not feel that they have trespassed the first and great commandment? If their connotation of Son of God is correct would Jesus have said this? (Ref. Matthews 22:36-38)

 I am God and there is no other, I am God and there is none like me .

(Isaiah 46:9)

If the Lord has said I am also God, the Christians are of course justified in believing Jesus to be God. But what do the words in the verse Isaiah 46:9 above, appearing in the Bible which they read and chant, indicate? Don t they emphatically assert that no one including Jesus other than the Lord is God? Does it not contradict the Bible itself, if the phrase Son of God is connoted against the spirit of the Bible? Won t the Christians realise this?

 But of that day and hour no one knows, neither the angels in heaven, nor the son, but only the father (Mark 13:32) so said Jesus.

Won t the Christians ponder over this teaching of Jesus? The above mentioned verse refutes the connotation of Son of God as God by the Christians. Won t they then discern the truth?

If Jesus is God, could he ever proclaim that day and hour is not known to him and that it is known only to the Father? Is there anything not known to God? Let the Christians think over.

And he said to her what do you wish? She said to him Grant that these two sons of mine may sit, one on your right and the other on the left in your kingdom

 (Matthew 20:21)

What was the answer of Jesus? He did not say that he would grant it. But Jesus answered and said . But to sit on my right hand and on my left is not mine to give, but it is for those for whom it is prepared by My Father?

 (Matthews 20:23)

On the day when all would be summoned before God it is the special and unique privilege of the Lord to assign paradise or Hell. Jesus is not entitled to do it. This is what Jesus himself makes known for the Christians to discern the truth.

Even after Jesus proclaiming I have no authority in the kingdom of God , is it righteous on the part of the Christians to adhere to the wrong connotation of the phrase Son of God and continue to worship and beseech Jesus?

 Now to the king eternal, immortal, invisible, to God who alone is wise be honour and glory for ever, Amen .

(1 Thimothy 1:17)

Eternity, immortality and invisibility are distinctive attributes of God says the New testament. How could then, Jesus who according to the Bible met with death and was physically visible while alive, be God? Will the Christians contemplate? But go to my brethren and say to them I am ascending to My father and your Father and to my God and your God

(John 20:17)

Does this oration of Jesus not clearly indicate that clinging to Jesus is not the means to approach the Eternal Being and also what the real meaning of Father is?

What would be the reaction of Christians who have erroneously connoted Son of God as God, to the Bible s references to Jesus in several instances as Man and Son of a Man ?

 And Jesus said to him Foxes have holes and birds of air have nests but the Son of Man has nowhere to lay his head

(Matthews 8:20)

 But that you may know that the Son of Man has power on earth to forgive sins then He said to paralytic, Arise take up your bed and go to your house

 (Matthews 9:6)

 Now when the multitudes saw if they marvelled and glorified God who had given such power to men

(Matthews 9:8)

 When Jesus came into the region of Caesania Phillipi, he asked his disciples saying Who do men say that I, the Son of Man, am?

(Matthews 16:13)

 For the Son of Man will come in the glory of his father with his angles and he will reward each according hid works

(Matthews 16:27)

 Now while they were staying in Galilee, Jesus said to them the Son of Man is about to be betrayed into the hand of men.

But I say to you that Elijah has come already and they did not know him but did to him whatever they wished. Like wise the Son of Man is also about to suffer at their hands

(Matthews 17:22)

 Now as they came down from the mountain Jesus commanded them saying Tell the vision to no one until the son of Man is risen from the dead

(Matthews 17:9)

 So Jesus said to them Assuredly I say to you, that in the regeneration when the Son of Man sits on the throne of His glory you who have followed Me will also sit on twelve thrones judging the twelve tribes of Israel .

(Matthews 19:28)

 Behold, we are going up to Jerusalem and the Son of Man will be betrayed to the Chief priests and to the Scribes and they will condemn him to death

 (Matthews 20:18)

 Just as the Son of Man did not come to be served, but to serve and to give his life a ransom for many

(Matthews 20:28)

 For as the lightening comes from the east and flashes to the west, so also will be the coming of the Son of Man be

(Matthews 26:24)

Jesus said to him It is as you said. Nevertheless I say to you hereafter you will see the Son of Man sitting at the right hand of the power and coming on the clouds of heaven

(Matthews 26:64)

 Then he came to his disciples and said to them Are you still sleeping and resting? Behold the hour is at hand and the Son of Man is being betrayed into the hands of the sinners

(Matthews 26:45)

In all the above verses Jesus has referred to his own self as Son of Man . In other gospels too he has been referred to as such in many instances. There actually far in excess of these verses which denote Jesus as Son of God . If Jesus is actually the Son of God with Godhead why does he refer to his own self as Son of Man ?

All these verses quoted above without exception indicate unambiguously that Jesus is neither God nor Son of God . They also go to prove that he did not possess Godhead. There are ever so many similar verses. They will of course be quoted at appropriate contexts. Therefore the phrase Son of God wherever it appears should necessarily be connoted without contradicting these verses. If not it will naturally amount to gross transgression of the doctrine of the Bible.

If Son of God is elucidated to mean one who is in total obedience to God, a righteous man surrendering himself to the will of God, it will definitely be in accordance with the verses of the Bible.

Which of these two, the Christians want to go for? Even after such elucidating evidences, if the Christians are adamant in taking Son of God as God they should eventually accept as such all those who have been referred to in the Bible as Sons of God. Factually the Christians who worship Jesus are also Sons of God, according to the Bible. Thus while they themselves are sons of God will they worship another Son of God? Whether they prefer the one or the other of the two connotations to Son of God with regard to Jesus, it is amply proved that they should neither worship nor beseech Jesus.

  1. ONE WITHIN THE OTHER

Let us analyse the other evidence Christians rely on to believe and worship Jesus as the only son of God.

 I and My father are one

 (John 10:30)

The father and I am not different. I am the father; the father is me; Both have merged, one within the other, is the meaning of this. There fore Jesus is also God; this is the proof the Christians give. The verse Do you not believe that I am in the father and the father in me 14:10 of John which gives the same meaning is also taken as an evidence.

Christians have misunderstood the phrase I and the father are one as they have misunderstood the phrase Son of God . The fact that the meaning they have adopted is wrong could be proved in the light of the Bible itself.

 At that you will know that I am in my father and you in me and I in you.

 (John 14:20)

Why do the Christians who have misunderstood the saying of Jesus I am in my father to mean Jesus and the father are one and the same , fail to understand the saying of Jesus you are in me and I am in you in the same vein.

As Jesus has said you are in me and I am in you , mankind is not different from Jesus; so also Jesus is not different from mankind.

Mankind is Jesus; Jesus is Mankind. If Jesus is mankind; then it means that mankind is the father-God. Thus we wrong notions of the Christians not only makes Jesus God, but also makes the mankind God. Why is this blunder not realised by the Christians?

Listen to Jesus saying which is more clear, that they all may be one, as you, Father, are in Me and I am in you; that they also may be one in us, that the world may believe that you sent Me.

 (John 17:21)

Just as Jesus is within the God and God is within Jesus, Jesus also says that the whole of mankind is within these two. If so the entire mankind itself is also God. Why do the Christians then fail to understand this? Do they not believe in their own religion?

If the entire mankind is God what is the speciality in Jesus? When mankind itself is God how can their worship of any one other than their ownselves, could be justified? If this is pondered over, the real meaning of Jesus saying I and the father are one could easily be discerned.

It is universally common to say about two closely intimate friends to have become one. Nobody would take this to mean that they have become one person and one has merged into the other. On the other hand they will take it to mean only that the two are so intimately close.

The Bible itself gives room to understand it in this way.

 Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh .

 (Genesis 2:24)

Just by saying that the husband and wife shall become one flesh, will they be considered to be one and the same person? Will the husband s stomach be filled if the wife eats and will he thereby not require any food? Will the husband be able to answer the call of nature by deputing his wife to do it on his behalf? If the wife dies will the husband also be considered dead and buried? Never. So what does become one flesh mean? It only means that husband and wife are close and intimate. The closeness of the husband to his wife denotes a totally different meaning. Therefore to show their closeness, the husband and the wife are said to have become one flesh.

 For this reason a man shall leave his father and mother and be joined to his wife.

 And the two shall become one flesh , so then they are no longer two, but one flesh

(Mark 10:7, 8)

In this verse from the new testament the phrase no longer two is given emphasis. In the case of Jesus such a phrase is not used. Naturally therefore the Christian world should understand the statements of Jesus as it understands this verse.

  _______________________

  1. THE GOD JESUS

The Christians who assume Godhead to Jesus and believe him as the son of God, cites from the Bible verses wherein Jesus has been referred to as God as the basis for their belief. This also cannot be accepted as the Bible itself contradicts this somewhere else.

 Jesus answered them Many good works I have shown you from My Father. For which of those works do you stone Me?

The Jews answered him saying, For a good work we do not stone you, but for blasphemy and because you, being a Man make Yourself God

Jesus answered them Is it not written in your law I said you are gods ?

 If He called them gods to whom the word of God came (and the scripture cannot be broken)

(John 10:32-35)

Since Jesus, being a man called himself a god, the Jews planned to stone him. When Jesus answered the Jews, he said, If he called them gods to whom the word of God came . Here Jesus clarified that the word god (With not a capital G ) is used not to denote the God, but to show that they are the people who received the word of God. ______________________

  1. DOES ONE BECOME GOD BY VIRTUE OF BEING BORN WITHOUT A FATHER

Jesus, unlike other men, was born without father; therefore he was born to God; hence he is also God. This is the argument of the Christians.

This argument cannot be accepted by intellectuals. We also do agree that Jesus was born fatherless. The Christians by giving emphasis to the word fatherless are elevating Jesus to the status of God. But why didn t they give importance to the word born at all?

What does the word born exactly denote? I denotes that a man who was not existing till then has come into existence. Is it appropriate to say that God was not existing till then? Can one who was not existing for a period become God ? If God was not in existence even for a short period what would have happened to this world?

The phrase born fatherless itself denote that Jesus was not a God but a man. This is quite clear. In this phrase if the word fatherless is given due emphasis, the fact Jesus was not a God could easily be inferred by the Christians themselves. The word fatherless indicates that he was not born motherless . Further the Bible clearly states that he was born to a mother.

What are actually the attributes of God?

Can He have a mother and only not a father?

Are the Christians ready to proclaim that the Lord, the only God has a mother?

One cannot become a God just because he is fatherless.

The Bible itself agrees with this fact.

 The son of Enos, the son of Seth, the son of Adam the son of God

(Luke 3:38)

If Jesus is God by virtue of having been born fatherless what about Adam who was born not only without a father and a mother but also without ever having been in the womb? Does he not fit to be a God? Why don t the Christians believe Adam to be a God or son of the God?

Logically, Adam has every right to become a God, rather a better one than Jesus. Even then Christians have not taken him as a God. Does this not appear to be a very conspicuous contradiction?

 And the Lord God caused a deep sleep to fall on Adam and he slept: and he took one of his ribs and closed up the flesh in the place.

Then the rib while the Lord God had taken from man he made into a woman, and he brought her to the man

(Genesis 2:21,22)

 Or how can one be pure who is born of a woman?

(Job 25:4)

This verse says that Jesus who is born of a woman is not pure. But Adam and Eve are not having such a defect or disqualification. Adam and Eve are the only ones who are free from this impurity which is common to all other human beings. Therefore they are the ones who deserve more to be Gods than Jesus.

Do the Christian conscience not bothered? Are the Christians not behaving against the teachings of the Bible?

From what the Bible says about Melchizedek it is quite evident that he is more deserving to become a God. For this Melchizedek, king of Salem, priest of the most high God who met Abraham returning from the Slaughter of the kings and blessed him

(Hebrews 7:1)

Who is this Melchizedek who is so exalted as to bless Abraham? What is his genealogy? The Bible says:

 Without father, without mother, without genealogy, having neither beginning of days nor end of life but made like the son of God remains a priest continually.

Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils

(Hebrews 7:3,4)

This Melchizedek was fatherless, motherless, and without a genealogy, and he had neither a beginning nor an end. And he was great, the Bible proclaims. He is not believed as a God by the Christians who have taken Jesus as God just because he was fatherless. Why is it so?

If anybody who is referred to in the Bible is to be believed as God-if it is allowed by the God- Melchizedek, has got all the qualities. When compared to him Jesus actually seems not to have so much of merits. Inspite of this the Christians do not take him as the son of God even. Why is it so? Most of the Christians do not know his name even.

God cannot have a son; nobody can possess the unique qualities of God. God is God and man is man. So concludes the conscience. This is exactly the reason why the Christians refuse to believe Adam, Eva and also Melchizedek as Gods.

But in the case of Jesus, a blind reverence has been imbibed in them by the misleading teachings of the priests and therefore they do not want or rather refuse to think over the matter.

If at all the Christians have implicit faith in the Bible, they should in accordance with its teachings believe these three persons as Gods greater in status than Jesus or alternately they should believe that there cannot be any God other than the Lord, the God. Instead if the Christians discriminate between these three, then we have to necessarily conclude that they have no faith in the Bible.`

  1. IS IT POSSIBLE TO BECOME A GOD BY PERFORMING WONDERS.

Jesus had performed innumerous wonders which no man but God alone can perform. Because of this reason Christians take this an evidence to believe Jesus as the, son of God, incarnation of God, one who is divine and God. For various reasons this also cannot be accepted. This can be proved with evidence from the Bible itself.

Let us take for example the great miracle of resurrecting the dead by Jesus. If by virtue of having resurrected the dead, one can become God, there are several others according to the Bible who had , performed such miracles. By probing into the Bible thoroughly one can find Jesus to have performed only three miracles. But it can be found that three were others who had performed much more miracles than Jesus.

 Then the Lord heard the voice of Elijah: and the soul of the child came back to him and he revived.

(1 Kings 17:22)

 And he went up and lay on the child and put his mouth on his mouth, his eyes on his eyes and his hands on his hands he stretched himself out on the child and the flesh of the child became warm, he returned and walked back and forth in the house and again went up and stretched himself and the child opened his eyes.

(2 Kings 4:34,35)

Like Jesus, Elijah and Elisha have both performed miracles, the Bible says. Why do the Christians then refuse to believe them also as gods?

 In Ezekiel s 37th chapter it is stated that the prophet Ezekiel had resurrected many thousands of bones. If Jesus who resurrected only 3 persons-whose bodies were intact-could become a god, Ezekiel who gave life to mere bones which were not in the shape of a body with flesh and that too in thousands should logically be a greater god. Why do the Christians then not accept him as a god? This is to be pondered over.

 So it was, as they were burying a man, that suddenly they spied a band of raiders and they put the man in the tomb of Elisha and when the man was let down and touched the bones of Elisha and when the man was let down and touched the bones of Elisha he revived and stood on his feet

(2 Kings 13:21)

Does this not look a grater miracle than that of Jesus to the Christians? If the bones of Elisha could resurrect the bones of others, Elisha should logically be a grater god than Jesus. So it is not rational to believe Jesus as God just because he resurrected the dead.

 These apart, there are others who have performed miracles grater than the other miracles of Jesus. The Bible reports that Jesus distributed five pieces of bread and two fishes to ever so many people. Let us look at the miracles of others.

 Then a man came from Boal Shalisha and brought the man of God bread of the first fruits, twenty loves of barley bread, and newly ripened grain in knapsack, And he said Give it to the people, that they may eat

And his servant said what? Shall I set this before one hundred men? He said again, Give it to the people that they may eat and have some leftover.

 So he set it before them and they ate and had some leftover, according to the word of the LORD

(2 Kings 4:42-44)

Then she said As the Lord your God lives I don t have bread, only a handful of flour in a bin and a little of oil in a jar and see I am gathering a couple of sticks that I may go in and prepare it for myself and my son that we may eat it and die.

 And Elisha said to her Do not fear, go and do as you have said, but make me a small cake from it and bring it to me; and afterward make same for yourself and your son.

 For thus says the Lord God of Israel. The bin of flour shall not be used up, not shall the jar of oil run dry, until the day the Lord sends rain on the earth. So he went away and did according to the word of Elisha and she and he and her household ate for many days.

The bin of flour was not used up, nor did the jar of oil run dry, according to the word of the Lord which He spoke by Elisha.

(2 Kings 17:13 to 16)

 So Elisha said to her What shall I do for you? Tell me what do you have in the house? And she said your maidservant has nothing in the house but a jar of oil .

Then he said Go, borrow vessels from everywhere, from all your neighbours empty vessels, do not gather just a few .

And when you have come in, you shall shut door behind you and your sons, then pour it into all those vessels and set aside the full ones.

So she went from him and shut the door behind her and her sons, who brought the vessels to her, and she poured it out.

Now it came to pass, when the vessels were full that she said to her son, Bring me another vessel. And he said to her, There is not another vessel. So the oil ceased.

(2 Kings 4:2-6)

The miracle of Jesus ended in one day. But the miracles of Elisha and Elijah lasted for many days. Actually the Christians should have worshipped Elisha and Elijah if miracles are the criterion to be God. What is the justification the Christians bring forward to worship Jesus alone leaving these two?

If Jesus is not God how was he able to work miracle? The answer for this question can be found within the Bible.

Jesus came as a prophet to convey the commandments of God to the people. Since he was a man, people refused to believe him as the prophet. To prove that he was the prophet, God had to sometimes work miracle through Jesus. Without the miracle it would not have been possible to prove him as the prophet. It is mainly for this reason Jesus worked some miracles. Nevertheless he could not work miracles at his will. Just like Jesus, other prophets too had to work miracles because of the same reason. We can find proof for this in the Bible.

 Now in the morning as He returned to the city, He was hungry.

And seeing a fig tree by the road He came to it and found nothing on it but leave and said to it Let no fruit grow on you ever again and immediately the fig tree withered away.

(Matthew 21:18,19)

What more proof is required than this to show that Jesus cannot be a God just because he worked a miracle and that he did not work a miracle of his own?

If Jesus is God because of the miracle he worked, how is that he was hungry? Can God be ever hungry? Will not the God know before hand whether or not there is fruit in the tree? Ignorance and disappointment are not the qualities of the God.

Fruit bearing or weathering of the fig tree is not the will of the tree itself. It is God who command it. If Jesus is a God it is he who should have made the tree fruitless. Why should he then curse the tree? Such an action amounts to cursing one s own self.

Jesus did work miracles at times, but with the permission of God. The fact is that he was a man in all aspects. He was not free from the weaknesses of man namely hunger, ignorance, disappointment, irascibility. This is quite evident from the above incident narrated in the Bible.

Even if these are not taken seriously there is another aspect. If he is really a God, the tree should have become fruit bearing as soon as he approached it. But this did not happen. Jesus who provided food for the hungry villagers could not work a miracle to get food when he himself was hungry. Why is it so? Let he Christians think over.

 The ravens brought him bread and meat in the morning and bread and meat in the evening and he drank from the brook .

(1 King 17:6)

It is natural that the fig tree bears fruit. But in the case of Jesus it has disappointed him and put him into trouble. It is the natural order that crow steels away food from others. Such crows contrary to their nature have brought food to Elijah. Which of the two phenomena, the Christians consider as a miracle? Who, among the two is more deserving to be God! This is a matter to be contemplated.

If Jesus had miraculously cured the lepers, there are others too who have done the same thing.

 And Elisha sent a messenger to him, saying Go and wash in theJordan seven times and your flesh shall be restored to you and you shall be clean .

(2 King 5:10)

So he went down and dipped seven times in the Jordan, according to the saying of the man of God and his flesh was restored like the flesh of a little child and he was clean.

(2 King 5:14)

Jesus of course restored sight to the blind. But then there are others too who have worked exactly the same.

 And Elisha prayed, and said, LORD, I pray, open his eyes that he may see. Then the lord opened the eyes of the young man and he saw

(2 King 6:17)

 So it was when they had come to Samaria, that Elisha said Lord open the eyes of these man, that they may see . And the lord opened their eyes and they saw, and they were, inside Samaria

(2 King 6:20)

Jesus walked on the water and crossed the river. Moses made the sea to make way for the Israelites to cross the sea.

 So the children of Israel went into the midst of the sea on the dry ground and the waters were a wall to them on their right hand and on their left.

(Exodus 14:22)

 . And he (Elisha) made the iron float

(2 King 6:6)

There is not a single on among the various miracles of Jesus which are cited to argue that he is a god, which was not brought by others before him. They have brought them more effectively too. If the Christians take all of them as gods, there could be justification for their belief in Jesus as a god.

 I can of Myself do nothing. As I hear I judge; and my judgement is righteous because I do not seek my own will but the will of the Father who sent me .

(John 5:30)

 But if I cast out demons with the finger of God. Surely the kingdom ofGod has came upon you

(Luke 11:20)

 Not every one who says to me, Lord, Lord shall enter the kingdom of heaven but he who does the will of my Father in heaven.

Many will say to me in that day, Lord, Lord, have we not prophesied in Your names cast out demons in Your name, and done many wonders in Your name.

And then I will declare to them I never saw you: depart from me. You who practice lawlessness

(Matthew 7:21,22,23)

All these are warnings from Jesus. Jesus says that he could not be a god just because he had worked miracles or because of other reasons. Those who call him a god, would be renounced by him. Jesus very clearly declared that there is no place for such people in paradise.

Further Jesus explained that all the miracles done by him were not out of his own will but were of God s will. What more explanation and from whom do the Christians look for? Could they not discern the truth from this?

 Now he could do no mighty work there, except that he laid his hands on a few sick people and healed them.

And he marvelled because of their unbelief then he went about the villages in a circuit teaching

(Mark 6:5,6)

What exactly is the inference from these verses? People had expected more miracles from Jesus. But he could not do anything other than curing some of the sick. It is because of this they disbelieved. If they had been satisfied with this miracle alone they would not have disbelieved. Their belief would have been strengthened. Since Jesus had done only one miracle out of the many they expected of him, it is clear that doing miracle is not in his power.

 Then some of the scribes and pharisees answered saying Teacher we want to see a sign from you. But he answered and said to them an evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the Prophet Jonah

(Matthew 12:38,39)

Even when he was addressed with all reverence and requested to do a miracle he denies quite angrily. This does clearly indicate that doing miracle is not in his power.

Moreover when Jesus performed some miracles the contemporary people did not believe him as a god at all.

 Now when the multitude saw it, they marvelled and glorified God who had given such power to men

(Matthew 9:8)

If Just who worked miracles had argued by virtue of his miracles that he was a god, people would have believed as such. Since he never argued so, they take him to be a man only. Therefore they marvelled and glorified that Lord God who gave power to such a man.

Just because a man works miracle he cannot be a god. Why? Those who work miracle need to necessarily be righteous ones.

This too has been said in the Bible very clearly.

 If there arises among you a prophet or a dreamer of dreams and he gives you a sign or wonder of dreams and he gives you a sign or wonder comes to pass, of which he spoke to you saying Let us go after other gods which you have not known and let us serve them you shall not listen to the words of that prophet or that dreamer of dreams for the Lord your God is testing you to know whether you love the Lord your God with all your heart and with all your soul.

You shall walk after the Lord your God and fear Him and keep His commandments and obey this voice and you shall serve Him and hold fast to Him

(Deuteronomy 13:1-4)

These verses which state that even those who are not prophets could work miracles and that we should serve the God alone with all our heart and soul, should actually be an eye opener to Christians. If they, fully aware of such commandments, strive to make Jesus a god, it tantamount to their disbelieving these verses.

 For false christs and false prophets will arise and show great signs and wonders so as to deceive, if possible even the elect

(Matthew 24:24)

The Bible says that wonder could be wrought by not only righteous people but also by the evil ones. Therefore the fact that Jesus by virtue of working wonder alone cannot be a god, is established, beyond doubt. Even after this if anybody believes Jesus as a god, it is clear that he does not believe in the Bible and that he does not heed the teachings of Jesus.

  1. IS RESURRECTION AFTER DAETH, A CRITERION TO BECOME A GOD?

Jesus was resurrected three days after crucifixion. This is one of the reasons for Christians to argue that Jesus is a god.

Though I don t believe in this incident, I deal with it here on the basis of the Christian s belief. There are two phenomena involved in the resurrection. One is death and the other is coming back to life. Should not the Christians who believe first in his death, probe into the Bible to know what it says about death?

The Bible affirms beyond doubt that one who is mortal cannot be a god.

 The soul who sins shall die

(Ezekeil 18:20)

Whoever is born on the earth ultimately dies. Therefore all the men and women are sinners. God alone is immortal. Jesus died; therefore he had sinned. Hence he is not a god. Is this not made clear in the above verse. But the Lord is the true God; he is living God and the everlasting king

(Jeremiah 10:10)

God must live for ever perpetually. This is what this verse establishes. According to this statement of the Bible, Jesus who died is not everlasting. Therefore to believe that Jesus is god even after knowing this verse, is outright transgression of the Bible.

 Have you not known? Have you not heard? The everlasting God, the Lord, the Creator of the ends of the earth, neither fails nor is weary.

God should neither be tired nor weary. How can then Jesus who met with death the extreme form of tiredness be a god?

 Now to the king eternal, immortal, invisible to God alone is wise, be honour and glory forever and ever Amen

(1 Timothy 1:17)

When the Bible thus so clearly states the qualities of God how do the Christians dare to proclaim Jesus who met with death as god?

 Though Jesus died, he came back to life. Therefore he is god. When he lived on earth only he was a man. He became a god after resurrection I know that some of the Christians priests argue like this.

To believe that Jesus came to life after death and that he became a god after the resurrection is definitely wrong according to the Bible. Because after resurrection he did speak and he had very emphatically told that he was only a man. Let us read what he said.

 Jesus said to her, Do not cling to me, for I have not yet ascended to my father, but go to my brethren and say to them I am ascending to my Father and your Father and to my God and your God .

(John 20:17)

Even after resurrection Jesus did not permit people to cling to him and he professed that there is only one God, whom he and they should serve. This is a very clear statement of Jesus to indicate that he did not become a god after resurrection as he was not even before.

 Now as they said these things, Jesus Himself stood in the midst of them and said to them Peace to you .

But they were terrified and frightened and supposed they had seen a spirit.

And he said to them why are you troubled? And why do doubts arise in your hearts?

Behold my hands and My feet. That is I have flesh and bones as you see I have.

When he had said this he showed them his hands and feet.

But while they still did not believe for joy and marvel he said to them have you any food here?

So they gave Him a piece of boiled fish and some honeycomb.

And he took it and ate in their presence .

(Luke 24:36-43)

The Bible states clearly what Jesus said after resurrection Jesus had flesh and bones after resurrection. God does not have them. Jesus had asked for food from others. This again is the quality of man. Even after resurrection he was hungry. He ate boiled fish and honeycomb. These are qualities which God should not and does not possess. Jesus was as much a man, without any traits of God what so ever, after resurrection as he was before it. This is what the above verse proves beyond doubt. Therefore the argument that Jesus became a god all of a sudden after resurrection does not hold water.

The Christians are obliged to think over this in another angle too. Jesus came to life after death and continued as such. Therefore he became a god. They argue. Is so, what about many others who according to the Bible, came to life after death? The Christians don t believe them to be gods or sons of gods. Why? The Bible says:

 After he begot Methuselah, Enoch walked with God three hundred years and begot sons and daughters. So all the days Enoch were three hundred and sixty five years.

And Enoch walked with God and he was not for God took him:

(Genesis 5:22 to 24)

 By faith Enoch was translated so that he did not see death, and was not found because God had translated him, for before his translation he had this testimony, that he pleased God

(Hebrews 11:5)

Jesus was raised after death by God only. Death cannot befall God. But Enoch was raised by God before death. Why don t the Christians then believe Enoch to be a greater god than Jesus? Will they please explain?

 Then it happened as they continued on and talked that suddenly a chariot of the fire appeared with horses of fire and separated the two of them and Elijah went up by a whirlwind into heaven

(2 Kings 2:11)

Nobody was an eyewitness to Jesus being raised to heaven. But another prophet of God Elisha had been an eye witness when Elijah was taken alive by God. This is a very strong evidence. Therefore it is only fair that the Christians take Elijah to be a greater god than Jesus.

The Bible reports that Elijah, Elisha and several others had been raised to heaven by God while they were alive. There were others who were resurrected after death. These details in the Bible go only to prove beyond doubt that Jesus was neither a god, nor son of God and that he was only a man.

If the Christians do believe the Bible honestly and sincerely they should abandon their belief that Jesus is God and he is the son of God. They should turn towards the one and only God.

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  1. IF FILLED WITH HOLY SPIRIT CAN MAN BECOME GOD?

 Since Jesus was filled with Holy spirit, He is god-son of God-and possesses Godhead, argue the Christians.

Why don t the Christians who elevate Jesus to the status of God because he was full of holy spirit, consider the case of ever so many persons who are said to have possessed Holy spirit in the Bible?

Listen to what the Bible says:

John baptised Jesus and was his guide. Regarding John the Bible says:

 For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink. He will also be filled with the holy spirit even from his mother s womb

(Luke 1:15)

 Now his father Zakharias was filled with the holy spirit and prophesied ..

(Luke 1:67)

These two verses state that Zakharias and his son John were filled with holy spirit. The Christians don t believe them to be gods or god s sons. Why is it so?

 And it happened, when Elizabeth heard the greetings of Mary, that the babe leaped in her womb and Elizabeth was filled with the holy spirit.

(Luke 1:41)

John was filled with holy spirit; so also his father Zakharias and his mother Elizabeth. Is it fair and justifiable to forget and discriminate those who had been thus hereditarily filled with holy spirits?

John who was older than Jesus by six months and was his teacher too was never said to be their god by the Christians. Why?

 Then Jesus was led up by the spirit into wilderness to be tempted by the devil

(Matthew 4:1)

Starting from this verse there are others too to say that the holy spirit had deserted Jesus and he was tempted by the devil.

 Then Jesus when he had been baptized, came up immediately from the water, and behold the heavens were opened to him and he saw the spirit of God descending like a dove and alighting on him

(Matthew 3:16)

According to this verse, Jesus was not filled with the holy spirit before he was baptized. But in the case of John, there was no such separation between him and the holy spirit.

Now who deserves to be the son of God?

Just see who are all the others filled with the holy spirit.

 For it is not you who speak, but the spirit of your Father who speaks in you

(Matthew 10:20)

Are the disciples of Jesus who speak through the holy spirit in them, Gods?

Were Judas Iscariot who betrayed Jesus, and Peter who disbelieved Jesus, filled with holy spirit?

 And behold there was a man in Jerusalem whose name was Suireou, and this man was just and devout, waiting for the consolation of Israel and the holy spirit was upon him

(Luke 2:25)

 And we are His witnesses to these things, and so also is the holy spirit who God has given to those who obey him

(Acts 5:32)

 For he (Barnabas) was a good man full of the holy spirit and of faith

(Acts 11:24)

 .. And they choose Stephan a man full of faith and the holy spirit and Philip, Prochorus, Nicavor, Tuinon, Parmenas, and Nicolas, a proselyte from Artioch

(Acts 6:5)

 That good thing which was committed to you, keep by the holy spirit who dwell in us

(2 Timothy 1:14)

For prophecy never came by the will of man, but holy men of God spoke as they were moved by the holy spirit

(2 Peter 1:21)

The Bible refers to countless persons thus filled with holy spirit. What is then the Justification to consider Jesus alone among those filled with holy spirit, as a god?

What exactly is the meaning of Being filled with holy spirit? Does it denote Godhead? Never of course. Those who surrender themselves to God and consider them as his true slaves are the ones said to be filled with the holy spirit. This can be discerned form the verse Acts 5:32 referred to above.

When those other than Jesus filled with holy spirit are considered to be righteous people, how do the Christians believe Jesus alone as god? What exactly is the basis for such a belief? Will the Christian brethren please clarify?

Actually to be frank, even if others filled with the holy spirit were said to be gods, Jesus cannot be considered so. There is evidence to this effect in the Bible.

 God cannot be tempted by evil

(James 1:13)

This verse emphatically asserts that God can not be tempted by evil. But the Bible says that Jesus had been tempted by the devil several times. (Refer Matthew 4:1-10)

Though Jesus was filled with holy spirit he had been tempted by the devil. Actually God cannot be tempted by devil. Therefore is there any justification, even a mere trace of it, in believing Jesus as God? Please do think over.

Keeping aside a while the reverence and regard that have been imbibed from childhood, if the Bible believed to be gospel, is delved into unbiasedly, the conclusion could not be but that Jesus is neither god nor the son of God and the Fact that he was a righteous man would decisively be established.

PART TWO

The Bible does specify separate distinctive qualities for God and man. Any one of the qualities attributed to God does not befit Jesus. On the other hand all those qualities attributed to man do most suitably befit Jesus. This will be established through the Bible in this part of the book,

  1. To Be Seen Is Not An Attribute Of God:

 No one has seen God at any time

 (John 1:18)

God can never be seen by any body at any time, says the Bible.

Jesus had been seen by thousands of people.

Even after resurrection he had been seen by the same people. Since many people had seen Jesus before death and after resurrection, it is established beyond doubt that Jesus cannot be a god or the son of God.

  1. No Blood Or Flesh For God:

God should not have blood, Flesh or bone and he should only be in the form of spirit. So says the Bible while describing the qualities of God.

 God is spirit

(John 4:24)

Does Jesus fulfil this quality? No says the Bible emphatically. Through out his life Jesus was not a spirit but existed with flesh, skin, and bone. Even when he was crucified he was in that form. A spirit cannot be crucified. Wherever Jesus was referred to, he was described to have been crucified shedding blood. Even after resurrection he continued to be in this form and shape.

And he said to them, Why are you troubled? And why do doubts arise in your hearts? Behold my hands and feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have.

When he had said this he showed them his hands and his feet

(Luke 24:38-40)

Even after resurrection Jesus had said that he was not a spirit but had flesh and bones. How can he then be believed to be a god?

  1. Not Being Able To Assess A Man, Does Not Speak Of God:

 He who justifies the wicked and he who condemns the just, both of them alike are an abomination to the Lord

(Proverbs 17:15)

It does not speak of God to justify the wicked and condemn the just. Such an act is not liked by God. The Bible says Jesus was not free from such a trait.

But he turned and said to Peter, Get behind Me, satan! You are an offence to me, for you are not mindful of the things of God, but the things of men .

(Matthew 16:23)

Peter was a disciple of Jesus. Jesus had judged him to be a satan, and one who is not mindful of the things of God but things of men. Jesus also declared that Peter would refute him three times. So say all the four gospels.

Just see the status of such a man described by Jesus himself as wicked is elevated by the very same Jesus.

 And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you lose on earth will be loosed in heaven

(Matthew 16:19)

When there were nine other disciples who were certainly better than Peter, is it worthy of a god to give the keys of kingdom of heaven to Peter without properly adjudging him. From this also it could be inferred beyond doubt that Jesus was not a god.

  1. Not To Be Perpetual Is Not A Trait Of God:

God is perpetual without a beginning and an end.

 But the Lord shall endure forever

(Psalm 9:7)

It is true that Jesus was not existing before his birth even if his resurrection was believed to be true. Three days between his death and resurrection he was non existent. Therefore the perpetuity is broken and hence the inference that Jesus was not a god.

  1. To Be Slain Is Not Possible In The Case Of God:

God can never be killed by anybody. The Bible says that any one who is killed cannot be a god.

 Will you still say before him who slays you, I am a god? But you shall be a man and not a god, with the hand of him who slays you

(Ezekiel 28:9)

 One who is slain cannot but be a man. He can never be a god. Jesus had been slain. So he is not but a man.

 The God of our fathers raised up Jesus whom you murdered by hanging on a tree .

(Acts 5:30)

When Jesus himself has very clearly shown that he is not a god as he was murdered, how can we say that he is a god.

  1. No Affliction For God

No affliction can befall God. The Bible attributes to God the trait of delivering the human kind out of afflictions befalling them.

 Many are the afflictions of the righteous, But the Lord delivers them out of them all

(Psalm 34:19)

Contrary to this trait of God, Jesus had been afflicted many a times, and he had beseeched God to guard him against such afflictions.

 Now my soul is troubled and what shall I say? Father, save me from this hour.

(John 12:27)

 He went a little farther and fell on His face, and prayed, saying O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as you will.

(Matthew 26:39)

 Then they spat on in His face and beat Him and others struck Him with the palms of their hands.

(Matthew 26:67)

 And when they had bound Him they led Him away and delivered Him to Pontius Pilate the governor .

(Matthew 27:2)

 Then he released Barabbas to them, and when he had scourged Jesus, he delivered Him to be crucified.

Then the soldiers of the governor took Jesus in to the Praetorium and gathered the whole garrison around Him.

(Matthew 27:26-27)

 When they had twisted a crown of thorns, they put it on His head and a reed in His right hand. And they bowed the knee before Him and mocked Him saying Hail king of the Jews! Then they spat on Him, and took the reed and struck Him of the head.

(Matthew 27:29-30)

Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet.

(Matthew 27:35)

 And about ninth hour Jesus cried out with a loud voice saying Eli, Eli, Lama sabachthani? That is My God My God, why have you forsaken Me?

(Matthew 27:46)

From all these, is it not made clear that Jesus was not a god? Should the Christians not believe what the Bible prescribes as the attributes of God?

  1. God Will Not Err:

The Bible attributes to God the quality of doing always good and never err in anything.

 Oh give thanks to the lord, for his good.

(1 Chronicles 16:34)

Jesus himself has disowned such a quality in him.

 So Jesus said to him, Why do you call me good? No one is good but One, that is God .

(Mark 10:18)

  1. God Is Beyond Ignorance:

God should not be ignorant of anything. He should be in the know of everything. Even what is hidden in the mind of mankind, He should know. So says the Bible.

 For You, only You know the hearts of all the sons of men.

(1 Kings 8:39)

Leave alone knowing the hearts of human kind. Jesus was not knowing even what was very apparent.

And Jesus said, who touched Me?

(Luke 8:45)

 Now in the morning as he returned to the city, He was hungry.

And seeing a fig tree by the road, he came to it and found nothing on it but leaves

(Matthew 21:18-19)

Jesus was not able to know this before reaching the tree.

 So Jesus said to them Assuredly I say to you, that in the regeneration, when the son of man sits on the throne of his glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.

(Matthew 19:28)

At the time of saying this Jesus was not knowing that one among these twelve disciples of his will betray him.

 But of that day and hour no one knows, neither the angels in heaven, nor the son, but only the Father .

(Mark 13:32)

Thus Jesus was not knowing many a things. If God is to save his devotees, it is essential that he should know everything. Is it logical to believe Jesus as God when he was not knowing who touched him? This is a food for thought.

  1. God Never Sleeps:

 Behold, he who keeps Israel

Shall neither slumber nor sleep :

(Psalm 121:4)

But Matthew says Jesus has slept.

 And suddenly a great tempest arose on the sea, so that the boat was covered with the waves. But he was asleep .

(Matthew 8:24)

  1. Can God Be A Sinner?

Jesus had prayed to God to save him from crucifixion,

(Please refer to Matthew 26:38-45, Mark 14:36, Luke 22:44)

Yet he was crucified.

 Now we know that God does not hear the sinners; But if anyone is a worshipper of God and does His will, he hears him .

(John 9:31)

If the prayers of Jesus was not accepted by God what does it mean? Jesus had sinned; and he had not been good. This is what the above verse indicate.

  1. Is God Addicted To Alcohol?

Drinking alcohol is vehemently condemned in the Bible. All the sins follow drinking liquor, says the Bible.

(Refer to Proverbs 23:29-35)

 The son of man came eating and drinking and they say Look, a gluttonous man and a wine bibber, a friend of tax collectors and sinners.

(Matthew 11:19)

The Bible thus introduces Jesus as an addict to drinking. Leave alone believing Jesus as a God. As he was addicted to drinking which the, Bible condemns, can he be taken to be a righteous man as per the Bible teachings?

  1. God Is Beyond Sins:

 So is he who goes in to his neighbour s wife; whoever touches her shall not be innocent

(Proverbs 6:29)

The Bible says that when a woman committed adultery, Jesus said He who is without sin among you, let him throw a stone at her first .

(John 8:3-11)

No body in that community was free from adultery. Even the disciples of Jesus were no exemption. This verse though indirectly does point a finger at Jesus even. (Of course the author does not believe this)

Is this the criterion to be the son of God? If Jesus had not committed adultery he could atleast have inflicted the punishment as per the ordainment.

  1. Can God Be Short-Tempered?

The Bible says He who is slow to wrath has got great understanding, but he who is impulsive exalts folly .

(Proverbs 14:29)

Jesus has violated this teaching of Bible on several occasions.

 Brood of vipers! How can you, being evil, speak good things .

 (Matthews 12:34)

 Brood of vipers! Who warned you to flee from the wrath to come .

(Luke 3:7)

 An evil and adulterous generation seeks after a sign .

(Matthew 12:39)

Same words appear in Matthew 16:4 too.

But He answered and said It is not good to take the children s bread and throw it to the little dogs .

(Matthew 15:26)

 Serpents! Brood of vipers, How can you escape the condemnation of the hell?

(Fether 24:33)

Jesus had uttered such unfair words and had obviously been impulsive. How can he be then spoken of as a God.

  1. Can God Have A Bad Pedigree?

 One of the illegitimate birth shall not enter the congregation of the Lord

(Deuteronomy 23:2)

An Ammonite or Moabite shall not enter the congregation of the Lord

(Deuteronomy 23:3)

The Bible which very emphatically states that illegitimate child shall not be close to God, describes Jesus as a descendent of an adulteress.

 Judah begot Perez and Zerah by Tamar .

(Matthew 1:3)

Thus Tamar finds a place in the ancestor s list of Jesus. She born a child to her father-in-law by illegitimate union, the Bible says. Her son Perez who was the illegitimate child finds a place in this list. The verses Genesis 38:13 to 29, describe the conduct of this family.

Further the same list says David the King begot Solomon by her who had been the wife of Uriah

(Matthew 1:6)

The list of heredity of Jesus continues from Solomon who was begotten by king David through his union with the wife of another man, as per the Bible,

 Salmon begot Boaz by Rahab

(Matthew 1:5)

Who is this Rahab found in the list of Jesus s heredity?

 So they went and came to the house of a harlot named Rahab and lodged there .

(Joshua 2:1)

Jesus was a descendent of this harlot Rahab.

Boaz begot Obed by Ruth

(Matthew 1:5)

Who is this Ruth, appearing in the same list.

The verses Ruth 1:4 and 4:10 describe Ruth as a harlot. Will God select his son from a family possessed of a quality which according to him should not enter his congregation. Considering the pedigree, the conduct and other weaknesses of Jesus, we cannot but come to a conclusion that he can not be a god. Even after such clarification if the Christians persist that Jesus is a God, then it tantamount to say that they disbelieve in all the verses of the Bible we cited above.

  1. Thirst And Hunger Of God!

Jesus had approached people for food saying that he was hungry.

He said to them have you any food here?

So they gave him a piece of a broiled fish and some honeycomb. And He took it and ate it in their presence .

(Luke 24:41,42,43)

After this, Jesus knowing that all things were now accomplished that the scripture might be fulfilled, said,  I thirst

(John 19:28)

  1. God Fear Not!

God is beyond fear, he need not fear any body. But Jesus had fear. He asked peter to pay the tax for him.

 And when they had come to Capernaum, those who received the temple tax came to Peter and said Does your Teacher not pay the temple tax?

He said Yes . And when he had come into the house, Jesus anticipated him saying What do you think, simon? From whom do the kings of the earth take customs or taxes, from their own sons or from strangers?

Peter said to him, From strangers. Jesus said to him, Then the sons are free .

 Nevertheless, lest we offend them, go to the sea, cast in a hook and take the fish that comes up first. And when you have opened its mouth you will find a piece of money, take that and give it to them for Me and you .

(Matthew 17:24 to 27)

When Jesus came to know that he would be caught up by the Jews, Jesus was afraid and sad.

 And he said to His disciples, Sit here while I pray And he took Peter, James and John with him and he began to be troubled and deeply distressed. Then he said to them, My soul is exceedingly sorrowful even to death. Stay here and watch

(Mark 14:32 to 34)

 Then they took up stones to throw at Him, but Jesus hid himself .

(John 8:59)

 Therefore they sought again to seize him but he escaped out of their hand

(John 10:39)

From the above verses it could easily be discerned that Jesus was a man and not a god.

  1. God Never Becomes Weary:

Jesus had become weary and complained of restlessness.

And Jesus said to him, Foxes have holes and birds of the air have nests, but the son of Man has nowhere to lay his head

(Matthew 8:20)

  1. Does God Have Gradual Growth?

 And she brought forth her first born son

(Luke 2:7)

 And when eight days were completed for the circumcision

(Luke 2:21)

 And the child grew

(Luke 2:40)

 And when he was twelve years old .

(Luke 2:42)

 And Jesus increased in wisdom and stature and in favour with God and men

(Luke 2:52)

All the qualities and weaknesses a common man normally possesses had been possessed by Jesus. Do these verses of the Bible not point out that Jesus had been given to weakness as an ordinary common man.

The weaknesses that should not be found in God, but found in Jesus, are:

  1. Jesus Had Been Sorrowful And Distressed.

(John 13:33 to 35, Matthew 26:38)

  1. Jesus Was Thirsty.

(19:28)

  1. Jesus Ate Food

(Luke 24:42)

  1. Jesus Was Afraid Of Mark.

(Mark 14:33)

  1. Jesus Was Sorrowful

(Mark 14:34)

  1. Jesus Was Tempted By Devil

(Matthew 4:1)

  1. Jesus had deserted his teacher. When he came to know that his teacher John who baptised had been kept under custody, Jesus did not take any effort to release him.

(Matthew 4:12)

  1. Jesus Became Weary.

(Matthew 8:20)

  1. Jesus Had Drunk Liquor.

(Matthew 11:19)

  1. He was defecating.

(Matthew 15:17)

  1. Jesus had fear, Fearing the wicked king he had paid the taxes.

(Matthew 17:27)

  1. Jesus had scolded badly many a people.

(Matthew 23:33)

  1. He had been circumcised.

(Luke 2:21)

  1. He had been nursed with his mother s breast.

(Luke 11:27)

  1. He had laboured.

(Mark 6:3)

  1. He grew as a man.

(Luke 2:40,42,52)

  1. He had reported to have sinned.

(Matthew 3:13)

  1. He had washed the feet of others.

(John 13:5)

  1. He had hid himself.

(John 8:59,10:39,11:54)

  1. He had liked fragrant oil.

(Matthew 26:10,11,12)

  1. He had been tortured; he was spat on the face, and he was knocked on the head.

(Matthew 26:67)

  1. He was scourged.

(Matthew 27:26)

  1. He was worn a crown of thorns on his head.

(Matthew 27:29)

  1. He was stripped naked.

(Matthew 27:35)

  1. He had cried out of pain.

(Matthew 27:46)

So, it is clear from these that Jesus did possess weaknesses commonly possessed by ordinary men.

Christians should actually not believe such a man with several weaknesses as a God. Is it wise to beseech for salvation of a man who could not save himself? Will God select such a weak man, as his son? If Jesus had really been the son of God would have he had such weaknesses?

The whole mankind will have to return to the God who created humans and Jesus, and to whom Jesus prayed and beseeched. For God alone is free or such weakness.

 _________________________

PART THREE

Whether it is belief and trust in Jesus or the religious laws of Christianity they are all to be derived from the teachings of the Bible. Which the Christians believe to be the Gospel. All other beliefs and practices contrary to the teachings of the Bible are naturally to be summarily rejected.

Finally certain teachings which emphasise the truth of God being one and only one are brought forth. They are of course from the Bible.

All the evidences Christians rely on to establish that Jesus is god or son of God have been shown to be incorrect through the Bible itself.

Who is God? Has God bequeathed his sovereignty or authority to anybody? These questions are being answered in this part of the book. If it is carefully studied, it could be discerned beyond doubt that Jesus or anybody for that matter could neither be God nor son of God.

 Therefore know this day and consider it in your heart that the Lord himself is God in heaven above and on the earth beneath; there is no other

(Deuteronomy 4:39)

 Hear, o Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart, with all your soul, and with all your might and these words which I command today shall be in your heart;

You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down and when you rise up .

(Deuteronomy 6:4 to 7)

If there arises among you a prophet or a dreamer of dreams, and he gives you a sign or a wonder and the sign or wonder comes to pass, of which he spoke to you, saying let us go after other gods which you have not known, and let us serve them.

You shall not listen to the words of that prophet or that dreamer of dreams for the Lord your God is testing you to know whether you love the Lord your God with all your heart and with all your soul.

You shall walk after the Lord your God, and fear Him and keep His commandments and obey His voice and you shall serve Him and hold fast to Him .

(Deuteronomy 13:1-4)

 And there you will serve gods, the work of men s hands, wood and stone which neither see nor hear nor eat nor smell.

But from there you will seek the Lord your God and you will find Him if you seek Him with all your heart and with all your soul .

(Deuteronomy 4:28,29)

These are the teachings about the unity of God found in Deuteronomy, the Christians believe to have been revealed to prophet Moses. If all these are rejected by the Christians what else are we to infer than to conclude that they don t believe in the Bible? What is the answer they have if they are questioned in the Hereafter as to why they rejected these teachings? It is better be thought over.

 Thus says the Lord, the king of Israel and his Redeemer, the Lord of the hosts: I am the first and I am the Last; Besides Me there is no God

(Isaiah 44:6)

 Before Me there was no God formed, shall there be after me.

I, even I, am the Lord and beside me there is no Saviour. I have declared and saved, I have proclaimed and there was no foreign God among you .

(Isaiah 43:10-12)

 For thus says the Lord, who created the heavens, who is God, who formed the earth and made it, who has established it, who did not create it in vain, who formed it to be inhabited: I am the Lord and there is no other .

(Isaiah 45:18)

 They have no knowledge, who carry the wood of their carved image, and pray to a god that cannot save.

 Tell and bring forth your case; yes let them take counsel together. Who has declared this from ancient time? Who has told it from that time? Have not I, the Lord. And there is no other God besides Me, a just God and a saviour, there is none besides Me.

Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other.

I have sworn by Myself; the word has gone out of My mouth in righteousness, and shall not return, that to Me every knee shall bow, every tongue shall take an oath .

(Isaiah 45:20-23)

 Those who make a graven image, all of them are useless, and their precious things shall not profit; they are their own witnesses; they neither see nor know, that they may be ashamed.

Who would form a God or cast a graven image that profits him nothing?

Surely all his companions would be ashamed; and the workmen, they are mere men .

(Isaiah 44:9-11)

 I am the Lord, and there is no other, there is no God besides Me. I will gird you, though you have not known Me.

That they may know from the rising of the sun to its setting that there is none besides Me. I am the Lord, and there is no other .

(Isaiah 45:5,6)

 Remember the former things of old for I am God and there is no other, I am God and there is none like Me.

Declaring the end from the beginning and from ancient times things that are not yet done .

(Isaiah 46:9,10)

All the above are what God said to the Prophet Isaiah.

Those who have carved images of the Cross Jesus and his mother and worship them all as gods, do reject these teaching of the Bible. How do they deserve to be called Christians? They have brushed aside the Bible and have accepted Trinity taught by their priests. Should they not be ashamed?

If the Christians do believe in the Bible there is no other way out for them than to turn towards monotheism which the Bible insists upon and embrace Islam which very emphatically preach it.

Let this doctrine professed in Deuteronomy and Isaiah be pondered over again and again.

There is only one God in the Heaven and the Earth. There is none like Him. This is to be remembered always at all stages and situations. Don t be carried away by wonders and don t take anybody as God. The statue of Jesus and the cross that the Christians worship are incapable of seeing or eating and smelling. There is no God before or after Him. He is the Saviour of all. You should kneel before Him only and none else. All these statements are very clear injunctions. Do they not shatter the Trinity which states about God, son and Holy spirit ?

Should the Christians not ponder over all these and turn to the true path?

The Trinity invented by the Christian clergy is wholly wrong. Let me quote some of the verses from the Bible to show that there is absolutely no connection between Trinity and the Bible.

 Do not turn to idols, nor make for yourself moulded gods: I am the Lord your God .

(Leviticus 19:4)

 You shall not make idol for yourselves neither a carved image nor a sacred pillar shall you rear up for yourselves; nor shall you set up an engraved stone in your land, to bow down to it; for I am the Lord your God:

(Leviticus 26:1)

These are the verses in Leviticus, the Christians believe to have been revealed to prophet Moses. These show unambiguously that the notion of the Christians about God is wrong.

 I am the Lord your God, who brought you out of the Land of Egypt, out of the house of bondage. You shall have no other gods before me.

You shall not make for yourself any carved image or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.

You shall not bow down to them nor serve them. For I, the Lord, your God, am a jealous God .

(Exodus 20:2,5)

 You shall not bow down to their gods, nor serve them, nor do according to their works: But you shall utterly overthrow them and completely break down their sacred pillars.

So you shall serve the Lord your God

(Exodus 23:24,25)

The Christians who worship the statues should realise that their actions are against the God who ordains them to break down the images. It is high time that they ponder over.

There are more evidences in the various versions emphasising monotheism.

 For the customs of the people are futile; for one cuts a tree from the forest, the work of the hands of the workman, with the axe.

They decorate it with silver and gold; they fasten it with nails and hammer so that it will not topple.

They are upright like a palm tree and they cannot speak; they must be carried; because they cannot go by themselves.

Don t be afraid of them for they cannot do evil nor can they do any good.

Inasmuch as there is none like You O Lord .

(Jeremiah 10:3 to 6)

 Among the gods there is none like you, O Lord, nor are there any works like your works

(Psalm 86:8)

 You alone are God

(Psalm 86:10)

 For who in the heavens can be compared to the Lord? Who among the sons of the mighty can be likened to the Lord?

(Psalm 89:6,7)

 Who is like the Lord our God Who dwells on high .

(Psalm 113:5)

 Lord God of Israel, there is no God in heaven above or on earth below like you

(1 Kings 8:23)

These are some of the verses in the old testament. In the beginning the practice was to worship the Lord, the only God. The fact that the Cross, Jesus and Mary are all deities innovated by men, can be discerned from these verses.

Any Christian who firmly believe in the day of judgement with the Lord as the Supreme will never fall a prey to the doctrine of Trinity.

Let us see now the monotheistic professions in the new testament.

 Then Jesus said to him, Away with you, satan! For it is written you shall worship the lord your God and him only you shall serve .

(Matthew 4:10)

It is inferred from these words of Jesus that those who worship those other than the God are all satans.

 No one can serve two masters, for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon .

(Matthew 6:24)

While Jesus himself has said that no one can serve two masters, how do the Christians dare to serve two or three gods?

 Not every one who says to me, Lord, Lord , shall enter the kingdom of heaven, but he who does the will of my Father in heaven.

Many will say to me in that day Lord, Lord , have you not prophesied in your name, cast down demons in your name and done many wonders in your name?

And then I will declare to them, I never knew you; depart from me, you who practice lawlessness.

Therefore whoever hear these sayings of mine, and does them, I will liken him to a wise man who built his house on the rock:

and the rain descended, the floods came, and the winds blew and beat on that house, and did it did not fall, for it was founded on the rock.

Now everyone who hears these sayings of Mine, and does not do them will be like a foolish man who built his house on the sand:

and the rain descended, the floods came, and the winds blew and beat on that house, and it fell. And great was its fall .

(Matthew 7:21 to 27)

The Christians are to look into these teachings of Jesus which could be easily understood even by a stupid man. Do they not realize that they will not to be able to enter into the heaven by worshiping Jesus. Those who elevate Jesus to the position of God by claiming that he has made the blind to see, and the deaf to hear, have been warned by Jesus himself in advance that they are monsters and deceivers.

Worship the Lord, your God the only God and be secure as one who built the house on a rock. Don t be stupid to worship Jesus and he insecure and fall into the abyss like the one who built his house on the sand.

The Christians should now realize that it was their parents and the priests who have led them into the wrong path by fallacious preaching about Jesus. Let them comprehend.

Jesus had admonished them about the priests. If the Christians understand this admonition they will keep away from such blind worshipping.

There are some other verses in the new testament which state that these priests are undoubtedly not trustworthy.

Woe to you scribes and Pharisees, hypocrites!

For you travel land and sea to win one proselyte and when he is won, you make him twice as much a son of hell as yourselves .

 (Matthew 23:15)

Does this verse not appear to the Christians as a warning about those who conduct meetings of good tidings?

 But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; For you neither go in yourselves, nor do you allow those who are entering to go in .

(Matthew 23:13)

Even after Jesus had told that there is no place in heaven for those who call him the Lord, these priests consider Jesus as god. Just reflect whether or not they are closing the doors of heaven.

 But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments.

They love the best places at feasts, the best seats in the synagogues.

Greetings in the market places and to be called by men, Rabbi, Rabbi .

But you don t be called Rabbi, for one is your Teacher, the Christ and you are all brethren.

Don t call any one on earth your Father; for one is your Father, he who is in heaven.

And don t be called teachers; for one is your teacher the Christ .

(Matthew 23:5 to 10)

Though Jesus has prohibited anybody being called father, the priests have created a situation wherein they are addressed as fathers. Are the Christians trusting such people?

Jesus has ordained no to wear long cassocks and aspire for special reverence, but the priests have blatantly violated this, and the Christians are trusting such priests. What proof other than this do they require to know that the priests have shown them a path opposed to the very teachings of Jesus?

Let the Christians brush aside the guidance of these priests and turn towards the teachings of Jesus. Let us see what more Jesus has said.

 But of that day and hour no one knows, not even the angels of heaven, but my Father only.

(Matthew 24:36)

Does this saying of Jesus not induce you to worship the Lord, the only God?

 Then are of them, a lawyer asked him a question, testing him, saying Teacher which is the great commandment in the law?

Jesus said to him, you shall love the Lord your God with all your heart, with all your soul and with all your mind.

This is the first and great commandment .

(Matthew 22:35 to 37)

Does this great commandment, have any effect on the Christians today? Having abandoned this first and great commandment, what is the basis on which they call themselves Christians?

 Then the mother of Zebedee s sons came to him with her sons, Kneeling down asking something from him. And He said to her, what do you wish? She said to him, grant that these two sons of mine may sit, one on your right hand and the other on the left, in your kingdom.

But Jesus said, you don t know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with? They said to him we are able .

So He said to them you will indeed drink my cup and be baptized with the baptism I am baptized with but to sit on My right hand and on My left hand is not Mine to give, but it is for those for whom it is prepared by My Father .

(Matthew 20:20 to 23)

Jesus came to teach his people to worship the only God. He did not come to argue that he was a god. That it was Jesus s aim to teach that all sovereignty rests with the Lord, the only God, is amply revealed from this verse.

Where do the Christians stand even with such clear indications?

 And about the ninth hour Jesus cried out with a loud voice saying Eli, Eli lama sabachthani?, that is My god, My god why have you forsaken me?

(Matthew 27:46)

Even at the time of death (?) if Jesus has called on God, what does it mean? Jesus cannot save his own self by himself and to save is God s unique potency. This is clearly shown.

So far we have been analysing the teachings of Jesus as found in the gospel of Matthew. In the other gospels too Jesus is said to have preached such doctrines only. Let us see them also.

When Jesus was asked which was the first of all commandments, he answered that the Lord should be loved with all our heart, soul and mind. This was stated in the verses 

(Mark 12:29,30)

The verse Mark 15:34 gives the words uttered by Jesus at the time of death. They were O My god, why have you forsaken me?

The fact that the day and the hour could not be known by anybody other than the God is mentioned in the verse 

(Mark 13:32)

 He who sent me is true; and I speak to the world those things which I heard from Him .

(John 8:26)

 ..... that I do nothing of myself; but as my Father taught me, I speak these things .

(John 8:28)

 And if anyone hears my words and does not believe, I don t judge him

(John 12:47)

These are all facts mentioned in the four gospels of the new testament. It is well known that it was Paul who invented the doctrine of Trinity which is totally alien to these fats. He himself unknowingly accepted this truth.

He who is blessed and only potentate, the King of kings and Lord of lords.

 Who alone has immortality dwelling in unapproachable light, whom no man has seen or can see to whom be honour and everlasting power, Amen .

 (1 Timothy 6:15,16)

No proof other than this is required to establish that Jesus is neither god nor son of God. Those who have real faith in the Bible can never believe the doctrine of son of God . It is possible only when the Bible is discarded.

Let me ask the Christians whether they are prepared, to brush aside the Bible, the commandments of the Lord and the teachings of Jesus to believe in the doctrine of Trinity, or to abandon the latter, to abide by the words of God and sayings of Jesus.

Jesus never said that he possesses Godhead nor claimed to be the son of God. On the other hand, he was a very righteous man fearing God and was a prophet of God preaching to the people the message of God. These were amply proved above by citing examples from the Bible itself.

_____________________________

PART FOUR

Dear Christians brethren! Monotheism preached by Jesus has been totally abandoned because of the misleading preachings of your religious priests. And Jesus also has been so neglected as to make it appear that there is absolutely no relationship between Christianity and the Christ. You could have come to know this fact from what has been said so far in this book.

If so, where are we to look for the teachings of Jesus and how are we to follow them?

It is absolutely impossible to find in any of the various denominations in Christianity, to find monotheism preached and taught by Jesus.

 Eli, Eli Lama Sabachthani, Oh My God, My God, why have you forsaken Me , These are words uttered by Jesus, the Bible says. This is very firmly believed and accepted. Jesus has, through these words, very clearly indicated that he was not God, and that he could not save him by himself and that everything would take place as per the will of the Creator.

This doctrine so emphatically revealed by Jesus even as he was breathing his last, has been totally abandoned by you. If you really and honestly wish to follow the monotheism Jesus held so devotedly, sincerely and firmly, the only possible way for you, is to embrace Islam.

It is true that the scripture of Islam, the noble Qur an teaches the doctrine of Jesus very clearly. The Qur an wipes out the blasphemy the Jews perpetrated on Jesus and his mother Mary.

The Qur an while denying unequivocally the Godhead for Jesus, does speak out authentically his merits.

Just like Prophet Mohammed who was sent to convey the message of God to the people, Jesus also was a prophet, the Qur an explains. Christian brethren! Some of the Qur anic verses are presented here to induce you to think over.

 (They have incurred divine Displeasure) in that they broke their covenant; That they rejected the signs of Allah; that they slew the Messenger in defiance of right; that they said our hearts are the wrappings; Nay Allah hath set the seal on their hearts for their blasphemy and little is it they believe:

That they rejected Faith; that they uttered against Mary A grave false charge; That they said (in boast) we killed Christ Jesus, The son of Mary, the Messenger of Allah . But they killed him not, Nor crucified him. Only a likeness of that was shown to them.

(Al Qur an 4:155-157)

The Qur an by declaring the charges Jews made against Mary, the mother of Jesus, as false and asserting that Jesus was not crucified but was raised by Allah, has rightly exalted both of them very deservedly.

 Behold! The angels said: O Mary! Allah giveth the Glad tidings of a word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah.

He shall speak to the people in childhood and in maturity and he shall be (of the company) of the righteous.

She said O my Lord! How shall I have a son when no man hath touched me? He said: Even so; Allah createth what He willeth: when He hath decreed A matter, He but saith to it Be and it is!

(Al Qur an 3:45-47)

Islam agrees with the Bible s statement that Jesus was born of God s words. But at the same time it also very emphatically declares that Jesus is neither a God nor the son of God by sheer virtue of his birth.

 O people of the Book! Commit no excesses in your religion; nor say of Allah aught but the truth. Christ Jesus, the son of Mary was (no more than) a Messenger of Allah, and His word which He bestowed on Mary and a spirit proceeding from Him: so believe in Allah and His Messenger s Say not Three : desist : It will be better for you: For Allah is one God: Glory be to Him: (Far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs.

Christ disdaineth not to serve and worship Allah; nor do the angels, those nearest (to Allah), Those who disdain His worship and are arrogant, He will gather them all together unto Himself to (answer).

But to those who believe and do deeds of righteousness, he will give their (due) rewards and more out of His bounty; but those who are disdainful and arrogant he will punish with a grievous chastisement: Nor will they find Besides Allah, any to protect or help them.

(Al Qur an 4:171-173)

These words exalts Jesus as a very righteous man and at the same time spell out that he had no Godhead.

 At length she brought the (babe) to her people, carrying him (in her arms). They said O Mary! Truly a strange thing has thou brought!

 O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste! But she pointed to the babe. They said: How can we talk to one who is a child in the cradle, He said, I am indeed a servant of Allah. He hath given me revelation and made me a prophet.

And He hath made me blessed where so ever I be, and hath enjoined on me Prayer and Zakat as long as I live.

(He hath made me) kind to my mother and not overbearing or unblest.

So peace is on me the day I was born, the day I die, and the day that I shall be raised up to life (again).

Such (was) Jesus the son of Mary. (It is) a statement of truth about which they vainly dispute. It is not befitting to (the majesty of) Allah that he should beget a son. Glory be to him when he determines a matter He only says to it Be and it is.

(Al Qur an 19:27 to 35)

 They disbelieve who say: Allah is one of three (In a Trinity:) for there is no god except one God. If they desist not from their word (of blasphemy) verily a grievous chastisement will befall the disbelievers among them.

Why turn they not to Allah and seek his forgiveness?

For Allah is Oft-forgiving, Most Merciful.

Christ the son of Mary was no more than a Messenger; Many were the Messengers that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food.

See how Allah doth make his signs clear to them. Yet see in what ways they are deluded away from the truth.

(Al Qur an 5:73-75)

The Qur an states the various merits graciously granted by Allah to Jesus, and also very categorically denies Godhead for Jesus though blessed he was. These few verses from the Qur an are evidences to show that it is the Qur an which affirms the truth which Jesus had been reported by the Bible to have propagated and which the Christian world has washed its hands off.

Though exalted were Jesus and various other prophets before him they cannot be elevated from manhood to Godhead, the Qur an maintains till today. This is the doctrine Jesus was preaching.

They disbelieved indeed those that say that Allah is Christ the son of Mary says Who then hath the least power against Allah, if His will were to destroy Christ, the son of Mary, his mother and all-everyone that is on the earth?

(Al Qur an 5:17)

This does not mean that God will destroy Jesus and his mother. On the other hand what it denotes is that whether it is Jesus, or the prophets who came before him or Prophet Mohammed who came after him, they were all slaves of God and that they could not by themselves carry out any of God s affairs. If God wills to destroy all of them together, nobody has the authority to prevent or question it; they have no power too.

The doctrine of Jesus and his propagation are fully, without any addition, deletion or multiplication described here in the Qur an.

Dear Christian brethren! You are having implicit faith in Jesus being the savior in the world hereafter when you are to face the Creator. The Bible says Not everyone who says to Me Lord, Lord shall enter the kingdom of heaven. But he who does the will of my Father in heaven . This was cited in this book earlier. The very same truth is stated very clearly in the Qur an.

And behold! Allah will say: O Jesus the son of Mary! Didst thou say unto men, Take me and my mother for two gods beside Allah ? he will say Glory to thee! Never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, though I know not what is in Thine. For Thou knowest in full all that is hidden.

Never said I to them aught except what thou didst command me to say, to wit, Worship Allah my Lord and your Lord : and I was a witness over them whilst I dwelt amongst them. When Thou didst take me up Thou wast the watcher over them and Thou art a witness to all things .

(Al Qur an 5:114,117)

Dear Christian brethren! If you wish to enter into paradise ..

Accept Jesus as a righteous man and a prophet of God and nothing more or less. Don t say that he is a God or the son of God.

Embrace the pure Islam which had for the past fourteen centuries upheld the teachings of Jesus and be successful in this world and in the hereafter.

By embracing Islam you will not be forgetting or disdaining Jesus. On the other hand you would be duly vpracticing his teachings in its pristine state. Let the Lord bless you with success in the Hereafter!

 Aameen.

 05.09.2010. 2:31 AM

*جادو منتر ایک دھوکا ہے

*مصنف:

مناظر اسلام شیخ پی۔زین العابدین حفظہ اللہ

مترجم: کے۔محمد ناصر عمریؔ ، پرنام بٹ

ناشر : نبیلہ پدپ پگم، چینئی

بسم اللہ الرحمن الرحیم

عرضِ مترجم

جادو کے موضوع پر مجلات اور جرائد میں مضامین آتے رہتے ہیں ،اور اس کی بابت کئی مستقل کتابیں بھی مارکیٹ میں دستیاب ہیں ۔جن میں جادو کی حقیقت اس کی قسمیں اس کا تدارک، علاج ، بچاؤ اور احتیاطی تدابیر وغیرہ لکھے گئے ہیں۔

غرض جادو کے تعلق سے جتنی کتابیں ہیں ،سب اس کی تائید میں لکھی گئی ہیں کہ جادو کا وجود ہے ، وہ برحق ہے ، خود نبی ﷺ پر جادو کا اثر ہوا ،پھرا س کے ازالے کے لیے اللہ تعالیٰ نے سورۃ الفلق اور سورۃ الناس نازل کیا وغیرہ۔

مگر افسوس ہے کہ کسی نے بھی ان کا تحقیقی جائزہ نہیں لیا ۔حالانکہ جب قبرپرستی کی تائید میں کتاب لکھی گئی ،تو اس کا تحقیقی جائزہ لے کر تردیدمیں کتاب لکھی گئی ۔اور جب تقلید کی تائید میں کتاب منظر عام پر آئی ،تو پھر اس کا بھی تحقیقی جائزہ کے ساتھ اس کی تردید میں کتاب شائع کی گئی ۔اس طرح کئی موضوع پر تائید اور تردید میں کتابیں شائع کی جاتی ہیں ۔غرض اس کا فائدہ یہ ہوتاہے کہ جو قاری خالی ذہن کے ساتھ اس کا مطالعہ کرتاہے وہ حقیقت سے واقف ہوتا اور سچائی کو تسلیم کرلیتاہے۔

اس طریقے سے جادو کے متعلق جتنے دلائل پیش کیے جاتے ہیں ،ان سب کا بھی تحقیقی جائزہ منظرعام پر آنا چاہیے ،تاکہ حقیقت کھل کر سامنے آئے ۔چنانچہ چند سال قبل مناظر اسلام شیخ پی ۔زین العابدین صاحب نے جادو کے تعلق سے تحقیقی مضامین لکھے۔ تفصیلی بیان دیا۔ اورسوال وجواب کے نشستوں میں بھی خوب سمجھایا اور قرآنی آیتوں کے حوالوں سے کہا کہ جادو درحقیقت ایک چال ہے۔ وہ فریب اور دھوکا بازی کے سوا کچھ نہیں۔ البتہ اس کے ذریعہ زیادہ سے زیادہ شوہر اور بیوی کے درمیان جدائی ڈالی جاسکتی ہے۔ اس سے بڑھ کر کچھ بھی نہیں کیا جاسکتا۔

واضح رہے کہ گزشتہ سال کے اوائل میں شیخ نے جادو کے ذریعہ میاں بیوی کے درمیان جدائی ڈالنے کی بات سے رجوع کرلیا۔ اس کی مناسب وجہ بتائی (جس کی تفصیل آگے آئے گی) ۔اوراس کا باقاعدہ اعلان کردیا تاکہ حقیقت بے نقاب ہوجائے۔

اس پر جادو کے ماننے والوں نے شور مچایا ،کئی قسم کے اعتراض کرنے لگے اور اشکالات ظاہر کرتے رہے۔ شیخ نے تحمل کے ساتھ سب کا جواب دیا۔ پھر گزشتہ ماہ جون 2014 میں یعنی سن 1435ہجری رمضان المبارک کی ابتدا ئی دس راتوں میں اس موضوع پر شرح وبسط کے ساتھ بیان کیا۔ جن دلائل سے جادو کو ثابت کیا جاتاہے ،ان کا بھی علمی جائزہ پیش کیا۔ اورکئی اعتراضات اوراشکالات کا تسلی بخش جواب دے کر سامعین کو مطمئن کیا۔

شیخ ریاست تمل ناڈو کے باشندے ہیں جن کی مادری زبان تمل ہے۔ اس لیے ان کی دینی اورملی تقاریر، اصلاحی خطبات، غیر مسلموں کے اعتراضات کا معقول اور اطمینان بخش جوابات ، اخباری بیانات ،دیے گئے انٹرویو، اور حکومت سے حقوق کے مطالبات سب تمل زبان میں ہے۔ اسی طرح توحید جماعت کی طر ف سے جاری ماہنامے ،ویب سائٹ آن لائن پی جے ڈاٹ کام (www.onlinepj.in)اورفیس بک سب تمل زبان میں ہے ۔ ماضی قریب میں ہی توحید جماعت کا فیس بک انگریزی زبان میں بھی کھولا گیا جس کا آی ڈی یہ ہے:

مگر تمل ناڈو کے بعض اضلاع میں اردو بولنے اور بات چیت کرنے والے زیادہ ہیں ،جو اردو کے ساتھ تمل بھی جانتے ہیں ۔ یہی لوگ شیخ کی باتوں اوربیانوں کو اورتوحید جماعت کی تبلیغ اور اس کے موقف کو اردو دان طبقہ تک پہنچاتے ہیں۔ اس وقت اکثر وبیشتر حضرات اردو میں دلائل اور ثبوت مانگتے ہیں ۔ اسی طرح ہندوستان کے دیگر ریاستوں سے تشریف لانے والے علماءکرام بھی اردو میں کتاب چاہتے ہیں۔ ان کے علاوہ اردو دان طبقہ کے پڑھے لکھے لوگ بھی اردو میں کتاب کا مطالبہ کرتے ہیں۔

اس کے پیش نظر ذمہ داروں نے فیصلہ کیا کہ جادو کے موضوع کو اردودان طبقہ تک پہنچایاجائے۔ اس کے لیے شیخ کی تمل میں لکھی ہوئی کتاب کو جو دراصل رمضان کا مسلسل بیان ہے، اردو میں ترجمہ کرنے کی ذمہ داری مجھ پر ڈال دی گئی ۔میں نے اپنی بساط کی حد تک ترجمہ کیا ہے۔ پھر جن احباب نے اس پر نظر ثانی کی ، اورکتابی شکل میں پیش کیا، میں ان سب کا تہے دل سے شکریہ ادا کرتاہوں ۔اور اللہ تعالیٰ سے دعا کرتا ہوں کہ ہم سب کو جادو کی حقیقت سمجھنے میں مدد فرمائے۔

کے محمد ناصر عمری ،پرنام بٹ

تمہید مصنف

میں نے ‘‘اسلام کی نظر میں جادو’’ کے عنوان پر گزشتہ جولائی سن2014ء میں یعنی ماہِ رمضان 1434ھ کی دس راتوں میں مسلسل خطاب کیا۔ کئی احباب نے اصرار کیا کہ ان خطبات کو کتابی شکل میں پیش کی جائے ۔ چنانچہ میں نے‘‘جادو - ایک دھوکا اور فریب کے’’ نام سے اس کتاب کو ترتیب دی ہے۔

تقریری انداز کو اگر ویسے ہی تحریری شکل دی جائے تو ظاہر بات ہے پر کشش نہیں رہے گی۔ اس لیے نفسِ مضمون کو باقی رکھتے ہوئے کتابی انداز میں تحریر کررہاہوں۔

خطاب میں دلیلوں کو پیش کرتے ہوئے مفہوم پیش کردیاجاتاہے مگر تحریرمیں ایسا نہیں ہوتا ۔قرآنی آیات اور احادیث کا ترجمہ پیش کرنے کے ساتھ ساتھ معنی مفہوم بھی سمجھایاجاتاہے۔

چونکہ قرآن کریم ہر گھر میں موجود ہے اس لیے کتاب کی ضخامت کو کم کرنے کے لیے آیت قرآنی کا عربی متن دانستہ طورپر چھوڑدیا گیا ۔لیکن چونکہ حدیث کی کتابیں سب کے پاس نہیں ہیں ،اس لیے حدیث کا عربی متن کتاب میں شامل کرلیا گیا ہے۔

خطاب کرتے وقت کسی ضرورت کے مد نظر کہی ہوئی بات کوباربار دہرایاجاتاہے ۔مگر تحریر میں پیش کرتے وقت تکرار کی ضرورت نہیں پڑتی۔

موضوع سے متعلق کچھ باتیں جو تقریرکرتے ہوئے ذہن سے نکل گئی ،اُن تمام باتوں کو بھی اس کتاب میں شامل کردیا گیا۔

آج ہمارے اسلامی معاشرے میں بہت سارے لوگ ایسا عقیدہ رکھتے ہیں کہ جادو برحق ہے، جادو گر خرق عادت کچھ بھی کرسکتاہے ، کرامت دکھاسکتا اورمعجزہ ظاہر کرسکتاہے۔غرض جادو گر ایسا کردکھانے پر قدرت واختیار رکھتاہے۔اسی طرح یہ عقیدہ بھی رکھتے ہیں کہ اللہ کے آخری رسول محمد ﷺ پر بھی جادو کا اثر ہوا۔

حالانکہ اس طرح کا عقیدہ رکھنا اللہ تعالیٰ اور رسول اللہ ﷺ پر ہمارا جوایمان ہے ، اس کو بہت حد تک نقصان پہنچاکرہم کو اسلام سے خارج کردیتاہے۔ایساعقیدہ رکھنا اللہ کے ساتھ شرک کرناہے۔ اس لیے مسلمانوں کو اس موضوع سے اچھی طرح واقف ہونا چاہیے۔

میں امید کرتاہوں کہ یہ کتاب ان کی رہنمائی کرے گی ۔اور اللہ تبارک وتعالیٰ سے دعاگوہوں کہ ہماری قوم کو اس کتاب کے ذریعہ جادو کی بابت مکمل وضاحت حاصل ہو۔خیر اندیش

پی ۔ زین العابدین

دینِ اسلام کی دو قسمیں

تمام قوموں میں یہ عقیدہ پایا جاتاہے کہ جادو، افسوں، ٹونا، ٹوٹکا، طلسم اور منتر وغیرہ جس کو عربی زبان میں سحر کہاجاتاہے،جس کے ذریعہ غیر معمولی اور خطرناک نقصان پہنچایاجاسکتاہے۔ انسانی اعضاءوجوارح کو ناکارہ اور عقل وفہم کو ماووف کیاجاسکتاہے وغیرہ ۔ دوسرے اقوام کی طرح مسلمان میں سے اکثر لوگوں کا عقیدہ بھی یہی ہے۔

مگر مسلمانوں میں اس کے برعکس کچھ لوگ ایسے بھی ہیں جن کا کہنا یہ ہے کہ جادو جوہےخفیہ تدبیر کرکے دھوکادینے کے سوا کچھ بھی نہیں ۔یعنی نظر بندی اورشعبدہ بازی ہے، مکاری اورفریب ہے ،اور اس جادوکے ذریعہ خرقِ عادت کچھ بھی نہیں کیا جاسکتا۔اور ہم بھی اسی موقف پر جمے ہوئے ہیں۔

ان دومختلف اعتقاد میں کونسا عقیدہ صحیح ہے؟ یہ جاننے کے لیے قرآن کریم اور احادیث صحیحہ کی طرف رجوع کرنا اوران دلائل کی روشنی میں سچائی اور حق وصداقت کو سمجھناہمارا فرض بنتاہے۔

سِحر نامی جادو ، منتر کے بارے میں جاننے سے پہلے ہم چند بنیادی حقیقتوں کو جاننا ضروری ہے ۔جس سے جادو کا مسئلہ حل ہوجائے گا۔

اللہ تعالیٰ نےہمیں جو دین پسند کرکے عطاکیاہے، اس کی اس نے دو قسمیں کی ہیں:

  • پہلی قسم ایمان ہے جوعقیدے سے تعلق رکھتاہے۔
  • دوسری قسم اسلام ہے جو اعمال سے متعلق ہے۔

ان دو لفظوں کے براہِ راست معنیٰ ہی سے ہم اس کو سمجھ سکتے ہیں۔ ایمان کا معنیٰ ماننے کے ہوتے ہیں جس کا تعلق دل سے ہوتاہے ،اور اسلام کا معنیٰ تابع داری کے ہیں، جس کا تعلق عمل،کارروائی اور برتاؤ سے ہوتاہے۔

اللہ اوراُس کےفرشتے، اُس کے انبیاء ورسل، اُس کی کتابوں ، آخرت کے دن ، اور تقدیر کے متعلق ایسے ہی ماننا ایمان کہلاتاہے جس طرح اللہ اوراس کے رسول ﷺ نے ہمیں تعلیم دی ہے۔

اس طرح ایمان لانے کے بعد جن اعمال کا کرنا ضروری ہے انہیں کرنا اسلام کہلاتاہے۔

ذیل کی حدیث سے ہمیں معلوم ہوتاہے کہ اللہ کے رسول ﷺ نے ان دوقسموں کا باقاعدہ الگ الگ ذکرکرکے بالکل وضاحت کردی ۔

حَدَّثَنِي أَبُو خَيْثَمَةَ زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا وَكِيعٌ، عَنْ كَهْمَسٍ، عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ، عَنْ يَحْيَى بْنِ يَعْمَرَ ح وحَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُعَاذٍ الْعَنْبَرِيُّ - وَهَذَا حَدِيثُهُ - حَدَّثَنَا أَبِي، حَدَّثَنَا كَهْمَسٌ، عَنِ ابْنِ بُرَيْدَةَ، عَنْ يَحْيَى بْنِ يَعْمَرَ، قَالَ: كَانَ أَوَّلَ مَنْ قَالَ فِي الْقَدَرِ بِالْبَصْرَةِ مَعْبَدٌ الْجُهَنِيُّ، فَانْطَلَقْتُ أَنَا وَحُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الْحِمْيَرِيُّ حَاجَّيْنِ - أَوْ مُعْتَمِرَيْنِ - فَقُلْنَا: لَوْ لَقِينَا أَحَدًا مَنْ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَسَأَلْنَاهُ عَمَّا يَقُولُ هَؤُلَاءِ فِي الْقَدَرِ، فَوُفِّقَ لَنَا عَبْدُ اللهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ دَاخِلًا الْمَسْجِدَ، فَاكْتَنَفْتُهُ أَنَا وَصَاحِبِي أَحَدُنَا عَنْ يَمِينِهِ، وَالْآخَرُ عَنْ شِمَالِهِ، فَظَنَنْتُ أَنَّ صَاحِبِي سَيَكِلُ الْكَلَامَ إِلَيَّ، فَقُلْتُ : أَبَا عَبْدِ الرَّحْمَنِ إِنَّهُ قَدْ ظَهَرَ قِبَلَنَا نَاسٌ يَقْرَءُونَ الْقُرْآنَ، وَيَتَقَفَّرُونَ الْعِلْمَ، وَذَكَرَ مِنْ شَأْنِهِمْ، وَأَنَّهُمْ يَزْعُمُونَ أَنْ لَا قَدَرَ، وَأَنَّ الْأَمْرَ أُنُفٌ، قَالَ: «فَإِذَا لَقِيتَ أُولَئِكَ فَأَخْبِرْهُمْ أَنِّي بَرِيءٌ مِنْهُمْ، وَأَنَّهُمْ بُرَآءُ مِنِّي»، وَالَّذِي يَحْلِفُ بِهِ عَبْدُ اللهِ بْنُ عُمَرَ «لَوْ أَنَّ لِأَحَدِهِمْ مِثْلَ أُحُدٍ ذَهَبًا، فَأَنْفَقَهُ مَا قَبِلَ اللهُ مِنْهُ حَتَّى يُؤْمِنَ بِالْقَدَرِ» ثُمَّ قَالَ: حَدَّثَنِي أَبِي عُمَرُ بْنُ الْخَطَّابِ قَالَ: بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ، إِذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ، شَدِيدُ سَوَادِ الشَّعَرِ، لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ، وَلَا يَعْرِفُهُ مِنَّا أَحَدٌ، حَتَّى جَلَسَ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَسْنَدَ رُكْبَتَيْهِ إِلَى رُكْبَتَيْهِ، وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ، وَقَالَ: يَا مُحَمَّدُ أَخْبِرْنِي عَنِ الْإِسْلَامِ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «الْإِسْلَامُ أَنْ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَتُقِيمَ الصَّلَاةَ، وَتُؤْتِيَ الزَّكَاةَ، وَتَصُومَ رَمَضَانَ، وَتَحُجَّ الْبَيْتَ إِنِ اسْتَطَعْتَ إِلَيْهِ سَبِيلًا»، قَالَ: صَدَقْتَ، قَالَ: فَعَجِبْنَا لَهُ يَسْأَلُهُ، وَيُصَدِّقُهُ، قَالَ: فَأَخْبِرْنِي عَنِ الْإِيمَانِ، قَالَ: «أَنْ تُؤْمِنَ بِاللهِ، وَمَلَائِكَتِهِ، وَكُتُبِهِ، وَرُسُلِهِ، وَالْيَوْمِ الْآخِرِ، وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ»، قَالَ: صَدَقْتَ، قَالَ: فَأَخْبِرْنِي عَنِ الْإِحْسَانِ، قَالَ: «أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ»، قَالَ: فَأَخْبِرْنِي عَنِ السَّاعَةِ، قَالَ: «مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ» قَالَ: فَأَخْبِرْنِي عَنْ أَمَارَتِهَا، قَالَ: «أَنْ تَلِدَ الْأَمَةُ رَبَّتَهَا، وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبُنْيَانِ»، قَالَ: ثُمَّ انْطَلَقَ فَلَبِثْتُ مَلِيًّا، ثُمَّ قَالَ لِي: «يَا عُمَرُ أَتَدْرِي مَنِ السَّائِلُ؟» قُلْتُ: اللهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: «فَإِنَّهُ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ» (مسلم)

ترجمہ:عبداللہ بن عمرؓ نے کہا کہ مجھ سے میرے باپ عمر بن خطابؓ نے حدیث بیان کی کہ ایک روز ہم اللہ کے رسول ﷺ کے پاس بیٹھے تھے۔ اتنے میں ایک شخص آپہنچا۔جس کے کپڑے نہایت سفید تھے اور بال نہایت کالے تھے۔ یہ نہ معلوم ہوتا تھا کہ وہ سفر سے آیاہے اور ہم میں سےکوئی اس کو پہچانتا نہ تھا ۔وہ آپ کے قریب (پہنچ کر) بیٹھ گیا۔ اپنے گھٹنے آپﷺ کے گھٹنوں سے ملادیے ،اور دونوں ہاتھ اپنی رانوں پر رکھے۔

پھر وہ شخص پوچھنے لگا: اے محمدﷺ! مجھ کو بتلاؤ کہ اسلام کیا ہے؟ تو اللہ کے رسول ﷺ نے فرمایا: اسلام یہ ہے کہ دل سے یقین کرکے زبان سے یہ اقرار کرنا کہ اللہ کے سوا کوئی معبود نہیں ،اور یہ اقرار کرنا کہ محمداللہ کے رسول ﷺ ہیں۔ نماز قائم کرنا، زکوٰۃ دینا، رمضان کے روزے رکھنا اور اگر استطاعت ہوتو خانۂ کعبہ کا حج کرنا، اس (جواب کے سننے) پر وہ شخص بولا: تم نے سچ کہا۔ہم کوتعجب ہوا کہ وہ خود سوال کرتاہے ، پھر وہی اس کی تصدیق بھی کرتاہے۔

پھر اس شخص نے سوال کیا: مجھ کو بتلاؤ کہ ایمان کیا ہے؟ تو آپ ﷺنے فرمایا: اللہ ، اس کے فرشتوں ، اس کی کتابوں، اس کے رسولوں اور قیامت کے دن کو دل سے یقین کرنا اور اس بات کا یقین کرنا کہ اچھا اور براسب کچھ تقدیر کے مطابق ہی ہوتاہے۔

۔۔۔۔ پھر اللہ کے رسول ﷺ نے فرمایا: وہ(شخص جو آکرسوال کررہاتھا) جبرئیل ؑ تھے۔ تم کو تمہارا دین سکھانے آئے تھے۔ (مسلم حدیث نمبر1، مختصر)

اس حدیث میں اللہ کے رسول ﷺ نے واضح کردیا کہ جن چھ باتوں کو مانناضروری ہے، اُنہیں دل سے یقین کرنے کانام ایمان ہے ۔اور عبادت کرنے کا نام اسلام ہے۔ یہ دین ہم کو ایمان اور اسلام غرض دوقسم سے عطاکیا گیا ہے ، جس کو ذیل کی ایک قرآنی آیت سے سمجھ سکتے ہیں ۔

(الحجرات 49:آیت نمبر14)

دیہات کے کچھ لوگ ایسے تھے جو نماز اور روزے اداکرتےتھے مگر جن باتوں پر یقین رکھنا ضروری تھا ،ان پر انہوں نے ٹھیک سے یقین نہیں رکھا۔ لہذا اللہ تعالیٰ نے کہا:‘‘ تم ایمان نہیں لائے کیونکہ ایمان تمہارے دلوں میں داخل نہیں ہوا، البتہ ظاہری طورپر تم عبادت کرتے ہو اس لیے تم یوں کہو کہ ہم اسلام لائے،اسلام میں رہتے ہیں’’۔اس طریقے سے اللہ تعالیٰ نے ایمان اور اسلام کو الگ الگ کرکے دکھاتاہے ۔

اس آیت سے پتہ چلا ہے کہ ایمان دل سے یقین رکھنے کانام ہے ،اوراسلام ظاہری عبادات کو کہاجاتاہے۔

ذیل کی آیت سے بھی اس حقیقت کو سمجھ سکتے ہیں:

(سورۃ النحل16:آیت نمبر106)

یہ آیت بتلاتی ہے کہ اگر کوئی شخص جس کا ایمان مضبوط ہے کسی دھمکی کی وجہ سے مجبور ہوکر صرف زبان سے ایمان کو متاثرکرنے والے کفریہ کلمات کہہ دے ،تو اس پر کوئی گناہ نہیں ہوگا۔ اگر مجبور شخص دین کے خلاف بات کہہ دے ،حالانکہ اس کا دل ایمان پر مطمئن ہو،تو اس سے اس کی اخروی زندگی پر اثر نہیں ہوگا۔

اسلام نام کی عبادات اور کارروائی میں اگر کمی اورکوتاہی ہو تو اللہ تعالیٰ اس کو معاف کردےگا ۔مگر ایمان نام کے یقین رکھنے میں کمی ہو اور دل سے ماننے میں کسر ہو تو اللہ تعالیٰ اس کو معاف نہیں کرےگا۔ مکہ کے کافروں نے کعبہ کا طواف کیا، حج کیا، اللہ کا ذکر کیا، صدقہ وخیرات کیا، اورحاجیوں کی خدمت بھی کی اس کے باوجود ان کے اعمال کا اللہ تعالیٰ کے پاس کوئی اجر وثواب نہیں ملے گا۔

کفار مکہ اللہ تعالیٰ کو ماننے کے باوجود یہ یقین کررہے تھے کہ اللہ کو جس طرح بے شمار اختیارات اور قدرت ہے ،اسی طرح اپنے چھوٹے چھوٹے معبودوں کو بھی چند اختیارات ہیں۔ ایسا عقیدہ رکھنا چونکہ اللہ تعالیٰ پر ایمان ویقین میں کمی اورنقصان کرتاہے۔ اسی لیے ان کے نیک اعمال برباد ہوجاتے ہیں۔

اگر کوئی شخص ایک طرف اللہ تعالیٰ کو مانے، اور دوسری طرف کسی اور کو اللہ کی طرح بااختیار اورقدرت والا مانے اور اس پر یقین رکھے، تو اس کے نیک اعمال سب اکارت ہوجائیں گے۔ اللہ تعالیٰ کی بہت ساری صفات میں سے صرف ایک صفت کو کسی اور میں اللہ کی طرح مانے، اور اللہ کی طرح قدرت والا سمجھے، تو بھی شرک ہے۔ اس لیے ان کے سارے نیک اعمال ضائع ہوجاتے ہیں۔ اللہ تعالیٰ اس کے تعلق سے کئی آیتوں میں واضح کرتاہے:

(النسا ئ 4: آیت نمبر 48) - (النسائ4:آیت نمبر116) - (المائدۃ 5: آیت نمبر 72) - (الانعام 6: آیت نمبر 82)

ایمان کو ظلم کے ساتھ آلودہ کرنا کس کو کہتے ہیں؟ اس کی بابت اللہ کے رسول ﷺ نے جو وضاحت پیش کی وہ یہی ہے:

(بخاری 32)

اس آیت سے معلوم ہوا کہ اللہ پر ایمان رکھنے والے لوگ اپنے ایمان کو شرک کے ساتھ آلودہ کردیں، تو وہ آخرت میں کامیاب نہیں ہوں گے۔

(الانعام6: 88) - (التوبہ9: 17) - (الزمر39: 66،65)

ہم کو کسی بات پر یقین کرنے سے پہلے یہ دیکھ لینا چاہیے کہ کہیں اس سے اللہ تعالیٰ کے ساتھ شرک کامعاملہ تو نہیں ۔ ہم کو بہت ہی محتاط رہنا چاہیے کہ کسی قسم کی بات ماننے میں اگر اللہ تعالیٰ کے ساتھ شریک ٹھہرانے کا ادنیٰ شائبہ بھی ہو تو ہمارے سارے نیک اعمال تباہ ہوجائیں گے۔

مذکورہ دلائل سے پتہ چلتاہے کہ جو شخص نماز، روزہ، زکات اور دیگر عبادات کا پابند رہنے کے باوجود ،اللہ تعالیٰ پر ایمان ویقین کے تعلق سے ذرا سا بھی نقصان کرنے والی کوئی غلط بات کو دل سے مانے ،اور اس پر یقین کرے ،تو اللہ تعالیٰ اس کے اعمال کا کوئی اجر نہیں دے گا۔

نیز جب ہمارا یقین واذعان اور عقیدہ قرآنی آیتوں سے ٹکرانے لگے تب تو ہمارے نیک اعمال ضائع ہوجائیں گے۔ جیسا کہ اس نے وعیدسنائی:

(الاعراف7: 147)

اس بات میں کہ جادو کے ذریعہ نقصان پہنچایاجاسکتاہے ،شرک کی آمیزش ہے ۔اس کے علاوہ جادو کو ماننے پر قرآن کریم کی کئی آیتوں کو انکارکرنے کی نوبت آتی ہے جس کی تفصیل آگے آئے گی۔ بہرحال جادو سے اثر ہونے کا یقین رکھنا کوئی معمولی بات نہیں کہ اسے نظر انداز کیاجائے۔

چونکہ اس مسئلے کا تعلق ایمان سے ہے ،اس لیے زیادہ توجہ کا طالب ہے۔ تبھی اس کے انجام کا پتہ چلے گا۔

قرآن اورحدیثوں کو کس طرح سمجھیں؟

جادو سے اثر ہونے کا یقین رکھنا اللہ تعالیٰ کے ساتھ شرک ہے ۔اس کے لیے جب ہم قرآن کی آیتوں اور احادیث رسول ﷺ کوپیش کرتے ہیں، تو جولوگ جادو سے متاثر کرنے کا یقین رکھتے ہیں ،وہ اس کی دلیل میں چند آیات واحادیث پیش کرتے ہیں۔

اب عام لوگ الجھن میں پڑگئے اور سمجھنے لگے کہ جس طرح جادو سے متاثر نہ ہونے پر دلیل ہے ،اسی طرح جادو سے متاثر ہونے پر بھی دلیل ہے ۔غرض وہ کش مکش میں گرفتار ہیں۔

واضح رہے کہ قرآن کریم کبھی ایسی بات نہیں کرتا جو آپس میں ایک دوسرے سے ٹکرائے۔ آپ اس میں متضاد باتیں نہیں پائیں گے۔

(النساء4:82)

قرآن کریم میں متضاد اورمخالف باتیں نہیں رہیں گی۔یہی بات قرآن کریم کے کتابِ الٰہی ہونے پرواضح دلیل ہے۔

قرآن میں اگر ہم کو تضاد معلوم ہو تو اس کا مطلب یہ ہے کہ ہم کو سمجھنے میں کوتاہی ہوئی ہے۔ اس لیے اللہ تعالیٰ اس آیت میں پوچھتاہے کہ کیا تم غور نہیں کرتے؟ اگر غوروفکر کرتے ، تو تضاد نہیں پاتے۔

قرآنی آیت کو سمجھنے میں بعض لوگوں کو کافی وضاحت نہ ہونے کی وجہ سے ہی یہ تصور پیداہوجاتاہے کہ قرآن میں گویا دومتضاد باتوں کے لیے بھی گنجائش ہے!!!

آیا قرآن میں ،یا ثابت شدہ حدیثوں (احادیث صحیحہ) میں ہم کو اگر تضاد نظر آئے ،تو اس کی درستی اور اصلاح کیوں کر ہو؟ ہم کواچھی طرح جان لینا ضروری ہے۔

اس کے لیے چند عمومی بنیاد ہیں جو حسب ذیل ہیں:

  • قرآن کریم اللہ کی کتاب ہے ۔اور یہ دین اللہ کا عطا کردہ ہے جو سب کچھ جانتاہے۔
  • یہ دین محمد ﷺ کے ذریعہ جن کے سچے اور امانت دار ہونے کا دشمنوں نے بھی اعتراف کیا ، لوگوں کو عطا کیا گیا۔
  • ان خصوصیات کا حامل اس دین میں تضاد، بے جوڑ، بے تکی اوردیوانگی کی باتیں نہیں ہوں گی۔ اس یقین کے ساتھ ہی قرآن کریم کا مطالعہ کیا جائے۔

4) اگر ہم قرآنی آیت سمجھار ہے ہیں۔ تو اس سے پہلے یہ دیکھنا چاہیے کہ کیا یہ وضاحت وتشریح اللہ کی قدر ومنزلت کے لائق بھی ہے؟

5) قرآنی آیت کی ایسی تفسیر نہ کرے کہ سننے والے کو یااُس کے پڑھنے والے کو شک وشبہ میں ڈال دے کہ کیا عظمت والا پروردگار ایسی بات کرسکتاہے؟

6) کسی بھی آیت کو سمجھنے کے لیے، اس کے کہنے والے (اللہ تعالیٰ) کا مقام ومرتبہ، اس کے وسیع علم اور قدرت کا خیال رکھتے ہوئے اس کے علم وفضل کے مطابق معنی دیا جائے۔

مثال کے طورپر عبادت کو لیجئے کہ اللہ تعالیٰ نے انسانوں کو اس کی عبادت وبندگی کے لیے ہی پیدا کیا۔ جس کی رہنمائی کرنے کے لیے انسانوں میں سے ہی انبیا اوررسولوں کو بھیجتا رہا۔ پورے قرآن کا خلاصہ اور لب لباب یہی ہے کہ اللہ ہی قادر مطلق اور مالک ہے۔ اورہم سب اس کے عاجز بندے ہیں۔

فرض کیجئے کہ ایک آیت پر سرسری نظر دوڑانے پر حقیقت سے پھیرتے ہوئے اگر یہ بات معلوم ہو کہ اللہ تعالیٰ کے سوا غیر کی بھی عبادت کی جاسکتی ہے ، تو ایسے موقع پر اس طرح نہیں سمجھ لینا چاہیے۔ کیونکہ اللہ تعالیٰ اپنے سوا کسی اور کی عبادت کرنے کا ہر گزحکم نہیں دے گا۔ اس حقیقت کو ذہن میں رکھتے ہوئے ہی کسی بھی آیت کی وضاحت کی جائے۔

رسولوں کی مثال لیجئے۔ اللہ تعالیٰ ان سے چند معجزات ظاہر کرتاہے، تاکہ لوگ ان کو اللہ کا رسول مانیں۔ جو کام صرف اللہ ہی سے ہوتاہے، وہ اگر رسول سے ظاہر ہوتاہے، تو یہ نہیں سمجھنا چاہیے کہ ان کو بھی اللہ کی طرح قدرت حاصل ہے۔ ورنہ ہم اللہ کی صفت اور خصوصیت کا انکار کرنے والے ہوجائیں گے۔

قرآن کریم کہتاہے کہ انبیاکے علاوہ نیک بندوں سے معجزات اور کرشمے کا ظہورہواہے!

(آل عمرآن3 :37،38)

اس واقعہ کا سرسری جائزہ لیتے ہوئے چونکہ مریم علیہا السلام کو غیر معمولی طریقے سے، بلکہ معجزاتی طورپر اللہ تعالیٰ کی طرف سے براہِ راست غذا مل رہی تھی، اس لیے نیک لوگوں اور بزرگوں سے اگر مانگیں تو وہ ہم کودیں گے۔ اس طرح ہر گزنہیں سمجھناچاہیے۔

اس کی وجہ یہ ہے کہ قرآن کریم میں جن واقعات کا بھی ذکر ہواہے ،ان سب کو کلمہ طیبہ لاالہ الا اللہ کی بنیاد پر ہی سمجھاجائے۔ اس کے خلاف کوئی وضاحت نہ کی جائے۔

قرآن کریم کو کیوں کر سمجھا جائے؟ اس کو چند مثالوں کے ذریعہ اور بھی واضح کرسکتے ہیں۔

عام معنی دینے والے الفاظ کو ہم ہمیشہ ایک ہی طرح کا معنی نہیں دیتے ،بلکہ یہ دیکھ کر کہنے والے کون ہے؟ اس کے لائق معنیٰ ہی مراد لیتے ہیں۔

تمل ناڈو توحید جماعت کا عقیدہ توحید پر منحصر ہے، یہ سب کومعلوم ہے۔ اسی طرح بریلوی لوگ قبروں کی عبادت کرتے ہیں، یہ بھی سب کومعلوم ہے۔

اب ایک عام لفظ‘‘ بڑوں کی عزت’’ اٹھالیجئے۔ توحید جماعت کہتی ہے کہ بڑوں کی عزت کرو، اور بریلوی عقیدہ والے بھی کہتے ہیں کہ بڑوں کی عزت کرو۔ لفظ ایک ہی رہنے کے باوجود دونوں گروہ الگ الگ معنی ومطلب میں کہتاہے۔

اگر توحید جماعت کہتی ہے کہ بڑوں کی عزت کرو، تو اس کا معنی جماعت کے موقف کے موافق سمجھ لیتے ہیں ۔ یعنی ہم یہ باور کرلیتے ہیں کہ اس جملے کو توحید جماعت اس معنی میں لیتی ہے کہ بڑوں کے ساتھ گستاخی نہ ہواور نہ بدتمیزی ہو، بلکہ ان کے ساتھ ادب واحترام کا معاملہ ہو۔

اگر بریلوی لوگ اورقبوری حضرات یہ جملہ کہیں تو ہم کو ان کےعقیدے کے مطابق اس کا معنی سمجھنا چاہیے ۔یعنی قبروں یا درگاہوں میں مدفون لوگوں کی عبادت کی جائے اوران سے دعائیں کی جائے۔ غرض اس قسم کا معنی ومطلب پیش کرنے کے لیے ہی وہ لوگ اس جملے کو استعمال کرتے ہیں۔

ان دوگروہوں کے عقائد، نظریات اور دعوت وتبلیغ وغیرہ کا خیال رکھتے ہوئے اس لفظ کا معنیٰ اورمطلب متعین کرلیتے ہیں۔ صرف لفظ کو بنیاد بناکر کوئی خاص معنی مراد نہیں لیا جاتا۔

دوسری مثال عظمت صحابہ کی دی جاسکتی ہے۔اگر توحید جماعت کہتی ہے کہ صحابہ کا احترام کیاجائے اوران کی عظمت کا اعتراف کیاجائے، تو اسے یہ معنی لیاجائے گاکہ صحابہ کرام نے تنگی کے دور میں خلوص نیت کےساتھ اسلام قبول کیا۔ قوم تک اس حق وصداقت کو پہنچایا، اوردین کی خاطر بہت ساری قربانیاں دیں ۔ہم سب کو ان کے حق میں دعائے خیر کرنا چاہیے۔

دوسرے نظریات کے حاملین بھی اگر یہ کہتے ہیں کہ عظمت صحابہ کا خیال رکھاجائے ،تو ہم ان کے موقف کے مطابق یہ سمجھ لیتے ہیں کہ صحابہ کرام جو بھی کہیں، اسے قبول کیاجائے۔ نیز جس طرح اللہ اور رسول ﷺ کے کہنے پر ماننا ضروری ہے، اسی طرح صحابہ کے اقوال کو بھی ماننا ضروری ہے۔

لفظ ایک ہی ہے مگر کون کہتے ہیں؟ یہ پرکھ کر الگ کرکے ہم اس کے لائق معنی ومطلب سمجھ جاتے ہیں۔

اسی طرح زیارت قبر اورجادو(سحر) وغیرہ کے بارے میں اللہ اور اس کے رسول محمد ﷺ نے کوئی بات بتائی ہے،تو اس سلسلے میں قرآن کریم اور صحیح حدیثوں میں مجموعی طورپر جو باتیں بتائی گئی ہیں، اور جو عقائد پیش کئے گئے ہیں ان کے لائق اورمناسبت سے ہی اس کو سمجھاجائے ۔

قرآن کریم مجموعی طورپر جو عقیدہ اورنظریہ پیش کرتاہے، اس کے برخلاف ہم کو کوئی آیت نظرآئے ،تو اس کو بنیاد بناکر متصادم معنی نہیں لینا چاہیے۔ بلکہ قرآن کریم میں اس موضوع پر جتنی آیتیں ہیں ان سب کا خلاصہ اورلب لباب کو سامنے رکھتے ہوئے، اس سے ٹکرائے بغیر ،اس آیت کا معنی ومطلب پیش کرنا چاہیے۔ قرآن کریم کو صحیح طورپر سمجھنے کے لیے یہ بڑی اہم رہنمائی ہے۔

اسی طرح چند حدیثیں، قرآن کریم کے مزاج کے موافق نہیں ہیں۔ قرآن جو باتیں بتارہا ہے ان کے برعکس واقع ہوئی ہیں۔جب حدیثیں قرآنی تعلیمات کے ساتھ کس طرح ہم آہنگ نہ ہوں اور آپس میں تطبیق ممکن ہی نہ ہو، تو کیاکیاجائے؟

اس موقع پر یہ بات یادرہے کہ اللہ کے رسول محمدﷺ کو قرآن کی تفصیل بتانے، تفسیر کرنے اور وضاحت وتشریح کرنے کے لیے ہی بھیجاگیا ہے، جیسا کہ اللہ تعالیٰ نے ارشاد فرمایا:

(النحل16: 44)

جورسول، قرآن کریم کی وضاحت وتشریح کے لیے مبعوث ہوئے یقینی بات ہے کہ وہ قرآنی تعلیمات کے خلاف نہ کوئی بات کریں گےا ور نہ عمل کریں گے۔ اس لیے ہم کو اس نتیجے پر پہنچنا اور یہ فیصلہ کرنا چاہیے کہ اگر اللہ کے رسول ﷺ قرآنی تعلیمات کے خلاف کوئی بات کہنے کی روایت ملے، خواہ وہ کسی بھی کتاب میں موجود ہو، وہ حقیقت میں رسول ﷺ کی کہی ہوئی نہیں ہوسکتی ۔ اسی طرح تعلیمات قرآنی کے برخلاف رسول ﷺ کے کسی عمل کی روایت خواہ وہ کسی بھی کتبِ حدیث میں مل جائے، وہ درحقیقت رسول ﷺ کا عمل نہیں ہوسکتا۔

یہ حدیثوں کا انکار نہیں ہے۔ اس کو بھی ہم وضاحت کے ساتھ سمجھنا ضروری ہے۔

کیونکہ قابل اعتماد لائق اعتبار اورمکمل بھروسے کے معاملے میں قرآن اور حدیث دونوں برابر کے درجے کے نہیں۔ تمام صحابہ کرام قرآن کریم کے کتاب الٰہی ہونے پر گواہ ہیں۔

اللہ کے رسول ﷺ نے صحابہ کرام ؓ کے پاس قرآن کی آیتیں پڑھ کر سنایا اور فرمایا: یہ میرے پروردگار کی جانب سے نازل کردہ ہے ۔ رسول ﷺ کے اسی تلاوت قرآنی پر تمام صحابہ شاہد ہیں۔ اس کو باقاعدہ لکھ کر تحریری شکل میں محفوظ کرلیا گیا۔ اور بہت سارے صحابہ نے اسے اپنے دل میں محفوظ کرلیا۔

رہا حدیثوں کا معاملہ، اس کا اہتمام قرآن کی طرح تمام صحابہ کرام سے نہیں ہوا۔ چنانچہ کسی حدیث کو بھی تمام صحابہؓ نے روایت نہیں کیا۔ گنتی کے چند حدیثیں ایسی ہیں جن کو زیادہ سے زیادہ پچاس صحابہ نے روایت کیا ہے ۔دیگر بے شمار حدیثیں ایسی ہیں جن کی روایت کرنے والے صحابہ کرام ؓ میں سے کبھی ایک یا دو، اورکبھی کبھار تین ہیں۔

یعنی اللہ کے رسول ﷺ نے یوں فرمایا: اوراس فرمان پر صرف ایک یادو صحابی نے گواہی دی ۔

غور طلب بات یہ ہے کہ قرآن کی بابت پوری قوم کی گواہی اور حدیث کی بابت چند ایک کی گواہی ، دونوں برابر نہیں ہوسکتی۔

ایک دو راویوں کی روایت میں غلطی ہونے کاامکان زیادہ پایاجاتاہے، اگر چہ وہ راوی کتنے ہی قابل بھروسا کیوں نہ ہو۔

قرآن کا معاملہ ایسا نہیں۔ رسول ﷺ کے زمانے میں بلکہ اس کے بعد کے زمانے کے تمام لوگ یعنی تمام تابعین نے بھی صحابہ سے سن کر روایت کی کہ قرآن یہی ہے۔ پھر ان کے بعد والے تمام تبع تابعین نے بھی تابعین سے سن کر راویت کی کہ قرآن یہی ہے ۔ اس طریقے سے ہر زمانے میں تمام لوگوں نے اس کی روایت کی۔

حدیثوں کو روایت کرنے کا معاملہ اس کے برعکس رہا۔ اللہ کے رسول ﷺ سے حدیث کو کوئی ایک یا دو صحابی ہی نے روایت کی۔ پھر ان سے سن کرروایت کرنے والے تابعی بھی ایک یا دو ہی رہے۔ پھر ان سے حدیث روایت کرنے والے تبع تابعین بھی ایک یا دو سے بڑھ کر نہیں۔ بلکہ حدیثوں کو کتابی شکل میں جمع کرنے کے زمانے تک بھی ایک راوی سے ایک راوی کی بنیاد پر ہی حدیثیں بیان کی جارہی تھیں۔

چنانچہ قرآن کریم کے معاملے میں ذرہ برابر شک وشبہ نہیں ۔البتہ حدیث کی روایت کے معاملے میں ایسی صورت نہیں ہے۔

اس کے باوجود ہم، صحابہ کرام ؓ کے معتبر ہونے کی بنیاد پر ان کی روایت کردہ حدیثوں کو قبول کرکے عمل کرتے ہیں۔ نیز حدیثیں جب تک قرآنی تعلیمات سے نہ ٹکرائیں، اس وقت تک ان میں شک نہ کی جائے۔ البتہ کوئی حدیث قرآنی آیت سے براہ راست ٹکرائے ، اس موقع پر یہ فیصلہ کرکےکہ اس روایت میں کہیں غلطی ہوئی ہے، تسامح ہوگیا ہے، قرآنی تعلیمات کو ترجیح دی جائے گی۔

ہوسکتاہے کہ یہ تسامح، روایت کرنے والے صحابی نے تھوڑا بہت سننے کی وجہ سے ہو، یا سمجھنے میں غلطی کی وجہ سے ہو ،یا یہ تسامح صحابی کے بعد آنے والےتابعی میں ہو، یا یہ غلطی ان کے بعد آنے والوں میں سرزد ہوئی ہو۔

کوئی حدیث قرآنی تعلیمات سے میل نہ کھاتی ہو ۔ ایسا معلوم ہوتاہے کہ وہ بظاہر قرآنی آیات سے ٹکراتی رہی ہے، اس کی تاویل بھی نہ ہو ،اور اس حدیث اور قرآن کے درمیان تطبیق ممکن ہی نہ ہو، تو ایسے شاذ ونادر موقع پر قرآنی تعلیمات کا انکار نہ کیاجائے، بلکہ اس کو قبول کرتے ہوئے اس روایت ِ حدیث کاانکار کردیاجائے کہ وہ حدیث نہیں ہوسکتی۔

حدیث کی روایت کرنے والے اگر چہ قابل بھروسا اور ثقہ ہوں ،پھر بھی اگر ان کی روایت قرآنی تعلیم کے خلاف ہو،تو ہم کو اس حدیث سے منہ پھیر لینا چاہیے ۔اور یہ فیصلہ بھی ہم اپنی طرف سے نہیں کرتے، بلکہ اللہ کے رسول ﷺ نے ہی کیا۔

(مسند احمد بن حنبل :3:497 حدیث نمبر:16102)

ابو اسید رضی اللہ عنہ سے روایت ہے کہ اللہ کے نبی ﷺ نے فرمایا: جب تم میری طرف سے (کوئی ایک) حدیث سنو، جس کو تمہارا دل مانتاہو، اورجس کے لیے تمہارے رونگٹے اورجلد (یعنی احساسات) عاجزی اختیار کرے، اور دیکھتے ہو کہ وہ (حدیث) تم سے قریب ہے ،تو (جان لو کہ) اس (حدیث کے کہنے) کے لیے میں ہی تم سے زیادہ حق دار ہوں ۔اور جب تم میری جانب سے حدیث سنو، جس کا تمہارا دل انکار کرے، اور تمہارے رونگٹے اور جلد نفرت کرے ،اوردیکھتے ہو کہ وہ (حدیث) تم سے دور ہے، تو میں تم سے زیادہ اس سے دور ہوں۔ (احمد: 15478)

اللہ کے نبی ﷺ نے یہاں تک وضاحت کردی کہ آپ ﷺ کی طرف منسوب حدیثوں میں جھوٹ کی آمیزش ہوگی، اور اسے کس طرح پہچانا جائے۔

کسی حدیث کو سنتے وقت ، مناسب وجوہات کی بنا پر کسی کا دل گواہی دے کہ ایسا اللہ کے نبی ﷺ کہے ہوں گے، تو اس قسم کی حدیثیں کہنے کے لیے آپ ﷺ حقدار ہیں۔ اسی طرح جن حدیثوں کو سنتے وقت ہی کوئی شخص چند اسباب کی باعث اس سے نفرت اور دوری اختیار کرے ، اور اس کا ضمیر کہے کہ اللہ تعالیٰ کے نبیﷺ اس طرح نہیں فرمائے ہوں گے، تو وہ حدیث آپ ﷺ کا قول نہیں ہوسکتا اور آپ ﷺ کا فعل بھی نہیں ہوسکتا یہی وہ طریقہ کار اور طرز عمل ہے جسے آپ ﷺ نے اوپر کی حدیث میں اچھی طرح سمجھادیا۔

اس کے علاوہ قرآن کریم میں اللہ تعالیٰ نے ارشاد فرمایا ہے:

(الفرقان25 :73)

اندھے اور بہرے ہوکر گرنے کا مطلب کیا ہے؟ کسی آیت پر طائرانہ نظر دوڑاتے وقت جب وہ کئی دوسری آیتوں کے خلاف معلوم ہو ،اور اسلام کی بنیادی باتوں اور اصولوں سے ٹکرا رہی ہو، تو ٹکرانے دو! اس طرح جانتے ہوئے دو متضاد اورمتصادم باتوں کو بھی ماننا ہی اندھے اور بہرے ہوکر گرنا ہے۔

کوئی آیت دیگر کئی آیتوں سے ٹکرائے، تو اس آیت کو دیگر آیتوں سے ٹکرائے بغیر، نیز اسلام کی بنیادی باتوں اور اصولوں کی خلاف ورزی سے بچتے ہوئے معنی بیان کرنے والے ہی اندھے اوربہرے ہوکر گرنے والے نہیں ہیں۔

اللہ تعالیٰ قرآن کریم میں ارشاد فرماتاہے:

(فصلت41 : 40-42)

غرض یہ آیتیں ڈنکے کی چوٹ اور کھلم کھلا کہتی ہیں کہ قرآن کریم میں نہ تضاد پایاجاتاہے اور نہ کوئی غلطی۔ اس لیے ہم کو اس پر یقین رکھنا چاہیے۔ اس کے برعکس ڈھلمل یقین نہیں ہوناچاہیے کہ قرآن میں تضاد بیانی اور غلطیاں بھی ہیں۔

خلاصہ کلام یہ ہے کہ کوئی حدیث اگر یہ کہے کہ قرآن میں غلطی ہے ،تو وہ حدیث نہیں ہے۔ اور یقین رکھنا چاہیے کہ اللہ کے نبی ﷺ اس طرح ہرگز نہیں کہے ہوں گے۔

فن حدیث میں‘‘شاذ’’ کے نام سے ایک قسم پائی جاتی ہے، جسے جادو کے ماننے والے لوگ بھی تسلیم کرتے ہیں ۔وہ یہ کہ سلسلہ سند کے تمام راوی ثقہ اور قابل بھروسا ہونے کے باوجود اس کو قابل حجت نہیں مانا جائے گا۔ٍ

فرض کیجئے کہ ایک محدث سے پانچ شاگرد حدیثیں روایت کرتے ہیں۔ جن میں سے تین شاگرد ایک طرح سے روایت کریں، جب کہ دوشاگرد دوسری طرح سے روایت کریں، اور پانچوں شاگرد بھی قابل اعتماد ہونے میں برابر درجے کے ہوں،تو دوشاگردوں کی روایت کو رد کردیاجائےگا۔ اسی کو شاذ کہتے ہیں۔ اور تین شاگردوں کی روایت کو قبول کرلیاجائے گا ۔کیونکہ اس میں غلطی کا امکان نہیں ہوسکتا۔

فن حدیث کے اس اصول کو ہم بھی تسلیم کرتے ہیں، اور جادو کو ماننے والا گروہ بھی تسلیم کرتاہے۔

کیا شاذ کہہ کر حدیثوں کا انکار کیاجاسکتاہے، جب کہ ان کو بھی قابل بھروسا راویوں نے ہی روایت کیا ہے؟ تو پھر کیا شاذ حدیثوں کا انکار سے قابل اعتماد اور ثقہ راویوں کا انکار لازم نہیں آتا؟ (ہاں! کیوں نہیں)۔

مگر جادو کے ماننے والے گروہ کی تضاد بیانی پر افسوس ہے۔ کیوں کہ ایک طرف شاذ قسم کی روایتوں کے انکار کا دعوا کرتاہے ،تو دوسری طرف شاذ قسم کی روایت کا انکار اور رد کرنے کے بجائے ہم کو گمراہ ہونے کا طعنہ دے رہاہے۔

گویا ہمار ا یہ کہنا کہ تمام صحابہ کی روایت کردہ قرآن کریم کے خلاف وارد حدیثوں کا انکار کیاجائے، ان کی نظروں میں گمراہی ہے ۔مگر چار ثقہ راویوں کے خلاف تین ثقہ راویوں کی روایت کا انکار کرنا ان کی نظروں میں ہدایت ہے۔

جب ایک ثقہ راوی، کئی ثقہ راویوں کی روایت کے خلاف کوئی بات بتائے، تو ہم اس کو‘‘ شاذ’’ ہونے کی بنا پر اس کا انکار کردیتے ہیں۔ مگر جادو کو ماننے والے گروہوں کے موقف کے مطابق شاذ قسم کی روایت کرنے والے راوی کیا جھوٹے ہوسکتے ہیں؟ اگرایسی بات نہیں تو اس کا مطلب یہ ہوا کہ وہ حدیث(شاذ روایت) ثابت شدہ اور صحیح ہے۔

اب کیا یہ لوگ اکیلے ثابت شدہ صحیح حدیثوں کا انکار کریں گے؟ دیکھیے کہ شیطان ان کی گمراہیوں کو کس طرح خوبصورت بناکر مزین کرکے پیش کررہاہے۔

مثال کے لیے ذیل میں چند حدیثیں پیش خدمت ہیں، ملاحظہ فرمایئے:

قرآن کریم سے ٹکرانے والی چند حدیثیں

عربی متن (بخاری، حدیث نمبر: 3359)

ترجمہ: ام شریکؓ نے خبر دی کہ اللہ کے رسول ﷺ نے چھپکلی کو مارنے کا حکم دیا ،اور فرمایا: اس نے ابراہیم ؑ کی آگ پر پھونکا تھا۔ (بخاری، حدیث نمبر: 3359)

اس حدیث میں صرف یہ بات ہوتی کہ اللہ کے رسول ﷺ نے چھپکلی کو مارنے کا حکم دیا، تو ہم کو رسول کے حکم پر عمل کرناچاہیے۔ کیونکہ یہ کسی قرآنی آیت کے خلاف نہیں ہے۔

لیکن مذکورہ حدیث میں چھپکلی کو کیوں مارنا چاہیے؟ اس کی وجہ بتلائی گئی ہے کہ جب نبی ابراہیم علیہ السلام کو بھیانک آگ کےاَلاَوْ میں ڈالاگیا ، تو اس وقت صرف چھپکلی نے اپنی منہ سے زور سے ہوا نکالی اور پھونک مارا ۔تاکہ آگ مزید بھڑکے اورا براہیمؑ کو خوب جلائے۔ اب سوال یہ ہے کہ کیا یہ وجہ جو بتلائی جا رہی ہے صحیح ہے؟ اس پر ہم کو غور کرنے کی ضرورت ہے۔

جب ہم اس موضوع پر غور کرتے ہیں، تو معلوم ہوتاہے کہ یہ بات قرآن کریم کی کئی آیتوں اوردینِ اسلام کے اصول وعقائد کے بھی خلاف واقع ہوئی ہے۔

چھپکلی ایک چھوٹی سی جاندار ہے۔ اس کی پھونک مارکر آگ تیز کرنے، بھڑکانے اور بڑھانےکی بات پر غور کیجئے ۔کیا واقعی یہ بات، علم وآگاہی سےمکمل واقف نبی ﷺ کی بتائی ہوئی بات ہوسکتی ہے؟ یا پھر علم سےکورے، نادان اور انجان کی بات ہوسکتی ہے۔

چھپکلی ایک چھوٹی سی جاندار ہے، جو اگر بڑے آگ کے قریب جائے تو وہ خود جل کر ختم ہوجائے گی۔ کیا یہ بات نبی ﷺ کو معلوم نہیں؟ یہ پہلا نکتہ ہے۔

دوسرا نکتہ: بعض جانداروں نے انبیاءکرام علیہم السلام کی مدد کی ہیں۔ جیسا کہ قرآن مجید کہتاہے کہ نبی سلیمانؑ کے لیے ہدہد نامی پرندے نے مدد کی ۔ دیکھئے: سورۃ النمل27:آیت نمبرآیت نمبر20۔

اس لیے اس طرح کی حدیثیں ہم قبول کریں گے۔

(آل عمران3 :آیت نمبر 83) - (الرعد13:آیت نمبر 15) - (الحج22:آیت نمبر 18)

ان آیتوں کے خلاف یہ حدیث کہتی ہے کہ چھپکلی نے اللہ کی تابعداری نہیں کی ،فرماں برداری سے منہ پھیرلیا ،اور مخالفت کی راہ اختیار کی۔

تیسرا نکتہ: نبی ابراہیم علیہ السلام نے عقیدہ توحید کی دعوت دی ،اور شرک اوربت پرستی سے روکا ۔آخر کار ظالموں نے ان کو بہت بڑی آگ کےالاومیں ڈال دیا۔ یہ حدیث کہتی ہے کہ چھپکلی نے بھی ان کو اپنا دشمن سمجھا ۔ ان کو آگ میں پھینکے جانے پر خوش ہوا ،اور آگے بڑھ کر آگ بھڑکانے کے لیے پھونک مارا۔

اگر اس کو صحیح مانیں ،تو ہم کو یہ بھی ماننا پڑے گا کہ جانداروں میں بھی کافر پائے جاتے ہیں۔اور اس طرح کی باتوں کو ماننے سے مذکورہ قرآنی آیتوں کا انکار لازم آتاہے۔

چوتھا نکتہ: یہ روایت اسلام کے ایک بنیادی اصول سے ٹکراتی ہے۔ وہ یہ کہ گنہ گار کو ہی سزا دی جائے گی۔ گنہ گار کے بدلے میں کسی بے گناہ کو سزا نہیں دی جائے گی۔ جیسا کہ ذیل کی آیتوں سے معلوم کرسکتے ہیں:

(الانعام6:آیت نمبر 164) - (بنی اسرائیل17:آیت نمبر 15) - (فاطر35:آیت نمبر 18) -(الزمر39:آیت نمبر 7) -(النجم53:آیت نمبر36- 39 )

ایک کا بوجھ دوسرا کوئی نہیں اٹھائے گا۔ یہی وہ اہم اصول اور عقیدہ ہے جو دینِ اسلام کو عیسائی مذہب سے الگ کرکے دکھاتاہے۔

عیسائیوں کا عقیدہ ہے کہ ابوالبشر آدم علیہ السلام کے گناہ کرنے کی وجہ سے ان کی ساری نسل گنہ گار ہی پیدا ہوتی ہے۔ مگر ہم مذکورہ آیتوں کو بنیاد بنا کر ان لوگوں سے پوچھتے ہیں کہ آدم سے گناہ سرزد ہونے پر، اس کا بوجھ ان کی نسل کیوں اٹھائے گی؟

عیسائیوں کا یہ بھی عقیدہ ہے کہ تمام لوگ گنہ گار پیدا ہوتے ہیں۔ اس پیدائشی گناہ کو ڈھوتے ہوئے عیسیٰ علیہ السلام نے اپنے آپ کو قربان کرکے لوگوں کو چھٹکارا دلایا ہے۔ ان کے اس عقیدے کے رد میں بھی ہم مذکورہ آیتوں کو دلیل بناکر ان سے کئی سوالات کرتے ہیں۔

چلیے! ایک بات سمجھانے کے لیے ہم نے مانا کہ چھپکلی نے نبی ابراہیم ؑ کے خلاف پھونک مارکر آگ بھڑکائی۔

اگر یہ واقعہ سچ ہے ،حقیقت پر مبنی ہے ،تو جس چھپکلی نے نبی ابراہیم ؑ کے خلاف پھونک مارا ،صرف اسی کو مارا جائے۔ اس کے سوا کسی اور کو نہ مارا جائے۔ نبی ابراہیمؑ کا زمانہ آج سے کئی ہزار سال پہلے کا ہے۔ چنانچہ جس چھپکلی نے ان کے خلاف پھونک مارا، وہ تو مرکر کئی ہزار سال گزرگئے۔ پھر بھی اس کی نسل درنسل چلی آنے والی چھکلیوں کو مارڈالنے کے لیے کیا یہ سبب درست ہے؟!

نیز نبی ابراہیم ؑ کو آگ کے الاو میں ڈالتے وقت دنیا میں موجود ساری چھپکلیاں اس جگہ آنہیں سکتیں۔ اس کے باوجود ان چھپکلیوں اوران کی نسلوں کو کیوں مارا جائے؟

کیا نبی ﷺ قرآنی تعلیمات کے خلاف اس طرح کہے ہوں گے؟ جب ایک عام آدمی کسی ایک کی غلطی پر کسی دوسرے کو سزا نہیں دیتا، تو علم ودانش مندی کی چوٹی پر واقع، اور عدل وانصاف کے پیکر اللہ کے نبی کیا اس طرح کی بات کہے ہوں گے؟

چنانچہ چھپکلی کو مارنے کے لیے جو سبب اور علت بتائی ہے چونکہ وہ قرآن سے ٹکرارہی ہے اور حقیقت حال کے خلاف بھی ہے۔ اس لیے ہم کو اس نتیجے پر پہنچنا چاہیے کہ یہ بات نبی ﷺ کی بتائی ہوئی نہیں ہوسکتی۔ اور یہ روایت رسول ﷺ کا فرمان نہیں ہوسکتا۔

اس قسم روایتوں کے معاملے میں ہم کو ایسا ہی فیصلہ کرنا چاہیے، خواہ وہ کسی بھی مستند کتاب میں ہو، اور وہ کتنی ہی کتب حدیث میں درج ہی کیو ں نہ ہو۔ اگر آپ اس فیصلے کا انکار کرتے ہیں ،تو ممکن ہے کہ جن آیتوں کا ہم نے اوپر ذکر کیا، آپ ان کا اور اسلام کی بنیادی اور اصول کا انکار کردیں۔ یعنی قرآنی آیتوں سے ٹکرانے والی حدیثوں کا انکار نہ کرنے سے آیات قرآنی کا انکار لازم آتاہے۔ اس لیے کوئی بھی شخص دومتضاد باتوں کو نہیں مانتا۔

حدیثوں کو سمجھنے کا صحیح راستہ یہی ہے۔

کیا نبی بننے سے پہلے معراج ہوا؟

بہت سی صحیح ثابت شدہ حدیثوں کے خلاف ذیل کی حدیث ملاحظہ ہو:

حَدَّثَنَا إِسْمَاعِيلُ، قَالَ: حَدَّثَنِي أَخِي، عَنْ سُلَيْمَانَ، عَنْ شَرِيكِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي نَمِرٍ، سَمِعْتُ أَنَسَ بْنَ مَالِكٍ، يُحَدِّثُنَا عَنْ " لَيْلَةِ أُسْرِيَ بِالنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ مَسْجِدِ الكَعْبَةِ: جَاءَهُ ثَلاَثَةُ نَفَرٍ، قَبْلَ أَنْ يُوحَى إِلَيْهِ، وَهُوَ نَائِمٌ فِي مَسْجِدِ الحَرَامِ، فَقَالَ أَوَّلُهُمْ: أَيُّهُمْ هُوَ؟ فَقَالَ أَوْسَطُهُمْ: هُوَ خَيْرُهُمْ، وَقَالَ آخِرُهُمْ: خُذُوا خَيْرَهُمْ. فَكَانَتْ تِلْكَ، فَلَمْ يَرَهُمْ حَتَّى جَاءُوا لَيْلَةً أُخْرَى فِيمَا يَرَى قَلْبُهُ، وَالنَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَائِمَةٌ عَيْنَاهُ وَلاَ يَنَامُ قَلْبُهُ، وَكَذَلِكَ الأَنْبِيَاءُ تَنَامُ أَعْيُنُهُمْ وَلاَ تَنَامُ قُلُوبُهُمْ، فَتَوَلَّاهُ جِبْرِيلُ ثُمَّ عَرَجَ بِهِ إِلَى السَّمَاءِ "

شریک بن عبد اللہ بن ابی نمرؒ نے بیان کیا کہ میں نے حضرت انس ؓ بن مالک سے سنا وہ ہم کو کعبہ کی مسجد (مسجد حرام) سے نبی ﷺ کی معراج کا واقعہ بیان کررہے تھے کہ (معراج سے پہلے) تین فرشتے آئے۔ یہ آپ پر وحی نازل ہونے سے پہلے کا واقعہ ہے ، جب کہ آپ مسجدِ حرام میں دو آدمیوں(حضرت حمزہ اورجعفر بن ابی طالب) کے درمیان سورہے تھے۔

ایک فرشتے نے پوچھا: ان میں وہ کون ہیں(جن کو آسمان پر لے جانے کا حکم ہے)؟ دوسرے نے جواب دیا: وہ درمیان والے ہیں۔ وہی سب سے بہتر ہیں۔ تو تیسرے نے کہا: پھر جو سب سے بہتر ہیں، انہیں(آسمانی سفر کے لیے) لے آؤ ۔ اس رات صرف اتنا ہی واقعہ ہوکر رہ گیا۔

پھر آپ نے انہیں نہیں دیکھا۔ لیکن فرشتے ایک اور رات میں آئے جب کہ آپ (نیند کی حالت میں) دل کی نگاہ سے دیکھ رہے تھے۔ آپ کی آنکھیں سوتی تھیں۔ پر دل نہیں سوتا تھا۔ اورتمام انبیاء کی یہی کیفیت ہوتی ہے کہ جب ان کی آنکھیں سوتی ہیں تو دل اس وقت بھی بیدار ہوتاہے۔

غرض کہ پھر جبریل ؑ نے آپ کو اپنے ساتھ لیا اور آسمان پر چڑھالے گئے۔ (بخاری:3570)

بخاری کی درج کردہ اس حدیث میں کہا گیا ہے کہ محمد ﷺکو آسمان اٹھالے جانے کا واقعہ آپ پر وحی نازل ہونے سے پہلے یعنی آپ کے نبی بننے سے پہلے ہی پیش آیا۔

مگر بہت ساری حدیثیں کہتی ہیں کہ معراج کا یہ واقعہ آپ کے نبی بننے کے بعد ہی پیش آیا۔ ثابت شدہ کئی حدیثوں سے پتہ چلتاہے کہ محمد ﷺ نے جب پہلے پہل جبریل علیہ السلام کو وحی لے آتے دیکھا تو ڈر کر کانپنے لگے۔ حضرت خدیجہؓ نے آپ کو ہر طرح تسلی دی اور خوف کو دور کیا۔

اللہ کے نبی محمد ﷺ کو اگر نبوت ورسالت سے پہلے ہی جبرئیل کے ذریعہ معراج پر لے جایا گیا۔ تو نبوت کے وقت جبرئیل کی پہلی آمد پر آپ نہ پریشان ہوتے اور نہ خوف سے کانپتے۔

بہرحال بخاری کی یہ شاذ روایت دیگر صحیح حدیثوں سے ٹکرارہی ہے۔

اگر ہم اس شاذ روایت کو صحیح مانیں، تو معراج کے متعلق آنے والی تمام حدیثوں کا انکار کرنا پڑے گا۔ نیز وحی کی ابتدا کس طرح ہوئی؟ اس کی بابت آنے والی تمام حدیثوں کا بھی انکار لازم آئے گا۔

اس لیے یہ فیصلہ کرلینا چاہیے کہ مذکورہ حدیث بخاری میں درج ہونے کے باوجود صحیح نہیں بلکہ وہ غلط روایت ہے۔ یہ فیصلہ ہی حدیثوں کا تعارض کے بغیر سمجھنے کا صحیح طریقہ ہے۔

کیا ہل، پھالی وغیرہ باعث ذلت ہے؟

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ سَالِمٍ الحِمْصِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ الأَلْهَانِيُّ، عَنْ أَبِي أُمَامَةَ البَاهِلِيِّ، قَالَ: وَرَأَى سِكَّةً وَشَيْئًا مِنْ آلَةِ الحَرْثِ، فَقَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «لاَ يَدْخُلُ هَذَا بَيْتَ قَوْمٍ إِلَّا أَدْخَلَهُ اللَّهُ الذُّلَّ»

محمد بن زیاد الہانی ؒ نے بیان کیا: ابوامامہ باہلی ؓ کی نظر (ایک گھر میں) ہل، پھالی اور کھیتی کے بعض دوسرے آلات پر پڑی۔ توآپ نے بیان کیا کہ میں نے نبی ﷺ سے سنا ہے کہ آپ نے فرمایا: جس قوم کے گھر میں یہ چیز داخل ہوجاتی ہے، تو اللہ اس (گھر) میں ذلت کو داخل کیے بغیر نہیں رہتا۔ (بخاری:2321)

اس حدیث میں نبی کی طرف منسوب کرکے یہ کہا گیا ہے کہ جس گھر میں ہل، پھالی، پھالا، پاوڑا، کدال غرض کھیتی باڑی کے آلات واوزار رکھے ہوں، تو وہاں رسوائی ، بے عزتی اور ذلت وخواری آئے گی۔

ہم کو غور کرناچاہیے کہ کیا اللہ کے نبی ﷺ اس طرح کہے ہوں گے؟ اس لیے کہ عام طور پر کھیتی باڑی اور زراعت ہی انسانی زندگی کے لیے ناگزیر ضرورت اور نبض حیات ہے۔ لوگ اس حقیقت کو تسلیم کرتے ہیں۔

کسی ملک میں جہاں صرف مسلمان رہتے ہوں، اس حدیث کو صحیح مان کر ہل ، پھالی وغیرہ جتنے بھی آلاتِ زراعت ہیں سب کو اٹھا کر پھینک دیں، اور زراعت اور کاشت کاری سے ہاتھ دھو بیٹھیں، تو اس ملک کی حالت کیا ہوگی؟

کیا اللہ کے نبی ﷺ ایسی رہنمائی کریں گے جس سے دنیا کے لوگ ہلاکت کے گڑھے میں گرجائیں؟

آج کے دور میں بھی جب کہ برآمد(ایکسپورٹ) اور درآمد( امپورٹ) کی بڑی سہولیات مہیا ہیں، کھیتی باڑی کو چھوڑ کر اورکاشت کاری سے منہ پھیر کر تمام غذائی اشیاء کو بیرونی ممالک سے درآمد کریں، تو پھر وہ ملک معاشی بحران کا شکار ہوکر تباہ ہوجائے گا۔

اس سے پہلے کے دور میں جب برآمد اور درآمد کی سہولت نہیں تھی ، اگر زراعت سے سر منہ انحراف کرتے تو اس سے بھی زیادہ براانجام ہوتا۔

نبی ﷺ نہ صرف روحانی پیشوا تھے بلکہ ملک پر حکومت چلانے والے سیاسی رہنما اور حاکم بھی تھے۔ جب ایسی بات ہے تو کیا آپ ﷺ زراعت کے خلاف ایسا ایک موقف اپنائے ہوں گے؟

قرآن کریم اس زراعت کے سلسلے میں جابجا کہتا ہے ۔ مثال کے لیے ذیل میں حوالے جات دیے گئے ہیں، ملاحظہ فرمایئے: البقرۃ2:آیت نمبر:22، البقرۃ2:آیت نمبر164، الانعام6:آیت نمبر99، الانعام6:آیت نمبر141، الاعراف7:آیت نمبر 57 ، یوسف12:آیت نمبر47، الرعد13:آیت نمبر4، ابراھیم14:آیت نمبر24 ، ابراھیم 14:آیت نمبر32، الحجر15:آیت نمبر 19، النحل16:آیت نمبر65، الکھف18:آیت نمبر32، طٰہٰ20:آیت نمبر53،54، الحج22:آیت نمبر5، الحج22:آیت نمبر63، المومنون23:آیت نمبر20، الشعراء26:آیت نمبر 7، النمل27:آیت نمبر60، العنکبوت29:آیت نمبر68، الروم30:آیت نمبر24، لقمان31:آیت نمبر10، السجدہ32:آیت نمبر27، فاطر35:آیت نمبر27، یٰس36:آیت نمبر36، الزمر39:آیت نمبر21، فصلت41:آیت نمبر39، الزخرف43:آیت نمبر11، الجاثیہ45:آیت نمبر5، الفتح48:آیت نمبر29، قٓ50:آیت نمبر7،9، النبأ78:آیت نمبر14-16، عبس80:آیت نمبر27-32۔

ان آیتوں میں اللہ تعالیٰ زراعت کی فضیلت ، ضرورت اور اہمیت واضح کرتے ہوئے اس کو اپنا فضل وکرم قرار دیتاہے۔

یادرہے کہ نبی ﷺ قرآن کریم کی وضاحت وتفسیر کے لیے بھیجے گئے، تو کیا آپ ﷺ ان مذکورہ آیتوں کے خلاف کھیتی باڑی کے لیے استعمال کیے جانے والے آلات واوزار کو حقارت کی نظر سے دیکھیں گے؟ نفرت کے ساتھ دور کردیں گے؟ ان کو رسوائی کا سبب اور باعث ذلت گردانیں گے؟ اگر ہم اس کے بارے میں غوروفکر کریں گے، تو معلوم کرسکتے ہیں کہ اللہ کے نبی ﷺ ایسی بات ہرگز نہیں کہے ہوں گے۔ یہ آپ کا فرمان نہیں ہوسکتا۔

اس کے علاوہ خود اللہ کے نبی ﷺ نے زراعت کی فضیلت بیان کی ہے ،جس کے متعلق کئی حدیثیں ہیں۔ مثال کے طورپر ذیل میں ایک دو حدیثیں پیش کی جاتی ہیں۔ ملاحظہ فرمایئے

-2320حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو عَوَانَةَ، ح وَحَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ المُبَارَكِ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَا مِنْ مُسْلِمٍ يَغْرِسُ غَرْسًا، أَوْ يَزْرَعُ زَرْعًا، فَيَأْكُلُ مِنْهُ طَيْرٌ أَوْ إِنْسَانٌ أَوْ بَهِيمَةٌ، إِلَّا كَانَ لَهُ بِهِ صَدَقَةٌ» (البخاری)

انس بن مالکؓ نے حدیث بیان کی کہ اللہ کے رسول ﷺ نے فرمایا: ‘‘کوئی بھی مسلم جو ایک درخت کا پودا لگائے یا کھیت میں بیج بوئے، پھر اس میں سے پرند یا انسان یا جانور جو بھی کھائیں گے وہ اس کی طرف سے صدقہ ہوگا۔ (بخاری:2320)

-2325حَدَّثَنَا الحَكَمُ بْنُ نَافِعٍ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَتِ الأَنْصَارُ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اقْسِمْ بَيْنَنَا وَبَيْنَ إِخْوَانِنَا النَّخِيلَ، قَالَ: «لاَ» فَقَالُوا: تَكْفُونَا المَئُونَةَ، وَنَشْرَكْكُمْ فِي الثَّمَرَةِ، قَالُوا: سَمِعْنَا وَأَطَعْنَا (البخاری)

ابوہریرہؓ نے بیان کی کہ (مدینہ کے )انصاری صحابہ نے نبی ﷺ سے کہا: آپ ہم میں اور (مکے سے ہجرت کرکے آئے ہوئے) ہمارے بھائیوں میں کھجور کے ان درختوں کو تقسیم کردیں۔ آپ نے فرمایا کہ ایسا نہیں ہوسکتا تو یہ سن کر انصار (ان مہاجرین سے )کہنے لگے:(ہمارے باغات میں) ہماری جگہ تم محنت اور رکھ والی کرو۔ اس کی آمدنی میں ہم تمہارے ساتھ شریک رہیں گے۔ (اس پر ) انہوں نے کہا: ہم نے سنا اور کہنا مانا۔ (بخاری: 2325)

ہل، پھالی وغیرہ کو باعث ذلت قرار دینے والی حدیث انسانی نسل کو تباہی کی طرف رہنمائی کرتی ہے، بہت سی قرآنی آیات کے خلاف واقع ہوئی ہے۔ اور نبی ﷺ کے کئی فرامین کے خلاف بھی ہے۔ اس لیے ہمارا یہ فیصلہ ہونا چاہیے کہ یہ اللہ کے نبی ﷺ کا فرمان نہیں ہوسکتا۔

اگر کوئی اس طرح کا فیصلہ نہ کرے، بلکہ مذکورہ ہل، پھالی کی حدیث کو صحیح مانے، تو وہ کئی آیتوں کو انکار کرنے کی حالت پیدا ہوجائے گی۔ کیونکہ کوئی بھی شخص دو متضاد باتوں کو مان نہیں سکتا۔

کیا دنیا کو پیداکرنے سات دن ہوئے؟

ذیل میں ایک اورحدیث ملاحظہ فرمایئے:

-7231حَدَّثَنِي سُرَيْجُ بْنُ يُونُسَ، وَهَارُونُ بْنُ عَبْدِ اللهِ، قَالَا: حَدَّثَنَا حَجَّاجُ بْنُ مُحَمَّدٍ، قَالَ: قَالَ ابْنُ جُرَيْجٍ، أَخْبَرَنِي إِسْمَاعِيلُ بْنُ أُمَيَّةَ، عَنْ أَيُّوبَ بْنِ خَالِدٍ، عَنْ عَبْدِ اللهِ بْنِ رَافِعٍ، مَوْلَى أُمِّ سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: أَخَذَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِيَدِي فَقَالَ: «خَلَقَ اللهُ عَزَّ وَجَلَّ التُّرْبَةَ يَوْمَ السَّبْتِ، وَخَلَقَ فِيهَا الْجِبَالَ يَوْمَ الْأَحَدِ، وَخَلَقَ الشَّجَرَ يَوْمَ الِاثْنَيْنِ، وَخَلَقَ الْمَكْرُوهَ يَوْمَ الثُّلَاثَاءِ، وَخَلَقَ النُّورَ يَوْمَ الْأَرْبِعَاءِ، وَبَثَّ فِيهَا الدَّوَابَّ يَوْمَ الْخَمِيسِ، وَخَلَقَ آدَمَ عَلَيْهِ السَّلَامُ بَعْدَ الْعَصْرِ مِنْ يَوْمِ الْجُمُعَةِ، فِي آخِرِ الْخَلْقِ، فِي آخِرِ سَاعَةٍ مِنْ سَاعَاتِ الْجُمُعَةِ، فِيمَا بَيْنَ الْعَصْرِ إِلَى اللَّيْلِ»(مسلم(

ابوہریرہؓ سے روایت ہے کہ اللہ کے رسول ﷺ نے میر ا ہاتھ پکڑ کر فرمایا: اللہ تعالیٰ نے زمین کو ہفتہ کے دن پیداکیا، اس میں اتوار کے دن پہاڑوں کو پیداکیا، پیر کے دن درخت کو پیدا کیا، دھاتوں کو منگل کے دن پیدا کیا، روشنی کو بدھ(چہارشنبہ) کے دن پیدا کیا، جمعرات کے دن زمین میں جاندار پھیلائے ، اور جمعہ کے دن عصر کے بعد آخری گھڑی میں یعنی عصر سے لے کر رات تک آدم علیہ السلام کو آخری مخلوق کی حیثیت سے پیدا کیا۔

(مسلم:7231)

حدیث کی کتاب مسلم میں یہ روایت پائی جاتی ہے جس میں ہفتے کے سات دنوں میں سات قسم کی مخلوقات پیدا کرنے کا ذکر کیا گیا ہے۔ غرض اس دنیا کو پیدا کرنے کل سات دن ہوئے۔

مگر قرآن کریم کی آیتیں بتلارہی ہیں کہ دنیا کی تخلیق سات دنوں میں نہیں، بلکہ صرف چھ دن میں ہوگئی۔

(الاعراف7:آیت نمبر54) - (یونس10:آیت نمبر3) - (ھود11:آیت نمبر 7) - (الفرقان25:آیت نمبر 59) - (السجدہ32:آیت نمبر 4) - (قٓ50:آیت نمبر 38) -(الحدید57:آیت نمبر4)

اللہ تعالیٰ ان آیتوں میں کہتاہے کہ دنیا کو چھ دنوں میں پیدا کیا گیا جب کہ مذکورہ حدیث کہتی ہے کہ دنیا کو سات دنوں میں پید اکیا گیا۔

اس کےعلاوہ اس میں جوباتیں بتائی گئی ہیں وہ بھی مذکورہ آیات ِ قرآنی کے خلاف واقع ہوئی ہیں۔

یہ حدیث چونکہ قرآن کریم سے ٹکرارہی ہے، اور اللہ کے نبی ﷺ جو قرآن کی وضاحت کرنے کے لیے تشریف لائے تھے، قرآن کے خلاف اس طرح ہرگز نہیں کہے ہوں گے۔ اس لیے ہم کو فیصلہ کرناچاہیے کہ یہ حدیث صحیح نہیں، بلکہ گھڑی ہوئی جھوٹی حدیث ہے۔ اگر چہ اس کو امام مسلم نے اپنی حدیث کتاب صحیح مسلم میں نقل کیا ہے۔

یہاں پر آپ یہ نہ سمجھیں کہ صرف ہم اس قسم کے نتیجے پر پہنچے ہیں۔ بلکہ بہترین عالم ِ دین شیخ الاسلام ابن تیمیہؒ نے بھی کہا تھا کہ یہ حدیث قابل قبول نہیں۔ آپ کی لکھی ہوئی کتاب "فتاویٰ " میں ملاحظہ ہو:

وَ لَوْ کَانَ أوَّلُ الْخَلْقِ یَوْمَ السَّبْتِ وَآخِرُہُ یَوْمَ الْجُمْعَۃِ لَکَانَ قَدْ خُلِقَ فِیْ الأیّامِ السَّبْعَۃِ وَھُوَ خِلَافُ مَا أخْبَرَ بِہِ الْقُرْآنُ مَعَ أَنَّ حُذَّاقَ أھْلِ الْحَدِیْثِ یُثْبِتُونَ عِلَّۃَ ھَذَا الْحَدِیْثِ مِنْ غَیْرِ ھَذِہِ الْجِھَۃ

ترجمہ: اگر پیدائش کی ابتدا ہفتے کے دن کو ہوا ،اور اس کی اختتام جمعہ کے دن ہوا، تو (دنیا کی) پیدائش پر سات دنوں میں ہوئی۔ حالانکہ قرآن نے جس کی خبر دی ہے یہ اس کے خلاف ہے۔ فن حدیث کے ائمہ نے اس کے علاوہ، اس کے حدیث کے متعلق باریک نقص کا بھی ذکر کیا ہے۔ (فتاویٰ ابن تیمیہؒ)

چھ دنوں میں دنیا کے پیدا کیے جانے کی بابت آنے والی قرآنی آیتوں کا اگر ہم انکار کردیں، تب چل کر ہی سات دنوں میں دنیا کی تخلیق والی حدیث قبول کرسکتے ہیں۔

اسی وجہ سے ہم اس حدیث کا انکار کرتے ہیں کہ نبی ﷺ ایسی بات کبھی نہیں کہے ہوں گے۔

اسی طرح کی ایک اور حدیث ملاحظہ ہو:

کیا نبی ﷺ اجنبی عورت سے قریب رہے؟

-7001حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ، يَقُولُ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدْخُلُ عَلَى أُمِّ حَرَامٍ بِنْتِ مِلْحَانَ وَكَانَتْ تَحْتَ عُبَادَةَ بْنِ الصَّامِتِ، فَدَخَلَ عَلَيْهَا يَوْمًا فَأَطْعَمَتْهُ، وَجَعَلَتْ تَفْلِي رَأْسَهُ، فَنَامَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثُمَّ اسْتَيْقَظَ وَهُوَ يَضْحَكُ۔ (البخاری)

-7002قَالَتْ: فَقُلْتُ: مَا يُضْحِكُكَ يَا رَسُولَ اللَّهِ؟ قَالَ: " نَاسٌ مِنْ أُمَّتِي عُرِضُوا عَلَيَّ غُزَاةً فِي سَبِيلِ اللَّهِ، يَرْكَبُونَ ثَبَجَ هَذَا البَحْرِ، مُلُوكًا عَلَى الأَسِرَّةِ، أَوْ: مِثْلَ المُلُوكِ عَلَى الأَسِرَّةِ " - شَكَّ إِسْحَاقُ - قَالَتْ: فَقُلْتُ: يَا رَسُولَ اللَّهِ، ادْعُ اللَّهَ أَنْ يَجْعَلَنِي مِنْهُمْ، فَدَعَا لَهَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ وَضَعَ رَأْسَهُ ثُمَّ اسْتَيْقَظَ وَهُوَ يَضْحَكُ، فَقُلْتُ: مَا يُضْحِكُكَ يَا رَسُولَ اللَّهِ؟ قَالَ: «نَاسٌ مِنْ أُمَّتِي عُرِضُوا عَلَيَّ غُزَاةً فِي سَبِيلِ اللَّهِ» كَمَا قَالَ فِي الأُولَى، قَالَتْ: فَقُلْتُ: يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ أَنْ يَجْعَلَنِي مِنْهُمْ، قَالَ: «أَنْتِ مِنَ الأَوَّلِينَ» فَرَكِبَتِ البَحْرَ فِي زَمَانِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، فَصُرِعَتْ عَنْ دَابَّتِهَا حِينَ خَرَجَتْ مِنَ البَحْرِ، فَهَلَكَتْ۔ (البخاری)

ہم سے عبداللہ بن یوسف نے بیان کیا کہ ہم کو امام مالک نے خبردی، انہیں اسحاق بن عبداللہ بن ابی طلحہ نے اورانہوں نے حضرت انس بن مالک ؓ سے سنا کہ رسول اللہ ﷺ حضرت ام حرام بنت ملحانؓ کے ہاں تشریف لے جایا کرتے تھے۔ وہ حضرت عبادہ بن صإمت کے نکاح میں تھیں، ایک دن آپ ان کے یہاں گئے تو انہوں نے آپ کے سامنے کھانے کی چیز پیش کی اور آپ کاسر جھاڑنے لگیں۔ اس عرصہ میں آنحضرت ﷺ سوگئے، پھر بیدار ہوئے توآپ مسکر ارہے تھے۔ (بخاری:7001)

انہوں نے کہا کہ میں نے اس پر پوچھا یارسول اللہ! آپ کیوں ہنس رہے ہیں؟ آ پ نے فرمایا کہ میری امت کے کچھ لوگ میرے سامنے اللہ کے راستے میں غزوہ کرتے ہوئے پیش کئے گئے اس دریا کی پشت پر، وہ اس طرح سوار ہیں جیسے بادشاہ تخت پر ہوتے ہیں۔ اسحاق کو شک تھا( حدیث کے الفاظ‘‘ملوکاً علی الاسرۃ’’ تھے ‘‘مثل الملوک علی الاسرۃ’’) انہوں نے کہا میں نے اس پر عرض کیا یارسول اللہ !دعاکیجئے کہ اللہ مجھے بھی ان میں سے کردے۔ چنانچہ آنحضرت ﷺ نے ان کے لیے دعا کی۔ پھر آپ نے سرمبارک رکھا (اور سوگئے) پھر بیدار ہوئے تو مسکرا رہے تھے۔ میں نے عرض کیا یارسول اللہ! آپ کیوں ہنس رہے ہیں؟ آنحضرت ﷺ نے فرمایا کہ میری امت کے کچھ لوگ میرے سامنے اللہ کے راستے میں غزوہ کرتے پیش کئے گئے۔ جس طرح آنحضرت ﷺ نے پہلی مرتبہ فرمایا تھا۔ بیان کیا کہ میں نے عرض کیا یارسول اللہ! اللہ سے دعا کردیں کہ مجھے بھی ان میں کردے۔ آنحضرت ﷺ نے فرمایا کہ تم سب سے پہلے لوگوں میں ہوںگی۔ چنانچہ ام حرام ؓ معاویہؓ کے زمانے میں سفر پرگئیں اور جب سمندر سے باہر آئیں، تو سواری سے گرکر شہید ہوگئیں۔ (بخاری: 7002)

حدیث کس بات کی خبر دے رہی ہے؟ کیا نبی ﷺ کا ام حرام سے کوئی خونی رشتہ ہے؟ یا پھر وہ رضاعی بہن ہیں؟ مگر یہ حدیث کہتی ہے کہ نبی ﷺ اس اجنبی عورت کے گھر گئے اور وہ بھی صرف ایک بار نہیں، بلکہ بارہاتشریف لے جاتے۔ اس حدیث سے یہ بھی معلوم ہوتاہے کہ وہ عورت نبی ﷺ کے سرجھاڑتی، جیوں نکالتی اور بال صاف کرتی تھیں۔ واضح رہے کہ یہ کام اسی وقت ہوسکتاہے جب کہ وہ ایک دوسرے کو چھونے کے لائق قریب ہوں۔

اس حدیث میں یہ بھی بتایا گیا ہے کہ نبی ﷺ اپنا سر نیچے رکھا اور سوگئے اور یہ بھی کہاگیا کہ نبی ﷺ جب بھی بیدار ہوکر مسکرانے لگے تو وہ عورت برابر وجہ دریافت کرتی ہے۔ چنانچہ اس میں یہ مفہوم بھی پایا جاتاہے کہ نبی ﷺ سونے کے بعد وہ عورت وہاں سے دور نہیں گئیں، بلکہ قریب میں وہیں بیٹھ کر دیکھتی رہتی تھیں۔ آپ کے حرکات وسکنات کو نوٹ کررہی تھیں۔

کیا نبی ﷺاس طرح کیے ہوں گے؟ صحیح حدیثیں ہمیں بتلاتی ہیں آپ ﷺ اجنبی عورت کے معاملے میں کس طرح دوررہا کرتے تھے۔

اللہ کے نبی ﷺ جب مردوں سے عہد واقرار (بیعت) لیتے، تو آپ ﷺ ان کے ہاتھ پکڑ کر بیعت لیتے، مگر جب عورتوں سے عہد واقرار لیتے تو عورتوں کے ہاتھ نہیں چھوتے۔(دیکھیےبخاری:7214)

نبی ﷺ نے حکم دیا ہے کہ مرد کو کسی غیر محرم عورت کے ساتھ تنہائی اختیار نہیں کرنا چاہیے۔ نیز عورت کو بھی چاہیے کہ وہ شوہر کے بھائی (یعنی جیٹ، دیور) جیسے رشتہ دار کے ساتھ اکیلی نہ رہے۔ (بخاری:5232) کیا نبی ﷺ خود اس حکم کے خلاف ورزی کریں گے؟

مذکورہ واقعہ کو اگر صحیح مان لیا جائے تو اس کا مطلب یہ نکلتاہے کہ قرآن مجید جس پاکیزہ زندگی کی تعلیم اور اصول پیش کرتاہے۔ نعوذ باللہ نبی ﷺ نے اس کو قابلِ اعتناء نہیں سمجھا اور جان بوجھ کر حکم الٰہی کی نافرمانی کی۔

(النور24:آیت نمبر 30)

نگاہ نیچی کررکھنے کا حکم دینے والے نبی ﷺ کیا ایک اجنبی عورت سے اتنے قریب ہوسکتے ہیں کہ وہ آپ کے سر جھاڑنے لگیں اور بال صاف کرنے لگیں؟ اور کیا نبی ﷺ ایک اجنبی عورت کے گھر میں اس کی روبرو لیٹ کر سوئے ہوں گے؟

یہودی لوگ اللہ کے نبی ﷺ پر کئی طرح بے بنیاد الزام لگا کر اسلام کی ترقی کو روکنے کی ہر ممکن کوشش کررہے تھے۔ اگر نبی ﷺ اجنبی عورت کے گھر جاتے اور وہاں آرام کرتے تو وہ لوگ اس واقعہ کو بنیاد بنا کر ہی نبی ﷺ کو خوب بدنام کرتے اور اسلام کی ترقی کو ہر طرح روکتے۔

اسلام کا کوئی کٹر دشمن بھی نبی ﷺ کا ام حرام کے گھر جانے کے متعلق تبصرہ نہیں کیا۔ اس سلسلے میں کوئی روایت بھی نہیں ملتی۔ اسی سے ہم کو اور بھی یقین بڑھتاہے کہ ایسا ایک واقعہ ہوا ہی نہیں۔

اور بھی کھلے الفاظ میں کہنا ہے تو وہ لوگ نبی ﷺ کی پاکیزہ زندگی دیکھ کر اور حسن ِ سیرت سے متأثر ہوکر ہی دائرہِ اسلام میں داخل ہوئے۔

ان لوگوں کا نبی ﷺ پر سو فیصد بھروسا اور مکمل اعتماد رہا۔یہی وہ پہلا سبب ہے جس کی بدولت وہ مشرف باسلام ہوئے۔

کوئی بھی آدمی اپنی ماضی کی زندگی کے بارے میں لوگوں کو یاد دلاکر یہ نہیں کہہ سکتاکہ مجھ پر بھروسا کرو۔ کیونکہ اس کی گزری ہوئی زندگی پوری طرح عیب سے پاک نہیں رہے گی۔ اس لیے عام طورپر لوگ یہ بات سمجھتے ہوئے کہتے ہیں کہ پیر اور بابا کی بھی موجودہ حالت ہی دیکھی جائے ۔ اس سے آگے بڑھتے ہوئے ان کی گذشتہ زندگی کی بابت نہ دیکھی جائے۔

نبی ﷺ نے اپنے آپ کو اللہ کا رسول ﷺ کہنے کے لیے اپنی ماضی کی پاکیزہ زندگی کو ہی بطور دلیل پیش کیا۔ آپ ﷺ کو ہی اس طرح اعلان کرنے کی ہمت وجرأت ہوئی۔

اس کو بنیاد بنا کر اپنے آپ کو اللہ کا رسول ﷺ ثابت کرنے کے لیے قرآن کریم نے بھی حکم دیا:

(یونس10:آیت نمبر 16)

محمد ﷺ کی زندگی نبی اور رسول بننے سے پہلے عیب سے پاک تھی، اور نبوت ورسالت کے بعد آپ ﷺ کی زندگی اور بھی پاک رہی۔

مگر مذکورہ روایت ، اس بنیاد کو منہدم کرکے ریزہ ریزہ کردیتی ہے۔ پاک دامن نبی ﷺ کے دامن کوداغ دار بنادیتی ہے۔

علماءکرام مذکورہ روایت کو بھی محض اس لیے تائید کررہے ہیں کہ اس سند کے تمام راوی ٹھیک ہیں۔ گویا وہ صرف یہ دیکھتے ہیں کہ راوی قابل اعتماد اور ثقہ ہے اور نبی ﷺ کی عزت ووقار کے لیے رائی کے دانے برابر بھی اہمیت نہیں دیتے۔ آپ ﷺ کی جیسی تعظیم، تکریم وتوقیر کرنی چاہیے وہ نہیں کرتے۔ اللہ تعالیٰ اخلاقی سند دیتاہے:

(القلم68:آیت نمبر4)

غور کیجئے کہ اس روایت ِ حدیث میں جو کہا گیا ہے وہ بلند اخلاق اور اعلیٰ کردار ہوسکتاہے؟

چونکہ یہ روایت اسلامی تعلیم کے خلاف ہے، اس لیے ہم کو اس کا انکار کرنا چاہیے کہ نبی ﷺ اس طرح ہرگز نہیں کیے ہوں گے۔

آپ اس حدیث پر بڑے عالم دین کی طرح غور نہ کریں، بلکہ ایک مومن کی طرح ایک متقی اور پرہیزگار کی طرح غور کریں۔ تب بھی اسی نتیجے پر پہنچ سکتے ہیں کہ بلند اخلاق کے پیکر نبی ﷺ ہرگز اس طرح نہیں کرسکتے۔

آیا اس طرح کی روایت کو مان لیں تو نبی ﷺ پر تہمت لگانے کی طرح ہوگا یا نہیں؟ کیا اللہ کے نبی ﷺ اس طرح کی حرکت کریں گے؟

اگر کوئی یہ دعویٰ کرے کہ یہ حدیث تو بخاری میں درج ہے، اس لیے اس کو ماننا ہی پڑے گا ۔اس کے سوا کوئی چارہ نہیں۔ تو وہ اپنی بات میں سچا نہیں ہے۔

کیونکہ نبی ﷺ ہمارے لیے بہترین نمونہ ہیں۔ اس لیے آپ ﷺ کی پیروی کرتے ہوئے عام مسلمانوں کوکیا اس طرح کسی اجنبی عورت کے گھر میں جاکر ٹھہرنے اور سر جھاڑنے اوربال صاف کرنے کی حد تک قریب ہونے کی اجازت ہے؟ مذکورہ حدیث کی بنیاد پر کیا یہ روایت پرست علماء اس کی اجازت دیتے ہوئے فتویٰ دیں گے؟ ہر گز نہیں دیں گے۔

اسی سے ہم معلوم کرسکتے ہیں کہ صرف ان کی زبان کہتی ہے کہ اس کو مانو! لیکن ان کا دل بھی اس حدیث کو ماننے سے انکار ہی کررہا ہے۔

ذیل میں اسی قسم کی ایک اور حدیث بھی دیکھئے:

کیا قرآن کی آیت گم ہوسکتی ہے؟

-3670حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، قَالَ: قَرَأْتُ عَلَى مَالِكٍ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ، أَنَّهَا قَالَتْ: " كَانَ فِيمَا أُنْزِلَ مِنَ الْقُرْآنِ: عَشْرُ رَضَعَاتٍ مَعْلُومَاتٍ يُحَرِّمْنَ، ثُمَّ نُسِخْنَ، بِخَمْسٍ مَعْلُومَاتٍ، فَتُوُفِّيَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَهُنَّ فِيمَا يُقْرَأُ مِنَ الْقُرْآنِ "۔ (مسلم(

حضرت عائشہؓ نے کہا: قرآن میں یہ آیت نازل ہوئی تھی کہ دس بار دودھ کا چوسنا حرمت کرنا ہے۔ پھر یہ منسوخ ہوگیا اور یہ پڑھا جانے لگا کہ پانچ بار دودھ چوسنا، حرمت کا سبب ہے۔ اور اللہ کے رسول ﷺ کی وفات ہوئی اس حال میں کہ یہ قرآن میں پڑھا جارہا تھا۔ (مسلم :3670)

عائشہ ؓ کے حوالے سے یہ حدیث کہتی ہے کہ پانچ بار دودھ چوسنے کی ایک آیت نبی ﷺ کی وفات تک قرآن میں موجود تھی۔

یہ بات قابل ذکر ہے کہ اس طرح کی ایک آیت اگر نبی ﷺ کی وفات تک قرآن کریم میں رہی، تو اس آیت کو اب بھی قرآن ہی میں ہوناچاہیے۔ مگر اس طرح کی آیت قرآن میں نہیں ہے۔

اس سے کیا معلوم ہوتاہے؟ اس سے یہ بات سامنے آتی ہے کہ جو آیت نبی ﷺ کے زمانے میں پڑھی جارہی تھی ، وہ بعد میں بدل دی گئی ہے۔

حالانکہ قرآن کریم میں کسی آیت کو بدلنا ہو، تو اللہ تعالیٰ نبی محمد ﷺ کے ذریعہ ہی بدلائے گا۔ اور آپ ﷺ کی وفات پانے کے بعد کسی آیت کو بدلا نہیں جاسکتا۔

اب دنیا بھر میں موجود کسی قرآنی نسخے میں بھی پانچ بار دودھ چوسنے کی (رضاعت والی) آیت نہیں ہے۔ نیز عثمانؓ کے قدیم نسخے میں بھی جو میوزیم میں حفاظت کے ساتھ رکھے ہوئے ہیں یہ آیت نہیں ملی ہے۔

اللہ تعالیٰ کہتا ہے :

(الحجر15:آیت نمبر 9)

جب اللہ تعالیٰ اس قرآن کریم کی حفاظت کا ذمہ لیا ہے، تو پھر قرآن کو غیر محفوظ قرار دینے والی یہ روایت ایک من گھڑت اور فرضی کہانی کے سوا اور کچھ نہیں ۔اگر اس روایت کو صحیح مان کر قبول کرلیں، تو اس کا مطلب یہ ہوا کہ آپ قرآن کریم کے غیر محفوظ ہونے کو تسلیم کرتے ہیں۔

ہم کسی حدیث کو قبول کرنے کے لیے راویوں کے سند کا برابر ہونا ہی کافی نہیں، بلکہ وہ قرآن کریم سے ٹکرائے بغیر بھی رہے۔

غرض اس حدیث کا مفہوم یہ ہے کہ نبی ﷺ کی وفات تک جو آیت قرآن میں تھی ، اس کو بعد میں کسی نے بدل دیا، یا قرآن سے خارج کردیا ، جب کہ حقیقت میں ایسا کچھ بھی نہیں ہوا ۔اگر چہ یہ روایت حدیث کی کتاب‘‘مسلم’’ میں ہے۔ پھر بھی یہ صحیح نہیں ہے۔ سچائی پر مبنی نہیں ،بلکہ یہ ایک من گھڑت بات ہے۔

حدیثوں کو سمجھنے کا صحیح راستہ یہی ہے اور بھی وضاحت کے ساتھ جاننے کے لیے ذیل کی حدیث ملاحظہ فرمائیے

کیا سلیمان علیہ السلام کی توہین کی جاسکتی ہے؟

-5242حَدَّثَنِي مَحْمُودٌ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: " قَالَ سُلَيْمَانُ بْنُ دَاوُدَ عَلَيْهِمَا السَّلاَمُ: لَأَطُوفَنَّ اللَّيْلَةَ بِمِائَةِ امْرَأَةٍ، تَلِدُ كُلُّ امْرَأَةٍ غُلاَمًا يُقَاتِلُ فِي سَبِيلِ اللَّهِ، فَقَالَ لَهُ المَلَكُ: قُلْ إِنْ شَاءَ اللَّهُ، فَلَمْ يَقُلْ وَنَسِيَ، فَأَطَافَ بِهِنَّ، وَلَمْ تَلِدْ مِنْهُنَّ إِلَّا امْرَأَةٌ نِصْفَ إِنْسَانٍ " قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " لَوْ قَالَ: إِنْ شَاءَ اللَّهُ لَمْ يَحْنَثْ، وَكَانَ أَرْجَى لِحَاجَتِهِ "(البخاری)

حضرت ابوہریرہؓ نے بیان کیا کہ داؤد کے بیٹے سلیمان ؑ نے فرمایا: آج رات میں (اپنی) سو بیویوں کے پاس ہو آؤں گا۔(اور اس قربت کے نتیجے میں) ہر عورت ایک (بہادر) لڑکا جنے گی جو اللہ کے راستے میں جہاد کرے گا۔ فرشتے نے ان سے کہا کہ (اس کے ساتھ) ان شاءاللہ کہہ لیجئے۔ لیکن انہوں نے نہیں کہا اور بھول گئے۔ چنانچہ آپ تمام بیویوں کے پاس گئے ،مگر ایک کے سوا کسی کے یہاں بھی بچہ پیدانہ ہوا۔ اور اس ایک کے یہاں بھی آدھا بچہ پیدا ہوا۔ (بخاری 5242)

ایک ہی رات میں سو بیویوں سے ملنے کی طاقت ہے یا نہیں؟ اس بات سے قطع نظر یہاں پر صرف یہ دیکھاجائے گا کہ ایمان کو کھوکھلا کرنے والا پہلو کیا ہے؟

اگر یہ حدیث سچائی پر مبنی ہے تو اس کا مطلب یہ ہوا کہ غیب سے متعلق جو باتیں صرف اللہ تعالیٰ جانتاہے ان میں سے کئی باتیں خود سلیمان علیہ السلام نے کہی ہیں، ذرا غور کیجئے:

  • سلیمان علیہ السلام کی قربت سے ان کی سو بیویاں بھی حاملہ ہوں گی۔
  • پیداہونے والے سو بھی لڑکے ہوں گے، لڑکیاں نہیں۔
  • پھر وہ سب اللہ کی راہ میں جہاد کریں گے۔ اس جملے سے یہ بات مترشح ہوتی ہے کہ پیداہونے والے وہ سو لڑکے بھی جوان ہونے سے پہلے نہیں مریں گے۔
  • نیز وہ سب نیک بندے ہوں گے
  • اوربہادر بھی ہوں گے

واضح رہے کہ اتنی ساری غیب کی باتیں اللہ کے سوا کوئی اور نہیں جان سکتا ۔ ان غیبی امور سے اللہ اکیلا ہی واقف ہے۔ جس کے تعلق سے عام مسلمان بات کرنے سے ڈرتاہے۔

کیا کوئی مومن ایسی باتیں کرے گا کہ آج میں اپنی بیوی کے پاس جاؤں گا، جس سے وہ ایک لڑکا جنے گی، وہ جوان ہوکر نیک بندہ رہے گا؟ ہر گز نہیں۔ تمام مسلمان اس کو جانتے ہیں کہ یہ سب غیبی باتیں ہیں۔

کیا یہ بات ، نبی سلیمان علیہ السلام کو معلوم نہیں تھی؟ ایمان کو بگاڑنے والی اس قسم کی باتیں سلیمان علیہ السلام ہر گز نہیں کہے ہوں گے۔

(لقمان 31:آیت نمبر 34)

-4697عَنْ ابن عمرؓ ان رسول اللہ ﷺ قال: مفاتیح الغیب خمس لا یعلمھا الا اللہ (۱) لا یعلم احد ما فی غد الا اللہ (۲) ولا یعلم ما تغیض الارحام الا اللہ (۳) ولا یعلم متی یاتی المطر احد الا اللہ (٤) ولا تدری نفس بای ارض تموت (٥) ولا یعلم متی تقوم الساعۃ الا اللہ۔(البخاری)

حضر ت عبداللہ بن عمرؓ نے بیان کیا کہ اللہ کے رسول ﷺ نے فرمایا: غیب کی کنجیاں پانچ ہیں جنہیں اللہ تعالیٰ کے سوا کوئی نہیں جانتا (۱) اللہ کے سوا کوئی نہیں جانتا کہ کل کیا ہونے والا ہے؟ (۲) اللہ کے سوا کوئی نہیں جانتا کہ عورتوں کے رحم میں کیا کمی بیشی ہوتی رہتی ہے؟ (۳)اللہ کے سوا کوئی نہیں جانتا کہ بارش کب برسے گی؟ (۴) کوئی شخص نہیں جانتا کہ اس کی موت کہاں ہوگی؟ (۵) اور اللہ کے سوا کوئی نہیں جانتا کہ قیامت کب قائم ہوگی۔ (بخاری: 4697)

جو کچھ رحم مادر میں ہے اس کو جب اللہ کے سوا کوئی نہیں جانتا، تو جو نبی ﷺ لوگوں کو توحید کی تعلیم دینے آئے، کیا وہ ایسی باتیں کہہ سکتے ہیں؟

یہ روایت نبی سلیمانؑ کی طرف منسوب کیے جانے کے باوجود، وہ اس قسم کی باتیں ہرگز نہیں کہہ سکتے۔ سچے مسلمان کو ان کی بابت ایسا ہی یقین کرنا چاہیے۔

اس موقع پر آپ یہ نہ سمجھیں کہ شاید سلیمانؑ کو نبی ہونے کی وجہ سے اللہ تعالیٰ نے بتادیا ہو!!

یہ اشکال درست نہیں۔ کیونکہ سلیمان ؑ اگر اللہ کی طرف سے وحی پاکر ایسی باتیں بتاتے، تو پھر ان کے کہنے کے مطابق ہی ہوتا، اوران کی ہر بیوی ایک لڑکا جنتی۔ لیکن ایسا کچھ نہیں ہوا۔ اس سے یقین ہوجاتاہے کہ سلیمان ؑ نے اللہ کی جانب سے اطلاع پاکر نہیں کہا۔

چنانچہ ہم کو اس نتیجے پر پہنچنا ہے کہ جب اللہ تعالیٰ نے وحی کے ذریعہ سلیمان ؑ کو کوئی پیشن گوئی نہیں کیا، تو سلیمان ؑ بھی ایسی باتیں ہرگز نہیں کریں گے۔ نیز نبی محمد ﷺ بھی سلیمان ؑ کی طرف منسوب کرکے اس قسم کی باتیں نہیں کہے ہوں گے۔ بلکہ یہ روایت تو بالکل من گھڑت (موضوع حدیث) ہے۔ مزید وضاحت کے لیے ایک اور حدیث دیکھئے۔

کیا موسیٰ علیہ السلام نے فرشتے کو تھپڑ مارا؟

-3407حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: " أُرْسِلَ مَلَكُ المَوْتِ إِلَى مُوسَى عَلَيْهِمَا السَّلاَمُ، فَلَمَّا جَاءَهُ صَكَّهُ، فَرَجَعَ إِلَى رَبِّهِ، فَقَالَ: أَرْسَلْتَنِي إِلَى عَبْدٍ لاَ يُرِيدُ المَوْتَ، قَالَ: ارْجِعْ إِلَيْهِ فَقُلْ لَهُ يَضَعُ يَدَهُ عَلَى مَتْنِ ثَوْرٍ، فَلَهُ بِمَا غَطَّتْ يَدُهُ بِكُلِّ شَعَرَةٍ سَنَةٌ، قَالَ: أَيْ رَبِّ، ثُمَّ مَاذَا؟ قَالَ: ثُمَّ المَوْتُ، قَالَ: فَالْآنَ، قَالَ: فَسَأَلَ اللَّهَ أَنْ يُدْنِيَهُ مِنَ الأَرْضِ المُقَدَّسَةِ رَمْيَةً بِحَجَرٍ، قَالَ أَبُو هُرَيْرَةَ: فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَوْ كُنْتُ ثَمَّ لَأَرَيْتُكُمْ قَبْرَهُ، إِلَى جَانِبِ الطَّرِيقِ تَحْتَ الكَثِيبِ الأَحْمَرِ» قَالَ وَأَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامٍ، حَدَّثَنَا أَبُو هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَحْوَهُ۔(البخاری)

حضرت ابوہریرہؓ نے بیان کیا کہ موسیٰ علیہ السلام کے پاس موت کا فرشتہ بھیجا گیا۔ جب وہ موسیٰ علیہ السلام کے پاس آئے تو انہوں نے ان کو تھپڑ مارا۔ موت کے فرشتہ اپنے پروردگار کی بارگاہ میں واپس ہوئے اور عرض کیا: تو نے ایک ایسے بندے کے پاس مجھے بھیجا جو موت کے لیے تیار نہیں ہے۔ اللہ تعالیٰ نے (اس فرشتے سے) کہا کہ دوبارہ ان کے پاس جاکر کہو : اپنا ہاتھ کسی بیل کی پیٹھ پر رکھیں۔ (اس کے پیٹھ پر موجود بالوں میں جتنے بال) ان کے ہاتھ ڈھانپ لے، ان میں سے ہر بال کے بدلے ایک سال کی عمر انہیں دی جائے گی۔

(چنانچہ وہ فرشتہ واپس آکر اللہ کا فیصلہ سنایا تو ) موسیٰ بولے: اے پروردگار! (اتنی مدت کی زندگی گزارنے کے) بعد کیاہوگا؟ اللہ تعالیٰ نے کہا کہ پھر موت ہے۔ موسیٰ نے عرض کیا: تو وہ موت ابھی آجائے۔ ابوہریرہؓ نے بیان کیا کہ موسیٰ ؑ نے دعا کی کہ بیت المقدس سے مجھے اتنا قریب کردیاجائے کہ (جہاں ان کی قبر ہو وہاں سے) اگر کوئی پتھر پھینکنے والا پتھر پھینکے تو وہ بیت المقدس تک پہنچ سکے۔ راوی نے بیان کیا کہ رسول اللہ ﷺ نے فرمایا: میں اگر وہاں (بیت المقدس میں) موجود ہوتا، تمہیں ان کی قبر دکھاتا جو راستے کے کنارے پر ریت کے سرخ ٹیلے سے نیچے ہے۔ (بخاری: 3407)

کیا ایسا ہوسکتاہے کہ جب موت کا فرشتہ اپنی ذمہ داری نبھانے اور اپنا فریضہ ادا کرنے آیا تو موسیٰ ؑ نے اس کو چانٹا مارا؟

یہ بات موسیٰ ؑ کو معلوم ہوئے بغیر نہیں رہ سکتی کہ روح قبض کرنے کے لیے جب موت کا فرشتہ آتاہے، تو وہ خود سے نہیں آتا ، بلکہ اللہ ہی اس کو بھیجتاہے۔

موسیٰ ؑ یہ جانتے ہوئے کہ یہ موت کافرشتہ ہے، جو اپنی پسند اور مرضی سے کچھ نہیں کرتا ،بلکہ وہ اللہ کا تابع وفرمان ہے۔ اور اب اللہ ہی نے بھیجا ہے، اس کے منہ پر غناٹے دار طمانچہ رسید کیا۔ حالانکہ ایسی بات کہنے کے لیے اورروایت کرنے کے لیے بھی مومنوں کا دل دہل جائے گا۔ کیونکہ اس واقعے میں صاف دکھائی دیتاہے کہ موسیٰ کا رد ِ عمل اللہ کے ساتھ جنگ چھیڑنے کے مترادف ہے۔

اگر نبی موسیٰ ؑ کو مرنا پسند نہ ہو ، مزید کچھ مدت زندہ رہنے کی خواہش ہو، تو فرشتے کے منہ پر طمانچے مارکر واپس لوٹانے کے بجائے اگر اس طرح عرض کرتے کہ مجھے مزید کچھ عرصہ زندگی گزارنے کے لیے کیا کوئی راستہ ہے؟ مہلت زندگی میں ڈھیل پانے کے لیے کونسی راہ ہے؟ پروردگار سے پوچھ کرآؤ۔ تو ایک حد تک ہم یہ بات قبول کرسکتے ہیں۔

فرشتے کی غیر معمولی اور حیرت انگیز طاقت کے مقابلے میں نبی موسیٰ کی جسمانی طاقت کچھ بھی نہیں۔ ہم کو غورکرنا چاہیے کہ ایسی حالت میں کس طرح تھپڑ مارا جاسکتاہے؟ کیا یہ ممکن ہے؟

فرض کیجئے کہ نبی موسیٰ ؑ نے فرشتے کو طمانچہ مارا، تو کیا وہ موت کا فرشتہ ہار مان کر اپنی ذمہ داری نبھائے بغیر، اپنا فریضہ ادا کیے بغیر ہی واپس چلا جائے گا؟

ذیل کی آیتیں ہمیں بتلا رہی ہیں کہ فرشتے اللہ کا حکم جوں کا توں کر گزر نے والے ہیں ، اوراس کی ذرا سی بھی نافرمانی نہیں کرتے۔ ملاحظہ ہو:

(الانعام6:آیت نمبر61) - (الانبیاء21:آیت نمبر27) -(النحل16:آیت نمبر50) -(التحریم66:آیت نمبر6)

ذکر بالا خوبیوں والے فرشتے ، جن کو اللہ تعالیٰ جو حکم دیتاہے وہی کریں گے، اس میں کوتاہی نہیں کریں گے، اور کسی کے پاس مارکھاکر اپنی شکست کا اعتراف کرکے واپس نہیں جائیں گے۔ اس لیے فرشتوں کی بابت معمولی واقفیت رکھنے والا بھی نبی موسیٰ کا طمانچے والی روایت کو نہیں مانے گا۔

اللہ کے فیصلے کو ماننا مومن پر فرض ہے ۔ اللہ کے فیصلے کا نہ صرف انکار، بلکہ وہ فیصلہ سنانے والے فرشتے پر حملہ کرنا، کسی رسول کی صفت اور خوبی نہیں ہوسکتی ۔کیونکہ ایسا فعل کفر ہے۔

جب یہ معلوم ہو کہ خبر دینے والا اللہ کا بھیجا ہوا فرشتہ ہے تو پھر اس کو غصے میں طمانچے مارکر دوڑانے کی کوشش کرنا اللہ کے حکم کے خلاف ورزی ہے ۔اس حقیقت کا معمولی علم رکھنے والے لوگ کیا اس واقعے کو سچ مانیں گے؟

اگر سچ مانیں گے تو یہ نتیجہ نکلے گا کہ اللہ کی مرضی کے خلاف بات کی جاسکتی ہے اور غصے کامظاہرہ کیا جاسکتاہے۔

ایک مرتبہ یونس علیہ السلام اللہ تعالیٰ کے ایک انتظام اور فیصلے سے بہت ناراض ہوکر غصے سے بھر گئے۔ حالانکہ اللہ پر غصہ کرنے کا انجام بہت برا ہوتاہے جس کا ذکر اللہ تعالیٰ اپنے کلام قرآن کریم میں کرتاہے ملاحظہ ہو:

(الانبیاء21:آیت نمبر87،88) - (القلم68:آیت نمبر49،50)

اللہ تعالیٰ یونس علیہ السلام کا واقعہ بیان کرکے ہمارے نبی محمد ﷺ کو متنبہ کرتاہے کہ آپ کہیں مچھلی والے یونس کی طرح نہ ہوجائیں۔

اس سے یہ بات سمجھ میں آتی ہےکہ جو بھی اس طرح غیر مناسب کام کرتاہے جس سے اللہ تعالیٰ کی کبریائی اوربڑائی پر اثر پڑتاہے تو اللہ تعالیٰ اس کو نظر انداز نہیں کرتا، بلکہ اس کا سخت نوٹس لیتا اور تادیبی کارروائی کرتاہے۔

اس لحاظ سے اللہ کے حکم کے مطابق آئے ہوئے فرشتے کو تھپڑ رسید کرنے کی پاداش میں موسیٰ پر اللہ تعالیٰ کا غیظ وغضب بہت سخت رہاہوگا۔

اللہ تعالیٰ کی عزت وجلال کے خلاف جنگ چھیڑنے والی اس قسم کی بات کی بھی تاویل کرنے بعض لوگوں نے بڑی کوشش کی ہے۔

ان کی تاویل کیا ہے؟ وہ کہتے ہیں ممکن ہے کہ اللہ تعالیٰ موت کے فرشتے کو یہ بات پہلے ہی بتادیا ہو یعنی تم موسیٰ کے پاس جاؤگے، تو وہ تمہارے چہرے پر تھپڑ ماریں گے ،تم تپھڑ کھانے کے بعد لوٹ آؤ گے۔

آپ غور کیجیے کہ اگر ایسی بات ہوتی، تو وہ فرشتہ موسیٰ کا تھپڑ کھانے کے بعد واپس جاکر پروردگار سے کیا یہ بات کہےگا:

اے اللہ! تو نے ایک ایسے بندے کے پاس مجھے بھیجا ہے جو موت کے لیے تیار نہیں ہے؟ یا یہ کہے گا: اے اللہ! تیرے کہنے کے مطابق موسیٰ نے مجھے تھپڑ مارا، اور میں بھی خاموشی کے ساتھ تھپڑ کھا کر تیرے پاس لوٹ آیا؟

اگر ان لوگوں کی تاویل صحیح ہے، تو فرشتہ اول الذکر کو نہیں بلکہ ثانی الذکر کو کہتا ۔اب آپ کو پتہ چل گیا ہوگا کہ ان کی من گھڑت تاویل میں کوئی دم خم نہیں ہے بلکہ وہ بکواس ہے۔

آخر میں ایک عورت کا اجنبی نوجوان کو دودھ پلانے کی حدیث بھی جان لیجیے۔

کیا عورت، اجنبی نوجوان کو دودھ پلاسکتی ہے؟

عن عائشۃؓ قالت:جاءت سھلۃ بنت سھیل ؓ الی النبی ﷺ فقالت: یا رسول اللہ ! انی اری فی وجہ ابی حذیفۃ من دخول سالم وھو حلیفہ (وفی روایۃ: وھومولی ابی حذیفۃ) فقال النبی ﷺ: ارضعیہ۔ فقالت: وکیف ارضعہ وھو رجل کبیر؟ فتبسم رسول اللہ ﷺ وقال: قد علمت انہ رجل کبیر۔ وفی حدیثہ وکان قد شھد بدرا وفی روایۃ ابن عمرؓ فضحک رسول اللہ ﷺ (مسلم)

حضرت عائشہ ؓ سے روایت ہے کہ سہلہ بنت سہیلؓ اللہ کے رسول ﷺ کے پاس آئیں اورعرض کیا: اے اللہ کے رسول! میں (اپنے شوہر) ابوحذیفہ کے چہرے میں کچھ خفگی پاتی ہوں، جب سالم(ابن معقل) میرے گھر آتاہے اوروہ ان کا غلام ہے۔

تو آپ ﷺ نے فرمایا: تم سالم کو (اپنا) دودھ پلادو۔ سہلہ نے دریافت کیا: میں اسے دودھ کیوں کر پلاؤں، جب کہ وہ جوان مردہے؟

آپ ﷺ نے مسکرا تے ہوئے فرمایا: میں بھی جانتا ہوں کہ وہ جوان مرد ہے۔ (مسلم)

کوئی عورت جب کسی بچے کو دودھ پلائے، تو وہ عورت اس بچے کے لیے ماں کی حیثیت اور درجہ حاصل کرلیتی ہے۔ اس کے بعد اگر وہ بچہ بڑا ہوکر جوان ہوجائے، تب بھی جس عورت نے اس کواپنا دودھ پلایا، اس کے ساتھ تنہائی میں رہ سکتاہے، کیونکہ اسلام کا قانون ہے کہ بچے کو دودھ پلانے والی عورت بھی ماں کا درجہ پالیتی ہے اوررضاعی ماں کہلاتی ہے۔

اب سوال یہ ہے کہ اس حدیث میں جو بات بتائی گئی ہے کیا وہ اس قانون اور شرعی حکم کے تحت آئے گی؟ ہرگز نہیں آئے گی۔ اس کے متعلق مکمل واقفیت کے لیے تفصیل کے ساتھ جاننا ضروری ہے۔

سب سے پہلے یہ بات ذہن نشین ہونی چاہیے کہ دودھ پلانے سے رشتہ قائم ہونے اور رضاعت سے حرمت ثابت ہونے کا حکم مشروط ہے۔ شرط کے ساتھ موقوف ہے۔ اگر وہ شرط نہ پائی جائے تو رضاعی رشتہ قائم نہیں ہوگا اور حرمت ثابت نہیں ہوگی۔

اولین شرط یہ ہے کہ جس بچے کو دودھ پلایاجاتاہے اس کی عمر دو برس کے اندر ہو۔ اگر کوئی عورت تین سال کے بچے کو دودھ پلائے تو وہ عورت اس بچے کی رضاعی ماں نہیں بنے گی، اور وہ بچہ اس عورت کا رضاعی بیٹا نہیں کہلائے گا۔ اس کا پتہ ہم ذیل کی آیتوں سے لگاسکتے ہیں۔ ملاحظہ ہو:

(البقرۃ2:آیت نمبر233) - (لقمان31:آیت نمبر14) -(الاحقاف46:آیت نمبر15)

-5102حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنِ الأَشْعَثِ، عَنْ أَبِيهِ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَيْهَا وَعِنْدَهَا رَجُلٌ، فَكَأَنَّهُ تَغَيَّرَ وَجْهُهُ، كَأَنَّهُ كَرِهَ ذَلِكَ، فَقَالَتْ: إِنَّهُ أَخِي، فَقَالَ: «انْظُرْنَ مَنْ إِخْوَانُكُنَّ، فَإِنَّمَا الرَّضَاعَةُ مِنَ المَجَاعَةِ» (البخاری)

عائشہؓ نے بیان کیا کہ (ایک مرتبہ) ان کے گھر میں نبی ﷺ تشریف لائے ، تو دیکھا کہ ان کے یہاں ایک مرد بیٹھا ہوا ہے۔ (غصے کی وجہ سے) آپ کے چہرےکا رنگ بدل گیا، گویا آپ نے اس کو پسند نہیں کیا۔ تو عائشہؓ نے عرض کیا:‘‘ اے اللہ کے رسول ﷺ!یہ تو میرے دودھ والے (دودھ شریک) بھائی ہیں’’۔ اس پر آپ ﷺ نے فرمایا: تحقیق کرکے فیصلہ کرو کہ کون تمہار ابھائی ہے (کیونکہ) دودھ پلانے (رضاعت) کا رشتہ وہی معتبر ہے جو بھوک کی وجہ سے (شیر خوار بچہ دودھ پیا ) ہو۔ (بخاری:5102)

-4412حَدَّثَنَا الْحُسَيْنُ بْنُ إِسْمَاعِيلَ , وَإِبْرَاهِيمُ بْنُ دُبَيْسِ بْنِ أَحْمَدَ , وَغَيْرُهُمَا قَالُوا: نا أَبُو الْوَلِيدِ بْنُ بُرْدٍ الْأَنْطَاكِيُّ , نا الْهَيْثَمُ بْنُ جَمِيلٍ , نا سُفْيَانُ , عَنْ عَمْرِو بْنِ دِينَارٍ , عَنِ ابْنِ عَبَّاسٍ , قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا رَضَاعَ إِلَّا مَا كَانَ فِي الْحَوْلَيْنِ». لَمْ يُسْنِدْهُ عَنِ ابْنِ عُيَيْنَةَ غَيْرُ الْهَيْثَمِ بْنِ جَمِيلٍ وَهُوَ ثِقَةٌ حَافِظٌ۔(دارقطنی)

ابن عباسؓ سے روایت ہے کہ اللہ کے رسول ﷺ نے فرمایا: دودھ پلانے کا اعتبار نہیں ہے مگر جو دو سال کے اندر میں ہو۔ (دارقطنی)

مذکورہ دلائل میں وضاحت کے ساتھ کہا گیا ہے کہ بچے کو دوسال کی عمر تک جو دودھ پلایا جائے گا اسی کا اعتبار کیا جائے گا۔ چنانچہ اگر کوئی عورت کسی بچے کو جس کی عمر تین برس کی ہو دودھ پلائے، تو بھی وہ عورت اس بچہ کی رضاعی ماں نہیں بنے گی۔

مگر اس موضوع پر سب سے پہلے ذکر کردہ سالم کے سلسلے میں آنے والی روایت میں کہا گیاہے کہ نبی ﷺ نے سہلہ سے سن بلوغت کو پہنچا ہوا ، نوجوان کو دودھ پلانے کے لیے کہا اور بتایا کہ اس سے رضاعی بیٹے کا رشتہ قائم ہوجائے گا۔

اب آپ سمجھ گئے ہوں گےکہ سالم کی یہ حدیث قرآنی تعلیمات کے خلاف واقع ہوئی ہے۔ اور دوسری بات یہ کہ اللہ تعالیٰ نے ہمیں اجنبی عورتوں کے معاملے میں نظریں نیچی رکھنے کا حکم دیا ہے۔

عورتوں کے پاس مردوں کو اپنی طرف کھینچنے والے پرکشش اور دل ربا اعضا میں سرفہرست اس کی چھاتی ہی ہے۔ ایسے میں کیا عورت کو کسی نوجوان کے منہ میں اپنے چھاتی سے دودھ پلانے کے لیے کہاجائے گا جس سے وہ نوجوان رضاعی بیٹا بن جائے؟ کیا اللہ کے رسول ﷺ اس طرح کہے ہوں گے؟

اس بات میں کراہت اور گھن آتی ہے۔اور دل میں نفرت پیدا ہوتی ہے۔ اس کے علاوہ اللہ کے رسول ﷺ کے علم وحکمت اورتہذیب اور شائستگی پر گو یا سوالیہ نشان لگ جاتاہے۔

مگر جو لوگ یہ کہتے ہیں کہ یہ سالم کی حدیث بالکل صحیح ہے۔ اس لیے اس کو ماننا چاہیے۔ وہ صرف زبان کی حدتک کہتے ہیں درحقیقت وہ بھی دل سے نہیں مانتے۔

اس کی دلیل یہ ہے کہ وہ اس حدیث کو حجت مان کر اس کے مطابق شرعی حکم نافذ نہیں کرتے۔ یعنی اگر وہ لوگ اس روایت کو نبی ﷺ کا فرمان مانتے ہیں تو کیا وہ یہ فتویٰ دیں گے کہ جو مسلمان اس طرح کرنا چاہیں، کرسکتے ہیں؟ اس طرح کا فتویٰ ہرگز نہیں دیں گے۔ کیا اسی سے آپ کو یہ معلوم نہیں ہوتاکہ وہ بھی اس حدیث کو نہیں مانتے۔ اس کے باوجود جھوٹ کہتے ہیں کہ اس حدیث کو مانتے ہیں۔

وہ لوگ ہمارے اس سوال سے بچنے کے لیے ایک عمدہ تاویل پیش کرتے ہیں۔ یعنی ان کی تاویل یہ ہے کہ حدیث میں پستان منہ میں رکھ کر دودھ پلانے کے لیے نہیں کہا گیا۔ ہوسکتاہے کہ چھاتی سے دودھ اتارکر دیا گیا ہو ۔ واضح رہے کہ اس طرح کی تاویل ثابت کرنے کے لیے نہ اس حدیث میں کوئی دلیل ہے اور نہ کوئی دوسری روایتوں میں۔

یہاں یہ بات بھی قابل ذکر ہے کہ مذکورہ تاویل پیش کرنے والوں کو کم ازکم اپنے دعوے میں سچے رہنا چاہیے۔ کیا وہ اس طرح ہیں؟ نہیں بلکہ اس میں بھی وہ جھوٹ ہی کہتے ہیں۔

کیا وہ اس طرح کا فتویٰ دیں گے کہ جو عورتیں اجنبی مرد کے ساتھ تنہائی میں رہنا چاہتی ہیں وہ سب اپنے پستان سے دودھ اتار کر اجنبی مرد کو پلا دیں تو پھر اس کے ساتھ تنہائی میں رہ سکتی ہیں؟ کیا یہ فتویٰ دیں گے کہ کوئی بھی مرد اس طریقے کو اپناتے ہوئے کسی بھی عورت کے ساتھ تنہائی اختیار کرسکتاہے؟ ظاہر سی بات ہے کہ اس قسم کا فتویٰ ہرگز نہیں دیں گے۔ تو اس کا یہ مطلب ہوا کہ مذکورہ تاویل کو وہ خود نہیں مانتے مگر لوگوں سے کہتےہیں کہ ماننا پڑے گا۔

وہ لوگ اس طرح کا فتویٰ اگر نہ بھی دیں مگر ایک مرد اور ایک اجنبی عورت تنہائی میں رہتے وقت ننگے ہاتھ پکڑے جائیں، اور اس وقت اگر وہ عورت یہ کہے کہ میں نے ابھی ابھی اس کو اپنا دودھ پلایا ہے۔ اس لیے یہ میرا رضاعی بیٹا بن گیا۔ تو کیا وہ لوگ ان کو سزادیے بغیر چھوڑ دینے کا حکم سنائیں گے؟ وہ ایسا بھی نہیں کریں گے۔

ان سب مسائل سے بچنے، دامن چھڑانے اور راہِ فرار اختیار کرنے ان لوگوں نے ایک نیاراستہ دریافت کرلیا ہے! وہ نیاراستہ یہ ہے کہ دودھ پلانے کا جو حکم دیا گیا وہ صرف سالم کے لیے خاص ہے۔ سب کے لیے دیا گیا عام حکم نہیں ہے۔

ہمارا سوال یہ ہے کہ کیا اس حدیث میں اس کی تخصیص ہے کہ یہ حکم سالم کے سوا کسی اور کے لیے لاگو نہیں ہوسکتا؟ایسا ہرگز نہیں ہے۔

البتہ دین میں چند احکام مخصوص افراد ہی کے لیے دیا گیا ہے۔ مگر وہ بھی بے حیائی، بے عزتی، قابل شرم بات اور فحش وغیرہ کی اجازت کے لیے نہیں دیا گیا۔

اگر یہ کہا جائے کہ نبی ﷺ نے صرف ایک شخص کو بدکاری کرنے کی اجازت دی، تو کیا وہ لوگ اس کو مان لیں گے؟ اسی کے ہو بہو اورعین مطابق یہ بات بھی ہے کہ نبی ﷺ نے ایک صرف نوجوان کو اجنبی عورت کا پستان دیکھنے ، چوسنے اور مزا چکھنے کی اجازت دی۔ غرض کہ کوئی بھی خاص حکم بے حیائی اور بے شرمی کے معاملے میں نہیں ہے۔

یہ دیکھو! قرآنی آیتیں جو گویا ان ہی لوگوں کے لیے نازل کیا گیا ہے:

(الاعراف7:آیت نمبر28) - (النحل16:آیت نمبر90)

ان کے علاوہ کئی آیتوں میں اللہ تعالیٰ یہ نشاندہی کرتاہے کہ شیطان ہی بے حیائی اوربرے کام کا حکم دے گا، ملاحظہ ہو: النور24:آیت نمبر21 ، البقرہ2:آیت نمبر169 ، البقرہ2:آیت نمبر268۔

اس لیے سالم کو دودھ پلانے کی روایت من گھڑت کہانی ہے ۔ نبی ﷺ کا فرمان (فرمودہ) نہیں۔

اب تک ہم نے کئی حدیثوں پر تبصرہ کیا ہے ۔ چھپکلی کا ابراہیم ؑ کے خلاف آگ پرپھونک مارنا، نبوت سے پہلے ہی معراج کا واقعہ، ہل پھالی کا باعث ذلت ہونا، دنیا کا چھ دنوں کے بجائے سات دنوں میں پیدا کیاجانا ، نبی ﷺ کا اجنبی عورت سے قریب رہنا، قرآنی آیت کا گم ہونا، سلیمان ؑ کی توہین، فرشتے کو تھپڑ مارنا اور عورت کا اجنبی مرد کو اپنا دودھ پلانا، یہ ساری حدیثوں پر ہم نے گزشتہ صفحات میں تفصیل سے بحث کی ہے۔

ان احادیث پر بحث کی اصل وجہ یہ ہے کہ جادو کو برحق ماننے والے، اور نبی ﷺ پر جادو کا اثر ہونے کو تسلیم کرنے والے لوگ دلیل کے طورپر سب سے پہلے حدیث ہی کو پیش کرتے ہیں اور یہ دعوا بھی کرتے ہیں کہ جب نبیﷺ پر ہی جادو کا اثر ہوا جس سے آپ ذہنی طور پر مریض ہوگئے ، تو پھر عام آدمیوں پر جادو کا اثر کیوں نہیں ہوسکتا؟

مگر ہم نے اور جن حدیثوں کا ذکر کیا ہے جو قابل رد اور جھوٹی حدیثیں ہیں، ان سب سے کہیں زیادہ خطرناک بات جادو کے متعلق آنے والی حدیثیں ہیں، جو اسلام کی بنیاد ہی کو ہلا کر رکھ دینے کے لیے کافی ہیں، جن کو صحیح طورسے سمجھانے کے لیے ہی ہم نے گزشتہ دو فصلوں میں یعنی قرآن وحدیث کو کس طرح سمجھاجائے اور پھر جو حدیثیں آیاتِ قرٓنی اور عقائد اسلامی سے براہ راست ٹکراتی ہیں ان کی خوب وضاحت کی۔

نبی ﷺ پر جادو کیے جانے کی بابت وارد حدیثیں کیا کہتی ہیں؟

جن روایتوں میں یہ کہا گیا ہے کہ نبی محمد ﷺ پر جادو کیا گیا ، جس سے آپ متاثر ہوئے، وہ حسب ذیل ہیں:

پہلی حدیث: -3268 حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا عِيسَى، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: سُحِرَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَقَالَ اللَّيْثُ: كَتَبَ إِلَيَّ هِشَامٌ أَنَّهُ سَمِعَهُ وَوَعَاهُ عَنْ أَبِيهِ، عَنْ عَائِشةَ قَالَتْ: سُحِرَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، حَتَّى كَانَ يُخَيَّلُ إِلَيْهِ أَنَّهُ يَفْعَلُ الشَّيْءَ وَمَا يَفْعَلُهُ، حَتَّى كَانَ ذَاتَ يَوْمٍ دَعَا وَدَعَا، ثُمَّ قَالَ: " أَشَعَرْتِ أَنَّ اللَّهَ أَفْتَانِي فِيمَا فِيهِ شِفَائِي، أَتَانِي رَجُلاَنِ: فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي وَالآخَرُ عِنْدَ رِجْلَيَّ، فَقَالَ أَحَدُهُمَا لِلْآخَرِ مَا وَجَعُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، قَالَ: وَمَنْ طَبَّهُ؟ قَالَ لَبِيدُ بْنُ الأَعْصَمِ، قَالَ: فِيمَا ذَا، قَالَ: فِي مُشُطٍ وَمُشَاقَةٍ وَجُفِّ طَلْعَةٍ ذَكَرٍ، قَالَ فَأَيْنَ هُوَ؟ قَالَ: فِي بِئْرِ ذَرْوَانَ " فَخَرَجَ إِلَيْهَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ رَجَعَ فَقَالَ لِعَائِشَةَ حِينَ رَجَعَ: «نَخْلُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ» فَقُلْتُ اسْتَخْرَجْتَهُ؟ فَقَالَ: «لاَ، أَمَّا أَنَا فَقَدْ شَفَانِي اللَّهُ، وَخَشِيتُ أَنْ يُثِيرَ ذَلِكَ عَلَى النَّاسِ شَرًّا» ثُمَّ دُفِنَتِ البِئْرُ۔(البخاری)

حضرت عائشہؓ نے بیا ن کیا تھا کہ نبی ﷺ پر جادو کیا گیا تھا اس حد تک کہ آپ کے ذہن میں یہ بات ہوتی تھی کہ فلاں کام میں کررہاہوں، حالانکہ آپ اسے نہ کررہے ہوتے۔ آخر ایک دن آپ نے دعا کی کہ اللہ تعالیٰ اس جادو کا اثر دفع کرے۔

اس کے بعد آپ نے عائشہؓ سے فرمایا: کیا تمہیں معلوم ہوا کہ اللہ نے مجھے وہ بات بتادی ہے جس میں میری شفا(مقدر) ہے۔ (وہ یہ کہ ) میرے پاس دوآدمی آٗے۔ ایک تو میرے سر کی طرف بیٹھ گئے اور دوسرا پاؤں کی طرف۔ پھر ایک نے دوسرے سے کہا: مَاوَجْعُ الرَّجُلِ؟ اس آدمی کو جو تکلیف پہنچی ہے وہ کیا ہے؟ دوسرے آدمی نے جواب دیا کہ ان پر جادو ہواہے۔ انہوں نے پوچھا: جادو ان پر کس نے کیا ہے؟ دوسرے نے جواب دیا: لبید بن اعصم یہودی نے ۔ پوچھا کہ وہ جادو( ٹونا) رکھا کس چیز میں ہے؟ کہا : بال میں، کنگھی میں اور نر(کھجور) کے خشک خوشے کے غلاف میں۔ پوچھا: اوریہ چیزیں ہیں کہاں؟ (مدینے میں) قبیلہ بنو زریق کے باغ میں واقع ذروان نامی کنویں میں۔

پھر (یہ سب اطلاع دینے کے بعد) آپ وہاں تشریف لے گئے پھر واپس آئے۔ تو عائشہؓ سے فرمایا: وہاں کے کھجور کے درخت ایسے ہیں جیسے شیطان کے سر ہیں۔ میں نے (آپ سے) پوچھا: وہ(جادو کی چیزیں) ٹونا آپ نے نکلوایا بھی؟ آپ نے جواب دیا: نہیں۔ مجھے تو اللہ نے خود شفا دی اور میں نے اسے اس خیال سے نہیں نکلوایا کہ کہیں اس کی وجہ سے لوگوں میں کوئی جھگڑا کھڑا نہ ہوجائے۔ اس کے بعد وہ کنوان پاٹ دیا گیا۔ (بخاری: 3268)

دوسری حدیث:-5763 حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا عِيسَى بْنُ يُونُسَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، رَضِيَ اللَّهُ عَنْهَا قَالَتْ: سَحَرَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَجُلٌ مِنْ بَنِي زُرَيْقٍ، يُقَالُ لَهُ لَبِيدُ بْنُ الأَعْصَمِ، حَتَّى كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُخَيَّلُ إِلَيْهِ أَنَّهُ كَانَ يَفْعَلُ الشَّيْءَ وَمَا فَعَلَهُ، حَتَّى إِذَا كَانَ ذَاتَ يَوْمٍ أَوْ ذَاتَ لَيْلَةٍ وَهُوَ عِنْدِي، لَكِنَّهُ دَعَا وَدَعَا، ثُمَّ قَالَ: " يَا عَائِشَةُ، أَشَعَرْتِ أَنَّ اللَّهَ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ، أَتَانِي رَجُلاَنِ، فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي، وَالآخَرُ عِنْدَ رِجْلَيَّ، فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: مَا وَجَعُ الرَّجُلِ؟ فَقَالَ: مَطْبُوبٌ، قَالَ: مَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ الأَعْصَمِ، قَالَ: فِي أَيِّ شَيْءٍ؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ، وَجُفِّ طَلْعِ نَخْلَةٍ ذَكَرٍ. قَالَ: وَأَيْنَ هُوَ؟ قَالَ: فِي بِئْرِ ذَرْوَانَ " فَأَتَاهَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ [ص:137] فِي نَاسٍ مِنْ أَصْحَابِهِ، فَجَاءَ فَقَالَ: «يَا عَائِشَةُ، كَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ، أَوْ كَأَنَّ رُءُوسَ نَخْلِهَا رُءُوسُ الشَّيَاطِينِ» قُلْتُ: يَا رَسُولَ اللَّهِ: أَفَلاَ اسْتَخْرَجْتَهُ؟ قَالَ: «قَدْ عَافَانِي اللَّهُ، فَكَرِهْتُ أَنْ أُثَوِّرَ عَلَى النَّاسِ فِيهِ شَرًّا» فَأَمَرَ بِهَا فَدُفِنَتْ تَابَعَهُ أَبُو أُسَامَةَ، وَأَبُو ضَمْرَةَ، وَابْنُ أَبِي الزِّنَادِ، عَنْ هِشَامٍ، وَقَالَ: اللَّيْثُ، وَابْنُ عُيَيْنَةَ، عَنْ هِشَامٍ: «فِي مُشْطٍ وَمُشَاقَةٍ» يُقَالُ: المُشَاطَةُ: مَا يَخْرُجُ مِنَ الشَّعَرِ إِذَا مُشِطَ، وَالمُشَاقَةُ: مِنْ مُشَاقَةِ الكَتَّانِ

حضرت عائشہؓ نے بیان کیا کہ قبیلہ بنوزریق کے ایک شخص نے جس کانام لبید بن اعصم تھا۔ اللہ کے رسول ﷺ پر جادو کردیا تھا اوراس کی وجہ سے آپ ﷺ کسی چیز کے متعلق خیال کرتے کہ آپ نے وہ کام کررہے ہیں حالانکہ آپ نے وہ کام نہ کیا ہوتا۔

ایک دن یا (راوی نے بیان کیا کہ) ایک رات آپ ﷺ میرے یہاں تشریف رکھتے تھے اور مسلسل دعا کررہے تھے۔ پھر آپ نے فرمایا: عائشہ! کیا تمہیں معلوم ہے کہ اللہ سے جوبات میں پوچھ رہا تھا۔ اس نے اس کاجواب مجھے دے دیا۔ ( وہ اس طریقے سے کہ) میرے پاس دوفرشتے آئے۔ ایک میرے سر کی طرف کھڑ اہوگیا اور دوسرا میرے پاؤں کی طرف۔ ایک نے اپنے دوسرے ساتھی سے پوچھا: ان صاحب کی تکلیف کیا ہے؟ دوسرے نے کہا: ان پر جادو ہواہے۔ اس نے پوچھا: کس نے جادو کیا ہے؟ جواب دیا: لبید بن اعصم نے پوچھا: کس چیز میں (جادو کیا ہے)؟ جواب دیا کہ کنگھے اور سر کے بال میں جو نر کھجور کے خوشے میں رکھے ہوے ہیں۔ سوال کیا: اوریہ جادو ہے کہاں؟ جواب دیا: زروان کے کنویں میں۔

پھر آپ ﷺ اس کنویں پر اپنے چند صحابہ کے ساتھ تشریف لے گئے اور جب واپس آئے تو فرمایا: عائشہ! اس (کنویں) کا پانی ایسا (سرخ )تھا جیسے مہندی کا نچوڑ ہوتاہے۔ اور اس کے کھجور کے درختوں کے سر (اوپر کا حصہ) شیطان کے سروں کی طرح تھے۔

میں نے عرض کی: اے اللہ کے رسول! آپ نے اس جادو کو باہر کیوں نہیں کردیا؟ آپ ﷺ نے فرمایا: اللہ نے مجھے اس سے عافیت دے دی۔ اس لیے میں نے مناسب نہیں سمجھا کہ اب میں خواہ مخواہ لوگوں میں اس برائی کو پھیلاؤں۔ پھر آپ نے اس جادو کا سامان کنگھی ، بال خرما کا غلاف ہوتے ہیں۔ اسی میں دفن کرادیا۔ (بخاری5763)

تیسری حدیث: -5765 حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، قَالَ: سَمِعْتُ ابْنَ عُيَيْنَةَ، يَقُولُ: أَوَّلُ مَنْ حَدَّثَنَا بِهِ ابْنُ جُرَيْجٍ، يَقُولُ: حَدَّثَنِي آلُ عُرْوَةَ، عَنْ عُرْوَةَ، فَسَأَلْتُ هِشَامًا، عَنْهُ، فَحَدَّثَنَا عَنْ أَبِيهِ، عَنْ عَائِشَةَ، رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سُحِرَ، حَتَّى كَانَ يَرَى أَنَّهُ يَأْتِي النِّسَاءَ وَلاَ يَأْتِيهِنَّ، قَالَ سُفْيَانُ: وَهَذَا أَشَدُّ مَا يَكُونُ مِنَ السِّحْرِ، إِذَا كَانَ كَذَا، فَقَالَ: " يَا عَائِشَةُ، أَعَلِمْتِ أَنَّ اللَّهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ، أَتَانِي رَجُلاَنِ، فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي، وَالآخَرُ عِنْدَ رِجْلَيَّ، فَقَالَ الَّذِي عِنْدَ رَأْسِي لِلْآخَرِ: مَا بَالُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، قَالَ: وَمَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ أَعْصَمَ - رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفٌ لِيَهُودَ كَانَ مُنَافِقًا - قَالَ: وَفِيمَ؟ قَالَ: فِي مُشْطٍ وَمُشَاقَةٍ، قَالَ: وَأَيْنَ؟ قَالَ: فِي جُفِّ طَلْعَةٍ ذَكَرٍ، تَحْتَ رَاعُوفَةٍ فِي بِئْرِ ذَرْوَانَ " قَالَتْ: فَأَتَى النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ البِئْرَ حَتَّى اسْتَخْرَجَهُ، فَقَالَ: «هَذِهِ البِئْرُ الَّتِي أُرِيتُهَا، وَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ، وَكَأَنَّ نَخْلَهَا رُءُوسُ الشَّيَاطِينِ» قَالَ: فَاسْتُخْرِجَ، قَالَتْ: فَقُلْتُ: أَفَلاَ؟ - أَيْ تَنَشَّرْتَ - فَقَالَ: «أَمَّا اللَّهُ فَقَدْ شَفَانِي، وَأَكْرَهُ أَنْ أُثِيرَ عَلَى أَحَدٍ مِنَ النَّاسِ شَرًّا» (البخاری)

حضرت عائشہؓ نے بیان کیا کہ رسول اللہ ﷺ پر جادو کردیاگیا تھا اور اس کا آپ پر یہ اثرہواتھا کہ آپ کو خیال ہوتاکہ آپ نے ازواج مطہرات میں سے کسی کے ساتھ ہم بستری کی ہے حالانکہ آپ نے کی نہیں ہوتی۔ سفیان ثوری نے بیان کیا کہ جادو کی یہ سب سے سخت قسم ہے جب اس کا یہ اثرہو۔ پھرآپ نے فرمایا عائشہ! تمہیں معلوم ہے اللہ تعالیٰ سے جو بات میں نے پوچھی تھی اس کا جواب اس نے کب کا دے دیا ہے۔ میرے پاس دو فرشتے آئے۔ ایک میرے سر کے پاس کھڑ اہوگیا اور دوسرا میرے پاؤں کے پاس ۔ جو فرشتہ میرے سر کی طرف کھڑا تھا اس نے دوسرے سے کہا ان صاحب کا کیا حال ہے؟ دوسرے نے جواب دیا کہ ان پر جادو کردیا گیا ہے پوچھا کہ کس نے ان پر جادو کیا ہے؟ جواب دیا کہ لبید بن اعظم نے یہ یہودیوں کے حلیف بن زریق کا ایک شخص تھا اور منافق تھا۔ سوال کیا کہ کس چیز میں ان پر جادو کیا ہے؟ جواب دیا کہ کنگھے اور بال میں۔ پوچھا جادو ہے کہاں؟ جواب دیا کہ نر کھجور کے خوشے میں جو زروان کے کنویں کے اندر رکھے ہوئے پتھر کے نیچے دفن ہے۔ بیان کیا کہ پھر حضور اکرم ﷺ اس کنویں پر تشریف لے گئے اور جادو اندر سے نکالا۔ آنحضرت ﷺ نے فرمایا کہ یہی وہ کنواں ہے جو مجھے خواب میں دکھایا گیا تھا۔ اس کا پانی مہندی کے عرق جیسا رنگین تھا اور اس کے کھجور کے درختوں کے سر شیطانوں کے سروں جیسے تھے ۔ بیان کیا کہ پھر وہ جادو کنویں میں سے نکالا گیا ۔عائشہؓ نے بیان کیا کہ میں نے کہا آپ نے اس جادو کا توڑ نہیں کرایا۔ فرمایا ہاں اللہ تعالیٰ نے مجھے شفا دی اب میں لوگوں میں ایک شور ہونا پسند نہیں کرتا۔(بخاری5765)

چوتھی حدیث: -5766 حَدَّثَنَا عُبَيْدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ: سُحِرَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى إِنَّهُ لَيُخَيَّلُ إِلَيْهِ أَنَّهُ يَفْعَلُ الشَّيْءَ وَمَا فَعَلَهُ، حَتَّى إِذَا كَانَ ذَاتَ يَوْمٍ وَهُوَ عِنْدِي، دَعَا اللَّهَ وَدَعَاهُ، ثُمَّ قَالَ: «أَشَعَرْتِ يَا عَائِشَةُ أَنَّ اللَّهَ قَدْ أَفْتَانِي فِيمَا [ص:138] اسْتَفْتَيْتُهُ فِيهِ» قُلْتُ: وَمَا ذَاكَ يَا رَسُولَ اللَّهِ؟ قَالَ: " جَاءَنِي رَجُلاَنِ، فَجَلَسَ أَحَدُهُمَا عِنْدَ رَأْسِي، وَالآخَرُ عِنْدَ رِجْلَيَّ، ثُمَّ قَالَ أَحَدُهُمَا لِصَاحِبِهِ: مَا وَجَعُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، قَالَ: وَمَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ الأَعْصَمِ اليَهُودِيُّ مِنْ بَنِي زُرَيْقٍ، قَالَ: فِيمَا ذَا؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ وَجُفِّ طَلْعَةٍ ذَكَرٍ، قَالَ: فَأَيْنَ هُوَ؟ قَالَ: فِي بِئْرِ ذِي أَرْوَانَ " قَالَ: فَذَهَبَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي أُنَاسٍ مِنْ أَصْحَابِهِ إِلَى البِئْرِ، فَنَظَرَ إِلَيْهَا وَعَلَيْهَا نَخْلٌ، ثُمَّ رَجَعَ إِلَى عَائِشَةَ فَقَالَ: «وَاللَّهِ لَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ، وَلَكَأَنَّ نَخْلَهَا رُءُوسُ الشَّيَاطِينِ» قُلْتُ: يَا رَسُولَ اللَّهِ أَفَأَخْرَجْتَهُ؟ قَالَ: «لاَ، أَمَّا أَنَا فَقَدْ عَافَانِيَ اللَّهُ وَشَفَانِي، وَخَشِيتُ أَنْ أُثَوِّرَ عَلَى النَّاسِ مِنْهُ شَرًّا» وَأَمَرَ بِهَا فَدُفِنَتْ۔ (البخاری)

حضرت عائشہؓ نے بیان کیا کہ رسول اللہ ﷺ پر جادو کر دیا گیا تھا ۔اور اس کا اثر یہ تھا کہ آپ کو خیال ہوتاکہ آپ کوئی چیز کررہے ہیں حالانکہ وہ چیز نہ کی ہوتی۔ ایک دن آنحضرت ﷺ میرے یہاں تشریف رکھتے تھے اور مسلسل دعائیں کررہے تھے۔ پھر فرمایا: عائشہ! تمہیں معلوم ہے اللہ تعالیٰ سے جوبات میں نے پوچھی تھی اس کاجواب اس نے مجھے دےد یاہے۔ میں نے عرض کی: وہ کیا بات ہے یارسول اللہ؟ آپ نے فرمایا :میرے پاس دوفرشتے آئے۔ اور ایک میرے سر کے پاس کھڑا ہوگیا اوردوسرا پاؤں کی طرف ۔پھر ایک نے اپنے دوسرے ساتھی سے کہا:ان صاحب کی تکلیف کیا ہے؟ دوسرے نے جواب دیا کہ ان پر جادو کیا گیا ہے۔ پوچھا :کس نے ان پر جادو کیا ہے؟ فرمایا : بنی زریق کے لبید بن اعصم یہودی نے ۔ پوچھا :کس چیز میں؟ جواب دیا کہ کنگھے اور بال میں جو نر کھجور کے خوشے میں رکھا ہواہے۔ پوچھا: او روہ جادو رکھا کہاں ہے؟ جواب دیا کہ ذروان کے کنویں میں۔ بیان کیا کہ پھر حضور اکرم ﷺ اپنے چند صحابہ کے ساتھ اس کنویں پر تشریف لے گئے۔ اور اسے دیکھا وہاں کھجور کے درخت بھی تھے ۔پھر آپ واپس حضرت عائشہؓ کے یہاں تشریف لائے اور فرمایا: اللہ کی قسم !اس کا پانی مہندی کے عرق جیسا (سرخ ) ہے اور اس کے کھجور کے درخت شیاطین کے سروں جیسے ہیں۔ میں نے عرض کیا کہ یارسول اللہ! وہ کنگھی بال وغیرہ غلاف میں نکلوائے یا نہیں؟ آپ نے فرمایا :نہیں، سن لے ۔اللہ نے مجھ کو شفا دے دی ،تندرست کردیا۔ اب میں ڈراکہ کہیں لوگوں میں ایک شور نہ پھیلے۔ اورآپ ﷺ نے اس سامان کے گاڑدینے کا حکم دیا۔ چنانچہ وہ گاڑدیا گیا۔ (بخاری:5766)

پانچویں حدیث:-6063 حَدَّثَنَا الحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، رَضِيَ اللَّهُ عَنْهَا قَالَتْ: مَكَثَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَذَا وَكَذَا، يُخَيَّلُ [ص:19] إِلَيْهِ أَنَّهُ يَأْتِي أَهْلَهُ وَلاَ يَأْتِي، قَالَتْ عَائِشَةُ: فَقَالَ لِي ذَاتَ يَوْمٍ: " يَا عَائِشَةُ، إِنَّ اللَّهَ أَفْتَانِي فِي أَمْرٍ اسْتَفْتَيْتُهُ فِيهِ: أَتَانِي رَجُلاَنِ، فَجَلَسَ أَحَدُهُمَا عِنْدَ رِجْلَيَّ وَالآخَرُ عِنْدَ رَأْسِي، فَقَالَ الَّذِي عِنْدَ رِجْلَيَّ لِلَّذِي عِنْدَ رَأْسِي: مَا بَالُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، يَعْنِي مَسْحُورًا، قَالَ: وَمَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ أَعْصَمَ، قَالَ: وَفِيمَ؟ قَالَ: فِي جُفِّ طَلْعَةٍ ذَكَرٍ فِي مُشْطٍ وَمُشَاقَةٍ، تَحْتَ رَعُوفَةٍ فِي بِئْرِ ذَرْوَانَ " فَجَاءَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «هَذِهِ البِئْرُ الَّتِي أُرِيتُهَا، كَأَنَّ رُءُوسَ نَخْلِهَا رُءُوسُ الشَّيَاطِينِ، وَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ» فَأَمَرَ بِهِ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأُخْرِجَ، قَالَتْ عَائِشَةُ: فَقُلْتُ: يَا رَسُولَ اللَّهِ فَهَلَّا، تَعْنِي تَنَشَّرْتَ؟ فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَمَّا اللَّهُ فَقَدْ شَفَانِي، وَأَمَّا أَنَا فَأَكْرَهُ أَنْ أُثِيرَ عَلَى النَّاسِ شَرًّا» قَالَتْ: وَلَبِيدُ بْنُ أَعْصَمَ، رَجُلٌ مِنْ بَنِي زُرَيْقٍ، حَلِيفٌ لِيَهُودَ۔(البخاری)

حضرت عائشہؓ نے بیان کیا کہ (جادو کی بناپر) رسول اللہ ﷺ ایسے اورایسے رہے آپ کو خیال ہوتاتھا کہ جیسے آپ اپنی بیوی کے پاس جارہے ہیں حالانکہ ایسا نہیں تھا۔ حضرت عائشہؓ نے بیان کیا کہ پھر آنحضرت ﷺ نے مجھ سے ایک دن فرمایا: عائشہ! میں نے اللہ تعالیٰ سے ایک معاملہ میں سوال کیا تھا اوراس نے وہ بات مجھے بتلادی۔ دوفرشتے میرے پاس آئے ۔ایک میرے پاؤں کے پاس بیٹھ گیا اور دوسرا سر کے پاس بیٹھ گیا ۔ اس نے اس سے کہا کہ جو میرے سر کے پاس تھا ان صاحب کا کیا حال ہے؟ دوسرے نے جواب دیا کہ ان پر جادو کردیا گیا ہے۔ پوچھا کہ کس نے ان پر جادو کیا ہے؟ جواب دیا کہ لبید بن اعصم نے۔ پوچھا: کس چیز میں کیا ہے؟ جواب دیا کہ نر کھجور کے خوشہ کے غلاف میں، اس کے اندر کنگھی ہے اور کتان کے تار ہیں۔ اوریہ ذروان کے کنویں میں ایک چٹان کے نیچے دبادیا ہے۔ اس کے بعد آنحضرت ﷺ تشریف لے گئے اور فرمایا کہ یہی وہ کنواں ہے جو مجھے خواب میں دکھلایا گیا تھا، اس کے باغ کے درختوں کے پتےسانپوں کے پھن جیسے ڈراؤ نے معلوم ہوتے ہیں۔ اور اس کاپانی مہندی کے نچوڑے ہوئے پانی کی طرح سرخ تھا۔ پھر آنحضرت ﷺ کے حکم سے وہ جادو نکالا گیا۔ عائشہؓ نے بیان کیا کہ میں نے عرض کیا :یارسول اللہ! پھر کیوں نہیں؟ ان کی مراد یہ تھی کہ آنحضرت ﷺ نے اس واقعہ کو شہرت کیوں نہ دی؟ اس پر آنحضرت ﷺ نے فرمایا کہ مجھے اللہ نے شفادے دی ہے او رمیں ان لوگوں میں خواہ مخواہ برائی کے پھیلانے کو پسند نہیں کرتا۔ عائشہؓ نے بیان کیا کہ لبید بن اعصم یہود کے حلیف بنی زریق سے تعلق رکھتا تھا۔ (بخاری6063)

چھٹی حدیث:-6391 حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُنْذِرٍ، حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ طُبَّ، حَتَّى إِنَّهُ لَيُخَيَّلُ إِلَيْهِ أَنَّهُ قَدْ صَنَعَ الشَّيْءَ وَمَا صَنَعَهُ، وَإِنَّهُ دَعَا رَبَّهُ، ثُمَّ قَالَ: «أَشَعَرْتِ أَنَّ اللَّهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ» فَقَالَتْ عَائِشَةُ: فَمَا ذَاكَ يَا رَسُولَ اللَّهِ؟ قَالَ: " جَاءَنِي رَجُلاَنِ، فَجَلَسَ أَحَدُهُمَا عِنْدَ رَأْسِي، وَالآخَرُ عِنْدَ رِجْلَيَّ، فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: مَا وَجَعُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، قَالَ: مَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ الأَعْصَمِ، قَالَ: فِي مَاذَا؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ وَجُفِّ طَلْعَةٍ، قَالَ: فَأَيْنَ هُوَ؟ قَالَ: فِي ذَرْوَانَ " - وَذَرْوَانُ بِئْرٌ فِي بَنِي زُرَيْقٍ - قَالَتْ: فَأَتَاهَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثُمَّ رَجَعَ إِلَى عَائِشَةَ، فَقَالَ: «وَاللَّهِ لَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ، وَلَكَأَنَّ نَخْلَهَا رُءُوسُ الشَّيَاطِينِ» قَالَتْ: فَأَتَى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَهَا عَنِ البِئْرِ، فَقُلْتُ: يَا رَسُولَ اللَّهِ فَهَلَّا أَخْرَجْتَهُ؟ قَالَ: «أَمَّا أَنَا فَقَدْ شَفَانِي اللَّهُ، وَكَرِهْتُ أَنْ أُثِيرَ عَلَى النَّاسِ شَرًّا» زَادَ عِيسَى بْنُ يُونُسَ، وَاللَّيْثُ بْنُ سَعْدٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ: «سُحِرَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَدَعَا وَدَعَا» وَسَاقَ الحَدِيثَ۔(البخاری)

عائشہؓ نے بیان کیا کہ رسول اللہ ﷺ پر جادو کیا گیا اور کیفیت یہ ہوئی کہ آنحضرت ﷺ سمجھنے لگے کہ فلاں کام آپ نے کرلیا ہے حالانکہ وہ کام آپ نے نہیں کیا تھا ۔اور آنحضرت ﷺ نے اپنے رب سے دعا کی تھی۔ پھر آپ نے فرمایا: تمہیں معلوم ہے کہ اللہ نے مجھے وہ بات بتادی ہے جو میں نے اس سے پوچھی تھی۔ عائشہؓ نے پوچھا یارسول اللہ ! وہ خواب کیا ہے؟ فرمایا: میرے پاس دو مرد آئے اور ایک میرے سر کے پاس بیٹھ گئے اور دوسرا پاؤں کے پاس۔ پھر ایک نے اپنے دوسرے ساتھی سے کہا: ان صاحب کی بیماری کیا ہے؟ دوسرے نے جواب دیا: ان پر جادو ہواہے ۔ پہلے نے پوچھا :کس نے جادو کیاہے؟ جواب دیا کہ لبید بن اعصم نے ۔ پوچھا :وہ جادو کس چیز میں ہے؟ جواب دیا کہ کنگھی پر کھجور کے خوشے میں۔ پوچھا :وہ ہے کہاں؟ کہا کہ ذروان میں اور ذروان بنی زریق کا ایک کنوان ہے۔ عائشہ ؓ نے بیان کیا کہ پھر آنحضرت ﷺ اس کنویں پر تشریف لے گئے اور جب عائشہؓ کے پاس دوبارہ واپس آئے تو فرمایا:اللہ کی قسم ! اس کا پانی تو مہندی سے نچوڑے ہوئے پانی کی طرح تھا اور وہاں کے کھجور کے درخت شیطان کے سر کی طرح تھے۔ بیان کیا کہ پھر آنحضرت ﷺ تشریف لائے اور انہیں کنویں کے متعلق بتایا۔ میں نے کہا !یارسو ل اللہ! پھر آپ نے اسے نکالا کیوں نہیں ؟ آنحضرت ﷺ نے فرمایا کہ مجھے اللہ تعالیٰ نے شفاد ے دی اور میں نے یہ پسند نہیں کیا کہ لوگوں میں ایک بری چیز پھیلاؤں۔ عیسی ٰ بن یونس اور لیث نے ہشام سے اضافہ کیا کہ ان سے ان کے والد نے بیان کی اوران سے عائشہ ؓ نے بیان کیا کہ نبی کریم ﷺ پر جادو کیا گیا توآپ برابر دعا کرتے رہے اور پھر پوری حدیث کو بیان کیا۔(بخاری6391)

جو لوگ یہ رائے رکھتے ہیں کہ جادو سے متاثر کیا جاسکتاہے، وہ ان حدیثوں کو ہی سب سے بڑی دلیل کے طورپر پیش کرتے ہیں۔ نیز ان کا دعویٰ ہے کہ ان حدیثوں میں وضاحت کے ساتھ کہا گیا ہے کہ جادو ٹونا کے ذریعہ نقصان پہنچایا جاسکتاہے۔

یہ حدیثیں کہتی ہیں کہ ایک یہودی کے جادو کرنے پر آپ ﷺ سخت متاثر ہوئے۔ اورکس حد تک متاثر ہوئے؟ مذکورہ حدیثوں میں اس کے متعلق آنے والے جملوں پر غور کیجئے:

پہلی حدیث میں کہا گیا ہے کہ آپ ﷺ کے ذہن اور تصور میں یہ بات لگاتا ر ہوتی تھی کہ فلاں کام کررہے ہیں۔ حالانکہ آپ اسے نہ کررہے ہوتے۔

دوسری حدیث میں بتایا گیا کہ آپ ﷺ کسی چیز کے متعلق خیال کرتے کہ آپ وہ کام کررہے ہیں۔ حالانکہ آپ نے وہ کام نہ کیا ہوتا۔

تیسری حدیث میں یہ بات ہے کہ آپ کو خیال ہوتاکہ آپ نے کسی بیوی کے ساتھ ہم بستری کی ہے۔ حالانکہ آپ نے کی نہیں ہوتی۔

چوتھی حدیث میں کہا گیا ہے کہ آپ کو یہ تصور ہوتا کہ آپ کوئی کام کررہے ہیں حالانکہ وہ نہ کی ہوتی۔

پانچویں حدیث میں بتایا گیا کہ آپ ایسے اور ایسے کررہے تھے اور یہ خیال ہوتا کہ جیسے آپ اپنی بیوی کے پاس جارہے ہیں، حالانکہ ایسا نہیں تھا۔

چھٹی حدیث میں بتایا گیا کہ آپ سمجھنے لگے کہ فلاں کام آپ نے کرلیا ہے۔وہ آپ نے نہیں کیا تھا۔

ان میں اس بات کی وضاحت کی گئی کہ اللہ کے نبی ﷺ پر ایک یہودی نے جادو ٹونا کردیا جس کی وجہ آپ ﷺ نے جوکام نہیں کیا ہے، اس کے متعلق ذہن میں مسلسل یہ خیال ہوتا، اور سمجھتے رہتے کہ آپ نے وہ کرلیا ہے۔ غرض جادو کا اس حد تک اثر ہونے لگا کہ اپنی بیوی سے ہم بستری اور صحبت کے بغیر ہی باربار یہ تصور ہونےلگا کہ آپ نے ہم بستری کی ہے۔

ایک آدمی کا اپنے نہ کردہ کام کے بارے میں یہ کہتے رہنا کہ میں نے وہ کام کیا ہے۔ دراصل نفسیاتی مرض کی ایک قسم ہے نیز بیوی سے صحبت کے بغیر ہی یہ خیال گزرنا کہ ہم بستری ہوچکی ہے، سخت قسم کی نفسیاتی بیماری ہے۔ اور یہ حدیثیں کہتی ہیں کہ نبی ﷺ کو جادو کے ذریعہ اسی نفسیاتی مرض میں مبتلا کیا گیا۔

جاد وکے متعلق جس حدیث کو ہم نے سب سے پہلے ذکر کیا ہے۔ اس میں کہا گیا ہے کہ نفسیاتی مرض کے علاوہ جسمانی تکلیف بھی ہورہی تھی۔ اس روایت میں فرشتوں کے گفتگو کے دوران یہ الفاظ آئے ہیں: مَاوَجْعُ الرَّجُلِ یعنی ان صاحب کا (بدنی) درد وتکلیف کیا ہے جو ان کو پہنچی ہے؟ (یہاں پر یہ بات قابل ذکر ہے کہ عربی متن میں وجع ( یعنی درد) آیا ہے۔ جب کہ بعض نے اس کا ترجمہ’’بیماری‘‘ کیا ہے جو غلط ہے۔

جادو کی وجہ سے نبی ﷺ پر جو اثر ہوا وہ اگر کوئی ایک دن رہا تو اس کو نفسیاتی بیماری نہیں کہا جائے گا ۔مگر یہ روایتیں بتارہی ہیں کہ جادو کا اثر اور اس کا زور ایک لمبا عرصہ تک رہا۔ اگر چہ یہ مفہوم ترجمہ میں نہیں ہے لیکن عربی متن میں ’’کان‘‘ کا لفظ آیاہے جو استمراری پر دلالت کررہاہے۔ یعنی اس کا مفہوم یہ کہ آپ ﷺ مسلسل اس حالت سے گزررہے تھے۔

مسند احمد کی حدیث میں وضاحت کے ساتھ ہے:

عَنْ عَائِشَۃَ قَالَتْ:<< لَبِثَ رَسُوْلُ اللہِ ﷺ اَشْھُرٍ یَرٰی اَنَّہٗ یَاْتِیْ وَلَایَاْتِیْ>> یعنی عائشہؓ نے بیان کیا کہ اللہ کے رسول ﷺ کی حالت چھ مہینے ایسی رہی کہ سمجھتے کہ آرہے ہیں حالانکہ نہیں آتے ۔(احمد: 23211)

جادو میں طاقت وقدرت ہونے کا عقیدہ رکھنے والے یہ دعوا کرتے ہیں کہ چونکہ یہ حدیثیں بتلاتی ہیں کہ جادو کا اتنا سخت اثر رہا کہ نا کردہ کام کو بھی باقاعدہ کیے گئے کام کی طرح خیال کیاجانے لگا۔ تو پھر جادو، ٹونا اورمنتر سے کچھ بھی کیا جاسکتاہے۔

چونکہ ان لوگوں نے دین اسلام کی بنیادی عقائد کو نظر انداز کرکے، انہیں پس پشت ڈال کر، ان حدیثوں کا مطالعہ کیا ہے۔ اس لیے یہ اس طرح کا دعوا کرتے ہیں۔ اگر یہ لوگ اسلامی عقائد اور دینی مسلَّمات سے تجاوز کیے بغیر غور وفکر کرتے، تو وہ لوگ بھی یہی فیصلہ کریں گے کہ جادو کی یہ حدیث من گھڑت کہانی ہے، افسانے کے سوا کچھ نہیں۔ آخر ایسا کیوں؟

اس کی وجہ یہ ہے کہ

  • اس کومانتے وقت اللہ کے ساتھ اس کو شریک کرنے کی حالت پیدا ہوجاتی ہے جو بہت بڑا گناہ ہے۔
  • جادو کو برحق ماننے پر ہم کو قرآن کریم کی بہت ساری آیتوں کا انکار کرنے کی نوبت آئے گی۔
  • اگر ہم یہ مان لیں کہ نبی ﷺ پر جادو کا اثر ہو ا جس سے آپ بہت زیادہ متاثر ہوئے، اور نفسیاتی طورپر نقصان پہنچا ،تو پھر قرآن کریم کی حفاظت مشکوک ہوجاتی ہے؟
  • ان کے علاوہ اللہ کے رسول محمد ﷺ کی نبوت ورسالت پر بھی سوالیہ نشان لگ جاتاہے۔

ہم نے شروع میں قرآن سے ٹکرانے والی چند حدیثیں پیش کی تھیں۔ مگر جادو کے متعلق جو حدیثیں وارد ہیں ،وہ ان گزشتہ حدیثوں سے بھی کہیں زیادہ قابل اعتراض واقع ہوئی ہیں، جن میں سے ایک ایک کا تفصیل کے ساتھ ہم جائزہ لیں گے۔

قرآن میں شک پید اکرنے والا جادوئی عقیدہ

دین اسلام کا سب سے بڑ امعجزہ قرآن کریم ہے ۔ ہر نبی کو اللہ کی جانب سے معجزہ عطا کیا گیا، جس کو دیکھنے کے بعد لوگ یقین کرتے کہ واقعی وہ اللہ کے بھیجے ہوئے نبی ہیں۔ تب ان پر ایمان لے آتے۔

چونکہ محمد ﷺ ہی آخری نبی ہیں ۔ آپ کے بعد کوئی نبی نہیں آئیں گے۔ اس لیے معجزہ کو آنکھوں سے دیکھ کر ایمان لانے کا موقع آپ ﷺ کی امت کو نہیں ہے۔

تو آپ ﷺ کے بعد آنے والے لوگ، ان کو کیوں کر اللہ کا رسول مانیں گے؟ اسلام اس کا جواب دیتاہے کہ ان کے ایمان لانے کے لیے ہی قرآن کے نام سے ایک زندہ معجزہ دیا گیا ہے۔

-4981عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَا مِنَ الأَنْبِيَاءِ نَبِيٌّ إِلَّا أُعْطِيَ مَا مِثْلهُ آمَنَ عَلَيْهِ البَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُ وَحْيًا أَوْحَاهُ اللَّهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ القِيَامَةِ»۔(البخاری)

حضرت ابوہریرہؓ نے بیان کیا کہ نبی کریم ﷺ نے فرمایا: ہر نبی کو ایسے ایسے معجزات عطاکیے گئے کہ (انہیں دیکھ کر ) لوگ ان پر ایمان لائے۔ (بعد کے زمانے میں ان کا کوئی اثر نہیں رہا) اور مجھے جو معجزہ دیا گیا ہے وہ وحی (قرآن) ہے جو اللہ تعالیٰ نے مجھ پر نازل کی ہے۔ (اس کا اثر قیامت تک باقی رہے گا)۔(بخاری: 4981:7274)

قرآن کریم ثابت کرتاہے کہ یہ قرآن اللہ تعالیٰ کی جانب سے اترا ہواہے۔ اگر یہ ثابت ہوجائے کہ قرآن اللہ کی طرف سے نازل شدہ ہے، تو پھر یہ بھی ثابت ہوجائےگا کہ اس (قرآن) کو لے کر آنے والے محمد ﷺ اللہ کے رسول ہیں۔

چودہ سو سال پہلے کا آدمی جو باتیں نہیں بتاسکتا مگر وہ سب قرآن کریم نے کہا جسے آج کا سائنسی دور ثابت کررہاہے۔

بہت پہلے ماہِ رمضان کی راتوں میں ہم نے ’’اسلام ہی الگ خوبیوں کا حامل دین‘‘ کے عنوان کے تحت ایک ماہ مسلسل بیان کیا جس میں خوب سمجھایا کہ یہ قرآن ایک زبردست معجزہ ہے۔

اگر آپ تمل زبان جانے ہیں تو ہمارے ویب سائٹ پر دیکھئے:

https://www.onlinepj.in/thaniuthu_vilangum_islam/

اگر ہم سچ مچ یقین کرتے ہیں کہ قرآن کریم ایک محفوظ معجزہ ہے تو پھر اس میں شک وشبہ پیدا کرنے والی کسی روایت کو خاطر میں نہ لائیں، بلکہ اس کو اٹھا کر پس پشت ڈال دیں۔

کیونکہ قرآن کی ایک الگ خصوصیت ہے جو کسی اور میں نہیں، وہ یہ کہ قرآن کریم میں شک کرنے کی گنجائش ہی نہیں، جیسا کہ اللہ تعالیٰ نے ارشاد فرمایا:

(البقرہ2:آیت نمبر2) - (یونس10:آیت نمبر37) - (السجدۃ32:آیت نمبر2)

قرآن میں اس مفہوم کی اور بھی کئی آیتیں ہیں۔

مسلمانوں کے سوا بہت سے افراد کو قرآن میں شکوک اورشبہات ہیں۔ ایسے موقع پر اگر یہ کہاجائے کہ اس میں کوئی شک نہیں تو اس کو براہ راست معنی میں نہ سمجھاجائے، بلکہ وہ جملہ اس معنی ومفہوم میں کہا گیا ہے کہ اس میں شک کرنے کے لیے کوئی ثبوت نہیں ہے، بلکہ جتنے اشکالات پیش کیے جاتے ہیں ان سب کا جواب اسلا م میں ہے۔

جب اللہ نے قرآن کو لوگوں کی رہنمائی اور ہدایت کے لیے نازل کیا ہے، تواس قرآن کو اس قابل ہوناچاہیے کہ لوگ اس کو مانیں ۔ تبھی اس کو کتاب الٰہی تسلیم کرکے راہِ راست پرآئیں گے۔ اسی لیے اللہ تعالیٰ یہ اہم دعوا کرتاہے کہ اس میں کوئی شک نہیں ہے۔

اگر نبی ﷺ پر جادو کا اثر ہوا تھااورچھ ماہ تک نفسیاتی مرض میں مبتلا رہے، یہاں تک کہ ناکردہ کام کے بارے میں بھی ہمیشہ یہی خیال ہوتا اور کہتے کہ آپ وہ کام کرچکے ہیں یا کررہے ہیں۔ تو ان چھ مہینوں میں نازل شدہ آیتوں میں شک آسکتاہے،اوراشکال پیدا ہوسکتاہے۔

جادو کی حدیثوں کو ماننے والے(جادو کے قائلین) کے پاس چونکہکوئی واضح ثبوت نہیں ہے کہ وہ چھ مہینے کو نسے ہیں، جن میں جادو کا اثر ہوا؟ اس لیے مدینے میں نازل شدہ تمام آیتوں کے متعلق بھی یہ شک پید اہوگا کہ شاید یہ سب آیتیں ان چھ مہینوں میں نازل ہوئی ہوں۔

جادو کے قائلین کو اس کاجواب دینے نہیں ہورہاہے۔ اس لیے خاموش تماشائی بنے ہوئے ہیں۔ حالانکہ سوال اٹھتے اللہ تعالیٰ اعلان کرچکا ہے کہ قرآن کے خلاف جتنے شکوک وشبہات اوراشکالات آئیں گے سب کا بھی جواب موجود ہے۔

اگر کوئی شک کرتاہے کہ قرآن کتاب الٰہی نہیں ہوسکتی ،تو اللہ تعالیٰ اس کو معمولی بات قرار دے کر نہیں چھوڑتا۔ بلکہ اس کو للکارتا ہے کہ اس کی طرح ایک کتاب پیش کرے۔

(البقرۃ2:23) - (یونس10:38) (ھود11:13) (بنی اسرائیل17: 88) (الطور52 : 33,34)

جب دشمنوں نے قرآن کے متعلق یہ تبصرہ کیا کہ محمد ﷺ نے اس کو اپنی طرف گھڑ کر پیش کیا ہے؟ تو اللہ تعالیٰ نے اس کو یوں ہی نظر انداز نہیں کیا کہ دشمن جو چاہے کہہ لے۔ شک کرے، اشکال پیش کرے، اور اعتراض کرے۔ صرف مسلمان اس کو مان لے کافی ہے۔ اس طرح اللہ نے ان سے بے رخی اختیار نہیں کی۔ بلکہ اس نے تمام لوگوں سے برملا اعلان کیا اور باقاعدہ ایسا چیلنج کیا جو ان کے شک وشبہ کا ازالہ کردے اور ثابت کردیا کہ یہ قرآن واقعی کتاب الٰہی ہے۔

نبی ﷺ کے دور کے مخالفین نے ایک اور اشکال کیا کہ یہ محمد ﷺ جو بے پڑھے لکھے ہیں، وہ ساری باتیں بتا نہیں سکتے ،اس لیے دوسرے گاؤں سے ایک آدمی آکر جواس کو سکھلاتاہے انہی باتوں کو یہ محمد ﷺ کتاب الٰہی کہتاہے۔

اللہ تعالیٰ اس سے کنارہ کش نہیں ہوا کہ کافر لوگ اس میں شک کرنے لگیں تو مجھے کیا پڑا ہے، بلکہ اس نے اس کا مناسب جوا دیا:

(الفرقان25:5) (النحل16:102,103)

اللہ تعالیٰ قرآن کریم کی بلند پایہ عربی زبان اس کی فصاحت وبلاغت کی طرف اشارہ کرکے، اس کے حوالے سے سوال کرتاہے کہ جو شخص عربی نہیں ،عربی زبان کی فصاحت وبلاغت سے ناواقف ہے، وہ کس طرح فصیح وبلیغ قرآن سکھلا سکتاہے؟ اس سوال کے ذریعہ اللہ نے مخالفین کے منہ بند کردیا۔

کیا جس پروردگار نے قرآن کے سلسلے میں اٹھنے والے تمام اشکالات کا قابل قبول رد پیش کیا، کیا وہی اپنے بھیجے ہوئے رسول کو نفسیاتی مریض بناکر قرآن میں شک پیدا کرسکتاہے؟ کیاوہ اس کی گنجائش رکھ سکتاہے؟

اگر اس ناحیت سے غور کیا جائے تو نبی ﷺپر جادو کیے جانے کی روایت کے تعلق سے اوربھی یقین بڑھ جاتاہے کہ وہ من گھڑت کہانی ہی ہے۔

قرآن اللہ ہی کی جانب سے نازل کردہ ہے، کسی کو بھی اس میں شک نہیں ہونا چاہیے۔ اسی مقصد کے لیے اس نے نبی محمد ﷺ کو بے پڑھے لکھے ہی رکھا۔ اسی سے اندازہ لگایا جاسکتاہے کہ قرآن کے متعلق یقین پید اکرنے اور اس میں کسی قسم کا شک نہ ہونے کے لیے کتنی اہمیت دی ہے۔

پڑھنا اور لکھنا انسان کے لیے ضروری ہے جس کی طرف اللہ تعالیٰ نے رہنمائی کی ہے جیسا کہ اس کی طرف سے پہلے پہل اتری ہوئی آیتیں کہتی ہیں ۔

(العلق96: 4,5) (القلم68: 1)

جو اللہ یہ کہتاہے کہ حرف کے ذریعہ علم حاصل کیا جاسکتاہے، اس میں اضافہ بھی کیا جاسکتاہے، سیکھا اور سکھایا بھی جاسکتاہے۔وہی اللہ نے صرف نبی ﷺ کو پڑ ھنے اور لکھنے کا موقع ہی نہیں دیا ۔

نیز اس نے قرآن کریم کی الاعراف 7:آیت نمبر158،157 میں نبی محمد ﷺ کو ’’ اُمی‘‘ کہا ہے۔ واضح رہے کہ اُمّ کے معنی ماں کے ہیں۔ اوراُمّی کے معنی ماں پر منحصر رہنے والے کے ہیں۔ چونکہ ہاتھ کے بچے (شیر خوار بچہ) کا انحصار ماں پر ہی ہوتاہے۔ اس لیے اس بچے کو امّی کہاجاتاہے۔ پھر اس لفظ کا استعمال اس آدمی کے لیے ہونے لگا جو پڑھنا لکھنا جانتا نہ ہو۔ چونکہ وہ اس معاملے میں بالکل شیر خوار بچے کی حالت سے مطابقت رکھتاہے، اس لیے بے پڑھے لکھے شخص کو بھی ’’اُمی ‘‘کہاجانے لگا ۔

حدیبیہ کے مقام پر اللہ کے رسول محمد ﷺ اورمکے کے قبیلے قریش کے درمیان آپس میں صلح کا معاہدہ طے ہورہا تھا ۔اس کے شروع میں جب لکھا گیا کہ یہ اللہ کے رسول محمد کا صلح نامہ ہے۔ تو کفار مکہ نے اعتراض کیا کہ ہم تو محمد کو اللہ کا رسول نہیں مانتے ، اس لیے اس جملے سے لفظ ’’اللہ کا رسول‘‘ کو مٹایا جائے۔ اس واقعے میں کہا گیا کہ نبی لکھنا پڑھنا نہیں جانتے تھے۔ ذیل میں اختصار کے ساتھ اس حدیث کا ترجمہ ملاحظہ ہو:

براءؓ نے بیان کیا :پھر معاہدے کے شرائط کو علی بن ابی طالبؓ نے لکھنا شروع کیا۔ اوراس طرح ’’یہ محمد رسول اللہ کے صلح نامے کے تحریر ہے‘‘۔ مکہ والوں نے کہا کہ ہم اگر جان لیتے کہ آپ اللہ کے رسول ہیں، تو پھر آپ کو (مکہ جاکر عمرہ کرنے سے) روکتے ہی نہیں، بلکہ آپ پر ایمان لے آتے۔

اس لیے تم کو یوں لکھنا چاہیے’’یہ محمد بن عبداللہ کے صلح نامہ کی تحریر ہے"۔ اس پر آپ ﷺ نے فرمایا: اللہ گواہ ہے کہ میں محمد بن عبداللہ ہوں، اور اللہ گواہ ہے کہ میں اللہ کا رسول بھی ہوں۔ راوی نے کہا: آپ ﷺ لکھنا نہیں جانتے تھے۔

آپ ﷺ نے علی ؓ سے فرمایا: رسول اللہ کا لفظ مٹادے۔ علی ؓ نے (جوش ایمان اورمحبت کی بنا پر) عرض کیا: اللہ کی قسم ! میں یہ لفظ کبھی نہ مٹاوں گا۔ آپ ﷺ نے فرمایا: پھر مجھے دکھلاؤ۔ علی نے آپ کو وہ لفظ دکھلایا تو آپ ﷺ نے خود اپنے ہاتھ سے اسے مٹادیا۔(بخاری: 3184 مختصر)

اس واقعے سے معلوم کرسکتے ہیں کہ آپ ﷺ لکھنا پڑھنا نہیں جانتے تھے۔

قرآن کریم کی کئی آیتیں اعلان کررہی ہیں کہ آپ ﷺ بے پڑھے لکھے تھے جیسے الانعام 6:آیت نمبر112، ا لاعراف7:آیت نمبر157،158، الفرقان25:آیت نمبر5 اور العنکبوت29:آیت نمبر48

اگر آپ کو لکھنا پڑھنا آتاہو تو لوگ تبصرہ کرسکتے ہیں کہ محمد ﷺ نے اپنی زبان دانی اور علمی قابلیت سے گھڑ کر قرآن کے نام سے کتاب الٰہی کہہ کر پیش کررہاہے۔ جب کہ اللہ تعالیٰ اس بات کو زیادہ اہمیت دیتاہے کہ قرآن کے کتاب الٰہی ہونے میں کسی کو شک نہ ہو۔ کوئی شبہ نہ ہو اور یہ بات ہم گمان کی بنا پر نہیں کہتے ، بلکہ اللہ ہی اس کا ذکر کررہاہے۔

(العنکبوت29:47-49)

اگر چہ تعلیم انسان کا درجہ اور مرتبہ بلند کرتی اور اعزازبخشتی ہے، مگر اللہ کے نبی محمد ﷺ کا بے پڑھنے لکھے رہنا ہی خوبی ہے۔

نبی ﷺنے فرمایا کہ مجھے اللہ کی طرف سے پیغام (وحی) آرہی ہے۔ اور وہ وحی عربی کی بالکل معیاری زبان میں ہے، جو فصاحت وبلاغت کی بلندی کو چھورہی ہے۔ ایسے اعلا درجے کا کلام ہے کہ باقاعدہ للکار اورچلینج کیا گیاکہ اس جیسا کلام پیش ہی نہیں کیاجاسکتا۔

اگر آپ ﷺ پڑھے لکھے ہوتے، تو لوگ خیال کرتے کہ ا س نے اپنی سمجھ، رسائی، لیاقت وصلاحیت کو قرآن کے نام سے وضع کررہاہے ۔ غرض اس سے صرف یہ ثابت ہوگا کہ آپ قابلیت رکھتے ہیں، ماہر ہیں ۔مگر یہ ثابت نہیں ہوگا کہ آپ اللہ کے رسول ہیں۔

واضح رہے کہ محمد ﷺ کو عربی دان اور زبان عربی کے ماہر کہنے سے بھی اللہ کا رسول ماننا ہی بہترین درجہ اور اعلا مقام ہے۔

اگر آپ ﷺ پڑھنا لکھنا جانتے تو آپ کو براہِ رااست جولوگ دیکھ رہے تھے، وہ نہ آپ کو اللہ کا رسول مانتے اور نہ آپ کے سنائے ہوئے پیغام (وحی) کو کتاب الٰہی قرار دیتے۔

نبی ﷺ کو پڑھنا لکھنا نہیں آتاتھا۔ یہی وہ اصل وجہ ہے جس کی بنا پر اُس دور کے لوگوں نے بھروسا کیا اوریقین مانا کہ یہ بے پڑھا لکھا محمد ایک دم معیاری زبان میں پیغام سنارہا ہے۔ واقعی یہ اس کی قابلیت اور استعداد سے نہیں ہوسکتا، ممکن ہے کہ وہ پیغام اس کے کہنے کی مطابق اللہ کا پیغام ہو۔

محمد اگر پڑھنا لکھنا جانتے ہوتے، لوگوں کے لیے قرآن کو کتاب الٰہی ماننے میں رکاوٹ پیش آتی۔ اس وجہ سے اللہ تعالیٰ آپ ﷺ کو پڑھنے لکھنے کا موقع ہی نہیں دیا ،تاکہ قرآن کے کتاب الٰہی ہونے میں کسی کو بھی شک نہ ہو۔

اگر ہم یہ مانیں کہ نبی ﷺ کو چھ مہینے تک نفسیاتی مرض میں مبتلا رہے، تو پھر قرآن کریم میں اوراس کی آیتوں میں شک پیدا ہوگا کہ یہ قرآن میں ہے یا نہیں؟ اس لیے ہم یہ معلوم کرسکتے ہیں کہ نبی ﷺ پر جادو کیے جانے کی بات سراسر جھوٹ اورمن گھڑت کہانی ہے۔

کیونکہ قرآن کریم کی سورہ النساء 4:آیت نمبر82 میں کہا گیا ہے کہ قرآن میں تضاد اور مخالفت نہیں ہے۔

النساء4:آیت نمبر82 ، بنی اسرائیل17:آیت نمبر41 ،الانبیاء 21:آیت نمبر10 ، المئومنون23:آیت نمبر68 ، الفرقان25:آیت نمبر73، ص38:آیت نمبر29 ،محمد 47:آیت نمبر24 میں سوال کیا گیا کہ کیا تم غور وفکر سے کام نہیں لیتے؟ نیز (سورۃ فصلت41:آیت نمبر42) میں اعلان کیا گیا ہے کہ قرآن میں باطل اور غلطیاں نہیں آئیں گی۔

ان کے علاوہ الحجر15:آیت نمبر9 ، الکھف 18:آیت نمبر1 ، الزمر39:آیت نمبر28 ، فصلت41:آیت نمبر42 ، القیامۃ75:آیت نمبر17 میں واضح کیا گیا کہ یہ قرآن ایسی کتاب الٰہی ہے جس کی پوری حفاظت ونگہداشت کی گئی ہے۔

یہ ساری آیتیں بتلارہی ہیں کہ قرآن میں ہم کو شک نہیں آنا چاہیے۔

اگر نبی ﷺ کو جادو کیا گیا جس سے آپ ﷺ چھ مہینے سخت متاثر رہے، اور ذہنی کیفیت پریشان کن رہی، اِذَا لَارْتَابَ المُبْطِلُونَ

'' تو باطل پرست شک وشبہ میں پڑجاتے'' کے مصداق ، وہ باطل پرست لوگ ان چھ مہینوں میں اتری ہوئی آیتوں کے سلسلے میں شک میں پڑجاتے۔

چنانچہ وہ لوگ یہ سوال کیے ہوتے کہ جو شخص نفسیاتی مرض میں مبتلا رہے، ذہنی کیفیت ٹھیک نہیں، اس کی باتوں کا کیا اعتبار؟ وہ اللہ کا پیغام کہہ کر ایسی بات بھی بتاسکتاہے جو اس کا پیغام نہ ہو؟ جو حکم اللہ کا نہیں، اس کو بھی وہ حکم الٰہی کیوں نہیں کہہ سکتا؟

علاوہ ازیں اللہ تعالیٰ نے نبی ﷺ کو دوسرے لوگوں کے مقابلے میں سب سے زیادہ قوت یادداشت عطا کیا۔ چنانچہ دوسرے لوگ اپنے دل میں جتنی باتوں کو بٹھاتے، ان سے کئی گنا زیادہ باتوں کو نبی ﷺ دل نشین کرلیتے تھے۔ یہ اللہ کی جانب سے آپ ﷺ پر خصوصی عنایت تھی۔

(القیامۃ 75: 16-19)

اللہ تعالیٰ کہتاہے کہ عام انسان کو جتنی قوت سے نوازا، اس سے کہیں زیادہ مزید قوت نبی ﷺکو قرآن کریم کی حفاظت کی خاطر عطا کرکے مضبوط کیا ہے۔ مگر آپ ﷺ پر جادو کیے جانے کی حدیث، آپ ﷺ کے دل کو کمزور سے کمزور ترین درجے تک لے جاتی ہے۔

اللہ تعالیٰ نے آپ ﷺ کو مضبوط دل عطا کیا گیا تھا۔ مگر جادو کے قائلین اس طرح کے منظر پیش کرتے ہیں جس سے لگتاہے کہ آپ ﷺ کو کمزور دل رہا۔

نبی محمد ﷺ کو اللہ کے رسول ماننے سے انکارکرنے والوں نے آپ کو دیوانہ کہا۔ اورجادو کے قائلین اسی کو دوسرے الفاظ میں کہتے ہیں۔

قوم یہود ، اسلام کو گرانے اور نیست ونابود کرنے کی بھر پور کوشش کررہی تھی۔ چھوٹے سے چھوٹا معاملہ کیوں نہ ہو، ہر طرح نقصان پہنچانے کے لیے پوری طرح تیاررہتی تھی۔

اگر نبی ﷺ چھ مہینے نفسیاتی مریض رہے، اور یہ مرض یہودیوں کے جادو اورمنتر کے زور سے ہوا ،تو اس سنہر ے موقع کو وہ ہرگزہاتھ سے چھوٹنے نہیں دیتے، بلکہ اس کا پورا پورا فائدہ اٹھاتے۔ نبی ﷺ کو ذلیل کرتے اور اسلام کو شکست دیتے، ہرطرح زک دیتے اور یوں کہتے کہ کیا تم لوگوں نے نہیں دیکھا کہ ہم نے تمہارے رسول کو کس طرح بنادیا ہے؟ پھر بھی تم اس کو رسول مانتے ہو؟

مگر تاریخ شاہد ہے کہ کسی نے بھی نبی ﷺ کے خلاف اس طرح کا تبصرہ نہیں کیا۔

اس طرح کا اگر ہم سوال کرتے ہیں، تو جادو پارٹی کے لوگ اس کا بھی جواب دے کر نبی ﷺ کو نفسیاتی مریض بتانے میں ہی لگے ہوئے ہیں۔

چنانچہ ان کا جواب یہ ہے کہ نبی ﷺ کو جو نفسیاتی مرض لاحق ہوا، اس کا علم صرف آپ ﷺ کی بیویوں (امہات المومنین) کو ہوا ، چونکہ عام لوگوں میں کسی کو اس کا علم نہ ہوا، اس لیے اس قسم کا تبصرہ نہیں آیا۔

تو کیا جس نے جاد وکرکے نفسیاتی مریض بنایا، اس کو بھی معلوم نہیں ہوا؟ کیا جادو گر نے اپنی قوم والوں کے پاس یہ بات فخر کے ساتھ بیان نہیں کیا ہوگا؟ جادو پارٹی کے لوگ اس طرح کے سوالات کرنے سے پتہ چلتاہے کہ وہ علم سے ناواقف اورحقیقت سے ناآشنا ہیں۔

عام طورپر دنیا کا رواج یہی ہے کہ لیڈروں کے لیے زیادہ حفاظتی بندوبست کیاجاتاہے ،جس کی وجہ سے لوگ آسانی سے ان تک نہیں پہنچ سکتے ۔ ایسی حالت میں اگر اس لیڈر کو جنون کا عارضہ ہوجائے ،تو اسے لوگوں سے چھپایاجاسکتاہے، کسی کو خبر نہیں ہوسکتی۔

مگر نبی ﷺ کیا ایسی حالت میں رہتے تھے جس کی وجہ سے آسانی کے ساتھ ملاقات نہیں ہوتی ہو؟ کیا آپ حفاظتی دستہ کے حصار میں رہتے تھے؟ نہیں۔ ہرگز نہیں۔

آپ ﷺ لوگوں سے الگ تھلک نہیں رہتے، بلکہ عام لوگوں کے ساتھ مل جل کر ہی رہتے تھے، پانچ وقت نماز کے لیے بھی مسجد آتے تھے ، جو شخص بھی چاہے باآسانی آپ سے ملاقات اوربات چیت کرسکتاہے۔ منافق (جودل میں کفر ونفاق چھپائے ہوئے ہیں وہ) لوگ بھی مسجد آکر آپ ﷺ کے پیچھے نماز پڑھ رہے تھے۔

اگر نبی پر جادو کیا گیا منتر کا اثر پڑا ہو، جس سے آپ چھ ماہ متاثر رہے تھے، تو یہ بات آسانی کے ساتھ تمام لوگوں تک پہنچ جاتی، اور وہ سب بھی معلوم کرلیتے۔

چنانچہ وہ منافقین کیا یہ معاملہ نہیں اچھالیں گے کہ ہم نے محمد کو پہلے ہی دلیل کے بغیر دیوانہ کہا تھا، اوراب ان کی بیویاں خود بھی اس کا اقرار کررہی ہیں؟ کیا وہ لوگوں کو اسلام میں داخل ہونے سے نہیں روکیں گے؟ اورنئے نئے مسلمانوں کو اسلام سے پھیرنے کے لیے اس حربے کا استعمال نہیں کریں گے؟

مگر آپ کو تعجب ہوگا کہ اس قسم کی ایک روایت بھی کسی کتاب میں درج نہیں ہے۔ اللہ کہتاہے کہ :

ہم نے ہی اس قرآن کو نازل کیا ہے اور ہم ہی اس کی حفاظت کرنے والےہیں (١)۔( دیکھیےالحجر15:آیت نمبر9)

قرآن کی حفاظت کرنے کے لیے نبی ﷺ کے دل کی حفاظت کرنا ضروری ہے۔ کیونکہ دل مسخ ہوجائے تو بات اورپیغام بھی مسخ ہوجائےگا۔ تب یہ مسخ قرآن کی حفاظت کے حوالے سے، اللہ کے قول اور اس کی ضمانت میں شک پیداکرے گا۔

چونکہ یہ جادوئی عقیدہ سب سے بڑا معجزہ قرآن کو شک میں دائرے میں لاتاہے۔ اس کو مشکوک ٹھہرانے کا موجب بنتاہے۔ اس لیے کیا کوئی مسلمان یہ مان سکتاہے کہ نبی ﷺ پر جادو کیا گیا ، جس سے آپ ذہنی طورپر بری طرح متأثر ہوئے اور نفسیاتی مریض بن گئے؟

جب غیر مسلم حضرات کو نبی ﷺ کے سحر زدہ ہونے کا پتہ چلے گا، تو کیا وہ آپ ﷺ کو اللہ کا رسول مانیں گے؟ اور اسلام کو قبول کریں گے؟ یا اُن یہودیوں کے پاس جائیں گے جومعجزاتی کلام(قرآن) پیش کرنے والے نبی پر ہی جادوئی کرشمہ دکھایا تھا؟

مسلمانوں کو اللہ پر ایمان ہونا چاہیے مگر نبی ﷺ کو جادو کے بل بوتے پر نقصان پہنچانے کی کہانی جو ہے اللہ پر ایمان میں شک پید اکرتی ہے۔

مسلمانوں کو کتابِ الٰہی قرآن پر ایمان لانا چاہیے۔ مگر یہ اس میں شک پیدا کرتی ہے۔ علاوہ ازیں مسلمانوں کو نبی ﷺپر بھی ایمان لاناچاہیے۔ مگر یہ کہانی اس عقیدےمیں بھی شبہ ڈالتی ہے۔

سب سے خطرناک عقیدہ یہ کہ جادو گر کو قدرت واختیار والا مانا جا تا ہےجو اسلام کی بنیاد ہی کو ہلا کررکھ دیتاہے۔

اللہ تعالیٰ کو ماننے میں کسی قسم کا شک نہیں آنا چاہیے۔ اسی طرح قرآن، اللہ کی کتاب ہے، اس میں ذرہ برابر شک نہیں ہونا چاہیے ۔بلکہ ایمان کا تقاضا یہی ہے کہ ہم اس معاملے میں شک پیدا کرنے والی کسی روایت کو نہ مانیں، اور اس کو پوری طرح ٹھکرائیں۔

فرض کیجئے کہ ایک باپ اپنی اولاد میں سے صرف ایک بیٹے کو اپنی ساری جائیداد لکھ کر فوت ہوجاتاہے، تب اس کی دیگر اولاد یہ ثبوت فراہم کرنے کی کوشش کرتی ہے کہ باپ جس وقت جائیداد کی وصیت لکھ رہے تھے، اس وقت ان کی دماغی حالت خراب تھی۔ اوران کو جنون کا عارضہ ہوگیا تھا ، اور ثبوت اس طرح پیش کرے کہ عدالت کو ان کی باتوں پر یقین آجائے، تو پھر عدالت یہ فیصلہ سنائے گی کہ باپ کی دماغی توازن ٹھیک نہیں رہا۔ اس لیے ان کے وصیت نامہ کو یہ عدالت مسترد کرتی ہے۔ چنانچہ ان کی ساری جائیداد ان کی دیگر اولادکو چھوڑ کر صرف ایک بیٹے کو نہیں دی جاسکتی۔

نہ صرف ہندوستان، بلکہ دنیا بھر کے ملکوں میں بھی یہی قانون ہے۔ نیز عرب ممالک میں بھی یہی قانون ہے۔

آدمی کو جب پاگل پن آتاہے، جنون لاحق ہوتاہے ،تو پھر اس کا سارا لین دین ناقابل قبول اور مسترد قرار دیاجاتاہے۔

غرض ہم نے جائیداد کے معاملے میں صحیح طور پر سمجھا ہے ۔مگر دین کے معاملے میں ہی بے ڈھنگے طریقے سے غورکرنا اور الٹا سیدھا فیصلہ لینا کیا یہ صحیح ہو سکتا ہے؟

کیا کوئی یہ کہہ سکتاہے میرا ماننا ہے کہ قرآن پوری طرح محفوظ ہے اور یہ بھی مانتاہوں کہ قرآن محفوظ نہیں ہے؟

کیا کوئی عقل رکھنے والا یہ کہہ سکتاہے کہ میں ایمان رکھتاہوں کہ اللہ کی طرح کوئی بھی کسی معاملے میں بھی نہیں کرسکتا ، اور میں اس بات پر یقین رکھتاہوں کہ اللہ تعالیٰ کی طرح صرف جادو گر کردکھاسکتاہے؟

جس شخص کو قرآن کریم پر پورا یقین اورمضبوط ایمان ہے، نیز محمد ﷺ کی حد درجہ عزت وتوقیر کرتاہے، وہ اس بات کو کس طرح مانےگا کہ آپ ﷺ کو جادو کیا گیا جس سے آپ کا ذہنی توازن برقرار نہ رہا؟

جب ہم اس طرح کے سوالات کرتے ہیں، توجادو پارٹی کے لوگ پلٹ کر ہم سے ایک الٹا سوال کرتے ہیں کہ وہ یہ کہ نبی ﷺ کو بھول ہوجاتی تھی، تو کیا غیر مسلم لوگ یہ سوال نہیں کریں گے کہ بھول اورنسیان کی دجہ سے قرآنی آیتیں آپ ﷺ کیوں نہیں بھولے ہوں گے؟ اس لیے کیا تم دعوا کروگے کہ آپ کو کوئی بھول اور سہو نہیں ہوئی۔

گویا ان لوگوں کی نظروں میں ایک آدمی کا پاگل ہونا ،اور ایک آدمی کا چند باتوں کو بھول جانا، دونوں برابر معلوم ہوتاہے۔

یاد رہے کہ اللہ تعالیٰ نے قرآن کریم میں اس کا واضح جواب دیتے ہوئے فرمایا: جس آیت کو ہم بھلادیں، اس سے بہتر لاتے ہیں۔ دیکھیے

البقرۃ2:آیت نمبر106۔

یہ آیت وضاحت کررہی ہے کہ نبی ﷺ اللہ کی مرضی سے کچھ بھول جائیں ، تو اس کے سوا ساری آیتیں جن کو آپ ﷺ نے لوگوں تک پہنچادیں، وہی قرآن ہے۔اورجو باتیں آپ ﷺ نے لوگوں کو نہیں بتائیں، وہ قرآن نہیں ہے۔ اس طرح کہنے میں کوئی الجھن نہیں آئے گا۔

بھول ، نسیان جو ہے ذہن میں موجود باتوں میں کمی کردیتاہے، جب کہ نفسیاتی مرض وہ ہے جو ناپید اور معدوم کو موجود اور حاضر قرار دے۔

جادو پارٹی کے لوگ کہتے ہیں کہ نبی ﷺ کو اس قسم کا عارضہ لاحق ہوا ۔وحی آئے بغیر ہی، وحی آئی کہنا کیا بھول اور نسیان کی طرح ہے؟ وحی آئے بغیر ہی یہ کہے ہوں گے کہ ابھی وحی آئی۔ کیا اس طرح کہنا بھول اور نسیان کی طرح ہے؟

اگر بھول ہو بھی جائے، تب بھی اللہ تعالیٰ کی آیتوں میں جو اس نے چاہا کہ ہم تک پہنچے، وہ ہم تک پہنچ گیا۔ اس میں کوئی خرابی نہیں آئے گی۔ جب کہ نفسیاتی مرض یہ ہے کہ نبی ﷺ کے ذہن میں یہ خیال برابر ابھرتے رہے گا کہ اللہ تعالیٰ نے یوں کہا ۔حالانکہ اس نے کچھ نہیں کہا ہوگا۔ اس طریقے سے ہر آیت میں شک پیدا کرے گا۔

نبی ﷺ کے بھول اور نسیان کی وجہ سے اب قرآن میں موجود کسی آیت میں بھی شک نہیں آئے گا۔

علاوہ ازیں قرآن کی حد تک جب بھی وحی آتی ہے، قرآنی پیغام آتاہے، اسی وقت نبی ﷺ نے کاتبین وحی کے ہاتھوں لکھوادیا تھا۔ قرآنی آیتیں نازل ہوتے ہی فوراً ان کو قلم بند کرلیاجاتا تھا۔ کوئی آیت نہیں چھوٹتی۔ ا س لیے اس میں شک کی گنجائش نہیں ہے۔

غرض ان لوگوں کو اس فرق کا احساس ہوناچاہیے۔

جادوئی عقیدہ جو معجزات کو بے معنیٰ کردیتا ہے

ایک اور وجہ سے بھی یقین ہوجاتاہے کہ نبی ﷺ پر جادو کرکےانہیں متاثر نہیں کیا جاسکتا۔

کسی آدمی کو لوگ اللہ کا رسول ماننے کے لیے اللہ نے کس طرح کا انتظام کیا تھا؟ کیونکہ جن کو اللہ کے رسول بناکر بھیجا گیا تھا، وہ انسانوں میں سے چنے اور منتخب کیے گئے تھےجو ہر لحاظ سے انسان ہی رہے۔

جو آدمی ہر لحاظ سے عام آدمی کی طرح ہی ہے پھر بھی وہ اپنے آپ کو اللہ کے رسول ہونے کا دعواکررہاہے، تو یہ بات لوگوں کے لیے قابلِ قبول نہیں تھی۔

ذیل میں قرآنی آیتیں ملاحظہ فرمائیں:

(بنی اسرائیل17:آیت نمبر 94) (یٰسٓ36:آیت نمبر 15) (الشعراء26:آیت نمبر 186) (الشعراء26:آیت نمبر 154) (الفرقان25:آیت نمبر 7) (المؤمنون23:آیت نمبر 33) (المومنون23:آیت نمبر47) (الانبیاء21:آیت نمبر 3)

ہر زمانے میں لوگوں نے یہی خیال کیا کہ انسان کی طرف سے جس کو قاصد اور نمائندہ بناکر بھیجا جاتاہے وہ انسان ہی ہوتاہےتو اللہ کی جانب سے بھیجاگیانمائندہ انسان کیسے ہوسکتاہے؟ اس کو تو انسانی صفات سے بالاتر ہوناچاہیے۔

لوگ اس طرح خیال کرنے کی مناسب وجہ بھی ہے ۔اگر یہ کہاجائے کہ کوئی اپنے آپ کو اللہ کا رسول کہے، تو اس پر فوراً ایمان لاناچاہیے، تو پھر چورکا دروازہ کھل جائے گا، اور یہ نوبت آئے گی کہ جو شخص بھی خود کو رسول ہونے کا جھوٹا دعواکرے، اس پر بھی یقین کرنا پڑے گا۔

اس لیے لوگوں کی یہ خواہش تھی کہ اللہ کے رسول ﷺ عام آدمیوں سے کسی طرح الگ اور ممتاز رہیں۔ اللہ تعالیٰ ان کی خواہش ایک حد تک قبول کرلیتا ہے۔

اللہ جن کو بھی اپنا رسول بناکر قوم کے پاس بھیجتا ہے ،تو ان کے ساتھ چند ایسے معجزات بھی دے کر بھیجتاہے جو یہ ثابت کردیتے ہیں کہ وہ واقعی اللہ کے رسول ہیں۔

لوگ جب رسول کا ایسا معجزہ دیکھتے ہیں جس کو دیکھ کر دیگر لوگ اس طرح دکھا ہی نہیں سکتے،تب سیدھی نظر رکھنے والوں کو اور اہل بصیرت کو ان کے رسول ہونے پر ایمان لانے میں کوئی ہچکچاہٹ ، جھجک اور تامل نہیں ہوتا۔

اس وجہ سے اللہ تعالیٰ نے اپنے رسول اور نبی ﷺ کو معجزات کے ساتھ ہی بھیجا۔ قرآن کی مختلف آیتیں اس بات پر دلالت کررہی ہیں ۔ غرض تمام رسولوں کو بھی اس لیے معجزات عطاکیے گئے تاکہ وہ ان معجزات کے ذریعے سے یہ ثابت کردیں کہ واقعی وہ اللہ کے رسول ہی ہیں۔ چنانچہ وہ ان معجزات کے بدولت ہی اللہ کے رسول مانے گئے۔ ذیل میں ملاحظہ فرمائیں۔

(آل عمران3:آیت نمبر 184) (الاعراف7:آیت نمبر 101) (فاطر35:آیت نمبر25) (یونس10:آیت نمبر 74) (یونس10:آیت نمبر13) (المؤمن40:آیت نمبر22) (التوبہ9:آیت نمبر70) (التغابن64:آیت نمبر6) المؤمن40:آیت نمبر50)

(الحدید57:آیت نمبر25) ان آیتوں سے معلوم کرسکتے ہیں کہ اللہ تعالیٰ نے نبوت ورسالت ثابت کرنے کے لیے نبیوں کو معجزات سے نوازا، اورکوئی نبی ایسا نہیں آیا جسے معجزہ نہ دیا گیا ہو۔ بلکہ ہر نبی کو لازمی طورپر معجزہ عطا کیا گیا۔

ہر نبی اپنا معجزہ قوم کے سامنے ظاہر کرنے کے ذریعے ہی اپنے آپ کو اللہ کا رسول ثابت کرنے کی پوزیشن میں ہوتے ہیں۔

ایسی حالت میں اگر یہودی لوگ نبی ﷺ پر ہی جادو کیا ہو، اوراس کے زور دار اثرسے آپ ﷺ کے عمل ہی کو موقوف کردیا ہو، تو عام لوگ آپ ﷺ کے مقابلے میں یہودیوں نے جو کردکھایا، اس کو بڑا معجزہ سمجھے ہوں گے۔

اللہ نے پیغام پہنچانے کے لیے جس شخص کو منتخب کیا،اس پر جب جادو کردیا جائے، اس کے عمل کو موقوف کردیا جائے، اور ذہنی طورپر متاثر کردیا جائے، توغور کیجئے کہ اس زمانے میں کس طرح کے اثرات مرتب ہوئے ہوں گے اور اس کا نتیجہ کیسا رہا ہوگا؟

لوگوں میں بہت سارے یہ خیال کیے ہوں گے کہ یہ محمد ﷺ جو ہم جیسا ایک آدمی ہونے کے باوجود، چونکہ وہ چند معجزات دکھلائے ،اس لیے ہم ان پر یقین کیے اورایمان لائے ۔مگر آج حالت الٹی ہوگئی ہے ،جو ان کے دشمن تھے انہوں نے محمد کے نفسیات کو جادو سے متاثر کردیا ،اورذہنی طورپر ان کو بری طرح نقصان پہنچادیا ہے، لگتاہے کہ ان سے وہ یہود زیادہ قدرت رکھتے ہیں ۔

اُس دور کے لوگ کہے ہوں گے کہ یہ(محمد) جو پیش کیا وہ ایک جادو گر کے کرتب کے مقابلے میں معمولی ہے ۔اس لیے یہ اللہ کا رسول نہیں ہوسکتا۔

کوئی کہہ گا کہ محمد نے جو کرشمہ دکھایا، اس سے بڑا کرشمہ یہودیوں نے کردکھایا یعنی جس نے معجزہ ظاہر کیا ،اسی کو ان لوگوں نے جادو منتر کے زور سے گرادیا۔ اس قسم کاتبصرہ کسی نے نہیں کیا اور یہ وجہ بتاکر کسی نے اسلام سے باہر نہیں گیا۔ اور مرتد نہیں ہوا۔

اسی سے واضح ہوجاتاہے کہ کسی قسم کے آلے کے بغیر، کسی اوزار کے وسیلے کے بغیر، کسی ہتھیار کی مددلیے بغیر ،کنگھی اور بالوں کے استعمال کرکے اللہ کے نبی ﷺ کو گرادینا اورنقصان پہنچانے کی بات کرنا من گھڑت کہانی اور افسانہ ہے۔

چونکہ اللہ تعالیٰ رسولوں کے خلاف دشمنوں کو کرشماتی قدرت دے کر ،اس کے ذریعہ ایمان والوں کو سیدھی راہ سے بھٹکنے ،اورگمراہی میں پڑنے ہرگز نہیں چھوڑے گا ۔اس لیے اس میں کوئی شک ہی نہیں کہ نبی ﷺ پر جادو نہیں کیاجاسکتا۔

یہ کہنے کے لیے کہ جادو سے کچھ بھی نہیں کیا جاسکتا، اور بھی کئی دلائل ہیں۔

غیب کی جن باتوں کو اللہ نے کہہ دیا ہم ان پر ایمان لاتے ہیں۔ فرشتے ،جنّ ، شیطان ، جنت ، دوزخ اور مرنے کے بعد دوبارہ جی اٹھنا غرض اللہ تعالیٰ کئی باتیں بتلاتاہے۔

تمام مسلمان ان باتوں کو جانچے بغیر ،آزمائش وامتحان کے بغیر ہی ایمان رکھتے ہیں۔ کیوں کہ یہ ٹیسٹ کرکے جاننے کی بات نہیں۔ چونکہ اللہ تعالیٰ نے کہہ دیا صرف اس وجہ سے مانتے اور ایمان رکھتے ہیں۔

البتہ چند باتیں ایسی بھی ہیں جن کو جانچا جاسکتاہے ۔چنانچہ انہیں باقاعدہ جانچ پرکھ کر ہی ماننا چاہیے کہ سچ ہے یاجھوٹ! محض اندھے پن سے نہیں ماننا چاہیے۔

مثال کے طورپر اگر یہ کہاجائے کہ گنجے سروالے کو یہ تیل لگانے سےبال اگ آئیں گے، تواس بات کو ٹیسٹ اورآزمانے کے بعد ہی ہم استعمال کرتے ہیں۔

ٹھیک اسی طرح جب شرک کامعاملہ آتاہے تو اس موقع پر بھی جانچ کر ہی معلوم کرنا ہے۔

اگر کوئی یہ کہے کہ ’’جادو گر فلاں فلاں کام کرسکتاہے۔ وہ اس کی قدرت رکھتاہے‘‘ تو اس کو ہم بھی ٹیسٹ کرکے معلوم کرسکتے ہیں۔ کیونکہ اللہ تعالیٰ ہمیں شرک کے خلاف اسی طریقے کو اپنانے کی تعلیم دیتاہے۔

(فاطر35:آیت نمبر40)

(الاحقاف46:آیت نمبر4)

اگر یہ مسئلہ پیش آئے کہ کیا اللہ کی طرح کسی کو قدرت حاصل ہے؟ تو اس کو ثابت کردکھانے کے لیے کہاجائے ۔ مذکورہ آیتوں میں اللہ تعالیٰ ہمیں یہی راستہ دکھاتا اور اسی کی رہنمائی کرتاہے۔

اگر جادوگر کے پاس غیر معمولی طاقت ہو اور کرشمہ دکھانے کی قدرت ہو، تو اس کو ثابت کر دکھانے کے لیے اس سے مطالبہ کیاجائے پھر اگر وہ اس کو ثابت نہ کرسکا تو معلوم کرسکتے ہیں کہ وہ جھوٹ کہہ رہاہے۔ اس کے پاس کوئی عجیب وغریب قدرت نہیں ۔ غرض حقیقت جاننے کا یہ طریقہ ہم کو اسلام نے بتایا ہے۔

اگر یہ سوال کیاجائے کہ کوئی جادو گر ہوتو ہم کو بتاؤ، ہم جو کہیں وہ اس کو کردکھائے ،یا کم از کم وہ جادو گر جس قدرت واختیار کا دعوا کرتاہے اسی کو کردکھائے ،پھر بھی کوئی آگے نہیں آتا۔

(الاعراف7:آیت نمبر191-195)

کہتے ہیں کہ بتوں کے ہاتھ پیر بنائے گئے ہیں جن سے وہ لوگوں کی ضرورتیں پوری کرتے ہیں، اور یہ بھی کہتے ہیں کہ: یہ ہمارا عقیدہ ہے۔

اللہ تعالیٰ اس کو نہیں مانتا۔ بلکہ اس شرک کے خلاف ہمارا موقف کیاہوناچاہیے؟ وہ ہمیں سکھاتاہے کہ بت کے جو ہاتھ ہیں ان سے وہ کچھ پکڑ کر دکھائے؟اور ان کے جو پیر ہیں ان سے وہ باقاعدہ چل کردکھائے؟

اگر جادو گر کو غیر معمولی قدرت ہے جو عام آدمی کو نہیں ہوتی، تو ہم سوال کرتے ہیں کہ وہ اس کو کرکے دکھائے اور ثابت کرے۔ اگر کوئی بھی اس کے لیے آمادہ نہ ہو تو ہم کو یہ سمجھ لینا چاہیے کہ جادو منتر میں کوئی قدرت نہیں ۔ ٹونا ، طلسم اور افسوں میں کوئی اثر نہیں ۔ ایسا سمجھنا ہی قرآن کی بنیاد پر لیاجانے والا صحیح فیصلہ ہے۔

اسی طرح جب ہم بحث کرتے ہیں تو دیگر نظریات کے لوگ ہمارے بارے میں شرم کے بغیر یوں کہتے ہیں کہ یہ لوگ تمام مسائل میں جھگڑتے اور معقول طریقے سے بات کرتے ہیں۔

غرض جادو کو ماننے والے ، نادان بن کر ، علمی انداز سے بحث کرنے والوں کو حقارت کے ساتھ تصویر کھینچ دیتے ہیں۔

اسلام میں معقول طریقے سے بحث کیاجائے۔ چنانچہ نبی ہود علیہ السلام اس طریقے کو اپناتے ہوئے چیلنج کیا۔ ملاحظہ ہو:

(ھود11:54-55)

جس طرح ہود علیہ السلام نے کہا اسی طرح ہم بھی کہتے ہیں کہ ہمارا موقف یہ ہے کہ جادو گر کوئی قدرت اور اختیار نہیں رکھتا وہ کسی کا کچھ پگاڑ نہیں سکتا۔ اگر وہ کچھ کرسکتاہے تو ہم چیلنج کرتے ہیں کہ ہم پر جادو کردکھائے۔

(الاعراف7:194)

مذکورہ آیت میں اللہ تعالیٰ کتنے اچھے انداز میں تمہیں سکھاتاہے کہ وہ لوگ اگر یہ دعوا کریں کہ بتوں کو قدرت ہے، تو ان سے مطالبہ کرو کہ وہ قدرت ثابت کردکھائیں۔

معاملہ اگر شرک کا آئے، تو اس کاحل اس کو ثابت کردکھانے کا مطالبہ ہی ہے۔ چونکہ جادو منتر بھی شرک کی حالت سے مطابقت رکھتاہے،اس لیے اس جادو کے معاملے کا بھی ٹیسٹ کرنا، آزمانا اور امتحان لینا ہی صحیح طریقہ ہے۔

جادو گروں میں نام کے مسلمان بھی پائے جاتے ہیں۔ اگر ان میں کچھ بگاڑنے کی قدرت ہو،تو عالمی سطح پر، یاہندوستان کی حدتک جو لوگ مسلمانوں کے جانی دشمن ہیں، ان پر جادو کرکے ان کا کچھ پگاڑکر قوم کا بھلاکرسکتے تھے۔

غیر مسلموں میں بھی جادو گر ہیں ۔ہمارے دیس کے سیاسی لیڈران ان کا استعمال کرکے اپنے حریف اورمد مقابل پر جادو کرکے ،انہیں گونگا بنادیتے تو کافی تھا ۔مگر ایسا کچھ نہیں ہوتا۔

میں تمام مذہب کے جادو گروں کو جو یہ کہتے ہیں کہ ہم جادو کے بل بوتے پر سب کچھ کریں گے، للکارتاہوں ،اورچیلنج کرتاہوں کہ جادو منتر سے کوئی میرا کچھ بھی بگاڑنہیں سکتا۔

وہ جادوگر، مجھ پر یعنی زین العابدین پر جادو کردکھائیں ،جس کے لیے وہ مجھ سے جو بھی مانگیں، دوں گا۔ قدموں کے نیچے کی مٹی، جو قمیص پہناہوںوہ ،سر کے بال اور وہ سب بھی، جسے وہ جادو گر چاہے ضرور دوں گا۔ بہرحال وہ مجھ پر جادو کردکھائے۔

وہ اس سلسلے میں مجھ سے باقاعدہ معاہدہ کرے اور اس کا بھی ذکر کرے کہ وہ کس دن اور کس وقت مجھ پر جادو کرنے والے ہیں ؟ آپس میں معاہدہ ہونے کے بعد وہ اشتہار دیں کہ

1) کیا وہ جادو کے زور سے مجھے جان سے ماردیں گے؟

2) یا میرے ہاتھ پیر کے حرکت وعمل کو موقوف کردیں گے اور وہ شل ہوجائیں گے

3) یا پھر نفسیاتی مریض بنادیں گے؟

اور ہم بھی باقاعدہ اس کا اشتہار دیں گے۔ اور اس کو لوگوں تک پہنچادیں گے۔

وہ جادو گر میرا بگاڑنے کے لیے جو دن اور جو وقت مقرر کردیتے ہیں اس دن، مقررہ وقت اور مقررہ جگہ پر میں نمایاں جگہ(اسٹیج) پر آکر بیٹھ جاؤں گا ۔ تا کہ لوگوں کا بہت بڑا مجمع اس کو دیکھتا رہے ،وہ جس قسم کے جادو کرنے کا اعلان کیا، اس کے مطابق اس کا اثر مجھ پر دکھائے؟ تو میں پچاس لاکھ روپئے کا انعام دینے تیار ہوں۔

جادو گر جس مذہب کا بھی ہو وہ مجھ پر جادو کرکے یہ انعام حاصل کرلے۔ اگر کوئی جادو گر کہے کہ یہ انعام کم ہے تو میں ا س کو اور بھی زیادہ دینے کے لیے تیار ہوں۔ میں اس کا برملا اعلان کرتاہوں۔ یہ چیلنج ہی ان شاءاللہ ثابت کردے گا کہ جادو منتر جھوٹ ہے، باطل ہے ۔ اور اس کی کوئی حقیقت نہیں۔

میں چونکہ جادوگروں کی آمدنی اورگزارے کو مٹی میں ملا رہاہوں۔ اس لیے ان پر یہ ذمہ داری بھی عائد ہوتی ہے کہ وہ اپنا ذریعہ معاش کا سلسلہ برقرار رکھنے کے لیے مجھ پر جو رکاوٹ ڈال رہاہوں جادو کرے ۔

قرآن نبی ﷺپر جادو کیے جانے کا انکار کرتاہے

اللہ کے آخری رسول محمدﷺ اور آپ سے پہلے گزرے ہوئے انبیائے کرام جب اپنے آپ کو اللہ کے بھیجے ہوے رسول کہنے لگے، تو قوم کے کافروں نے ماننے سے انکار کیا۔ آخر اس کی وجوہات کیا ہیں؟

وہ کہنے لگے کہ : ×تم کھاتے ہو اور پیتے ہو

× تم بس ہم جیسے انسان ہو

× تم کہانت کرنے والے (کاہن ) ہو

×مہارت رکھنے والے شاعر ہو

×تم پر کسی نے جادو کردیاہے جس کی وجہ سے تمہارا دماغ خراب ہو کر بکواس کررہے ہو

اللہ تعالیٰ نےاُن کے پہلے اور دوسرے تبصروں کو قبول کرتاہے، جب کہ نبی ﷺپر جادو کیے جانے کی بات کو، انہیں کاہن اور شاعر وغیرہ کہنے کو سختی سے انکار کرتاہے۔ ذیل میں ان کے متعلق چند قرآنی آیتیں ملاحظہ ہو:

(بنی اسرائیل17:آیت نمبر94)

(یٰسٓ36:آیت نمبر15)

(الشعراء26:آیت نمبر186)

(الشعراء26:آیت نمبر154)

(الفرقان25:آیت نمبر7)

(المؤمنون23:آیت نمبر47)

(الانبیاء21:آیت نمبر3)

اس طریقے سے جب انبیا ء کرام پر تبصرہ کیا گیا، تب اللہ نے اس کا انکار نہیں کیا۔ بلکہ جواب میں کہا کہ انبیا ء تو انسان ہی ہیں۔

(ابراہیم14:آیت نمبر11)

(بنی اسرائیل17:آیت نمبر93)

(الحج22:آیت نمبر7-8)

لوگوں کا یہ عقیدہ رہاکہ جادو اثر کرنے والا ہے چنانچہ جادو منتر سے کسی کو متاثر کیاجاسکتاہے اور اس کی عقل میں فتور لایاجاسکتاہے ۔جب نبی ﷺ نے لوگوں کو جنت اور دوزخ وغیرہ کے بارے میں بتایا ،تو چونکہ ان لوگوں کے علم ودانش میں وہ باتیں نہیں آئیں اور سمجھنے سے قاصر رہے۔ اس لیے کہنے لگے کہ اس (محمد) کو دیوانہ پن اور جنون لاحق ہوگیا ہے ،اور یہ کسی کے جادو کردینے کے نتیجے میں پیدا ہواہے۔

جب یہ کہاجاتاہے کہ نبی ﷺ پر جادو کیا گیا، یا جب یہ کہاجاتاہے کہ (جادو سے) نبی ﷺ کو نفسیاتی مرض لاحق ہوگیاہے، تواللہ تعالیٰ اس کا سختی سے تردید کرتاہے۔

(بنی اسرائیل17:آیت نمبر47)

(الفرقان25:آیت نمبر8)

جولوگ نبی ﷺپر جادو کیے جانے کا تبصرہ کرتے ہیں مذکورہ آیتیں ان کے متعلق اعلان کرتی ہیں کہ وہ بڑے ظالم ہیں ،ناحق غلط بات منسوب کرتے اور جھوٹا الزام لگاتے ہیں۔

نبی ﷺ پر جادو کرنا اگر معمولی بات ہوتی کہ اس سے تبلیغ ورسالت کی ذمہ داری پر کوئی اثر نہیں پڑتا، تو پھر اللہ تعالیٰ ان کے اس تبصرے کی تردید نہیں کرتا۔

جب لوگوں نے یہ تبصرہ کیا کہ یہ نبی کھاتا ہے اورپیتابھی ہے۔ تو چونکہ نبی کے کھانے اور پینے سے نبوت ورسالت کی فرائض پر کوئی اثر نہیں پڑتا۔ چنانچہ اللہ تعالیٰ نے اس کی تردید نہیں کی۔ بلکہ یہ جواب دیا کہ تمام انبیا بھی کھاتے اور پیتے رہے۔

مگر جب لوگوں نے یہ کہا کہ نبی ﷺ پر جادو کیا گیا ہے، تو اللہ تعالیٰ اس کا رد کرتے ہوئے کہتاہے کہ یہ بے انصاف اور ظالم ہیں جوا س طرح کی باتیں بنالیتے ہیں۔ جادو کیے جانے پر اگر نبی ﷺاس سے متاثر ہو تو اس کا اثردعوت وتبلیغ اورپیغام رسانی پر ضرور پڑے گا ۔اسی لیے اللہ تعالیٰ اس کا انکار کرتاہے۔

بعض لوگ یہ کہیں گے کہ ہوسکتاہے کہ یہ آیت نازل ہوتے وقت آپ ﷺ پر جادو نہ کیا گیا ہو ، اوربعد میں اس طرح کیا گیا ہو ۔مگر یہ بات قابل قبول نہیں۔

کیونکہ اگر بعد میں جادو کیا جائے گا تو وہ اللہ کو ضرورمعلوم رہے گا۔ آئندہ جادو کیے جانے کی بابت جاننے والا اللہ، آج ہی اس کا انکار اور تردید کرنے میں کوئی فائدہ نہیں ہے۔

اگر یہ لوگ مذکورہ دونوں آیتوں کو پھر اس کے بعد کے آنے والی آیتوں پر غور کرتے ،تو اس قسم کی باتیں نہیں کرتے۔ وہ آیتیں حسب ذیل ہیں:

(الفرقان25:آیت نمبر9)

(بنی اسرائیل17:آیت نمبر48)

جن لوگوں نے نبی ﷺ کو سحر زدہ کہا، انہیں اللہ تعالیٰ یہاں پر گمراہ قرار دیتاہے، اور کہتاہے کہ وہ سیدھی راہ نہیں پاسکتے۔

جن پر جادو کیا ہی نہیں جاسکتا، ان کو یہ لوگ سحر زدہ کہتے ہیں۔ اس لیے اللہ تعالیٰ کہتاہے کہ دیکھو! یہ لوگ کج فہمی کی بنا پر کس طرح تبصرہ کررہے ہیں۔

قرآن کریم کے واضح فیصلے کے مطابق یہ بات یقینی ہے کہ نہ نبی ﷺ پر یا کسی اور نبی پر کوئی جادو کرسکتاہے اور نہ اس کے ذریعہ ان کے عمل کو موقوف کرسکتاہے۔

کافروں نے نہ صرف یہ کہا کہ نبی ﷺ سحر زدہ ہیں، بلکہ یہ بھی کہا کہ وہ دیوانے اور مجنون ہیں۔ قابل غور بات یہ ہے کہ جادو کو ماننے والے بھی تو یہی کہہ رہے ہیں۔

وہ جو کہنا تھا سو کہہ دیے۔ مگر اب سوال کرتے ہیں کہ کیا ہم نے یہ کہا کہ نبی ﷺ کو جادو سے پاگل پن او رجنون لاحق ہوا؟

یہ کس طرح کی بات ہے! اور یہ کیسی باتیں کررہے ہیں! یہ سمجھنے کے لیے ذیل کی مثال پر غور کیجئے۔

ہم کو یہ خبر پہنچتی ہے کہ ایک شخص نے دوسرے کا مال چھپ کر اڑالیا، اورہم اس کا ذکر کرتے وقت کہیں گے کہ اس شخص نے دوسرے کامال چوری کی۔

کوئی یہ اطلاع دیتاہے کہ فلاں آدمی سوتے وقت حلق سے خرخر کی آواز نکالتاہے، تو آپ یوں کہیں گے کہ وہ آدمی خراٹے لیتاہے۔

اسی طرح یہ کہنے کے لیے کہ اس نے غصے میں ہوش وحواس کھو دیا اور سودائی ہوگیا، تو یہ کہیں گے کہ اسے جنون آگیا ہے، وہ پاگل ہوگیا ہے۔ عوام میں اس طرح کا رواج ہے کہ ایک خبر کو کئی مختلف الفاظ کے ذریعہ واضح کیاجاتاہے۔ اسی طرح نبی ﷺ کو جو نفسیاتی مرض لاحق ہوا، اس کے لیے اگر چہ یہ لفظ روایتون میں استعمال نہیں ہوا، مگر اس کامفہوم اس کے سوا اور کچھ نہیں۔

چنانچہ یہ کہنا کہ نبی ﷺ چھ مہینے اپنے ناکردہ کام کے بارے میں کہہ رہے تھے کہ آپ نے وہ کام کردیا ہے، اور یہ کہنا کہ آپ ﷺ چھ مہینے نفسیاتی مریض رہے، دونوں کا مفہوم ایک ہی ہے۔ اگر چہ دونوں جملوں کے الفاظ کی ترکیب الگ الگ ہے۔

وہ لوگ بولے کہ محمد کو جنوب لاحق ہوگیا ہے، وہ پاگل اور دیوانہ بن گیا ہے۔ تو اس بات پر اللہ تعالیٰ کو غصہ آتاہے۔ چنانچہ اللہ نے قرآن میں محمد ﷺ سے خطاب کرتے ہوئے اس کے متعلق ارشاد فرمایا:

(الطور52:آیت نمبر29)

اس آیت میں اللہ تعالیٰ نے وضاحت کے ساتھ کہہ دیا کہ وہ آپ کو دیوانہ نہیں بنائے گا۔

(القلم68:آیت نمبر1-4)

(الاعراف7:آیت نمبر184)

ان آیتوں کو غور سے پڑھیں۔ اللہ تعالیٰ ان آیتوں میں کہتاہے کہ آپ ﷺ کو جنون لاحق نہیں ہوگا اور عقل میں فتور نہیں آئے گا۔ اور یہ آپ پر اللہ کی مہربانی ہے۔ پھر اللہ تعالیٰ للکارتاہے کہ کسی کو اگر اس میں شک ہوتو وہ لوگ آپ ﷺ کے قول وفعل اورحرکات وسکنات غرض ہر معاملے میں غور کرکے دیکھیں، تب وہ سب جان لیں گے کہ آپ کو کسی قسم کا نفسیاتی مرض نہیں ہے۔

جادو پارٹی کے لوگوں کو اللہ تعالیٰ منہ توڑ جواب دیتاہے۔ ملاحظہ ہو:

(سبا34:آیت نمبر46)

اللہ تعالیٰ للکارتاہے : اے وہ لوگو جو یہ کہتے ہو کہ نبی پر جادو کیا گیا جس سے آپ نفسیاتی مریض بن گئے، اس طرح کہنے والو! تم ایک ایک یا دودو آکر نبی کوٹیسٹ کرکے دیکھو ۔ہر ایک جس قسم کا چاہے سوال کرکے معلوم کرلو۔ آپﷺ کیا نفسیاتی مریض کی طرح جواب دے رہے ہیں یا پھر بہت جاننے والے ، نہایت دانا اور بڑے ہی سمجھ دار کی طرح جواب دے رہے ہیں؟ اگر آزماکر اورامتحان لے کر دیکھوگے تو جان لوگے کہ آپ ﷺ کو کسی قسم کا نفسیاتی مرض نہیں ہے۔

چنانچہ نبی جادو کیے جانے سے آپ ﷺ نفسیاتی مریض بنے رہنے کے متعلق روایت ،من گھڑت کہانی اور افسانہ ثابت کرنے کے لیے یہ ایک آیت ہی کافی دلیل ہے۔

اب تک کی بحث سے ہم نے یہ جان لیا کہ بعض حدیثوں میں نبی ﷺ پر جادو کیے جانے کے سلسلے میں جو باتیں کہی گئی ہیں، وہ چونکہ اسلام کے بنیادی عقائد اور قرآن کریم کے خلاف واقع ہوئے ہیں۔ اس لیے وہ کہانی کے سوا اورکچھ نہیں۔

رہا یہ سوال کہ نبی ﷺ کے سوا دوسرے کو کیا اس جادو منتر سے نقصان پہنچایا جاسکتاہے؟ آئیے اب اس کے متعلق جانکاری حاصل کرلیں۔

نبی ﷺ نے جادو کا انکار کردیا

اللہ کے نبی محمد ﷺ نے وضاحت کے ساتھ فرمایا : کہ جادو کو نہ مانیں، اس کو سچ نہ جانیں۔

حضرت ابو درداء ؓ نے بیان کیا کہ اللہ کے رسول ﷺ نے فرمایا: (ماں باپ کا) نا فرمان، جادو کو سچ ماننے والا، ہمیشہ شراب پینے والا، اور تقدیر کا انکار کرنے والا جنت میں داخل نہیں ہوگا۔ (احمد 26212)

نبی کا یہ فرمان کھلے الفاظ میں ہے کہ جو شخص جادو کو مانتا ہے اس کو بر حق سمجھتا ہے، اور اس پر ایمان رکھتا ہے، وہ جنت میں نہیں جائے گا۔ اس کے لیے الفاظ اس طرح استعمال کئے گئے ہیں کہ اس میں کسی قسم کی تاویل کی گنجائش ہی نہیں ہے۔

یہ حدیث بعض دوسرے طریقوں (طرق) سےبھی آئی ہے، جو ضعیف قسم کی ہیں۔ اس لیے وہ سب قابل حجت نہیں ہو سکتیں ۔ مگر مسند احمد کی مذکورہ حدیث (نمبر 26212) ثابت شدہ اور قابل حجت ہے۔

مسند احمد میں یہ حدیث درج شدہ ہونے کے باوجود ، بعض لوگ یہ کہہ کر اس کا انکار کرنے کی کوشش کرتے ہیں کہ مسند احمد میں اس طرح کی حدیث اس کے اصل نسخے میں نہیں ملتی۔ بلکہ بعد کے دور میں ایجاد کر دہ سافٹ ویر کاپی میں اس کو بیچ میں شامل کر دیا گیا ہے۔ او ر یہ بھی کہتے ہیں کہ مسند احمد کی طباعت شدہ کتاب میں یہ حدیث نہیں ہے۔

ذیل میں ہم نے چھا پہ خانے (مطبع) سے باقاعدہ چھپی ہوئی مسند احمد کی ایک فوٹو کاپی پیش کیا ہے، جس میں آپ وہ حدیث بھی پائیں گےجسے ہم نے ابھی بطور دلیل پیش کیا تھا۔

SCANNING

ایک کتاب میں کوئیبات یا حدیث چھوٹ گئی ہے؟ یا کچھ اضافہ ہوا ہے؟ یہ معلوم کرنے کے کئی طریقے ہیں جن سے ہم کمی بیشی کا قطعی علم حاصل کرلیتے ہیں۔

حدیث کی کتابیں دوقسموں میں پائی جاتی ہیں۔ جن میں ایک قسم یہ ہے کہ کتاب کے مرتب(امام) نے جن حدیثوں کو جمع کیاہے، انہیں درج کرکے کتابی شکل میں محفوظ کردیا ہے۔ یہی اصل اور مرجع ہے۔

پھر جب ان کتابوں کے نقلوں میں اختلاف پیداہوجائے، تو مرتب(امام) نے اس حدیث کو کس طرح اورکن الفاظ کے ساتھ درج کیا ہے؟ یہ دیکھنے کےلیے ان کی اصل کتاب کی طرف رجوع کریں گے۔ اوراس کی بنیاد پر فیصلہ کریں گے کہ کونسا صحیح ہے؟ اور یاد رہے کہ امام حدیث نےاپنی جمع کردہ حدیثوں کی کتابوں کو اپنے پاس موجود پرانے زمانے کے قدیم قلمی نسخوں ہی سے اٹھاکرلکھے ہوں گے۔

اورحدیث کتابوں کی دوسری قسم یہ ہے کہ جمع کردہ حدیثیں جو کئی کتابوں میں درج کی گئی ہیں، انہیں مضمون اور باب کے لحاظ سے ترتیب دیاجاتاہے۔

المسند الجامع اسی قسم کی ایک کتاب ہے، جس میں احمد، ترمذی ، ابن ماجہ، ابوداؤد وغیرہ کی کتب احادیث سے مختلف ابواب کے تحت حدیثیں جمع کرکے مرتب کی گئی ہے۔ ہم نے مسند احمد کے حوالے سے جو حدیث پیش کی ہے وہ بھی اس کتاب(المسند الجامع) میں درج کیا گیا ہے۔ اور ساتھ ہی یہ بھی لکھا ہواہے کہ یہ حدیث احمد میں ہے۔ ملاحظہ ہو:

عَنْ أَبِي إِدْرِيسَ عَائِذِ اللهِ، عَنْ أَبِي الدَّرْدَاءِ، عَنِ النَّبِيِّ صلى الله عليه وسلم، قَالَ:

لاَ يَدْخُلُ الْجَنَّةَ عَاقٌّ، وَلاَ مُؤْمِنٌ بِسِحْرٍ، وِلاَ مُدْمِنُ خَمْرٍ، وَلاَ مُكَذِّبٌ بِقَدَرٍ.- لفظ هشام بن عمار: لاَ يَدْخُلُ الْجَنَّةَ مُدْمِنُ خَمْرٍ.

أخرجه أحمد 6:441 (28032) المسند الجامع (33:449)

المسند الجامع کے مرتب نے اس حدیث کومسند احمد میں دیکھنے پر ہی وہاں اس کو اپنی کتاب میں نقل کرکے جمع کیا ہے، نیز یہ کتاب ترتیب دیتے وقت اُس دور میں سافٹ ویر کاپی نہیں تھی۔ اس لیے یہ یقینی بات ہے کہ مذکورہ حدیث’’احمد‘‘ میں ہی ہے۔

اسی طرح الجامع الصحیح نامی کتاب میں بھی ذکر کیا گیا ہے کہ یہ حدیث ’’احمد ‘‘میں درج کردہ ہے۔

(حم) , وَعَنْ أَبِي الدَّرْدَاءِ - رضي الله عنه - قَالَ: قَالَ رَسُولُ اللَّهِ - صلى الله عليه وسلم: " لَا يَدْخُلُ الْجَنَّةَ عَاقٌّ، وَلَا مُؤْمِنٌ بِسِحْرٍ، وَلَا مُدْمِنُ خَمْرٍ، وَلَا مُكَذِّبٌ بِقَدَرٍ " (1) الجامع الصحيح للسنن والمسانيد (2:619، بترقيم الشاملة آليا)

مذکورہ کتاب کے مرتب نے اپنے زمانے میں رہے دستیاب مسند احمد کے قلمی نسخے کے نقل دیکھ کر ہی اس کو مرتب کیا ہوگا۔

ابن کثیرؒ کی کتاب’’جامع المسانید‘‘ میں یہ حدیث پائی جاتی ہے۔

حدثنا أبو جعفر السويدى، حدثنا أبو الربيع سليمان بن عبيد الدمشقى، سمعت يونس بن ميسرة، عن أبى إدريس عائذ الله، عن أبى الدرداء، عن النبى - صلى الله عليه وسلم - قال: «لا يدخل الجنة عاق، ولا مؤمن بسحر، ولا مدمن خمر ولا مكذب بقدر» (1) . جامع المسانيد والسنن (9:335)

حافظ ابن حجرؒ کی ’’اطراف المسند‘‘ نامی کتاب میں بھی یہ الفاظ وضاحت کے ساتھ پائے گئے ہیں۔

7977 -[ق] حديث: لا يدخل الجَنَّةَ عاقٌّ، ولا مؤمنٌ بسِحْرٍ، ولا مُدْمِنُ خَمْرٍ، ولا مُكَذِّبٌ بقَدَر. (6: 441) حَدَّثَنا أبو جعفر السويدي، ثنا أبو الربيع سليمان بن عُتْبَة الدمشقي، سمعتُ يونس بن مَيْسَرة، عنه بهذا. اطراف المسند المعتلي بأطراف المسند الحنبلي (6:149)

ان بزرگوں نے اپنے دور میں جو قلمی نسخے ملے، انہیں سامنے رکھ کر ہی اپنی کتاب میں اس حدیث کو نقل کیا ہے۔ اس لیے اگر کسی ایک طباعت شدہ نسخے میں یہ حدیث نہ ملے ، تو اہل علم یہی فیصلہ کریں گے کہ یہ حدیث اس میں چھوٹ گئی ہے۔

جن علماءنے قدیم زمانے کے قلمی مخطوطات کے نقول دیکھ کر حدیثیں جمع کیں، انہوں نے جب مسند احمد کی حدیثیں چھپائی اور زیور طباعت سے آراستہ کرنے کے لیے مراجعہ کیا اور حدیثیں اصلی نسخہ کے مطابق جمع کیں، تو اوپر ہم نے جو حدیث پیش کی اس کو بھی مسند احمد میں ہونے کا ذکر کیا ہے۔

اسی سند کے ساتھ ہی حدیث کو ابن عسا کر نے اپنی کتاب" تاریخ دمشق "میں نقل کیا ہے۔ اس میں بھی ’’مُؤْمِنٌ بِسِحْرٍ‘‘ (جادو کو سچ ماننے والا بھی جنت میں داخل نہیں ہوگا) کے الفاظ آئے ہیں۔ ملاحظہ فرمایئے:

وحدثني ابي (8) نا أبو جعفر السويدي نا أبو الربيع سليمان بن عتبة الدمشقي قال سمت يونس بن ميسرة عن أبي إدريس عائذ الله عن أبي الدرداء عن النبي (صلى الله عليه وسلم) قال لا يدخلن الجنة عاق ولا مؤمن بسحر (9) ولا مدمن خمر ولا مكذب بقدر تاريخ دمشق (56:135)

ابن عساکر ؒ نے مسند احمد کی مذکورہ حدیث، امام احمدؒ کی سند ان تک کس کے ذریعہ پہنچی، وہ بھی بتادیا۔ اس راوی کی سلسلہ سند ملاحظہ ہو:

أخبرنا أبو القاسم بن الحصين أنا أبو علي بن المذهب أنا أبو بكر بن مالك أنا عبد الله حدثني أبي (6) نا محمد بن النوجشان وهو أبو جعفر السويدي نا الدراوردي حدثني زيد بن أسلم (7) عن أبي واقد الليثي عن أبيه أن النبي (صلى الله عليه وسلم) قال لأزواجه في حجة الوداع هذه ثم ظهور الحصر قال وحدثني ابي (8) نا أبو جعفر السويدي نا أبو الربيع سليمان بن عتبة الدمشقي قال سمت يونس بن ميسرة عن أبي إدريس عائذ الله عن أبي الدرداء عن النبي (صلى الله عليه وسلم) قال لا يدخلن الجنة عاق ولا مؤمن بسحر (9) ولا مدمن خمر ولا مكذب بقدر أخبرنا أبو القاسم النسيب وابو الحسن المالكي قالا نا وابو منصور بن زريق تاريخ دمشق لابن عساکر (56:135)

اگر ایک طباعتی نسخے میں مذکورہ حدیث نہ ہو، مگر دوسرے نسخے میں وہ درج ہو، تو ہم نے جیسا کہ اوپر بتایا اس طریقے کو اپناتے ہوئے دیگر کتابوں کی مدد سے ہی صحیح بات اورحقیقت کی جانکاری ہوسکتی ہے۔

اس طریقے سے مسند احمد کی ایک طباعتی نسخے میں اگر یہ حدیث نظر نہ آئے، تو یہ فیصلہ کیاجائے کہ نقل کرنے والے نے (غفلت میں) اس کو چھوڑ دیا ہے۔ اور اس نتیجے پر پہنچنے کے لیے مذکورہ دلائل ہی کافی ہیں۔

جب ہم نے احمد کی روایت میں وہ الفاظ دوسرے طرق سے ثابت کردیا جس کا کوئی انکار کر ہی نہیں سکتا ۔تو اب (جادو کے قائل )لوگ ایک نیا دعوا پیش کرتے ہیں کہ یہ حدیث مسند احمد تو ہے مگر ضعیف ہے،قابلِ قبول نہیں۔

واضح رہے کہ اس کی سند میں ابوجعفر السُویدی نامی ایک روای آتے ہیں، جن کے بارے میں امام ابوداؤد السجستانیؒ نے کہا کہ یہ راوی قابل بھروسا اورثقہ ہے ۔اس کے باجود حدیث کے معاملے میں شک کرنے والے تھے۔

وہ لوگ یہ قول بتاکر اس حدیث کو ضعیف قرار دیتے ہیں۔ اس کی وجہ یہ ہے کہ ان لوگوں نے راوی ابوجعفر کے حدیث میں شک کرنے کی بات کو صحیح طریقے سے سمجھنے کے بجائے الٹا سمجھا اورالٹی سمجھ کی وجہ سے فیصلہ بھی غلط نکلا۔

اس راوی کے حدیث میں شک کرنے کا مطلب یہ نہیں کہ ان کی روایت کردہ حدیثیں مشکوک اورمحل نظر ہیں۔ بلکہ اس کا مطلب یہ ہے کہ وہ روای یعنی ابو جعفر جو حدیثیں سنتے ہیں ان میں شک ظاہر کرتے، وہ اگر سو حدیثیں سنے، تو وہ ان سب کو سناتے اور روایت کرتے نہیں، بلکہ ان میں کئی شبہات کا اظہارکرکے، صرف ان دس حدیثوں کو ہی روایت کرتے جن میں ان تمام شبہات کا ازالہ اورحل پیش کیا گیا ہے۔

اس راوی کو تھوڑا بھی شک آئے، اور شبہ پیدا ہو ، تو ایسی کوئی حدیث بھی وہ ہرگز روایت نہیں کرتے۔ بلکہ جن حدیثوں میں ان کو کوئی شک نہیں آتا، شبہ نہیں ہوتا۔ صرف ان کو روایت کرتے ہیں، تو اس راوی کو احتیاط پر جو تعریفی کلمات اورمدح خوانی کی گئی، اس کو ان لوگوں نے الٹا سمجھ لیا۔

اس راوی کے تعلق سے امام احمد بن حنبلؒ جو کہا وہ قابل ذکر ہے، ملاحظہ ہو:

حدثنا عنہ احمد بن حنبل، وکان صاحب شکوک۔ رجع الناس من عند عبدالرزاق بثلاثین ألف حدیث، ورجع بأربعۃ آلاف۔

یہ صاحب(ابوجعفر سُویدی) شک کرنے والے تھے۔ دوسرے لوگوں نے عبدالرزاق سے تیس ہزار حدیثیں حاصل کیں، مگر یہ صاحب نے چار ہزار حدیثیں ہی حاصل کیں۔

یعنی تیس ہزار حدیثوں میں چوبیس ہزار حدیثوں کو چھوڑدے کر صرف چار ہزار حدیثوں کی روایت کرنا۔ اس راوی(ابوجعفر) حد درجہ احتیاط برتنے کی طرف اشارہ کررہا ہے۔ نیز امام ذہبی اور ابوداود صنعانی وغیرہ نے بھی اس راوی کو قابل بھروسا اور ثقہ کیا ہے۔

اس کے بعد اس حدیث کو انکار کرنے والے لوگ ایک اور راوی سلیمان بن عتبہ کو ضعیف کہہ کر بولتے پھر رہے ہیں۔ دراصل وہ ضعیف راوی نہیں۔

اس راوی کے قابل بھروسا ہونے پر فن حدیث کے ائمہ نے سرٹیفکیٹ دی ہیں۔ چنانچہ دھیم، ابوحاتم ، ابوذرعہ، ہیثم بن خارجہ۔ ہشام بن عمار، ابن حبان، ابن حجر اور ذہبی وغیرہ نے کہا کہ یہ راوی (سلیمان بن عتبہ) ثقہ ہے۔

البتہ یحیی بن معین نے ہی ان پر جرح کیا ہے۔ مگر مناسب وجہ نہیں بتایا کہ وہ کس بنا پر قابل قبول اور مجروح ہے؟کئی ثقہ حضرات کے کہنے کے خلاف صرف یحیی بن معین نے وجہ بتائےبغیر، عمومی طورپر جرح کیا ہے، تو یہ جرح فن حدیث کی رو سے قابل رد ہے۔

اس لیے اس میں کوئی شک نہیں کہ یہ حدیث صحیح قابل حجت ہے۔

’’مُؤْ مِنٌ بِسِحْرٍ‘‘یعنی جادو کو ماننے والا، اس پر ایمان والا کسے کہتے ہیں؟ اس سے کیا مرادہے؟ ا س کا صحیح مطلب جاننا ضروری ہے۔ کیونکہ جادو کے نام سے جو دھوکا ، فریب، مکاری، چال بازی اور شعبدہ بازی ہوتی ہے، اسے ہم بھی جانتے ہیں ۔ یہ حدیث وہ بات نہیں کہتی، اور اس سے وہ مراد بھی نہیں۔ بلکہ اس سے مراد یہ ہے کہ جادو سے تاثیر پیدا کرنے کا عقیدہ رکھنا ہے۔

اسی ترکیب کے ساتھ یعنی ’’مُؤْ مِنٌ بِسِحْرٍ‘‘کی طرح ذیل میں نبی ﷺ کا فرمان ’’مُؤْ مِنٌ بِالکَوْکَبِ‘‘آیا ہے۔ جس سے ہم اس کا مطلب آسانی کے ساتھ سمجھ سکتے ہیں۔ پوری حدیث یوں ہے:

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، عَنْ زَيْدِ بْنِ خَالِدٍ الجُهَنِيِّ، أَنَّهُ قَالَ: صَلَّى لَنَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلاَةَ الصُّبْحِ بِالحُدَيْبِيَةِ عَلَى إِثْرِ سَمَاءٍ كَانَتْ مِنَ اللَّيْلَةِ، فَلَمَّا انْصَرَفَ أَقْبَلَ عَلَى النَّاسِ، فَقَالَ: هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: " أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللَّهِ وَرَحْمَتِهِ، فَذَلِكَ مُؤْمِنٌ بِي وَكَافِرٌ بِالكَوْكَبِ، وَأَمَّا مَنْ قَالَ: بِنَوْءِ كَذَا وَكَذَا، فَذَلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالكَوْكَبِ " (البخاری)

حضرت زید بن خالد جہنیؓ نے بیان کیا: اللہ کے رسول ﷺ نے حدیبیہ میں ہم کو صبح کی نماز پڑھائی۔ رات کو بارش ہوچکی تھی۔ نماز کے بعد آپ ﷺ لوگوں کی طرف متوجہ ہوئے اور فرمایا: کیا معلوم ہے؟ تمہارے پروردگار نے کیا کہا؟ لوگ بولے: اللہ اوراس کے رسول ﷺخوب جانتے ہیں۔

آپ ﷺ نے فرمایا کہ پروردگار کہتاہے : آج میرے دو طرح کے بندوں نے صبح کی، ایک مومن اور ایک کافر۔ جس نے کہا کہ اللہ کے فضل اور اس کی مہربانی سے ہم پر بارش ہوئی، وہ تو مجھ پر ایمان لایا، اور ستاروں کا انکار کردیا۔ اور جس نے کہا فلاں فلاں ستاروں کی وجہ سے ہی (ہم پر بارش برسی)، اس نے میرا انکار کیا اور ستاروں پر ایمان لایا۔ (بخاری: 1038)

اس حدیث میں کہا جارہا ہے کہ ستاروں پر ایمان نہ رکھائے جائے اگر کوئی یہ مانے کہ ستارے موجودہیں، تو اس میں کوئی غلطی نہیں۔ نبی ﷺ کا یہ فرمان اس کا انکار نہیں کرتا، اس کے برعکس یہ سمجھنا کہ ستاروں کی دجہ سے بارش ہوتی ہے۔ ان کے ذریعہ آئندہ پیش آنے والے معاملات کا اندازہ کیاجاسکتاہے، اوران سے دوسروں کو نقصان پہنچایا جاسکتاہے، اس طریقے سے ماننے ،اوران کی تاثیر کا عقیدہ رکھنےسے یہ حدیث انکار کرتی ہے۔

اگر کوئی اس بنیاد پر ستارے کو مانتا اور اس پر یقین رکھتاہے، تو وہ حقیقت میں اللہ کو نہیں مانتا، بلکہ ستارے پر ایمان رکھتاہے۔

اسی طرح یہ بات سمجھ لینا چاہیے کہ کوئی اگر جادو کو مانے، تو وہ جنت میں نہیں داخل ہوسکتا۔

جو یہ کہتے ہیں کہ جادو کا اثر ہوتاہے انہیں یہ حدیث اتارتی اور مرنے کے قریب کردیتی ہے۔

جادو کے اثر کو ماننے والا، جادو منتر کی تاثیر پر یقین رکھنے والا جنت میں نہیں جائے گا۔ یہ جملہ قرآنی آیتوں کے مطابق بہت وضاحت کے ساتھ واقع ہواہے۔

جادو اللہ کی نظر میں

قرآن کریم میں جادو (سحر)، جادو کرنے والا(ساحر)، اورجادو کیا گیا ،سحرزدہ(مسحور) جیسے الفاظ کئی جگہوں پر استعمال ہوئے ہیں۔

یہ الفاظ بعض جگہوں پر اس معنے میں استعمال ہواہے کہ جادو کا اثر ہوگا، اس سے تاثیر پیدا ہوگی، مگر دوسرے مقامات میں اس کے برعکس اس معنے میں استعمال ہواہے کہ جادو سے تاثیر پیدانہیں کی جاسکتی، وہ کسی پر اثر نہیں دکھا سکتا اور جادو منتر سے کسی کا نقصان نہیں کیا جاسکتا۔ بلکہ وہ تو صرف دھوکا، مکاری اور شعبدہ بازی ہے۔

جادو کی تاثیر کو ماننے والے لوگ، اپنے موقف کو مدلل بنانے کے لیے اس کی تائید کرنے والی آیتوں کو پیش کرکے ثابت کرتے ہیں کہ جادو منتر سے پیدا کی جاسکتی ہے، او ردوسروں کا بگاڑ بھی کیا جاسکتاہے۔

اللہ تعالیٰ کبھی الٹی، خلاف اورمتضاد باتیں نہیں کرتا۔ اس کا خیال رکھتے ہوئے جب ہم جادو کے متعلق آنے والی تمام آیتوں کا تحقیقی جائزہ لوگے ، تب جان لوگے کہ جادو پارٹی کے لوگوں نے قرآن کوصحیح سمجھنے میں غلطی کی۔ اور غلط فہمی کی وجہ سے وہ خلافِ حقیقت غلط سلط دعوا کررہے ہیں۔

آیئے اس کے متعلق تفصیل سے دیکھیں۔

جب انبیا ءکرام نے قوم والوں کو توحید کا درس دیا آخرت کے بارے میں خبردار کیا، اور کئی نصیحتیں کیں ، تو جو لوگ ان باتوں کو ماننے سے انکار کررہے تھے ، انہوں نے سمجھا کہ نفسیاتی مرض ہی کی وجہ سے وہ نبی اس طرح بے تکی باتیں کرتے ہیں۔ نفسیاتی مرض لاحق ہونے کی وجہ یہ ہے کہ ان پر جادو کیا گیا ہے۔ چنانچہ انبیا ءکرام کی تعلیمات کا انکار کرنے والوں نے کہا: نبیوں پر جادو کیا گیا جس سے ان کو جنون لاحق ہوکرفضول باتیں اور بکواس کرتے ہیں۔

اس بات کو قرآن نے کئی آیتوں میں نقل کیا ہے۔مثال کے طوپرقوم ثمود نے اپنے نبی صالح علیہ السلام کے تعلق سے کہا کہ ان پر جادو کیا گیا ہے۔ ذیل کی آیتیں اس کی وضاحت کرتی ہیں:

(الشعرا ء 26:آیت نمبر153)

اسی طرح شعیب علیہ السلام کو کہا گیا :( الشعراء 26: آیت نمبر185)

نبی نوح علیہ السلام کو بھی کافروں نے یہی لقب دیا۔عقل میں فتور آگیا ہے، دیوانے ہیں کہ بے سمجھی کی باتیں کررہے ہیں۔

(القمر54:آیت نمبر9)

موسیٰ علیہ السلام کو بھی جادو اور پاگل پن سے جوڑدیا گیا۔

(الذاریات51:آیت نمبر39،38)

انبیاءکرام نے اپنی قوم والوں کو دینِ اسلام کا پیغام سنایا ،تو دشمنوں نے کہا کہ ان پر جادو کیا گیا ہے۔

جادو کے قائلین ان آیتوں سے جو دعویٰ پیش کرتے ہیں، پہلے اسے معلوم کرلیں۔ ان کا کہنا ہے کہ نفسیاتی مرض میں مبتلا ہوکر نبی ﷺ جو بے تکی باتیں کرنے لگے، اس کی طرف اشارہ کرنے کے لیے ہی ان لوگوں نے سحرزدہ کا لفظ استعمال کیا ہے۔ لفظ جادو کو وہ لوگ نفسیاتی مرض کے معنی میں استعمال کررہے تھے۔ اسی لیے وہ اس طرح کہہ رہےتھے۔

نیز ان کا کہنا یہ بھی ہے کہ مذکورہ آیتوں میں سحرزدہ، اورجادو کیا گیا وغیرہ الفاظ اس معنیٰ میں آئے ہیں کہ جادو کا اثر ہوتاہے، جادو سے تاثیر پیدا کی جاسکتی ہے، اور جس پر جادو کیا جاتاہے، وہ اس سے متاثر ہوتاہے ۔ بہرحال جادو کی تاثیر ثابت کرنے کے لیے مذکورہ آیتیں ہی کافی دلیل ہیں۔

یہ دعوا جادو پارٹی کا ہے۔ مگر یہ عقل مندوں کے پیش کردہ دعویٰ کی طرح نہیں ہے۔ کیونکہ سحر زدہ کا یہ مطلب اللہ نے نہیں بیان کیا ۔ بلکہ نادان لوگوں نے اس کو جس قسم کا معنیٰ دے رکھا تھا اس کو اللہ تعالیٰ مذکورہ آیتوں میں صرف نقل کررہا ہے۔ یعنی انہوں نے جو تصور کررکھا تھا اس کے لیے وہ آیتیں دلیل ہیں۔ اس کا مطلب یہ نہیں کہ جادو کا جو بھی معنی ہے یہ بیان کرتے ہیں وہی معنی اللہ کے پاس بھی ہے۔

اللہ کا انکار کرنے والوں نے یقین مانا کہ جادو کو قدرت ہے تو ان کی سمجھ اور خیال کے مطابق اس جادو کے تعلق سے بو ل بھی رہے تھے۔ عقل مند لوگ یہ بات سمجھ جائیں گے۔

نبی پر جادو کیا گیا ہے،وہ سحرزدہ ہے۔ یہ جملہ کس نے کہا؟ اللہ تعالیٰ نہیں کہا ۔بلکہ دشمنوں نے کہا تھا۔ اللہ تو بس ان کی بات کو نقل کیا ہے۔

کافروں نے جادو کے بارے میں اپنے عقیدے اور نظریے کے مطابق بول رہے تھے۔ یادرکھیے کہ ان کا بول، اللہ کی بات نہیں ۔

کافروں نے اپنے دل میں جمائے ہوئے یقین اوراعتقاد کے مطابق جو کچھ کہا، اسے اللہ تعالیٰ بیان کرے اور اس کا حوالہ دے، تو سمجھ لیں کہ یہ کافروں کا عقیدہ ہے۔

کافروں نے کہا کہ بتوں کو قدرت حاصل ہے۔ وہ نقصان پہنچاتے ہیں ان کی اس بات کو اللہ تعالیٰ نقل کرتاہے۔ ملاحظہ ہو:

(ھود11:آیت نمبر54)

یہ آیت پڑھنے کے بعد کیا آپ یہ مطلب لیں گے کہ بت کو قدرت واختیار ہے ؟ نہیں۔ بلکہ اس کا مطلب یہی ہے کہ بت کا نقصان پہنچانے کے بارے میں کافروں نے ہی کہاتھا۔

فرعون نے کہا تھا کہ میں ہی سب سے بڑا رب ہوں۔ اس کی اس بات کو اللہ تعالیٰ نے قرآن کریم میں نقل کیا ہے۔ اس لیے کیا کوئی یہ کہے گا کہ فرعون کو اللہ نے ہی خدا کہا ہے؟ ہرگز نہیں۔ مگر جادو کو ماننے والے یہی غلطی کررہے ہیں یعنی کافروں کے بول کو اللہ تعالیٰ کی بات سمجھ کر دعویٰ کررہے ہیں۔

کافروں نے نبیوں کو جو سحر زدہ کہا وہ نفسیاتی مرض ہی کے معنیٰ میں کہا مگر اللہ تعالیٰ نے جادو کے لفظ کو جہاں اپنی طرف سے، اور اپنی بات کی حیثیت سے پیش کیا، وہاں پر اس معنی میں استعمال نہیں کیا۔ آگے ہم اس کا مناسب موقع پر وضاحت کریں گے۔

انبیا کرام کی نصیحتوں کو سننے پر قوم والوں نے جس طرح انہیں سحر زدہ کہا، اسی طرح ساحر، جادو گر بھی کہا۔ انہوں نے اپنی نبوت ورسالت کی دلیل کے طورپر جو معجزہ قوم کے سامنے پیش کیا، اس کو بھی قوم والوں نے سحر، جادو کہا۔

نبی نے واقعی ایسا معجزہ دکھایا جسے کرتب اور شعبدہ بازی نہیں کہاجاسکتا، اس کے باوجود قوم والوں نے اس کا انکار کرنے کے لیے یوں کہا کہ یہ توسحر جادو ہے، اللہ تعالیٰ نے قرآن کریم کے کئی مقامات پر ان کی اس بات کو نقل کرتاہے، ملاحظہ ہو:

(المائدہ5:آیت نمبر110)

(الصف61:آیت نمبر6)

(یونس10:آیت نمبر77)

(طٰہٰ 20:آیت نمبر57)

(الشعراء 26:آیت نمبر35)

(النمل 27: آیت نمبر13)

(القصص28:آیت نمبر36)

(الانبیاء21:آیت نمبر48)

(طٰہٰ20:آیت نمبر71)

(یونس10:آیت نمبر2)

(الذاریات51:آیت نمبر52)

جادو پارٹی کے لوگوں نے جادو منتر کو ثابت کرنے کے لیے پہلے جس طرح کافروں کے قول کو دلیل میں پیش کیا کہ انبیا ء پر جادو کیا گیا ہے ، وہ سحر زدہ ہیں۔اسی طرح وہ لوگو انبیا ء کے جادو گر اور ساحر ہونے کے متعلق بھی کافروں کی مذکورہ باتیں ہی اپنے دعویٰ کے اثبات میں بطور حجت پیش کرتے ہیں۔

ان کا کہنا ہے کہ انبیا کے معجزات دیکھنے پر قوم والوں نے اس کو جادو قرار دیا۔ تو اس سے کیا معلوم ہوتاہے؟ جس طرح انبیا ء نے کردکھایا ،اسی طرح کے کام جادو منتر سے بھی ممکن ہے۔ اسی لیے قوم والوں نے ایسا کہا۔

جادو پارٹی کہتی ہے کہ نبی موسیٰ علیہ السلام کے لاٹھی ڈالنے پر جب وہ سانپ بن گئی، تو اس کو دیکھ کر ناظرین نے جواب دیا کہ ایسا تو جادو گر بھی کرسکتاہے۔ ان کے جواب سے یہ واضح ہوتاہے کہ جادو سے بھی معجزہ اور کرامت دکھایا جاسکتاہے۔ غرض مذکورہ قرآنی آیتوں سے ہم جادو کا یہ مطلب سمجھ سکتے ہیں۔

یہ بھی ان کے پہلے دعوے کی طرح ہے ۔ جادو سے کچھ بھی کیاجاسکتاہے۔ کافروں نے اسی معنیٰ میں کہا تھا جس میں کوئی شک نہیں۔

مگر کافروں نے اپنے خیال ، نظریہ اور عقیدے کے مطابق جو جملہ استعمال کیا تھا، وہ کس طرح دین میں ثبوت ہوسکتاہے؟ اس اہم اور بنیادی مسئلہ کو جادو پارٹی کے لوگ نہیں جانتے۔

جادو کو ماننے والوں نے آج جو سمجھ رکھا ہے کہ اس جادو منتر سے جو چاہے کیا جاسکتاہے ، بالکل اسی طرح اس سے پہلے کے دور میں بھی خیال کیا جارہا تھا۔

جاد وکا اثر ہوتاہے ،اور جادو سے تاثیر پیدا کی جاسکتی ہے، حرکت وعمل کو موقوف کیا جاسکتاہے، عقل میں فتور آتاہے، اورجادو سے پاگل پن اورجنون بھی آتاہے۔ غرض ایسی باتیں ثابت کرنے کے لیے مذکورہ آیتیں کبھی دلیل نہیں بن سکتیں۔ بلکہ وہ آیتیں اس بات کے لیے دلیل بنتی ہیں کہ کافروں نے جادو کو کیا سمجھ رکھا تھا۔

جادو کے بارے میں کافروں کا عقیدہ کیا ہے؟ وہ تو ابھی گزرا اب آیئے۔ یہ دیکھیں کہ اللہ تعالیٰ کی نظر میں جادو کیا ہے؟ اس کی حقیقت وماہیت کیا ہے؟

اللہ تعالیٰ نے قرآن کریم میں ارشاد فرمایا: ملاحظہ ہو۔

(الاعراف 7 :آیت نمبر108-120)

(طٰہٰ 20: آیت 65-70)

ان آیتوں میں جو باتیں کہی گئی ہیں آپ ان پر غور کریں۔ اللہ تعالیٰ الاعراف 7 : آیت نمبر116 میں کہتاہے کہ وہ (سب جادو گر) بہت بڑا جادو لے کر آئے۔

نبی موسیٰ علیہ السلام کے خلاف جو جادوگرمقابلے میں آئے اور صف آرا ہوئے وہ کوئی معمولی آدمی نہیں تھے۔ بلکہ وہ اپنے فن میں بہت مہارت رکھنے والے تھے ۔ پھر انہوں نے جو کر دکھایا وہ بھی کوئی معمولی قسم کا چھوٹا جادو نہیں۔ بلکہ واقعی بہت بڑا جادو لے کر آئے جیسا کہ ہم اس آیت سے معلوم کرسکتے ہیں۔ اب سوال یہ ہے کہ انہوں نے اپنے بہت ہی بڑے جادو سے جو کر دکھایا، وہ کیا ہے؟

یہ بات قابل توجہ ہے کہ انہوں نے اپنے جادو کے زور سے رسیوں اور لاٹھیوں کو درحقیقت سانپوں میں تبدیل نہیں کیا ، سچ مچ سانپ نہیں بنایا ۔ بلکہ اللہ تعالیٰ سورہ طٰہٰ 20: آیت نمبر66 میں کہتاہے کہ انہوں نے پیش کیا۔

سانپوں کی طرح جھوٹی شکل

بہت بڑے جادو کے ذریعہ وہ صرف جھوٹی شکل بنا سکے ۔ اور حقیقت و ماہیت میں کوئی تبدیل نہ کرسکے۔ جب بہت بڑے جادو کی طاقت اتنی ہی ہے، تو پھر ہم معمولی جادو کا حال معلوم کرسکتے ہیں۔

اللہ تعالیٰ سورہ طٰہٰ 20: آیت نمبر69 میں کہتاہے کہ انہوں نے جو کچھ کیا وہ تو ) ہے۔ کوئی چال چل کر ، شعبدہ بازی کرکے آنکھوں کو دکھا سکتے ہیں کہ جادو سے کچھ کردیا ہے۔

ہیر اپھیری (مکر وفریب اور داؤ پیچ

میجگ() کے نام سے چالاکی کا ایک فن ہے جس میں فنکار (میجگ مین) خفیہ تدبیر اور کمال ہوشیاری کے ساتھ ایسے حیرت انگیز کام کردکھاتاہے کہ عقل دھنگ رہ جاتی ہے۔ اس فن کے ماہرین ایک آدمی کو لِٹاکرکے یا کھڑا کرکے، اس کو کاٹ کر دو ٹکڑے کرنے کی طرح دکھائیں گے۔ کچھ دیر کے بعد کٹے ہوئے ان دونوں حصوں کو جوڑ کر پرانی حالت پر لے آئیں گے۔

Magic

مگر حقیقت تو یہ ہے کہ انہوں نے اس آدمی کو اصل میں کاٹا ہی نہیں، کاٹ کر دو ٹکڑے نہیں کیے۔ اس کے باوجود وہ مختلف رنگ برنگ کے چراغوں (لائٹوں) کے ذریعےہماری آنکھوں پر پردہ ڈال دیتے ہیں۔ اور وہ ماہرین اس آدمی کو ٹکڑے کیے بغیر ہی ہماری آنکھوں کو اس طرح دکھاتے ہیں کہ گویا وہ اس کو کاٹ رہے ہیں۔ ٹھیک اسی طرح جادو گر بھی چال چلتے اور دھوکا دیتے ہیں۔ حقیقت میں کچھ بھی نہیں کرتے۔

میجگ کرنے والے اپنے کام کے بارے میں صاف کہہ دیں گے کہ یہ سب نظر بندی ہے ، مگر جادو گر اپنے کام کے بارے میں اس طرح نہیں کہتے۔ دونوں میں بس یہی فرق ہے۔

میجگ مین ایک آدمی کو چارپائی پر لٹا دے گا۔ پھر اسی چارپائی کے چار پاوں بھی نکال دے گا۔ پھر آپ دیکھیں گے کہ وہ آدمی گویا خلا میں لٹک رہا ہے۔

حقیقت میں اس طرح نہیں کیا جاسکتا۔ تو پھر یہ کیسے ممکن ہوا؟ دراصل اس چارپائی کو دھات کے مضبوط لمبے مگر باریک ڈورے سے باندھ دیا گیا ہے۔ چونکہ وہ ہماری آنکھوں کو نظر نہیں آتا، اس لیے وہ آدمی خلا میں ٹھہرا ہوا دکھائی دیتاہے۔

اسی طرح میجگ شو میں ہاتھی کو غائب کردیں گے۔ وہ کیسے؟ مجمع کے سامنے ہاتھی کو اسٹیچ پر لایاجائےگا۔ لائٹ آف کرکے آن کریں گے ہاتھی نہیں رہے گا۔ پھر اسی طرح لائٹ آف کرکے آن کردیں گے۔ تو پھر وہاں ہاتھی آجائے گا۔ اس کو صرف ایک یا دو لمحے(سکینڈ) میں کردیں گے۔

سوال یہ ہے کہ کیا اس طرح ہاتھی کو حقیقت میں نظروں سے غائب کیا جاسکتاہے؟ ناممکن۔ ایسا ہرگز نہیں ہوسکتا۔

وہ اصل میں رنگین چراغوں سے ہماری آنکھوں کو دھوکا دیتے ہیں۔ وہ چونکہ رنگوں کی خاصیت جانتے ہیں کہ بعض خاص رنگ کی روشنی میں بعض خاص رنگ چھپ جائے گا۔ اس لیے وہ ہاتھی کا کا لا رنگ چھپانے کے لیے اس کے لائق لائٹ آن کریں گے، تو ہاتھی اسی جگہ قائم رہنے کے باجود ہم کو نظر نہیں آئے گا۔ لیکن وہاں جاکر چھوکر دیکھیں گے تو ہاتھی وہیں پر کھڑا پائیں گے۔

ہماری آنکھیں خبر دیتی ہے کہ سامنے ہاتھی کی شکل نہیں ہے۔ یہ ہےنظر کا دھوکا نظر بندی۔

اب مذکورہ آیتوں میں اللہ تعالیٰ نے جو جملے استعمال کیے ہیں ان پر غور کیجئے۔

وہ (نقیب) کو آپ کے پاس لے آئیں گے۔

ہر ماہر جادوگر

پھر جب انہوں نے (اپنے شعبدے کی چیزیں) ڈالیں ، تو لوگوں کی آنکھوں پر نظر بندی کردی۔

اوران لوگوں کو خوف زدہ کردیا۔ اور وہ بہت بڑا جادو لے کر آئے۔

وہ سب (جادو گر) وہاں مغلوب ہوگئے ۔اور ذلیل ہوکر رہ گئے۔

ان کی رسیاں اور لاٹھیاں ان کےجادو سے موسیٰ علیہ السلام کو ایسے دکھائی دینے لگیں جیسے وہ (سانپ کی طرح) پھنکارہے ہیں۔

انہو نے جو کچھ بنایا ہے وہ جادو گر کا فریب (داؤپیچ ) ہے۔

جادو گر کامیاب نہیں ہوگا۔

مذکورہ آیتوں میں استعمال کیے گئے جملے کیا کہہ رہی ہیں؟ کیا یہ معلوم نہیں ہوتا کہ جادو جو ہے صرف خیالی بات ہے،جھوٹی شکل ہے، نظر بندی اورشعبدہ ہی ہے۔ حقیقت میں کچھ نہیں ہوا۔ اصلیت وماہیت میں کوئی تبدیلی واقع نہیں ہوئی۔

کیا جادو کی اصلیت اور حقیقت جاننے کے لیے جو کچھ اللہ اور موسیٰ علیہ السلام نے کیا اس کی طرف رجوع کیاجائے؟ یا کافروں نے نادانی سے جادو کے بارے میں جو کچھ کہا اس کو بطور دلیل ماناجائے؟

جب نبی موسیٰ کی نظر میں، اور خود اللہ کی نظر میں جادو کے معنی دھوکا دہی، نطر بندی، فریب کاری ، داؤپیچ اورہیرا پھیری کے آتے ہیں، تو جادو کو ماننے والوں نے اس معنے کو چھوڑدے کر کافروں کی باتوں بطور حجت پیش کرکے دعویٰ کرتے ہیں کہ جادو برحق ہے۔

واضح رہے کہ جادو(سحر) کا لفظ قرآن کریم میں کئی جگہوں پر آیاہے۔ 1) یہ لفظ کافروں نے استعمال کیا۔ 2) یہ لفظ انبیا نے استعمال کیا۔ 3) اوراللہ تعالیٰ خود اپنے الفاظ کے طور پر استعمال کیا۔

قرآن کی آیتوں میں لفظ ’’جادو ‘‘ کو جہاں اللہ نے اپنے الفاظ کے طورپر پیش کیا ہے، کیا وہاں پر جادو کا اثر اوراس کی تاثیر اور نقصان کے متعلق کچھ کہا گیا ہے۔ نہیں۔

حضرت عبداللہ بن عمر رضی اللہ عنہما نے بیان کیا کہ دو آدمی مدینے کے مشرق کی طرف سے آئے اور خطبہ دیا ۔ اس پر نبی ﷺ نے فرمایا: إنَّ مِنَ الْبَیَانِ سِحْرًا بے شک بات میں جادو ہے۔ (صحیح بخاری:5146)

سحر ، جادو کے کیا معنی ہیں؟ نبی ﷺ نے اس حدیث کے ذریعہ اس کو واضح کردیا، اور ہمیں سکھادیا۔

آپ نے دیکھا ہوگا کہ پلاٹ فارم میں دوائی اور معجون بیجنے والے اپنی جھوٹی باتوں کو سچائی کی طرح اس انداز میں پیش کرتا اور لوگوں کو اپنی طرف مائل کرتاہے۔ پھر وہ اس کو گھیر لیتے ہیں۔ اور اس کی باتوں کو غور سے سننے لگتے ہیں۔ غرض اللہ کے نبی ﷺ نے یہاں پر ہمیں سمجھادیا کہ پرکشش باتوں سے جھوٹ کو سچ کی طرح پیش کرنا سحر ہے، جادو ہے۔

جادو جو ہے دھوکا دینے کی ایک خفیہ تدبیر، سازش ہے۔ اورجھوٹ ہے۔ ذیل کی ایک آیت ہی اس کے لیے کافی دلیل ہے۔

(الطور52:آیت15،14،13)

آخرت میں پوچھ گچھ اور بازپرس ہونے کے بعد، جنتی لوگ جنت میں، اور دوزخی لوگ ،دوزخ میں جائیں گے۔ اس موقع پر اللہ تعالیٰ دوزخیوں کو دیکھ کر کہے گا: جس (دوزخ) کو تم جھوٹ سمجھ رہے تھے۔ وہ دوزخ یہی ہے۔ پھر ان سے سوال بھی کرے گا کہ : بتلاؤ! کیا یہ سحر ہے؟ جادو ہے؟

اللہ کے اس سوال سے ہمیں پتہ چلتاہے کہ سحر(جادو) کا لفظ اللہ کے ہاں کس معنے میں ہے؟

کافر لوگ دنیا میں دوزخ کو جھوٹ قرار دے رہے تھے ۔ جھوٹ کی رٹ لگا رہے تھے۔ مگر جب ان کو دوزخ میں دھکیلا جائے گا، اس وقت اللہ تعالیٰ ان سے ’’ کیا یہ جھوٹ ہے‘‘؟ پوچھنے کے بجائے یہ پوچھتا ہے کہ کیا یہ سحر (جادو) ہے؟

یہاں پر جادو کے لفظ کو اللہ تعالیٰ جھوٹ کے معنے میں استعمال کرتاہے، اور بتلاتاہے کہ جادو جھوٹ ہے، سچ نہیں۔

کافروں نے سحر(جادو) کے لفظ کو جس معنے میں استعمال کررہے تھے، اللہ نے اس کو قبول نہیں کیا۔ بلکہ اللہ تعالیٰ کے ہاں سحر کے معنی یہ ہیں کہ عدم کو موجود کی طرح دکھانے کی چال ہی ہے۔

جادو کو ماننا شرک ہے

یہ ماننا کہ جادو کا اثر ہوتاہے ، جادو سے تاثیر پیدا کی جاسکتی ہے۔ اس سے دوسروں کو نقصان پہنچایاجاسکتاہے، اللہ کے ساتھ شریک کرنے کا گناہ لازم آتاہے۔ وہ کیسے؟ آئیےاس کاجائزہ لیں۔

ہم یہ جانتے ہیں کہ اللہ کاکوئی شریک نہیں۔ کسی کو اللہ کے ساتھ شریک اور ساجھی نہ بنائیں۔ بعض سمجھتے یہ ہیں کہ دو خداوں میں سے اللہ بھی ایک، یا تین خداوں میں ایک اللہ بھی ہے، ایسا عقیدہ رکھنا ہی شرک ہے۔ اگر چہ یہ بھی شرک ہے۔ مگر شرک اس سے بھی وسیع معنوں میں آتاہے۔ چنانچہ اللہ تعالیٰ کی بے شمار صفات اور خصوصیات ہیں۔ اگر کوئی شخص یہ عقیدہ رکھتاہے کہ اللہ کی کوئی ایک صفت، فلاں آدمی میں بھی پائی جاتی ہے۔ تو اس خاص صفت کے معاملے میں وہ اس کو اللہ کی طرح سمجھتا اور اس کا شریک گردانتا ہے ۔ یہی اس شخص کا شرک ہوا۔

اس حقیقت کو ہم ذیل کی آیتوں سے معلوم کرسکتے ہیں۔

(یٰسٓ36: آیت نمبر78)

(الشوریٰ 42: آیت نمبر11)

(الاخلاص 112:آیت نمبر4)

اس کا مطلب یہ ہے کہ اللہ کی طرح سننے والا کوئی نہیں، اس کی طرح دیکھنے والا کوئی نہیں۔اور اس کی طرح کرنے والا بھی کوئی نہیں۔

مثال کے طورپر سننے کی طاقت اللہ کو ہے اور ہم کو بھی ہے۔ مگر جس طرح اللہ کو سننے کی قدرت ہے ٹھیک اسی طرح فلاں بزرگ کو بھی ہے۔ کیا ہم اس طرح عقیدہ رکھ سکتے ہیں؟ نہیں۔ ورنہ اس صفت میں اللہ کے ساتھ فلاں بزرگ کو شریک ٹھہرانے (شرک) لازم آئے گا۔

قابل غور بات یہ ہے کہ اللہ تعالیٰ کو سننے کی جو قدرت حاصل ہے اس کی حد اور انتہا نہیں۔ جب کہ ہمارے سننے کی قدرت بہت محدود ہے۔

ایک وقت پر ہم صرف ایک آدمی کی بات سن سکتے ہیں۔ البتہ بعض خصوصی تربیت اور مشق کے ذریعہ اور بھی دو ایک خبریں اضافی طور پر سن سکتے ہیں۔ مگر دنیا بھر کے سات سو کروڑ لوگ بھی اگر ایک ہی وقت میں اللہ تعالیٰ سے مانگیں، تب بھی وہ اسی وقت پر سب کی باتوں کو بھی اچھی طرح سن لے گا۔

قبروں کی پرستش کرنے والے لوگ، ان میں مدفون اولیا کو پکارتے ہیں۔ کئی بستیوں کے لوگ ایک ہی وقت میں ان کو پکارتے ہیں۔ کہ بابا! ہمیں یہ دے دو۔ کیا وہ ان سب لوگوں کی ضرورت پوری کرسکتے ہیں۔ اس کو ایک طرف رہنے دیجئے۔ اس سے پہلے کہ لوگ یہ عقیدہ رکھتے ہیں کہ وہ بابا سب کی دعائیں بیک وقت سنتے ہیں۔ تو اس میں یہ بات بھی شامل ہے کہ وہ بزرگ سبھی لوگوں کی سنتے ہیں۔ چاہے وہ تعداد میں کتنی زیادہ کیوں نہ ہو۔ غرض ایسا عقیدہ رکھنا شرک ہے جس میں کوئی شک ہی نہیں۔

اگر ہم کو کسی کی بات سننا ہے، توا س کے اور ہمارے درمیان کی دوری محدود ہو، تبھی سن پائیں گے۔ اگر وہ زیادہ دور ی میں ہو تو ہم سن نہیں سکتے۔

ہم کسی کی بات کو سننا چاہیں، تو اس بات کو آگے بڑھانے والی ہوا کا ہونا ضروری ہے۔ جو ہماری کانوں تک پہنچائے۔ یا کوئی بجلی کی رو ہونا چاہیے پھر وہ آواز کا بھی مخصوص ڈیسیبل میں ہونا ضروری ہے۔ کیونکہ اس سے کم آواز ہمارے کانوں میں سنائی نہیں دے گی۔ مگر اللہ کے لیے ایسا کوئی عیب نہیں ہے۔

دیکھنے کی صفت اٹھالیجئے ۔ہم انسانوں کو دیکھنے کی قدرت ہے۔ اور اللہ کو بھی ہے۔ مگر اللہ کو جس طرح دیکھنے کی لامحدود قدرت ہے اس طرح کسی انسان میں مانے کہ وہ بھی اس طرح کی قدرت رکھتاہے۔ تو یہ شرک ہے۔

ہم ایک حدتک کی دور کی چیزیں دیکھ سکتے ہیں۔ اور وہ بھی اس وقت جب کہ روشنی ہو اور درمیان میں کوئی رکاوٹ اورپردہ نہ ہو تبھی دور کی چیز دیکھ سکتے ہیں۔ ان کے علاوہ ایک وقت پر صرف ایک چیز ہی دیکھ سکتے ہیں۔ مگر اللہ کے لیے اس طرح کی کوئی ضرورت نہیں پڑتی۔

اگر کوئی شخص یہ مانتا ہے کہ فلاں بابا دور کی چیزوں کو اچھی طرح دیکھتے ہیں خواہ کتنی ہی دور ہو، چاہے کتنی ہی رکاوٹیں اوردیواریں اورپہاڑ حائل ہوں، ان کے باوجود وہ سب کچھ دیکھتے رہتے ہیں ، تو وہ شخص اس بابا کو اللہ کی طرح سمجھ رہاہے۔

مکے کے کافر اللہ کے علاوہ بہت سے من گھڑت چھوٹے چھوٹے خداوں کی پرستش کررہے تھے۔ اسی وقت وہ کافروں سے یقین بھی کررہے تھے کہ اللہ تعالیٰ اکیلا ہی تمام قدرتوں اور اختیارات والا ہے۔ اس کے باوجود اللہ تعالیٰ نے ان لوگوں کو مشرکین (شرک کرنے والے) قرار دیا۔

(یونس10:آیت نمبر31) (المومنون23: آیت نمبر84،85)

(المؤمنون23:آیت نمبر86،87) (المؤمنون23: آیت نمبر88،89)

(العنکبوت29: آیت نمبر61) (العنکبوت29: آیت نمبر63)

(لقمان31: آیت نمبر25) (الزمر39:آیت نمبر38)

(الزخرف43: آیت نمبر9) (الزخرف43: آیت نمبر87)

یہ تمام آیتیں کسی شک وشبہ کے بغیر بتلارہی ہیں کہ مکے کا فرلوگ اللہ تعالیٰ کو مانتے تھے۔ اور اس کی قدرت کا اعتراف بھی کرتے تھے۔

(یونس10: آیت نمبر18)

(الزمر39: آیت نمبر3)

یہ دو آیتیں ہمیں بتلارہی ہیں کہ مکے کے کافروں نے اپنے جھوٹے معبودوں کے متعلق کس قسم کا عقیدہ رکھتے تھے۔

ایک طرف وہ یہ مان رہے تھے کہ اللہ کی قدرت کی طرح اپنے جھوٹے دیوتاوں کو قدرت نہیں ہے، او ردوسری طرف اس کے برعکس یہ مان رہے تھے کہ اپنے چھوٹے معبودوں کو بھی اللہ کے برابر کی قدرت ہے!!؟

ان لوگوں کا یہ عقیدہ رہا کہ اپنے چھوٹے معبودوں کو جہاں سے پکاریں، جتنے افرد بھی پکاریں، جس وقت میں بھی پکاریں، اور جس زبان میں بھی پکاریں، تو بھی وہ معبودوں کو ایک ہی وقت میں ان سب کی باتیں بحسن خوبی جاننے کی قدرت حاصل ہے۔

اسی وجہ سے کئی دور دراز مقامات سے بہت سارے افراد نے ان چھوٹے معبودوں سے ایک ہی وقت پر کئی دعائیں کیں اور یہ عقیدہ ان کے دلوں میں راسخ ہوگیا تھا کہ وہ بھی اللہ ہی کی طرح ہماری دعائیں سنتے ہیں۔ غرض دعا سننے کے معاملے میں ان لوگوں نے اپنے چھوٹے معبودوں کو اللہ کے برابر سمجھا۔

اسی سے معلوم ہوتاہے کہ اللہ کی تمام صفات اورخوبیوں کو دوسروں میں ماننا ہی شرک نہیں ۔ بلکہ اللہ کی بے شمار صفات اور خصوصیات میں سے کسی ایک صفت کو بھی دوسروں میں ماننا شرک ہے۔

واضح رہے کہ اگر کوئی شخص یہ مانتاہے کہ کوئی ایک صفت جس طرح اللہ کے پاس ہے۔ ہو بہو وہی صفت فلاں آدمی میں بھی پائی جاتی ہے، تو وہ کھلا شرک ہے۔ اس بات کو ذہن میں رکھتے ہوئے جادو کا جائزہ لیں۔

دوسروں کو نقصان پہنچانے کی یہ صفت اللہ کو بھی ہے اورانسانوں کو بھی ہے۔

فرض کیجئے کہ اللہ تعالیٰ ایک آدمی کا پیر توڑنے کا ارادہ کرتاہے اس کے لئے اللہ ایک بڑا چاقو لے کر اس آدمی کو پکڑ کر اس کا پاؤں نہیں کاٹے گا۔ بلکہ اللہ تو اس کو پکڑنے کے لیے چھوئے گا بھی نہیں ،اور پیر توڑنے کے لیے چاقو جیسا کوئی اوزار بھی استعمال نہیں کرے گا۔ بلکہ وہ صرف یہ کہہ دے گا کہ : پیر ٹوٹ جا۔ فوراً اس کا پیر ٹوٹ جائے گا۔

مگر ایک آدمی کسی دوسرےآدمی کا پیر توڑنا چاہے، تو اسے تلوار، یا سَبَّل، یا نہایت مضبوط اورموٹی لکڑی لے کر اس آدمی کے پیر میں زور دار وار کرے، تب ہی اس کا پیر توڑسکتاہے۔

اسی طرح اللہ تعالیٰ کسی کے عقل میں فتور لاناچاہے ،اور ذہنی حالت کو بگاڑنا چاہے، اور نفسیاتی مریض بنانا چاہے ، تو اللہ صرف یہ کہے گا کہ نفسیاتی مریض ہوجا‘۔ تو وہ شخص اسی وقت نفسیاتی مریض بن جائے گا۔

مگر ایک آدمی کسی شخص کو نفسیاتی مریض بنانا چاہے، تو وہ اس کے لائق گولیاں، یا دوائیاں اس کے اندر پہنچا کریا اس کے سر پر اتنا زور سے مارتے رہنا کہ اس کا ذہنی توازن بگڑ جائے، تب چل کر وہ شخص نفسیاتی مریض بن سکتاہے۔

اس معاملے میں اللہ اور انسان کے درمیان فرق واضح اور بالکل نمایاں دکھائی دیتاہے، وہ یہ ہے کہ اللہ تعالیٰ کسی کام کا ارادہ کرتاہے ، تو وہ اس کو ’’ہوجا‘‘کہنے سے ہی وہ فوراً ہوجاتاہے۔ جیسا کہ اللہ تعالیٰ ان قرآنی آیتوں میں اس کی وضاحت کرتاہے، ملاحظہ ہو:

(البقرۃ2:آیت نمبر117، آل عمران3:آیت نمبر47، الانعام6:آیت نمبر73، النحل16: آیت نمبر 40، مریم19: آیت نمبر35،

یٰسٓ 36: آیت نمبر82، المؤمن 40: آیت نمبر68)

یہ اللہ ہی کی قدرت کاملہ ہے کہ وہ صرف ہوجا کہنے سے ہوجائے۔ مگر یہ مانتے ہیں کہ جادو سے تاثیر پیدا کی جاسکتی ہے ، جادو کا اثرہوتاہے، اور جادو سے نقصان پہنچایاجاسکتاہے، وہ لوگ جادوگر کو کس مقام پر رکھتے ہیں؟

وہ لوگ جادوگر کو کس طرح مانتے ہیں؟ اس طرح نہیں کہ جادوگر کسی تلوار، یا سبّل سے یا موٹی اورمضبوط لاٹھی سے اس آدمی کو پیر توڑےگا۔ بلکہ یہ سمجھتے ہیں کہ وہ جادو گر صرف ہوجا کہہ کر حکم دینے سے وہ تاثیر پیدا کردے گا۔

جادو کو ماننے والے یہ سمجھتے ہیں کہ جادو گر کسی کو کوئی دوائی پہنچائے بغیر ہی کسی کو صرف’’ہوجا‘‘ کہنے سے وہ اس کو پاگل بنانے کی قدرت رکھتاہے۔

یہ جادو پارٹی کے لوگ یقین کے ساتھ یہ بات مانتے ہیں کہ ایک شخص کسی آدمی کو غم میں مبتلا کرنے، غمگین بنانے، یا زخمی کرنے کے لیے دنیا میں جو کچھ طریقے اپنائے جاتے ہیں، ان کا استعمال کیے بغیر ہی ، صرف جادو منتر کے ذریعہ ایک دوسرے کو بے شک نقصان پہنچاسکتاہے۔

مثال کے طورپر ایک شخص کسی دوسرے شخص کو چاقو سے چبو سکتاہے، یا وہ دونوں ہی آپس میں چاقو لے کر ایک دوسرے پر حملہ کرسکتے ہیں۔ جس سے کسی ایک کو یا دونوں کو ہی نقصان پہنچ سکتاہے۔

اس کے علاوہ دوسرے کئی طریقے سے بھی ایک دوسرے کو نقصان پہنچا سکتاہے۔ مثلاً کوئی شخص دوسرے کو گالی دیتاہے ، یا اس پر تہمت لگاتاہے۔ تو جس کو اس نے گالی دی ، یاجس پر اس نے تہمت لگائی، اس شخص کو وہ رنجیدہ اورغمگین بناسکتاہے۔

اسی طرح کے راستوں سے ایک آدمی دوسرے آدمی پر اثر ڈال سکتاہے، اور اس کو متاثر کرسکتاہے۔ یہ کام کرنے کے لیے کسی کو الگ سے سیکھنے اور اس میں مہارت حاصل کرنے کی کوئی ضرورت نہیں۔ اس قسم کے کام تو کوئی بھی کسی کے خلاف بھی کرسکتاہے۔

دنیا میں آدمی دیگر آدمیوں کو نقصان پہنچانے کے لیے اللہ تعالیٰ نے جو راستے اور طریقے مہیا کیے ہیں ۔ ان کے سوا باقی تمام راستے اور طریقے اللہ ہی کے لیے خاص ہیں۔

جو یہ کہتاہے کہ میں کسی پر بھی جادو کرسکتاہوں، لوگ اس پر عقیدہ رکھتے ہیں کہ اس کے پاس جاکر فلاں آدمی کے خلاف جاد وکرنے کے لیے کہیں تو وہ اس آدمی کو چھوئے بغیر ، اس کے قریب آئے بغیر، بلکہ اس کو دیکھے بغیربھی نقصان پہنچاسکتاہے۔

جس آدمی کو متاثر کرنا اور نقصان پہنچانا مقصود ہو، جادو گر اس کی قمیص پسینہ، پاوں کے نیچے کے تلے مٹی، سر کے بال وغیرہ لے جاکر ان کے ذریعہ ایک گڑیا کی شکل بناتا ہے جس کو نقصان پہنچانا مقصود ہے۔ فرض کیجئے کہ اس کانام سکندر ہے۔ تو یہ جادو گر(؟) اس گڑیا کانام سکند ر رکھ دیتاہے، پھر اگر یہ گڑیا کے پیٹ میں چبوئے ، تو کہیں دوررہنے والے سکندر کے پیٹ میں درد محسوس ہوگا۔ اور گڑیے کی آنکھ میں چبوئے ، تو اُدھر سکندر کی آنکھ زوردار تکلیف ہوگی۔ لوگ مانتے ہیں کہ جادو یہی ہے۔ علاوہ ازیں یہ بھی عقیدہ رکھتے ہیں کہ جادو گر نہ صرف بدن بلکہ دل ودماغ پر اثر ڈال سکتاہے۔ نفسیات کو متاثر کرسکتاہے۔

واضح رہے کہ کسی آدمی کو متاثر کرنے کے لیے اللہ تعالیٰ جو طریقے مہیا کیے ہیں، ان میں سے جادو گر کوئی طریقہ بھی نہیں اپناتا۔

کسی شوہر اور بیوی کے درمیان جدائی ڈالنے کے لیے اگرجادوگر کے پاس اس کی منہ مانگی رقم دے دیں، تو لوگ عقیدہ رکھتے ہیں کہ وہ جادو گر کہیں دور کسی جگہ رہتے ہوئے بھی ان میاں بیوی کو ایک دوسرے سے الگ کردے گا۔

جو لوگ یہ مانتے ہیں کہ جادو سے تاثیر پیدا کی جاسکتی ہے، اوردوسرے کو متاثر کیاجاسکتاہے ۔ وہ اس بات پر یقین رکھتے ہیں کہ جادو گر، اللہ تعالیٰ کی طرح کرگزرنے کی قدرت واختیار رکھتاہے۔ اورقادر مطلق ہی ہے۔

اگر چہ اس قسم کا عقیدہ، شرک کے قبیل سے ہے، مگر جادو کو ماننے والے لوگ اپنے موقف کو صحیح اور حق بجانب قرار دینے کے لیے بعض دلائل پیش کرتے ہیں ۔ کچھ غلط دعوے بھی کرتے ہیں۔ الٹے جوابات بھی دیتے ہیں۔ آیئے ان میں سے ایک ایک تفصیلی جائزہ لیں۔

کیا اللہ تعالیٰ کی عطا کردہ قدرت سے جادو کیا جاتاہے

جادو پارٹی کے لوگ الٹا یہ اعتراض کرتے ہیں کہ جادو شرک نہیں ہو سکتا ۔ وہ کہتے ہیں کہ جادو گر خود اپنی ذاتی قدرت سے ایسا کچھ نہیں کرتا، بلکہ اللہ تعالیٰ ہی اس کو وہ قدرت عطاکرتاہے جس کی مدد اور سہارے ہی سے وہ سب کرتاہے۔ اس لیے یہ کیسے شرک ہوسکتاہے؟

اسی طرح جو لوگ یہ کہتے ہیں کہ ہم بھی مُوَحِّد عقیدہ ، توحید کے قائل اور موحد ہیں، وہ گروہ بھی یہی جواب دے کر اس شرک کی وکالت کررہے ہیں۔

ان کے اس دعوے کو دیکھ کر واضح ہوتاہے کہ یہ لوگ عقیدہ توحید کے الف، بے ، کا قاعدہ تک نہیں جانتے۔

تمام مخلوقات کے افعال واعمال، اورحرکات وسکنا ت سبھی اللہ تعالی ٰ کی عطاکردہ ہیں۔ اور انہی کی بنیاد پر کام کررہے ہیں۔

چنانچہ ہم جو کچھ کرتے ہیں جیسے دیکھتے ، سنتے،بات چیت کرتے، کھاتے، پیتے ، دوڑتے اور کھیلتے وغیرہ ہیں، تو یہ سب ہم نے خود اپنی طرف سے نہیں بنالیا۔ بلکہ اللہ کی دی ہوئی قدرت ہی کی بنیاد پر یہ سارے کام ہم سے کرنے ہورہاہے۔

اگرچہ اللہ تعالیٰ انسان کو بہت ساری قدرتوں سے نوازا پھربھی وہ اپنے پاس جیسی قدرت واختیار رکھتاہے، ویسی قدرت واختیار وہ ہرگز کسی کو نہیں دیتا۔ ورنہ وہ بھی اللہ کے برابر اوراس کا شریک ہوتا۔ اللہ کے اس قو ل میں کہ میرا کوئی شریک اور ساجھی نہیں، مذکورہ بات شامل ہے۔

(بنی اسرائیل17: آیت نمبر111)

(الفرقان25 : آیت نمبر2)

اللہ تعالیٰ کی جو خاص خوبیاں اور صفات ہیں، وہ کبھی کسی کو ہرگز نہیں دےگا۔ وہ اس بات کو ایک بہترین مثال کے ذریعہ سمجھاتاہے ۔ اس قرآنی آیت کو غور سے پڑھیے۔

(النحل16: آیت نمبر71)

اللہ تعالیٰ انسا ن کو کسی حد تک قدرت عطا کرتاہے ؟ اس کو وہ یہاں پر واضح کرتاہے ۔یعنی اللہ تعالیٰ اپنے ہی لیے جو صفات مخصوص کررکھے ہیں ان میں وہ کبھی کسی کو ہرگز نہیں دے گا۔ اپنے برابر نہیں کرے گا ۔یہی وہ بنیادی بات ہے جہاں تک بہت ساروں کی رسائی نہیں ہوئی۔

جو بھی اس بنیادی بات کو اچھی طرح سمجھ گئے وہ ہرگز یہ نہیں کہیں گے کہ اللہ، جادوگر کو اپنی طرح کام کرنے کی قدرت عطا کرے گا۔

اگر یہ کہہ دیا جائے کہ ایک آدمی (بابا) اولاد دیتاہے۔ مگر وہ خود اپنی طرف سے نہیں دیتا۔ بلکہ اللہ کی دی ہوئی طاقت کے ذریعہ دیتاہے، تو کیا اس کا مطلب یہ ہے کہ وہ شرک نہیں ہے؟

ایک آدمی سورج بھگوان کی پوجا پاٹ کرتاہے ۔اور سورج بھگوان کو خود سے کوئی قدرت نہیں رکھتا۔ اس کے ساتھ یہ جملہ ملا لیاجائے کہ ہاں! اللہ نے اس کو یہ قدرت عطا کی ہے، تو کیا اس کا مطلب یہ ہے کہ وہ شرک نہیں ہے؟

مکے کے کافروں نے اللہ تعالیٰ کو مانا، اور اس کے ساتھ چند بزرگوں کی بھی پرستش کررہے تھے۔ اس طرح وہ پرستش کرتے وقت بھی ان کافروں کا عقیدہ یہ نہیں تھا کہ یہ ہستیاں خدا ہیں، اورانہیں تمام قدرتیں حاصل ہیں۔ یہ ان کا عقیدہ نہیں رہا۔

اس لیے ان کافروں نے بھی یہی دعوا کیا کہ یہ شرک میں شامل نہیں ہوتا۔کیونکہ یہ ہستیاں خود سے کچھ نہیں کرتے۔ مگر اللہ تعالیٰ اس بات کو نہیں مانتا۔

ان کافروں کا عقیدہ تھا کہ یہ بزرگ ہستیاں اللہ کے قریب ہیں۔ اگر ان کی پرستش کی جائے، تو وہ اللہ کے پاس ہمارے حق میں سفارش کریں گے۔ اور ہماری ضرورت پوری کروائیں گے۔ اس کے علاوہ ہمیں اللہ سے قریب بھی کردیں گے۔ اس کے تعلق سے قرآنی آیتیں ملاحظہ ہو۔

(یونس10:آیت نمبر18)

(الزمر39: آیت نمبر3)

مذکورہ آیتیں وضاحت کررہی ہیں کہ مکے کے کافروں نے اسی طرح کا عقیدہ رکھاتھا۔

یہ آیتیں اعلان کررہی ہیں کہ کافر وں نے اللہ کے سو اجن کی عبادت کررہے تھے ان کو وہ خدا نہیں کہہ رہےتھے۔ بلکہ وہ یقین کررہے تھے کہ یہ ہستیاں اللہ کے پاس ہمارے لیے سفارشی ہیں۔ واضح رہے کہ اس غلط عقیدے کو مٹانے ہی کے لیے نبی ﷺ کو بھیجا گیا۔

یہ دعوا کہ جادو گر اللہ ہی کی عطا کردہ قدرت سے جادو کرتاہے، اور کافروں کادعوا دونوں ایک ہی جیسے ہیں۔

غرض یہ لوگ اللہ کے ساتھ شریک کرنے کے بعد۔ یہ بکواس کرتے ہیں کہ یہ شرک میں داخل نہیں ہے، اور یہ اس کے دائرے میں نہیں آتا۔ اس طریقے سے یہ لوگ اپنے آپ کو دھوکا دے رہے ہیں۔

قبر پرست لوگ بھی ایسی ہی بات کرکے مُردوں کی عبادت کرتے ہیں۔ ان کا کہنا ہے کہ کیا ہم نے ان بزرگوں کو اللہ قرار دیا؟

کیا ہم نے کہا کہ یہ بزرگ خود سے معجزہ اور کرامت دکھاتے ہیں؟ ایسا کبھی نہیں کہنا۔ بلکہ ہمارا مانناہے کہ وہ بزرگ کرامت ظاہر کرتے ہیں، تو یہ کیوں کر شرک ہوسکتاہے؟ غرض یہ لوگ اپنے بزرگوں کو اللہ نہیں، مگر اللہ کے نیک صالح بندے کہہ کر ہی اپنے شرکیہ عقیدہ کی وکالت کررہے ہیں۔

اللہ سےقدرت پاکر ہی

قبر پرست لوگ جو دعوا کرتے ہیں ، وہی دعوا جادوگر کے معاملے میں جادو کے قائلین بھی کررہے ہیں۔

جب ہم جادو پارٹی سے کہتے ہیں کہ یہ کھلا شرک ہے، تو وہ جواب دیتے ہیں کہ ہمارے ماننے میں، او رمکے کے کافر کے ماننے میں فرق ہے۔ اور کہتے ہیں کہ ہمار اعقیدہ اوردرگاہوں کی پرستش کرنے والوں کا عقیدہ ایک نہیں، جداگانہ الگ ہے ۔ دونوں میں فرق رہنے کی وجہ سے ہم اللہ کے ساتھ شرک کرنے والے نہیں ہوسکتے۔

جب ہم ان سے پوچھتے ہیں کہ وہ امتیازی فرق کیا ہے؟ تو وہ جواب دیتے ہیں کہ اولیا کو معجزہ اور کرامت ظاہر کنے کی قدرت ہونے کے بارے میں اللہ نے نہیں کہا۔ مگر جادو گر کو معجزاتی قدرت اور جادوئی طاقت حاصل ہونے پر اللہ تعالیٰ سورۃ البقرۃ، سور ت نمبر2 اور آیت نمبر102 میں کہہ دیا ہے۔ وہی ہمارے اور قبرپرستوں کے درمیان فرق ہے۔

یعنی ان کا کہنا ہے کہ جادو گر کو قدرت ہونے کے متعلق اللہ تعالیٰ نے کہہ دیا ہے، اس لیے ہم اس کو مانتے ہیں۔ مگر اولیا کو اس طرح قدرت اورکرامت دیے جانے کے متعلق اللہ نے نہیں کہا، اس کے باوجود قبر پرست لوگ اولیاکو قدرت والا اور بااختیار مانتے ہیں۔ اس لیے ہمارا ان کے ساتھ موازنہ کیسے کرسکتے ہیں؟

واضح رہے کہ اللہ تعالیٰ اپنی طرح کام کرنے کی قدرت اولیا کو نہیں دے گا۔ انبیا کرام کو بھی نہیں دے گا۔ اور جادو گروں کو بھی نہیں دے گا۔ اس بنیادی اصول کے خلاف یہ لوگ دعوا کررہے ہیں۔

جس طرح آیت کےظاہر اور سرسری جائزہ سے لگتاہے کہ جادو گر کو قدرت حاصل ہے۔ اسی طرح قبر پرستوں کے پاس بھی کئی دلائل ہیں جن پر اگر طائرانہ نظر ڈالیں تو بظاہر ایسا معلوم ہوگاکہ اولیا کو بھی معجزاتی قدرت حاصل ہے۔

قبرپرست کہتے ہیں کہ اللہ نے اولیا کو معجزاتی قدرت عطا کیا ہے جس کے لیے کئی دلائل ہیں۔ اسی لیے ہم اس کو مانتے ہیں۔

واضح رہے کہ جادو پارٹی کے پاس جو دلیل ہے اس سے زیادہ مضبوط دلیل قبرپرستوں کے پاس ہے۔ مثال کے طورپر ذیل کی حدیث پر غور کیجئے۔

ابوہریرہؓ نے بیان کیا اکہ اللہ کے رسول ﷺ نے فرمایا: اللہ تعالی ٰ فرماتاہے کہ جس نے میرے ولی سے دشمنی کی، اسے میری طرف سے اعلان جنگ ہے۔ اور میرا بندہ جن جن عبادتوں سے میرا قرب حاصل کرتاہے ان میں کوئی عبادت مجھ کو اس سے زیادہ پسند نہیں ہے جو میں نے اس پر فرض کی ہے۔ (یعنی فرائض مجھ کو بہت پسند ہیں جیسے نماز، روزہ، زکوٰۃ، حج)

میرا بندہ فرض ادا کرنے کے بعد نفل عبادتیں کرکے مجھ سے اتنا نزدیک ہوجاتاہے کہ میں اس سے محبت کرنے لگ جاتاہوں۔ پھر جب میں اس سے محبت کرنے لگ جاتاہوں، تو میں اس کاکان بن جاتاہوں جس سے وہ سنتاہے، اس کی آنکھ بن جاتاہوں جس سے وہ دیکھتاہے، اس کا ہاتھ بن جاتاہوں جس سے وہ پکڑتاہے، اس کا پاوں بن جاتاہوں جس سے وہ چلتاہے۔

اگر وہ مجھ سے مانگتاہے تو میں اسے دیتاہوں۔ اگر وہ کسی سے پناہ مانگتاہے تو میں اسے محفوظ رکھتاہوں۔ اور میں جو کام کرنا چاہتاہوں اس میں مجھے اتنا تردد نہیں ہوتا جتنا کہ مجھے اپنے مومن بندے کی جان نکالنے میں ہوتاہے، وہ تو موت کو پسند نہیں کرتا۔ اور میں بھی اسے (موت کے ذریعہ) تکلیف دینا پسند نہیں کرتا۔ (بخاری:6502)

قبر پرست لوگ کہتے ہیں کہ اللہ تعالیٰ نے اولیا کو اختیارات اورمعجزاتی قدرت عطا کیا ہے۔ اس کے لیے مذکورہ حدیث ہی بڑا ثبو ت ہے۔

درگاہوں کی پرستش کرنے والا گروہ دعوا کرتاہے کہ چونکہ اس حدیث میں اولیا کے ہاتھ کو اللہ کا ہاتھ اور اولیا کے پاوں کو اللہ کا پاوں کہا گیا ہے ۔ اس لیے ان سے سب کچھ ہوسکتاہے۔

جادوگر کو قدرت حاصل ہونے کی بابت جادو پارٹی نے جو دلیل دی ہے، اس سے بھی درگاہ پرستوں کی یہ دلیل مضبوط ہے۔

قبر پرست لوگ کہتے ہیں کہ اللہ خود کہتاہے کہ اس نے اولیا کو بڑی قدرت عطا کیاہے۔ اس لیے ہم ان کو مانتے اور ان پرعقیدہ رکھتے ہیں۔ کیا جادو پارٹی کے لوگ اس کو مانتی ہے؟

گزشتہ سالوں میں جادو پارٹی کے لوگوں نے اس کا یوں جواب دیا کہ جب اس حدیث کا سرسری جائزہ لیں گے تو ویسا ہی معلوم ہوگا۔ مگر مجموعی طورپر قرآن کا جائزہ لیں گے، تو اس کاجو اصولی پیغام عقیدہِ توحید ہے اس کے مطابق ہی اس آیت کی دوسری تفسیر کرناچاہیے۔ مگریہی لوگ اب یہ سوال کرتے ہیں کہ جادو گر کو جو قدرت حاصل ہے، وہ اللہ کی عطا کردہ ہے۔ تو پھر یہ شرک کیسے ہوسکتاہے؟

یہ بات قابل ذکر ہے ان لوگوں نے قرآن کی مجموعی پیغامات کے خلاف اور وہ بھی جادوگر کے معاملے ہی میں الگ رائے اورموقف کیوں اختیار کیا؟ اس کی وجہ کیا ہے؟

قرآن میں اللہ نے آدم کے لیے سجدہ کرنے کا حکم دیا تھا۔ اس لیے درگاہ پرست دعوا کرتے ہیں کہ بزرگوں کے لیے سجدہ کرسکتے ہیں۔ اوران کے قدموں میں گرسکتے ہیں۔ وہ اپنے دعوا کو ثابت کرنے کے لیے قرآن کی البقرہ2: آیت نمبر34، بنی اسرائیل 17: آیت نمبر61، الاعراف7: آیت نمبر11، الکھف 18: آیت نمبر50، طٰہٰ 20: آیت نمبر116 کو بطور دلیل پیش کرتے ہیں۔

سرسری طور پر صرف ہم ان آیتوں کو دیکھیں گے ، تو یہ ٹھیک معلوم ہوتاہے۔ مگر چونکہ یہ بات قرآن کی مجموعی تعلیم سے ٹکررہی ہے ، اس لیے ہم نے دیگر آیتوں سے ٹکراؤ کے بغیر، ایک مناسب وضاحت پیش کی تھی۔ اسی طرح جادو کے طرف داروں نے بھی توحید کا لبادہ اوڑھ کر بیان دیا تھا۔

یہ لوگ قرآن کا جو مجموعی پیغام ہے اس کا لحاظ کیے بغیر ، صرف جادو گر کے معاملے میں ایک آیت کا مطلب بیان کرتے ہیں، یہ کہاں کا انصاف ہے؟ یہ کیسے درست ہوسکتاہے؟

درگاہ پرست لوگ کہتے ہیں کہ نبی ﷺ کو غیب کا علم تھا۔ جس کے لیے وہ ذیل کی آیتیں پیش کرتے ہیں:

(الجن 72: آیت نمبر26،27)

(التکویر81: آیت 24)

تو کیا یہ جادوپارٹی کے لوگ نے اعتراف کرلیا کہ ظاہری آیت سے وہ جو معنی بیان کرتے ہیں اس کی گنجائش ہے؟ غیب کی باتیں اللہ کے سو ا کوئی بھی نہیں جانتا۔ اس کے لیے کئی دلائل ہیں۔ ان سب کا خیال رکھتے ہوئے ان سے ٹکرائے بغیر کیا انہوں نے وضاحتی بیان دیا؟

کئی آیتیں کہتی ہیں کہ جادو گر کو کوئی قدرت نہیں۔ جادوپارٹی کے لوگ نے ان کو بھول جاکر ان آیتوں کے برخلاف سورۃ البقرۃ2 کی آیت نمبر102 کا معنی لیا، اورمطلب سمجھا اس میں اور قبر پرستوں کے دعوا میں ذرا برابر بھی فرق نہیں ہے۔

(رہا یہ سوال کہ بقرۃ 2: آیت نمبر 102 کا مطلب کیا ہے؟ اس کو ہم آگے مناسب دلائل کی روشنی میں سمجھائیں گے)

درگاہ پرست لوگ تو قبر میں مدفون آدمی کو نیک صالح اور ولی سمجھتے ہیں اور کہتے ہیں کہ اللہ نے ان کو کرشماتی قدرت عطا کیا ہے، مگر جادو گر کے پاس طاقت وقدرت ہونے کا عقیدہ رکھنے والے لوگ کہتے ہیں کہ اللہ نےاس کا انکار کرنے والے (جادوگر) کو یہ قدرت دی ہے۔ غرض یہ عقیدہ درگاہ پرستوں کے عقیدے سے بھی گیا گزرا اوربدتر ہے۔

اس لیے ان کے جو بے معنی دعوا ہے کہ وہ جادو کو ماننے سے شرک لازم نہیں آتا، یہ ثابت کرنے کے لیے کچھ بھی مدد نہیں کرتا۔

کیا جنوں کی مدد سے جادو کیا جاتاہے؟

جب ہم نے کہا کہ جادو کے ذریعہ اثرڈالنے او رمتاثر کرنے کا عقیدہ رکھنا شرک ہے۔ تو اس کا انکار کرنے والے لوگ ایک اور دعوا کرکے سنبھالنے کی کوشش کرتے ہیں۔

ان کی نئی وضاحت یہ ہے کہ جادو گر خود سے کسی کو متاثر نہیں کرتا۔ بلکہ وہ پہلے جنوں کو اپنے قبضے میں کرلیتاہے۔ پھر جس پر اثر ڈالنا ہو اور نقصان پہنچانا ہو اس کے لیے کوئی ہتھیار ، اوزار، ذرائع اور وسائل کا استعمال کیے بغیر ہی ان جنوں کو حکم دے کر اس پر جادو کرتاہے۔ وہ جاکر اس کو متاثر کردیتاہے۔ چونکہ جن آنکھوں کو دکھائی نہیں دیتا، اس لیےجادو گر کو دیکھتے ہیں کہ وہ اللہ کی طرح کسی وسیلہ کے بغیر کام کررہا ہے۔ او ردوسروں پر اثرڈال رہاہے۔

اس نئے دعوے سے معلوم ہوتاہے کہ یہ لوگ جان بوجھ کر عمدًا جھوٹ بول رہے ہیں۔ کیونکہ انہوں نے جادو گر کو قدرت حاصل ہونے کے بارے میں کس کو بطور دلیل پیش کیا؟

انہوں نے ایک حدیث پیش کی کہ ایک یہودی نے نبی ﷺ پر جادو کیا اور آپ کے اعمال کو موقوف کردیا۔

نبی ﷺ پر جادو والی حدیث میں کیا کہا گیا ہے؟ کنگھی پر سے گرے ہوئے بال، اورکھجور کے خشک خوشے وغیرہ میں لبید بن اعصم یہودی نے جادو کرکے ذروان نامی کنویں میں دفن کردیا تھا۔ پھر اس کنویں کا پانی نکالا گیا اورجادو کی وہ چیزیں بھی برآمد کی گئیں۔ اس کے بعد ہی نبی ﷺ شفا یاب ہوئے۔

اگر اس حدیث میں یہ بات ہوتی کہ اس یہودی نے جنوں کو حکم دے کر بھیجا ۔اور وہ جا کر نبی ﷺپرحملہ کیا، جس سے آپ نفسیاتی مریض بنتے تب وہ لوگ اس طرح جنوں کے حوالے سے دعوا کرسکتے ہیں۔ اسی سے معلوم ہوتاہے کہ یہ لوگ تصورکرکے ایک نئی بات بتارہے ہیں جس کو وہ خود بھی نہیں مانتے۔

جن کی مدد سے جادو کرنے کی بات اس وقت ہوسکتی ہے جب کوئی جادو کرنے والا نام کا مسلمان ہو، (برائے نام مسلم ہو) اوروہ جنّوں کے بارے میں واقفیت ہونے کی وجہ سے اسے اپنے قبضے میں کرکے اور اس کی مدد سے جادو کرسکتاہو۔

مگر ہندو، عیسائی، بدھ مت اور دیگر مذاہب کے لوگ بھی کہتے ہیں کہ ہمارے پاس جادو کیاجاتاہے، اورہم جادو منتر میں مہارت رکھتے ہیں۔ واضح رہے کہ یہ لوگ جن کے نام سے جو مخلوق اور نسل ہے اس کو نہیں مانیں گے۔ بلکہ یہ لوگ جنوں کوجانتے ہی نہیں ۔توپھر ان کو حکم دے کر ان کی مدد سے کیسے جادو کرسکتے ہیں؟ جادو پارٹی کا یہ دعوا ان لوگوں پر منطبق نہیں ہوتا۔ غرض یہ دعوا کہ جنوں کی مدد سے جادو کیا جاتاہے۔ ایک نامناسب اورغیر معقول دعوا ہے۔

یا پھر کیا یہ کہنے جارہے ہیں کہ مسلمانوں میں سے کوئی جادو کرے، تو ہم اسے مانیں گے ۔ مگر دوسری قوم کا آدمی جو جنوں کو نہیں مانتا وہ جادو نہیں کرسکتا ۔ یہی ہمار اعقیدہ ہے!!!

اگر یہ لوگ ایسی بات کریں گے، تو پھر اس حدیث کا انکار کرنے والے ہوجائیں گے جس میں کہا گیا کہ نبی ﷺ پر ایک یہودی نے جادو کیا۔

ان باتوں سے پتہ چلتاہے کہ جادو پارٹی کے لوگ اپنے دعوے میں جھوٹے ہیں۔

دوسری بات یہ ماننا بھی ضروری ہے کہ کیا آدمی، جنوں کو اپنا مطیع وفرماں بردار بناسکتاہے؟ کیا اس کو اپنے قبضے میں کرسکتاہے؟ کیا اس کے لیے دلیل بھی ہے؟

اللہ تعالیٰ نے انسان کے لیے وہ تمام جاندار مسخر کردیے اور جو غیر ذوی العقول ہیں۔ یعنی جن کو سمجھ، دانائی اورفہم وشعور نہیں ہیں ان سب کو انسان کے ماتحت اورقبضے میں کردیا۔ اس کے لیے دلائل ہیں۔

قرآن کریم کی الجاثیۃ45:آیت نمبر12،13، ابراہیم14: آیت نمبر32، النحل16: آیت نمبر14، الحج22: آیت نمبر37،65، لقمان 31: آیت نمبر20، الزخرف 43: آیت نمبر13 ،میں اس کو اللہ تعالیٰ وضاحت کے ساتھ کہتاہے۔

مگر جنوں کو جو سمجھ بوجھ، اورعقل وشعور رکھنے والی مخلوق ہے، اور وہ بھی انسان سے زیادہ طاقتور ہے۔ کیا انسان اپنے کنٹرول میں لاسکتاہے؟ کیا اللہ نے کہا کہ انسان ، جنوں پر قبضہ جما سکتاہے؟ نیز انہیں اپنے زیر اثر اور اطاعت گزار بنانے کے لیے کیا اللہ تعالیٰ نے یااس کے رسول نے ہمیں کوئی طریقہ بتایاہے؟ جادو پارٹی کے لوگوں کو ان کے دلائل وثبوت پیش کرنے کے بعد ہی یہ کہنا چاہیے کہ جنوں کو اپنے قبضے اورکنٹرول میں لاکر ان کی مدد سے جادو کیا جاتاہے ۔ کوئی دلیل دیے بغیر بچنے اور راہِ فرار اختیار کرنے کے لیے بکواس نہیں کرنا چاہیے۔

جن نامی مخلوق آگ سے پید اکی گئی ہے ،جو انسانوں کے آنکھوں کو دکھائی نہیں دیتی۔ اس کے باوجود وہ انسان کی طرح سمجھ بوجھ ، فہم وشعور ، عقل اور تمیز رکھتی ہے جس کے لیے دلیل ہے۔

(الذاریات51: آیت نمبر56)

(الانعام6: آیت نمبر130)

اس سے ہم جان سکتے ہیں کہ جنوں میں بھی رسول آئے ہیں، جنوں کے لیے کتابِ الہی ہے ۔ اور جنوں نے بھی باقاعدہ دعوت وتبلیغ کاکام کیا ہے۔

(الرحمن 55: آیت نمبر31) (الاعراف7: آیت نمبر38)

(الاعراف7: آیت نمبر179) (ھود11: آیت نمبر119)

(السجدۃ32: آیت نمبر13)

یہ آیتیں بتلارہی ہیں کہ جس طرح انسانوں کو ان کے لیے نیکی کے لائق جنت میں اوربدی کے لحاظ سے دوزخ میں ڈالاجائےگا، اسی طرح جنوں کے ساتھ بھی یہی معاملہ کیاجائے گا۔ نیز جنوں پر بھی عبادت وبندگی فرض ہے۔

سورۃ الاعراف7: آیت نمبر179 جو ہے ہمیں وضاحت کررہی ہے کہ جنوں کو عقل، سمجھ اور دانائی دی گئی ہے۔

انسان سمجھ بوجھ سے عاری درندوں کو اپنے قبضے میں کرسکتاہے۔ مگر عقل وشعور رکھنے والے جنّ کو کیوں کر اپنے قبضے میں کرسکتاہے؟

عقل وشعوررکھنے ولے ایک آدمی ، جب اپنے ہی جیسا عقل وشعور رکھنے والے دوسرے آدمی کو اپنے قبضے میں نہیں کرسکتا، تو پھر فہم وشعور اور عقل ودانائی رکھنے والے جنّوں کو کس طرح وہ اپنے قبضے میں کرسکتاہے؟!

اس کے علاوہ ایک اور بات بھی قابل ذکر ہے۔ وہ یہ کہ جنّوں کی طاقت وقدرت جو ہے انسانوں کی طاقت سے بہت زیادہ ہے۔

(النمل 27: آیت نمبر38،39،40)

عفریت نامی جن بولا کہ ملکہ سبا کا وہ شاہی تخت نبی سلیمان کے اپنی جگہ سے اٹھنے سے پہلے لے کر آؤں گا۔ مگر اس سے زیادہ طاقت وقدرت رکھنے والا نے کہا کہ اسے پلک جھپکتے میں لے آٗؤں گا۔ اورکہنے کے مطابق اس نے اس کو لاکر حاضر کردیا۔

اس واقعے سے ہم اندازہ لگاسکتے ہیں کہ جن ، انسانوں کے مقابلے میں کئی ہزار گنا زیادہ طاقت وقدرت رکھتاہے۔

اللہ تعالیٰ جنوں کی ایک بات چیت اورمکالمہ کا نبی ﷺ کو اطلاع دے رہاہے جو سورہ جنّ میں مذکورہے۔

(الجن72: آیت نمبر9،8)

آسمانی دنیا کو جہاں تک انسان آج کی ترقی یافتہ سائنسی دورمیں بھی نہیں پہنچ سکا، مگر یہ جنّ یوں ہی بڑی آسانی سے پہنچ جاتاہے۔ تو ہم اس سے جنّوں کی حیرت انگیز طاقت وقدرت اور قوت پرواز وغیرہ کا اندازہ لگا سکتے ہیں۔

جنوں کو انسانوں کی طرح عقل، سمجھ بوجھ اور وہ طاقت وقوت میں انسانوں سے کئی ہزار گناہ بڑھ کر ہیں۔ جب ایسی بات ہے تو جنّ، انسانوں پر قبضہ کرکے ان کو اپنا ماتحت بناسکتاہے۔مگر یہ یقینی بات ہے کہ انسان، جنوں کو اپنے قبضے میں کرہی نہیں سکتا۔

اور بھی کھلے الفاظ میں وضاحت کے ساتھ یوں کہہ سکتے ہیں کہ جنوں پر قبضہ کرنا ان پر تسلط قائم رکھنا، ان کو اپنا مطیع و فرماں بردار بنانا انسانوں سے ناممکن بلکہ محال ہے۔ اس کے لیے ہی دلائل ہیں۔ اللہ تعالیٰ نے جنوں کو نبی سلیمان علیہ السلام کے قبضے میں کررکھا تھا۔ جس کی بابت قرآنی آیتیں یہ ہیں۔ ملاحظہ ہو:

(الانبیا 21: آیت نمبر82)

(سبا34: آیت نمبر12)

کیا ہروقت جن ، نبی سلیمان علیہ السلام کی اطاعت کررہاہے؟ اس کی اللہ تعالیٰ نگرانی کررہا تھا، اسی لیے ان سے جنوں کو اپنے قبضے میں رکھنا ممکن ہوا۔

اللہ نے ہوا کو نبی سلیمان علیہ السلام کے قبضے میں دے دیا۔ پرندوں کو آپ کے قابو میں کردیا ، آپ کو چونٹیوں کی بولی سمجھنے کی قابلیت دی، اور اسی طرح جنوں کو بھی آپ کے قبضے میں دے دیا۔

اگر جنوں کو قبضے اور قابو میں کرنا انسانوں سے ممکن ہے، تو پھر اللہ کا جنوں کو سلیمان کے قبضے میں دینے کی بات، بے معنیٰ جملہ ہوجائے گا۔

اللہ نے جنوں کو سلیمان کے جو قبضے میں دیا، اس میں یہ بات بھی شامل ہے کہ جنوں کو قبضے اورقابو میں لانا انسانوں سے نہیں ہوسکتا۔ اور یہ ان کے بس کی بات نہیں۔

اللہ کی ان نعمتوں سے بہرہ ور سلیمان نے اللہ سے ایک اہم دعا بھی کی ۔

(صٓ38: آیت نمبر35)

اللہ تعالیٰ نے ان کی دعا قبول کرلی۔ جیسا کہ حدیث میں اس کا ثبو ت ملتاہے۔

حضرت ابوہریرہؓ نے بیان کیا کہ آپ ﷺ نے فرمایا: گزشتہ رات ایک سرکش جنّ اچانک میرے پا س آیا۔ یا اسی طرح کی کوئی بات آپ نے فرمائی۔ وہ میری نماز میں خلل ڈالنا چاہتاتھا۔ لیکن اللہ تعالیٰ نے مجھے اس پر قابو دے دیا۔ اورمیں نے سوچا کہ مسجد کے کسی ستون کے ساتھ اسے باندھ دوں تاکہ صبح کو تم سب بھی اسے دیکھو۔ پھر مجھےاپنے بھائی سلیمان کی یہ دعا یاد آگئی (جو سورہ صٓ میں ہے) اے میرے رب! مجھے ایسا ملک عطا کرنا جو میرے بعد کسی کو حاصل نہ ہو۔‘‘ (بخاری: 461)

سلیمان علیہ السلام نے جو دعا کی تھی اللہ تعالیٰ اس کے متعلق نبی ﷺ کو یاد دلا کر جنّ کو اپنے قابو میں کرنے سے روک دیا۔ نبی ﷺ کا رک جانا دلیل ہے کہ سلیمان علیہ السلام کی دعا میں یہ بھی شامل تھی۔

اسی سے ہم معلوم کرسکتے ہیں کہ خود نبی ﷺ بھی جنوں کو اپنے قابو میں نہیں کرسکتے۔

جب یہ بات قرآن سے واضح ہوگیا کہ جنوں کو قابو میں کرنا انسان سے ہرگز نہیں ہوسکتا، تو پھر اس کے خلاف اس دعوے کو کیسے قبول کیا جاسکتاہے کہ جادو گر جنوں کو اپنے قابو میں کرلیتاہے؟!

اگر جنوں کے ذریعہ جادو کیاجاتاہے، تو اس کے لیے سر کے بال، پاوں تلے مٹی وغیرہ کی ضرورت کیوں پڑتی ہے؟ اگر یہ ایک حکم دے تو وہ جنّ وہی کرے گا؟

جب جادوگر ہی یہ بات نہیں کہتا کہ ہم جنوں کے ذریعہ ہی جادو ٹونا کرتے ہیں، تو ایسی حالت میں یہ بڑی دکھ کی بات ہے کہ علماءکرام خواہ مخواہ جادو کو سہارا دے رہے ہیں۔

جو آدمی یہ کہتاہے کہ میرے پاس جنّ ہے، جسے میں اپنے قابو میں رکھاہوں، اس سے آپ یہ کہیے: میں تجھے ماروں گا۔ تو مجھے نہیں روکنا بلکہ تیرے قابو میں جو جنّ ہے اس کے ذریعہ تو مجھے روکنا ہے، کیا وہ اس بات کو مان لے گا؟

یہ بات بھی قابل غور ہے کہ جادو گر جنوں کو اگر اپنے قابو میں رکھتاہو، تو پھر کیا وہ اپنی ضروریات زندگی کے لیے لوگوں کے پاس ہاتھ پھیلاتے رہے گا؟

جنوں کو اپنے کنٹرول میں رکھنے کی بات اگر صحیح ہے، تو وہ اس کو یہ حکم کیوں نہیں دیتا کہ زمین میں مدفون کئی ہزار کروڑ رروپیوں کا سُونا نکال کر باہر لے آئے، اوراپنے قدموں میں ڈال دے؟

ان عاملوں ، باباوں ، اور عالموں کے پاس اگرجنّ آتے ہیں ان کی بات مانتے ہی ہیں ،تو ان میں سے کسی چار جنّوں کو امریکہ اوراسرائیل میں تباہی مچانے کے لیے بھیجا جاسکتاہے؟ جب کہ جنوں کو ایسا کرنے پر قدرت بھی ہے؟

کہیں دور میں موجود شاہی تخت کو پلک جھپکتے میں حاضر کرنے والے جنوں کو اگر یہ حکم دیں، تو امریکہ کے بنڈگان میں موجود تمام اسلحہ کو منٹوں میں برباد کرسکتاہے؟

جنّوں کو قبضے میں رکھنے کی بات کرنے والے یہ جھوٹے ، فریبی اور مکار لوگ چھوٹا موٹا اورمعمولی کام ہی دیکھتے ہیں۔ جنوں سے جو بڑے بڑے کام ہوتے ہیں ان میں سے کوئی کام بھی یہ نہیں کرواتے۔

عقل سے ذرا سوچیں، تو پتہ چلے گا کہ آنکھوں کو نظر نہ آنے والی مخلوق کو جو عقل وشعور بھی رکھتی ہے، دوسروں کو اپنے قابو اور قبضے میں کرنے کا امکان زیادہ رہے گا۔ جنّ ہم کو دیکھتا ہے، جب کہ ہم اس کو دیکھ ہی نہیں سکتے۔ اس کے متعلق اللہ، قرآن میں کہتاہے:

(الاعراف 7: آیت نمبر27)

اگر جنّ کسی آدمی کے سرپر ڈابی مار کر یہ کہے: میری بات سنو! تو وہ آدمی انکار اورنافرمانی نہیں کرے گا، کیوں کہ جن اس کے آنکھوں کو دکھائی نہیں دیتا اور وہ آدمی یہ نہیں جانتا کہ اگلا مار کس طرف سے پڑے گا؟ اس لیے وہ اس کی مخالفت کیے بغیر اس کی اطاعت کرے گا۔ یہ بات ہم تسلیم کرسکتے ہیں۔

مگر انسان ، اپنے ہی طرح عقل ودانائی اورفہم وشعور رکھنے والے جنّوں کو جو طاقت وقدرت میں انسان سے کئی گنا زیادہ بھی اور نظروں سے اوجھل رہنے کی وجہ سے اور بھی قوت رکھتاہے ، اپنے قابو میں کبھی نہیں لاسکتا۔ اور اپنے قبضے میں ہرگز نہیں کرسکتا۔

یہ لوگ جنّوں کی مدد سے ان کے لائق کوئی کام نہیں لیتے ۔بلکہ عوام کو اُلو بناکر روپیے اینٹھنے کے لیے ہی جادو کے نام سے ڈراتے ہیں۔

کیا معجزوں کو ماننا شرک ہے؟

جادو گرکے تعلق سے یہ ماناجاتاہے کہ وہ انسان کی طرح نہیں، بلکہ اللہ کی طرح وسائل وذرائع کا استعمال کیے بغیر ہی کام کرتاہے۔ اس لیے ہم کہتے ہیں کہ جادو کے ذریعہ اثرڈالنے کا عقیدہ رکھنا صرف منتر سے تاثیر پیدا کرنے کا اعتقاد رکھنا اللہ کے ساتھ شرک ہے۔ اس پر جادو پارٹی کے لوگ ہم سے کچھ الٹے سوال کرتے ہیں۔

ان کا کہنا ہے کہ انبیا نے جو معجزات دکھائے انہیں تم مانتے ہو، اور ہم بھی مانتے ہیں۔ نیز انبیا کا کوئی معجزہ انسان کے کام اور کمال کی طرح نہیں تھا۔ بلکہ واقعی اللہ کی کمالِ قدرت ہی کی طرح تھا۔ معجزات کو مانتے وقت چونکہ انبیا بھی اللہ کی طرح کمال دکھانے کا مفہوم پایاجاتاہے۔ اس لیے کیا تم معجزات کو ماننا اللہ کے ساتھ شرک کہیں گے؟

ہماراجواب یہ ہے کہ ان کا یہ دعوا نادانی اور جہالت پر مبنی ہے۔ انبیا نے جو معجزات کردکھائے وہ انسان کا کمال نہیں۔ ان کی یہ بات بھی صحیح ہے کہ کوئی آدمی بھی اس طرح نہیں کرسکتا۔ مگر ان کی بات بھی ٹھیک ہے۔ مگر انبیا نے جو معجزے دکھائے وہ دراصل ان کے کیے ہوئے کام نہیں۔

اللہ ہی نے انسانوں میں سے نبیوں (انبیا)کوبھیجا ۔ لوگ انہیں اللہ کا رسول ماننے اور ان پر ایمان لانے کے لیے بطورِ دلیل چند معجزات ان کے ذریعے ظاہر کیے۔ ان معجزات اورانبیا ء میں کوئی تعلق نہیں۔

اللہ تعالیٰ نے انبیا کو خود ان کی زبان سے لوگوں میں اعلان کرواتا ہے کہ ہم اللہ کی اجازت ہی سے کوئی کرشمہ دکھاسکتے ہیں۔ اوراللہ کے حکم ہی سے ہم کوئی معجزہ ظاہر کرسکتے ہیں۔ قرآن کی کئی آیتوں میں اللہ تعالیٰ اس حقیقت کی وضاحت کے ساتھ ذکر کرتاہے۔

اب ہمارا سوال یہ ہے کہ کیا جادو گر اللہ کی طرف سے وحی پاکر اوراس کی اجازت ہی سے جادو کرتے ہیں؟ کیا جادو پارٹی کا عقیدہ یہی ہے؟

اس لیے انبیا کے معجزات کو جادو کے ساتھ ملانے اور آپس میں موازنہ کرنے کے لیے کوئی وجہ جواز نہیں۔

انبیا جب معجزہ دکھانا چاہیں، تب دکھا نہیں سکتے۔ اسی طرح ان سے جب لوگ معجزہ کا مطالبہ کریں، تب بھی انبیا معجزہ ظاہر نہیں کرسکتے۔ بلکہ اللہ تعالیٰ ان کو جب اجازت دیتاہے، صرف اس وقت پر وہ معجزہ قوم کے سامنے دکھاسکتے ہیں۔ اس کی وجہ یہ ہے کہ معجزہ دکھانے کا اختیار اللہ ہی کے ہاتھ میں ہے۔

(الرعد13: آیت نمبر38)

(المؤمن40: آیت نمبر78)

(ابراہیم14: آیت نمبر11)

یہ آیتیں ناقابل انکار دلائل ہیں کہ اللہ تعالیٰ کی اجازت کے بغیر ، انبیا ء کرام کوئی معجزہ بھی نہیں دکھا سکتے۔

(بنی اسرائیل 17: آیت نمبر90-93)

مذکور ہ معجزات ظاہرکردکھانا اللہ کے لیے بہت ہی آسان ہے۔ قوم والوں نے نبی سے یہ سب کرنے دکھانے کا مطالبہ نہیں کیا، بلکہ ان میں سے کوئی ایک معجزہ کا مطالبہ کیا اور یہ بھی کہا کہ اس طرح وہ اگر معجزہ دکھادے تو اس کو نبی مانیں گے۔ اوراس کی رسالت پر ایمان لائیں گے۔

اس پر اللہ تعالیٰ نبی ﷺ کے زبانی جواب دیتاہے کہ جس کا مفہوم یہ ہے لوگو! میں بھی تم جیسا ایک آدمی ہوں، اور ساتھ ہی اللہ کا رسول بھی ہوں، جس کی ذمہ داری تو صرف اس کا پیغام پہنچانا ہے۔ اور معجزے دکھانا تو اللہ کے اختیار میں ہے۔ اور جس چیز کو اللہ ہی سے مانگنا ہے اس کا مطالبہ مجھ سے کیوں کر رہے ہو؟

معجزہ ظاہر کرکے دکھانے والا اللہ ہی ہے۔ جب وہ چاہے گا تب انبیا کے ذریعہ اس کو ظاہر کرے گا ۔یہ بات سمجھنے کے لیے مذکورہ دلائل کافی ہیں۔ حقیقت میں کرشمہ بتانے والا کون ہے؟ معجزہ ظاہر کرکے دکھانے والا دراصل کون ہے؟ اس کو سمجھنے کے لیے ایک اور ناحیت سے بھی ہم کو غور کرنا چاہیے ۔

تمام انبیا نے لوگوں سے کیا کہا؟ یہی کہ ہم انسان ہی ہیں۔ اللہ کی طرف سے اگر حکم آئے، تبھی ہمارے ذریعہ وہ جو معجزہ دکھاناچا ہےگا،وہ ہم سے ظاہر ہوگا۔ اس معاملے میں ہمار ا کوئی عمل دخل نہیں۔

مگر جادو پارٹی کے لوگ یہ مانتے ہیں کہ جادو گر (اپنا فیس وصول کرنے کے بعد ) جس وقت چاہے اور جس پر چاہے جادو کراسکتے ہیں۔

انبیا خود سے معجزہ نہیں دکھاتے ۔بلکہ اللہ تعالیٰ ہی ان کے ذریعہ ظاہر کر دکھانے کی بات کو اور بھی یقین کے ساتھ جاننے کے لیے موسیٰ علیہ السلام کے ذریعہ خرق عادت جو معجزات رونماہوئے ان پر غور کرسکتے ہیں۔

نبی موسیٰ ؑ اللہ تعالیٰ سے بات چیت کرنے کے لیے کوہِ طور سیناء تشریف لے گئے۔ پھر کیا ہوا؟

(طٰہٰ 20: آیت نمبر17-21)

موسیٰ علیہ السلام کے ہاتھ میں جو تھا وہ صرف لاٹھی تھا۔ موسیٰ علیہ السلام نے بھی اس کا اعتراف اوراقرار کیا۔ اس کے بعد ہی اللہ تعالیٰ نے اس کو نیچے ڈالنے کےلیے کہتاہے۔ ڈالتے ہی وہ فوراً سانپ بن گئی۔ اس معجزہ کو اللہ ہی نے دکھایا۔ موسیٰؑ کو معلوم نہیں تھا کہ وہ سانپ بن جائے گی۔

اس کے بعد اللہ تعالیٰ نے موسیٰ علیہ السلام کو فرعون کے پاس بھیجا، جہاں آپ نے فرعون کو توحید کی دعوت دی۔ اوراللہ کی اجازت سے وہی معجزہ دکھایا۔ اس کو دیکھ کر فرعون نے اعلان کیا اورللکارا کہ یہ تو جادو ہے۔ ہمارے دیس کے جادو گروں کے ساتھ تیرا مقابلہ رکھوں گا ۔ ان کے ذریعہ تجھے شکست دوں گا۔

چنانچہ بہت سارے جادوگر آئے اور اپنا جادو اورکرتب دکھانے لگے۔ موسیٰ علیہ السلام نے اپنے پاس لاٹھی رکھنے کے باوجود اس کو ڈال کر فریق مخالف کے جادوگروں کو شکست نہیں دی۔ بلکہ اللہ کے حکم کا انتظارکررہے تھے۔ حالانکہ اللہ نے اس سے پہلے بھی لاٹھی کو سانپ بنا کردکھایا تھا۔ اس کے باوجود موسیٰ نے اللہ کا حکم آنے کے بعد ہی وہ کام کیا۔

اللہ کا فرمان آنے کے بعد موسیٰ ؑ نے لاٹھی ڈالی، تب چل کر وہ لاٹھی بہت بڑا سانپ بن کر جادوگروں کے شعبدوں کو نگلنے لگی۔ ملاحظہ ہو:

(النمل27: آیت نمبر115-117)

موسیٰ کے ہاتھ میں لاٹھی ہونے کے باوجود، اس کو ڈالنے کا وقت آنے کے باوجود آپ نے جلدی نہیں کی۔ بلکہ اللہ کا حکم ہونے کے بعدہی ڈالی۔ اسی طرح ایک اور واقعہ ملاحظہ فرمایئے:

(الشعراء26: آیت نمبر61-63)

جب دشمنوں نے موسیٰ اور ان کی قوم کو پکڑکر سزا دینے کے لیے تیزی سے آرہے تھے ، توموسیٰ ؑ نے اپنی لاٹھی سے سمندر کو نہیں مارا۔ بلکہ کہنے لگے کہ اللہ میری رہنمائی کرے گا، اور حکم الٰہی کا انتظا رکرنے لگے۔ چنانچہ ارشاد ہوا کہ اپنی لاٹھی سے سمند ر پر ماریے۔ ارشاد الٰہی پانے کے بعد ہی موسیٰ نے مارا۔ غرض اللہ کے حکم ہی کی وجہ سے یہ معجزہ ظاہر ہوا۔

اسی طرح موسیٰ ؑ کی زندگی میں ایک اور واقعہ بھی پیش آیا، ملاحظہ ہو:

(البقرۃ2: آیت نمبر60)

اس آیت سے معلوم ہوتاہے کہ ہاتھ میں لاٹھی رہنے پر بھی، ضرورت کے وقت اس کو مار کر موسیٰ نے پانی کا چشمہ جاری نہیں کیا۔ اور کر بھی نہیں سکتے۔ کیونکہ اللہ کا حکم آنے سے پہلے تک بھی وہ لاٹھی، صرف ایک معمولی لاٹھی ہے۔ جس سے کوئی خرق عادت کرشمہ ظاہر نہیں ہوگا۔ اسی لیے موسیٰ نے قوم کو پانی کی ضرورت کے سلسلے میں اللہ سے دعا کی۔ اللہ کا حکم آنے کے بعد ہی آپ نے اپنے لاٹھی سے اس چٹان پر دے مارا۔ جس سے چشمے جاری ہوگئے۔

کیا جادو پارٹی کے لوگ یہ کہتے ہیں کہ جادو میں تاثیر پیدا کرنے کے لیے جادوگر کو اللہ کی طرف سے وحی آئے گی؟ وہ اگر ایسی بات کریں تبھی جادو کا انبیا کے معجزات کے ساتھ موازنہ کرکے سوال کرسکتے ہیں۔

توحید کو قائم کرنے کے لیے اللہ نے جومعجزات دکھائے۔ ان کو یہ لوگ شرک کے جواز کے لیے بطورِ دلیل پیش کررہے ہیں۔ ہائے افسوس ان کا ایمان کتنا کمزور ہوتاجارہاہے۔

نبی عیسیٰ علیہ السلام نے مُردوں کو زندہ کرنا وغیرہ کئی معجزات دکھائے۔ اللہ تعالیٰ نے ان معجزات کا ذکر کرتے وقت یوں کہا کہ یہ کام میری اجازت ہی سے ہوا۔ عیسیٰ سے کچھ نہیں ہوا۔ کیونکہ وہ آپ خدائی صفات یا اختیارات کے حامل نہیں۔ ملاحظہ فرمایئے:

(آل عمرآن3: آیت نمبر49)

(المائدۃ5: آیت نمبر110)

لوگوں نے جب بھی معجزات کا مطالبہ کیا ۔ انبیا نے وہ نہیں دکھائے ۔جب انبیا ء نے لوگوں کو معجزہ دکھانا چاہا ، تب بھی وہ نہیں دکھائے۔

بہرحال الٹے سوال کرنے والے جادوپارٹی کے لوگوں کو معلوم ہوناچاہیے کہ انبیا ء کے ذریعہ اللہ نے جو معجزات دکھائے، ان کو ماننے سے وہ شرک کے دائرے میں آئے گا ہی نہیں۔ مگر جادو سے اثر ہونے کا عقیدہ رکھنا بے شک شرک کے دائرے میں آتاہے۔

کیا سامری کے کرشمے کو ماننا شرک ہے؟

اللہ تعالیٰ نے موسیٰ علیہ السلام کو کتابِ الٰہی دینے کے لیے کوہِ طورپر بلایا۔ آپ کوہِ طور کی طرف نکلتے ہی قوم کا ایک فرد سامری نے لوگوں کے زیورات حاصل کرکے پگلا کر بچھڑے کا ڈھانچہ بنایا۔

نبی موسیٰ کے قدموں کے نیچے کی مٹی اٹھا کر اس میں ڈالتے ہی اس میں سے آواز آئی ۔ سامری نے لوگوں کو گمراہ کرتے ہوئے کہنے لگا کہ خدا یہی ہے۔ اورموسیٰ علیہ السلام تو راستہ بھٹک گئے ہیں۔ اس طریقے سے اس نے ان لوگوں میں بچھڑے کی پرستش شروع کردی۔ (دیکھئے طٰہٰ 20: آیت نمبر96)

یہاں پر جادو پارٹی کے لوگ سوال کرتے ہیں کہ اس کو اگر مان لیں، تو کیا اس کا مطلب یہ نہیں آئے گا کہ سامری نے اللہ کی طرح کام کردیا ہے؟ جادو کی تاثیر ماننا اگر شرک ہے، تو پھر سامری نے جو کیا اس کو ماننا بھی شرک ہی ہے۔

ہمارا جواب یہ ہے کہ سامری نے جو کیا اس کا مطلب یہ نہیں کہ وہ اس طرح کرنے پر قدرت رکھتا تھا۔

ہم یہ جملہ کب کہتے ہیں کہ فلاں صاحب اس کام میں بڑی مہارت رکھتے ہیں۔ اور یہ ان کے بائیں ہاتھ کا کھیل ہے؟

جب ان کو کرنے کا خیال آئے، تو کردکھانا چاہیے۔ دیا سلائی کی ایک کاڑی کو تمام آدمی میں دو ٹکڑے کردیتے ہیں، جسے ہم بھی مانتے ہیں جب ہم چاہیں اسے دو ٹکڑے کردکھا سکتے ہیں۔ لاکھ میں کوئی ایک کاڑی اللہ کی مرضی کے مطابق ٹوٹنے سے رہ جائے گی۔

فرض کیجئے کہ ایک شخص ایک سبّل کو ٹیڑھا کرتاہے، اس وقت وہ ٹوٹ جاتاہے۔ تو کیا ہم اس کو سبل توڑنے کے قابل بڑا طاقتور کہیں گے؟ نہیں ، بلکہ اس کے پاس اوربھی چند سبل دے کر کہیں گے اس کو توڑ کے دکھاؤ۔ جب وہ ہمارے کہنے کے مطابق تمام سبل توڑ کر ٹکڑے کردیتاہے ،تب ہم سمجھیں گے کہ اس کو واقعی سبل توڑنے کی طاقت ہے۔

اگر وہ شخص دوسرے سبل کو اس طرح توڑ نہ سکے، یا وہ اس طرح کرنے سے انکار کردے، تو اس کا مطلب یہ ہے کہ سبل ایک مرتبہ جو ٹوٹ گیا ، وہ اس شخص کی طاقت سے نہیں بلکہ وہ اندر سے کھوکھلا رہا ہوگا۔ یااللہ نے اس سبل کو ٹوٹنے کا حکم دیا ہوگا۔ ہم ایسا ہی سمجھیں گے۔ اوریہ فیصلہ کرلیں گے کہ اس شخص کو سبل توڑنے کی طاقت نہیں۔

ہماراسوال یہ ہے کہ سامری نے جو کیا ،وہ کیا خود سے منصوبہ بناکر اس کو کیا؟ کیا سامری نے جب چاہا بچھڑے کی طرح بناکر اس میں آواز پیدا کرنے کی قدرت رکھتاتھا؟ یا اتفاقی طورپر ایک بار ایسا ہوا؟

اس کے متعلق اللہ تعالیٰ قرآن کریم میں وضاحت کرتاہے ۔ ملاحظہ ہو:

(طٰہٰ20: آیت نمبر95-97)

جب موسیٰ نے جانچ پڑتال کیا کہ کیا ماجرا ہے؟ اس وقت پر سامری نے یہ نہیں کہا کہ مجھے اس طرح کرنے کی قدرت ہے بلکہ جواب دیا کہ میرے دل میں خیال آیا کہ اس ڈھانچے میں رسول کے پاوں تلے مٹی ڈالی جائے، اور بس۔

اس سے معلوم ہوتاہے کہ اس کو اس طرح کرنے کی قدرت نہیں تھی۔ مگر اللہ نے اس کے دل میں یہ خیال ڈال دیا کہ اس طرح کردے ۔ چنانچہ اس نے وہ کام کردیا۔

سامری کے پاس کوئی جادو ئی طاقت اورمنترکا کرشمہ وغیرہ کچھ نہیں ہے۔ اس کو قوم کے سامنے ثابت کردکھانے کے لیے موسیٰ علیہ السلام نے اس کے بنائے بچھڑے کو آگ میں جلا کرراکھ کر دیا۔ پھر اس راکھ کو سمندر میں خوب بھکیر کردکھادیا۔ سامری کچھ نہ کرسکا۔ چپ چاپ کھڑا سب کچھ دیکھ رہا تھا۔

مضبوط ایمان والے موسیٰ کے سامنے سامری ٹھہر نہ سکا، احتجاج نہ کرسکا۔ جب بچھڑے کو اس نے بنایا اسے خود وہ بچا نہ سکا۔ اور نہ وہ بچھڑا اس کو بچا سکا۔

اس طرح کئی لوگوں کی زندگی میں بھی اتفاقی طورپر کرامات وکرشمے ظاہر ہوتے ہیں۔ مگران کرامات کے وہ مالک وحقدار نہیں ہوں گے۔

کوئی شخص کوما(انتہائی بے ہوشی) میں پڑا ہو تو پورے ڈاکٹر کہہ دیں گے کہ یہ کبھی اٹھے گا ہی نہیں۔ مگر اچانک اس کو ہوش آجائے، بات کرنے لگے اور ہم سے خیریت دریافت کرے ۔ توکوئی بھی یہ ہرگز نہیں کہے گا کہ یہ اس کا کرشمہ اورکرامت ہے ۔ اورہم بھی اس طرح نہیں کہیں گے۔ بلکہ یوں کہیں گے کہ اللہ نے اس پر مہربانی کرنے کے لیے اپنی قدرت کا کرشمہ دکھایا ہے۔

کسی کو کوئی کام اس کا کب ہوتاہے ؟ جب خودسے سوچ سمجھ کر کسی کام کے لیے باقاعدہ منصوبہ بناکر اس کے مطابق کرے، تب چل کر ہم کہیں گے کہ ہاں! یہ کام اس نے کیا ہے۔

ایک آدمی پچاس منزلہ عمارت سے نیچے گرگیا۔ مرا نہیں۔ جان بچ گئی۔ تو ہم اس کو کس طرح سمجھیں گے؟ وہ جب چاہے پچاس منزلہ عمارت سے گرے گا اس کو کچھ نہیں ہوگا۔ ایسا کوئی بھی نہیں کہے گا۔کرنے والا بھی نہیں کہے گا ۔ ہم اس واقعے کو یوں سمجھیں گے کہ اللہ نے معجزاتی طریقے سے اس کی مدد کی ہے، جس کی اس کو خود امید نہیں تھی۔ جب ہم اس حقیقت کو سمجھ لیں گے، تو یہ بات واضح ہو جائے گی کہ سامری نے کوئی کرشمہ نہیں دکھایا، اور نہ اس کے پاس اس کی قدرت ہی تھی۔

جادو گر کو جب چاہے جس کے خلاف بھی جادو کرکے اللہ کی طرح کرنے کی قدرت واختیار والا سمجھنا اور یہ واقعہ دونوں کیسے برابر ہوسکتاہے؟

(۱) بہرحال سامری نے کیا سامری سے ظاہر ہوا۔ ان دونوں میں فرق ہے۔ (۲) جادوگر کو بہت ساری قدرتوں والا ماناجاتاہے۔ اوریہ عقیدہ سامری سے ظاہر ہونے والا اتفاقی واقعہ کی طرح نہیں۔ (۳) جادو گر خود سے منصوبہ بناتاہے۔ جب بھی منصوبہ بناتاہے برابر منتر پڑھتا ہے۔(۴) اوروہ جتنے بار چاہے اس طرح کرتاہے۔

غرض یہ جادو منتر شرک نہیں تو اور کیا ہے؟

کیا دجال کےمعجزات کو ماننا شرک نہیں ہے؟

ہم مانتے ہیں کہ دجال آگے آنے والے زمانے میں آئے گا۔ جو کئی کام خرق عادت کرکے لوگوں کو اپنی طرف مائل کرے گا۔ اس کے کاموں میں مردے کو زندہ کرنا بھی شامل ہے ۔ نیز کسی کو مار ڈال کرپھر اس کو جی اٹھائے گا بھی۔

اب فریق مخالف ہم سے الٹاسوال کرتے ہیں کہ ہم اگر یہ مان لیں کہ اللہ کی طرح کوئی بھی نہیں کرسکتا، تو دجال اس طرح کرنے کو کس طرح مانیں؟ اگر اس کو مان لیں تو کیا یہ بھی شرک نہیں ہوگا؟

اس سوال کو اگر سرسری طورپر دیکھیں، تو صحیح معلوم ہوگا۔ مگر ذرا غور کریں تو واضح ہوجائے گا کہ یہ سوال ہی غلط ہے۔

کیونکہ نوح علیہ السلام سے لے کر تمام انبیانے امت کو باخبر کیا ہے کہ آخری زمانے میں دجال آنے والا ہے۔

عبداللہ بن عمرؓ نے بیان کیا کہ نبی ﷺ نے صحابہ کو خطاب فرمایا: آپ نے اللہ تعالیٰ کی ثنا بیان کی جو اس کی شان کے لائق ہے۔ پھر دجال کا ذکر فرمایا اورفرمایا کہ میں بھی تمہیں اس کے بارے میں ڈراتاہوں۔ کوئی نبی ایسا نہیں گزرا جس نے اپنی قوم کو اس کے فتنوں سے نہ ڈرایا ہو۔ نوح نے بھی اپنی قوم کو اس سے ڈرایا تھا۔ لیکن میں اس کے بارے میں تم سے ایک ایسی بات کہوں گا جو کسی نبی نے اپنی قوم سے نہیں کہی۔ اوروہ بات یہ ہے کہ دجال کا نا ہوگا (ایک آنکھ والا) اوراللہ تعالیٰ اس سے پاک ہے۔(بخاری:3057)

اللہ کے نبی ﷺنے ہمیں بتلادیا ہے کہ دجال آکر کچھ غیر معمولی کام کرکے اپنے آپ کو خدا ہونے کا دعوا کرےگا۔ خبردار! تم اس کی باتوں پر یقین نہ کرو۔

حضرت ابوہریرہ ؓ نے بیان کیا کہ اللہ کے رسول ﷺ نے فرمایا: کیوں نہ میں تمہیں دجال کے متعلق ایک ایسی بات بتادوں جو کسی نبی نے اپنی قوم کو نہیں بتائی۔ وہ کانا ہوگا۔ جنت اور دوزخ جیسی چیز لائے گا۔ پھر جسے وہ جنت کہے گا درحقیقت وہی دوزخ ہوگی۔ اورمیں بھی تم کو (اس کے بارے میں) اسی طرح باخبر کرتاہوں جیسے نوح نے اپنی قوم کو باخبر کیا تھا۔ (بخاری: 3338)

ابن عمرؓ نے بیان کیا کہ نبی ﷺ نے ایک دن لوگوں کے سامنے دجال کا ذکر کیا۔ اورفرمایا کہ اللہ تعالیٰ کانا نہیں ہے۔ لیکن دجالِ مسیح کی داہنی آنکھ کانی ہے۔ اس کی آنکھ (خوشے میں) اٹھے ہوئے انگو ر کی طرح ہوگی۔ (بخاری: 3439)

عمربن ثابت انصاریؓ نے بیان کیا کہ ان سے رسول ﷺ کے بعض صحابہ نے بیان کیا جس روز اللہ کے رسول ﷺ نے لوگوں کو دجال سے ڈرایا ۔ (اس وقت) پھر یہ بھی فرمایا کہ اس کی دونوں آنکھوں کے بیچ میں’’کافر‘‘ لکھا ہوگا۔ جس کو وہ شخص پڑھ لے گا جو اس کے کاموں کو براجانے گا یا اس کو ہر مومن پڑھ لے گا۔ اور آپ نے فرمایا: تم یہ جان رکھو کہ تم میں سے کوئی مرنے سے پہلے اپنے پروردگار کو نہیں دیکھ سکتا۔ (مسلم: 5615)

انس بن مالکؓ سے روایت ہے کہ اللہ کے رسول ﷺ نے فرمایا: کوئی نبی ایسا نہیں گزرا جس نے اپنی امت کو کانے جھوٹے سے نہ ڈرایا ہو۔ خبردار ہوجاؤ۔ وہ کانا ہے اورتمہارا پروردگار کانا نہیں ہے۔ اس کی دونوں آنکھوں کے بیچ میں کا ،ف، ر (یعنی کافر) لکھاہوگا۔ (مسلم: 5620)

اللہ کی وحدانیت کا انکار کرنے والا جو بھی ہو، لوگوں نے اس کے کام سے پہچان لیا کہ یہ کافر ہے۔ مگر کسی کی پیشانی میں اس (دجال) کی طرح’’کافر‘‘ لکھ کر نشاندہی نہیں کی گئی۔ یہ اس دجال کی بہت بڑی کمزوری اورعیب ہے۔

دجال کچھ کمالات دکھا کر خود کو خدا کہے گا۔ مگر یہ بات جادو گر کو قدرت والا ماننے کی طرح نہیں ہے۔

دجال اور جادوگر میں پیشن گوئی کے اعتبار سے فرق ہے۔ یعنی دجال کے بارے میں پہلے ہی بتادیا گیا کہ وہ آنے والا ہے، جس کی پیشانی پر لفظ کافر لکھاہوگا، نبی ﷺ نے خبردی کہ وہ کمالات دکھائے گا اور اس سے بھی باخبر کیا کہ وہ داہنی آنکھ سے کانا ہوگا۔ اور خدا ہونے کا دعوا کرے گا۔ غرض پیشن گوئی کے لحاظ سے دجال جو ہے ، جادو گر کی قدرت سے مختلف ہے۔

اس کے علاوہ دجال جو کرشمہ اور کمال دکھا کر اپنے آپ کو خدا ہونے کا دعوا کرے گا، اسی کمال اور معجزے میں اللہ تعالیٰ اس کو جھوٹا ثابت کردے گا۔

ابوسعید خدریؓ نے بیان کیا کہ ہم سے رسول اللہ ﷺ نے دجال کے متعلق ایک لمبی حدیث بیان کی۔ آپ نے اپنی حدیث میں یہ بھی فرمایا تھا کہ دجال مدینے کی ایک کھاری شور زمین تک پہنچے گا۔ اس پر مدینے میں داخلہ تو حرام ہوگا۔(مدینے سے)اس دن ایک شخص اس کی طرف نکل کر بڑھے گا۔ یہ لوگوں میں بہترین نیک مرد ہوگا یا (یہ فرمایا کہ) بزرگ ترین لوگوں میں سے ہوگا وہ شخص کہے گا کہ میں گواہی دیتاہوں کہ تو ہی دجال ہے جس کے متعلق ہمیں رسول اللہ ﷺ اطلاع دی تھی۔

دجال کہے گا: کیا میں اسے قتل کرکے پھر زندہ کرڈالوں، تو تم لوگوں کو میرے معاملے میں کوئی شبہ رہ جائے گا؟ (اس کے حواری) لوگ کہیں گے: نہیں۔ چنانچہ دجال اس (نیک بندے ) کو قتل کرکے پھر زندہ کردے گا۔

جب دجال اس کو زندہ کردے گا، توہ وہ(بندہ) کہے گا: اللہ کی قسم! میں نے تیرے بارے میں آج کے دن سے زیادہ (بخوبی اس سے پہلے) نہیں جانا۔ (یعنی اب تو مجھ کو پورا حال معلوم ہوگیا کہ تو ہی دجال ہے)۔

اس پر دجال کہے گا: لاؤ اسے قتل کردوں۔ لیکن اس مرتبہ وہ قابو نہیں پاسکے گا۔(بخاری: 1882)

اس حدیث میں بڑی وضاحت ہے کہ دجال للکارتا ہے کہ میں اگر ایک نیک بندے کو قتل کرکے پھر جی اٹھاؤں، تو کیا تم لوگ مجھے واقعی خدا مان لوگے؟ اس نے کہنے کے مطابق ایک نیک بندے کو قتل کرکے پھر اس کو زندہ کرکے دکھائے گا۔ مگر یہ بات قابل توجہ ہے کہ دجال نے جس آدمی کو دلیل بناکر خود کو خدا ہونے کا دعوا کرے گا ،وہی آدمی اس کو خدا ماننے سے انکار کردے گا۔ اورکہے گا کہ تو وہی دجال ہے جس سے ہمارے نبی ﷺ نے ہمیں باخبر کیا تھا۔

اس حدیث میں یہ بھی کہا گیا ہے کہ دجال یہ سمجھ رہا ہوگا کہ اُ سے مردوں کو زندہ کرنے کی قدرت ہے ۔چنانچہ وہ دوبارہ اس نیک آدمی کو مارڈالنے کی کوشش کرے گا۔ مگر وہ قتل نہیں کرسکتا۔

اسی وقت اور اسی لمحہ یہ ثابت ہوگیاکہ اس نیک آدمی کو قتل کرنا پھر اس کو زندہ کرنا، مارنا اور جلانا دراصل دجال کاکام نہیں۔ (یہ تو خاص اللہ کی صفت ہے ۔ مگر اس نے لوگوں کی آزمائش کے لیے دجال کے ہاتھ پر یہ نشانی ظاہر کیا۔ بس) دجال اس آدمی کو پھر زندہ کرنا تو درکنار، اسے قتل بھی نہیں کرسکتا۔ حالانکہ کسی کو قتل کرنا انسان سے ہونے والا کام ہی ہے۔ زندہ کرکے اٹھانا ہی ناممکن ہے۔ مگر یہاں پر اللہ تعالیٰ یہ دکھا دیتاہے کہ دجال ایک آدمی کو بھی قتل بھی کرسکتا۔

ایسی بات ہی یہ حدیث کہتی ہے اگر ہم اس طرح مانیں ، تو کیایہ دجال کو خدائی صفت والا ماننا ہوا؟ ہرگز نہیں۔ بلکہ یہ حدیث تو اس بات کے لیے دلیل ہے کہ دجال خدائی صفت والا ہی نہیں ہے۔

اگر اللہ تعالیٰ کسی شخص کو ایک قدرت دیا ہوتا، تو وہ کئی مواقع پر اس کا استعمال کرسکتاہے ۔ مگر ایک ہی مرتبہ اس شخص سے ایک قدرت ظاہر ہوا، پھر وہ اس کو دوبارہ نہ کرسکا اور کرنے سے عاجز رہا، توہم معلوم کرسکتے ہیں کہ اس کے ذریعے اللہ نے ایک مرتبہ کرشمہ ظاہر کیا ہے۔

جادو پارٹی دجال اور جادو گر دونوں کو ہم پلہ سمجھ رہی ہے۔ حالانکہ ایسی بات نہیں۔ دجال اپنا کرشمہ دکھاتے ہی اسی لمحے میں اس کو جھوٹ ثابت کردیا جائے گا۔ مگر جادو پارٹی کے لوگ جادوگر کے کرتب کے بارے میں اس طرح عقیدہ نہیں رکھتے کہ جادوگر جو شعبدہ دکھاتاہے ،وہ فوری طورپر جھوٹ ثابت ہوگا۔ بلکہ وہ لوگ یہ مانتے ہیں کہ جادو گر ایک بار نہیں بلکہ جتنے بار چاہیں جادو کرسکتے ہیں وہ اس کی قدرت رکھتے ہیں ۔اوراللہ کی طرح کرتے ہیں۔

اس کے علاوہ اللہ کے رسول ﷺ نے وضاحت کردی کہ دجال جو کرشمہ اورمعجزہ دکھائے گا وہ سچ مچ اور حقیقت نہیں، بلکہ دھوکا اور فریب ہی ہے۔

ربعی بن حراش نے بیان کیا کہ عقبہ بن عمروؓ نے حضرت حذیفہؓ سے کہا: کیا آپ وہ حدیث ہم سے نہیں بیان کریں گےجو آپ نے رسول اللہ ﷺ سے سنی تھی؟ انہوں نے کہا: میں نے آں حضرت ﷺ کو یہ فرماتے سنا تھا کہ جب دجال نکلے گا ، تو اس کے ساتھ آگ اور پانی دونوں ہوں گے۔ لیکن لوگوں کو جو آگ دکھائی دے گی وہ (حقیقت میں) ٹھنڈا پانی ہوگا، اور لوگوں کو جو ٹھنڈا پانی دکھائی دے گا، وہ تو(دراصل)جلانے والی آگ ہوگی۔ اس لیے تم میں سے جو کوئی اس کے زمانے میں ہو، تو اسے جو آگ ہوگی، اس میں گرنا چاہیے۔ کیونکہ وہی انتہائی شیرین اور ٹھنڈا پانی ہوگا۔(بخاری: 3450)

دجال جس کو دوزخ کہے گا ، وہ دراصل دوزخ نہیں بلکہ جنت ہے۔ اور وہ جسے ٹھنڈا پانی کہے گا، وہ سچ مچ گرم کھولتا ہوا پانی ہوگا۔ اس کے ذریعے اسی وقت پتہ چل جائے گا کہ یہ (دجال) خدا نہیں بلکہ فریبی اور مکار ہے۔

کیا جادو پارٹی کا یہ عقیدہ ہے کہ جادوگرا للہ کی طرح ایک بار کرے گا؟ جب اس کا جھوٹ ثابت ہوجائے گا، تو پھراس کو وہ دوبارہ کرنے کی قدرت نہیں پائے گا؟ کیا یہ ان کا عقیدہ ہے؟ اگر وہ اس قسم کا عقیدہ رکھیں، تو کیا وہ اس کے لیے دلائل پیش کریں گے؟

کیا دجال کا اتفاقی کرشمہ اورجادو دونوں ایک ہوسکتاہے؟

البقرۃ کی آیت نمبر 102 کیا کہتی ہے؟

جن لوگوں کی رائے یہ ہے کہ جادو کے ذریعہ کچھ کام کرسکتے ہیں، وہ قرآن کریم کی سورۃ البقرۃ کی آیت نمبر102 کے حوالہ دیتے ہوئے دعوا کرتے ہیں کہ جادو سے متاثرکیا جاسکتاہے۔

یہ آیت کیا کہتی ہے؟ اس کو کس طرح سمجھنا چاہیے؟ کیا یہ آیت کہتی ہے کہ جادو کو قدرت ہے اور اس میں تاثیر ہے؟ یا اس کے برخلاف کہتی ہے؟ یہ وہ سوالات ہیں جنہیں وضاحت کے ساتھ جاننا ضروری ہے۔

اس کا صحیح معنیٰ جاننے سے پہلے دوسرے فاضل ترجموں کا ترجمہ پیش خدمت ہے ۔ تیسیر الرحمن لبیان القرآن سے محمد لقمان سلفی کا ترجمہ ملاحظہ ہو: ’’اور وہ پیچھے ہولیے ان باتوں کے جو شیاطین ، سلیمان کے عہد سلطنت میں پڑھا کرتے تھے ۔ او رسلیمان نے کفر نہیں کیا۔ بلکہ شیاطین نے کفر کیا کہ وہ لوگوں کو جادو سکھایا کرتے تھے ۔ اور اس چیز کے پیچھے ہولئے جو بابل میں ہاروت وماروت دوفرشتوں پر اتاری گئی۔ او وہ دونوں کسی کو جادو سکھانے سے پہلے بتادیا کرتے تھے کہ ہم تو صرف آزمائش کے طورپر بھیجے گئے ہیں۔ اس لیےکفرنہ کرو۔

پھر بھی لوگ ان دونوں سے وہ کچھ سیکھتے تھے جس کے ذریعہ آدمی اور اس کے بیوی کے درمیان تفریق پید اکرتے تھے۔ او روہ اس (جادو) کے ذریعہ بغیر اللہ کی مشیت کے کسی کو نقصان نہیں پہنچا سکتے تھے۔

اورلوگ ان سے وہ چیز سیکھتے تھے جو ان کے لیے نقصان دہ تھی، اور نفع نہ پہنچا سکتی تھی۔ حالانکہ وہ جانتے تھے کہ جو کوئی جادو کو اختیار کرے گا، اس کے لیے آخرت میں کوئی حصہ نہیں ہوگا۔ اور بہت ہی بری چیز تھی جس کے بدلے انہوں نے اپنےآپ کو بیچ ڈالا ،کاش وہ اس بات کو سمجھتے۔(البقرۃ2:آیت نمبر102)

توضیح القرآن سے مفتی محمد تقی عثمانی کا ترجمہ ملاحظہ ہو:

اوریہ (بنی اسرائیل) ان (منتروں) کے پیچھے لگ گئے جو سلیمان (علیہ السلام) کی سلطنت کے زمانے میں شیاطین پڑھا کرتے تھے ۔ اور سلیمان نے کوئی کفر نہیں کیا تھا۔ البتہ شیاطین لوگوں کو جادو کی تعلیم دے کر کفر کا ارتکاب کرتے تھے۔ نیز(یہ بنی اسرائیل) اس چیز کے پیچھے لگ گئے جو شہر بابل میں ہاروت وماروت نامی دوفرشتوں پر نازل کی گئی تھی۔ یہ دو فرشتے کسی کو اس وقت تک کوئی تعلیم نہیں دیتے تھے جب تک اس سے یہ نہ کہہ دیں کہ یہ محض آزمائش کے لیے (بھیجے گئے) ہیں۔ لہذا تم (جادو کے پیچھے لگ کر) کفر اختیار نہ کرنا۔

پھر بھی یہ لوگ ان سے وہ چیزیں سیکھتے تھے جس کے ذریعے مرد اور اس کی بیوی میں جدائی پیدا کردیں۔(ویسے یہ واضح رہے کہ ) وہ اس کے ذریعہ کسی کو اللہ کی مشیت کے بغیر کوئی نقصان نہیں پہنچا سکتے تھے۔

(مگر ) وہ ایسی باتیں سیکھتے تھے جو ان کے لیے نقصان دہ تھیں، اورفائدہ مند نہ تھیں۔ اور وہ یہ بھی خوب جانتے تھے کہ جو شخص ان چیزوں کا خریدار بنے گا، آخرت میں اس کا کوئی حصہ نہیں ہوگا ۔ اور حقیقت یہ ہے کہ وہ چیز بہت ہی بری تھی جس کے بدلے انہوں نے اپنی جانیں بیچ ڈالیں۔ کاش کہ ان کو (اس بات کا حقیقی) علم ہوتا۔ (البقرۃ2:آیت نمبر102)

(ویسے زبان اردو میں قرآن کریم کے بہت سارے ترجمے دستیاب ہیں ۔میں یہاں صرف ان دو ترجموں پر اکتفا کرتاہوں - مترجم)

ان دو ترجموں کے دوران خط کشیدہ جملے خصوصیت کے ساتھ قابل توجہ ہیں ۔اوراس سے پہلے یہ جان لیں کہ یہ دونوں ترجمے کیا کہتی ہیں؟

وہ یہ کہ دوفرشتے لوگوں کو جادو سکھانے آئے تھے نیز جو جادو سیکھنا چاہتے ہیں ان کویہ پہلے باقاعدہ باخبر کردیتے تھے کہ جادو مت سیکھو ورنہ کافر ہوجاؤگے۔

اس طرح وہ فرشتے ان کو تنبیہ اورآگاہ کرنے کے باوجود جادو سیکھنے کی خواہش اورولولہ رکھنے والوں نے ان سے میاں بیوی کے درمیان جدائی ڈالنا سیکھ لیا۔

مذکورہ دونوں ترجمے اوران سے ملتے جلتے دیگر ترجموں سے یہ مفہوم نکلتاہے کہ جو جادو سیکھنا چاہتے ہیں انہوں نے جادو کی ایک قسم میاں بیوی کے درمیان جدائی ڈالنے کو سیکھ لیا۔

جادو پارٹی کہتی ہے کہ یہ دلیل ہے کہ جادو سے شوہر اوربیوی کے درمیان جدائی ڈال سکتے ہیں۔ ایک کو دوسرے سے الگ کرسکتے ہیں۔ اور وہ دعوا بھی کرتے ہیں کہ قرآن ہی کہتاہے کہ جادو کو قدرت ہے اور جادو میں اثر ہے۔ اس لیے ہم اس کو مانتے ہیں!

واضح رہے کہ اوپر جو ترجمے پیش کیے گئے ہیں، وہ گرامر کے لحاظ سے ٹھیک ہے۔ اس میں کوئی شک نہیں۔ مگر گرامر کے مطابق دوسرا معنی لینے کے لیے بھی گنجائش ہے۔

جب دو طریقے سے بھی ترجمہ کرنے کے لیے گرامر کے مطابق گنجائش ہو، تو اس گنجائش کی بنا پر کوئی ایک من پسند راستہ اختیار نہیں کیا جاسکتا۔ بلکہ دو قسم کے ترجموں میں سے ایک قسم کا ترجمہ اگر اسلام کی بنیاد اور اصول کے خلاف واقع ہو اور دوسری قسم کا ترجمہ اصول اسلام کے عین مطابق ہو، تو ہم کو وہی ترجمے کا جو اسلام کی بنیادوں کے خلاف نہ جائے، انتخاب کرنا چاہیے۔

مذکورہ دونوں ترجمے اگر گرامر کے لحاظ سے ٹھیک ہیں ، مگر اسلام کی بنیاد کو ہلا دینے والے ہیں۔ وہ کیسے؟ جادو کے ذریعہ شوہر اور بیوی کے درمیان جدائی ڈال سکتے ہیں۔ یہ مفہوم مذکورہ ترجمے کے حاصل ہونے والا نتیجہ ہے۔

چغل خوری اور جھوٹ بول کر میاں بیوی میں جدائی ڈال دیں، تو وہ گناہ ہوگا۔ اگر کوئی یہ مانتا ہو اور عقیدہ رکھتاہو کہ جادو کے ذریعہ وہ ایسا کرسکتا ہے، جدائی ڈال سکتاہےتو مطلب یہ ہوا کہ جادو گر اللہ کی طرح کام کرنے کی قدرت رکھنے والا ہے۔

یہ ماننا کہ منتر کے ذریعہ شوہر اور بیوی دونوں کو ایک دوسرے سے الگ کرسکتے ہیں، بے شک شرک میں شامل ہے، اس وجہ سے یہ ترجمہ ٹھیک نہیں ہے غلط ہے۔

اگرسچ مچ جادو سے اثر ڈالا جاسکتاہے اور نقصان پہنچایاجاسکتاہے، تو یہ ترجمہ سورہ یونس کی آیت نمبر77 کے خلاف ہے۔ موسیٰ علیہ السلام نے جب معجزہ دکھایا، تو کافروں نے اس کو جادو قرار دیا ۔ جس کی تردید کرتے ہوئے موسیٰ علیہ السلام نے یوں کہا:

(یونس10:آیت نمبر77)

یعنی موسیٰ نے جواب دیاکہ جادو سچ نہیں ہوتا۔ وہ جھوٹ ہے۔ مگر میں نے جو لے آیا، وہ واقعی معجزہ ہے۔ پھر تم اس کو کس طرح جادو کہہ سکتے ہو؟

اسلام کی نظر میں جادو جو ہے دھوکا بازی اور مکاری کے سوا کچھ نہیں۔ جس میں ذرا بھی سچائی نہیں ہے۔ یہ بات اللہ نے موسیٰ علیہ السلام کے ذریعہ واضح کردیا ہے۔ یہ آیت کہتی ہے کہ جادوگر کامیاب نہیں ہوتا۔ مگر مذکورہ ترجمے کہتے ہیں کہ میاں بیوی کے درمیان جدائی ڈالنے میں جادو گر کامیاب ہوجائے گا۔

سورہ یونس 10 کی آیت نمبر77 کہتی ہے کہ جادو جھوٹ اورباطل ہے۔ مگر مذکورہ ترجمے جادو کو سچ بتارہے ہیں۔ اس لیے ترجمے صحیح نہیں۔

اس کے علاوہ یہ ترجمے الاعراف 7کی آیت نمبر116 کے بھی خلاف واقع ہوئے ہیں۔

(الاعراف7:آیت نمبر116)

فرعون نے دیس کے بڑے بڑے مشہور جادو گروں کو موسیٰ علیہ السلام کے مقابل میں کھڑا کیا۔ یہ آیت کہتی ہے کہ مقابلے کے وقت ان لوگوں نے جو کرتب دکھایا وہ بڑا جادو ہے ان بڑے جادو گروں نے بڑا جادو کیا۔ چنانچہ یہ آیت کہتی ہے کہ انہوں نے لوگوں کی آنکھوں پر پردہ ڈال دیا، ان کی نظر بندی کردی اور ان کی نگاہیں جادو سے ماردیں۔

بڑے جادو کے ذریعے انہوں نے کوئی تبدیلی نہیں کی۔ بلکہ نظروں کو دھوکا دیا۔ انہوں نے جو کیا وہ فریب نظر اور شعبدہ بازی ہے۔ یعنی دیکھنے والوں کی توجہ کسی طرف پھیر کر، سچ مچ جادو منتر کرنے کی طرح دکھانا اورباور کرانا ہی نظر بندی اور شعبدہ بازی ہے۔

بڑے جادوگروں کے کیے جانے والا بڑا جادو ہی آنکھوں کودھوکا دینا ہے جب اللہ تعالیٰ اس آیت میں ہمیں بتلاتاہے، تو اس کے برخلاف مذکورہ ترجمے واقع ہوئے ہیں کہ جادو کے ذریعہ میاں بیوی میں جدائی ڈال سکتے ہیں۔ یعنی جادو سے صرف آنکھوں کو دھوکا دیا جاسکتاہے، اس سے بڑھ کر کچھ نہیں ہوسکتا۔ اس لیے جادو سے میاں بیوی کے درمیان جدائی ڈالنے کی بات غلط ہے، اورمذکورہ ترجمہ ٹھیک نہیں۔

اس کے علاوہ یہ خط کشیدہ ترجمے سورہ الاعراف کی بعض آیتوں کے بھی خلاف ہیں۔

(الاعراف7:آیت 118-120)

یہاں پر قابل غور بات یہ ہے کہ جادو گر اگر حقیقت میں منتر پڑھتے اور جادو کرتے، تو وہ موسیٰ کے کام دیکھ کر یہ فیصلہ کرتے کہ وہ واقعی ہم سے بہت بڑا جادو گر ہے۔ یعنی موسیٰ کو جادوگر کی حد تک تسلیم کرلیتے۔ لیکن کیا ہوا؟

یہ آیتیں بتلاتی ہیں کہ ان جادو گروں نے جو کیا وہ جھوٹی شکل ہے، اورجادو سے یہی کیا جاسکتاہے۔ مگر موسیٰ نے جو کیا وہ اصلی ہے جس میں کوئی چال یا دھوکا بازی نہیں ہے۔ اسی لیے جادو گروں نے اپنی ہار مان لی، اپنی شکست تسلیم کرلی۔ اور ساتھ ہی ساتھ اللہ پر ایمان لاتے ہوئے دین اسلام میں بھی داخل ہوگئے۔

دراصل جادو میں کوئی قدرت نہیں۔ اس حقیقت کو جادو گر ہی اچھی طرح جانتے ہیں۔ انہوں نے پہچان لیا کہ جو وہ کررہے ہیں وہ کرتب اور شعبدہ ہے، اورموسیٰ جو کررہے ہیں وہ سراسر معجزہ ہے۔ اسی لیے وہ موسیٰ کے دین میں شامل ہوگئے۔

سچائی قائم ہوگئی جادو گر ہار گئے اورسجدے میں گرگئے۔ اس سے معلوم ہوتاہے کہ جادو سچ نہیں۔ جادو منتر برحق نہیں۔

اس کے برعکس مذکورہ خط کشیدہ ترجمہ ہے۔ نیز یہ سورہ طٰہٰ کی بعض آیتوں سے بھی ٹکرارہاہے۔

(طٰہٰ20:آیت 66)

یہاں پر اللہ تعالیٰ کھلے الفاظ میں کہتاہے کہ جادو گر جب جادو کرنے لگے، تو کیا ہوا؟ اللہ نے یہ نہیں کہا کہ وہ چیزیں پھنکا ریں۔ بلکہ یوں کہا کہ وہ پھنکارنے کی طرح دکھائی دے رہی ہیں۔

رسیاں اگر سانپ میں تبدیل ہوجائیں ، تو اللہ کہہ دیا ہوگا کہ وہ رسیاں سانپ بن گئیں جب اللہ تعالیٰ موسیٰ کے معجزہ کا ذکر کرتاہے، تب کہتاہے کہ وہ لاٹھی سچ مچ سانپ بن گئی۔ مگر جب وہ جادو گروں کے کرتب کا ذکرکرتاہے تب یوں کہتاہے کہ وہ ان کی لاٹھیاں سانپ کی طرح دکھائی دینے لگیں۔

یہ آیتیں وضاحت کررہی ہیں کہ جادو جو ہے فریب نظر اور شعبدہ ہی ہے۔ اور منتر کی طاقت سے میاں بیوی میں جدائی ڈالنا جادو نہیں۔

ان کے علاوہ مذکورہ خط کشیدہ ترجمہ جو ہے سوہ طٰہٰ کی ایک اور آیت کے بھی خلاف جاتی ہے۔

اللہ تعالیٰ کہتا ہے: (اے موسیٰ) آپ کے داہنے ہاتھ میں جو(لاٹھی )ہے اسے ڈال دیجئے۔ انہوں نے جو کچھ بنایا ہے، اس کو وہ نگل جائے گا۔ (کیونکہ) انہوں نے جو کچھ بنایا ہے وہ تو جادوگر کا فریب(داو پیچ) ہے۔ جادوگرجدھر سے بھی آئے ، کامیاب نہیں ہوگا۔(طٰہٰ20: آیت نمبر69)

اللہ تعالیٰ جن کو بڑے جادوگر کہا، ان کاموں کے بارے میں یوں کہا کہ جادوگروں نے جو کیا وہ سازش، چال اور مکروفریب ہے۔

ہم جانتے ہیں کہ چالاکی اور کمال ہوشیاری سے دھوکا دینے کو سازش، چال ، فریب اور داؤ پیچ کہتے ہیں۔ نیز جادو گر حقیقت میں کچھ نہیں کرتے۔ اس لیے اللہ تعالیٰ کہتاہے کہ وہ کامیاب نہیں ہوتے۔

مگر مذکورہ خط کشیدہ ترجمے کہتے ہیں کہ جادو سے سچ مچ میاں بیوی کو الگ کرسکتے ہیں۔ علاوہ ازیں یہ آیت کہتی ہے کہ جادو گرکامیاب نہیں ہوتا۔ لیکن خط کشیدہ مذکورہ ترجمے کہتے ہیں کہ جادو گر میاں بیوی کو جد اکرنے میں کامیاب ہوگا۔ اس لیے ہم معلوم کرسکتے ہیں کہ یہ ترجمہ سراسر غلط ہے۔

ان کے علاوہ قرآن میں سورہ طور کی چند آیتوں میں جادو(سحر) کا معنی بیان کرتاہے۔ چنانچہ ان آیتوں سے بھی مذکورہ خط کشیدہ ترجمہ براہِ راست ٹکرارہاہے۔

جس دن ان کو دھکے دے کر دوزخ میں ایک دم دھکیل دیاجائے گا۔ یہی وہ دوزخ ہے جس کو تم جھوٹ سمجھتے تھے۔ (ان سے پوچھا جائے گا کہ) کیا یہ جادو ہے؟ یا تم (اس دوزخ کو) دیکھتے ہی نہیں ہو؟ (الطور52:آیت نمبر13-15)

یہ آیتیں کہتی ہیں کہ جب کافروں کو دوزخ میں دھکیلا جائے گا،اس وقت اللہ تعالیٰ ان سے پوچھے گا: کیا یہ جادو ہے؟ یا تم اس کو دیکھتے نہیں ہو؟

تمہارے آنکھوں کے سامنے جو دوزخ دکھائی دے رہی ہے کیا یہ جھوٹی شکل ہے؟ خیالی پلاؤ ہے؟ یا سراسر حقیقت ہے؟ اس طرح اللہ تعالیٰ سوال کرنے کے بجائے یوں سوال کرتاہے: کیا یہ جادو ہے؟ اسی طرح اس دوزخ کو اچھی طرح غور سے دیکھو، تومعلوم ہوگا کہ یہ سچ مچ ہے ۔اور برحق ہے، کہنے کے بجائے اللہ تعالیٰ یوں سوال کرتاہے: کیا تم اس کو دیکھتے ہی نہیں ہو؟

یہاں پر اللہ تعالیٰ نے سچ مچ اورحقیقت کی ضد اور نقیض کے طورپر جادو(سحر) کا لفظ استعمال کیا ہے۔ مگر مذکورہ خط کشیدہ ترجمے کہتے ہیں کہ جادو سے میاں بیوی میں جدائی ہوسکتی ہے، اس اعتبار سے جادو کو حقیقت کہتے ہیں۔

اب تک ہم نے کئی آیتوں کے ذریعےیہ ثابت کردیا کہ مذکورہ خط کشیدہ ترجمے غلط ہیں۔ ان کے علاوہ یہ ترجمہ غلط قرار دینے کے لیے معقول وجوہات بھی ہیں۔

مذکورہ ترجمے کہتے ہیں کہ وہ دونوں کسی کو جادو سکھانے سے پہلے ہی بتادیا کرتے تھے کہ ہم تو صرف آزمائش کے لیے بھیجے گئے ہیں۔ اس لیے تم کفر نہ کرو۔ پھر بھی لوگ اس کی پرواہ کئے بغیر ہی کہنے لگے: ہم کو اس کی کوئی فکر نہیں۔ ہم کافر بھی ہوجائیں کوئی مضائقہ نہیں، بہرحال تم ہمیں جادو سکھاؤ۔ چنانچہ وہ ان دونوں سے میاں اور بیوی کے درمیان جدائی ڈالنے کو سیکھ لیے۔

خبردار! جادو سیکھو گے، تو کافر ہوجاؤگے ۔ جب یہ تنبیہ اور انتباہ ان لوگوں کو متاثر نہیں کیا، اور وہ جادو سیکھنے سے باز نہیں آئے، تو ہمارا سوال یہ ہے کہ وہ میاں بیوی کے درمیان جدائی ڈالنے والا بہت چھوٹا جادو کیوں سیکھے؟

اگر چھوٹا جادو سیکھیں، تو بھی کافر ہوں گے، بڑا سیکھیں، تو بھی کافر ہوں گے۔ تو پھر کیوں چھوٹا جادو سیکھیں؟

جادو پارٹی کے عقیدے کے مطابق جادو جو ہے بہت سارے کرشمے اورکمالات دکھانے کا فن ہے۔ خود سر،ضدی اور سرکش قسم کے لوگ جن کو کفر کی کچھ پرواہ نہیں، کافر بھی ہوجائیں تب بھی کوئی افسوس نہیں۔ اس قسم کے لوگ تو تمام قسم کے جادو بھی کیوں نہ سیکھے ہوں گے؟

کیا وہ لوگ صرف ایک کو، اور وہ بھی بہت چھوٹا جادو کا انتخاب کرکے سیکھیں گے؟ جب کہ ایک جادو سیکھیں تب بھی کافر یقینی ہے ، ہزار قسم کا جادو سیکھیں، تب بھی کافر ہونا یقینی ہے، جب ایسی بات ہو، تو پھر وہ تمام قسم کا جادو کیوں نہ سیکھے؟ جاد وکے تمام انواع واقسام سب سیکھے بغیر کیوں چھوڑدیے؟

وہ مال جمع کرنے، دولت اکٹھا کرنے، اور دنیوی منفعت حاصل کرنے کے لیے ہی جادو سیکھنے آمادہ ہوے ہوں گے۔ صرف ایک جادو سیکھیں، بہت کم ہی کماسکتے ہیں۔ بہت سارے جادو سیکھ جائیں، تو مال زیادہ بٹو رسکتے ہیں، اورآمدنی بے حساب ہوسکتی ہے۔

جولوگ دنیاوی فائدے اور مطلب کے لیے کافرہونے کے متعلق فکر نہیں کرتے، اس قسم کے لوگ جادو کے تمام انواع واقسام کو بھی کیوں نہ سیکھے ہوں گے؟ جب ہم اس ناحیت سے غور کرتے ہیں ، تو مذکورہ خط کشیدہ ترجمے میں مفہوم کی غلطی اورکوتاہی نظر آرہی ہے۔

اس لیے قرآن کریم کی دیگر آیتوں سے ٹکرائے بغیر، اوراسلام کا بنیادی عقیدےسے مطابقت رکھتے ہوئے ہم کو البقرہ2 کی آیت نمبر102 کا معنیٰ بیان کرنا چاہیے، جسے پہلے بھی وضاحت کرچکے ہیں۔ اسی بنیاد پر اس آیت کو سمجھنا چاہیے۔ چنانچہ ہم نے اس کا یوں ترجمہ کیا ہے۔

یہ لوگ سلیمان کی حکومت میں شیاطین نے جو پڑھ رہےتھے، اس کی پیروی کرنے لگے ۔ سلیمان نے کفر (اللہ کا انکار) نہیں کیا۔ اوران دوفرشتوں پر (یعنی جبرئیل اورمیکائیل پر جادو) نہیں اتارا گیا۔ بلکہ شہر بابل میں ہاروت اورماروت نامی شیطانوں نے ہی کفرکیا، جولوگوں کو جادو سکھاتے تھے۔ اور وہ دونوں کسی کوسیکھانے سے پہلے ہی یہ کہہ دیتے تھے کہ’’ ہم تو بطور عبرت ہیں، اس لیے تو کفر نہ کر‘‘۔

اس لیے وہ لوگ ان دونوں سے شوہر اور بیوی کے درمیان جدائی ڈال دینے کی چیز سیکھنے لگے۔ حالانکہ وہ اللہ کی مرضی کے بغیر، کسی کو بھی اس کے ذریعہ کوئی نقصان نہیں پہنچا سکتے۔ انہوں نے وہ باتیں سیکھیں جو خود ان کے لیے نقصان دہ تھیں، نفع بخش نہیں تھیں۔ نیز وہ یقین کے ساتھ جان چکے ہیں کہ جس نے اسے خریدا، اس کا آخرت میں کوئی حصہ نہیں۔ پس انہوں نے اپنے آپ کو جس کے بدلے بیچ ڈالا، وہ بہت ہی برا ہے ۔ کاش وہ (اس بات کو )جانتے ہوتے (البقرۃ2: آیت نمبر102)۔

اس طرح ہم نے ترجمہ کرنے کے بعد ہمارے قرآن کریم مترجم میں وضاحت نمبر 395 کے تحت حسبِ ذیل تشریح کی ہے۔

جولوگ یہ دعوا کرتے ہیں کہ جادو کے ذریعہ اثرڈالا جاسکتاہے ،اور نقصان پہنچایاجاسکتاہے، وہ اس آیت کو (البقرۃ2: آیت نمبر102) کو اپنے موقف کے لیے بطور دلیل پیش کرتے ہیں۔

مگر اس آیت پر غور کریں گے تو پتہ چلے گا کہ جادو سے کوئی نقصان نہیں پہنچایا جاسکتا ہے۔ مگر فریق مخالف نے ٹھیک سے غور نہیں کیا۔ اس لیے وہ یہ سمجھ رہاہے کہ اس آیت میں جادو ئی اثر کے بارے میں کہا گیا ہے۔

اس لیے ہم اس کے متعلق تفصیل کے ساتھ ذکر کریں گے۔ بردست متعلق آیت کا ترجمہ یہ ہے:

لوگ سلیمان کی حکومت میں شیاطین نے جوپڑھ رہے تھے، اس کی پیروی کرنے لگے ۔ سلیمان نے کفر (اللہ کا انکار) نہیں کیا۔ اوران دوفرشتوں پر (یعنی جبرئیل اورمیکائیل پر جادو) نہیں اتارا گیا۔ بلکہ شہر بابل میں ہاروت اورماروت نامی شیطانوں نے ہی کفرکیا۔ جولوگوں کو جادو سکھاتے تھے اور وہ دونوں کسی کو سکھا نے سے پہلے ہی یہ کہہ دیتے تھے کہ’’ ہم تو بطور عبرت ہیں، اس لیے تو کفر نہ کر‘‘۔

اس لیے وہ لوگ ان دونوں سے شوہر اور بیوی کے درمیان جدائی ڈال دینے کی چیز سیکھنے لگے۔ حالانکہ وہ اللہ کی مرضی کے بغیر کسی کو بھی اس کے ذریعہ کوئی نقصان نہیں پہنچا سکتے۔ انہوں نے وہ باتیں سیکھیں جو خود ان کے لیے نقصان دہ تھیں، نفع بخش نہیں تھیں۔ نیز وہ یقین کے ساتھ جان چکے ہیں کہ جس نے اسے خریدا، اس کا آخرت میں کوئی حصہ نہیں۔ پس انہوں نے اپنے آپ کو جس کے بدلے بیچ ڈالا، وہ بہت ہی برا ہے ۔ کاش وہ (اس بات کو )جانتے ہوتے (البقرۃ2: آیت نمبر102)

اس آیت میں جو باتیں بتائی گئی ہیں پہلے ان کو جان لیں گے۔

یہ جملہ کیا کہتاہے؟ جادو کو نیک لوگوں نے نہیں سکھایا۔ بلکہ سلیمان کے زمانے کے برے لوگوں نے سکھایا۔ یہی اوپر کے جملے کا مفہوم ہے۔

یہ لوگ سلیمان کی حکومت میں شیاطین نے جو پڑھ رہے تھے اس کی پیروی کرنے لگے۔

سلیمان نے کفر (اللہ کا انکار) نہیں کیا۔ اور ان دوفرشتوں پر (یعنی جبرئیل اور میکائیل ) ان دونوں فرشتوں پر (جادو) نہیں اتارا گیا۔

یہ جملہ کیا کہتاہے ؟ یہودی کہتے ہیں کہ جادو کو سلیمان علیہ السلام نے سکھلایا۔ یہ بات غلط ہے۔ انہوں نے نہیں سکھلایا۔ اگر سکھلایا ہوتا تو اس کی وجہ سے کافر ہوتے۔ بلکہ انہوں نے جادو نہیں سکھایا اورکافر بھی نہیں ہوئے۔

اسی طرح یہودی سمجھ رہے تھے کہ جادو کو فرشتوں نے سکھلایا، یہاں پر بتایا جارہاہے کہ یہ عقیدہ غلط ہے۔ یعنی جادو کا سیکھنا کفر ہے۔ اللہ کا انکار ہے۔ چنانچہ اس کفر کو نہ سلیمان کرسکتے ہیں اور نہ فرشتے کرسکتے ہیں۔

۔ یہ جملہ کیا کہتاہے؟ ہاروت اورماروت نام کے دو شیطان نے ہی لوگوں کو جادو سکھایا۔ اس کے ذریعہ وہ دونوں کافر ہوگئے۔

بلکہ شہر بابل میں ہاروت اورماروت نامی شیطانوں نے ہی کفر کیا

۔ یہ جملہ کیا کہتاہے؟

اور وہ دونوں کسی کو سکھانے سے پہلے ہی یہ کہہ دیتے تھے کہ ہم تو بطور عبرت ہیں۔ اس لیے تو کفر نہ کر

ہاروت اورماروت نامی دو شیطان جو کافر ہوگئے تھے، جادو سیکھنے کی خواہش مند ہر شخص کو جادو سکھانے سے پہلے ہی باقاعدہ تنبیہ کردیتے ہیں۔ وہ تنبیہ یہ کہ ہم جادو سیکھ کر کافر ہوگئے ہیں۔ اورتمہارے سامنے عبرت بنے ہوئے ہیں۔ اس لیے تم بھی اس جادو کو سیکھ کر کافر مت بن جاؤ۔ ان دونوں نے ہر ایک کو اس کے تعلق سے انتباہ دیا ہے۔

۔ یہ جملہ کیا کہتاہے؟

اس لیے وہ لوگ ان دونوں سے شوہر اور بیوی کے درمیان جدائی ڈالنے کی چیز سیکھنے لگے

یہاں پر عربی متن میں'فا' کا حرف آیا ہے جو سببیہ کہلاتاہے۔ یعنی اس کا مطلب یہ ہے کہ اس لفظ کے بعد جو بات بتائی گئی ہے وہ دراصل لفظ سے پہلے جو بات بتائی گئی اس کی وجہ سے ہے۔ اس کی نشاندہی کے لیے اردو زبان میں ’’اس لیے‘‘ استعمال کیا جاتاہے۔

مثال کے طور پر یہ کہاجائے کہ یہ آدمی دھوکے باز ہے، اس لیے میں اس کو قرض نہیں دوں گا، تو اس سے یہ مفہوم نکلتاہے کہ اس کو قرض دینے سے انکار کرنے کی وجہ اس کے دھوکہ باز ہونا ہی ہے۔

اسی طرح اوپر کا یہ جملہ بھی ہے۔ یعنی آیت کے اس جملے سے یہ بات سمجھ میں آتی ہے کہ ان لوگوں نے میاں اور بیوی کے درمیانی جدائی ڈالنے کو سیکھ لیا۔ اور یہ بات بھی سمجھ میں آتی ہے کہ اس کی وجہ جادو سیکھنے سے کافرہونے کا خطرہ تھا ،جس سے ان کو تنبیہ کی گئی تھی۔

چونکہ جادو سیکھنے سے کافرہونے کی تنبیہ کی گئی تھی ، چنانچہ وہ کافر بنانے والے جادو کو چھوڑ دے کر، اس کے سوا ایک اور چیز سیکھ گئے۔ جسے ’’اس لیے‘‘ کا لفظ بتارہاہے۔

فرض کیجئے کہ کراٹے کا فن سیکھنا ہو، تو گرو کے آگے سجدہ کرنا پڑے گا پہلے ہی اس کے متعلق طلبہ کو باخبر کردیا گیا ۔ اس لیے طلبہ نے کُشتی لڑنا سیکھ لیا۔ یعنی طلبہ کو کراٹے سیکھنے کا نقصان بتاکر، تنبیہ کرنے کی وجہ سے وہ کراٹے کو چھوڑ کر، اس سے الگ ایک دوسرا فن کشتی لڑنا سیکھ گئے۔ اسی طرح آیت کا مذکورہ جملہ بھی واقع ہواہے۔

کراٹے کی خرابی بتایا گیا ۔ اس لیے وہ کراٹے سیکھ لیے۔ اس طرح کہنا نامناسب اور موزوں ہے۔ تنبیہ کرنے کے بعد کوئی اور سیکھیں، تب ہی، ’’اس لیے‘‘ کا لفظ استعمال کرسکتے ہیں۔

باپ نے خبر دار کیا کہ بیڑی پینا چھوڑدے۔ اس لیے بیٹے نے اس عادت کو ترک کردیا۔ اس طرح کہاجائے تو مناسب رہے گا۔ باپ نے خبردار کیا کہ بیڑی پینا چھوڑدے۔ اس لیے بیٹے نے اچھی طرح بیڑی پیا۔ اس طرح کہاجائے، تو نامناسب اور غیر موزوں رہے گا۔

اس وضاحت کو ذہن میں رکھتے ہوئے مذکورہ جملے پر غور کیجئے ۔ ان دونوں نے خبردار کیا کہ جادو سے خرابیاں جنم لیں گی۔ اس لیے لوگوں نے میاں بیوی کے درمیان جدائی ڈالنے کے فن کو سیکھ لیا۔ اسے ہم معلوم کرسکتے ہیں کہ میاں بیوی کے درمیان جدائی ڈالنے کا فن جادو میں شامل نہیں ہے، بلکہ جادو سے ہٹ کر، اور نقصان اور برائی میں جادو سے کم درجے کی کوئی دوسری چیز ہے۔

مذکورہ آیت میں اگلا جملہ یہ ہے:

وہ (لوگ) اللہ کی مرضی کے بغیر، کسی کو بھی اس کے ذریعہ کوئی نقصان نہیں پہنچا سکتے۔

جادو پارٹی کہتی ہے کہ اللہ کی مرضی کے بغیر، کسی کو بھی اس کے ذریعہ کوئی نقصان نہیں پہنچاسکتے۔ اس آیت سے معلوم ہوتاہے کہ اگر اللہ چاہے تو اس کے ذریعہ نقصان پہنچ سکتاہے۔ اس لیے جادو کے ذریعہ نقصان پہنچایاجاسکتاہے۔ اور یہ جملہ جادوئی تاثیر کے لیے مضبوط دلیل ہے۔

اللہ چاہے، تو اس کے ذریعہ نقصان پہنچ سکتاہے۔ مگر ’’اس کے ذریعہ سے‘‘مراد جادو نہیں ہے جیسا کہ انہوں نے سمجھا ہے۔

اس کے ذریعہ کہاجائے، تو یہ معنی لیاجائے کہ اس سے پہلے جو کہاگیا ہے، اس کے ذریعہ ۔ چنانچہ اس سے پہلے کیا کہا گیا ہے؟ جادو سیکھنے سے کافر ہونے کا خطرہ تھا۔ اس لیے وہ لوگ اس سے ڈرکر، اس کو چھوڑدے کر ، میاں بیوی کے درمیان جدائی ڈالنے کا فن سیکھ لیے۔ ’’اس کے ذریعہ‘‘ کا لفظ سے یہی مراد ہے۔ جادو مراد نہیں۔

یہ جملہ کہتاہے کہ میاں بیوی کے درمیان جدائی ڈالنے کے فن کے ذریعہ اگر اللہ چاہے، تونقصان پہنچ سکتاہے۔ یہ نہیں کہا کہ جادو سے نقصان پہنچ سکتا ہے۔

مذکورہ آیت میں آگے یہ ہے: انہوں نے وہ باتیں سیکھیں جو خود ان کے لیے نقصان دہ تھیں، نفع بخش نہیں تھیں۔ نیز وہ یقین کے ساتھ جان چکے ہیں کہ جس نے اسے خریدا، اس کا آخرت میں کوئی حصہ نہیں۔ پس انہوں نے اپنے آپ کو جس کے بدلے بیچ ڈالا۔ وہ بہت ہی برا ہے۔ کاش وہ (اس بات کو ) جانتے ہوتے۔ (البقرۃ2: آیت نمبر102)

میاں بیوی کے درمیان جدائی ڈالنے کے فن سے اگر اللہ چاہے، تو دوسروں کو نقصان پہنچایا جاسکتاہے ۔ پھر بھی یہ کام کرنے والے کو آخرت میں خرابی ہے۔ ان لوگوں کو اس سے کوئی فائدہ نہیں ہوگا جیسا کہ قرآنی آیت کے یہ جملے متنبہ کررہے ہیں۔

غرض اس آیت کو پوری توجہ اور انہماک کے ساتھ تحقیق کریں گے، تو یہ بات کھل کر سامنے آئے گی کہ ان لوگوں نے جادو کو چھوڑدے کر، اس کے بجائےشوہر اور بیوی کے بیچ میں دوری پیدا کرکے ایک کو دوسرے سے الگ کرنے کا فن ہی سیکھا۔ اور اس بات کا بھی پتہ چلا کہ اس کے ذریعہ چند نقصانات پہنچ سکتے ہیں۔

واضح رہے کہ اس آیت میں یہ کہا ہی نہیں گیا کہ جادو سے اثر ڈالا جاسکتاہے، اورجادو منتر سے نقصان پہنچایا جاسکتاہے۔ اس کے بارے میں ذکر ہی نہیں کیا گیا۔

بعض نے اشکال ظاہر کیا کہ میاں بیوی کے درمیان جدائی ڈالنا جوہے جادو کی ایک قسم کیوں نہیں ہوسکتا؟ یہ اشکال دووجوہات کی بنا پر غلط ہے۔

جاد وکے بارے میں ان دونوں نے سخت تنبیہ کرنے کے بعد بھی لوگوں نے جادو کی ایک قسم سیکھا ہو، تو نہیں کہاجائے گا۔

’’اس لیے‘‘

نیز اس آیت میں تین جگہوں پر یہ کہا گیا ہے کہ جادو سیکھنا آدمی کو کافر بنا دے گا۔ مگر میاں بیوی کے درمیان جدائی ڈالنا بے شک گناہ کاکام ہے۔ پھر بھی یہ ایسام جرم نہیں کہ آدمی کو کافر بنادے۔ اور ہم بھی اس طرح نہیں کہتے۔ جادو کو ماننے والے بھی اس کے قائل نہیں ہیں۔

ان لوگوں نے جو فن سیکھا وہ جب آدمی کو کافر نہیں بناتا، تب یہ یقینی بات ہے کہ وہ فن، جادو کی ایک قسم ہرگز نہیں ہوسکتا۔

یعنی یہ آیت کہتی ہے کہ ان لوگوں نے جادو نہیں سیکھا۔ بلکہ جادو کو چھوڑکر، اس سے ہٹ کر، میاں بیوی کے درمیان کس طرح جدائی ڈالی جاسکتی ہے؟ وہ فن ہی سیکھا۔ اور وہ بھی سو فیصد کامیاب نہیں ہوگا۔ ہاں اگر اللہ چاہے تو ایک حد تک کامیابی ہوسکتی ہے۔ اور اللہ نہ چاہے، تو اس کے ذریعہ جدائی نہیں ہوسکتی۔

اس طرح ترجمہ کرتے وقت اللہ کے ساتھ شرک نہیں ہوتا،شرک کے گناہ سے بچاؤ ہوگیا۔ نیز جادو دراصل چال ، فریب اور شعبدہ ہے۔ اور جادو کو کامیابی نہیں۔ آیتوں سے بھی یہ ترجمہ نہیں ٹکراتا۔ اس کے علاوہ اللہ کے قول میں تضاد اورتصادم کی نوبت بھی نہیں آئے گی۔

نیز اس آیت میں اللہ نے الفاظ جس ترکیب کے ساتھ استعمال کیا ہے وہ بھی قابل غور ہے۔

متن میں ہے کہ جس کے ذریعہ میاں بیوی کے درمیان جدائی ڈال سکتے ہیں وہ سیکھنے لگے۔ یعنی ان کے درمیان جدائی ڈالنے کی چیز سیکھنے لگے۔

یوں نہیں کہا گیا کہ وہ میاں اور بیوی کے درمیان جدائی ڈالنے والے جادو کو سیکھنے لگے۔ بلکہ جملہ یوں ہے کہ جس کے ذریعہ جدائی ڈال سکتے ہیں اس چیز کو سیکھنے لگے۔ الفاظ کی یہ ترکیب بتارہی ہے کہ جادو کو چھوڑ کر کوئی اور چیز ہے جسے وہ سیکھنے لگے۔

اسی آیت کو رحمت چاریٹیبل ٹرسٹ نے جو ترجمہ کیا ہے، ملاحظہ ہو:

رحمت چاریٹیبل ٹرسٹ کا شائع کردہ ترجمہ:

وہ(یہودی) لوگ، سلیمان کی حکومت میں شیاطین جو پڑھ کر دکھا رہے تھے۔ اس کی پیروی کررہے تھے۔ سلیمان نے انکار نہیں کیا۔ بلکہ شیاطین نے ہی انکار کیاتھا۔ جو لوگوں کو جادو اور (خود انہی کے اپنے کے مطابق) بابل میں ہاروت اور ماروت نامی دو فرشتوں پر جو نازل کی گئی اس کی بھی تعلیم دیتے تھے۔ مگر وہ دونوں کسی کو اس وقت تک کوئی تعلیم نہیں دیتے تھے۔ جب تک اس سے یہ نہ کہہ دیں کہ ہم (اللہ کی طر ف سے )آزمائش ہیں۔ اس لیے تم (اللہ کا) انکارنہ کرو۔( کہ) انہوں نے ان دونوں سے وہ سیکھا جس کے ذریعہ سے میاں اور بیوی کےدرمیان جدائی ڈال دیں۔ وہ اس کے ذریعہ کسی کو اللہ کے حکم کے بغیر، کوئی نقصان نہیں پہنچا سکتے۔

اور یہ بھی کہتے آرہے تھے

غور کیجئے، پہلے ہم نے جو ترجمے پیش کیے تھے۔ ان سے یہ ترجمہ مختلف ہے۔

پہلے نےجن دو ترجمے کا ہم نے حوالے دیا تھا۔ اس طرح اگر ترجمہ کرتے، تو پھر شرک کے دلدل میں پڑجاتے۔ اس سے بچنے کے لیے مذکورہ ٹرسٹ نے میاں بیوی کے درمیان جدائی ڈالنے والی بات کو اس قسم سے ترجمہ کردیا جس سے وہ اب اللہ کا قول نہ رہا۔

رحمت ٹرسٹ کا ترجمہ ملاحظہ ہو:(اور یہ بھی کہتے آرہے تھے کہ )انہوں نے ان دونوں سے وہ سیکھا جس سے میاں اور بیوی کے درمیان جدائی ڈال دیں۔

یہ الفاظ کہ انہوں نے میاں اور بیوی کے درمیان جدائی ڈالنے کو سیکھ لیا۔ کس کے ہیں؟ اللہ کا قول نہیں بلکہ یہودیوں نے اس طرح کہا۔ یہ مفہوم بیان کرنے کے لیے ہی ٹرسٹ والوں نے قوسین میں یہ الفاظ (اور وہ یہ بھی کہتے آرہے تھے)، لکھ کر وضاحت کردی۔ یعنی ٹرسٹ نے اس طرح ترجمہ کیا گویا یہودیوں کی بات کو اللہ تعالیٰ نقل کررہاہے۔

یہودیوں نے کہا کہ جادو سے میاں اور بیوی کے درمیان جدائی ڈال سکتے ہیں۔ اگر اس طرح مطلب بیان کیاجائے ، تو یہ بات جادو پارٹی کے لیے دلیل نہیں بنتی۔ اس میں صرف اتنی بات ہے کہ یہودیوں نے اپنے عقیدے کے مطابق اس طرح کہاہے۔ اس کو چھوڑ کر اور کوئی بات نہیں ہے۔

اللہ تعالیٰ کس طرح کہے گا کہ جادوسے نقصان ہوسکتاہے؟ اگر اس طرح کہے، تو یہ بات قرآن کئی آیتوں سے ٹکرانے لگتی ہے۔ اس سے ڈرتے ہوئے رحمت چاریٹیبل ٹرسٹ کے علما نے مذکورہ جملے کو اس طرح ترجمہ کردیا کہ جس سے پتہ چلتاہے کہ وہ بات یہودیوں کا قول ہے۔

جب تک اللہ کے ساتھ شرک کاشائبہ نہ آئے ،اور قرآن کی دیگر آیتوں سے ٹکراؤ کے بغیر، وہ اگر اس طرح ترجمہ کریں، تو اس میں ہم کو کوئی اعتراض نہیں۔

کیا فلق اورناس جادو کے لیے دلیل ہیں؟

جولوگ یہ کہتے ہیں کہ جادو کو قدرت ہے، وہ اپنی بات کو ثابت کرنے کے لیے ایک اور دعوا بھی پیش کرتے ہیں۔

ان کا دعوا یہ ہے کہ جب نبی ﷺپر جادو کیا گیا، تو سورۃ الفلق اور سورۃ الناس یہ دو سورتیں اتریں، نیز ان کا یہ دعوا ہے کہ آپ ﷺ ان دونوں سورتوں میں سے ایک ایک آیت پڑھتے گئے۔ ایک ایک گرہ کھلتی گئی۔ یہاں تک کہ آخری گرہ بھی کھل گئی۔ اورآپ اس طرح نشاط محسوس کرنے لگے جیسے کہ ان کا بندھا ہوا جسم کھول دیا گیا ہو۔

نبی ﷺ پر جادو نہیں کیا جاسکتا۔ اس بات کو ہم نے پہلے ہی مناسب دلائل کے ذریعہ ثابت کردیا ہے۔

جب نبی ﷺ پر جادو کیے جانے کی خبر ہی جھوٹی ہوجائے، تو جاد وکو دور کرنے کے لیے ہی یہ دونوں سورتوں کے نازل ہونے کی خبر بھی جھوٹی اور افسانہ ہوجائے گی۔

حدیث کی روایت کرنے والے اگر چہ قابل بھروسا اورثقہ ہوں، مگر نبی ﷺ پر جادو کیے جانے کی روایت اسلام کی بنیاد کو ڈھادینے اورمنہدم کرنے والی ہے۔ اس لیے ہم کہتے ہیں کہ یہ روایت صحیح نہیں۔ غلط ہے۔ من گھڑت کہا نی ہے۔

مگر یہ کہنے کے لیے کہ یہ سورتیں، نبی ﷺ پر جادو کیے جانے پر نازل ہوئیں، کوئی قابل قبول سلسلہ سند نہیں ہے۔ تو پھر یہ دلیل بن سکتی ہے؟

اس کے تعلق سے امام ابن کثیرؒ نے جو تبصرہ کیا ہے ملاحظہ ہو:

وَقَالَ الْأُسْتَاذُ الْمُفَسِّرُ الثَّعْلَبِيُّ فِي تَفْسِيرِهِ: قَالَ ابْنُ عَبَّاسٍ وَعَائِشَةُ، رَضِيَ اللَّهُ عَنْهُمَا: كَانَ غُلَامٌ مِنَ الْيَهُودِ يَخْدِمُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فدبَّت إِلَيْهِ الْيَهُودُ، فَلَمْ يَزَالُوا بِهِ حَتَّى أَخَذَ مُشَاطة رَأْسِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعِدَّةَ أَسْنَانٍ مِنْ مُشطه، فَأَعْطَاهَا الْيَهُودَ، فَسَحَرُوهُ فِيهَا. وَكَانَ الَّذِي تُوَلَّى ذَلِكَ رَجُلٌ مِنْهُمْ -يُقَالُ لَهُ: [لَبِيَدُ] (4) بْنُ أَعْصَمَ-ثُمَّ دَسَّهَا فِي بِئْرٍ لِبَنِي زُرَيق، وَيُقَالُ لَهَا: ذَرْوان، فَمَرِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَانْتَثَرَ شَعْرُ رَأْسِهِ، وَلَبِثَ سِتَّةَ أَشْهُرٍ يُرَى أَنَّهُ يَأْتِي النِّسَاءَ وَلَا يَأْتِيهِنَّ، وَجَعَلَ يَذُوب وَلَا يَدْرِي مَا عَرَاهُ. فَبَيْنَمَا هُوَ نَائِمٌ إِذْ أَتَاهُ مَلَكَانِ فَقَعَد أَحَدُهُمَا عِنْدَ رَأْسِهِ وَالْآخَرُ عِنْدَ رِجْلَيْهِ، فَقَالَ الَّذِي عِنْدَ رِجْلَيْهِ لِلَّذِي عِنْدَ رَأْسِهِ: مَا بَالُ الرَّجُلِ؟ قَالَ: طُبَ. قَالَ: وَمَا طُبَ؟ قَالَ: سُحِرَ. قَالَ: وَمَنْ سَحَرَهُ؟ قَالَ: لَبِيدُ بْنُ أَعْصَمَ الْيَهُودِيُّ. قَالَ: وَبِمَ طَبَه؟ قَالَ: بِمُشْطٍ وَمُشَاطَةٍ. قَالَ: وَأَيْنَ هُوَ؟ قَالَ: فِي جُفَ طَلْعَةٍ تَحْتَ رَاعُوفَةٍ فِي بِئْرِ ذَرْوَان -وَالْجُفُّ: قِشْرُ الطَّلْعِ، وَالرَّاعُوفَةُ: حَجَرٌ فِي أَسْفَلِ الْبِئْرِ نَاتِئٌ يَقُومُ عَلَيْهِ الْمَاتِحُ -فَانْتَبَهَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَذْعُورًا، وَقَالَ: "يَا عَائِشَةُ، أَمَا شَعَرْتِ أَنَّ اللَّهَ أَخْبَرَنِي بِدَائِي؟ ". ثُمَّ بَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلِيًّا وَالزُّبَيْرَ وَعَمَّارَ بْنَ يَاسِرٍ، فَنَزَحُوا مَاءَ الْبِئْرِ كَأَنَّهُ نُقاعة الْحِنَّاءِ، ثُمَّ رَفَعُوا الصَّخْرَةَ، وَأَخْرَجُوا الْجُفَّ، فَإِذَا فِيهِ مُشَاطَةُ رَأْسِهِ وَأَسْنَانٌ مِنْ مُشْطِهِ، وَإِذَا فِيهِ وَتَرٌ مَعْقُودٌ، فِيهِ اثْنَتَا عَشْرَةَ (5) عُقْدَةً مَغْرُوزَةً بِالْإِبَرِ. فَأَنْزَلَ اللَّهُ تَعَالَى السُّورَتَيْنِ، فَجَعَلَ كُلَّمَا قَرَأَ آيَةً انْحَلَّتْ عُقْدَةٌ، وَوَجَدَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خِفَّةً حِينَ انْحَلَّتِ الْعُقْدَةُ الْأَخِيرَةُ، فَقَامَ كَأَنَّمَا نَشطَ مِنْ عِقَالٍ، وَجَعَلَ جِبْرِيلُ، عَلَيْهِ السَّلَامُ، يَقُولُ: بِاسْمِ اللَّهِ أرْقِيك، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ حَاسِدٍ وَعَيْنٍ اللَّهُ يَشْفِيكَ. فَقَالُوا: يَا رَسُولَ اللَّهِ، أَفَلَا نَأْخُذُ الْخَبِيثَ نَقْتُلُهُ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "أما أَنَا فَقَدَ شَفَانِي اللَّهُ، وَأَكْرَهُ أَنْ يُثِيرَ عَلَى النَّاسِ شَرًّا" (6) .

هَكَذَا أَوْرَدَهُ بِلَا إِسْنَادٍ، وَفِيهِ غَرَابَةٌ، وَفِي بَعْضِهِ نَكَارَةٌ شَدِيدَةٌ، وَلِبَعْضِهِ شواهد مما تقدم، والله أعلم.

(تفسیر ابن کثیر ج4/ص575)

مفسر قرآن ثعلبی نے اپنی تفسیر میں کہا: جب نبی ﷺ پر جادو کیا گیا اس کے بعد آپ ﷺ نے علی ؓ ، زبیرؓ اور عمار بن یاسرؓ وغیرہ کو بھیج کر انہوں نے اس (ذروان) کنوئیں کا پانی کھینچا۔ اس کا پانی مہندی کا گدلا پانی کی طرح تھا۔ پھر پتھر کی چٹان ہٹایا ۔نیچے سے کھجور کے درخت کی چھال برآمد کیا، جس میں نبی کے سر کےبال، کنگھی کے دندانے تھے، سوئی میں دھاگا پھرویا ہوا تھا، جس میں بارہ گرہیں تھیں۔ پھر اللہ تعالیٰ یہ دونوں سورتیں اتاریں۔ آپ ان کی ایک ایک آیت پڑھتے جاتے تھے۔ اور ایک گرہ اس کی خود بخود کھلی جاتی تھی۔ جب یہ دونوں سورتیں پوری ہوئیں ، وہ سب گرہیں کھل گئیں،۔۔۔۔۔۔۔۔۔

اس طرح کی ایک روایت ثعلبی کہتے ہیں۔ اس میں صرف یہ کہا گیا ہے کہ عائشہؓ اور ابن عباسؓ نے کہا۔ پھر ان دونوں نے کن سے کہا؟ پھر انہوں نے کن شاگردوں سے کہا؟ کوئی سلسلہ سند کا ذکر نہیں ہے۔ صاحب کتاب تک یہ روایت کس سند سے پہنچی ہے؟ اس کے بغیر ہی انہوں نے اس کو روایت کیا ہے۔ پھر حافظ ابن کثیر نے کہا اس میں کہی گئی چند باتیں ایسی ہیں جو ثابت شدہ روایت سے ٹکرارہی ہیں۔ اور ایسی باتیں بھی ہیں جن کو کسی نے نہیں کہا۔

سلسلہِ سند کے بغیر کہی جانے والی کوئی حدیث بھی من گھڑت افسانہ کے مترادف ہے۔ اس لیے اس بے سند روایت کو قابل حجت نہیں مانا جاسکتا۔

اسی طرح حافظ ابن حجر نے بھی تبصرہ کیا ہے۔ ملاحظہ ہو:

وَقد وَقع فِي حَدِيث بن عَبَّاسٍ فِيمَا أَخْرَجَهُ الْبَيْهَقِيُّ فِي الدَّلَائِلِ بِسَنَدٍ ضَعِيفٍ فِي آخِرِ قِصَّةِ السِّحْرِ الَّذِي سُحِرَ بِهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُمْ وَجَدُوا وِتْرًا فِيهِ إِحْدَى عَشْرَةَ عُقْدَةً وَأُنْزِلَتْ سُورَةُ الْفَلَقِ وَالنَّاسِ وَجُعِلَ كُلَّمَا قَرَأَ آيَةً انْحَلَّت عقدَة وَأخرجه بن سعد بِسَنَد آخر مُنْقَطع عَن بن عَبَّاسٍ أَنَّ عَلِيًّا وَعَمَّارًا لَمَّا بَعَثَهُمَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِاسْتِخْرَاجِ السِّحْرِ وَجَدَا طَلْعَةً فِيهَا إِحْدَى عَشْرَةَ عُقْدَةً فَذَكَرَ نَحْوَهُ

(فتح الباری ج10/ص: 225)

یعنی ابن حجر نے تبصرہ کیا ہے کہ امام بیہقی نے اپنی کتاب دلائل النبوۃ میں ضعیف سند کے ساتھ نبی پر جادو کا قصہ ذکرکیا ہے۔ جس کے آخر میں ہے کہ انہوں نے کنویں میں تانت پایا جس میں گیارہ گرہیں تھیں۔ سورۃ الفلق اور ناس نازل ہوئیں۔ آپ ﷺ ایک ایک آیت پڑھنے پر ایک ایک گرہ کھلنے لگی۔ اسی طرح ابن سعد نے ابن عباس سے (مرفوع متصل نہیں، بلکہ) منقطع (کٹی ہوئی) سند کے ساتھ روایت کی ہے۔

غرض جب نبی ﷺ پر جادو کیا گیا ، تب یہ دونوں سورتیں نازل ہوئی۔ یہ کہنے کے لیے کوئی صحیح روایت نہیں، یہاں تک کہ جادو پارٹی بھی مانتی ہے کہ یہ ضعیف روایت ہے۔ اس لیے واضح ہوگیا کہ یہ من گھڑت افسانہ ہے۔ حجت کے قابل ہی نہیں۔

اس کے بعد کچھ لوگ ان سورتوں کی تشریح کرتے ہوئے دعوا کرتے ہیں کہ یہ سورت جادو کے بارے میں ہی کہتی ہے۔

وہ کہتے ہیں کہ خاص کر سورۃ الفلق میں کہا گیا کہ گرہوں میں پھونکنے والیوں کی برائی سے پناہ مانگتا ہوں اور دعوا کرتےہیں کہ اس سے گرہوں میں پھونک مارکر جادو کرنے والی عورتیں مراد ہیں۔ اور اس سے معلوم کرسکتے ہیں کہ جادو کو طاقت ہے۔

حالانکہ گرہوں میں پھونکنے والیوں سے مراد جادو گرنی نہیں۔ کیونکہ اللہ یا اس کے رسول نے یہ معنی بیان نہیں کیا۔ اس لیے ہم ان سے جب سوال کرتے ہیں کہ گرہوں میں پھونکنے والیوں سے مراد ’’جادو گرنی‘‘ لینے کے لیے کیا دلیل ہے؟ تو ان کے پاس کوئی قابل قبول جواب نہیں ہے۔

ایک عام آدمی کی عقل بھی فیصلہ کردے گی کہ ان کی بات غلط ہے ۔ جادو پارٹی کے عقیدے کے مطابق نہ صرف عورتیں بلکہ مرد حضرات بھی جادو کرتے ہیں۔

وہ مانتے ہیں کہ اللہ کے نبی کو لبید نامی یہودی مرد نے ہی جادو کیا ۔ قابل غور بات ہے کہ اس آیت میں گرہوں میں پھونکنے والی عورتوں سے پناہ مانگی جارہی ہے۔ جب ایسی بات ہے، تو پھر جادو کرنے والے مردوں سے حفاظت نہیں ہے۔ کیا کیاجائے؟

اگر جادو میں نقصان پہنچانے کی قدرت ہو، اوراس سے اللہ تعالیٰ حفاظت اور پناہ طلب کی رہنمائی کررہاہو، تو گرہوں میں پھونک مارنے والی عورتوں سے پناہ مانگنے کی تعلیم دے کر گرہوں میں پھونکنے والے مردوں سے پناہ مانگے بغیر کیا اللہ تعالیٰ غیر محفوظ حالت پیدا کرے گا؟

اگر ہم اس طرح غور کریں گے، تو پتہ چلے گا کہ انہوں نے اس آیت کی جو تشریح کی ہے وہ بے فائدہ ، بے سود ہے۔ اور اللہ کی بات کو لغو، بے ہودہ اور بے معنی کیاجارہا ہے۔

اس کے علاوہ جادو پارٹی کا نظریہ یہ نہیں کہ گرہوں میں پھونک مارنا۔ ایک طریقہ ہی سے جادو کیاجاتاہے۔ بلکہ ان کے نظریہ کے مطابق ہزاروں طریقے سے جادو کیاجاسکتاہے۔ اگر یہ سورت ہم کو جادو سے بچاؤ اور تحفط پانے کے لیے نازل کیا گیا ہے، تو اس میں تمام قسم کے جادو سے حفاظت ہونی چاہیے، جب کہ اس میں صرف گرہوں میں پھونکنے کی ایک قسم کی جادو سے پناہ مانگی جارہی ہے۔ اگر کوئی اس کو چھوڑ کر دوسرے طریقے سے جاد وکرے۔ تو اسے کوئی پناہ اورحفاظت نہیں ہے۔ وہ اور غیر محفوظ ہے۔ اس سے کیا معلوم ہوتاہے ؟ یہ حقیقت سمجھ میں آئی ہے کہ یہ سورت جادو گروں سے پناہ طلب کرنے کے لیے نہیں اتری۔ اور یہ بھی معلوم ہوتاہے کہ اللہ تعالیٰ اس طرح آدھا پاو، تھوڑا بہت، اورقدرے تعلیم نہیں دیتا۔

علاوہ ازیں جادو پارٹی کے دعوے کے مطابق نبی ﷺ پر جادو کرنے والا مرد تھا۔(بخاری: 3668،5763) جب ایسی بات ہو، تو جادو کرنے والی عورتوں سے پناہ مانگنے کی رہنمائی کرنا کیامناسب بات ہے؟

ویسے دنیا بھر میں زیادہ تر جادو کرنے والے مرد ہی ہیں ۔ شاذ ونادر ہی جادو گرنیاں ہیں۔ باتصویر کہانیوں میں اور ڈراونی شیطان، بھوت کی فلموں میں ہی بوڑھی جادو گرنی کو بتایاجاتاہے۔ حقیقت میں اس طرح نہیں ۔بلکہ اکثر وبیشتر جادوگر مرد ہی ہیں۔ ایسی حالت میں جادو کرنے والی عورتوں سے پناہ مانگنے کے لیے کہنا ذرا بھی موزوں اور موافق نہیں۔

گرہوں میں پھونکنے والی عورتوں سے کیا مراد ہے؟ گرہوں براہِ راست معنی اگر چہ گرہیں ہی ہیں۔ مگر یہاں پر یہ معنی مطابقت نہیں رکھتا ۔ کیونکہ جب ہم غور کرتے ہیں کہ گرہ ڈالنے سے ہم کو کیا نقصان پہنچے گا؟ تب بات سمجھ میں آتی ہے کہ یہاں پر گرہ کو اس کے اصلی معنی میں نہیں دیا جاسکتا۔

گرہ کو اس کے براہِ راست معنی کے سوا دوسرے معنی میں بھی استعمال ہواہے۔ مثال کے طور پر موسیٰ علیہ السلام کی زبان میں لکنت تھی۔ ہکلا پن تھا جس کی شکایت انہوں نے اللہ سے یوں کی۔

(طٰہٰ20: آیت نمبر27)

اس آیت میں موجود گرہ کو ہم یہ نہیں سمجھیں گے کہ زبان میں سچ مچ گرہ ڈالی گئی ہے۔ بلکہ وہ رک رک کر پکلا کر بولتے تھے۔ جسے انہوں نے گرہ سے تعبیر کیا۔

اسی طرح اللہ شادی کے بارے میں کہتاہے کہ نکاح کے بعد میاں بیوی دونوں اگر صحبت سے پہلے الگ ہوجائیں۔ تو شوہر آدھا مہر ادا کرے۔ یہ اور بات ہے کہ (شوہر) جس کے ہاتھ میں نکاح نام کی گرہ ہے، وہ درگزر سے کام لے۔ (البقرۃ2: آیت نمبر237)

اس آیت میں اللہ تعالیٰ ایک مرد اور عورت کے نکاح کے ذریعہ ملنے کو ’’گرہ‘‘ قرار دیتاہے۔

اس لیے اس سورت(فلق) میں جو گرہ کا ذکر ہواہے۔ اس کی مناسب تشریح کیا نبی ﷺ کے فرمان میں ہے؟ ہم کو اس کی تلاش کرنا چاہیے۔

جب ہم تلاش وجستجو کرتے ہیں تو حدیث کی کتاب میں نبی ﷺ کا ایک فرمان اس کے بالکل موافق نظر آتاہے۔

ابوہریرہؓ نے خبر دی کہ اللہ کے نبی ﷺ نے فرمایا: جب تم میں سے کوئی شخص سوتاہے تو اس کے سر کے پچھلے حصہ پر شیطان تین گرہیں لگاتاہے اور ہر گرہ کے ساتھ یہ بات بھی چسپاں کردیتاہے کہ ابھی رات لمبی ہے۔ پھر جب وہ شخص جاگ اٹھتاہے اوراللہ کو یاد کرتاہے ، تو ایک گرہ کھل جاتی ہے۔ اور جب وضو کرتاہے ، تودوسری گرہ بھی کھل جاتی ہے۔ اور جب نماز پڑھتاہے، توتیسری گرہ بھی کھل جاتی ہے۔ اس طرح صبح کو وہ چاق وچوبند خوش مزاج رہتاہے ۔ ورنہ سست اور بدباطن رہتاہے۔ (بخاری: 1142)

شیطان گرہ لگانے کا مطلب یہ ہے کہ نیک کام کرنے سے روکنا اوربرے کام کرنے پر ابھارنا ہے۔ جیسا کہ اس حدیث سے معلوم ہوا۔

اس طرح گرہوں میں پھونک مارنے سے پناہ کا مطلب یہ ہواہے کہ شیطان گرہ لگا کر ہمیں گمراہ کرنے سے پناہ مانگی جائے۔

دلیل کے بغیر، یوں ہی تصور کرکے من مانی اور غیر مناسب تشریح کرنے سے بہتر یہ ہے کہ حدیث کی مدد سے گرہ کا مطلب سمجھ لیں۔

جس طرح ہم سورہ ناس کے اندر دلوں میں وسوسہ ڈالنے والوں کی برائی سے پناہ مانگتے ہیں، اسی طرح اس سورت (فلق) میں بھی پناہ مانگتے ہیں۔

یہ ساری باتیں جب ہم مجموعی طورپر دیکھتے ہیں، تو یہ بات سمجھ میں آتی ہے کہ جادو جو ہے صرف خیالی تصور ہے، جس سے کچھ بھی نہیں کیا جاسکتا۔

بعض یہ خیال کرتے ہوں گے کہ گرہوں میں پھونکنے والیوں سے مراد اگر شیطان ہے، تو (نر) مرد شیطانوں سے پناہ کیوں کر ہوسکتی ہے؟ واضح ہو کہ شیطان کے لیے مؤنث کا صیغہ بھی استعمال کرسکتے ہیں۔ مذکر صیغہ بھی استعمال کرسکتے ہیں۔ ا س کو جیسا بھی استعمال کریں۔ بہرحال وہ دوجنسوں پر بھی مشتمل ہے۔ نر شیطان اور مادہ شیطان سب ہی اس میں آجائیں گے۔

کیا علماءِ حق نے جادو کا انکار نہیں کیا؟

معتزلہ کے نام سے ایک گروہ تھا جو حدیثوں کا انکار کررہا تھا۔ انبیاء کرام کے معجزات کو نہیں مانتا۔ تاریخ کی کتابوں میں اس فرقے کو گمراہ قرار دے کر منہ پھیر لیا گیا ہے۔

یہ فرقہ ایک زمانے میں تھا۔ اب نہیں ہے۔ تمام علماء حق اس فرقے کو ہی گمراہوں کے لیے مثال دیں گے۔ غرض اس فرقے کے لوگوں نے جادو کابھی انکار کیا تھا۔

اب جادو کی وکالت کرنے والے، جادو کا انکار کرنے والے ہم کو معتزلہ ہونے کا طعنہ دیتے ہیں۔ ہمارے متعلق کہتے ہیں کہ یہ لوگ جو کہتے ہیں وہ معتزلہ کا نظریہ ہے۔ فرقہ معتزلہ کی طرح ہی یہ لوگ بھی جادو کا انکار کرتے ہیں۔ پھر یہ الزام لگاتے ہیں کہ معتزلہ کے سوا کسی اور نے جاد وکاانکار نہیں کیا۔

جادو پارٹی عوام میں یہ تبلیغ کررہی ہے کہ توحید جماعت اس نئے نظریہ کو لوگوں کو ٹھونس کرانہیں الجھارہی ہے۔

اگر یہ لوگ سمجھیں کہ توحید جماعت کا یہ نظریہ غلط ہے، تو وہ لوگوں کے درمیان دلائل پیش کرکے ثابت کرسکتے ہیں کہ توحید جماعت کا دعوا غلط ہے ، اس میں ہم کو کوئی اعتراض نہیں۔

جب ان لوگوں نے دیکھا کہ ان کی تبلیغ کارگر نہیں ہورہی ہے، بلکہ خود ان کا ڈیرا خالی ہورہا ہے۔ ان کے ماننے والے دن بدن کم ہوتے جارہے ہیں۔ اس کا اور بھی اندیشہ ہے تو ان کو چاہیے کہ باقاعدہ مناظرہ کے ذریعہ ایک نتیجے کو پہنچنے کی کوشش کرے۔

مگر یہ لوگ اپنے ساتھ رہنے والوں کو روکے رکھنے کے لیے، توحید جماعت کو فرقہ معتزلہ کے نظریے کے حامل کہہ کر لوگوں کی سمجھ بوجھ اور عقل پر پردہ ڈالنا چاہتے ہیں۔

یہ حقیقت ہے کہ فرقہ معتزلہ نے جاد وکا انکار کیا۔ محض جادو کے انکار سے ان کو گمراہ قرار نہیں دیا گیا۔ بلکہ قرآن میں کئے گئے انبیا کے معجزات کا جان بوجھ کر انکار کیا، اس کے علاوہ کوئی غلط نظریے کی وجہ سے ہی ان کو گمراہ قرار دیا گیا۔

جن علما ءکرام نے معتزلہ کا سخت مخالفت کی ۔ ان میں کئی علما نے جادو کا انکار کیا ہے۔ اس بنا پر ان علما کو معتزلہ کے فہرست میں شامل نہیں کیا گیا۔ اس سے معلوم ہوا کہ جادو کے انکار سے کوئی معتزلہ نہیں بنتا۔

ہاں! معتزلہ نے کہا کہ جادو ایک دھوکا ہے، فریب ہے۔ نہ صرف معتزلہ بلکہ معتزلہ کی مخالفت کرنے والے علمانے بھی کہا تھا کہ جادو صرف خیال ہے، تخییل ہے ۔ جادو کے قائلین نے اس حقیقت کو عوام سے چھپادیا ہے۔

بخاری کی کئی شر حیں لکھی گئیں ،جن میں دو بہت اہم ہیں۔ ایک حافظ ابن حجر کی لکھی ہوئی فتح الباری ہے۔ اوردوسری شرح عینی کی لکھی ہوئی عمدۃ القاری ہے۔ شافعی مسلک والے فتح الباری کو بڑی اہمیت دیں گے۔ اور حنفی مسلک کے لوگ عمدۃ القاری کو قدر ومنزلت کی نظر سے دیکھیں گے۔

بہرحال ان دونوں کتابوں میں جادو کے تعلق سے جو کہا گیا ہے وہ قابل مطالعہ ہے۔ حافظ ابن حجر نے اپنی کتاب فتح الباری میں یوں کہا ہے:

وَاخْتُلِفَ فِي السِّحْرِ فَقِيلَ هُوَ تخبيل فَقَط وَلَا حَقِيقَةَ لَهُ وَهَذَا اخْتِيَارُ أَبِي جَعْفَرٍ الْإِسْتِرَبَاذِيِّ مِنَ الشَّافِعِيَّةِ وَأَبِي بَكْرٍ الرَّازِيِّ مِنَ الْحَنَفِيَّة وبن حَزْمٍ الظَّاهِرِيِّ وَطَائِفَةٍ قَالَ النَّوَوِيُّ وَالصَّحِيحُ أَنَّ لَهُ حَقِيقَةً وَبِهِ قَطَعَ الْجُمْهُورُ وَعَلَيْهِ عَامَّةُ الْعُلَمَاءِ وَيَدُلُّ عَلَيْهِ الْكِتَابُ وَالسُّنَّةُ الصَّحِيحَةُ الْمَشْهُورَةُ انْتَهَى

فتح الباري – ابن حجر – (10/222)

سحر کے معاملے میں اختلاف پایا جاتاہے۔ کہا گیا ہے کہ یہ صرف تخییل ہے۔ ذہن میں ابھرنے والا خیال اور تصور ہے۔وہ سچ نہیں، اس کی کوئی حقیقت نہیں۔ شافعی مسلک کے بڑے عالم ابوجعفر کی رائے یہی ہے۔ اورحنفی مسلک کے عالم ابوبکر رازی کی بھی رائے یہی ہے۔ اورابن حزم کی رائے بھی یہی ہے ۔ (ابن حزم نے کہا ہے کہ قرآن وحدیث کی باتوں کو جوں کا توں تسلیم کیاجائے۔ کوئی تاویل نہ کی جائے۔ اور انہوں نے گمراہ کی نظریے کے خلاف سخت موقف اختیار کیا تھا)۔ نیز ایک گروہ کا موقف بھی یہی ہے۔ البتہ نووی نے کہا کہ اکثریت کی رائے یہ ہے کہ جادو سے نقصان پہنچایاجاسکتاہے۔ قرآن اور حدیث اس پر دلالت کرتی ہے۔ (فتح الباری ابن حجر:222/10

یہ سچائی سب کو معلوم ہے کہ چاروں مسلک والوں نے بھی فرقہ معتزلہ کے نظریات کی مخالفت کی۔ حنفی اور شافعی مسلک کے علماکے علاوہ معتزلہ کے تردید کرنے والے ابن حزم نے بھی جادو کو دھوکا ،اورفریب کہا ہے۔ جیسا کہ ابن حجر نے نقل کیا ہے۔ ابن حجر نے مذکورہ علما کو جادو کا انکار کردینے کی بنا پر انہیں معتزلہ نہیں کہا۔ بلکہ یوں کہا کہ یہ اکثریت کی رائے ہے۔ اور یہ اقلیت کی رائے ہے۔

اسی طرح حنفی مسلک کے بڑے پائے کے عالم بدر الدین محمود عینی نے اپنی شرح کی کتاب عمدۃ القاری میں جو کہا ہے۔ ملاحظہ فرمایئے:

الأول: إِن السحر لَهُ حَقِيقَة، وَذكر الْوَزير أَبُو المظفر يحيى بن مُحَمَّد بن هُبَيْرَة فِي كِتَابه (الْأَشْرَاف على مَذَاهِب الْأَشْرَاف) : أَجمعُوا على أَن السحر لَهُ حَقِيقَة إلاَّ أَبَا حنيفَة. فَإِنَّهُ قَالَ: لَا حَقِيقَة لَهُ. وَقَالَ الْقُرْطُبِيّ: وَعِنْدنَا أَن السحر حق، وَله حَقِيقَة يخلق الله تَعَالَى عِنْده مَا شَاءَ، خلافًا للمعتزلة وَأبي إِسْحَاق الإسفرايني من الشَّافِعِيَّة، حَيْثُ قَالُوا: إِنَّه تمويه وتخيل.

عمدة القاري شرح صحيح البخاري (14/62)

جادو کے بارے میں پہلی رائے یہ ہے کہ وہ سچ ہے۔ اس کی حقیقت ہے۔ وزیر ابو مظفر اپنی کتاب میں ذکر کیا ہے کہ ابوحنیفہ کے سوا تمام علما کا اس بات پر اتفاق ہے کہ جادو سچ ہے۔ مگر ابوحنیفہ نے کہا کہ اس کی کوئی حقیقت نہیں اس میں ذرا بھی سچائی نہیں ہے۔ اور قرطبی نے کہا کہ ہماری رائے یہ ہے کہ جادو برحق ہے۔اور اللہ تعالیٰ چاہتے وقت جو چاہے پیداکرے گا۔معتزلہ اور شافعیہ میں ابواسحاق اس کے خلاف رائے رکھتے ہیں۔ وہ اس طرح سے کہتے ہیں کہ جادو جو ہے خیالی صورت ، جھوٹی شکل اور توہم، ملمع اور گلٹ ہے۔ (عمدۃ القاری 14/62)

اب ہمارا سوال یہ ہے کہ امام ابوحنیفہ اورشافعی مسلک کے ابواسحاق معتزلہ ہیں؟

یہی بات ابن کثیر نے بھی نقل کیا ہے۔ ملاحظہ ہو:

[فَصْلٌ] (10) وَقَدْ ذَكَرَ الْوَزِيرُ أَبُو الْمُظَفَّرِ يَحْيَى بْنُ هَبيرة بْنِ مُحَمَّدِ بْنِ هُبَيْرَةَ فِي كِتَابِهِ: "الْإِشْرَافُ عَلَى مَذَاهِبِ الْأَشْرَافِ" بَابًا فِي السِّحْرِ، فَقَالَ: أَجْمَعُوا عَلَى أَنَّ السِّحْرَ لَهُ حَقِيقَةٌ إِلَّا أَبَا حَنِيفَةَ، فَإِنَّهُ قَالَ: لَا حَقِيقَةَ لَهُ عِنْدَهُ.

تفسير ابن كثيرت سلامة (1/371)

ابومظفر نے اپنی کتاب’’ الاشراف‘‘ میں ذکر کیا ہے کہ جادو مکمل سچ ہے۔ جادو کے سچ ہونے میں ابوحنیفہ کے سو ا تمام علما متفق ہیں۔ ابوحنیفہ کا کہنا ہے کہ اس میں ذرا بھی سچائی اور حقیقت نہیں۔

ابن تیمیہؒ ، ابن حجر کے زمانے میں تھے۔ انہوں نے اپنی کتاب" الفرقان بین اولیاء الرحمٰن واولیاء الشیطان" میں جو لکھا ہے وہ قابل ذکر ہے۔ ملاحظہ ہو:

حدیث:

جادو کے متعلق علماء کے درمیان اختلاف پایاجاتاہے کہ کیا وہ سچ ہے؟ کیا اس کا وجود ہے ؟ کیا ایک چیز کو جادو کے ذریعہ کسی دوسری چیز میں تبدیل کیاجاسکتاہے؟ یا یہ صرف تصور اورخام خیالی ہے؟

فرقہ معتزلہ کے علاوہ جصاص کے نام سے معروف ومشہور ، حنفی مسلک کے ابوبکر رازی، اورشافعی مسلک کے ابوجعفر استرا بادی اور بغوی نے جادو کے تمام قسموں کو انکار کیاہے۔ یہ حقیقت میں جادو گر کی طرف سے دیکھنے والوں کا تصور ہے۔ جادو دراصل عدم کو وجود کی طرح بتانا، خیالی شکل اور وہم ہے۔

اور وہ کہتے ہیں کہ جس پر جادو کیا گیا ہے ۔ اس کو زہر دے کر یا دھوان وغیرہ دے کر جادوگر تکلیف پہنچاسکتاہے۔ ان کے بغیر صرف جادو کے ذریعہ کوئی نقصان نہیں پہنچاسکتا ۔ اور یہ بھی نقل کیا گیا کہ حنفی مسلک والوں کی رائے بھی یہی ہے ۔اور یہ علما کہتے ہیں کہ جادو گر کسی چیز کی اصلیت، اور اس کی خاصیت نہیں بدلا سکتا۔ چنانچہ لاٹھی کو سانپ میں بدل نہیں سکتا۔ اسی طرح انسان کو گدھا نہیں بناسکتا۔ (الفرقان لابن تیمیہ1/15)

ابن تیمیہ نے اس طرح کہنے والے علما کو معتزلہ نہیں کہا۔ بلکہ انہیں بھی علما ہی کہا۔ ابن تیمیہ نے بغوی کا بھی ذکر کیا جنہوں نے حدیثوں کو قائم کرنے بڑی جدوجہد کی جس کی بنا پر انہیں مُحْیُ السُّنَّۃ (سنتوں کو زندہ کرنے والے) کا لقب دیا گیا تھا۔ بغوی نے جادو کے متعلق حدیثوں کا انکار کرنے کی وجہ سے کسی نے بھی ان سے محی السنہ کا لقب چھین کر، معتزلہ کا لقب نہیں دیا۔

جادو کو تاثیر ہے، اور جادو کا اثر ہوتاہے۔ یہ خیال سب سے زیادہ پھیلنے کی کئی وجوہات ہیں ،جن میں سے ایک وجہ یہ ہے کہ پیٹ پالنے والے علماء کے لیے ذریعہ معاش بن گیا ہے۔ نیز مسجد کے ذمہ داروں کو ڈرانے کے لیے کام آتاہے۔ اس طرح اورکئی وجوہات کی بنا پر جادوئی عقیدہ عام ہوگیا ہے۔

ہندوستان، پاکستان، بنگلہ دیش، اورافغانستان جیسے ملکوں میں زیادہ حنفی مسلک کے لوگ رہنے کے باوجود وہ جادو کو مانتے ہیں۔ امام ابوحنیفہؒ اس کو محض خام خیالی اور توہم کہنے کے بعدبھی اس کو سچ سمجھتے ہیں۔ تو اس کی اصل وجہ نقلی علما ء کا پرچار اور تبلیغ ہے کہ ہمارے پاس کالا جادو ہے۔ اور جادوئی تاثیر سے بہت کچھ کرسکتے ہیں۔

اس کے مقابل میں جو لوگ یہ کہتے ہیں کہ جادو سے کچھ بھی نہیں کیا جاسکتا، چونکہ ان کو لوگوں سے کچھ حاصل کرنے کی امید اور توقع نہیں ہوتی، اس لیے یہ بات عام لوگوں تک بہت کم ہی پہنچی۔

جادو پارٹی کے لوگ جو یہ کہہ رہے تھے کہ معتزلہ کے سوا کسی نے بھی جادو کا انکار نہیں کیا۔ اوراب توحید جماعت ہی اس کا انکار کررہی ہے، ان کے سارے دعوےکو مذکورہ دلائل کے ذریعہ جھوٹ ثابت کردیاگیا۔

حنفی اور شافعی مسلک کے بڑے مدارس وجامعات میں فضیلت کے آخری سال میں پڑھنے والے طلبہ کو نصابی تعلیم میں شامل تفسیر بیضاوی کا باقاعدہ درس دیا جاتاہے۔

اس تفسیر میں عقیدہ توحید کے خلاف کئی باتیں پائی جاتی ہیں ،پھر بھی اس میں دیکھیے کہ جادو کے بارے میں کیا کہا گیا ہے؟

فَأُلْقِيَ السَّحَرَةُ ساجِدِينَ لعلمهم بأن مثله لا يتأتى بالسحر، وفيه دليل على أن منتهى السحر تمويه وتزويق يخيل شيئاً لا حقيقة له،

تفسير البيضاوي = أنوار التنزيل وأسرار التأويل (4/138)

الشعراء26: آیت نمبر46 کہتی ہے کہ موسیٰ علیہ السلام معجزہ دکھاتے ہی جادوگر سب سجدہ میں گر گئے۔ یعنی وہ جادو گر یہ جاننے کی وجہ سے کہ جس طرح موسیٰ نے کیا اس طرح وہ جادو کے ذریعہ نہیں کرسکتے۔ (اپنی ہار مان کر) سجدے میں گرگئے۔ چنانچہ یہ آیت دلیل ہے کہ جادو جو ہے خلاف ِ واقعہ، جھوٹا خیال، جھوٹی شکل اورملمع سازی ہے جس میں سچائی ہے ہی نہیں۔(تفسیر بیضاوی)

ہمارا سوال یہ ہے کہ کیا اس طرح تفسیر لکھنے والے بیضاوی معتزلہ کا عقیدہ رکھتے ہیں؟ کیا مدارس وجامعات کے ذمہ داران نے عقیدہِ معتزلہ کے حامل تفسیر ہی کو فضیلت سال آخر کے نصاب میں شامل کیا ہے؟

فَلَمَّا أَلْقَوْا قالَ مُوسى مَا جِئْتُمْ بِهِ السِّحْرُ أي الذي جئتم به هو السحر لا ما سماه فرعون وقومه سحراً. وقرأ أبو عمرو السِّحْرُ على أن مَا استفهامية مرفوعة بالابتداء وجئتم به خبرها والسِّحْرُ بدل منه أو خبر مبتدأ محذوف تقديره أهو السحر، أو مبتدأ خبره محذوف أي السحر هو. ويجوز أن ينتصب ما بفعل يفسره ما بعده وتقديره أي شيء أتيتم. إِنَّ اللَّهَ سَيُبْطِلُهُ سيمحقه أو سيظهر بطلانه. إِنَّ اللَّهَ لاَ يُصْلِحُ عَمَلَ الْمُفْسِدِينَ لا يثبته ولا يقويه وفيه دليل على أن السحر إفساد وتمويه لا حقيقة له.

تفسير البيضاوي = أنوار التنزيل وأسرار التأويل (3/121)

یونس10: آیت نمبر81 میں اللہ تعالیٰ کہتاہے کہ جب جادوگروں نے اپنی رسیوں اور لاٹھیوں کو ڈال کر جادو کیا، تو اس کو دیکھ موسیٰ نے کہا: یہ جو کچھ تم نے پیش کیا ہے۔ جادو ہے۔ اللہ اس کو شکست دے کر ختم کردے گا۔ اللہ تعالیٰ الجھانے اوربگاڑنے والوں کے کام کو بننے اور غالب ہونے نہیں دیتا۔ اور اس آیت میں دلیل ہے کہ جادو جو ہے الجھانا، فساد کرنا ،خلافِ واقع، عدم کو موجود کی طرح بتانا ہےجس میں سچائی اور حقیقت ذرہ برابر بھی نہیں ہے۔ (تفسیر بیضاوی)

یہ بات بیضاوی نے کہی ہے۔ تو ان کو کسی نے بھی معتزلہ کیوں نہیں کہا؟ اس کا طعنہ کیوں نہیں دیا؟

عالم وفاضل بننے والے طلبہ کو ساتواں یا آٹھواں سال میں تفسیر بیضاوی ہی کو پڑھایاجاتاہے۔ وہ علما اورفضلا اس کو باقاعدہ پڑھ کر فراغت کی سند حاصل کرچکے ہیں۔ یہ علماءِ دین نے تفسیر بیضاوی کی بہت سی بے دلیل باتوں کو قبول کیا ہے۔ مگر تعجب ہے جس حقیقت کو بیضاوی نے دلیل کے ساتھ کہا اس کو علما کیوں نہیں مانتے!انکار کیوں کررہے ہیں؟

اسی طرح شوکانی نے بھی اپنی کتاب فتح القدیر میں بیان کیا۔ ملاحظہ ہو:

وما فِي مَا يَأْفِكُونَ مَصْدَرِيَّةٌ أَوْ مَوْصُولَةٌ، أَيْ: إِفْكِهِمْ أَوْ مَا يَأْفِكُونَهُ، سَمَّاهُ إِفْكًا، لِأَنَّهُ لَا حَقِيقَةَ لَهُ فِي الْوَاقِعِ بَلْ هُوَ كَذِبٌ وَزُورٌ وَتَمْوِيهٌ وَشَعْوَذَةٌ فَوَقَعَ الْحَقُّ أَيْ: ظَهَرَ وَتَبَيَّنَ لِمَا جَاءَ بِهِ مُوسَى وَبَطَلَ مَا كانُوا يَعْمَلُونَ مِنْ سِحْرِهِمْ، أَيْ: تَبَيَّنَ بُطْلَانُهُ فَغُلِبُوا

فتح القدير للشوكاني (2/265)

الاعراف7: آیت نمبر117 میں جادوگروں کے جادو کی بابت اللہ تعالیٰ ذکر کرتے وقت یأفِکُوْنَ کا لفظ استعمال کیا ہے۔ اس لفظ کے معنی ہیں جھوٹ بولنا۔ جھوٹ گھڑنا، اللہ نے لفظ یہاں پر اس لیے استعمال کیا کہ جادوگروں نے جو جادو دکھایا۔ اس میں ذرا بھی سچائی اور حقیقت نہیں ہے۔ بلکہ وہ جھوٹ اورگھڑی ہوئی بات ہے، خلاف واقع دکھانا اورملمع سازی ہے۔ اورشعبدہ بازی بھی ہے۔ اسی لیے وہ جادوگر ہار گئے۔

یأفِکُوْنَ کے اسی لفظ کو بنیاد بناکر طبری نے اپنی تفسیر میں یوں کہا ہے:

(فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ) يقول: فإذا عصا موسى تزدرد ما يأتون به من الفرية والسحر الذي لا حقيقة له، وإنما هو مخاييل (1) وخدعة. (فَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ) يقول: فلما تبين السحرة أن الذي جاءهم به موسى حق لا سحر، وأنه مما لا يقدر عليه غير الله الذي فطر السموات والأرض من غير أصل، خرّوا لوجوههم سجدا لله، مذعنين له بالطاعة، مقرّين لموسى بالذي أتاهم به من عند الله أنه هو الحقّ، وأن ما كانوا يعملونه من السحر باطل

تفسير الطبري = جامع البيان ت شاكر (19/348)

اللہ تعالیٰ کہتاہے کہ موسیٰ کا معجزہ ان کے بنائے ہوئے جھوٹے طلسم کو نگلنے لگا۔ کیونکہ ان جادوگروں نے جو کیا وہ اورایساجادو ہے جس کی کوئی حقیقت ہی نہیں، وہ تومحض تخیل وتصور اور دھوکاوفریب ہے۔

جب انہیں معلوم ہوگیا کہ موسیٰ نے جو پیش کیا وہ حقیقت میں معجزہ ہے، جادو نہیں۔ اس کا مقابلہ ناممکن ہے اور وہی غالب رہے گا۔اس لیے وہ تمام جادوگر سجدے میں گرپڑے۔ (تفسیر طبری)

اسی طرح ابن حبان نے اپنی تفسیر’’ البحر المحیط‘‘ میں لکھا ہے:

فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجاؤُ بِسِحْرٍ عَظِيمٍ أَيْ أَرَوُا الْعُيُونَ بِالْحِيَلِ وَالتَّخَيُّلَاتِ مَا لَا حَقِيقَةَ لَهُ كَمَا قَالَ تَعَالَى يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّها تَسْعى «3»

البحر المحيط في التفسير (5/133)

طٰہٰ 20:آیت نمبر66 میں کہا گیا ہے کہ انہوں نے لوگوں کے آنکھوں پر جادو کردیا اور ان کی نظر بندی کردی۔ اس کا مطلب یہ ہے کہ انہوں نے آنکھوں کو حیلے اور چال بازی کے ذریعہ نیز خلاف واقع عدم کو موجود کی طرح جھوٹی شکل اور خیال پید اکرکے دکھایا۔ انہوں نے موسیٰ کو جھوٹی شکل دکھا یا۔

اسی طرح روح البیان میں قاضی رقمطراز ہیں:

إِنَّ اللَّهَ لا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ اى لا يثبته ولا يكمله ولا يديمه بل يمحقه ويهلكه ويسلط عليه الدمار قال القاضي وفيه دليل على ان السحر إفساد وتمويه لا حقيقة له انتهى.

روح البيان (4/70)

یونس10: آیت نمبر81 میں اللہ تعالیٰ کہتاہے کہ اللہ ابگاڑنے والوں کے کام کو درست نہیں کرتا ،اور ان کے عمل کو غالب نہیں کرتا۔ قاضی نے کہا کہ اس آیت میں دلیل ہے کہ جادو میں ذرا بھی سچائی نہیں۔ وہ جھوٹ، الجھاؤ، فساد، ملمع سازی اور دھوکاہے۔(روح البیان)

اسی طرح روح البیان میں شعرانی کا قول نقل کیا گیا۔ ملاحظہ فرمایے:

وفيه دليل على ان التبحر فى كل فن نافع فان السحرة ما تيقنوا بان ما فعل موسى معجزهم الا بمهارتهم فى فن السحر وعلى ان منتهى السحر تمويه وتزوير وتخييل شىء لا حقيقة له وجه الدلالة ان حقيقة الشيء لو انقلبت الى حقيقة شىء آخر بالسحر لما عدوا انقلاب العصا حية من قبيل المعجزة الخارجة عن حد السحر ولما خروا ساجدين عند مشاهدته

روح البيان (6/274)

جادوگروں کاسجدے میں گرنا دلیل ہے کہ جادو کی کوئی حقیقت نہیں ہے۔ وہ اس طرح سے کہ جادوگر ایک چیز کو اگر جادو سے بدل کر حقیقت میں دوسری چیز پیش کرتے، تو وہ موسیٰ کے لاٹھی ڈال کر اسے سچ مچ سانپ میں تبدیل کرنے کو دیکھ تعجب نہیں کرتے۔ جب انہوں نے دیکھا کہ یہ حقیقت میں تبدیلی ہے۔ جو جادو سےنہیں ہوسکتا۔ ناممکن ہے تب انہوں نے اپنی شکست کو تسلیم کرلیا۔ (روح البیان)

اس میں افسوس کی بات یہ ہے کہ جن لوگوں نے موسیٰ علیہ السلام کے زمانے کے جادوگروں کے متعلق آنے والی ہر آیت کا باریک بینی اور گہرائی کے ساتھ جائزہ لیا ،اور کہا کہ جادو میں ذرا بھی سچائی نہیں۔ سب نظربندی ، دھوکا اور شعبدہ ہے۔ اس کی کوئی حقیقت نہیں۔ مگر ان میں کئی حضرات البقرۃ2: آیت نمبر102 کی تفسیر کرتے وقت ، جادوگروں کے بارے میں آنے والی آیتوں اوراپنی کہی ہوئی بات سب کو بھول گئے، اوراب بدل کر اس کے برعکس باتیں کرتے ہیں۔

وجملة ذلك أن السحر عقد ورقى وكلام يتكلم به ويكتبه أو يعمل شيئاً يؤثر في بدن المسحور أو قلبه أو عقله من غير مباشرة له وله حقيقة فمنه ما يقتل وما يمرض وما يأخذ الرجل عن امرأته فيمنعه وطأها ومنه ما يفرق به بين المرء وزوجه وما يبغض أحدهما إلى الآخر أو يجب بين اثنين وهذا قول الشافعي وذهب بعض أصحابه إلى أنه لا حقيقة له إنما هو تخييل قال الله تعالى (يخيل إليه من سحرهم أنها تسعى) وقال أصحاب أبي حنيفة إن كان شيئاً يصل الى بدن المسحور كدخان ونحوه جاز أن يحصل منه ذلك فأما ان يحصل المرض والموت من غير أن يصل انى بدنه شئ فلا يجوز ذلك لأنه لو جاز لبطلت معجزات الأنبياء عليهم السلام لأن ذلك يخرق العادات فاذا جاز من غير الأنبياء بطلت معجزاتهم وأدلتهم

الشرح الكبير لابن قدامة (10/112)

جادو جو ہے گرہ لگانا ، کچھ الفاظ کہنا، پھونکنا، کچھ حروف لکھنا، یاکچھ کام کرنا وغیرہ غرض اس کے کئی قسمیں ہیں۔ جس پر جادو کیا گیا ہے۔ اسے(سحرزدہ کو) ہاتھ لگائے بغیر ہی، اس کے بدن ،یا اس کی عقل کو، یا اس کے دل کو متاثر کیاجاسکتاہے۔ اور ان پر اثر ڈالا جاسکتاہے۔ یہ سچ ہے، اس کی حقیقت ہے۔ چنانچہ جادوکے ذریعہ کسی کو قتل کیاجاسکتاہے، کسی کو بیمار کیاجاسکتاہے، شوہر کو اپنی بیوی سے مجامعت کرنے روکا جاسکتاہے۔ میاں اور بیوی کے درمیان محبت یا نفرت پیدا کی جاسکتی ہے۔ ان کے آپس میں جدائی بھی ڈالی جاسکتی ہے۔ یہی امام شافعی کا قول ہے۔

مگر شافعی مسلک کے بعض علما نے کہا کہ جادو کچھ نہیں، اس کی کوئی حقیقت نہیں۔ صرف خام خیالی ہے۔ اللہ کا یہ قول ہی اس کی دلیل ہےکہ موسیٰ کو سانپ کی پھنکارنے کی طرح ایک جھوٹا خیال گزرنے لگا۔ ایک جھوٹی شکل دکھائی دینے لگی۔

امام ابوحنیفہؒ کے شاگرد کہتے ہیں کہ دھواں وغیرہ جیسی کوئی چیز آدمی کے جسم میں پہنچائے، تو اس سے نقصان پہنچ سکتاہے۔ مگر کسی چیز کا بھی استعمال کیے بغیر، آدمی کو بیمار کرنا یا جان سے ماردینا وغیرہ بالکل ناممکن ہے۔ ایسا ہرگز نہیں کیاجاسکتا۔ کیونکہ اگر اس طرح ہوسکتاہے، تو انبیا کے معجزات ناکام اور نامراد ہوجائیں گے۔ انبیا کے سوا دوسرے بھی اگر خرق عادت کام کریں، کرشمے اور کرامات دکھاتے رہیں، تو پھر انبیا کے معجزات اور ان کے انبیا ہونے کے دلائل سب بے کار ہوجائیں گے۔ (شرح کبیر)

جصاص کے نام سے معروف ومشہور ابوبکر رازی نے بھی جادو کا سختی کے ساتھ انکار کیا ہے۔ ان کے الفاظ ملاحظہ ہو:

وَمَنْ صَدَّقَ هَذَا فَلَيْسَ يَعْرِفُ النُّبُوَّةَ وَلَا يُؤْمَنُ أَنْ تَكُونَ مُعْجِزَاتُ الْأَنْبِيَاءِ عَلَيْهِمْ السَّلَامُ مِنْ هَذَا النَّوْعِ وَأَنَّهُمْ كَانُوا سَحَرَةً. وَقَالَ اللَّهُ تَعَالَى {وَلا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى} [طه: 69] .

وَقَدْ أَجَازُوا مِنْ فِعْلِ السَّاحِرِ مَا هُوَ أَطَمُّ مِنْ هَذَا وَأَفْظَعُ، وَذَلِكَ أَنَّهُمْ زَعَمُوا أَنَّ النَّبِيَّ عَلَيْهِ السَّلَامُ سُحِرَ، وَأَنَّ السِّحْرَ عَمِلَ فِيهِ حَتَّى قَالَ فِيهِ: "إنَّهُ يُتَخَيَّلُ لِي أَنِّي أَقُولُ الشَّيْءَ وَأَفْعَلُهُ وَلَمْ أَقُلْهُ وَلَمْ أَفْعَلْهُ" وَأَنَّ امْرَأَةً يَهُودِيَّةً سَحَرْته فِي جُفِّ طَلْعَةٍ وَمُشْطٍ ومشاقة، حتى أَتَاهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ فَأَخْبَرَهُ أَنَّهَا سَحَرَتْهُ فِي جُفِّ طَلْعَةٍ وَهُوَ تَحْتَ رَاعُوفَةِ الْبِئْرِ، فَاسْتُخْرِجَ وَزَالَ عَنْ النَّبِيِّ عَلَيْهِ السَّلَامُ ذَلِكَ الْعَارِضُ وَقَدْ قَالَ اللَّهُ تَعَالَى مُكَذِّبًا لِلْكُفَّارِ فِيمَا ادَّعَوْهُ مِنْ ذَلِكَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ جَلَّ مِنْ قَائِلٍ: {وَقَالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلاً مَسْحُوراً} [الفرقان: 8] .

وَمِثْلُ هَذِهِ الْأَخْبَارِ مِنْ وَضْعِ الْمُلْحِدِينَ تَلَعُّبًا بِالْحَشْوِ الطَّغَامِ وَاسْتِجْرَارًا لَهُمْ إلَى الْقَوْلِ بِإِبْطَالِ مُعْجِزَاتِ الْأَنْبِيَاءِ عَلَيْهِمْ السَّلَامُ وَالْقَدْحِ فِيهَا، وَأَنَّهُ لَا فَرْقَ بَيْنَ مُعْجِزَات الْأَنْبِيَاءِ وَفِعْلِ السَّحَرَةِ، وَأَنَّ جَمِيعَهُ مِنْ نَوْعٍ وَاحِدٍ وَالْعَجَبُ مِمَّنْ يَجْمَعُ بَيْنَ تَصْدِيقِ الْأَنْبِيَاءِ عَلَيْهِمْ السَّلَامُ وَإِثْبَاتِ مُعْجِزَاتِهِمْ وَبَيْنَ التَّصْدِيقِ بِمِثْلِ هَذَا مِنْ فِعْلِ السَّحَرَةِ مَعَ قَوْله تَعَالَى: {وَلا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى} [طه: 69] فَصَدَّقَ هَؤُلَاءِ مَنْ كَذَّبَهُ اللَّهُ وَأَخْبَرَ بِبُطْلَانِ دَعْوَاهُ وَانْتِحَالِهِ.

وَالْفَرْقُ بَيْنَ مُعْجِزَاتِ الْأَنْبِيَاءِ وَبَيْنَ مَا ذَكَرْنَا مِنْ وُجُوهِ التَّخْيِيلَاتِ، أَنَّ مُعْجِزَاتِ الْأَنْبِيَاءِ عَلَيْهِمْ السَّلَامُ هِيَ عَلَى حَقَائِقِهَا، وَبَوَاطِنُهَا كَظَوَاهِرِهَا، وَكُلَّمَا تَأَمَّلْتهَا ازْدَدْت بَصِيرَةً فِي صِحَّتِهَا، وَلَوْ جَهَدَ الْخَلْقُ كُلُّهُمْ عَلَى مُضَاهَاتِهَا وَمُقَابِلَتِهَا بِأَمْثَالِهَا ظَهَرَ عَجْزُهُمْ عَنْهَا; وَمَخَارِيقُ السَّحَرَةِ وَتَخْيِيلَاتُهُمْ إنَّمَا هِيَ ضَرْبٌ مِنْ الْحِيلَةِ وَالتَّلَطُّفِ لِإِظْهَارِ أُمُورٍ لَا حَقِيقَةَ لَهَا، وَمَا يَظْهَرُ مِنْهَا عَلَى غَيْرِ حَقِيقَتِهَا، يُعْرَفُ ذَلِكَ بِالتَّأَمُّلِ وَالْبَحْثِ وَمَتَى شَاءَ أَنْ يَتَعَلَّمَ ذَلِكَ بَلَغَ فِيهِ مَبْلَغَ غَيْرِهِ وَيَأْتِي بِمِثْلِ مَا أَظْهَرَهُ سِوَاهُ.

أحكام القرآن للجصاص ط العلمية (1/58)

جس نے جادو کی تصدیق کی ۔ اس نے نبوت کو نہیں پہچانا۔ اگر جادو کو سچ ماناجائے، تو انبیا کے معجزات کو جادو کی ایک قسم سمجھنے سے۔ اور خود انبیا کو جادو گر سمجھنے سے بچایا نہیں جاسکتا۔ اور اللہ تعالیٰ طٰہٰ20: آیت نمبر69 میں کہا کہ جادوگر جادو کرنے کے لیے جدھر سے بھی اور جس راستے سے بھی آئے۔ کامیاب نہیں ہوتا۔ لوگوں نے جادو کے عمل سے بھی زیادہ بڑی اور ہولناک بات جائز قرار دی ہے۔ چنانچہ ان کا خیال ہے کہ نبی ﷺ پر جادو کیا گیا تھا۔اور اس کا اثر بھی آپ ﷺ پر ہوا تھا۔ یہاں تک کہ آپ نے فرمایا کہ مجھے ایسا خیال ہوتاہے کہ میں کوئی بات کہہ رہاہوں یا کررہاہوں جب کہ میں نے نہ وہ بات کہی ہوتی، اور نہ کی ہوتی ہے۔

اور ایک یہودی عورت نے آپ پر کھجور کے چھلکے کے اندر کنگھی اوربالوں میں جادو کردیا تھا۔ یہاں تک کہ آپ کے پاس جبرئیل علیہ السلام تشریف لائے اور آپ کو اطلاع دی کہ اس عورت نے کھجور کے چھلکے کے اندر جادو کردیا۔ اوروہ کنویں کے پتھر کے نیچے ہے۔ تو آپ نے اس کو نکلوایا اور نبی ﷺ پر سے اس کا اثر زائل ہوگیا۔

حالانکہ اللہ تعالیٰ نے نبی ﷺ کی نسبت کفار کے دعوے کو جھٹلاتے ہوئے فرمایا ہے: ظالم کہتے ہیں کہ تم ایک ایسے آدمی کی پیروی کررہے ہو جس پر جادو کردیا گیا ہے۔

اس طرح کی حدیثیں درحقیقت اسلام کے دشمنوں کی وضع کردہ ہیں۔ ان کامقصد انبیا کے معجزات کی خصوصیات کو مٹانا ہے۔ ان کے عقیدے کے مطابق جادو اور معجزات انبیا کے درمیان کوئی فرق نہیں ہے۔ بلکہ یہ سب ایک ہی قسم قرار دے دیا گیا ۔

جو یہ کہتے ہیں کہ انبیا کے معجزات بھی سچ ہیں،اسی طرح جادوگروں کے کرتب اور کرشمے بھی سچ ہیں ۔ان کے متضاد نظریے پر ہم کو تعجب ہوتاہے۔ کیونکہ اللہ تعالیٰ جادوگر۔ جادو کرتے وقت کامیاب نہیں ہوتا۔ اس آیت میں اللہ تعالیٰ جادوگروں کو جھٹلا تاہے۔ مگر یہ لوگ ان کو سچے بنارہے ہیں۔

انبیا کے معجزات اورجادوگروں کے کرتب اور شعبدوں میں فرق یہی ہے ۔ انبیا کے معجزات اس کے حقائق پر محمو ل ہوتے ہیں۔ جیسے دیکھیں، حقیقت میں بھی ویسے ہی ہوں گے۔ اس کا ظاہرجس طرح دکھائی دیتاہے، اسی طرح ہی اس کا باطن اور اندرونی حصہ بھی ہے۔ معجزات میں تو جتنا غور کرے گا۔ اتناہی ا سکی سچائی اور حقیقت واضح ہوگی ۔ اگر پوری دنیا بھی مل کر اس طرح کرنا چاہے تو ان سے ہرگز نہیں ہوسکتا۔

جادوگری کا جادو جو ہے جھوٹ، حیلہ ، دھوکا اور مکاری ہے۔ اس سے کوئی سچائی نہیں ہے۔ اس کی حقیقت کے خلاف اس کی ظاہری صورت ہوتی ہے۔ اگر غور کرکے تحقیق کریں گے، تو اس کو پہچان لیں گے۔

اس کے علاوہ مشہور مفسر ابوبکر جصاص نے اس کا بھی ذکر کیا۔

وَحِكْمَةٌ كَافِيَةٌ تُبَيِّنُ لَك أَنَّ هَذَا كُلَّهُ مَخَارِيقُ وَحِيَلٌ لَا حَقِيقَةَ لِمَا يَدَّعُونَ لَهَا أَنَّ السَّاحِرَ وَالْمُعَزِّمَ لَوْ قَدَرَا عَلَى مَا يَدَّعِيَانِهِ مِنْ النَّفْعِ وَالضَّرَرِ مِنْ الْوُجُوهِ الَّتِي يَدَّعُونَ وَأَمْكَنَهُمَا الطَّيَرَانُ وَالْعِلْمُ بِالْغُيُوبِ وَأَخْبَارِ الْبُلْدَانِ النَّائِيَةِ وَالْخَبِيئَاتِ وَالسُّرُقِ وَالْإِضْرَارِ بِالنَّاسِ مِنْ غَيْرِ الْوُجُوهِ الَّتِي ذَكَرْنَا، لَقَدَرُوا عَلَى إزَالَةِ الْمَمَالِكِ وَاسْتِخْرَاجِ الْكُنُوزِ وَالْغَلَبَةِ عَلَى الْبُلْدَانِ بِقَتْلِ الْمُلُوكِ بِحَيْثُ لَا يَبْدَأهُمْ مَكْرُوهٌ، وَلَمَا مَسَّهُمْ السُّوءُ وَلَا امْتَنَعُوا عَمَّنْ قَصَدَهُمْ بِمَكْرُوهٍ، وَلَاسْتَغْنَوْا عَنْ الطَّلَبِ لِمَا فِي أَيْدِي النَّاسِ فَإِذَا لَمْ يَكُنْ كَذَلِكَ وَكَانَ الْمُدَّعُونَ لِذَلِكَ أَسْوَأَ النَّاسِ حَالًا وَأَكْثَرَهُمْ طَمَعًا وَاحْتِيَالًا وَتَوَصُّلًا لِأَخْذِ دَرَاهِمِ النَّاسِ وَأَظْهَرَهُمْ فَقْرًا وَإِمْلَاقًا عَلِمْت أَنَّهُمْ لَا يَقْدِرُونَ عَلَى شَيْءٍ مِنْ ذَلِكَ

أحكام القرآن للجصاص ط العلمية (1/57)

یہ حکمت کی بات آپ کو واضح کردے گا کہ جادو کے یہ کام سب تجربہ کاری اور مکاری ہے۔ وہ جو کچھ کرنے کا دعوا کرتے ہیں۔ اس کی کوئی حقیقت نہیں۔ وہ اگر منتر کے ذریعہ فائدہ اور نقصان پہنچانے کےدعوے میں سچے ہیں، اسی طرح وہ جو دعوے کرتے ہیں کہ آسمان میں پرواز کرتے ہیں، غیب کی باتیں جانتے ہیں۔ اور دور دراز شہروں کی خبر رکھتے ہیں، وغیرہ تو ان جادوگروں کو چاہیے کہ موجودہ حکومتوں کو ہٹا کر دکھائیں، زمین میں مدفون پوشیدہ دفینوں اور خزانوں کو نکال باہر کریں۔کسی کا کوئی نقصان ہوے بغیر، بادشاہوں کو قتل کریں اور شہروں پر غالب آئیں۔ دوسروں سے ان کو کوئی مصیبت نہ آئے، اسی طرح ان جادوگروں کو لوگوں کے پاس ہاتھ پھیلائے بغیر رہنا چاہیے۔

آپ دیکھتے ہیں کہ وہ اس طرح کچھ بھی نہیں کرتے۔ اسی لیے ان کی مالی حالت لوگوں میں سب سے بدتر ہے۔ اورلالچی ہیں۔ غربت وافلاس کے مارے اور فقیر ہیں۔ مال کے حریص اورلالچی ہیں۔ دھوکہ دے کر لوگوں کے پیسے چھین لیتے ہیں۔ اورلوگوں سے خوشامداور چاپلوسی کرتے ہیں۔

اسی سے واضح ہوتاہے کہ یہ جادوگر جن چیزوں کا اور جن قدرتوں کا دعوا کرتے ہیں۔ حقیقت میں ان کو کسی چیز پر کوئی قدرت حاصل نہیں ہے۔

ہمارا سوال یہ ہے کہ اس طرح کھلم کھلا بیان کرنے والے ابوبکر جصاص کو کیا تم نے معتزلہ کہا؟ کیا پھر ان کو کسی اور نے اس طرح کہا؟

جادو پارٹی نے کہا کہ معتزلہ کے سوا کسی نے جادو کا انکار نہیں کیا۔ مگر مذکورہ دلائل وشواہد سے اب آپ بھی سمجھ گئے ہوں گے کہ جادو پارٹی نے جو کہا وہ حقیقت حال کے خلاف ہے۔

کیااکثریت کی بات دلیل بن سکتی ہے؟

جادو کو ماننے والے، اس کا انکار کرنے والوں سے زیادہ تعداد میں پائے جاتے ہیں۔ اکثریت جادو کے قائل ہیں۔ اس لیے کیااس بات کو مان لیاجائے کہ یہی موقف صحیح ہے؟

کیا مسلمان زیادہ ہیں یا اللہ کے ساتھ شرک کرنے والے زیادہ ہیں؟ اگر اس طرح سوال کیاجائے، تو ظاہر سی بات ہے کہ شرک کرنے والے ہی زیادہ تعداد میں ہیں۔ اس لیے یہ نہیں کہاجاسکتاکہ یہ اسلام کی شکست اورہار ہے۔

بلکہ کھلے الفاظ میں کہنا ہے تو اللہ کاارشاد ہے کہ بہت سارے لوگ ایسے ہیں کہ نہیں جانتے۔ اورلوگوں میں اکثر نادان ہیں۔ ملاحظہ ہو:

الاعراف7: آیت نمبر187 یوسف12: آیت نمبر21،40،68

النحل16: آیت نمبر38 الروم30:آیت نمبر6،30

سبا34: آیت نمبر28،36 المؤمن 40: آیت نمبر57

الجاثیۃ45: آیت نمبر26

اس لیے ہم ان دومختلف موقف کوسامنے رکھ کر یہ غور کرنا ہے کہ

کونسا موقف قابل قبول ہے؟

کس کی رائے مناسب اورموزوں ہے؟

کونسا موقف اسلام کا بول بالا کرسکتاہے؟

کونسا موقف نبی ﷺ کی عزت ووقار کو بڑھانے والا ہے؟

کونسا نقطۂ نظر قرآن کی تعظیم میں اضافہ کرنے والا ہے؟

اورکونسا موقف لوگوں کو دھوکا کھانے سے بچاسکتاہے؟ اور چین وسکون غارت ہونے سے روک سکتاہے۔

پھر اس موقف کو اختیار کرلینا چاہیے۔

جب جادو کچھ نہیں، تو گناہ کیوں؟

جن کا یہ عقیدہ ہے کہ جادو کے ذریعہ متاثر کیاجاسکتاہے ،وہ اپنا موقف ثابت کرنے کے لیے ہمیشہ ایک سوال کرتے ہیں۔ تھوڑا بہت غور وتدبر کرنے والے بھی اس طرح کا سوال نہی کرسکتے۔

ان کا سوال یہ ہے کہ جب اللہ کے نبی ﷺ نےفرمادیا کہ جادو بڑے گناہوں میں سے ہے۔ اور تم بھی کہتے ہو کہ جادو کفر میں دھکیل دے گا۔ اگر یہ کہتے ہو کہ جادو کچھ نہیں۔ تو اس کو گناہ اورکفر کس طرح کہاجاسکتاہے؟

ہم جو کہتے ہیں کہ جادو نہیں ہے۔ اس کو وہ اچھی طرح سمجھنے کے باوجود، اس طرح ناٹک کرتے ہیں گویا وہ سمجھے ہی نہیں۔

ہمارا یہ کہنا کہ جادو نہیں ہے۔ اس معنی میں ہوتاہے کہ جادو کے ذریعہ متاثر کیا جانے کا جو عقیدہ پایاجاتاہے، وہ نہیں ہے۔ جاد ومیں کوئی اثر نہیں ،اوراس کی کوئی تاثیر نہیں۔ جیسا کہ اس کو چھوٹا بچہ بھی سمجھتاہے۔

البتہ جادو کے نام پر دھوکا ، فریب اورمکاری تو ہے ہی۔ واضح رہے کہ جو چیز ہے ہی نہیں، ناپید ہے، اس کو ہےکہنا اور موجود قراردینا گناہ نہیں ہے؟ اوریہ کہنا کہ جادو گر بھی اللہ کی طرح کام کرتاہے۔ اللہ کے ساتھ شرک نہیں ہوا؟ کیا یہ باتیں بھی ان کو سمجھ میں نہیں آئیں؟

مثال کے طورپر جھوٹ کو لیجئے۔ ہم کہتے ہیں کہ جھوٹ بولنا گناہ ہے۔ جھوٹ وہ ہے جو نہیں ہے، اورنہیں ہو ا۔یعنی جس کے بارے میں کہاجارہا ہے ، حقیقت میں جب وہ بات نہیں ہے، او ر وہ واقعہ نہیں ہوا، تو کہنے والے کو گناہ کیوں ہوگا؟ کیا ان کو وسیع علم یہ سوال کرے گا؟

جوچیز نہیں ہے ،معدوم ہے،وہ گناہ نہیں۔ بلکہ معدوم کو موجود کہنا ہی گناہ ہے۔ اسی طرح جادو سے کچھ بھی نہیں کیاجاسکتا۔ بلکہ چالاکی اورمکاری کے ذریعہ دھوکا دیا جاسکتاہے۔ اس حقیقت کو جانتے ہوئے کوئی اس دھوکہ کو اگر سچ کہے، تووہ گناہ ہے۔ کیا وہ لوگ اتنی سی بات بھی نہیں سمجھتے؟

دنیا میں سحر(جادو) کے نام سے ایک دھوکہ کا فن ہے۔ مگر وہ دھوکے کا فن نہیں۔ یہ کہہ کر کہ سچ مچ یہ دوسروں کو متأثر کرنےکا فن ہے۔ دھوکا دینا ہی گناہ ہے۔ ان کویہ بات سمجھ لیناچاہیے۔

پہلے کہی ہوئی بات سے رجوع کیوں؟

اس سے پہلے ہم نے کہا اور لکھا بھی تھا کہ جادو کے ذریعہ بڑی حد تک متاثر نہیں کیاجاسکتا۔ زیادہ سے زیادہ میاں اور بیوی کے درمیان جدائی ڈالی جاسکتی ہے۔ مگر ہم اب یہ کہتے ہیں کہ جادو کے ذریعہ شوہر اوربیوی کے بیچ میں جدائی بھی نہیں ڈالی جاسکتی۔

جادو پارٹی کے لوگ اسی بات کو بڑے ثبوت کے طور پر پیش کررہے ہیں۔ حالانکہ عقیدہ توحید کی بنیاد ہی ہے کہ انسان کم علم والا ہے۔ اس لیے اس سے غلطیاں سرزد ہوتی ہیں۔ اس سے کوئی چھٹکارا نہیں۔ تاریخ میں دیکھیں گے کہ کوئی پائے کا عالم ایسا نہیں جو کچھ پہلے اس نے کہہ دیا ان میں سے کچھ حصہ بعد کے دور میں رجوع نہ کیا ہو۔ اسلام کا اصول ہی یہی ہے کہ جب غلطی اور خطا کا علم ہو، اس کی اصلاح کردے، اور اپنی بات سے رجوع کرلے۔

ہم نے اپنا موقف کیوں بدل دیا؟ اس کو زیر نظر کتاب کا مطالعہ کرنے والا ہر شخص معلوم کرسکتاہے ۔ پہلے ہم نے جو کہا وہ غلط ہے، اور اب جو کہہ رہے ہیں یہی صحیح ہے۔ اس کے لیے ناقابل تردید دلائل مل چکے ہیں۔ دلائل وحجت قائم ہوجانے کے بعد ہم نے اپنی پہلی کہی ہوئی بات سے رجوع کرلیا۔

اگر یہ کہاجائے کہ جادو سے میاں اور بیوی کے درمیان تفریق ہوسکتی ہے، یا یہ کہاجائے کہ جادو سے نبی ﷺ کو نفسیاتی مریض بنایاجاسکتاہے۔ تو بھی یہ مفہوم آتاہے کہ جادوگر کو االلہ کی طرح قدرت حاصل ہے۔

قرآن کی بہت سی آیتیں کہتی ہیں کہ جادو سے کچھ بھی نہیں کیاجاسکتا۔ اس کے برخلاف ہمارا پرانا موقف تھا، اس لیے ہم نے اس کو ٹھیک کیا۔ اور یہ تبدیلی اور رجوع قابل ستائش ہے۔ جس میں عیب ڈھونڈنے کی کوئی وجہ جواز نہیں۔

کچھ لوگ یہ سوال کرتے ہیں کہ سب کچھ مکمل طور پر تحقیق کرنے کے بعد ہی اس بات کو بتائی جاسکتی تھی؟

یہ سوال ایک مسلمان پوچھنے کا نہیں ہے۔ کیونکہ ہمارا موقف کا انحصار دلائل وبراہین پر ہونا چاہیے۔ چنانچہ اب ہم نے جو کہا ہے اس کو اگر دلائل سے غلط ہونا ثابت کردے، تو اس سے رجوع کرنےمیں نہیں ہچکچائیں گے۔ بلکہ اس کی رہنمائی کرنے والے کو شکریہ ادا کرنے سے بھی نہیں شرمائیں گے۔

پہلے ایک موقف، پھر بعد میں اس سے رجوع، ایسا تمام ائمہ کرام سے بھی ہواہے۔ امام ابوحنیفہؒ، امام شافعیؒ غرض تمام ائمہ کی بھی پرانی بات اورنئی بات اس طرح بہت ہیں۔

ابوحنیفہ کی پہلے ایک رائے تھی۔ پھر انہوں نے رائے بدل دی۔ اس طریقے سےان کے بہت سے اقوال ہیں۔ اس طرح شافعی نے کسی مسئلے میں یوں کہا پھر اس سے رجوع کرلیا، بے شمار مسائل میں رائے بدلتی رہی۔ اور اپنائے ہوئے موقف میں تبدیلیاں ہوتی رہیں۔ چنانچہ بڑی تعداد میں تبدیلی موقف کا لمبی فہرستیں ہیں۔

نیکو کاروں سے غلطی ہوجائے ،اور اس کا صحیح علم ہوتے ہی فوراً اس سے وہ رجوع کرلیتے ہیں۔ اوراعلان کردیتے ہیں کہ ہم نے غلطی سے اس طرح کہہ دیا۔ اب اس موقف کو بدل لیتے ہیں۔ تاکہ لوگ ان کی پرانی بات پر نہ چلیں۔ بلکہ دلائل کی بنیاد پر نئے موقف کو اپنائیں۔

اگر بدکاروں سے غلطی ہوجائے ،اوراس کا احساس بھی ہو، پھر بھی اپنی بات پر اڑے رہیں گے۔ اس موقف کو دلائل سے غلط ثابت کردینے پر بھی اس سے رجوع نہیں کریں گے۔ بلکہ یہ سمجھتے ہیں کہ ایک زمانے سے اس طرح کہتے آئے ہیں۔ اگر ہم اس کو بدل دیں، تو پھر ہماری عزت چلی جائے گی۔ چنانچہ وہ ہٹ دھرمی کے ساتھ لوگوں کو گمراہ کرتے رہتے ہیں۔

دلائل اور ثبوت کی بنا پر موقف بدل دینا قابل تعریف اور مستحسن کام ہے۔ مگر یہ لوگ خوبی کو خامی اور عیب کی طرح پیش کررہے ہیں۔

ہم عرصہ دراز سے روزہ کھولتے وقت یہ دعا پڑھ رہے تھے کہ ذَھَبَ الظَّمَأُ وَابْتَلَّتِ الْعُرُوْقُ وَثَبَتَ الْاَجْرُ اِنْ شَاءَ اللّٰہُ۔

اس کی سند میں ایک ایسے راوی ہیں جن کے نام سے دو راوی آتے ہیں۔ ایک راوی ثقہ اور قابل بھروسہ مگر اسی نام کے دوسرے راوی ضعیف اور ناقابل حجت ہیں۔ ہم نے اس ضعیف راوی کو غلطی سے ثقہ راوی سمجھ کر مذکورہ دعا کو صحیح اور مسنون کہتے آرہے تھے۔

مگر بعد میں اس کا پتہ چلا ، اسی وقت ہم نے اپنا ویب سائٹ آن لائن پی جے ڈاٹ کام کے ذریعہ اس کی خبر دی۔ اپنا ماہنامہ میں بھی اس کی حقیقت کو سمجھایا۔ پھر نوٹس اور عوامی جلسوں کے ذریعہ بھی لوگوں تک حقیقت پہنچادی۔

غلطی کا اعتراف اوراصلاح میں ہم نے کبھی پس وپیش نہیں کیا۔ بلکہ جوں ہی غلطی کا علم ہوا، فوراً ہی اس کا اعتراف کیا اور صحیح موقف اپنایا۔

صحابہ کرام نے پہلے پتھروں کا پوجا کیا تھا، بعد میں اسلام قبول کیا۔ کیا ان سے یہ سوال کیاجاسکتاہے کہ تم نے پتھروں کا پوجا کیوں کیا؟ اسی وقت اسلام میں آسکتے تھے؟ چنانچہ ان لوگوں کے دعوے کے مطابق کوئی کافر اسلام میں نہیں آسکتا!

کوئی قبر پرست ، توحید کا قائل ہوجائے، تو یہ لوگ کہیں گے کہ کل درگاہ کی پرستش کرکے ، آج اس کو غلط کہہ رہاہے۔ اگر وہ یہ کہیں کہ کل ہی وہ بات کہہ سکتا تھا، کیوں نہیں کہا؟ تو اس کا جواب یہ ہے کہ کل اس کے بارے میں معلوم نہیں تھا۔ مگر آج اس سے واقف ہوگیا۔

کیا میجک ()کرنا شرک ہے؟

Magic

ہم سے ایک اور سوال بھی کیاجاتاہے کہ تم کہتے ہو کہ جادو دراصل میجک ہے، اور تم یہ بھی کہتے ہو کہ جادو شرک ہے۔ تو کیا میجک سیکھنا اور میجک دیکھنا شرک ہے؟

یہ سوال بھی عام طورپر ہر جگہ پوچھا جاتاہے۔ اس لیے قدرے وضاحت ضروری ہے۔ کبھی ظاہر میں دوکام ایک ہی جیسے ہوں گے۔ مگر اس کے پیچھے جو نظریہ اور عقیدہ کارفرماہے اسی لحاظ سے وہ دونوں الگ الگ ہوجائیں گے۔

مثال کے طورپر ایک سونے کا مالا (گولڈ چین) ہے ۔ہندوں میں شوہر شادی کے موقع پر دلہن کے گلے میں ڈالتاہے جب تک شوہر زندہ رہتاہے۔ وہ مالا اسی طرح گلے میں ہی رہنے دیاجاتاہے۔ اس کو ہمارے یہاں کالی پوت (منگل ستر) کہتے ہیں۔

اس کے علاوہ یوں ہی زیور کے طورپر بھی عورتیں پہنتی ہیں ۔ دیکھنے میں شکل وصورت میں وہ سونے کا مالا ہی ہے۔ مگر خاص عقیدے کی وجہ دونوں میں فرق ہوتاہے۔

شادی کا رشتہ ہی اس کالی پوت یا منگل ستر میں ہے۔ اگر وہ مالا ٹوٹ جائے، تو یہ سمجھا جاتاہے کہ شوہرکو کوئی مصیبت آئے گی۔ اس لیے ہم یہ کہتے ہیں کہ کالی پوت کے پیچھے بدعقیدگی پائی جاتی ہے۔ لہذا اس کا استعمال نہ کیاجائے۔

مگر اسی وقت ہم یہ بھی کہتے ہیں کہ عورتیں اگر زیب وزینت کے طورپر اس کو پہنیں، تو وہ جائز ہے۔ سونے کا مالا تو ایک ہی ہے۔ مگر ہم دیکھتے ہیں کہ وہ ہمارے عقیدے کو کس طرح متاثر کرتاہے؟ کیا نقصان ہوتاہے؟

ایک آدمی کیلا(موز) لے جاکر پوجا پاٹ میں رکھتاہے پھر اس کیلے کو ہمارے پاس دیتاہے مگر ہم اس کو نہیں لیتے مگر ایک دوست کیلا لاکر پوجا پات کے بغیر ایسے ہی پیش کرتاہے تو ہم اسے قبول کرلیتے ہیں۔ دونوں اگر چہ کیلے ہی ہیں۔ مگر ایک پوجا پاٹ میں رکھ کر تبرک کا غلط عقیدہ شامل ہوگیا، اس لیے دین اسلام اسے حرام کہتاہے۔رہا دوسرا کیلا، اس میں چونکہ اس قسم کا بدعقیدہ نہیں ہے۔ اس لیے اس کا استعمال اورکھانا حلال ہے۔

اسی طرح میجک اورجادو دیکھنے میں دونوں اگر چہ ایک ہی جیسے معلوم ہوتاہے مگر اس کے پیچھے جو بدعقیدگی پائی جاتی ہے اس کے اعتبار سے دونوں میں فرق ہوتاہے۔

میجک کرنے والا خالی ہاتھ سے اگر انگوٹھی لاکر حاضر کردے، تو اس کا مطلب یہ نہیں کہ وہ اس کو جو پہلے نہیں تھی، اب اس نے منگوادیا۔ اس طرح نہ میجک کرنے والا کہتاہے، اورنہ لوگ اس طرح سمجھتے ہیں۔ بلکہ سب لوگ جانتے ہیں اور ہم بھی مانتے ہیں کہ وہ میجک کرنے والا اس انگوٹھی کو پہلے ہی سے چھپائے رکھا ہوتاہے۔ پھر اس کو اس طریقے سے ظاہر کرتاہے کہ کسی کو اس کا پتہ نہیں چلتا۔ اس کے لیے وہ کچھ چال چلتاہے، اورہماری نظروں کو کسی اور طرف پھیر دیتاہے؟

کوئی بھی شخص میجک کرنے والے کے پا س جاکر مدد نہیں مانگتا۔ کوئی اس سے یہ نہیں پوچھتا کہ اس کا گم شدہ بکری کہاں ہے اور اس لاکر حاضر کر۔ اسی طرح کوئی بھی اس کے پاس یہ مقصد لے کر نہیں جاتاکہ وہ میاں بیوی کے درمیان جدائی ڈالے گا ، یا دشمن کے ہاتھ پیر کام کرنے موقف کردے گا۔ اگر کوئی نادان اس میجک کرنے والے سے درخواست کرے بھی، تو وہ صاف طور سے کہہ دے گا کہ وہ اس طرح نہیں کرسکتا۔

مگر جادو گر کیا کرتاہے؟ باقاعدہ اعلان کرتاہے کہ میں حقیقت میں معمول کے خلاف، خرق عاد ت کرشمہ دکھاؤں گا، معجزہ ظاہر کروں گا۔

میں یہیں رہ کر کہیں دور رہنے والے فلاں کے ہاتھ پر معذور کردوں گا اور دعوا کرتاہے کہ میں منتر کے ذریعہ شوہر کو بیوی سے الگ کردوں گا اور بیو ی کو شوہر سے جدا کرکے بتاؤں گا اور لوگ بھی اس مقصد کے لیے اس کے پاس حاضری دیتے ہیں۔

میجک کرنے والا (بازی گر) طے شدہ نمائش گاہ(میجک شو) میں وہی میجک کردکھائے گا جس کے لیے وہ پہلے سے تیاری کرکے آیاہے، اور بس۔

اس کے مقابل میں جادوگر کا رویہ کیساہے؟ جادو گر پہلے سے جو منصوبہ بنارکھا ہے، وہ نہ صرف اس کو کرتاہے، بلکہ اس سے آگے جو شخص بھی اس کے پاس آتاہے، جس کے خلاف بھی اس سے شکایت کرتاہے اور اس سے جو کام کرنے اور جو سزاد دینے کے لیے کہتاہے سبھی کو وہ کردکھانے کی قدرت ہونے کا زوردار دعوا کرتاہے۔ یہی جادو ہے۔

ایک میں ہمارا علم کہتاہے کہ شرک پایاجاتاہے، اوردوسرے میں ہماراعلم فیصلہ کرتاہے کہ وقت گزاری اور دل بہلانے کے لیے کیے جانے والے حیرت انگیز کرتب اورشعبدے ہیں۔

انگریزی زبان میں اس فرق کو ظاہر کرنے کے لیے ایک کو میجک کہتے ہیں اور ایک کو بلا ک میجک کہتے ہیں، اور ہم اس بلا ک میجک کو ہی جادو، کالا جادو، ٹونا، افسوں اور طلسم وغیرہ کہتے ہیں۔

میجک کرنے والا (بازی گر) کہے گا کہ یہ میجک مشق اور مہارت حاصل کرنے سے کیاجاتاہے، اورکہے گا کہ تم بھی مسلسل مشق کے ذریعہ اس طرح کرسکتے ہو۔

مگر جادو گر کہے گا کہ اس کے پاس جو منتر کی طاقت ہے۔ (؟!) اس سے ملنے والی قدرت سے وہ دوسروں پر جادو کرتا اور اثر ڈالتا ہے۔

اس لیے یقین جانئے کہ جادو کے ذریعہ کسی پر بھی کسی قسم کا اثر نہیں دالاجاسکتا ۔اور جادو منتر سے کسی کا کچھ بھی بگاڑ ا نہیں جاسکتا۔ اسلام کا صحیح عقیدہ یہی ہے۔ اللہ سے دعا ہے کہ وہ ہم سب کو صحیح عقیدہ اپنانے اور اس کے مطابق نیک عمل کرنے والا بنائے۔

ختم شد الحمدللہ

اس کتاب کے اندر / میں

دین کی /میں دو قسمیں

قرآن اور حدیث کو کس طرح سمجھاجائے؟

بعض احادیث جو قرآن سے ٹکراتی ہیں۔

نبی ﷺ پرجادو کیے جانے کی حدیثیں کیا کہتی ہیں؟

قرآن میں شک پید اکرنے والا جادوئی عقیدہ

جادوئی عقیدہ جو معجزات کو بے معنی کردیتاہے۔

قرآن نبی ﷺ پر جادو کیے جانے کا انکار کرتاہے

جادو کوماننے سے نبی ﷺ کا انکار

جادو، ٹونا اللہ کی نظر میں

جادو کاماننا شرک ہے۔

کیا اللہ کی عطا کردہ قدرت سے جادو کیاجاتاہے؟

کیا جنوں کی مدد سے جادو کیاجاتاہے؟

کیا معجزون کی مدد سے جادو کیاجاتاہے؟

کیا معجزوں / معجزات کو ماننا شرک ہے؟

سامری نے جو کرشمہ دکھایا، کیا اس کو ماننا/ کیا سامری کے کرشمے کو ماننا شرک ہے؟

کیا دجال کے کرشمے کو ماننا شرک ہے؟

سورۃ البقرۃ کی آیت نمبر102 کیا کہتی ہے؟

کیا فلق اور ناس کی سورتیں جاد وکے لیے دلیل ہیں؟

کیا علمائے حق نے جاد و کاانکار نہیں کیا؟

کیا اکثریت کی بات دلیل بن سکتی ہے؟

جب جادو کچھ نہیں، تو پھر گناہ کیوں ہوتاہے؟

پہلے کہی ہوئی بات سے رجوع کیوں؟

کیا میجک کرنا شرک ہے؟

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ஜகாத் கொடுக்கப்பட்ட செல்வங்களுக்கு மீண்டும் ஜகாத் உண்டா?

பீ. ஜைனுல் ஆபிதீன்

வெளியீடு நபீலா பதிப்பகம்

மூன் பப்ளிகேசன்ஸ்

3, போஸ்ட் ஆபீஸ் தெரு

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பதிப்புரை

இஸ்லாம் மிகவும் வலியுறுத்திக் கூறும் ஐந்து கடமைகளில் ஒன்றாக ஜகாத் எனும் கடமை அமைந்துள்ளது.

ஜகாத்தை வலியுறுத்தும் ஏராளமான திருக்குர்ஆன் வசனங்களும், நபிமொழிகளும் உள்ளன.

ஜகாத் கட்டாயக் கடமை என்பதில் முஸ்லிம் அறிஞர்களிடையே கருத்து வேறுபாடு ஏதும் இல்லாவிட்டாலும் ஜகாத் உட்பிரிவுச் சட்டங்கள் பலவற்றில் அறிஞர்களிடையே கருத்து வேறுபாடுகள் இருந்து வருகின்றன.

* எந்தெந்த பொருட்களில் ஜகாத் கடமையாகும்?

* தங்கம் மற்றும் வெள்ளி நகைகளுக்கு ஜகாத் கடமையில் விதிவிலக்கு உள்ளதா?

* குடியிருக்கும் வீடு, பயன்படுத்தும் வாகனங்கள் ஆகியவை ஜகாத்திலிருந்து விதிவிலக்கு பெறுமா?

* அழுகும் பொருட்கள் மற்றும் இதர விளை பொருட்களில் எவற்றுக்கு ஜகாத் உண்டு?

என்பன போன்ற பல்வேறு சட்டங்களில் அறிஞர்களிடையே முரண்பட்ட கருத்துக்கள் நிலவி வருகின்றன.

இவ்வளவு கருத்து வேறுபாடுகள் இருந்தாலும் இவை திறந்த மனதுடன் தான் விவாதிக்கப்பட்டு வருகின்றன. மாற்றுக் கருத்துடையவர்களை இஸ்லாத்தின் விரோதிகளாகப் பார்க்கும் மனப் போக்கு இருந்ததில்லை.

ஆனால் ஜகாத் கொடுக்கப்பட்ட செல்வத்துக்கு மீண்டும் ஜகாத் இல்லை என்று தக்க ஆதாரங்களுடன் நாம் விளக்கும் போது மட்டும் இந்தப் பார்வை அதிகமானவர்களுக்கு இல்லை.

எனவே தான் இது குறித்து விளக்கம் அளிக்கும் நோக்குடன் இந்நூல் வெளியிடப்படுகிறது,

இதில் சொல்லப்படும் செய்திகளை திறந்த மனதுடன் வாசித்தால் நாம் சொல்லும் கருத்து மிகச் சரியானது என்பதை அறிந்து கொள்வீர்கள். இன்ஷா அல்லாஹ்

நபீலா பதிப்பகம்

பொருள் அட்டவணை

இக்கருத்தை இதற்கு முன் யாரும் சொன்னதுண்டா என்ற வாதம்

மார்க்கத்தின் கட்டளைகளைப் புரிந்து கொள்ளும் சரியான முறை

பொருட்களைத் தூய்மைப்படுத்தவே ஜகாத்      

பொருளைத் தூய்மைப்படுத்துமா? மனிதர்களைத் தூய்மைப்படுத்துமா

அனாதைகளின் சொத்துக்கள் பற்றிய ஹதீஸ் ஆதாரமாகுமா?       

இரண்டு வருட ஜகாத்தை முன்கூட்டியே வாங்கிய ஹதீஸ் ஆதாரமாகுமா?

ஆண்டு தோறும் ஜகாத் என்ற ஹதீஸ்களின் நிலை

அபூபக்ர் ஆட்சியில் மீண்டும் மீண்டும் ஜகாத் வசூலிக்கப்பட்டதா?             

கால்நடைகளுக்கான ஜகாத் மீண்டும் மீண்டும் வசூலிக்க ஆதாரமாகுமா?

வஹீ மட்டுமே மார்க்க ஆதாரம்

இக்கருத்தை இதற்கு முன் யாரும் சொன்னதுண்டா என்ற வாதம்

ஒரு செல்வத்துக்கு உரிய ஜகாத்தை ஒருவர் கொடுத்து விட்டால் அதன் பின்னர் அதே செல்வத்துக்காக மீண்டும் மீண்டும் ஜகாத் கொடுப்பது கடமையில்லை. ஒரு தடவை ஜகாத் கொடுக்கப்பட்டவுடன் அப்பொருளுக்கான ஜகாத் கடமை நீங்கி விடுகிறது என்ற கருத்தை நாம் முன் வைக்கிறோம்.

ஒரு பொருளுக்கு ஒரு தடவை ஜகாத் கொடுத்தாலும் அதே பொருளுக்கு மீண்டும் மீண்டும் ஜகாத் கொடுக்க வேண்டும் என்ற கருத்தில் மிக மிக அதிகமான அறிஞர்களும் மக்களும் உள்ளனர்.

நமது கருத்தை அதிகமான மக்கள் எதிர்க்கிறார்கள் என்றாலும் அவர்களின் எதிர்ப்பில் ஏற்கத்தக்க ஆதாரங்கள் இல்லை. நியாயமான வாதங்கள் இல்லை.

இதைப் பற்றி நாம் விரிவாக அறிந்து கொள்வோம்.

நமது இக்கருத்தை எதிர்ப்பவர்கள் முக்கியமான வைக்கும் வாதம் என்னவென்றால் ஜகாத் கொடுக்கப்பட்ட பொருளுக்கு மீண்டும் கொடுக்கத் தேவை இல்லை என்ற கருத்து இதற்கு முன் யாராலும் சொல்லப்படாத புது கருத்தாக உள்ளது. உலகில் ஒருவரும் சொல்லாத கருத்தாக உள்ளதால் இது தவறான கருத்தாகும் என்ற வாதத்தை வைக்கிறார்கள்.

இந்தக் கருத்தை இதற்கு முன் ஒருவரும் சொன்னதில்லை; இப்போது தான் முதன் முதலாகச் சொல்லப்படுகிறது என்று மக்கள் கருதுவதால் இதைப் பாரதூரமான விஷயமாகக் கருதுகிறார்கள்.

இதற்கு முன்னால் யாராவது சொன்னதுண்டா என்ற கேள்விக்கு இஸ்லாத்தில் எந்த முக்கியத்துவமும் இல்லை.

கடந்த காலத்தில் யாராவது சொன்னார்களா என்பதை வைத்தோ, சொல்லவில்லை என்பதை வைத்தோ இஸ்லாத்தின் சட்டங்களை முடிவு செய்ய முடியாது.

அல்லாஹ் கூறியுள்ளானா? அல்லாஹ்வின் தூதர் கூறியுள்ளார்களா? என்பதை வைத்தே முடிவு செய்ய வேண்டும்.

ஜகாத் கொடுக்கப்பட்ட பொருளுக்கு மறுபடியும் ஜகாத் கொடுக்க வேண்டும் என்று குர்ஆனிலோ, ஆதாரப்பூர்வமான நபிமொழிகளிலோ கூறப்படவில்லை. இதுவே நமக்குப் போதுமாகும். - இதை ஆதாரங்களுடன் பின்னர் எடுத்துக் காட்டவுள்ளோம்-

யாராவது கூறியுள்ளார்களா என்பதைக் கவனிக்கத் தேவை இல்லை என்பதை முதலில் கவனத்தில் கொள்ள வேண்டும்.

இருந்தாலும் ஒருவருமே இப்படிச் சொல்லவில்லை என்ற வாதம் பலவீனமான நம்பிக்கை உள்ளவர்களுக்கு தடுமாற்றத்தை ஏற்படுத்தும் என்பதால் இதை முக்கிய ஆதாரம் போல் முன்வைக்கிறார்கள்.

ஆனால் இந்தக் கேள்விக்குள் ஏராளமான அபத்தங்கள் அடங்கியுள்ளன,

எந்த ஒரு விஷயத்தைக் குறித்தும் முந்தைய காலத்தில் இக்கருத்தை யாரும் சொல்லவில்லை என்று யாராலும் கூறவே முடியாது.

முந்தைய காலத்தில் வாழ்ந்த ஒவ்வொருவரின் வரலாறையும் அவர்களின் ஒவ்வொரு கருத்துக்களையும் தேடிப்பார்த்து அவர் சொன்னாரா இல்லையா என்று யாராலும் கண்டுபிடிக்க முடியாது..

அப்படி தேடிப்பார்க்கும் போது சில அறிஞர்கள் அவர் அப்படிச் சொல்லி இருந்தது தெரிய வந்தால் அந்த அறிஞர்  சொன்னார் என்று உறுதிபடக் கூறலாம்.

எந்த அறிஞரும் இக்கருத்தைக் கூறியதாக ஆதாரம் கிடைக்காவிட்டால் அப்போது கூட எந்த அறிஞரும் இக்கருத்தைக் கூறவில்லை என்று சொல்ல முடியாது. இதற்கு ஆதாரம் கிடைக்கவில்லை என்று தான் கூறலாம்.

ஏனெனில் சில அறிஞர்கள் அக்கருத்தைக் கூறி இருந்து அது எழுத்து வடிவில் பாதுகாக்கப்படாததால் அது நமக்குக் கிடைக்காமல் போயிருக்கலாம். அல்லது காலத்தால் அழிந்து போனதால் நமக்குக் கிடைக்காமல் போகலாம். எனவே ஒருவரும் குறிப்பிட்ட கருத்தைச் சொல்லவில்லை என்று கூறுவது அறிவீனமான வாதமாகும்.

உலகில் வாழ்ந்த அனைத்து அறிஞர்களின் அனைத்து கருத்துக்களையும் திரட்ட முடியுமா? எத்தனையோ அறிஞர்கள் தமது கருத்துக்களை எழுத்து வடிவமாக்காமல் சென்றுள்ளனர். எத்தனையோ அறிஞர்களின் எழுத்துக்கள் பாதுகாக்கப்படாமல அழிந்துள்ளன.

எனவே யாருமே கூறவில்லை என்ற வாதம் பொய்யை அடிப்படையாகக் கொண்டதாகும்.

யாராவது இப்படிக் கூறினார்கள் என்று ஆதாரம் கிடைக்காவிட்டால் இந்தக் கருத்தை யாரும் கூறியுள்ளார்களா என்ற தகவல் கிடைக்கவில்லை என்று தான் கூறமுடியும். இக்கருத்தை யாரேனும் கூறியும் இருக்கலாம்; கூறாமலும் இருக்கலாம் என்று தான் சொல்ல முடியும்.

ஒருவரும் கூறவே இல்லை என்று அல்லாஹ்வால் மட்டுமே சொல்ல முடியும். அவன் தான் ஒவ்வொருவரின் அனைத்துக் கருத்துக்களையும் அறிந்தவன். அல்லாஹ் மட்டுமே அறிந்துள்ள விஷயத்துக்கு உரிமை கொண்டாடும் ஆபத்தான வாதமாக இது அமைந்துள்ளது.

மேலும் இக்கேள்வியைக் கேட்பவர்கள் இதில் உண்மையாளர்களாக இல்லை. முன்னர் சொல்லப்படாத பல கருத்துக்களை பல அறிஞர்கள் பல்வேறு கால கட்டங்களில் கூறியுள்ளனர். அந்த அறிஞர்களை இவர்கள் ஏற்றுக் கொண்டுள்ளார்கள். அவர்களின் கருத்தையும் ஏற்றுக் கொண்டுள்ளார்கள்.

பல அறிஞர்கள் தமக்கு முன்னர் சொல்லப்பட்ட பல கருத்துக்களை மறுத்துள்ளனர். மறுக்கப்பட்ட அந்தக் கருத்துக்களும் காலப்போக்கில் அங்கீகாரம் பெற்றுவிட்டன.

ஆனால் முன்பு இருந்த கருத்துக்கு மாற்றுக் கருத்துச் சொன்ன அறிஞர் மாற்றுக் கருத்து கூறும் காலத்தில் நாம் இருந்து கவனித்தால் அதற்கு முன் யாரும் சொல்லாத கருத்தைச் சொல்கிறார் என்று தான் அறிந்து கொள்வோம்.

மாற்றுக் கருத்து சொன்ன ஒவ்வொரு அறிஞரும் அதற்கு முன் யாரும் சொல்லாத ஒன்றைத் தான் சொல்கிறார் என்பதற்காக அறிவுடைய மக்கள் அதனைப் புறக்கணிக்கவில்லை. இதை ஏற்கத்தக்க வழிமுறையாகவும் மக்கள் கருதியதில்லை. மற்ற பல விஷயங்களில் இக்கேள்வியைக் கேட்காமல் ஏற்றுக் கொண்டு இருக்கும் மக்கள் ஜகாத் விஷயத்தில் மட்டும் தான் இக்கேள்வியைப் பெரிய ஆதாரமாகக் காண்கிறார்கள்.

ஹதீஸ் கலை விதி என்று ஒவ்வொரு ஹதீஸ் கலை மேதையும் சொன்ன எல்லா விதிகளும் அதற்கு முன் சென்ற நபித்தோழர்களால் சொல்லப்பட்டதாக இருக்கவில்லை. ஆனாலும் அது சரியானதாக இருந்ததால் சமுதாயம் ஏற்றுக் கொண்டது. ஒருவரும் சொல்லாத கருத்து என்று புறம் தள்ளவில்லை.

சொல்லும் கருத்து குர்ஆன் ஹதீஸ் அடிப்படையில் தான் அமைந்துள்ளது என்று நமது நேர்மையான பார்வைக்குத் தெரியுமானால் அதை ஏற்றுக் கொள்ளும் கடமை நமக்கு வந்து விடும்.

மேலும் ஒரு பொருளுக்கு ஒருதடவை தான் ஜகாத் என்று பொதுவாக முந்தைய அறிஞர்கள் கூறாவிட்டாலும் குறிப்பிட்ட சில பொருட்கள் விஷயத்தில் இக்கருத்தைக் கூறியுள்ளனர்.

நாம் அனைத்து செல்வங்களுக்கும் கூறும் நிலைபாட்டை சில செல்வங்களுக்கு மட்டும் கூறியுள்ளனர் என்பது தான் வித்தியாசம்.

 تُحفة الأحوذي

قَالَ فِي سُبُلِ السَّلَامِ : وَفِي الْمَسْأَلَةِ أَرْبَعَةُ أَقْوَالٍ : الْأَوَّلُ وُجُوبُ الزَّكَاةِ ، وَهُوَ مَذْهَبُ الْهَدَوِيَّةِ وَجَمَاعَةٍ مِنْ السَّلَفِ وَأَحَدُ أَقْوَالِ الشَّافِعِيِّ عَمَلًا بِهَذِهِ الْأَحَادِيثِ . وَالثَّانِي لَا تَجِبُ الزَّكَاةُ فِي الْحِلْيَةِ وَهُوَ مَذْهَبُ مَالِكٍ وَأَحْمَدَ وَالشَّافِعِيِّ فِي أَحَدِ أَقْوَالِهِ لِآثَارٍ وَرَدَتْ عَنْ السَّلَفِ قَاضِيَةً بِعَدَمِ وُجُوبِهَا فِي الْحِلْيَةِ ، وَلَكِنْ بَعْدَ صِحَّةِ الْحَدِيثِ لَا أَثَرَ لِلْآثَارِ ، وَالثَّالِثُ أَنَّ زَكَاةَ الْحِلْيَةِ عَارِيَتُهَا ، كَمَا رَوَى الدَّارَقُطْنِيُّ عَنْ أَنَسٍ وَأَسْمَاءَ بِنْتِ أَبِي بَكْرٍ ، الرَّابِعُ أَنَّهَا تَجِبُ فِيهَا الزَّكَاةُ مَرَّةً وَاحِدَةً رَوَاهُ الْبَيْهَقِيُّ عَنْ أَنَسٍ

அணியப்படும் ஆபரணங்களில் ஒரு முறை மட்டுமே ஜகாத் என்று நபித்தோழர் அனஸ் பின் மாலிக் (ரலி) அவர்கள் கூறியுள்ளார்கள். இந்தத் தகவல் பைஹகீயில் 7331 வது செய்தியாகப் பதிவுசெய்யப்பட்டுள்ளது.

நூல் : துஹ்பதுல் அஹ்வதீ

உரிமையாளரால் தீனி போடப்பட்டு வளர்க்கப்படும் கால்நடைகளுக்கு அவற்றின் ஆயுளில் ஒரு முறை மட்டுமே ஸகாத் உண்டு என்ற கருத்தைச் சில அறிஞர்கள் கூறியுள்ளனர்.

ஆபரணங்களுக்கும், பணியில் ஈடுபடுத்தப்படும் கால்நடைகளுக்கும் ஒரு முறை ஜகாத் கொடுத்துவிட்டால் மறு தடவை கொடுக்க வேண்டியதில்லை என்று சிலர் கூறியுள்ளனர்.

المحلي بالاثار لابن حزم

مَسْأَلَةٌ: وَالزَّكَاةُ تَتَكَرَّرُ فِي كُلِّ سَنَةٍ، فِي الإِبِلِ، وَالْبَقَرِ، وَالْغَنَمِ، وَالذَّهَبِ وَالْفِضَّةِ، بِخِلافِ الْبُرِّ وَالشَّعِيرِ وَالتَّمْرِ، فَإِنَّ هَذِهِ الأَصْنَافَ إذَا زُكِّيَتْ فَلا زَكَاةَ فِيهَا بَعْدَ ذَلِكَ أَبَدًا

அறுவடை செய்யப்பட்ட பயிர்களுக்கு ஒரு முறை மட்டுமே ஜகாத் என்று பெரும்பாலான அறிஞர்கள் கூறுகின்றனர்.

இந்தத் தகவல்களை இமாம் இப்னு ஹஸ்ம் அவர்கள் அல்முஹல்லா என்ற தனது சட்ட ஆய்வு நூலில் ஜகாத்துடைய பாடத்தில் பதிவு செய்துள்ளார்.

எனவே ஜகாத் கொடுக்கப்பட்ட பொருளுக்கு மீண்டும் ஸகாத் கொடுக்க வேண்டும் என்பதில் யாரும் மாற்றுக் கருத்து கொண்டதில்லை என்ற வாதம் பொய்யானது என்பது இதிலிருந்து தெளிவாகின்றது.

சமுதாயத்தில் கடைப்பிடிக்கப்பட்டு வரும் நடைமுறைகள் எத்தனை காலம் நடைமுறையில் இருந்தாலும் அது திருக்குர்ஆன் மற்றும் நபிவழியில் அமைந்துள்ளதா? என்பதை ஆய்வு செய்யும் கடமை நமக்கு உண்டு.

மார்க்கத்தின் கட்டளைகளைப் புரிந்து கொள்ளும் சரியான முறை

ஜகாத் கொடுக்கப்பட்ட பொருளுக்கு மீண்டும் ஜகாத் கொடுக்க வேண்டுமா? என்ற பிரச்சனையில் உலகில் பெரும்பாலான அறிஞர்கள், ஒரு பொருளுக்கு நாம் ஜகாத் கொடுத்து விட்டால் ஒவ்வொரு வருடமும் மீண்டும் மீண்டும் ஜகாத் கொடுத்துக் கொண்டே இருக்க வேண்டும் என்று தீர்ப்பளிக்கின்றனர்.

அதாவது ஒரு முஸ்லிமிடம் ஒரு லட்சம் ரூபாய் இன்றைக்கு இருந்தால் அதில் இரண்டரை சதவிகிதம் ஜகாத் கொடுக்க வேண்டும். அடுத்த வருடம் எஞ்சியுள்ள 97500.00 ரூபாயில் இரண்டரை சதவிகிதம் கொடுக்க வேண்டும். இப்படியே வருடா வருடம் கொடுத்துக் கொண்டே வர வேண்டும் என்பது பெரும்பாலான மார்க்க அறிஞர்களின் கருத்தாகும்.

நாம் இந்தக் கருத்திலிருந்து முரண்படுகிறோம்.

ஒருவரிடம் ஒரு லட்சம் ரூபாய் இருந்தால் அவர் அதற்கான ஜகாத்தாக இரண்டாயிரத்து ஐநூறு ரூபாய் வழங்க வேண்டும்; இதன் பின்னர் இதே தொகைக்காக மீண்டும் ஜகாத் கொடுக்கத் தேவையில்லை; இதன் பின்னர் அவருக்குக் கிடைத்தவற்றுக்குத் தான் ஜகாத் கொடுக்க வேண்டும் என்பது நமது கருத்தாகும்.

அதாவது ஒரு லட்ச ரூபாய்க்கு ஜகாத் கொடுத்த பின்னர் மேலும் ஒரு லட்ச ரூபாய் ஒருவருக்குக் கிடைத்தால் அவர் இரண்டாவதாகக் கிடைத்த ஒரு லட்ச ரூபாய்க்கு ஜகாத் கொடுத்தால் போதும். அது தான் அவர் மீதுள்ள கடமை. ஏற்கனவே ஜகாத் கொடுக்கப்பட்ட ஒரு லட்ச ரூபாய்க்கு மீண்டும் ஜகாத் கொடுக்கத் தேவையில்லை.

நூறு பவுன் நகை ஒருவரிடம் இருந்தால் அதற்குரிய ஜகாத் இரண்டரை பவுன் கொடுக்க வேண்டும். இதன் பின்னர் மேலும் 50 பவுன் நகை அவருக்குக் கிடைத்தால் இந்த 50 பவுனுக்கு ஜகாத் கொடுப்பது தான் அவருக்குக் கடமையாகும். ஏற்கனவே ஜகாத் வழங்கி விட்ட 100 பவுனுக்கு ஜகாத் கொடுக்கும் கடமை அவருக்கு இல்லை என்பது நமது முடிவாகும்.

நாம் இந்த முடிவுக்கு வருவதற்குக் காரணம் என்ன?

கொடுத்த பொருளுக்கே மீண்டும் ஜாகத் கொடுக்க வேண்டும் என்ற கருத்தில் சில ஹதீஸ்கள் உள்ளன.

வருடா வருடம் ஜகாத் கொடுக்க வேண்டும் என்ற கருத்தை நேரடியாகவும், மறைமுகமாகவும் கூறும் சில ஹதீஸ்கள் உள்ளன.

இந்த ஹதீஸ்கள் ஆதாரப்பூர்வமானவையாக இருந்தால் இவற்றின் அடிப்படையில் முடிவு செய்வதில் நியாயம் இருக்கின்றது. ஆனால் இந்தக் கருத்தில் இடம் பெறும் ஹதீஸ்களில் எதுவுமே ஆதாரப்பூர்வமானதாக இல்லை. அவற்றில் சில ஹதீஸ்கள் இட்டுக்கட்டப்பட்டவையாகவும், வேறு சில ஹதீஸ்கள் பலவீனமானவையாகவும் உள்ளன.

-அந்த ஹதீஸ்கள் எவை என்பதும் அவை எவ்வாறு பலவீனமானவையாக அமைந்துள்ளன என்பதும் தனியாக விளக்கப்பட்டுள்ளது-

* ஜகாத் கொடுப்பது எப்போது கடமை என்பதற்கு ஆதாரம் உள்ளது.

* எவ்வளவு கொடுக்க வேண்டும் என்பதற்கு ஆதாரம் உள்ளது.

* யார் யாருக்குக் கொடுக்க வேண்டும் என்பதற்கு ஆதாரம் உள்ளது.

ஆனால் ஜகாத் கொடுக்கப்பட்ட பொருளுக்கு மீண்டும் கொடுக்க வேண்டும் என்பதற்கு ஏற்கத்தக்க ஆதாரம் ஏதும் இல்லை. இதற்கு ஏற்கத்தக்க ஆதாரம் இல்லாத நிலையில் ஜகாத் கொடுக்க வேண்டும் என்ற கட்டளையை எவ்வாறு புரிந்து கொள்வது?

எவ்விதக் காலக் கெடுவும் நிர்ணயிக்காமல் ஒரு காரியத்தைச் செய்யுமாறு பொதுவாகக் கட்டளையிட்டால் அதை ஒரு தடவை செய்ய வேண்டும் என்பது தான் அதன் பொருளாகும்.

வணக்க வழிபாடுகள் மட்டுமின்றி, உலகில் நாம் செய்கின்ற கொடுக்கல் வாங்கல் உள்ளிட்ட அனைத்தையும் இப்படித் தான் புரிந்து கொள்கிறோம்; புரிந்து கொள்ள வேண்டும்.

தொழுகையைப் பொறுத்த வரை தினமும் ஐந்து வேளை தொழ வேண்டும் என்பதற்கு நேரடியான கட்டளை இருக்கின்றது. அதனால் தினமும் ஐந்து வேளை தொழுகை கடமை என்று நாம் புரிந்து கொள்கிறோம்.

குர்ஆனிலோ, நபிவழியிலோ தொழ வேண்டும் என்ற கட்டளை மட்டும் இருந்து எவ்வளவு தொழ வேண்டும் என்பது பற்றி ஒரு குறிப்பும் அறவே இல்லாவிட்டால் தினசரி ஐந்து வேளை என்று நாம் புரிந்து கொள்ள மாட்டோம். மாதம் ஒரு தடவை என்றும் புரிந்து கொள்ள மாட்டோம். வருடம் ஒரு தடவை என்றும் புரிந்து கொள்ள மாட்டோம். அப்படிப் புரிந்து கொண்டால் எந்த ஆதாரத்தின் அடிப்படையில் இவ்வாறு புரிந்து கொண்டீர்கள் என்ற கேள்வி எழும்.

நோன்பைப் பொறுத்த வரை ரமளான் மாதம் முழுவதும் நோன்பு நோற்றாக வேண்டும் என்று தெளிவான கட்டளை உள்ளது. ரமளானை அடைபவர் நோன்பு நோற்க வேண்டும் என்றும் கட்டளை உள்ளது. ரமளான் என்பது குறிப்பிட்ட ஒரு மாதத்தின் பெயராகும். இம்மாதம் வருடந்தோறும் திரும்பத் திரும்ப வருவதால் ஒவ்வொரு வருடமும் நோன்பு நோற்க வேண்டும் என்று புரிந்து கொள்கிறோம்.

இப்படிக் கூறப்படாமல், நோன்பு நோற்க வேண்டும் என்று மட்டும் குர்ஆனிலோ, நபிவழியிலோ கூறப்பட்டு,  நாளோ,  கிழமையோ,  மாதமோ  அத்துடன் குறிப்பிடப்படாமல் இருந்தால் அதனை நாம் எப்படிப் புரிந்து கொள்வோம்?

வாழ்நாளில் ஒரு தடவை என்று தான் அதைப் புரிந்து கொள்ள முடியும். அவ்வாறு புரிந்து கொண்டால் அதில் ஏற்கத்தக்க எந்த எதிர்க் கேள்வியும் எழாது.

அவ்வாறு இல்லாமல் வாரா வாரம் என்றோ, மாதா மாதம் என்றோ, வருடத்தில் ஒரு மாதம் என்றோ, வருடத்தில் ஒரு வாரம் என்றோ நாம் அதைப் புரிந்து கொண்டால் அந்தக் காலக் கெடுவை எங்கிருந்து எடுத்தீர்கள் என்ற கேள்வி எழும். அதற்கு விடை கூற இயலாது.

ஹஜ் என்ற கடமையை இதற்குரிய சரியான உதாரணமாக எடுத்துக் கொள்ளலாம்.

صحيح مسلم

2599 وحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا الرَّبِيعُ بْنُ مُسْلِمٍ الْقُرَشِيُّ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: خَطَبَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: أَيُّهَا النَّاسُ قَدْ فَرَضَ اللهُ عَلَيْكُمُ الْحَجَّ، فَحُجُّوا، فَقَالَ رَجُلٌ: أَكُلَّ عَامٍ يَا رَسُولَ اللهِ؟ فَسَكَتَ حَتَّى قَالَهَا ثَلَاثًا، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَوْ قُلْتُ: نَعَمْ لَوَجَبَتْ، وَلَمَا اسْتَطَعْتُمْ ، ثُمَّ قَالَ: ذَرُونِي مَا تَرَكْتُكُمْ، فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلَى أَنْبِيَائِهِمْ، فَإِذَا أَمَرْتُكُمْ بِشَيْءٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَإِذَا نَهَيْتُكُمْ عَنْ شَيْءٍ فَدَعُوهُ

நபிகள் நாயகம் (ஸல்) அவர்கள் உரையாற்றும் போது அல்லாஹ் ஹஜ்ஜைக் கடமையாக்கியுள்ளான். எனவே ஹஜ் செய்யுங்கள் என்று கூறினார்கள். அப்போது ஒரு மனிதர், அல்லாஹ்வின் தூதரே! ஒவ்வொரு வருடமுமா? என்று கேட்டார். அவர் மூன்று முறை இவ்வாறு கேட்கும் வரை நபிகள் நாயகம் (ஸல்) அவர்கள் மவுனமாக இருந்தார்கள். பின்னர் நபிகள் நாயகம் (ஸல்) அவர்கள், நான் ஆம் என்று கூறினால் அவ்வாறே (வருடா வருடம்) கடமையாகி விடும். அது உங்களுக்கு இயலாது என்று கூறி விட்டு, நான் உங்களுக்கு (விவரிக்காமல்) விட்டதை நீங்களும் என்னை (கேள்வி கேட்காமல்) விட்டு விடுங்கள். தங்களுடைய நபிமார்களிடம் அதிகமாகக் கேள்வி கேட்டதாலும், முரண்பட்டதாலும் தான் உங்களுக்கு முன் சென்றவர்கள் அழிந்தனர் என்று கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 2599

ஹஜ் கடமை என்று பொதுவாகக் கூறப்பட்ட பின் ஒவ்வொரு வருடமுமா? என்று நபிகள் நாயகம் (ஸல்) அவர்களிடம் ஒரு நபித்தோழர் கேட்டதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள் கடும் கோபத்தை வெளிப்படுத்துகின்றார்கள். வாழ்நாளில் ஒரு தடவை தான் என்று விளக்கம் அளிக்கின்றார்கள்.

கால நிர்ணயம் எதையும் கூறாமல் ஒன்றைச் செய்யுமாறு கட்டளையிட்டால் மொத்தத்தில் ஒரு தடவை செய்ய வேண்டும் என்றே அதைப் புரிந்து கொள்ள வேண்டும் என்பதை இதிலிருந்து நாம் அறிகிறோம்.

மூஸா என்பவருக்கு ஆயிரம் ரூபாய் கொடு என்று நாம் ஒருவருக்குக் கட்டளையிடுகிறோம் என்று வைத்துக் கொள்வோம். ஒரே ஒரு தடவை மூஸாவுக்கு ஆயிரம் ரூபாய் கொடுக்க வேண்டும் என்று தான் அந்த நபரும், மூஸாவும் புரிந்து கொள்வார்கள்.

மேற்கண்ட நமது கட்டளையின் அடிப்படையில் மூஸா அந்த நபரிடம் சென்று வருடா வருடம் ஆயிரம் ரூபாய் கேட்டால் அந்த நபர் கொடுப்பாரா? நிச்சயம் கொடுக்க மாட்டார்.

இந்த அடிப்படையில் தான் ஜகாத் குறித்த கட்டளையும் அமைந்துள்ளது.

ஒரு பொருளுக்கு ஒரு தடவை தான் ஜகாத் கொடுப்பது கடமை எனக் கூறும் நீங்கள் அதற்கான ஆதாரத்தைக் காட்ட இயலுமா? என்ற கேள்வியை மாற்றுக் கருத்துடையவர்கள் அடிக்கடி கேட்டு வருகின்றனர்.

ஒரு சொல்லுக்கு இது தான் பொருள் என்பது திட்டவட்டமாகத் தெரியும் போது, இதை விடத் தெளிவான ஆதாரம் வேறு என்ன வேண்டும்? வலிமையான இந்த ஆதாரத்துக்கு மேல் வேறு ஆதாரம் கேட்பது அறிவுடைமையாகுமா? இதை இவர்கள் புரிந்து கொள்ள மறுக்கின்றார்கள்.

உனக்கு ஆயிரம் ரூபாய் தருகிறேன் என்று ஒருவரிடம் நாம் கூறுகிறோம். அது போல் அவரிடம் ஆயிரம் ரூபாயைக் கொடுத்து விடுகிறோம். அவர் அடுத்த வருடம் வந்து மீண்டும் ஆயிரம் ரூபாய் தாருங்கள் என்று நம்மிடம் கேட்கிறார். ஆயிரம் ரூபாய் தந்து விட்டேனே! என்று நாம் கூறுகிறோம். வருடா வருடம் தர மாட்டேன் என்று சொன்னீர்களா? அதற்கு என்ன ஆதாரம்? என்று அவர் கேட்டால் அவரைப் பற்றி நாம் என்ன நினைப்போம்?

வருடா வருடம் தருவேன் என்று கூறாமல் பொதுவாகச் சொன்னதே இதற்குரிய ஆதாரம் என்பது விளங்கவில்லையா? என்று அவரிடம் திருப்பிக் கேட்போம்.

செல்வங்களுக்கு ஜகாத் கொடுங்கள் என்பது பொதுவான சொல்.

* ஒவ்வொரு வினாடியும் கொடுக்க வேண்டுமா?

* ஒவ்வொரு நிமிடமும் கொடுக்க வேண்டுமா?

* ஒவ்வொரு மணிக்கும் கொடுக்க வேண்டுமா?

* ஒவ்வொரு நாளும் கொடுக்க வேண்டுமா?

* ஒவ்வொரு வாரமும் கொடுக்க வேண்டுமா?

* ஒவ்வொரு மாதமும் கொடுக்க வேண்டுமா?

* இரண்டு மாதங்களுக்கு ஒரு முறை கொடுக்க வேண்டுமா?

* மூன்று மாதங்களுக்கு ஒரு தடவை கொடுக்க வேண்டுமா?

* ஆறு மாதங்களுக்கு ஒரு தடவை கொடுக்க வேண்டுமா?

* வருடம் ஒரு தடவை கொடுக்க வேண்டுமா?

* ஐந்து வருடங்களுக்கு ஒரு தடவை கொடுக்க வேண்டுமா?

என்று நூற்றுக்கணக்கான அர்த்தங்களுக்கு இச்சொல் இடம் தரும் போது வருடா வருடம் என்ற ஒரு அர்த்தத்தை மட்டும் திட்டவட்டமாக யார் முடிவு செய்கிறார்களோ அவர்கள் தான் அதற்கான ஆதாரங்களை முன் வைக்க வேண்டும்.

எந்தக் கால கட்டமும் குறிப்பிடாமல் சொல்லப்பட்டதே நமக்குப் போதுமான ஆதாரமாகும்.

காலக் கெடு எதையும் குறிப்பிடாமல் ஒரு செய்தி சொல்லப்பட்டால் பொதுவாக ஒரு தடவை என்ற பொருளைத் தான் தரும் என்பதற்கு மற்றொரு உதாரணத்தையும் கூறலாம்.

صحيح البخاري

1499 ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: العَجْمَاءُ جُبَارٌ، وَالبِئْرُ جُبَارٌ، وَالمَعْدِنُ جُبَارٌ، وَفِي الرِّكَازِ الخُمُسُ

ஒரு மனிதருக்குப் புதையல் கிடைக்கின்றது. இதில் 20 சதவிகிதம் வழங்க வேண்டும் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் நிர்ணயித்தார்கள்.

நூல் : புகாரி 1499, 2355, 6912, 6913

புதையலை எடுத்தவர் வருடா வருடம் 20 சதவிகிதம் கொடுக்க வேண்டும் என்று இதைப் புரிந்து கொள்வார்களா? மொத்தத்தில் ஒரு தடவை என்று புரிந்து கொள்வார்களா?

قَالَ: آمُرُكُمْ بِأَرْبَعٍ وَأَنْهَاكُمْ عَنْ أَرْبَعٍ: آمُرُكُمْ بِالإِيمَانِ بِاللَّهِ، وَهَلْ تَدْرُونَ مَا الإِيمَانُ بِاللَّهِ؟ شَهَادَةُ أَنْ لاَ إِلَهَ إِلَّا اللَّهُ، وَإِقَامُ الصَّلاَةِ، وَإِيتَاءُ الزَّكَاةِ، وَتُعْطُوا مِنَ المَغْنَمِ الخُمُسَ

போர்க் காலங்களில் எதிரிகளிடம் கைப்பற்றப்படும் பொருட்களில் ஐந்தில் ஒரு பங்கைச் செலுத்தி விட வேண்டும் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் நிர்ணயித்தார்கள்.

நூல் : புகாரி 6179, 53, 87, 523, 1398, 3095, 3510, 4368, 4369, 7266, 7556

போரில் கைப்பற்றப்பட்ட பொருட்களில் வருடா வருடம் 20 சதவிகிதம் வழங்க வேண்டும் என்பது தான் இதன் பொருளா? அல்லது மீண்டும் போர்க் களத்தைச் சந்தித்து பொருட்களைக் கைப்பற்றினால் அதற்கு மட்டும் 20 சதவிகிதம் என்பது பொருளா?

எனவே வருடா வருடம் கொடுத்த பொருளுக்கே மீண்டும் ஜகாத் கொடுக்க வேண்டும் என்று கூறுவோர் தங்கள் கூற்றை நிரூபிக்கத் தக்க ஆதாரம் காட்ட முடியாததால் ஒரு பொருளுக்கு ஒரு தடவை என்பது தானாகவே நிரூபணமாகி விடும்.

இது தான் நாம் எடுத்து வைக்கும் முக்கியமான சான்றாகும்.

பொருட்களைத் தூய்மைப்படுத்தவே ஜகாத்

இதை வலுப்படுத்தும் வகையில் துணை ஆதாரங்கள் சிலவற்றையும் நாம் எடுத்துக் காட்டுகிறோம்.

மாற்றுக் கருத்துடையோர் துணை ஆதாரங்களுக்கும் பதிலளிக்க வேண்டும்; அதை விட முக்கியமாக ஜகாத் கொடுக்கப்பட்ட பொருளுக்கே மீண்டும் மீண்டும் வருடந்தோறும் கொடுக்க வேண்டும் என்பதைச் சந்தேகத்திற்கு இடமில்லாத வகையில் நிரூபிப்பது அவர்களின் முதல் கடமையாகும்.

ஜகாத் கடமையாக்கப்பட்ட நோக்கம் என்ன என்பது இஸ்லாத்தில் தெளிவாகக் கூறப்பட்டுள்ளது. அந்த நோக்கம் நமது முடிவை மேலும் வலுப்படுத்துகின்றது.

سنن أبي داود

فَقَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ: أَنَا أُفَرِّجُ عَنْكُمْ، فَانْطَلَقَ، فَقَالَ: يَا نَبِيَّ اللَّهِ، إِنَّهُ كَبُرَ عَلَى أَصْحَابِكَ هَذِهِ الْآيَةُ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ لَمْ يَفْرِضِ الزَّكَاةَ، إِلَّا لِيُطَيِّبَ مَا بَقِيَ مِنْ أَمْوَالِكُمْ، وَإِنَّمَا فَرَضَ الْمَوَارِيثَ لِتَكُونَ لِمَنْ بَعْدَكُمْ، فَكَبَّرَ عُمَرُ، ثُمَّ قَالَ لَهُ: أَلَا أُخْبِرُكَ بِخَيْرِ مَا يَكْنِزُ الْمَرْءُ؟ الْمَرْأَةُ الصَّالِحَةُ، إِذَا نَظَرَ إِلَيْهَا سَرَّتْهُ، وَإِذَا أَمَرَهَا أَطَاعَتْهُ، وَإِذَا غَابَ عَنْهَا حَفِظَتْهُ

தங்கத்தையும் வெள்ளியையும் அல்லாஹ்வின் பாதையில் யார் செலவிடாமல் இருக்கின்றார்களோ அவர்களுக்குக் கடுமையான வேதனை பற்றி எச்சரிப்பீராக (9:34) என்ற வசனம் அருளப்பட்டவுடன் அது முஸ்லிம்களுக்கு பெரிய பாரமாகத் தெரிந்தது. உடனே உமர் (ரலி) அவர்கள், உங்கள் சிரமத்தை நான் நீக்குகின்றேன் என்று கூறி விட்டு நபிகள் நாயகம் (ஸல்) அவர்களிடம் சென்றார்கள். அல்லாஹ்வின் தூதரே! இந்த வசனம் உங்கள் தோழர்களுக்குப் பெரிய பாரமாகத் தெரிகின்றது என்று கேட்டார்கள். அப்போது நபிகள் நாயகம் (ஸல்) அவர்கள், உங்கள் செல்வத்தில் எஞ்சியதைத் தூய்மைப் படுத்துவதற்காகவே தவிர வேறு எதற்கும் அல்லாஹ் ஜகாத்தைக் கடமையாக்கவில்லை என்று விளக்கமளித்தார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: அபூதாவூத் 1417

எஞ்சிய பொருட்களைத் தூய்மைப் படுத்துவதற்காகவே தவிர வேறு எதற்காகவும் அல்லாஹ் ஜகாத்தைக் கடமையாக்கவில்லை என்ற நபிகள் நாயகத்தின் இந்தக் கூற்று நமது முடிவை வலுப்படுத்தும் தெளிவான சான்றாக அமைந்துள்ளது.

பொருட்களைச் சுத்தப்படுத்தும் ஒரே நோக்கத்திற்காகத் தான் ஜகாத் கடமை என்றால் ஜகாத் கொடுக்கப்பட்ட பொருளுக்கு மீண்டும் கொடுக்கத் தேவையில்லை என்பது மிகத் தெளிவு.

மேற்கண்ட ஹதீஸ் பலவீனமானது என்று இவர்கள் கூறுகின்றனர்.

முஜாஹித் என்பாரிடமிருந்து ஜஃபர் பின் இயாஷ் அறிவிப்பதாக மேற்கண்ட ஹதீஸின் அறிவிப்பாளர் தொடர் அமைந்துள்ளது. ஆனால் ஜஃபர் பின் இயாஷ் என்பவர் முஜாஹிதிடமிருந்து எதையும் செவியுற்றதில்லை என்று அறிஞர் ஷுஅபா கூறுவதால், இது தொடர்பு அறுந்த செய்தி என்று இதற்குக் காரணம் கூறுகின்றனர்.

ஷுஅபா அவர்கள் இவ்வாறு கூறினாலும், ஷுஅபா அவர்களுக்குப் போதிய விபரம் கிடைக்காததால் இவ்வாறு கூறி விட்டார்கள் என்று கருதுவதற்கு தக்க முகாந்திரம் உள்ளது..

ஜஃபர் பின் இயாஷ், நான் முஜாஹிதிடம் கேட்டேன் என்ற சொல்லைப் பயன்படுத்திப் பல ஹதீஸ்களை அறிவித்துள்ளார். இது போன்ற செய்திகள் புகாரி 4940, 4310ஆகிய இலக்கங்களில் பதிவு செய்யப்பட்டுள்ளன.

சம்பந்தப்பட்ட நம்பகமான அறிவிப்பாளர் நானே நேரடியாக முஜாஹிதிடம் கேட்டேன் என்று கூறியிருக்கும் போது, இதில் சம்பந்தப்படாத ஷுஅபா அவர்களின் கூற்றை ஆதாரமாகக் கொள்ள முடியாது. முஜாஹிதிடம் ஜஃபர் செவியுற்றது ஷுஅபாவுக்குத் தெரியவில்லை என்று தான் முடிவு செய்ய வேண்டும்.

மற்றொரு குறைபாடும் மேற்கண்ட ஹதீஸில் உள்ளதாக மாற்றுக் கருத்துடையவர்கள் வாதிக்கின்றனர்.

இதன் அறிவிப்பாளர் தொடர் பின்வருமாறு அமைந்துள்ளது.

நூலாசிரியர் அபூதாவூத்

உஸ்மான் பின் அபீஷைபா

யஹ்யா

யஃலா

கைலான்

ஜஅபர் பின் இயாஸ்

முஜாஹித்

இப்னு அப்பாஸ் (ரலி)

உமர் (ரலி)

நபிகள் நாயகம் (ஸல்)

மேற்கண்ட ஒவ்வொரு அறிவிப்பாளரும் தமக்கு அடுத்த அறிவிப்பாளரிடமிருந்து இதை அறிவிக்கின்றார்கள்.

இந்தப் பட்டியலில் கைலான் (5) என்பவர் ஜஅபர் பின் இயாஸ் (6) என்பாரிடமிருந்து அறிவிப்பதாகக் கூறப்பட்டுள்ளது. இவ்விருவருக்கும் இடையில் சந்திப்பு ஏதும் இல்லை. எனவே இது தொடர்பு அறுந்த (முன்கதிவு) ஹதீஸாகும் என்று மறுப்பு கூறுகின்றனர்.

இருவரிடையே சந்திப்பு இல்லை என்று கூறுவோர் அதற்கான காரணத்தைக் கூற வேண்டும். அவ்வாறு கூறாமல் அல்பானி கூறி விட்டார் என்பதைத் தான் ஆதாரமாகக் காட்டுகின்றார்கள்.

நாஸிருத்தீன் அல்பானியை விடப் பல மடங்கு ஹதீஸ்களை ஆய்வு செய்த இப்னு ஹஜர், தஹபீ, இப்னு மயீன், யஹ்யா பின் ஸயீத் உள்ளிட்ட பல அறிஞர்கள் செய்துள்ள விமர்சனங்களை நிராகரிக்கும் இவர்கள் நமது காலத்தில் வாழ்ந்து மறைந்த நாசிருத்தீன் அல்பானியின் ஆய்வில் மட்டும் தவறே ஏற்படாது என்ற தவறான நம்பிக்கையில் இந்த ஹதீஸைத் தொடர்பு அறுந்தது என்று கூறுகின்றார்கள்.

அல்பானி அவர்கள் சிறந்த அறிஞர் என்றாலும் மனிதர் என்ற அடிப்படையில் அவரிடமும் தவறுகள் ஏற்படவே செய்யும். இது போன்ற குறைபாடுகளுக்கு அப்பாற்பட்ட எந்த ஹதீஸ் கலை அறிஞரும் கிடையாது. நாஸிருத்தீன் அல்பானி அவர்கள் சரி என்று சொல்லி விட்டால் அதைக் கண்ணை மூடிக் கொண்டு ஏற்க வேண்டும் என்ற நம்பிக்கை பலரிடம் காணப்படுகின்றது. ஆனால் அல்பானி அவர்கள் ஆதாரப்பூர்வமான ஹதீஸ்களைப் பலவீனமானவை என்றும், பலவீனமான ஹதீஸ்களை ஆதாரப்பூர்வமானவை என்றும், ஹதீஸில் இல்லாததை இருக்கின்றது என்றும் கூறியதற்கு ஏராளமான ஆதாரங்கள் உள்ளன.

இந்த அறிவிப்பு, தொடர்பு அறுந்தது என்பதற்கு அல்பானி எடுத்து வைக்கும் காரணம் இது தான்.

இந்த ஹதீஸ் இரு வழிகளில் அறிவிக்கப்பட்டுள்ளது. அதில் ஒரு வழியில் கைலான் என்பார் ஜஅபர் என்பாரிடமிருந்து அறிவிப்பதாக உள்ளது.

மற்றொரு வழியில் கைலான் என்பார் உஸ்மான் என்பார் வழியாகவும் அந்த உஸ்மான் ஜஅபர் வழியாகவும் அறிவிக்கப்பட்டுள்ளது.

இந்த இரு வகையான அறிவிப்புகளை அடிப்படையாக வைத்துத் தான் இது தொடர்பு அறுந்த ஹதீஸ் என்று அல்பானி கூறுகிறார்.

இதை விபரமாக விளங்கிக் கொள்வோம்.

ஜஅபர் பின் இயாஸ் > உஸ்மான் பின் கத்தான் >கைலான்

என்ற அறிவிப்பாளர் வரிசையில் இதே ஹதீஸ் ஹாகிமில் பதிவு செய்யப்பட்டுள்ளது. இந்த அறிவிப்பில் கைலானுக்கும் ஜஃபருக்கும் இடையே உஸ்மான் பின் கத்தான் இடம் பெற்றுள்ளார்.

ஆனால் அபூதாவூத் அறிவிப்பில்

ஜஅபர் பின் இயாஸ் > கைலான்

என்ற அறிவிப்பாளர் வரிசையில் பதிவு செய்யப்பட்டுள்ளது

அபூதாவூத் அறிவிப்பில் கைலான் என்பார் ஜஃபரிடமிருந்து அறிவிப்பது உண்மையாக இருந்தால் மற்றொரு அறிவிப்பில் கைலான் என்பார் ஜஃபரிடமிருந்து நேரடியாக அறிவிக்காமல் உஸ்மான் வழியாக ஏன் அறிவிக்கிறார்? இதிலிருந்து கைலான் என்பார் ஜஃபர் என்பாரிடம் நேரடியாகக் கேட்கவில்லை. இடையில் ஒருவர் விடுபட்டுள்ளார் என்ற அல்பானியின் வாதம் பல காரணங்களால் நிராகரிக்கத் தக்கதாகும்.

ஒரு ஹதீஸை ஒருவர் ஒரு ஆசிரியர் வழியாக அறிவித்து விட்டு மற்றொரு தடவை நேரடியாக ஆசிரியரைக் கூறாமல் இன்னொருவர் வழியாக அதே ஆசிரியர் வழியாக அறிவித்தால் இரு வழிகளில் இந்த ஹதீஸ் அவருக்குக் கிடைத்திருக்கலாம். இரண்டும் ஒன்றுக் கொன்று முரணானவை அல்ல. இதுதான் ஹதீஸ் கலை விதியாகும். அல்பானி கூறுவது ஹதீஸ் கலை விதியில் இல்லாமல் அவர் சுயமாகக் கூறும் கருத்தாகும்.

சம்மந்தப்பட்ட அறிவிப்பாளர் நான் நேரடியாக கேட்கவில்லை என்று மறுக்காத வரை இரண்டையும் ஏற்றுக் கொள்ள வேண்டும். இப்படி ஏராளமான ஹதீஸ்கள் ஏற்கப்பட்டுள்ளன.

மேலும் இரண்டு அறிவிப்புகளும் சமமான தரத்தில் நம்பகமானவையாக இருக்கும் போது இப்படி கூறுவதை சதாரணமாக எடுத்துக் கொள்ளலாம். ஆனால் ஹாகிமில் இடம் பெறும் அறிவிப்பாளர் உஸ்மான் பின் கத்தான் பலவீனமானவர் என்பதால் இது ஏற்கத்தக்க ஹதீஸ் அல்ல.

பலவீனமான இந்த அறிவிப்பின் இடையில் ஒருவர் நுழைக்கப்பட்டதால் அபூதாவூதின் ஆதாரப்பூர்வமான அறிவிப்பில் அவர் விடுபட்டுள்ளார் என்று முடிவு செய்வது அர்த்தமற்ற ஆய்வாகும்.

அடுத்ததாக ஒருவர் தனது ஆசிரியராகக் கூறுபவரை சந்தித்துள்ளாரா என்பதில் சந்தேகம் வந்தால் இருவரது காலத்தையும் ஆய்வு செய்ய வேண்டும். இருவரும் சந்தித்திருக்க வாய்ப்பு உள்ளது என்றால் சந்தித்துள்ளார்கள் என்று தான் எடுத்துக் கொள்ள வேண்டும்.

கைலான் மரணம் ஹிஜ்ரி 132ஆம் ஆண்டாகும்.

ஜஅபர் மரணம் ஹிஜ்ரி 126 ஆகும்

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இருவரின் மரணத்திற்கிடையே ஆறு வருட இடைவெளி உள்ளது. ஒருவரையொருவர் சந்திப்பதற்கு ஏற்ற காலத்தை விட இது பன்மடங்கு அதிகமாகும்.

மேலும் ஜஃபர் பின் இயாஸ் பஸராவையும், கைலான் கூஃபாவையும் சேர்ந்தவர்கள். அருகருகே உள்ள இவ்வூர்களைச் சேர்ந்தவர்கள் சந்தித்திருப்பதில் எந்த வியப்பும் இல்லை.

ஸஹீஹ் முஸ்லிமில் இடம் பெறும் ஹதீஸ்கள் ஆதாரப்பூர்வமானவை என்பதை அறிந்து வைத்திருக்கிறோம். இரண்டு அறிவிப்பாளர்கள் நம்பகமானவர்களாக இருந்து, இருவரும் ஒரே காலத்தில் வாழ்ந்திருப்பதற்கும்,  இருவரும் சந்தித்திருப்பதற்கும் சாத்தியமிருக்குமானால் ஒருவரிடமிருந்து மற்றவர் கேட்டார் என்பதற்கு அதுவே போதுமானதாகும் என்று முஸ்லிம் இமாம் தமது முன்னுரையில் குறிப்பிடுகின்றார்கள். இந்த அளவு கோலின் படியே தமது ஹதீஸ்களை முஸ்லிமில் பதிவு செய்துள்ளார்கள். ஹதீஸ்கலை அறிஞர்களும் இதை ஏற்றுள்ளார்கள்.

எனவே கைலான், ஜஅபரிடமிருந்து செவிமடுத்தார் என்பதை மறுக்க முடியாது.

மேலும் ஹதீஸ் கலை நூற்களில் ஜஃபரின் மாணவர்கள் பட்டியலில் கைலான் சேர்க்கப்பட்டுள்ளார். அது போல் கைலானின் ஆசிரியர் பட்டியலில் ஜஅபர் சேர்க்கப்பட்டுள்ளார். இருவரும் சந்திக்கவில்லை என்று கூறுவதற்கு எந்த முகாந்திரமும், ஆதாரமும்  இல்லை.

யாருமே ஒப்புக் கொள்ளாத தவறான அளவுகோலின் படி அல்பானி செய்த தவறான ஆய்வு என்பதில் ஐயம் இல்லை..

பொருட்களைத் தூய்மைப்படுத்தவே ஜகாத் என்பதை மேலும் சில ஹதீஸ்களும் வலுப்படுத்துகின்றன.

صحيح البخاري

1404 حَدَّثَنَا أَحْمَدُ بْنُ شَبِيبِ بْنِ سَعِيدٍ، حَدَّثَنَا أَبِي، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، عَنْ خَالِدِ بْنِ أَسْلَمَ، قَالَ: خَرَجْنَا مَعَ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، فَقَالَ أَعْرَابِيٌّ: أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ: {وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالفِضَّةَ، وَلاَ يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ} التوبة: 34 قَالَ ابْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا: مَنْ كَنَزَهَا، فَلَمْ يُؤَدِّ زَكَاتَهَا، فَوَيْلٌ لَهُ، إِنَّمَا كَانَ هَذَا قَبْلَ أَنْ تُنْزَلَ الزَّكَاةُ، فَلَمَّا أُنْزِلَتْ جَعَلَهَا اللَّهُ طُهْرًا لِلْأَمْوَالِ

நாங்கள் அப்துல்லாஹ் பின் உமர் (ரலி) அவர்களுடன் வெளியில் புறப்பட்டோம். அப்போது ஒரு கிராமவாசி, யார் தங்கத்தையும்,  வெள்ளியையும் சேமித்து வைத்துக் கொண்டு அல்லாஹ்வின் பாதையில் செலவிடாமல் இருக்கிறார்களோ...என்ற வசனத்தைப் பற்றி எனக்கு அறிவியுங்கள் எனக் கூறினார். அதற்கு இப்னு உமர் (ரலி), யார் அவற்றைப் பதுக்கி வைத்து அதற்கான ஜகாத்தைக் கொடுக்காமல் இருக்கின்றாரோ அவருக்குக் கேடு தான். இவ்வசனம் ஜகாத் கடமையாக்கப்படுவதற்கு முன்புள்ளதாகும். ஜகாத் பற்றிய வசனம் அருளப்பட்டதும் செல்வங்களைப் பரிசுத்தமாக்கக் கூடியதாக ஜகாத்தை அல்லாஹ் ஆக்கி விட்டான் என்று கூறினார்கள்.

அறிவிப்பவர்: காலித் பின் அஸ்லம்

நூல்: புகாரி 1404

ஜகாத் என்பது பொருட்களைத் தூய்மையாக்குவதற்குத் தான் என்ற அபூதாவூதின் 1917 ஹதீஸில் உள்ளது போல் தான் நபித்தோழர்களும் விளங்கியிருந்தார்கள் என்பதற்கு மேற்கண்ட ஹதீஸ் சான்றாகும்.

இவ்வாறு நாம் கூறும் போது, நபித்தோழர்களின் கருத்தை எப்படி ஆதாரமாகக் காட்டலாம் என்று, புரிந்தும் புரியாதது போல் சிலர் பேசுகின்றார்கள். ஆதாரமாகக் காட்டுவது வேறு, ஆதாரத்தின் மூலம் நிரூபிக்கப்பட்ட ஒன்றை வலுப்படுத்துவதற்காக எடுத்துக் காட்டுவது வேறு என்பதைப் புரியாமல் திசை திருப்புகின்றனர்.

நபித் தோழரின் இந்தக் கூற்றை நாம் ஆதாரமாகக் காட்டவில்லை. அபூதாவூதில் இடம் பெறும் நபிகள் நாயகம் (ஸல்) அவர்களின் கூற்றை ஆதாரமாகக் காட்டி, மேலதிக விளக்கத்திற்காகத் தான் மேற்கண்ட இப்னு உமரின் கூற்றை எடுத்துக் காட்டியுள்ளோம். ஆனால் ஸஹாபாக்களின் கூற்று, இஸ்லாத்தின் மூன்றாவது ஆதாரம் என்ற கருத்துடையவர்கள் இந்த மூன்றாவது ஆதாரத்தை (?) மறுப்பதன் மர்மம் என்ன என்பது நமக்குப் புரியவில்லை.

ஜகாத், பொருளைத் தூய்மைப்படுத்துமா? மனிதர்களைத் தூய்மைப்படுத்துமா?

ஜகாத் பொருட்களைத் தூய்மைப்படுத்தாது. மனிதர்களைத் தான் தூய்மைப்படுத்தும் எனக் கூறி பின்வரும் ஆதாரத்தை முன் வைக்கிறார்கள்.

صحيح مسلم

ثُمَّ قَالَ لَنَا إِنَّ هَذِهِ الصَّدَقَاتِ إِنَّمَا هِيَ أَوْسَاخُ النَّاسِ، وَإِنَّهَا لَا تَحِلُّ لِمُحَمَّدٍ، وَلَا لِآلِ مُحَمَّدٍ

நபிகள் நாயகம் (ஸல்) அவர்கள் தமக்கும், தமது குடும்பத்தாருக்கும் ஜகாத்தை ஏன் ஹராமாக்கிக் கொண்டார்கள் என்பதை நபிகள் நாயகம் (ஸல்) விளக்கும் போது, இவை மனிதர்களின் அழுக்குகள் என்று குறிப்பிட்டார்கள்.

நூல் : முஸ்லிம் 1945

இந்த ஹதீஸிலிருந்து, ஜகாத் மனிதர்களைத் தான் தூய்மைப்படுத்தும், பொருட்களைத் தூய்மைப்படுத்தாது என்ற வாதத்தை எடுத்து வைக்கின்றனர்.

பொருட்களைத் தூய்மைப்படுத்தும் என்பது ஹதீஸ் அடிப்படையில் நாம் கூறிய கருத்தாகும். இவர்கள் அந்த ஹதீஸுக்குப் போட்டியாக இந்த ஹதீஸைக் கொண்டு வந்து அந்த ஹதீஸை மறுக்கின்றனர்.

கீழ்க்காணும் வசனத்தையும் ஆதாரமாக முன்வைக்கின்றனர்.

(முஹம்மதே!) அவர்களின் செல்வங்களில் தர்மத்தை எடுப்பீராக! அதன் மூலம் அவர்களைத் தூய்மைப்படுத்தி, பரிசுத்தமாக்குவீராக!

திருக்குர்ஆன் 9:103

சிந்தித்துப் பார்த்தால் இரண்டுக்கு முரண்பாடு இல்லை என்பது விளங்கும்.

மனிதர்களின் அழுக்குகள் என்றால் மனிதர்களின் உடலிலிருந்து நீக்கப்பட்ட அழுக்குகள் என்பது அதன் பொருள் அல்ல.

உடல் முழுவதும் அழுக்கடைந்து இருப்பவர் குளித்து கழுவி அழுக்கை நீக்குவதற்குப் பதிலாக நூறு ரூபாய் ஜகாத் கொடுத்து விட்டால் அந்த அழுக்கு நீங்கி விடும் என்று யாரும் சொல்ல மாட்டார்கள்.

ஆன்மீக ரீதியிலான அழுக்கைப் பற்றியே அந்த ஹதீஸ் பேசுகிறது என்று தான் அறிவுடைய மக்கள் புரிந்து கொள்வார்கள்.

பொருட்களைத் தூய்மைப்படுத்தும் என்பதற்கும் இப்படித்தான் பொருள் கொள்ள வேண்டும். அழுக்கடைந்த லட்சம் ரூபாயில் ஆயிரம் ரூபாயை ஜகாத்தாக கொடுத்து விட்டால் அழுக்கடந்த நோட்டுக்கள் சலவை நோட்டுக்களாக மாறி விடும் என்று யாரும் பொருள் கொள்ள மாட்டார்கள்.

பொருளைத் திரட்டும் போது நம்மை அறியாமலோ அறிந்தோ தவறான வழைமுறைகள் கையாளப்பட்டு இருக்கலாம் இதனால் அந்தப் பொருள் ஆன்மிக ரீதியான அழுக்காகிறது. அந்தப் பொருள் அழுக்கானால் அது மனிதனின் அழுக்கு தான்.

ஆன்மீக ரீதியான அழுக்கு என்றால் அது மனிதனுடன் தொடர்புடையதாக இருப்பது போல் பொருளுடனும் தொடர்புடையதாக ஆகின்றது.

பணத்தில் அழுக்கு உள்ளதால் அதையும் தூய்மையாக்கும் அவசியம் உள்ளது போல் அழுக்கான முறையில் பணம் திரட்டிய மனிதனிடமும் அழுக்குப் படிகின்றது. இரண்டும் ஒன்றுடன் ஒன்று பிண்ணிப் பிணைந்தவையாகும்

எனவே பொருளைச் சுத்தமாக்கும் என்றாலும் மனிதனைச் சுத்தமாக்கும் என்றாலும் இரண்டுமே ஒரே கருத்தைச் சொல்லும் வாசகங்கள் தான் என்பதை அறியாமல் இப்படி வாதிடுகிறார்கள்.

ஜகாத் கொடுப்பது மனிதர்களைச் சுத்தப்படுத்தும் என்பதால் பொருட்களைச் சுத்தப்படுத்தாது என்றாகி விடுமா?

புதிய துணியை ஊசி தைக்கும் என்று கூறினால் கிழிசலைத் தைக்காது என்று இதற்குப் பொருள் கொள்ள முடியுமா?

ஜகாத் மனிதர்களைத் தூய்மைப்படுத்தும் என்று மேற்கண்ட வசனம் சொல்வதால் அதையும் நாம் நம்ப வேண்டும். பொருட்களைத் தூய்மைப்படுத்தும் என்று முன்னர் நாம் எடுத்துக் காட்டிய ஹதீஸ் கூறுவதால் அதையும் நம்ப வேண்டும். இரண்டும் ஒன்றுக்கொன்று முரணானவை அல்ல!

ஜகாத் மனிதர்களையும் தூய்மைப்படுத்தும்; பொருட்களையும் தூய்மைப்படுத்தும் என்றே நாம் கூறுகின்றோம்.

அனாதைகளின் சொத்துக்கள் பற்றிய ஹதீஸ் ஆதாரமாகுமா?

ஒரு தடவை ஜகாத் கொடுக்கப்பட்ட பொருளுக்கு மீண்டும் மீண்டும் வருடந் தோறும் ஜகாத் கொடுக்க வேண்டும் என்று கூறுவோர் சில ஆதாரங்களை முன் வைக்கின்றனர். அந்த ஆதாரங்கள் அனைத்துமே பலவீனமானவையாக அமைந்துள்ளன.

அவற்றில் சில ஆதாரங்கள் பலவீனமாக அமைந்திருப்பதுடன் அவர்களின் வாதத்தை நிலைநாட்ட உதவுவதாக இல்லை.

மற்றும் சில ஆதாரங்கள் பலவீனமாக அமைந்திருப்பதுடன் இஸ்லாத்தின் வேறு பல அடிப்படைகளைத் தகர்க்கும் வகையில் அமைந்துள்ளன.

முதலாவது ஹதீஸ்

அந்த ஆதாரங்களை ஒவ்வொன்றாகப் பார்ப்போம்.

سنن الترمذي

641 حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى قَالَ: حَدَّثَنَا الوَلِيدُ بْنُ مُسْلِمٍ، عَنْ المُثَنَّى بْنِ الصَّبَّاحِ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَطَبَ النَّاسَ فَقَالَ: أَلَا مَنْ وَلِيَ يَتِيمًا لَهُ مَالٌ فَلْيَتَّجِرْ فِيهِ، وَلَا يَتْرُكْهُ حَتَّى تَأْكُلَهُ الصَّدَقَةُ: وَإِنَّمَا رُوِيَ هَذَا الحَدِيثُ مِنْ هَذَا الوَجْهِ، وَفِي إِسْنَادِهِ مَقَالٌ، لِأَنَّ المُثَنَّى بْنَ الصَّبَّاحِ يُضَعَّفُ فِي الحَدِيثِ، وَرَوَى بَعْضُهُمْ هَذَا الحَدِيثَ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، أَنَّ عُمَرَ بْنَ الخَطَّابِ فَذَكَرَ هَذَا الحَدِيثَ

அனாதைகளின் சொத்துக்களுக்கு ஒருவர் பொறுப்பேற்றால் அதை வியாபாரத்தில் முதலீடு செய்யட்டும். அவ்வாறு செய்யாமல் விட்டு வைத்தால் ஜகாத் அதனைச் சாப்பிட்டு விடும் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் மக்களுக்கு உரை நிகழ்த்தினார்கள்.

அறிவிப்பவர்: அம்ரு பின் ஷுஐப்

நூல்: திர்மிதீ 581

எதிர்வாதத்துக்கு மறுப்பு

இந்த ஹதீஸை அவர்கள் தமது ஆதாரமாக முன் வைக்கின்றனர். இந்த ஹதீஸிலிருந்து அவர்கள் எவ்வாறு வாதத்தை எடுத்து வைக்கின்றனர் என்பதை அறிந்து விட்டு இந்த ஹதீஸின் தரத்தையும், இவர்களின் வாதம் சரியானது தானா என்பதையும் ஆராய்வோம்.

கொடுத்த பொருளுக்கு மீண்டும் ஜகாத் இல்லையென்றால், ஜகாத் அதனைச் சாப்பிட்டு விடும் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியிருக்க மாட்டார்கள். ஒரு தடவை இரண்டரை சதவிகிதம் ஜகாத் கொடுத்து விட்டால் மீதி தொன்னூற்று ஏழரை சதவிகிதம் மிச்சமாக இருந்து விடும். ஆனால் வருடா வருடம் ஜகாத் கொடுத்துக் கொண்டே இருந்தால் படிப்படியாக சொத்து கரைந்து கொண்டே வரும். எனவே தான் அனாதையின் சொத்துக்கள் கரைந்து விடாமல் இருப்பதற்கேற்ப வியாபாரத்தில் முதலீடு செய்யுமாறு நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள். இதிலிருந்து ஒரு பொருளுக்கு வருடா வருடம் ஜகாத் கொடுத்து வர வேண்டும் என்பது தெரிகின்றது என அவர்கள் வாதிடுகின்றனர்.

ஹதீஸின் தரம்

மேற்கண்ட ஹதீஸின் தரம் சரியானதல்ல என்பதால் எடுத்த எடுப்பிலேயே இவர்களின் வாதம் அடிபட்டுப் போகின்றது.

இந்த ஹதீஸைப் பதிவு செய்துள்ள இமாம் திர்மிதீ அவர்கள், இதன் அறிவிப்பாளர் தொடரில் விமர்சனம் உள்ளது என்றும் முஸன்னா பின் ஸப்பாஹ் என்பவர் பலவீனமானவர் என்றும் ஹதீஸின் கடைசியில் குறிப்பிடுகின்றார்கள்.

இரண்டாவது ஹதீஸ்

இதே ஹதீஸ் தாரகுத்னீயிலும் பதிவு செய்யப்பட்டுள்ளது.

سنن الدارقطنى

1993 - حَدَّثَنَا عَلِىُّ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ الْمِصْرِىُّ حَدَّثَنَا الْحَسَنُ بْنُ غُلَيْبٍ الأَزْدِىُّ حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ عَنِ الْمُثَنَّى بْنِ الصَّبَّاحِ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- قَامَ يَخْطُبُ النَّاسَ فَقَالَ مَنْ وَلِىَ يَتِيمًا لَهُ مَالٌ فَلْيَتَّجِرْ لَهُ وَلاَ يَتْرُكْهُ حَتَّى تَأْكُلَهُ الصَّدَقَةُ

மேற்கண்ட ஹதீஸும் முஸன்னா பின் ஸப்பாஹ் என்பவர் வழியாக அறிவிக்கப்பட்டுள்ளதைக் காண்க.

முஸன்னா பின் ஸப்பாஹ் பற்றிய விமர்சனம்

تهذيب التهذيب

-المثنى بن الصباح اليماني الأبناوي أبو عبد الله  قال عمرو بن علي كان يحيى وعبد الرحمن لا يحدثان عنه وقال عبد الله بن أحمد عن أبيه لا يساوي حديثه شيئا مضطرب الحديث  قال إسحاق بن منصور عن بن معين ضعيف وكذا قال معاوية بن صالح عن بن معين وقال عباس الدوري عن بن معين مثنى بن الصباح مكي ويعلي بن مسلم مكي والحسن بن مسلم مكي وجميعا ثقة  وقال بن أبي حاتم سألت أبي أبا زرعة عنه فقالا لين الحديث وقال الجوزجاني لا يقنع بحديثه وقال الترمذي يضعف في الحديث  وقال النسائي ليس بثقة  وقال في موضع آخر متروك الحديث  وقال بن عدي له حديث صالح عن عمرو بن شعيب وقد ضعفه الأئمة المتقدمون والضعف على حديثه بين  قال بن سعد وله أحاديث وهو ضعيف وقال علي بن الجنيد متروك الحديث  وقال الدارقطني ضعيف وقال بن عمار ضعيف  وقال الساجي ضعيف الحديث جدا حدث بمناكير  وقال أبو أحمد الحاكم ليس بالقوي عندهم وضعفه أيضا سحنون الفقيه وغيره  وذكره العقيلي في الضعفاء

யஹ்யா, அப்துர்ரஹ்மான் ஆகிய இரு ஹதீஸ் கலை வல்லுநர்களும் முஸன்னா பின் ஸப்பாஹ் வழியாக எதையும் அறிவித்ததில்லை என்று அம்ரு பின் அலீ குறிப்பிடுகின்றார்கள். இவர் அறிவிக்கும் ஹதீஸ்கள் சரியானவை அல்ல; ஹதீஸ்களை இவர் மாற்றி மாற்றிக் கூறுபவர் என்று அஹ்மத் பின் ஹம்பல் கூறுகின்றார்கள். இவரிடம் ஏற்பட்ட மனக் குழப்பத்தின் காரணமாக இவர் வழியாக எதையும் நான் அறிவிப்பதில்லை என்று யஹ்யா கூறுகின்றார். இவர் தனிப்பட்ட முறையில் நல்ல மனிதர் என்றாலும் ஹதீஸ் துறையில் சரியானவர் அல்லர் என்றும் இவரது ஹதீஸ்களைப் பதிவு செய்யலாம்; இவர் பலவீனமானவர் என்றும் யஹ்யா பின் மயீன் கூறுகின்றார்.

இவர் பலவீனமானவர் என்று நஸாயீ, அபூஸுர்ஆ, அலீ பின் அல்ஜுனைத், தாரகுத்னீ, இப்னு ஹிப்பான், இப்னு அம்மார், ஸாஜி, அபூஅஹ்மத், அபூஹாத்திம், ஜவ்ஸஜானி, திர்மிதீ,  இப்னு ஸஅது, இப்னு அம்மார், ஹாகிம், உகைலீ, யஹ்யா அல் கத்தான், யஹ்யா பின் ஸயீத், யஹ்யா பின் மயீன் ஆகியோர் கூறியதாக ஹாஃபிழ் இப்னு ஹஜர் அவர்கள் தமது தஹ்தீப் நூலில் (10/32) குறிப்பிடுகின்றார்கள்.

நூல் : தஹ்தீபுத் தஹ்தீப்

இந்தச் செய்தியை அறிவிக்கும் முஸன்னா பின் ஸப்பாஹ் பலவீனமானவர் என்பதால் இதை ஆதாரமாகக் கொண்டு எந்தச் சட்டமும் வகுக்கக் கூடாது.

மூன்றாவது ஹதீஸ்

இதே ஹதீஸ் முஸன்னா பின் ஸப்பாஹ் வழியாக அல்லாமல் வேறு வழியிலும் தாரகுத்னீயில் பதிவு செய்யப்பட்டுள்ளது.

سنن الدارقطنى

1994  حَدَّثَنَا أَبُو مُحَمَّدِ بْنُ صَاعِدٍ حَدَّثَنَا أَحْمَدُ بْنُ عُبَيْدِ بْنِ إِسْحَاقَ الْعَطَّارُ بِالْكُوفَةِ حَدَّثَنَا أَبِى حَدَّثَنَا مِنْدَلٌ عَنْ أَبِى إِسْحَاقَ الشَّيْبَانِىِّ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم احْفَظُوا الْيَتَامَى فِى أَمْوَالِهِمْ لاَ تَأْكُلُهَا الزَّكَاةُ

இந்த ஹதீஸின் அறிவிப்பாளர்களில் உபைத் பின் இஸ்ஹாக் என்பவரும், மின்தல் என்பவரும் இடம் பெற்றுள்ளனர். இவ்விருவரும் பலவீனமானவர்கள்.

மின்தல் பற்றிய விமர்சனம்

تهذيب التهذيب

مندل بن علي العنزي أبو عبد الله الكوفي  وقال عبد الله بن أحمد عن أبيه ضعيف الحديث  وقال أحمد بن أبي مريم عن ابن معين ليس به بأس يكتب حديثه قال ابن أبي خيثمة عن ابن معين ليس بشيء وقال عثمان الدارمي عن ابن معين لا بأس به وقال الدوري عن ابن معين حبان ومندل ضعيفان  وأصحابنا يحيى بن معين وعلي بن المديني وغيرهما من نظرائهم يضعفونه في الحديث وكان خيرا فاضلا صدوقا وهو ضعيف الحديث وكان البخاري ادخل مندلا في الضعفاء وسئل أبو زرعة عن مندل فقال لين الحديث وقال النسائي ضعيف  وقال بن عدي له غرائب وأفراد وهو ممكن يكتب حديثه  وقال علي بن الحسين بن الجنيد سئل ابن معين عنه فقال ليس بذاك القوي وقال الجوزجاني واهي الحديث وقال الحاكم أبو أحمد ليس بالقوي عندهم وقال الساجي ليس بثقة روى مناكير  وقال لي بن مثنى كان عبد الرحمن بن مهدي لا يحدث عنه وقال بن قانع والدارقطني ضعيف  وقال ابن حبان كان ممن يرفع المراسيل ويسند الموقوفات من سوء حفظه فاستحق الترك  وقال الطحاوي ليس من أهل التثبت في الرواية بشيء ولا يحتج به.

அஹ்மத் பின் ஹம்பல், யஹ்யா பின் மயீன், அலீ பின் மத்யனி, புகாரி, அபூஸுர்ஆ, நஸாயீ, இப்னுஅதீ, அபூஹஸ்ஸான், ஜவ்ஸஜானி, அபூஅஹ்மத்,  ஹாகிம்,  ஸாஜி,  அப்துர்ரஹ்மான் பின் மஹ்தீ,  இப்னு கானிவு, தாரகுத்னீ, தஹாவீ உள்ளிட்ட பல அறிஞர்கள் இவரைப் பலவீனமானவர் என்று குறிப்பிட்டுள்ளனர். இப்னு மயீன் அவர்கள் இவரைப் பலவீனமானவர் என்று கூறியதாகவும் நம்பகமானவர் என்று கூறியதாகவும் முரண்பட்ட இரண்டு அறிவிப்புக்கள் உள்ளன. முஆத் பின் முஆத், அஜலீ, ஆகியோர் மட்டும் தான் இவரது ஹதீஸ்களை ஏற்கலாம் என்று கூறியுள்ளனர் என்றாலும் இவரைக் குறை கூறியவர்கள் மோசமான நினைவாற்றல் உள்ளிட்ட பல குறைபாடுகள் உள்ளவர் என தக்க காரணத்துடன் குறை கூறியுள்ளதால் அதையே ஏற்றுக் கொள்ள வேண்டும்.

நூல் : தஹ்தீபுத் தஹ்தீப்

எனவே இவர் இடம் பெறும் மேற்கண்ட ஹதீஸை ஆதாரமாகக் கொண்டு எந்தச் சட்டமும் வகுக்கக் கூடாது.

உபைத் பின் இஸ்ஹாக் பற்றிய விமர்சனம்

மேற்கண்ட ஹதீஸில் இடம் பெறும் மற்றொரு அறிவிப்பாளரான உபைத் பின் இஸ்ஹாக் என்பவரும் பலவீனமானவர்.

الكامل في ضعفاء الرجال

عُبَيد بن إسحاق العطار كوفي حَدَّثَنَا ابن حَمَّاد، حَدَّثَنا العباس، عَن يَحْيى، قَالَ: عُبَيد عطار المطلقات قلت له هذه الأحاديث التي يحدث بها باطل قَالَ اتق الله ويحك، قلتُ: وَهو باطل فسكت. وسمعتُ ابن حماد يقول: قال البُخارِيّ عُبَيد العطار هُوَ منكر الحديث.  وَعَامَّةُ مَا يَرْوِيهِ إما أن يكون منكر الإسناد أو منكر المتن.

புகாரி, யஹ்யா ஆகியோர் இவரது ஹதீஸ்கள் முன்கர் (நிராகரிக்கத்தக்கது) என்ற தரத்தில் அமைந்தவை என்று குறிப்பிட்டுள்ளனர். இவர் அறிவித்துள்ள தவறான பல ஹதீஸ்கள் தக்க சான்றுகளுடன் காமில் என்ற நூலில் விளக்கப்பட்டுள்ளது.

நூல் : அல்காமில்

எனவே மேற்கண்ட ஹதீஸின் அறிவிப்பாளர்களில் இரண்டு பலவீனமான அறிவிப்பாளர்கள் இடம் பெற்றுள்ளதால் இதையும் ஆதாரமாகக் கொள்ள முடியாது.

நான்காவது ஹதீஸ்

المعجم الأوسط

998 - حَدَّثَنَا أَحْمَدُ قَالَ: نا عَبْدُ الْعَزِيزِ قَالَ: نا مَنْدَلُ بْنُ عَلِيٍّ، عَنْ سُلَيْمَانَ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ابْتَغُوا الْيَتَامَى فِي أَمْوَالِهِمْ، لَا تَأْكُلُهَا الزَّكَاةُ

மேற்கண்ட ஹதீஸ் மற்றொரு வழியிலும் தப்ரானியின் அவ்ஸத் நூலில் பதிவு செய்யப்பட்டுள்ளது. அதில் மின்தல் பின் அலீ என்பவர் இடம் பெற்றுள்ளார். இவர் பலவீனமானவர் என்பதை மேலே விளக்கியுள்ளோம்.

ஐந்தாவது ஹதீஸ்

மேற்கண்ட ஹதீஸ் மேற்கூறப்பட்ட மூவர் வழியாக இல்லாமல் வேறு சில அறிவிப்பாளர்கள் மூலமும் தாரகுத்னீயில் பதிவு செய்யப்பட்டுள்ளது.

سنن الدارقطنى

1995  حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ عَلِىٍّ الْبَزَّازُ حَدَّثَنَا الْحُسَيْنُ بْنُ عَبْدِ اللَّهِ بْنِ يَزِيدَ الْقَطَّانُ حَدَّثَنَا أَيُّوبُ بْنُ مُحَمَّدٍ الْوَزَّانُ حَدَّثَنَا رَوَّادُ بْنُ الْجَرَّاحِ حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ اللَّهِ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم فِى مَالِ الْيَتِيمِ زَكَاةٌ

இந்த ஹதீஸில் மேற்கண்ட மூவரில் எவரும் இடம் பெறாவிட்டாலும் முஹம்மத் பின் உபைதுல்லாஹ் (அல்அஸ்ரமி) என்பவர் இடம் பெற்றுள்ளார். இவரும் நம்பகமானவர் அல்லர்.

முஹம்மத் பின் உபைதுல்லாஹ் அல்அஸ்ரமி பற்றிய விமர்சனம்

المجروحين لابن حبان

- محمد بن عُبَيد الله العرزمي. ، وكان صدوقا إلا أن كتبه ذهبت وكان رديء الحفظ فجعل يحدث من حفظه ويهم فكثر المناكير في روايته. تركه ابن المبارك، ويَحيَى القطان، وابن مهدي، ويَحيَى بن مَعِين. كان يحيى، وعَبد الرحمن لا يحدثان، عَن مُحَمد بن عُبَيد الله العرزمي قلت لابن نمير: ما تقول في محمد بن عُبَيد الله العرزمي؟ فقال: رجل صدوق ولكن ذهبت كتبه وكان رديء الحفظ فمن ثم أنكرت أحاديثه.

இவர் உண்மையாளராக இருந்தாலும் இவரது நூற்கள் அழிந்து விட்டன. இவர் நினைவாற்றல் குறைந்தவராக இருந்தார். தனது நினைவில் உள்ளதை இவர் அறிவிக்கும் போது தவறாக அறிவித்து விடுவார். நிராகரிக்கப்படும் ஹதீஸ்கள் பலவற்றை இவர் அறிவித்துள்ளார். இப்னுல் முபாரக், யஹ்யா பின் அல்கத்தான், இப்னு மஹ்தீ, யஹ்யா பின் மயீன் ஆகியோர் இவரை விட்டு விட்டனர்.

நூல் : அல்மஜ்ரூஹீன்

எனவே இதையும் ஆதாரமாகக் கொண்டு எந்தச் சட்டத்தையும் வகுக்க முடியாது.

ஆறாவது ஹதீஸ்

மேற்கண்ட நால்வர் வழியாக அல்லாமல் வேறு அறிவிப்பாளர்கள் மூலமாகவும் தப்ரானியின் அவ்ஸத் நூலில்  இந்த ஹதீஸ் பதிவு செய்யப்பட்டுள்ளது.

المعجم الأوسط

4152 - حَدَّثَنَا عَلِيٌّ قَالَ: نا الْفُرَاتُ بْنُ مُحَمَّدٍ الْقَيْرَوَانِيُّ قَالَ: نا شَجَرَةُ بْنُ عِيسَى الْمَعَافِرِيُّ، عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي كَرِيمَةَ، عَنْ عُمَارَةَ بْنِ غَزِيَّةَ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اتَّجِرُوا فِي أَمْوَالِ الْيَتَامَى، لَا تَأْكُلْهَا الزَّكَاةُ

இந்த அறிவிப்பும் ஆதாரப்பூர்வமானது அல்ல. இதில் ஃபுராத் பின் முஹம்மத் என்பவரும் உமாரா பின் கஸிய்யா என்பவரும் இடம் பெறுகின்றார்கள். இவ்விருவரும் பலவீனமானவர்கள் ஆவர்.

ஃபுராத் பின் முஹம்மத் பற்றிய விமர்சனம்

لسان الميزان

فرات بن محمد بن فرات العبدي القيرواني  وقال ابن حارث كان يغلب عليه الرواية والجمع ومعرفة الأخبار وكان ضعيفا متهما بالكذب

இவர் பலவீனமானவர் மட்டுமின்றி பொய்யர் என்று சந்தேகிக்கப்பட்டவராகவும் இருந்தார்

நூல் : லிஸானுல் மீஸான்

உமாரா பின் கஸிய்யா பற்றிய விமர்சனம்

மற்றொரு அறிவிப்பாளரான உமாரா பின் கஸிய்யா என்பவரும் பலவீனமானவராவார்.

الضعفاء الكبير للعقيلي

- حَدثنا مُحمد بن عيسى، قال: حَدثنا صالح، قال: حَدثنا عَلي، قال: قُلت لسُفيان: كُنت جالَست عُمارة بن غَزيَّةَ؟ قال: نَعَم، جالَستُه كَم مِن مَرَّة، فَلَم أَحفَظ عنه شَيئًا، ثُم قال لي سُفيان: أَيش رَوى؟ قُلتُ: ابن أَبي سَعيد الخُدريّ, عن أَبيه، قال: مَن سَأَل ولَه أُوقيَّة، قال سُفيان هَذا، وحَدثناه عنه زَيد بن أَسلَم، عن عَطاء بن يَسار.

இவருடன் எத்தனையோ தடவை நான் அமர்ந்துள்ளேன். ஆயினும் இவரிடமிருந்து எந்த ஹதீஸையும் நான் மனனம் செய்ததில்லை என்று சுஃப்யான் கூறுகின்றார். இவரைப் புகழ்ந்து கூறும் விமர்சனம் எதையும் நாம் காணவில்லை எனவும் கூறுகின்றார்.

நூல் : லுஅஃபாவுல் உகைலீ

ஆக அனாதைகளின் சொத்துக்களுக்குப் பொறுப்பேற்றவர் அதை வியாபாரத்தில் முடக்க வேண்டும். இல்லாவிட்டால் ஜகாத் கொடுத்தே அந்தச் சொத்து கரைந்து விடும் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியதாக வரும் எந்தவொரு அறிவிப்பும் ஆதாரப்பூர்வமானது அல்ல.

எனவே இதன் அடிப்படையில் எந்தச் சட்டத்தையும் வகுக்க முடியாது.

இது தவிர உமர் (ரலி) அவர்களின் சொந்தக் கூற்றாக மேற்கண்ட கருத்து தாரகுத்னீ 2/110,பைஹகீ 4/107 மற்றும் 6/2, முஸ்னத் ஷாஃபி 1/204, முஅத்தா 1/251, முஸன்னப் அப்துர்ரஸாக்4/69 ஆகிய நூற்களில் பதிவு செய்யப்பட்டுள்ளது.

முஸ்லிம்கள் குர்ஆனையும், நபிகள் நாயகம் (ஸல்) அவர்களின் சொல், செயல்,அங்கீகாரத்தையும் மட்டுமே பின்பற்ற வேண்டும். மற்ற எவருக்கும் வஹீ வராது என்பதால் அதை வைத்து எந்தச் சட்டத்தையும் வகுக்க முடியாது.

மற்றொரு அறிவிப்பில் பைஹகீ (4/107) நபிகள் நாயகத்தின் கூற்றாக சரியான அறிவிப்பாளர்கள் வழியாகப் பதிவு செய்யப் பட்டிருந்தாலும் அதில் அறிவிப்பாளர் விடுபட்டுள்ளதாக பைஹகீ அவர்களே கூறுகின்றார்கள்.

ஆக இவர்கள் எடுத்து வைத்த முதல் ஆதாரம் ஏற்புடையதாக இல்லை.

வருடா வருடம் என்று ஹதீஸில் இல்லை

இது தவிர ஒரு வாதத்துக்காக மேற்கண்ட ஹதீஸ் ஆதாரப்பூர்வமானது என்று வைத்துக் கொண்டாலும் இவர்களின் வாதத்தை இந்த ஹதீஸிலிருந்து நிலைநாட்ட முடியாது.

ஜகாத் கொடுத்தால் அனாதையின் சொத்து கரைந்து விடும் என்று மட்டும் தான் மேற்கண்ட பலவீனமான ஹதீஸில் கூறப்பட்டுள்ளது. வருடா வருடம் என்று கூறப்படவில்லை. வருடா வருடம் என்பது இவர்களாக நுழைத்துக் கொண்டதாகும்.

ஜகாத் கொடுத்துக் கொண்டிருந்தால் அனாதைகளின் சொத்து கரையும் என்றால் வருடா வருடம் கொடுப்பதை விட மாதந்தோறும் கொடுத்தால் இன்னும் சீக்கிரமாகக் கரைந்து விடும். எனவே மாதாமாதம் ஜகாத் கொடுக்க வேண்டும் என்பதைத் தான் நபிகள் நாயகம் (ஸல்) அவர்கள் குறிப்பிடுகிறார்கள் என்று நாம் வாதிட்டால் அவர்களிடம் ஏற்கத்தக்க எந்தப் பதிலும் இருக்காது.

இன்னும் ஒருவர் வாரா வாரம் ஜகாத் கொடுப்பதைத் தான் இது குறிப்பிடுகின்றது. சொத்தைக் கரைத்து விடும் என்ற கருத்து வாரா வாரம் கொடுத்தால் தான் அதிகம் பொருந்தும் என்று வாதிடலாம். வேறொருவர் தினமும் ஜகாத் கொடுக்க வேண்டும் என்பதற்கு இதை ஆதாரமாகக் காட்டலாம்.

தினசரி ஐந்து வேளை தொழுகை போல் தினசரி ஐந்து வேளை ஜகாத் கொடுப்பதைத் தான் இது குறிப்பிடுகின்றது என்றும் கூற முடியும்.

இவையெல்லாம் எப்படி ஹதீஸில் இல்லாமல் திணிக்கப்பட்டதாக உள்ளதோ அது போல் தான் வருடா வருடம் என்பதும் மேற்கண்ட ஹதீஸில் திணிக்கப்பட்டதாகும்.

இதை ஒரு வாதத்துக்காகவும், மேலதிக விளக்கத்திற்காகவும் தான் குறிப்பிடுகின்றோம். அந்த ஹதீஸ் பலவீனமானது என்பது தான் அடிப்படையான விஷயமாகும்.

மேற்கண்ட ஹதீஸ்கள் பலவீனமானவை என்ற நம் வாதங்களுக்கு மாற்றுக் கருத்துடையோரிடம் தக்க பதில் இல்லை.

அனாதைக்கு அநீதி

அறிவிப்பாளர்களில் பலவீனம் என்பதுடன், வருடா வருடம் என்ற வார்த்தை இந்த ஹதீஸில் இடம் பெறவில்லை என்பதை மேலே கண்டோம். அது மட்டுமின்றி இந்த ஹதீஸ் கூறும் கருத்தும் இஸ்லாமிய நெறிகளுக்கு உகந்ததாக இல்லை.

பருவ வயதை அடைவதற்கு முன்பு தான் ஒருவரை அனாதை என்று கூற முடியும். இவர்களும் ஒப்புக் கொண்ட இஸ்லாமியச் சட்டப்படி பருவ வயது வராதவர்களின் எந்த ஒப்பந்தமும் செல்லாது.

அனாதையின் சொத்தை வியாபாரத்தில் முடக்க வேண்டுமானால் அனாதையின் சம்மதம் அவசியம்.

அனாதையின் சொத்தை அவர் பருவமடைவது வரை அழகிய முறையிலேயே தவிர நெருங்காதீர்கள்! வாக்கை நிறைவேற்றுங்கள்! வாக்கு விசாரிக்கப்படும்.

திருக்குர்ஆன் 17:34

அனாதை சம்மதம் கொடுக்கும் வயதுடையவனாக இல்லாததால் அனாதை சொத்தை வியாபாரத்தில் போடுவதற்கு பொறுப்பாளருக்கு உரிமை இல்லை.

இந்தக் காரணத்தாலும் மேற்கண்ட ஹதீஸ் மேலும் பலவீனப்படுகின்றது.

வியாபாரம் என்பது லாபமும், நட்டமும் ஏற்படும் என்ற இரண்டு தன்மைகளைக் கொண்டதாகும்.

அனாதைச் சொத்தை வியாபாரத்தில் போடாமல் இருந்தால் இவர்களின் வாதப்படி ஜகாத் கொடுத்தே கரைவதற்குப் பல வருடங்கள் ஆகும். ஆனால் வியாபாரத்தில் போட்டு, நட்டம் ஏற்பட்டால் ஒரு மாதத்திலேயே, ஏன் ஒரு நாளில் கூட அனாதையின் சொத்து அழிந்து விடும்.

மேலும் இவர்களது வாதப்படி ஜகாத் கரைந்து கொண்டே வந்து ஒரு குறிப்பிட்ட தொகை வந்ததும் ஜகாத் கடமையாகாத நிலை ஏற்படும். அப்போது அந்தத் தொகை மட்டுமாவது அனாதைக்காக மிஞ்சியிருக்கும். ஆனால் வியாபாரத்தில் நட்டமடைந்து விட்டால் எதுவுமே மிஞ்சாத நிலை கூட ஏற்படலாம்.

ஜகாத் கொடுத்தே சொத்து கரைந்து விடும் என்ற கருத்தில் நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியதாக இந்தப் பலவீனமான ஹதீஸ் கூறுகின்றது. இந்தக் கருத்து உண்மைக்கு மாற்றமாக உள்ளது.

இவர்கள் வாதப்படியே ஆண்டுக்கு ஒரு முறை ஜகாத் கொடுப்பதாக வைத்துக் கொண்டாலும் ஒரு காலத்திலும் முழுமையாகக் கரைவதற்கு வாய்ப்பே இல்லை.

ஒரு வயதுடைய அல்லது அன்று பிறந்த குழந்தை அனாதையாகி விட்ட நிலையில் சொத்தை ஒருவன் பராமரிக்க வேண்டிய நிலை ஏற்படுகின்றது என்று வைத்துக் கொள்வோம். அனாதை பருவ வயது அடையும் வரை தான் பராமரிக்க வேண்டும். அதாவது அதிகபட்சமாக 15 வருடங்கள் வரை ஒருவர் அனாதையின் சொத்தைப் பராமரிக்க வேண்டிய நிலை ஏற்படும். சொத்தில் இரண்டரை சதவிகிதம் ஜகாத் என்ற அடிப்படையில் இதைக் கணக்கிடுவோம்.

ஒரு லட்ச ரூபாய் அனாதைச் சொத்தை ஒருவர் பராமரிக்கின்றார். இவர்களின் வாதப்படி ஓர் ஆண்டுக்கு இரண்டரை சதவிகிதம் ஜகாத் கொடுக்க வேண்டும். அதாவது 2500 ரூபாய் கொடுக்க வேண்டும்.

அடுத்த வருடம் 2437 ரூபாய் ஐம்பது காசுகள் ஜகாத் கொடுக்க வேண்டும்.

15 வருடங்கள் இப்படியே கொடுத்தால் கூட அதிகபட்சமாக 31,598 ரூபாய் தான் ஜகாத் கொடுக்க வேண்டி வரும்.

அனாதையாக இருப்பவன் பருவமடையும் போது 68,402 ரூபாய் கண்டிப்பாக மீதம் இருக்கும். அப்படிப் பார்க்கும் போது மேற்கண்ட பலவீனமான ஹதீஸ்களின் கூறப்பட்டுள்ளது போல் ஜகாத் கொடுத்தே சொத்து கரைந்து விடுவதற்கோ, அல்லது சொத்தை ஜகாத் விழுங்கி விடுவதற்கோ வாய்ப்பில்லை.

எனவே இது போன்ற பொருத்தமற்ற வாதங்களை நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியிருக்க மாட்டார்கள் என்பதால் இது மேலும் பலவீனப்படுகின்றது.

மேலும் அனாதைச் சொத்தை மோசடி செய்ய நினைப்பவர்களுக்கு இது ஒரு வாய்ப்பாக அமைந்து விடும்.

உன் சொத்தை வியாபாரத்தில் போட்டேன். எல்லாம் நட்டமாகி விட்டது என்று சொத்தைப் பராமரித்தவர் அனாதை வளர்ந்து பெரியவனாகும் போது கூறும் வாய்ப்பை நபிகள் நாயகம் (ஸல்) ஏற்படுத்த மட்டார்கள் என்பதும் மேற்கண்ட ஹதீஸை இன்னும் பலவீனப்படுத்துகின்றது.

இரண்டு வருட ஜகாத்தை முன்கூட்டியே வாங்கிய ஹதீஸ் ஆதாரமாகுமா?

ஒரு பொருளுக்கு ஜகாத் கொடுத்து விட்டாலும் மீண்டும் மீண்டும் வருடா வருடம் ஜகாத் கொடுத்துக் கொண்டே இருக்க வேண்டும் என்ற கருத்துடையவர்கள் மற்றொரு ஹதீஸையும் தங்களின் வாதத்துக்குச் சான்றாக எடுத்து வைக்கின்றனர்.

அப்பாஸ் (ரலி) அவர்களிடம் ஜகாத் வசூலிக்க உமர் (ரலி) அவர்களை நபிகள் நாயகம் (ஸல்) அவர்கள் அனுப்பினார்கள். அப்பாஸ் (ரலி) அவர்களிடம் உமர் (ரலி) ஜகாத்தைக் கேட்டார்கள். அவர்களிடம் அப்பாஸ் (ரலி) கடுமையாக நடந்து கொண்டார். உடனே உமர் (ரலி) அவர்கள் நபிகள் நாயகம் (ஸல்) அவர்களிடம் வந்து நடந்ததைக் கூறினார்கள். அப்போது நபிகள் நாயகம் (ஸல்) அவர்கள், அப்பாஸ் இந்த வருட ஜகாத்தையும் வரும் ஆண்டின் ஜகாத்தையும் முன் கூட்டியே தந்து விட்டார் எனக் கூறினார்கள்.

மேற்கண்ட கருத்தில் சில ஹதீஸ்கள் சில நூற்களில் பதிவு செய்யப்பட்டுள்ளன.

இதை ஆதாரமாகக் கொண்டு, கொடுத்த பொருளுக்கே ஆண்டு தோறும் ஜகாத் கொடுத்துக் கொண்டே இருக்க வேண்டும் என்று வாதிடுகின்றனர்.

வருடா வருடம் ஜகாத் கொடுக்க வேண்டியது அவசியம் என்பதால் தான் நபிகள் நாயகம் (ஸல்) அவர்கள் இரண்டு வருட ஜகாத்தை முன் கூட்டியே வாங்கியுள்ளனர் என்பது இவர்களின் வாதம்.

இந்த ஹதீஸ்கள் ஆதாரப்பூர்வமானவையா என்பதையும், ஆதாரப்பூர்வமானவை என்று வைத்துக் கொண்டாலும் இவர்களின் வாதத்துக்கு இதில் இடம் உள்ளதா என்பதையும் விரிவாக நாம் ஆராய்வோம்.

மேற்கண்ட கருத்தில் அமைந்த எந்த அறிவிப்பும் ஆதாரமாகக் கொள்ளத் தக்கதாக இல்லை.

முதல் ஹதீஸ்

سنن الدارقطنى

2034 حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ بْنِ عُتْبَةَ حَدَّثَنَا وَلِيدُ بْنُ حَمَّادٍ حَدَّثَنَا الْحَسَنُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ عُمَارَةَ عَنِ الْحَكَمِ عَنْ مُوسَى بْنِ طَلْحَةَ عَنْ طَلْحَةَ أَنَّ النَّبِىَّ صلى الله عليه وسلم قَالَ يَا عُمَرُ أَمَا عَلِمْتَ أَنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيهِ إِنَّا كُنَّا احْتَجْنَا إِلَى مَالٍ فَتَعَجَّلْنَا مِنَ الْعَبَّاسِ صَدَقَةَ مَالِهِ لِسَنَتَيْنِ. اخْتَلَفُوا عَلَى الْحَكَمِ فِى إِسْنَادِهِ وَالصَّحِيحُ عَنِ الْحَسَنِ بْنِ مُسْلِمٍ مُرْسَلٌ.

நூல் : தாரகுத்னீ

மேற்கண்ட ஹதீஸின் அறிவிப்பாளர் தொடரில் ஹஸன் பின் உமாரா என்பவர் இடம் பெறுகின்றார். இவர் பலவீனமானவர் ஆவார்.

ஹஸன் பின் உமாரா பற்றிய விமர்சனம்

تهذيب التهذيب

 532 خت ت ق البخاري في التعاليق والترمذي وابن ماجة الحسن بن عمارة بن المضرب البجلي  قال النضر بن شميل عن شعبة أفادني الحسن بن عمارة سبعين حديثا عن الحكم فلم يكن لها أصل وقال الطيالسي قال شعبة ائت جرير بن حازم فقل له لا يحل لك أن تروي عن الحسن بن عمارة فإنه يكذب  قال أبو داود فقلت لشعبة ما علامة ذلك قال روى عن الحكم أشياء فلم نجد لها أصلا  وقال أبو بكر المروزي عن أحمد متروك الحديث وكذا قال أبو طالب عنه وزاد قلت له كان له هوى قال ولكن كان منكر الحديث وأحاديثه موضوعة لا يكتب حديثه وقال مرة ليس بشيء وقال بن معين لا يكتب حديثه وقال مرة ضعيف وقال مرة ليس حديثه بشيء  وقال عبد الله بن المديني عن أبيه ما أحتاج إلى شعبة فيه أمره أبين من ذلك قيل له كان يغلط فقال أي شيء كان يغلط كان يضع  وقال أبو حاتم ومسلم والنسائي والدارقطني متروك الحديث  وقال الساجي ضعيف متروك أجمع أهل الحديث على ترك حديثه  وقال الجوزجاني ساقط وقال جزرة لا يكتب حديثه  وقال عمرو بن علي رجل صالح صدوق كثير الوهم والخطأ متروك الحديث وقال بن المبارك عن بن عيينة كنت إذا سمعت الحسن بن عمارة يحدث عن الزهري جعلت أصبعي في أذني  وقال بن سعد كان ضعيفا في الحديث  وذكره يعقوب في باب من يرغب عن الرواية عنهم  وقال أبو بكر البزار لا يحتج أهل العلم بحديثه إذا انفرد  وقال بن المثنى ما سمعت يحيى ولا عبد الرحمن رويا عنه شيئا قط  وقال أبو العرب قال لي مالك بن عيسى إن أبا الحسن الكوفي يعني العجلي ضعفه وترك أن يحدث عنه وقال الحميدي ذمر عليه وقال يعقوب بن شيبة متروك الحديث  وقال بن حبان كان بلية الحسن التدليس عن الثقات ما وضع عليهم الضعفاء كان يسمع من موسى بن مطير وأبي العطوف وإبان بن أبي عياش واضرابهم ثم يسقط أسماءهم ويرويها عن مشائخه الثقات فالتزقت به تلك الموضوعات وقال السهيلي ضعيف بإجماع منهم

ஹஸன் பின் உமாரா, ஹகம் என்பாரின் பெயரைப் பயன்படுத்தி 70 ஹதீஸ்களை அறிவித்துள்ளார். அவற்றில் ஒன்றுக்குக் கூட அடிப்படை இல்லை என்று ஷுஅபா கூறுகின்றார். (மேற்கண்ட ஹதீஸையும் ஹகம் வழியாகவே ஹஸன் பின் உமாரா அறிவித்துள்ளார்.) ஹஸன் பின் உமாரா வழியாக எதையும் அறிவிக்காதே! அவர் பொய் சொல்பவர் என்று ஜரீர் பின் ஹாஸிம் என்பாரிடம் ஷுஅபா கூறினார். இவரது ஹதீஸ்களை விட்டு விட வேண்டும் என்று அஹ்மத் பின் ஹம்பல் கூறுகின்றார். மேலும் இவரது ஹதீஸ்கள் யாவும் இட்டுக் கட்டப்பட்டவை, அவற்றைப் பதிவு செய்யக் கூடாது என்றும் அஹ்மத் பின் ஹம்பல் கூறுகின்றார். இப்னு மயீன் அவர்களும் இதே கருத்தைக் கூறியுள்ளனர். அப்துல்லாஹ் பின் அல்மத்யனி, அபூஹாதம், முஸ்லிம், நஸாயீ, தாரகுத்னீ ஆகியோரும் இவரது ஹதீஸ்களை விட்டு விட வேண்டும் என்று கூறியுள்ளனர்.

நூல் : தஹ்தீபுத் தஹ்தீப்

எனவே பொய்யர் என்று சந்தேகிக்கப்பட்ட இவர் வழியாக அறிவிக்கப்படும் ஹதீஸை ஆதாரமாகக் கொண்டு ஒரு பொருளுக்கு வருடா வருடம் ஜகாத் கொடுக்க வேண்டும் என்ற முடிவுக்கு வர முடியாது.

இரண்டாவது ஹதீஸ்

السنن الكبرى للبيهقي

7366 أَخْبَرَنَا أَبُو عَلِيٍّ الرُّذْبَارِيُّ، أنبأ مُحَمَّدُ بْنُ بَكْرٍ، ثنا أَبُو دَاوُدَ، ثنا سَعِيدُ بْنُ مَنْصُورٍ فَذَكَرَهُ. قَالَ أَبُو دَاوُدَ هَذَا الْحَدِيثُ رَوَاهُ هُشَيْمٌ عَنْ مَنْصُورِ بْنِ زَاذَانَ، عَنِ الْحَكَمِ، عَنِ الْحَسَنِ بْنِ مُسْلِمٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ , وَحَدِيثُ هُشَيْمٍ أَصَحُّ. قَالَ الشَّيْخُ: هَذَا حَدِيثٌ مُخْتَلَفٌ فِيهِ عَلَى الْحَكَمِ بْنِ عُتَيْبَةَ فَرَوَاهُ إِسْمَاعِيلُ بْنُ زَكَرِيَّا عَنْ حَجَّاجٍ عَنِ الْحَكَمِ هَكَذَا، وَخَالَفَهُ إِسْرَائِيلُ عَنْ حَجَّاجٍ فَقَالَ: عَنِ الْحَكَمِ عَنْ حُجْرٍ الْعَدَوِيِّ عَنْ عَلِيٍّ , وَخَالَفَهُ فِي لَفْظِهِ فَقَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِعُمَرَ: " إِنَّا قَدْ أَخَذْنَا مِنَ الْعَبَّاسِ زَكَاةَ الْعَامِ عَامَ الْأَوَّلِ وَرَوَاهُ مُحَمَّدُ بْنُ عُبَيْدِ اللهِ هُوَ الْعَرْزَمِيُّ عَنِ الْحَكَمِ عَنْ مِقْسَمٍ عَنِ ابْنِ عَبَّاسٍ فِي قِصَّةِ عُمَرَ وَالْعَبَّاسِ رَضِيَ اللهُ عَنْهُمَا. وَرَوَاهُ الْحَسَنُ بْنُ عُمَارَةَ عَنِ الْحَكَمِ عَنْ مُوسَى بْنِ طَلْحَةَ عَنْ طَلْحَةَ وَرَوَاهُ هُشَيْمٌ عَنْ مَنْصُورِ بْنِ زَاذَانَ عَنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ مُسْلِمٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُرْسَلًا أَنَّهُ قَالَ لِعُمَرَ رَضِيَ اللهُ عَنْهُ فِي هَذِهِ الْقِصَّةِ: إِنَّا كُنَّا قَدْ تَعَجَّلْنَا صَدَقَةَ مَالِ الْعَبَّاسِ لِعَامِنَا هَذَا عَامَ أَوَّلَ وَهَذَا هُوَ الْأَصَحُّ مِنْ هَذِهِ الرِّوَايَاتِ وَرُوِيَ عَنْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ مِنْ وَجْهٍ آخَرَ مَرْفُوعًا

மேற்கண்ட கருத்தில் பைஹகியில் பதிவு செய்யப்பட்டுள்ள இந்த ஹதீஸிலும் ஹஸன் பின் உமாரா என்ற அறிவிப்பாளர் இடம் பெறுகின்றார். அத்துடன் முஹம்மத் பின் உபைதுல்லாஹ் அல்அஸ்ரமீ என்பவரும் இத்தொடரில் இடம் பெற்றுள்ளனர்.

இவரும் பலவீனமானவர் என்பதற்கான ஆதாரத்தை முன்னர் குறிப்பிட்டுள்ளோம். எனவே இது முந்தையதை விட இன்னும் பலவீனமானதாகும்.

மூன்றாவது ஹதீஸ்

இவை தவிர இன்னோர் அறிவிப்பும் தாரகுத்னியில் உள்ளது.

سنن الدارقطنى

2035  حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عَمْرِو بْنِ عَبْدِ الْخَالِقِ حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ نَائِلَةَ الأَصْبَهَانِىُّ حَدَّثَنَا مُحَمَّدُ بْنُ الْمُغِيرَةِ حَدَّثَنَا النُّعْمَانُ بْنُ عَبْدِ السَّلاَمِ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنِ الْحَكَمِ عَنْ مِقْسَمٍ عَنِ ابْنِ عَبَّاسٍ قَالَ بَعَثَ رَسُولُ اللَّهِ صلى الله عليه وسلم عُمَرَ سَاعِيًا قَالَ  فَأَتَى الْعَبَّاسَ يَطْلُبُ صَدَقَةَ مَالِهِ قَالَ فَأَغْلَظَ لَهُ الْعَبَّاسُ فَخَرَجَ إِلَى النَّبِىِّ صلى الله عليه وسلم فَأَخْبَرَهُ قَالَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِنَّ الْعَبَّاسَ قَدْ أَسْلَفَنَا زَكَاةَ مَالِهِ الْعَامَ وَالْعَامَ الْمُقْبِلَ

இதன் அறிவிப்பாளர் தொடரில் முஹம்மத் பின் உபைதுல்லாஹ் அல்அஸ்ரமீ இடம் பெற்றுள்ளதைக் காண்க!

இவர் பலவீனமானவர் என்பதற்கான ஆதாரத்தை முன்னர் குறிப்பிட்டுள்ளோம். எனவே இந்த அறிவிப்பையும் ஆதாரமாகக் கொண்டு எந்தச் சட்டமும் வகுக்கக் கூடாது.

நான்காவது ஹதீஸ்

سنن الدارقطنى

2036 حَدَّثَنَا مُحَمَّدُ بْنُ مَخْلَدٍ وَمُحَمَّدُ بْنُ جَعْفَرٍ الْمَطِيرِىُّ قَالاَ حَدَّثَنَا أَبُو خُرَاسَانَ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ السَّكَنِ حَدَّثَنَا مُوسَى بْنُ دَاوُدَ حَدَّثَنَا مِنْدَلُ بْنُ عَلِىٍّ عَنْ عُبَيْدِ اللَّهِ عَنِ الْحَكَمِ - وَقَالَ الْمَطِيرِىُّ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ عَنِ الْحَكَمِ - عَنْ مِقْسَمٍ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم بَعَثَ عُمَرَ عَلَى الصَّدَقَةِ فَرَجَعَ وَهُوَ يَشْكُو الْعَبَّاسَ فَقَالَ إِنَّهُ مَنَعَنِى صَدَقَتَهُ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَا عُمَرُ أَمَا عَلِمْتَ أَنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيهِ إِنَّ الْعَبَّاسَ أَسْلَفَنَا صَدَقَةَ عَامَيْنِ فِى عَامٍ. كَذَا قَالَ عُبَيْدُ اللَّهِ بْنُ عُمَرَ وَإِنَّمَا أَرَادَ مُحَمَّدَ بْنَ عُبَيْدِ اللَّهِ. وَاللَّهُ أَعْلَمُ.

இதே கருத்தில் தாரகுத்னீயில் இடம் பெற்ற இந்த அறிவிப்பில் ஏற்கனவே நாம் சுட்டிக் காட்டியுள்ள உபைதுல்லாஹ் அல்அஸ்ரமீ என்பாரும், அனாதைகளின் சொத்து பற்றிய ஹதீஸில் நாம் சுட்டிக் காட்டிய மின்தல் பின் அலீ என்பாரும் இடம் பெற்றுள்ளார். பலவீனமான இருவர் வழியாக அறிவிக்கப்படுவதால் இதுவும் ஆதாரப் பூர்வமான ஹதீஸ் அல்ல.

ஐந்தாவது ஹதீஸ்

மேற்கண்ட அறிவிப்பாளர்கள் அல்லாத வேறு அறிவிப்பாளர்கள் வழியாகவும் தப்ரானியின் கபீர் எனும் நூலிலும், அவ்ஸத் என்ற நூலிலும் இந்த ஹதீஸ் பதிவு செய்யப்பட்டுள்ளது.

المعجم الكبير للطبراني

9842 حَدَّثَنَا أَحْمَدُ بن دَاوُدَ الْمَكِّيُّ، حَدَّثَنَا أَبُو عَوْنٍ الزِّيَادِيُّ، حَدَّثَنَا مُحَمَّدُ بن ذَكْوَانَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:إِنَّ عَمَّ الرَّجُلِ صنُوُّ أَبِيهِ. وَإِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَعَجَّلَ مِنَ الْعَبَّاسِ صَدَقَةَ عَامَيْنِ فِي عَامٍ.

المعجم الأوسط

1000 - حَدَّثَنَا أَحْمَدُ قَالَ: نَا مُحْرِزُ بْنُ عَوْفٍ قَالَ: نَا مُحَمَّدُ بْنُ ذَكْوَانَ، عَنِ مَنْصُورٍ، عَنِ إِبْرَاهِيمَ، عَنِ عَلْقَمَةَ، عَنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيهِ ، وَإِنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَعَجَّلَ مِنَ الْعَبَّاسِ صَدَقَةَ عَامَيْنِ فِي عَامٍ

மேற்கண்ட இரண்டு அறிவிப்புக்களிலும் முஹம்மத் பின் தக்வான் என்பவர் இடம் பெறுகின்றார்.

முஹம்மத் பின் தக்வான் பற்றிய விமர்சனம்

الضعفاء الكبير للعقيلي

محمد بن ذكوان ، مولى الجهاضم بصري حدثني آدم قال : سمعت البخاري قال : محمد بن ذكوان مولى الجهاضم ، منكر الحديث

இவரது ஹதீஸ்கள் நிராகரிக்கத்தக்கவை என்று புகாரி இமாம் கூறுகின்றார்கள். எனவே இதையும் ஆதாரமாகக் கொள்ள இயலாது.

நூல் : லுஅஃபாவுல் கபீர்

ஆறாவது ஹதீஸ்

السنن الكبرى للبيهقي

7367 أَخْبَرَنَا أَبُو نَصْرِ بْنُ قَتَادَةَ، أنبأ أَبُو عَلِيٍّ الرَّفَّاءُ، ثنا مُحَمَّدُ بْنُ يُونُسَ الْكُدَيْمِيُّ، ثنا وَهْبُ بْنُ جَرِيرٍ، ح وَأَخْبَرَنَاهُ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ الْفَضْلِ الْقَطَّانُ، أنبأ عَبْدُ اللهِ بْنُ جَعْفَرٍ، ثنا يَعْقُوبُ بْنُ سُفْيَانَ، ثنا عِيسَى بْنُ مُحَمَّدٍ، ثنا وَهْبُ بْنُ جَرِيرٍ، ثنا أَبِي قَالَ: سَمِعْتُ الْأَعْمَشَ، يُحَدِّثُ عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ أَبِي الْبَخْتَرِيِّ، عَنْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ فَذَكَرَ قِصَّةً فِي بَعْثِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عُمَرَ رَضِيَ اللهُ عَنْهُ سَاعِيًا وَمَنْعِ الْعَبَّاسِ صَدَقَتَهُ , وَأَنَّهُ ذَكَرَ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا صَنَعَ الْعَبَّاسُ فَقَالَ: أَمَا عَلِمْتَ يَا عُمَرُ أَنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيهِ إِنَّا كُنَّا احْتَجْنَا فَاسْتَسْلَفْنَا الْعَبَّاسَ صَدَقَةَ عَامَيْنِ  لَفْظُ حَدِيثِ الْقَطَّانِ , وَفِي رِوَايَةِ ابْنِ قَتَادَةَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَعَجَّلَ مِنَ الْعَبَّاسِ صَدَقَةَ عَامٍ أَوْ صَدَقَةَ عَامَيْنِ وَفِي هَذَا إِرْسَالٌ بَيْنَ أَبِي الْبَخْتَرِيِّ وَعَلِيٍّ رَضِيَ اللهُ عَنْهُ وَقَدْ وَرَدَ هَذَا الْمَعْنَى فِي حَدِيثِ أَبِي هُرَيْرَةَ مِنْ وَجْهٍ ثَابِتٍ عَنْهُ

மேற்கண்ட ஹதீஸ் அலீ (ரலி) வழியாக அபுல் பக்தரி என்பார் அறிவிப்பதாக பைஹகியின் மேற்கண்ட ஹதீஸில் கூறப்பட்டுள்ளது. இதன் அறிவிப்பாளர்கள் நம்பகமானவர்களாக இருந்தாலும் அபுல் பக்தரி என்பார் அலீ (ரலி) அவர்களைச் சந்தித்து எதையும் அறிவித்ததில்லை.

இதை இந்த ஹதீஸின் இறுதியில் பைஹகீ அவர்களே குறிப்பிடுகின்றார்கள். அலீ (ரலி), அபுல் பக்தரி ஆகிய இருவருக்குமிடையே தொடர்பு இல்லாததால் இதுவும் பலவீனமான ஹதீஸாகும்.

இந்தக் கருத்தில் அபூஹுரைரா (ரலி) அறிவிக்கும் சரியான அறிவிப்பு ஒன்று உள்ளது என்று இந்த ஹதீஸின் இறுதியில் பைஹகீ குறிப்பிடுகின்றார்கள். அந்தச் சரியான அறிவிப்பு புகாரியிலும், முஸ்லிமிலும் இடம் பெற்றுள்ளது. ஆயினும் அந்த ஹதீஸ் இந்தக் கருத்தைக் கூறவில்லை என்பது பின்னர் விளக்கப்பட்டுள்ளது.

ஏழாவது ஹதீஸ்

மேற்கண்ட அறிவிப்பாளர்கள் இன்றி வேறு அறிவிப்பாளர்கள் வழியாகவும் தாரகுத்னீயில் ஓர் அறிவிப்பு உள்ளது.

سنن الدارقطنى

2037  حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ أَبَانٍ حَدَّثَنَا أَبُو دَاوُدَ عَنْ شَرِيكٍ عَنْ إِسْمَاعِيلَ عَنْ سُلَيْمَانَ الأَحْوَلِ عَنْ أَبِى رَافِعٍ أَنَّ النَّبِىَّ صلى الله عليه وسلم بَعَثَ عُمَرَ سَاعِيًا فَكَانَ بَيْنَهُ وَبَيْنَ الْعَبَّاسِ شَىْءٌ فَقَالَ النَّبِىُّ صلى الله عليه وسلم أَمَا عَلِمْتَ أَنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيهِ إِنَّ الْعَبَّاسَ أَسْلَفَنَا صَدَقَةَ الْعَامِ عَامَ الأَوَّلِ.

இதன் அறிவிப்பாளர் தொடரில் இஸ்மாயீல் மக்கீ என்பார் இடம் பெறுகின்றார். இவரும் பலவீனமானவர்.

இஸ்மாயீல் மக்கீ என்பார் குறித்த விமர்சனம்

مختصر الكامل في الضعفاء

إِسْمَاعِيل بن مُسلم الْمَكِّيّ قَالَ سُفْيَان: كَانَ يخطيء فِي الحَدِيث، جعل يحدث فيخطيء. وَقَالَ الفلاس: كَانَ يحيى وَعبد الرَّحْمَن لَا يحدثان عَنهُ. وَقَالَ ابْن الْمَدِينِيّ عَن يحيى الْقطَّان وَسُئِلَ عَن إِسْمَاعِيل الْمَكِّيّ كَيفَ كَانَ فِي أول أمره؟ قَالَ: لم يزل مختلطا، كَانَ يحدثنا بِالْحَدِيثِ الْوَاحِد على ثَلَاثَة أضْرب. وَقَالَ ابْن معِين: لَيْسَ بِشَيْء.. .وَقَالَ عَليّ بن الْمَدِينِيّ: ضَعِيف، لَا يكْتب حَدِيثه.

இவர் ஹதீஸில் தவறிழைப்பவர் என்று சுஃப்யான் கூறுகிறார். யஹ்யா அப்துர்ரஹ்மான் ஆகியோர் இவர் வழியாக எதையும் அறிவிக்க மாட்டார்கள். இவர் ஹதீஸை அறிவிக்கும் போது ஒரு ஹதீஸை மூன்று விதமாக அறிவிப்பார் என்று யஹ்யா அல்கத்தான் கூறுகிறார். இவர் கணக்கில் கொள்ளத் தகாதவர் என்று இப்னு மயீன் கூறுகிறார். இவர் பலவீனமானவர் என்று இப்னு மயீன் கூறுகிறார்.

நூல் : முக்தஸர் அல் காமில்

எட்டாவது ஹதீஸ்

இவை தவிர பஸ்ஸார், அபூ யஃலாவிலும் இந்த ஹதீஸ் பதியப்பட்டுள்ளது.

مسند البزار = البحر الزخار

945  حَدَّثَنَا حُمَيْدُ بْنُ مَسْعَدَةَ، قَالَ: نا مُحَمَّدُ بْنُ حُمْرَانَ، قَالَ: نا الْحَسَنُ الْبَجَلِيُّ، أَحْسِبُهُ عَنِ الْحَكَمِ، عَنْ مُوسَى بْنِ طَلْحَةَ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، تَعَجَّلَ مِنَ الْعَبَّاسِ صَدَقَةَ سَنَتَيْنِ  وَهَذَا الْحَدِيثُ لَا نَعْلَمُ رَوَاهُ إِلَّا الْحَسَنَ الْبَجَلِيَّ وَهُوَ الْحَسَنُ بْنُ عُمَارَةَ، وَالْحَسَنُ، فَقَدْ سَكَتَ أَهْلُ الْعِلْمِ عَنْ حَدِيثِهِ

مسند أبي يعلى الموصلي

635- 638- حَدثنا حُمَيْدُ بْنُ مَسْعَدَةَ، حَدثنا يُوسُفُ بْنُ خَالِدٍ، حَدثنا الحَسَنُ بْنُ عُمَارَةَ، عَنِ الحَكَمِ بْنِ عُتَيْبَةَ، وَحَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ مُوسَى بْنِ طَلْحَةَ، عَنْ أَبِيهِ ؛ أَنَّ رَسُولَ اللهِ صَلى الله عَلَيهِ وسَلمَ كَانَ تعَجِّلُّ صَدَقَةَ العَبَّاسِ بْنِ عَبدِ المُطَّلِبِ سَنَتَيْنِ.

இதன் அறிவிப்பாளராக ஹஸன் பின் உமாரா இடம் பெறுகின்றார். இவர் பலவீனமானவர் என்பதை முன்னர் விளக்கியுள்ளோம்.

ஒன்பதாவது ஹதீஸ்

مسند البزار = البحر الزخار

1482  وَحَدَّثَنَا الْحَسَنُ بْنُ يَحْيَى، قَالَ: نا مُحَمَّدُ بْنُ عَوْنٍ أَبُو عَوْنٍ  قَالَ: نا مُحَمَّدُ بْنُ ذَكْوَانَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَعَجَّلَ مِنَ الْعَبَّاسِ صَدَقَةَ سَنَتَيْنِ وَهَذَا الْحَدِيثُ إِنَّمَا يَرْوِيهِ الْحُفَّاظُ عَنْ مَنْصُورٍ، عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ مُرْسَلًا، وَمُحَمَّدُ بْنُ ذَكْوَانَ هَذَا لَيِّنُ الْحَدِيثِ قَدْ حَدَّثَ بِأَحَادِيثَ كَثِيرَةٍ لَمْ يُتَابَعْ عَلَيْهَا

பஸ்ஸாரில் இடம் பெறும் மற்றொரு அறிவிப்பில் முஹம்மத் பின் தக்வான் இடம் பெறுகின்றார். இவரும் பலவீனமானவர் என்பதை முன்பே விளக்கியுள்ளோம்.

பத்தாவது ஹதீஸ்

سنن أبي داود

1624  حَدَّثَنَا سَعِيدُ بْنُ مَنْصُورٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ زَكَرِيَّا، عَنِ الْحَجَّاجِ بْنِ دِينَارٍ، عَنِ الْحَكَمِ، عَنْ حُجَيَّةَ، عَنْ عَلِيٍّ، أَنَّ الْعَبَّاسَ سَأَلَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي تَعْجِيلِ صَدَقَتِهِ قَبْلَ أَنْ تَحِلَّ، فَرَخَّصَ لَهُ فِي ذَلِكَ، قَالَ مَرَّةً: فَأَذِنَ لَهُ فِي ذَلِكَ، قَالَ أَبُو دَاوُدَ: رَوَى هَذَا الْحَدِيثَ هُشَيْمٌ، عَنْ مَنْصُورِ بْنِ زَاذَانَ، عَنِ الْحَكَمِ، عَنِ الْحَسَنِ بْنِ مُسْلِمٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَحَدِيثُ هُشَيْمٍ أَصَحُّ

அபூதாவூத், அஹ்மத், ஹாகிம், திர்மிதீ, இப்னுமாஜா உள்ளிட்ட நூல்களில் இந்தக் கருத்தில் ஒரு ஹதீஸ் பதிவு செய்யப்பட்டுள்ளது. இந்த ஹதீஸை ஹுஷைம் என்பார் அறிவிக்கும் போது அலீ (ரலி) கூறியதாகவும், சில வேளை ஹஸன் பின் முஸ்லிம் என்ற நபித்தோழர் அல்லாத ஒருவர் கூறியதாகவும் முரண்படுகின்றார். இதை ஆய்வு செய்த தாரகுத்னீ, அபூதாவூத் ஆகியோர் நபித்தோழர் அல்லாதவர் அறிவிப்பதாகக் கூறுவது தான் சரியான அறிவிப்பாகும் என்று கூறுகின்றனர்.

அதாவது நபித்தோழர் அறிவிப்பதாகக் கூறுவது தவறு என்று கூறுகின்றார்கள். இந்த விபரம் தல்கீஸ் நூலில் இடம் பெற்றுள்ளது.

நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியதாக நபித்தோழர் அல்லாதவர் அறிவித்தால் அது ஏற்கத்தக்கதல்ல.

எனவே இந்தக் கருத்தில் ஒரு ஹதீஸ் கூட ஆதாரப்பூர்வமானதாக இல்லை. எனவே இதை அடிப்படையாகக் கொண்டு சட்டம் வகுக்க முடியாது.

ஆதாரப்பூர்வமான ஹதீசுக்கு முரண்

அறிவிப்பாளர் சரியில்லை என்பதாலும், தொடர்பு அறுந்துள்ளதாலும் இந்த ஹதீஸ்கள் பலவீனமாக இருப்பதுடன் ஆதாரப்பூர்வமான பின் வரும் ஹதீஸுடன் முரண்படுவதால் இது இட்டுக்கட்டப்பட்ட செய்தி என்ற நிலைக்கு மேலும் இறங்குகிறது.

صحيح مسلم

وحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا عَلِيُّ بْنُ حَفْصٍ، حَدَّثَنَا وَرْقَاءُ، عَنْ أَبِي الزِّنَادِ، عَنِ الْأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: بَعَثَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عُمَرَ عَلَى الصَّدَقَةِ، فَقِيلَ: مَنَعَ ابْنُ جَمِيلٍ، وَخَالِدُ بْنُ الْوَلِيدِ، وَالْعَبَّاسُ عَمُّ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا يَنْقِمُ ابْنُ جَمِيلٍ إِلَّا أَنَّهُ كَانَ فَقِيرًا فَأَغْنَاهُ اللهُ، وَأَمَّا خَالِدٌ فَإِنَّكُمْ تَظْلِمُونَ خَالِدًا، قَدِ احْتَبَسَ أَدْرَاعَهُ وَأَعْتَادَهُ فِي سَبِيلِ اللهِ، وَأَمَّا الْعَبَّاسُ فَهِيَ عَلَيَّ، وَمِثْلُهَا مَعَهَا ثُمَّ قَالَ: يَا عُمَرُ، أَمَا شَعَرْتَ أَنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيهِ

அப்பாஸ் (ரலி) அவர்களிடம் ஜகாத் வசூலிக்க உமர் (ரலி) அவர்களை நபிகள் நாயகம் (ஸல்) அவர்கள் அனுப்பிய போது அப்பாஸ் (ரலி) அவர்கள் மறுத்தார்கள். இது பற்றி நபிகள் நாயகம் (ஸல்) அவர்கள் குறிப்பிடும் போது, அது என்னைச் சார்ந்தது. அது போல் ஒரு மடங்கும் என்னைச் சார்ந்தது என்று குறிப்பிட்டார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 1790

புகாரியின் அறிவிப்பில் அதுவும், அத்துடன் அது போன்றதும் அவர் மீது கடமையாகும் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் குறிப்பிட்டதாகக் கூறப்பட்டுள்ளது.

صحيح البخاري

1468  حَدَّثَنَا أَبُو اليَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: أَمَرَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالصَّدَقَةِ، فَقِيلَ مَنَعَ ابْنُ جَمِيلٍ، وَخَالِدُ بْنُ الوَلِيدِ، وَعَبَّاسُ بْنُ عَبْدِ المُطَّلِبِ فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَا يَنْقِمُ ابْنُ جَمِيلٍ إِلَّا أَنَّهُ كَانَ فَقِيرًا، فَأَغْنَاهُ اللَّهُ وَرَسُولُهُ، وَأَمَّا خَالِدٌ: فَإِنَّكُمْ تَظْلِمُونَ خَالِدًا، قَدِ احْتَبَسَ أَدْرَاعَهُ وَأَعْتُدَهُ فِي سَبِيلِ اللَّهِ، وَأَمَّا العَبَّاسُ بْنُ عَبْدِ المُطَّلِبِ، فَعَمُّ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَهِيَ عَلَيْهِ صَدَقَةٌ وَمِثْلُهَا مَعَهَا

இந்த அறிவிப்புக்களில் எந்தக் குறைபாடும் இல்லை. இந்த ஹதீஸின் வாசகங்களைக் கவனித்தால் இரண்டு வருட ஜகாத்தை அப்பாஸ் (ரலி)யிடம் நபிகள் நாயகம் (ஸல்) அவர்கள் வசூலிக்கவில்லை என்பதும், மாறாக அவர் மீதுள்ள ஜகாத்தையும் அது போல் இன்னொரு மடங்கையும் வசூலித்தார்கள் என்பதும் தெரிய வருகின்றது.

ஜாகத் கொடுக்க மறுத்ததற்காக இன்னொரு மடங்கை வாங்கினார்கள் என்பது இந்த ஹதீஸை மேலோட்டமாகப் பார்க்கும் போது, சாதாரண அறிவு படைத்தவருக்கும் தெரியும். பத்து ரூபாய் தர வேண்டியவர் அதைத் தர மறுக்கும் போது 20 ரூபாய் கொடு என்று கூறினால், அது மறுத்ததற்கான தண்டனை என்பதை யாரும் விளங்கலாம்.

புகாரியின் விரிவுரை நூலான ஃபத்ஹுல்பாரியில் இது பற்றிக் கூறப்பட்டதை இங்கே நினைவுபடுத்துவது பொருத்தமானதாக இருக்கும்.

இப்னு ஹஜர் விளக்கம்

فتح الباري

على الرواية الأولى يكون صلى الله عليه و سلم ألزمه بتضعيف صدقته ليكون أرفع لقدره وأنبه لذكره وأنفى للذم عنه فالمعنى فهي صدقة ثابتة عليه سيصدق بها ويضيف إليها مثلها كرما

அவரது ஜகாத்தை நபிகள் நாயகம் (ஸல்) அவர்கள் இரு மடங்காக வாங்கியதற்கான காரணம் தமது தகுதிக்கு ஏற்றதாக இருக்க வேண்டும் என்பதற்காகவும், தம் மீது பழி சேரக் கூடாது என்பதற்காகவும் தான். இதன் கருத்து, அவர் அந்த ஜகாத்தைக் கொடுத்தாக வேண்டும். அது போன்ற இன்னொரு மடங்கை உபரியாக வழங்க வேண்டும் என்பது தான்.

நூல் ஃபத்ஹுல் பாரி

அவர் மீது கடமையான ஜகாத் போன்று இன்னொரு மடங்கை வாங்கியது இரண்டு வருடத்துக்காக அல்ல. உபரியாகத் தான் வாங்கினார்கள் என்று இப்னு ஹஜர் அவர்கள் தெளிவுபடுத்துகின்றார்கள்.

அப்பாஸ் (ரலி) அவர்கள் ஜகாத் கொடுக்க மறுத்த சம்பவம் புகாரி, முஸ்லிம் நூற்களில் ஒரு விதமாக உள்ளது. இது ஆதாரப்பூர்வமாக உள்ளது.

மற்ற நூற்களில் வேறு விதமாக உள்ளது. அது பலவீனமானதாக உள்ளது.

மேலும் ஆதாரப்பூர்வமான இந்த ஹதீசுக்கு முரண்படுவதாலும்,  இரண்டு வருட ஜகாத்தை முன் கூட்டியே வசூலித்தார்கள் என்பது இட்டுக்கட்டப்பட்ட நிலைக்குத் தரம் குறைந்து விடுகின்றது.

ஆண்டு தோறும் ஜகாத் என்ற ஹதீஸ்களின் நிலை                                  

அப்பாஸ் (ரலி) அவர்களிடம் இரண்டு ஆண்டுக்கான ஜகாத்தை முன் கூட்டியே வாங்கி விட்டனர் என்பது ஆதாரமற்றது என்பதால் இதை ஆதாரமாகக் கொண்ட இவர்களது வாதமும் அடிபட்டுப் போகின்றது.

மேலும் பல காரணங்களால் அந்த ஹதீஸ்களின் பலவீனம் அதிகரிக்கின்றது.

ஜகாத் கொடுக்கப்பட்ட ஒரு பொருளுக்கே மீண்டும் மீண்டும் வருடந்தோறும் கொடுக்க வேண்டும் என்று இவர்கள் கூறுகின்ற படியே வைத்துக் கொண்டாலும் முன் கூட்டியே இரண்டு ஆண்டுக்கான ஜகாத்தை வாங்குவது நடைமுறை சாத்தியமற்றது.

ஜகாத் என்பது தலைக்கு இவ்வளவு என்று வசூலிக்கப்படுவதல்ல. மாறாக, ஒருவரது சொத்துக்களைக் கணக்கிட்டு அதற்கேற்ப வசூலிக்கப்படுவதாகும்.

இந்த வருடத்துக்கான ஜகாத்தை ஒருவரிடம் வசூலித்து விட முடியும். ஏனெனில் அவரிடம் உள்ள இந்த வருடச் சொத்துக்களைக் கணக்கிடுவது சாத்தியமானது தான்.

ஆனால் அடுத்த வருடம் அவரது சொத்துக்கள் எவ்வளவு இருக்கும் என்பதை இந்த ஆண்டு கணக்கிட முடியுமா?

இவர்களின் வாதப்படி வருடம் முடிவடையும் போது தான் ஜகாத் கடமையாகும். அடுத்த வருடம் முடிவடையாத போது இப்போதே வசூலிப்பது அநீதியாகி விடும் அல்லவா?

இந்த வருடம் கணக்குப் பார்க்கும் போது 5 லட்சம் ஒருவரிடம் இருந்தால் அடுத்த வருடமும் அதே 5 லட்சத்திற்கு நாம் ஜகாத் வாங்க இயலுமா? அடுத்த வருடம் வருவதற்குள் அவரிடம் இருந்த 5 லட்சமும் முடிந்து போய் விட்டால் அவரிடம் வாங்கிய அந்த ஜகாத் அநீதியாக ஆகாதா?

அல்லது வருடம் முடிவதற்கு இடையில் அவர் மரணித்து விட்டால், இவர்களின் வாதப்படி அவர் அந்த வருடத்தின் ஜகாத்தைக் கொடுக்கத் தேவையில்லை. அப்படியானால் அட்வான்ஸாக வாங்கிய ஜகாத் எந்த வகையில் நியாயமாகும்?

பலவீனமான இந்த ஹதீஸை அடிப்படையாகக் கொண்டு வாதிக்கும் இவர்கள், ஒரு மனிதன் 10 வருட ஜகாத்தை இப்போதே வாங்கிக் கொள்ளுங்கள் என்று கூறி வழங்கினால் அதை வாங்கலாம் என்பார்களா? பத்து வருடத்தில் ஆயிரம் மடங்கு அவனது சொத்து பெருகி விட்டாலோ, அல்லது சொத்துக்கள் அழிந்து விட்டாலோ, அல்லது அவனே மரணித்து விட்டாலோ அந்த அநீதியை எப்படிச் சரி செய்வார்கள்?

இதைச் சிந்திக்கும் போது இரண்டு வருட ஜகாத்தை முன்பணமாக வாங்கியது கட்டுக் கதை என்பது மேலும் உறுதியாகின்றது.

ஒரு வருடம் நிறைவடையும் முன் ஜகாத் கடமையில்லை என்ற ஹதீஸ் ஆதாரமாகுமா?

முதல் ஹதீஸ்

ஜகாத் கொடுக்கப்பட்ட பொருளுக்கு வருடா வருடம் ஜகாத் கொடுக்க வேண்டும் என்று கூறுவோர் மற்றொரு ஆதாரத்தை எடுத்துக் காட்டுகின்றனர்.

سنن الترمذي

631 حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا هَارُونُ بْنُ صَالِحٍ الطَّلْحِيُّ قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، عَنْ ابْنِ عُمَرَ،  قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ اسْتَفَادَ مَالًا فَلَا زَكَاةَ عَلَيْهِ، حَتَّى يَحُولَ عَلَيْهِ الحَوْلُ عِنْدَ رَبِّهِ وَفِي البَابِ عَنْ سَرَّاءَ بِنْتِ نَبْهَانَ

سنن الترمذي

632  حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ قَالَ: حَدَّثَنَا عَبْدُ الوَهَّابِ الثَّقَفِيُّ قَالَ: حَدَّثَنَا أَيُّوبُ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ، قَالَ: مَنْ اسْتَفَادَ مَالًا فَلَا زَكَاةَ فِيهِ حَتَّى يَحُولَ عَلَيْهِ الحَوْلُ عِنْدَ رَبِّهِ. وَهَذَا أَصَحُّ مِنْ حَدِيثِ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ. وَرَوَاهُ أَيُّوبُ، وَعُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَغَيْرُ وَاحِدٍ، عَنْ نَافِعٍ، عَنْ ابْنِ عُمَرَ، مَوْقُوفًا. وَعَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ أَسْلَمَ ضَعِيفٌ فِي الحَدِيثِ، ضَعَّفَهُ أَحْمَدُ بْنُ حَنْبَلٍ، وَعَلِيُّ بْنُ المَدِينِيِّ، وَغَيْرُهُمَا مِنْ أَهْلِ الحَدِيثِ وَهُوَ كَثِيرُ الغَلَطِ

ஒருவன் ஒரு பொருளைப் பெற்றுக் கொண்டால் ஒரு வருடம் கடக்கும் வரை அப்பொருளுக்கு ஜகாத் இல்லை என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியதாக திர்மிதியில் (572) இடம் பெற்ற ஹதீஸை ஆதாரமாகக் காட்டுகின்றனர்.

இதன் அறிவிப்பாளர் வரிசையில் அப்துர்ரஹ்மான் பின் ஸைத் பின் அஸ்லம் என்பவர் இடம் பெறுகின்றார். இவர் பலவீனமானவர் என்று திர்மிதீ இமாம் அவர்களே அடுத்த ஹதீஸின் இறுதியில் கூறுகின்றார்கள். அஹ்மத் பின் ஹம்பல், அலீ பின் மத்யனீ உள்ளிட்ட பலர் இவரைப் பலவீனமானவர் என்று முடிவு செய்திருப்பதாகவும் திர்மிதீ இமாம் தெரிவிக்கின்றார்கள்.

இரண்டாவது மூன்றாவது நான்காவது ஹதீஸ்

மேலும் இதே கருத்துடைய ஹதீஸ் இப்னுமாஜாவிலும்,  பைஹகீயிலும் தாரகுத்னியிலும் பதிவு செய்யப்பட்டுள்ளது.

سنن ابن ماجه

1792  حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِي، حَدّثَنَا شُجَاعُ بْنُ الْوَلِيدِ، حَدّثَنَا حَارِثَةُ بْنُ مُحَمَّدٍ، عَنْ عَمْرَةَ عَنْ عَائِشَةَ، قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ  صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  يَقُولُ: لَا زَكَاةَ فِي مَالٍ، حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ

السنن الكبرى للبيهقي

7274 أَخْبَرَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ بِشْرَانَ، وَمُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ الْفَضْلِ الْقَطَّانُ بِبَغْدَادَ قَالَا أنبأ أَبُو عَمْرٍو عُثْمَانُ بْنُ أَحْمَدَ بْنِ السَّمَّاكِ ثنا مُحَمَّدُ بْنُ عُبَيْدِ اللهِ بْنِ أَبِي دَاوُدَ، ثنا أَبُو بَدْرٍ شُجَاعُ بْنُ الْوَلِيدِ , ثنا حَارِثَةُ بْنُ مُحَمَّدٍ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا , قَالَتْ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: لَا زَكَاةَ فِي مَالٍ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ. وَكَذَلِكَ رَوَاهُ أَبُو مُعَاوِيَةَ وَهُرَيْمُ بْنُ سُفْيَانَ وَأَبُو كُدَيْنَةَ عَنْ حَارِثَةَ مَرْفُوعًا. وَرَوَاهُ الثَّوْرِيُّ عَنْ حَارِثَةَ مَوْقُوفًا عَلَى عَائِشَةَ , وَحَارِثَةُ لَا يُحْتَجُّ بِخَبَرِهِ , وَالِاعْتِمَادُ فِي ذَلِكَ عَلَى الْآثَارِ الصَّحِيحَةِ فِيهِ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللهُ عَنْهُ وَعُثْمَانَ بْنِ عَفَّانَ وَعَبْدِ اللهِ بْنِ عُمَرَ وَغَيْرِهِمْ رَضِيَ اللهُ عَنْهُمْ

سنن الدارقطنى

1912  حَدَّثَنَا أَبُو طَلْحَةَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْكَرِيمِ الْفَزَارِىُّ حَدَّثَنَا نَصْرُ بْنُ عَلِىٍّ حَدَّثَنَا شُجَاعُ بْنُ الْوَلِيدِ عَنْ حَارِثَةَ بْنِ مُحَمَّدٍ ح وَحَدَّثَنَا إِبْرَاهِيمُ بْنُ دُبَيْسِ بْنِ أَحْمَدَ الْحَدَّادُ حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدِ اللَّهِ بْنِ الْمُنَادِى حَدَّثَنَا أَبُو بَدْرٍ حَدَّثَنَا حَارِثَةُ ح وَحَدَّثَنَا أَحْمَدُ بْنُ كَامِلٍ حَدَّثَنَا مُحَمَّدُ بْنُ سَعْدٍ الْعَوْفِىُّ حَدَّثَنَا أَبُو بَدْرٍ حَدَّثَنَا حَارِثَةُ ح وَحَدَّثَنَا عَلِىُّ بْنُ عَبْدِ اللَّهِ بْنِ مُبَشِّرٍ حَدَّثَنَا عَلِىُّ بْنُ أَحْمَدَ الْجَوَارِبِىُّ حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ حَدَّثَنَا هُرَيْمٌ عَنْ حَارِثَةَ عَنْ عَمْرَةَ عَنْ عَائِشَةَ قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم لَيْسَ فِى الْمَالِ زَكَاةٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ. قَالَ نَصْرٌ لاَ زَكَاةَ فِى مَالٍ. وَقَالَ الْبَاقُونَ لَيْسَ فِى الْمَالِ زَكَاةٌ.

இதன் அறிவிப்பாளர் தொடரில் ஹாரிஸா பின் முஹம்மத் என்பார் இடம் பெறுகின்றார். இவரது செய்தி நம்பத்தக்கதல்ல என்று பைஹகீ குறிப்பிடுகின்றார்கள்.

ஹாரிஸா பின் முஹம்மத் குறித்த விமர்சனம்

المجروحين لابن حبان

275  حَارِثَة بْن مُحَمَّد بْن أَبِي الرِّجَال وَاسم أبي الرّحال مُحَمَّد بْن عَبْد الرَّحْمَنِ الأَنْصَارِي من أهل الْمَدِينَةِ يروي عَن عَمْرو روى عَنْهُ وَكِيع كَانَ مِمَّن كثر وهمه وفحش خطوه تَركه أَحْمَد وَيَحْيَى سَمِعْتُ مُحَمَّدَ بن الْمُنْذر يَقُول سَمِعت عَبَّاس بن مُحَمَّد يَقُول سَمِعت يحيى بْنَ مَعِينٍ يَقُولُ حَارِثَةُ بْنُ أَبِي الرِّجَالِ ضَعِيفٌ وَعَبْدُ الرَّحْمَنِ بْنُ أَبِي الرِّجَالِ أَخُوهُ ثِقَةٌ

ஹாரிஸா என்பவரின் கற்பனை அதிகமாகி விட்டது. அவரது தவறுகள் அதிகமாகி விட்டன. அஹ்மத் பின் ஹம்பல், யஹ்யா ஆகியோர் இவரை புறக்கணித்து விட்டனர். இவர் பலவீனமானவர் என்று யஹ்யா பின் முயீன் கூறியுள்ளார் என இப்னு ஹிப்பான் கூறுகிறார்.

இந்த ஹதீசும் பலவீனமானது என்பதால் இதனடிப்படையில் இவர்கள் எழுப்பிய வாதமும் விழுந்து விடுகின்றது.

ஐந்தாவது ஹதீஸ்

سنن الدارقطنى

حَدَّثَنَا الْحَسَنُ بْنُ أَحْمَدَ بْنِ صَالِحٍ الْحَلَبِىُّ حَدَّثَنَا سَعِيدُ بْنُ عُثْمَانَ الْوَرَّاقُ حَدَّثَنَا أَبُو التَّقِىِّ هِشَامُ بْنُ عَبْدِ الْمَلِكِ حَدَّثَنَا بَقِيَّةُ عَنْ إِسْمَاعِيلَ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم  لاَ زَكَاةَ فِى مَالِ امْرِئٍ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ . رَوَاهُ مُعْتَمِرٌ وَغَيْرُهُ عَنْ عُبَيْدِ اللَّهِ مَوْقُوفًا.

தாரகுத்னியின் மேற்கண்ட அறிவிப்பாளர் தொடரில் சயீத் பின் உஸ்மான் அல் வர்ராக் என்பவர் இடம் பெற்றுள்ளார். இவர் யாரென அறியப்படாதவர்.

ஸயீத் பின் உஸ்மான் பற்றிய விமர்சனம்

تراجم رجال الدارقطني في سننه

سعيد بن عثمان الوراق قال الدارقطني  رحمه الله: حدثنا الحسن بن أحمد بن صالح الحلبي، ثنا سعيد بن عثمان الوراق. لم نجده.

ஸயீத் பின் உஸ்மான் என்ற அறிவிப்பாளர் குறித்த எந்த விபரமும் கிடைக்கவில்லை என தாரகுத்னீ கூறுகிறார்.

ஆறாவது ஹதீஸ்

سنن الدارقطنى

1914  حَدَّثَنَا الْحَسَنُ بْنُ الْخَضِرِ الْمُعَدِّلُ بِمَكَّةَ حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ بْنِ يُونُسَ حَدَّثَنَا مُحَمَّدُ بْنُ سُلَيْمَانَ الأَسَدِىُّ حَدَّثَنَا حَسَّانُ بْنُ سِيَاهٍ عَنْ ثَابِتٍ عَنْ أَنَسٍ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ  لَيْسَ فِى مَالٍ زَكَاةٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْل

மேலும் இந்தக் கருத்துடைய ஹதீஸ் தாரகுத்னீயிலும் பதிவு செய்யப்பட்டுள்ளது. இதன் அறிவிப்பாளர்களில் ஹஸ்ஸான் பின் ஸியாஹ் என்பவர் இடம் பெறுகின்றார். இவரும் பலவீனமானவர் ஆவார்.

ஹஸ்ஸான் பின் ஸியாஹ் பற்றிய விமர்சனம்

ميزان الاعتدال

حسان بن حسان الواسطي.قال الدارقطني: ليس بالقوى، يخالف الثقات، وينفرد عن الثقات بما لا يتابع عليه.وليس هو بالذي يروي عنه البخاري.

இவர் பலமானவர் அல்ல; நம்பகமானவர்களின் அறிவிப்புகளுக்கு மாற்றமாக அறிவிப்பவர் என்று தார குத்னீ கூறுகிறார்.

ஏழாவது எட்டாவது ஹதீஸ்

அபூதாவூத், பைஹகீ ஆகிய நூற்களிலும் இந்த ஹதீஸ் பதிவு செய்யப்பட்டுள்ளது.

سنن أبي داود

1573  حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ الْمَهْرِيُّ، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي جَرِيرُ بْنُ حَازِمٍ، وَسَمَّى آخَرَ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَاصِمِ بْنِ ضَمْرَةَ، وَالْحَارِثِ الْأَعْوَرِ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِبَعْضِ أَوَّلِ هَذَا الْحَدِيثِ، قَالَ: فَإِذَا كَانَتْ لَكَ مِائَتَا دِرْهَمٍ، وَحَالَ عَلَيْهَا الْحَوْلُ، فَفِيهَا خَمْسَةُ دَرَاهِمَ، وَلَيْسَ عَلَيْكَ شَيْءٌ  يَعْنِي  فِي الذَّهَبِ حَتَّى يَكُونَ لَكَ عِشْرُونَ دِينَارًا، فَإِذَا كَانَ لَكَ عِشْرُونَ دِينَارًا، وَحَالَ عَلَيْهَا الْحَوْلُ، فَفِيهَا نِصْفُ دِينَارٍ، فَمَا زَادَ، فَبِحِسَابِ ذَلِكَ، قَالَ: فَلَا أَدْرِي أَعَلِيٌّ يَقُولُ: فَبِحِسَابِ ذَلِكَ، أَوْ رَفَعَهُ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَلَيْسَ فِي مَالٍ زَكَاةٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ، إِلَّا أَنَّ جَرِيرًا، قَالَ ابْنُ وَهْبٍ يَزِيدُ فِي الْحَدِيثِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، لَيْسَ فِي مَالٍ زَكَاةٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ

இந்த ஹதீஸின் அறிவிப்பாளர் தொடரில் நம்பகமானவர்கள் இடம் பெறுவதால் இது ஆதாரப்பூர்வமானது என்று நாஸிருத்தீன் அல்பானி கூறுகின்றார். இதன் அறிவிப்பாளர்கள் நம்பகமானவர்கள் என்பதைக் கவனித்த அல்பானி இதிலுள்ள மற்றொரு  குறைபாட்டைக் கவனிக்கத் தவறி விட்டார்.

எனவே இது பற்றி விரிவாக நாம் விளக்கியாக வேண்டும். இதன் அறிவிப்பாளர் தொடர் பின்வருமாறு அமைந்துள்ளது.

* அப்துல்லாஹ் பின் முஹம்மத் என்பார் தனக்கு ஸுஹைர் கூறியதாகத் தெரிவிக்கின்றார்.

* ஸுஹைர் என்பார் தனக்கு அபூ இஸ்ஹாக் கூறியதாகக் குறிப்பிடுகிறார்.

* அபூ இஸ்ஹாக் என்பார் தனக்கு ஆஸிம், ஹாரிஸ் ஆகிய இருவர் கூறியதாகக் கூறுகிறார்.

* ஆஸிம், ஹாரிஸ் ஆகிய இருவரும் தமக்கு அலீ (ரலி) கூறியதாகக் குறிப்பிடுகின்றார்கள்.

இந்தத் தொடரில் அலீ (ரலி) அவர்களிடம் கேட்ட இருவரில் ஹாரிஸ் என்பார் பெரும் பொய்யர் என்றாலும் அவர்களிடம் செவியுற்ற மற்றொரு அறிவிப்பாளர் ஆஸிம் பின் ளமுரா என்பார் ஏற்கத் தக்கவராவார். எனவே இந்த அடிப்படையில் இது சரியான அறிவிப்பாளர் தொடரைக் கொண்டதாக அமைந்து விடுகின்றது. எனவே இது சரியான அறிவிப்பு தான் என்று அல்பானி கூறுகின்றார்.

ஆனாலும் அலீ (ரலி) அவர்கள் தமது சொந்தக் கூற்றாக இதைக் கூறினார்களா? அல்லது நபிகள் நாயகத்தின் கூற்றைத் தெரிவிக்கிறார்களா? இது பற்றி மேற்கண்ட ஹதீஸில் சந்தேகத்துக்கிடமான சொற்களால் தெரிவிக்கப்பட்டுள்ளது.

அலீ (ரலி) அவர்கள் நபிகள் நாயகம் (ஸல்) அவர்களின் கூற்றை எடுத்துக் கூறுவதாகத் தான் நினைக்கிறேன் என்று ஸுஹைர் என்பார் கூறுகின்றார். இந்த வாசகம் இந்த ஹதீஸின் துவக்கத்தில் இடம் பெறுகின்றது.

அலீ (ரலி) அவர்கள் நபியவர்களின் கூற்றை எடுத்துக் காட்டியதாக நினைக்கிறேன் என்று அலீ (ரலி) அவர்களைச் சந்தித்திராத ஸுஹைர் என்பார் யூகத்தின் அடிப்படையில் கூறுகின்றார்.

நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியதாக யூகத்தின் அடிப்படையில் முடிவு செய்ய முடியாது. நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள் என்றால் அதை அலீ (ரலி) அவர்கள் தெளிவாகக் கூறியிருக்க வேண்டும்.

ஆனால் ஸுஹைர் என்பார் யூகமாகக் கூறுவதால் இது நபிமொழியாக ஆகாது.

எனவே இதன் அறிவிப்பாளர்கள் நம்பகமானவர்கள் என்றாலும் இக்கூற்று அலீ (ரலி) அவர்களின் சொந்தக் கூற்றே ஆகும். எனவே இதையும் ஆதாரமாகக் கொண்டு எந்த முடிவும் எடுக்க முடியாது.

ஒன்பதாவது ஹதீஸ்

ஒரு பொருளுக்கு ஜகாத் கொடுத்து விட்டாலும் ஆண்டு தோறும் அப்பொருளுக்கு ஜகாத் கொடுக்க வேண்டும் என்ற வாதத்தை நிலைநாட்ட மற்றொரு ஹதீஸையும் எடுத்து வைக்கின்றார்கள்.

سنن أبي داود

1582  قَالَ أَبُو دَاوُدَ: وَقَرَأْتُ فِي كِتَابِ عَبْدِ اللَّهِ بْنِ سَالِمٍ بِحِمْصَ عِنْدَ آلِ عَمْرِو بْنِ الْحَارِثِ الْحِمْصِيِّ، عَنِ الزُّبَيْدِيِّ، قَالَ: وَأَخْبَرَنِي يَحْيَى بْنُ جَابِرٍ، عَنْ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ عَبْدِ اللَّهِ بْنِ مُعَاوِيَةَ الْغَاضِرِيِّ، مِنْ غَاضِرَةِ قَيْسٍ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ثَلَاثٌ مَنْ فَعَلَهُنَّ فَقَدْ طَعِمَ طَعْمَ الْإِيمَانِ: مَنْ عَبَدَ اللَّهَ وَحْدَهُ وَأَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ، وَأَعْطَى زَكَاةَ مَالِهِ طَيِّبَةً بِهَا نَفْسُهُ، رَافِدَةً عَلَيْهِ كُلَّ عَامٍ، وَلَا يُعْطِي الْهَرِمَةَ، وَلَا الدَّرِنَةَ ، وَلَا الْمَرِيضَةَ، وَلَا الشَّرَطَ اللَّئِيمَةَ، وَلَكِنْ مِنْ وَسَطِ أَمْوَالِكُمْ، فَإِنَّ اللَّهَ لَمْ يَسْأَلْكُمْ خَيْرَهُ، وَلَمْ يَأْمُرْكُمْ بِشَرِّهِ

மூன்று காரியங்களை யார் செய்கிறாரோ அவர் ஈமானின் ருசியைச் சுவைத்து விட்டார். 1. வணக்கத்திற்கு உரியவன் அல்லாஹ்வைத் தவிர வேறு யாருமில்லை என்று நம்பி அல்லாஹ்வை மட்டும் வணங்குதல். 2. ஒவ்வொரு வருடமும் தனது பொருளின் ஜகாத்தை மன விருப்பத்துடன் வழங்குதல். 3. கிழப் பருவம் அடைந்தது, சொறி பிடித்தது, நோயுற்றது, அற்பமானது ஆகியவற்றை ஜகாத்தாகக் கொடுக்காமல் நடுத்தரமானதை வழங்குதல் ஆகிய மூன்று காரியங்கள் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

இந்த ஹதீஸ் பைஹகீயிலும் தப்ரானியின் ஸகீர் என்ற நூலிலும் அபூதாவூதிலும் பதிவு செய்யப்பட்டுள்ளது.

இது மிகவும் ஆதாரப்பூர்வமானது என்று இக்கருத்துடையவர்கள் கூறுகின்றனர் ஆனால் மேற்கண்ட மூன்று அறிவிப்புகளுமே பலவீனமான அறிவிப்புகளாகும்.

பத்தாவது ஹதீஸ்

السنن الكبرى للبيهقي

7275  وَأَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ الْفَضْلِ الْقَطَّانُ بِبَغْدَادَ. أنبأ عَبْدُ اللهِ بْنُ جَعْفَرِ بْنِ دَرَسْتَوَيْهِ، ثنا يَعْقُوبُ بْنُ سُفْيَانَ، ثنا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، حَدَّثَنِي عَمْرُو بْنُ الْحَارِثِ، حَدَّثَنِي عَبْدُ اللهِ بْنُ سَالِمٍ، عَنِ الزُّبَيْدِيِّ، قَالَ حَدَّثَنِي يَحْيَى بْنُ جَابِرٍ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ جُبَيْرٍ، حَدَّثَهُ أَنَّ أَبَاهُ حَدَّثَهُ أَنَّ عَبْدَ اللهِ بْنَ مُعَاوِيَةَ الْغَاضِرِيَّ حَدَّثَهُمْ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ:  ثَلَاثٌ مَنْ فَعَلَهُنَّ فَقَدْ طَعِمَ طَعْمَ الْإِيمَانِ: مَنْ عَبَدَ اللهَ وَحْدَهُ فَإِنَّهُ لَا إِلَهَ إِلَّا اللهُ , وَأَعْطَى زَكَاةَ مَالِهِ طَيِّبَةً بِهَا نَفْسُهُ رَافِدَةً عَلَيْهِ فِي كُلِّ عَامٍ , وَلَمْ يُعْطِ الْهَرِمَةَ وَلَا الدَّرِنَةَ وَلَا الشَّرَطَ اللَّائِمَةَ وَلَا الْمَرِيضَةَ وَلَكِنْ مِنَ أَوْسَطِ أَمْوَالِكُمْ , فَإِنَّ اللهَ عَزَّ وَجَلَّ لَمْ يَسْأَلْكُمْ خَيْرَهُ , وَلَمْ يَأْمُرْكُمْ بِشَرِّهِ , وَزَكَّى عَبْدٌ نَفْسَهُ  فَقَالَ رَجُلٌ: مَا تَزْكِيَةُ الْمَرْءِ نَفْسَهُ يَا رَسُولَ اللهِ؟ قَالَ: يَعْلَمُ أَنَّ اللهَ مَعَهُ حَيْثُ مَا كَانَ. وَقَالَ غَيْرُهُ: وَلَا الشَّرَطَ اللَّئِيمَةَ

இந்த அறிவிப்பாளர் தொடரில் இஸ்ஹாக் பின் இப்ராஹீம் என்பார் இடம் பெற்றுள்ளார்.

இவரைப் பற்றி இப்னு மயீன் புகழ்ந்து கூறியிருக்கின்றார். ஆயினும் நஸாயீ அவர்கள் இவர் பலமான அறிவிப்பாளர் அல்ல எனக் கூறுகின்றார். இவர் பொய் சொல்பவர் என்பதில் எனக்குச் சந்தேகம் இல்லை என்று முஹம்மத் பின் அவ்ன் கூறுகின்றார்.

நூல் : தஹ்தீபுத் தஹ்தீப்

இஸ்ஹாக் பின் இப்ராஹீம் என்பவரை சிலர் நல்லவர்கள் என்று கூறியிருந்தாலும் அவர் பொய் சொல்பவர் என்று தெளிவான காரணம் சொல்லப்பட்டுள்ளதால் நிறையை விட குறையை முற்படுத்த வேண்டும் என்று ஹதீஸ் கலையில் வகுக்கப்பட்டுள்ள சரியான நிலைபாட்டின் அடிப்படையில் இவர் பலவீனமானவர் என்று முடிவு எடுக்க வேண்டும்.

மேற்கண்ட பைஹகீயின் அறிவிப்பில் அம்ரு பின் ஹாரிஸ் என்ற அறிவிப்பாளரும் இடம் பெறுகின்றார்.

(தஹ்தீபுத் தஹ்தீப் 8/13)

இவரைப் பற்றி விபரம் கிடைக்கவில்லை. தஹபீ அவர்கள் இவரது நேர்மை நிரூபணமாகவில்லை என்று கூறுகின்றார்.

இவர் நம்பகமானவரா? இல்லையா? என்பது தெரியாத நிலையில் மேற்கண்ட ஹதீஸ் மேலும் பலவீனமடைகின்றது.

பதினோராவது ஹதீஸ்

المعجم الصغير

 555  حدثنا علي بن الحسن بن معروف الحمصي حدثنا أبو تقي عبد الحميد بن إبراهيم حدثنا عبد الله بن سالم بن محمد بن الوليد الزبيدي حدثنا يحيى بن جابر الطائي أن عبد الرحمن بن جبير بن نفير حدثه أن أباه حدثه أن عبد الله بن معاوية الغاضري رضي الله عنه حدثهم أن رسول الله صلى الله عليه و سلم : قال ثلاث من فعلهن فقد ذاق طعم الإيمان من عبد الله عز و جل وحده بأنه لا إله ألا هو وأعطى زكاة ماله طيبة بها نفسه في كل عام ولم يعط الهرمة ولا الدرنة ولا المريضة ولكن من أوسط أموالكم فإن الله عز و جل لم يسألكم خيرها ولم يأمركم بشرها وزكى نفسه فقال رجل وما تزكية النفس فقال أن يعلم أن الله عز و جل معه حيث كان لا يروى هذا الحديث عن بن معاوية إلا بهذا الإسناد ولا نعرف لعبد الله بن معاوية الغاضري حديثا مسندا غير هذا

தப்ரானி அவர்களின் ஸகீர் என்ற நூலில் இடம் பெற்ற ஹதீஸும் பலவீனமானதாகும். இதன் அறிவிப்பாளர் வரிசையில் அபூதகீ அப்துல் ஹமீத் பின் இப்ராஹீம் என்பவர் இடம் பெறுகின்றார்.

அபூதகீ அப்துல் ஹமீத் பற்றிய விமர்சனம்

الجرح والتعديل لابن أبي حاتم

عبد الحميد بن ابراهيم الحضرمي (الحمصى  أبو تقى روى عن عبد الله بن سالم صاحب محمد بن الوليد الزبيدي روى عنه محمد بن عوف، نا عبد الرحمن قال سألت محمد بن عوف الحمصى عنه فقال كان شيخا ضريرا لا يحفظ وكنا نكتب من نسخه الذى كان عند اسحاق ابن زبريق لابن سالم فنحمله إليه ونلقنه فكان لا يحفظ الاسناد ويحفظ بعض المتن فيحدثنا وانما حملنا الكتاب عنه شهوة الحديث،

இவர் பார்வை இழந்த முதியவராக இருந்தார். இவருக்கு நினைவாற்றலும் இருக்கவில்லை. இவர் நம்பகமானவர் அல்லர். கணக்கில் எடுத்துக் கொள்ளப்பட வேண்டியவரும் அல்லர் என்று அபூஹாதம் கூறுகின்றார்.

நூல் : அல்ஜரஹ் வத்தஃதீல்

மேற்கண்ட மூன்று அறிவிப்புகளில் இது தான் பலமானது என்று சில அறிஞர்கள் குறிப்பிட்டுள்ளனர். ஆனால் ஹதீஸ் கலை அறிஞர்கள் அபூதகீ அப்துல் ஹமீது என்பாரைப் பலவீனமானவர் என்று கூறியுள்ளனர்.

எனவே இந்த ஹதீஸை ஆதாரப்பூர்வமானது என்று வாதிடக் கூடியவர்கள் மேற்கண்ட அறிவிப்பாளரைப் பற்றி விமர்சனத்திற்குப் பதில் கூறி விட்டு வாதிட வேண்டும்.

இந்த ஹதீஸ் பலவீனமானது என்பதைத் தக்க காரணத்துடன் நாம் விளக்கியுள்ளோம். அந்தக் காரணம் இருக்கும் வரை இது பலவீனமானது என்ற முடிவில் எந்த மாற்றமும் இல்லை.

பன்னிரண்டாவது ஹதீஸ்

سنن أبي داود

1582  قَالَ أَبُو دَاوُدَ: وَقَرَأْتُ فِي كِتَابِ عَبْدِ اللَّهِ بْنِ سَالِمٍ بِحِمْصَ عِنْدَ آلِ عَمْرِو بْنِ الْحَارِثِ الْحِمْصِيِّ، عَنِ الزُّبَيْدِيِّ، قَالَ: وَأَخْبَرَنِي يَحْيَى بْنُ جَابِرٍ، عَنْ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ عَبْدِ اللَّهِ بْنِ مُعَاوِيَةَ الْغَاضِرِيِّ، مِنْ غَاضِرَةِ قَيْسٍ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ثَلَاثٌ مَنْ فَعَلَهُنَّ فَقَدْ طَعِمَ طَعْمَ الْإِيمَانِ: مَنْ عَبَدَ اللَّهَ وَحْدَهُ وَأَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ، وَأَعْطَى زَكَاةَ مَالِهِ طَيِّبَةً بِهَا نَفْسُهُ، رَافِدَةً عَلَيْهِ كُلَّ عَامٍ، وَلَا يُعْطِي الْهَرِمَةَ، وَلَا الدَّرِنَةَ  وَلَا الْمَرِيضَةَ، وَلَا الشَّرَطَ اللَّئِيمَةَ، وَلَكِنْ مِنْ وَسَطِ أَمْوَالِكُمْ، فَإِنَّ اللَّهَ لَمْ يَسْأَلْكُمْ خَيْرَهُ، وَلَمْ يَأْمُرْكُمْ بِشَرِّه

அபூதாவூதில் இடம் பெற்ற ஹதீஸிலும் இரண்டு குறைபாடுகள் உள்ளன.

இதை அறிவிப்பாளர்கள் இடையே தொடர்பு விடுபட்ட ஹதீஸ் என்று இமாம் முன்திரி அவர்கள் கூறுகின்றார்கள்.

تحفة التحصيل في ذكر رواة المراسيل

يحيى بن جَابر الطَّائِي أخرج لَهُ أَبُو دَاوُد عَن عَوْف بن مَالك وَجبير بن نفير وَالتِّرْمِذِيّ وَالنَّسَائِيّ عَن الْمِقْدَام بن معدي كرب وروى ايضا عَن عبد الله بن حِوَالَة وَأبي ثَعْلَبَة النَّهْدِيّ والنواس بن سمْعَان وَذكر الْمزي فِي التَّهْذِيب ان حَدِيثه عَن هَؤُلَاءِ كلهم مُرْسل لم يلقهم

அவுப் பின் மாலிக், ஜுபைர் பின் நுபைர், மிக்தாம் பின் மஅதீ கரிப், அப்துல்லாஹ் பின் ஹிவாலா, அபூ ஸஅலபா அன்னஹ்தீ, நவ்வாஸ் பின் ஸம்ஆன் ஆகியோர் வழியாக யஹ்யா பின் ஜாபிர் அறிவித்துள்ளார். ஆனால் அவர்களை  இவர்  சந்தித்ததில்லை

அபூதாவூத் அவர்கள் தமக்கு அறிவித்தவரைக் கூறவில்லை. அம்ரு பின் ஹாரிஸ் குடும்பத்தாரிடம் அப்துல்லாஹ் பின் ஸாலிமுடைய ஏடு இருந்தது. அதில் வாசித்தேன் எனக் கூறி மேற்கண்ட ஹதீஸை அபூதாவூத் பதிவு செய்கிறார்கள்.

அப்துல்லாஹ் பின் ஸாலிம் அவர்களின் ஏட்டை அப்துல்லாஹ் பின் ஸாலிமிடமிருந்து அபூதாவூத் வாசிக்கவில்லை. அம்ரு பின் ஹாரிஸ் என்பாரின் குடும்பத்தாரிடம் வாசித்தேன் என்று கூறுகின்றார்.

அம்ரு பின் ஹாரிஸ் குடும்பத்தார் என்றால் யார்? அவர்களின் நம்பகத் தன்மை எத்தகையது? அப்துல்லாஹ் பின் ஸாலிம் என்பாரின் ஏடு என்று கூறி வேறு எதையாவது காட்டக் கூடியவர்களா? என்ற விபரம் ஏதுமில்லை.

ஒருவரின் குடும்பத்தார் என்பது அவரது தாய், தந்தை, அண்ணன், தம்பி, மனைவி, மக்கள் என பலரையும் குறிக்கக் கூடியது. அம்ரு பின் ஹாரிசுடைய குடும்பத்தார் யார் என்பதும், அவர்களின் நம்பகத் தன்மை எத்தகையது என்பதும் நிரூபணமாகவில்லை என்பதால் இது பலவீனமானதாகும்.

அம்ரு பின் ஹாரிசுடைய நம்பகத்தன்மையே நிரூபிக்கப் படவில்லை என்பதை முன்னரே கண்டுள்ளோம். நம்பகத்தன்மை நிரூபிக்கப்படாத ஒருவரின் குடும்பத்தார் வைத்திருந்த ஏட்டில் வாசித்தேன் என்று அபூதாவூத் கூறுவதிலிருந்தே இதன் பலவீனம் தெளிவாகத் தெரிகின்றது.

ஹதீஸ் நூற்கள் அச்சிடப்பட்டு பலராலும் உறுதி செய்யப்படாத அந்தக் காலத்தில், இந்த நூலை இவர் எழுதினார் என்று கூறினால், அந்த நூலாசிரியர் அதைக் கூறியிருக்க வேண்டும்; நூலாசிரியர் அனுமதியும் அளிக்க வேண்டும்.

ஏனெனில் ஒருவர் ஒரு விஷயத்தை எழுதி வைத்து விட்டு, அதில் சில திருத்தங்கள் செய்ய வேண்டும் என்று எண்ணியிருப்பார். எனவே அவரது அனுமதியில்லாமல் வேறொருவர் அதைக் கையாளும் போது அவர் வெளியிட விரும்பாத செய்திகள் அவரது பெயரால் வெளிவந்து விடக் கூடும். இது போன்ற காரணங்களால் எழுதியவரின் அனுமதி பெற்றே அவரது நூலிலிருந்து எதையும் அறிவிக்க வேண்டும் என்று ஹதீஸ் கலை அறிஞர்கள் முடிவு செய்தனர்.

எனவே ஒருவரது நூலை இன்னொருவரின் குடும்பத்தாரிடம் வாசித்தேன் என்று அபூதாவூத் கூறுவதால் இது தொடர்பு அறுந்தது என்பதில் ஐயம் இல்லை.

இந்த மூன்று ஹதீஸ்களின் நிலையும் இது தான். பலவீனமான ஒரு ஹதீஸை ஆதாரமாகக் கொண்டு மிக முக்கியமான கடமையான வணக்கத்தைத் தீர்மானிப்பது எந்த வகையிலும் நியாயமாகாது.

நபித்தோழர் இலக்கணம்

இது தவிர இதை நபிகள் நாயகம் (ஸல்) அவர்களிடமிருந்து அறிவிப்பவராக இருந்த அப்துல்லாஹ் பின் முஆவியா அல் காளிரீ என்பாரின் பெயர் இடம் பெற்றுள்ளது. இவர் நபித்தோழர் என்று சில நூற்களில் எழுதப்பட்டிருந்தாலும் நபித்தோழர் என்பதை முடிவு செய்வதற்குரிய அளவுகோல் இவருக்குப் பொருந்தவில்லை.

நபித்தோழர் என்று முடிவு செய்வதாக இருந்தால் அவர் நபித்தோழர் என்று பரவலாக அறியப்பட்டிருக்க வேண்டும். ஆனால் இந்த ஒரு ஹதீஸில் இவர் பெயர் இடம் பெறுவதைத் தவிர வேறு விபரம் ஏதும் இல்லை. இந்த ஒரு ஹதீஸும் பலவீனமாக உள்ளது.

அல்லது நான் நபியிடம் கேட்டேன் என்பது போன்ற வார்த்தைகளைப் பயன்படுத்தி அவர் அறிவித்திருக்க வேண்டும். இந்த ஹதீஸில், நான் நபியிடம் கேட்டேன் என்பது போன்ற வார்த்தைகள் பயன்படுத்தப்படவில்லை. மாறாக நபிகள் நாயகம் சொன்னார்கள் என்ற வார்த்தை தான் பயன்படுத்தப்பட்டுள்ளது. இந்த அளவுகோலின் படியும் இவர் ஸஹாபி என்பது நிரூபணமாகவில்லை.

அல்லது ஒரு நபித்தோழரோ அல்லது ஒரு தாபியீயோ இவரைப் பற்றி நபித்தோழர் என்று சான்றளித்திருக்க வேண்டும். அப்படி யாரும் சான்றளிக்கவில்லை.

تدريب الراوي في شرح تقريب النواوي

 ثم تعرف صحبته بالتواتر والاستضافة أو قول صحابي أو قوله إذا كان عدلا في كتابيهما وشرط الماوردي في الصحابي أن يتخصص بالرسول ويتخصص به الرسول صلى الله عليه و سلم ( ثم تعرف صحبته ) إما ( بالتواتر ) كأبي بكر وعمر وبقية العشرة في خلق منهم ( أو الاستفاضة ) والشهرة القاصرة عن التواتر كضمام بن ثعلبة وعكاشة ابن محصن ( أو قول صحابي ) عنه أنه صحابي كحممة بن أبي حممة الدوسي الذي مات بأصبهان مبطونا فشهد له أبو موسى الأشعري أنه سمع النبي صلى الله عليه و سلم حكم له بالشهادة ذكر ذلك أبو نعيم في تاريخ أصبهان وروينا قصته في مسند الطيالسي ومعجم الطبراني وزاد شيخ الإسلام ابن حجر بعد هذا أن يخبر آحاد التابعين بأنه صحابي بناء على قبول التزكية من واحد وهو الراجح

நவவீ அவர்கள் நபித்தோழர்களின் இலக்கணம் குறித்து தமது தட்ரீப் நூலில் நபித் தோழரைத் தீர்மானிப்பதற்குரிய இந்த அளவுகோல் கூறப்பட்டுள்ளது.

நபித் தோழரைத் தீர்மானிப்பதற்குரிய இந்த அளவுகோலின் படி இவர் நபித்தோழர் என்பது நிரூபணமாகவில்லை. எனினும் சில நூற்களில் இவரை நபித்தோழர் என்று கூறியிருப்பது ஏன் என்பது புரியவில்லை.

இப்படிப் பல குறைபாடுகள் கொண்ட ஹதீஸை ஆதாரமாகக் கொண்டு தான் தங்கள் வாதத்தை நிறுவுகின்றனர்.

ஜகாத் கொடுக்கப்பட்ட பொருளுக்கே மீண்டும் மீண்டும் வருடாவருடம் ஜகாத் கொடுக்க வேண்டும் என்று கூறுவோர் அதை நிரூபிக்க எந்தச் சான்றையும் முன் வைக்கவில்லை.

எல்லாம் ஒவ்வொன்றாக விழுந்து விட்ட நிலையில் சம்பந்தமில்லாத ஹதீஸ்களைக் கூறி சொந்த ஊகத்தை அதில் புகுத்தி சமாளிக்க முயல்கின்றனர்.

அபூபக்ர் ஆட்சியில் மீண்டும் மீண்டும் ஜகாத் வசூலிக்கப்பட்டதா?         

அபூபக்ர் (ரலி) அவர்களின் ஆட்சிக் காலத்தில் சிலர் ஜகாத் கொடுக்க மறுத்த போது, நபிகள் நாயகத்திடம் கொடுத்து வந்த ஒரு ஆட்டுக் குட்டியை என்னிடம் தர மறுப்பார்களானால் அவர்களுடன் நான் போரிடுவேன் என்று குறிப்பிட்டார்கள்.

(புகாரி 1400, 1457, 6924, 7285)

இதையும் தங்கள் கூற்றுக்கு ஆதாரமாகக் காட்டுகின்றனர். இது ஆதாரப்பூர்வமான ஹதீஸ் என்றாலும் இந்த ஹதீஸில் இவர்களின் வாதத்தை நிலைநாட்ட ஒரு சான்றும் இல்லை.

நபிகள் நாயகம் (ஸல்) காலத்தில் கொடுத்து வந்த என்ற சொற்றொடர் தொடர்ச்சியாகக் கொடுத்து வந்தது என்ற கருத்தைத் தான் தரும், ஒரு தடவை கொடுத்திருந்தால் கொடுத்து வந்த என்ற சொல்லை அபூபக்ர் (ரலி) பயன்படுத்தியிருப்பார்களா? என்பது இவர்களின் வாதம்.

இந்த வாதம் உச்சக்கட்ட அறியாமையின் வெளிப்பாடாக உள்ளது.

நபிகள் நாயகம் (ஸல்) காலத்தில் தொடர்ச்சியாகக் கொடுத்து வந்தனர் என்பது உண்மை தான். ஒரு மனிதனுக்கு ஒரு தடவை ஜகாத் என்று கூறினால் தான் தொடர்ச்சி என்பது இல்லாமல் போகும்.

ஒரு பொருளுக்கு ஒரு தடவை என்று கூறினால் நமது வாதத்தின் படியும் தொடர்ச்சியாகக் கொடுத்து வர முடியும்.

இன்று ஜகாத்தாக ஓர் ஆட்டைக் கொடுத்தவுடன் மேலும் ஆடுகள் பெருகலாம். பெருகிய ஆட்டுக்காக மீண்டும் கொடுக்கலாம். மீண்டும் பெருகலாம். அதற்காகவும் மீண்டும் கொடுக்க வேண்டி வரும். ஒரு பொருளுக்கு ஒரு தடவை கொடுத்தாலும் பொருளாதாரம் பெருகுவதன் காரணமாக தொடர்ச்சியாக ஜகாத் கொடுக்கும் நிலை ஏற்பட்டுக் கொண்டே இருக்கும்.

மேலும் இவர்கள் வாதத்தின் படி பார்த்தாலும் நமக்குத் தான் மறுப்பு சொல்கிறார்களே தவிர தங்கள் வாதத்தை இந்த விளக்கத்தின் மூலம் அவர்களால் நிலை நாட்ட முடியாது. ஏனெனில் தொடர்ச்சியாக என்பது வருடந்தோறும் என்பதை மட்டும் குறிக்காது. மாதந்தோறும் என்று கூட பொருள் கொள்ளலாம். வாரந்தோறும் என்றும் பொருள் கொள்ளலாம். ஏன்? தினந்தோறும் என்றும் பொருள் கொள்ளலாம்.

எனவே வருடந்தோறும் என்பதை எதனடிப்படையில் இந்த ஹதீஸில் இவர்களாக நுழைத்தார்கள் என்பதற்கு விளக்கம் சொல்லக் கடமைப்பட்டுள்ளார்கள்.

கால்நடைகளுக்கான ஜகாத் மீண்டும் மீண்டும் வசூலிக்க ஆதாரமாகுமா?

தக்க ஆதாரம் இல்லாமல் ஒரு முடிவை எடுத்து விட்டு அதை நியாயப்படுத்துவதற்காக சம்பந்தமில்லாத ஹதீஸ்களையெல்லாம் தமக்குரிய ஆதாரமாகக் காட்டுகின்றார்கள்.

இந்த வகையில் அவர்களின் மற்றொரு ஆதாரம் கால்நடைகளுக்கான ஜகாத் பற்றிய ஹதீஸைத் தங்கள் இஷ்டத்திற்கு வளைப்பதாகும்.

ஒரு மனிதனிடம் நாற்பது முதல் 120 வரை ஆடுகள் இருந்தால் அதற்கான ஜகாத் ஒரு ஆடு ஆகும். 121 முதல் 200 வரை இரண்டு ஆடுகளாகும். 201 முதல் 300 வரை மூன்று ஆடுகளாகும். 300க்கு மேல் ஒவ்வொரு நூறு ஆடுகளுக்கும் ஒரு ஆடு வீதம் ஜகாத் ஆகும்.

இந்தக் கருத்தில் அமைந்த ஹதீஸ்களையும் தங்கள் கருத்தை நிரூபிக்கும் ஆதாரமாகப் பயன்படுத்துகின்றனர்.

அவர்கள் தமது வாதத்தை எவ்வாறு எடுத்து வைக்கிறார்கள் என்பதை முதலில் அறிந்து கொள்வோம்.

மேற்கண்ட சட்டத்திலிருந்து இரண்டு எதிர்க்கேள்விகளை நம்மிடம் கேட்கின்றனர்.

ஒருவனிடம் 40 ஆடுகள் இருந்து அதற்குரிய ஜகாத்தை அவன் கொடுத்து விட்டான். சில நாட்களில் இன்னோர் 40 ஆடுகள் அவனுக்குக் கிடைக்கின்றன. இந்த 40 ஆட்டுக்கு ஓர் ஆடு ஜகாத் கொடுக்க வேண்டும் என்று நீங்கள் கூறுவீர்கள் என்றால் 80க்கு 2 ஆட்டை கொடுத்தவர்களாவீர்கள். இது 120க்கு 1 என்ற ஹதீஸுக்கு முரணாக இருக்கிறது.

இரண்டாவதாக வந்த 40க்கு கொடுக்கத் தேவையில்லை என்று நீங்கள் கூறினால் முதல் 40 மட்டும் தான் சுத்தமாகி இருக்கின்றது. இரண்டாவதாக வந்த 40 எப்படி சுத்தமாகும்? என்று நம்மை நோக்கி கேள்வி எழுப்புகின்றனர். நாம் என்ன சொல்கிறோம் என்பது புரியாததால் எழுந்த கேள்வி இது.

நாற்பது ஆடு இருக்கும் போது ஒருவன் ஓர் ஆட்டைக் கொடுத்தான் என்றால் அது நாற்பது ஆட்டுக்குரிய ஜகாத் அல்ல. 40 முதல் 120 வரையுள்ள ஒரு ஸ்டேஜுக்கான ஜகாத் ஆகும். எனவே 120 வரை அவன் ஏதும் கொடுக்கத் தேவையில்லை.

மேலும் ஒவ்வொரு நூறுக்கும் ஓர் ஆடு என்று அந்த ஹதீஸ் கூறுகின்றது. அதையும் தமது இஷ்டத்துக்கு வளைத்து வியாக்கியானம் கொடுத்து தங்கள் வாதத்தை நிலைநாட்ட முயல்கின்றனர்.

ஒருவனிடம் முன்னூறு ஆடுகள் இருந்தன. அதற்கு அவன் மூன்று ஆடுகளைக் கொடுத்து விட்டான். அதன் பின்னர் நூறு ஆடு கிடைக்கின்றது. இப்போது என்ன செய்ய வேண்டும்?எனவும் கேட்கின்றனர். ஏற்கனவே 300க்குக் கொடுத்து விட்டதால் அதிகப்படியான நூறுக்கு ஓர் ஆட்டைக் கொடுத்தால் மேற்கண்ட ஹதீஸ் சரியான முறையில் நடைமுறைப்படுத்தப் படுகின்றது.

இதில் அவர்களுக்கு எந்த ஆதாரமும் இல்லை. இதிலிருந்து இவர்கள் தமது வாதத்தை, வருடந்தோறும் திரும்பத் திரும்பக் கொடுக்க வேண்டும் என்பதை எப்படி நிலைநாட்டுவார்கள்? என்பது தான் முக்கியமான கேள்வியாகும்.

வருடா வருடம் கொடுத்த பொருளுக்கு மீண்டும் கொடுக்க வேண்டும் எனக் கூறுவோர் அதற்கான ஆதாரத்தைக் காட்டுவதை விடுத்து நமக்கு மறுப்பு தான் சொல்கின்றனர் என்பது குறிப்பிடத்தக்கது.

எனவே ஜகாத் கொடுக்கப்பட்ட பொருளுக்கு மீண்டும் மீண்டும் ஜகாத் கொடுப்பது அவசியம் என்ற வாதத்துக்கு, திருக்குர்ஆனிலும், ஏற்கத்தக்க நபிமொழிகளிலும் எந்தச் சான்றும் இல்லை என்பதில் ஐயம் இல்லை. அல்லாஹ் மிக அறிந்தவன்.

வஹீ மட்டுமே மார்க்க ஆதாரம்

இவ்வளவு சான்றுகளை நாம் எடுத்துக் காட்டிய பின்னரும் இக்கருத்து முற்றிலும் சரியானது என்று மனசாட்சி அதை ஏற்றுக் கொண்ட பின்னரும் இதை ஏற்க சிலர் தயக்கம் காட்டுவதற்கு ஒரே ஒரு காரணம் தான் இருக்க வேண்டும்.

முன்னர் வாழ்ந்த நபித்தோழர்களும் நல்லறிஞர்களும் இக்கருத்தைச் சொல்லவில்லையே? அவர்களுக்குத் தெரியாதவை இவர்களுக்குத் தெரிந்து விட்டதா என்ற எண்ணம் தான் அந்தக் காரணம்.

அல்லாஹ்வுடைய வேதத்திலும் நபிகள் நாயகம் (ஸல்) அவர்களின் வழிகாட்டுதல் இது தான் என்று தெரிந்து விட்டால் அதற்கு முரணாக முன்னோர்களையும் பெரியார்களையும் கொண்டு வந்து நிறுத்தலாமா? இந்தப் பதிலை அல்லாஹ் ஏற்றுக் கொள்வானா? இதை சிந்தித்துப் பார்த்தால் இந்த தயக்கம் விலகி விடும்

இது பற்றி அல்லாஹ்வின் எச்சரிக்கை சிலவற்றை எடுத்துக் காட்டுகிறோம்.

வஹீ இல்லாமல் தேனை நபிகள் நாயகம் (ஸல்) அவர்கள் ஹராமாக்கியதையும், வஹீ இல்லாமல் மகரந்தச் சேர்க்கையை மறுத்ததையும் இதற்கு உதாரணமாகக் கூறலாம்.

நபிகள் நாயகம் (ஸல்) அவர்கள் தமது சொல், செயலைக் கூட வஹீ என்றும் வஹீ இல்லாதது என்றும் பிரித்துக் காட்டிய பின்னரும், வஹீயைப் பெறாத நபித்தோழர்களையும் முன்னோர்கலையும் முன்னிறுத்துவது சரியாகுமா?

உங்கள் இறைவனிடமிருந்து உங்களுக்கு அருளப்பட்டதையே பின்பற்றுங்கள்! அவனை விடுத்து (மற்றவர்களை) பொறுப்பாளர்களாக்கிப் பின்பற்றாதீர்கள்! குறைவாகவே படிப்பினை பெறுகிறீர்கள்!

திருக்குர்ஆன் 7:3

என்னிடமிருந்து உங்களுக்கு நேர்வழி வரும் போது எனது நேர்வழியைப் பின்பற்றுவோருக்கு எந்த அச்சமும் இல்லை. அவர்கள் கவலைப்படவும் மாட்டார்கள்.

திருக்குர்ஆன் 2:38

(முஹம்மதே!) உமது இறைவனிடமிருந்து உமக்கு அறிவிக்கப்படுவதை நீர் பின்பற்றுவீராக!

திருக்குர்ஆன் 6:106

அவர்களிடையே தீர்ப்பு வழங்குவதற்காக அல்லாஹ்விடமும், அவனது தூதரிடமும் அழைக்கப்படும் போது "செவியுற்றோம்; கட்டுப்பட்டோம்'' என்பதே நம்பிக்கை கொண்டோரின் கூற்றாக இருக்க வேண்டும். அவர்களே வெற்றி பெற்றோர். 

திருக்குர்ஆன் 24:51

"அல்லாஹ்வுக்கும், இத்தூதருக்கும் கட்டுப்படுங்கள்!'' என கூறுவீராக! அவர்கள் புறக்கணித்தால் இவர் (முஹம்மத்) மீது சுமத்தப்பட்டது இவரைச் சேரும். உங்கள் மீது சுமத்தப் பட்டது உங்களைச் சேரும். இவருக்கு நீங்கள் கட்டுப்பட்டால் நேர்வழி பெறுவீர்கள். தெளிவாக எடுத்துச் சொல்வது தவிர இத்தூதரின் மீது வேறு (கடமை) இல்லை.

திருக்குர்ஆன் 24:54

"நீங்கள் அல்லாஹ்வை விரும்பினால் என்னைப் பின்பற்றுங்கள்! அல்லாஹ் உங் களை விரும்புவான். உங்கள் பாவங்களை மன்னிப்பான். அல்லாஹ் மன்னிப்பவன்; நிகரற்ற அன்புடையோன்'' என்று கூறுவீராக!

திருக்குர்ஆன் 3:31

அல்லாஹ்வுக்கும், அவனது தூதருக்கும் கட்டுப்படுங்கள்! முரண்படாதீர்கள்! (அவ்வாறு செய்தால்) கோழைகளாவீர்கள்! உங்களின் பலம் அழிந்து விடும். சகித்துக் கொள்ளுங்கள்! சகித்துக் கொள்வோருடன் அல்லாஹ் இருக்கிறான்.

திருக்குர்ஆன் 8:46

இதுவே எனது நேரான வழி. எனவே இதனையே பின்பற்றுங்கள்! பல வழிகளைப் பின்பற்றாதீர்கள்! அவை, அவனது (ஒரு) வழியை விட்டும் உங்களைப் பிரித்து விடும். நீங்கள் (இறைவனை) அஞ்சுவதற்காக இதையே அவன் உங்களுக்கு வ-யுறுத்துகிறான்.

திருக்குர்ஆன் 6:153

நம்பிக்கை கொண்டோரே! நீங்கள் அல்லாஹ்வையும், இறுதி நாளையும் நம்பி இருந்தால் அல்லாஹ்வுக்குக் கட்டுப்படுங்கள்! இத்தூதருக்கும், (முஹம்மதுக்கும்) உங்களில் அதிகாரம் உடையோருக்கும் கட்டுப்படுங்கள்! ஏதேனும் ஒரு விஷயத்தில் நீங்கள் முரண் பட்டால் அதை அல்லாஹ்விடமும், இத்தூதரிடமும் கொண்டு செல்லுங்கள்! இதுவே சிறந்ததும், மிக அழகிய விளக்கமுமாகும்.

திருக்குர்ஆன் 4:59

அல்லாஹ்வும், அவனது தூதரும் ஒரு காரியத்தை முடிவு செய்யும் போது நம்பிக்கை கொண்ட ஆணுக்கும், பெண்ணுக்கும் தமது அக்காரியத்தில் சுய விருப்பம் கொள்ளுதல் இல்லை. அல்லாஹ்வுக்கும், அவனது தூதருக்கும் மாறு செய்பவர் தெளிவாக வழிகெட்டு விட்டார்.

திருக்குர்ஆன் 33:36

எனக்கே அஞ்சுங்கள்! இன்றைய தினம் உங்கள் மார்க்கத்தை உங்களுக்காக நிறைவு செய்து விட்டேன். எனது அருளை உங்களுக்கு முழுமைப்படுத்தி விட்டேன். இஸ்லாத்தை உங்களுக்கான வாழ்க்கை நெறியாக பொருந்திக் கொண்டேன்.

திருக்குர்ஆன் 5:3

இந்த வசனங்கள் யாவும் இறைச் செய்தியை, குர்ஆனையும் நபிவழியையும் மட்டுமே பின்பற்ற வேண்டும் என்பதைத் தெளிவாக எடுத்துரைக்கின்றன.

இவ்வாறு நாம் கூறும் போது ஸஹாபாக்களை மதிக்காத, திட்டுகின்ற கூட்டம் என்று நமக்கு எதிராக மக்களைத் தூண்டி விடுகின்றார்கள்.

நபித்தோழர்கள் சிறப்பு மிக்கவர்கள், நம்மை விட ஈமானில் சிறந்தவர்கள் என்றெல்லாம் வரக்கூடிய விஷயங்களில் நமக்கு மாற்றுக் கருத்தில்லை. இதற்கு ஏராளமான குர்ஆன் வசனங்களும் ஹதீஸ்களும் உள்ளன.

இத்தகைய சிறப்புகள் நபித்தோழர்களுக்கு இருப்பதை நாம் எப்போதுமே மறுத்ததில்லை.

ஆனால் அதே சமயம் இத்தனை சிறப்புகள் உள்ளதால் நபித்தோழர்களின் கருத்துக்களை மார்க்கமாகக் கருதும் எந்தவொரு செயல்பாட்டையும் ஏற்றுக் கொள்ள முடியாது. குர்ஆன், ஹதீஸ் ஆகிய இரண்டும் தான் மார்க்கத்தின் ஆதாரங்கள். நபித்தோழர்கள் சிறந்தவர்கள் தான் என்றாலும் அவர்கள் மனிதத் தன்மைக்கு அப்பாற்பட்டவர்கள் கிடையாது. அவர்களிடமும் தவறுகள் ஏற்படத் தான் செய்யும்.

இதை நாம் கற்பனையாகக் கூறவில்லை.

சில நபித் தோழர்களின் கருத்துக்களும் செயல்களும் குர்ஆன், ஹதீசுக்கு மாற்றமாக இருந்துள்ளன.

பல ஆதாரப்பூர்வமான ஹதீஸ்கள் அவர்களுக்குத் தெரியாமல் இருந்துள்ளன.

குர்ஆன், ஹதீஸில் இல்லாத சில விஷயங்களை அவர்களாக உருவாக்கினார்கள்.

என்பதற்கு ஏராளமான சான்றுகள் உள்ளன.

நபித்தோழர்களும் நமது நிலையும் என்ற நூலில் இது குறித்து விரிவாக விளக்கியுள்ளோம்.

எனவே தான் குர்ஆனையும் நபிவழியையும் தவிர வேறு எதையும் ஆதாரமாகக் கொள்ளக் கூடாது என்று கூறுகிறோம்.

உள்ளதை உள்ளபடி ஏற்று நடக்கும் நன்மக்களாக அல்லாஹ் நம்மை ஆக்கி அருள்வானாக!

நபிவழியில் நம் தொழுகை

தொகுப்பாசிரியர்: பீ.ஜைனுல் ஆபிதீன்

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தொழுகையின் முக்கியத்துவம்

முஸ்லிம்கள் கடைப்பிடிக்க வேண்டிய காரியங்களில் மிக முக்கியமானதும், முதன்மையானதும் தொழுகையாகும். இதுவே முஸ்லிம்களின் அடையாளம் ஆகும்.

தொழுகைகளையும், நடுத் தொழுகையையும் பேணிக் கொள்ளுங்கள்! அல்லாஹ்வுக்குக் கட்டுப்பட்டு நில்லுங்கள்!

திருக்குர்ஆன் 2:238

எவ்வித பேரமோ, நட்போ இல்லாத நாள் வருவதற்கு முன் தொழுகையை நிலைநாட்டுமாறும், நாம் அவர்களுக்கு வழங்கியதிலிருந்து இரகசியமாகவும், வெளிப்படையாகவும் (நல்வழியில்) செலவிடுமாறும் நம்பிக்கை கொண்ட எனது அடியார்களுக்கு (முஹம்மதே!) கூறுவீராக!

திருக்குர்ஆன் 14:31

நம்பிக்கை கொண்டோர் மீது தொழுகை நேரம் குறிக்கப்பட்ட கடமையாகவுள்ளது.

திருக்குர்ஆன் 4:103

வணக்கத்திற்குரியவன் அல்லாஹ்வைத் தவிர வேறு யாருமில்லை என்றும், முஹம்மத் (ஸல்) அவர்கள் அல்லாஹ்வின் தூதர் என்றும் உறுதியாக நம்புதல், தொழுகையை நிலைநிறுத்துதல், ஸகாத் வழங்குதல், ஹஜ் செய்தல், ரமலான் மாதத்தில் நோன்பு நோற்றல் ஆகிய ஐந்து காரியங்கள் மீது இஸ்லாம் நிறுவப்பட்டுள்ளது.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்கள்: புகாரீ 8, முஸ்லிம் 21

‘இணை வைத்தல் மற்றும் இறை மறுப்புக்கும் (முஸ்லிமான) அடியானுக்கும் இடையில் உள்ள வேறுபாடு தொழுகையை விடுவதாகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: ஜாபிர் (ரலி)

நூல்: முஸ்லிம் 116

‘நமக்கும், அவர்களுக்கும் (இறை மறுப்பவர்களுக்கும்) உள்ள ஒப்பந்தம் தொழுகையாகும்; அதை விட்டவர் காஃபிராகி விட்டார்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: புரைதா (ரலி)

நூல்: நஸாயீ

இதைப் போன்று ஏராளமான குர்ஆன் வசனங்களும், ஹதீஸ்களும் தொழுகையின் முக்கியத்துவத்தை எடுத்துச் சொல்லுகின்றன.

தொழுவதால் ஏற்படும் நன்மைகள்

(முஹம்மதே!) வேதத்திலிருந்து உமக்கு அறிவிக்கப்படுவதைக் கூறுவீராக! தொழுகையை நிலைநாட்டுவீராக! தொழுகை வெட்கக்கேடான காரியங்களை விட்டும், தீமையை விட்டும் தடுக்கும். அல்லாஹ்வை நினைப்பதே மிகப் பெரியது. நீங்கள் செய்பவற்றை அல்லாஹ் அறிவான்.

திருக்குர்ஆன் 29:45

‘உங்களில் ஒருவரது வாசலில் ஒரு ஆறு (ஓடிக் கொண்டு) இருக்கிறது; அதில் அவர் தினமும் ஐந்து தடவை குளிக்கின்றார்; அவரது மேனியிலுள்ள அழுக்குகளில் எதுவும் எஞ்சியிருக்குமா? எனக் கூறுங்கள்’ என்று நபித்தோழர்களிடம் நபிகள் நாயகம் (ஸல்) அவர்கள் கேட்டார்கள். ‘அவரது அழுக்குகளில் சிறிதளவும் எஞ்சியிராது’ என நபித்தோழர்கள் கூறினர். ‘இது ஐவேளைத் தொழுகைகளின் உவமையாகும். இதன் மூலம் அல்லாஹ் (சிறிய) பாவங்களை அகற்றுகிறான்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ

‘ஐவேளைத் தொழுகை, ஒரு ஜுமுஆவிலிருந்து மறு ஜுமுஆ ஆகியன அவற்றுக்கிடையில் ஏற்படும் பாவங்களுக்குப் பரிகாரங்களாகும்; பெரும் பாவங்களைத் தவிர’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 394

தொழாததால் ஏற்படும் தீங்குகள்

கடமையான தொழுகையை ஒருவர் விடுவது அவரை நரகத்தில் கொண்டு சேர்க்கப் போதுமான காரணமாகும். அவர்கள் சொர்க்கச் சோலைகளில் இருப்பார்கள். குற்றவாளிகளிடம் ‘உங்களை நரகத்தில் சேர்த்தது எது?’ என்று விசாரிப்பார்கள். ‘நாங்கள் தொழுவோராகவும், ஏழைக்கு உணவளிப்போராகவும் இருக்கவில்லை’ எனக் கூறுவார்கள்.

திருக்குர்ஆன் 74:41-43

ஒரு மனிதரின் தலை நசுக்கப்படுவதை நபிகள் நாயகம் (ஸல்) அவர்கள் கனவில் கண்டார்கள். அது பற்றி அவர்கள் விளக்கும் போது, ‘அவர் குர்ஆனைக் கற்று அதைப் புறக்கணித்து, கடமையான தொழுகையைத் தொழாமல் உறங்கியவர்’ என்று விளக்கமளித்தார்கள்.

அறிவிப்பவர்: ஸமுரா (ரலி)

நூல்: புகாரீ 1143

இஸ்லாத்தின் மிக முக்கியக் கடமையான தொழுகையை எவ்வாறு தொழ வேண்டும் என்பதைப் பெரும்பாலான முஸ்லிம்கள் அறியாமல் உள்ளனர்.

தொழுகைக்கு நபியே முன் மாதிரி

ஓர் ஊரில் ஒரு பள்ளிவாசலில் தொழக்கூடியவர்களைக் கவனித்தால் ஒருவரின் தொழுகைக்கும் மற்றவரின் தொழுகைக்கும் இடையே மிகப் பெரிய வித்தியாசங்கள் இருப்பதைக் காணலாம். நபிகளார் காட்டித்தந்த சரியான முறையில் எவ்வாறு தொழுவது என்பது பற்றிய அறியாமையே இந்த நிலைக்குக் காரணமாக அமைந்துள்ளது.

صحيح البخاري

631 – … وَصَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي، فَإِذَا حَضَرَتِ الصَّلاَةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ، وَلْيَؤُمَّكُمْ أَكْبَرُكُمْ»

‘என்னை எவ்வாறு தொழக் கண்டீர்களோ அவ்வாறே தொழுங்கள்!’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: மாலிக் பின் ஹுவைரிஸ் (ரலி)

நூல்: புகாரீ 631

இந்த நபி மொழியின் படி நாம் எவ்வாறு தொழ வேண்டும் என்பதை நபிகளார் காட்டித் தந்த அடிப்படையில் அறிந்து கொள்வோம்.

உளூவின் சட்டங்கள்

உளூவின் அவசியம்

தொழுகையை நிறைவேற்றுவதற்கு முன், குறிப்பிட்ட உறுப்புக்களைக் கழுவி, தூய்மைப்படுத்திக் கொள்வது அவசியமாகும். இத்தூய்மை உளூ எனப்படும். உளூ எனும் தூய்மை இல்லாமல் தொழுதால் தொழுகை நிறைவேறாது.

நம்பிக்கை கொண்டோரே! நீங்கள் தொழுகைக்காகத் தயாராகும் போது உங்கள் முகங்களையும், மூட்டுக்கள் வரை உங்கள் கைகளையும், கரண்டை வரை உங்கள் கால்களையும் கழுவிக் கொள்ளுங்கள்! உங்கள் தலைகளை (ஈரக் கையால்) தடவிக் கொள்ளுங்கள்! குளிப்புக் கடமையானோராக நீங்கள் இருந்தால் (குளித்து) தூய்மையாகிக் கொள்ளுங்கள்! நீங்கள் நோயாளிகளாகவோ, பயணிகளாகவோ இருந்தால், அல்லது உங்களில் ஒருவர் கழிப்பறையிலிருந்து வந்தால், அல்லது (உடலுறவின் மூலம்) பெண்களைத் தீண்டினால் தண்ணீர் கிடைக்காத போது தூய்மையான மண்ணைத் தொட்டு அதில் உங்கள் முகங்களையும், கைகளையும் தடவிக் கொள்ளுங்கள்! அல்லாஹ் உங்களுக்கு எந்தச் சிரமத்தையும் ஏற்படுத்த விரும்பவில்லை. மாறாக நீங்கள் நன்றி செலுத்துவதற்காக உங்களைத் தூய்மைப்படுத்தவும், தனது அருளை உங்களுக்கு முழுமைப்படுத்தவுமே விரும்புகிறான்.

திருக்குர்ஆன் 5:6

صحيح البخاري

135 – قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لاَ تُقْبَلُ صَلاَةُ مَنْ أَحْدَثَ حَتَّى يَتَوَضَّأَ» قَالَ رَجُلٌ مِنْ حَضْرَمَوْتَ: مَا الحَدَثُ يَا أَبَا هُرَيْرَةَ؟، قَالَ: فُسَاءٌ أَوْ ضُرَاطٌ

‘உளூ நீங்கியவர் உளூச் செய்யாத வரை அவரது தொழுகை ஏற்கப்படாது’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 135

தண்ணீர்

உளூச் செய்வதற்குத் தண்ணீர் அவசியம் என்பது அனைவருக்கும் தெரிந்ததே! ஆயினும் உளூ செய்யும் தண்ணீர் குறித்து தவறான நம்பிக்கைகள் சில முஸ்லிம்களிடம் நிலவுகின்றன.

ஆறு, குளம், கண்மாய், ஏரிகள், கிணறுகள் ஆகியவற்றிலும் மழை நீர், நிலத்தடி நீர் போன்றவற்றாலும் உளூச் செய்யலாம்; குளிக்கலாம் என்பதை அனைவரும் சரியாகவே விளங்கி வைத்துள்ளனர். இவற்றுக்கு ஆதாரம் காட்டத் தேவையில்லை.

கடல் நீர்

கடல் நீரால் உளூச் செய்யக் கூடாது என்ற கருத்து சிலரிடம் காணப்படுகின்றது.

‘கடல் நீரில் அதிக அளவில் உப்பு கலந்திருப்பதால் அது தண்ணீரின் கணக்கில் சேராது’ என்று அவர்கள் நினைக்கின்றனர். இது தவறாகும்.

ஏனெனில் நபிகள் நாயகம் (ஸல்) அவர்கள் கடல் நீரால் உளூச் செய்ய அனுமதியளித்துள்ளனர்.

مسند أحمد

7233 – عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ فِي مَاءِ الْبَحْرِ: ” هُوَ الطَّهُورُ مَاؤُهُ، الْحَلَالُ مَيْتَتُهُ “

நபிகள் நாயகம் (ஸல்) அவர்களிடம் கடல் நீர் பற்றி கேட்கப்பட்டது. அதற்கு அவர்கள், ‘அதன் தண்ணீர் தூய்மை செய்யத்தக்கது; அதில் செத்தவையும் உண்ண அனுமதிக்கப்பட்டவை’ என்று பதிலளித்தார்கள்.

அறிவிப்பவர்: ஜாபிர் (ரலி)

நூல்: அஹ்மத் 382

எனவே கடல் நீரால் தாராளமாக உளூச் செய்யலாம். கடமையான குளிப்பு உட்பட அனைத்துக் குளிப்புகளையும் நிறைவேற்றலாம்.

பயன்படுத்திய தண்ணீர்

‘சிறிய பாத்திரங்களில் உளூச் செய்யும் போது தண்ணீர் அப்பாத்திரத்தில் தெறித்து விட்டால் அத்தண்ணீர் அசுத்தமாகி விடும் என்ற நம்பிக்கை சிலரிடம் காணப்படுகின்றது. சில மத்ஹப்களிலும் இவ்வாறு சொல்லப்பட்டுள்ளது. மேலும் சிறிய பாத்திரத்தில் கைகளை நுழைத்து தண்ணீரை எடுத்தால் அத்தண்ணீர் உளூச் செய்வதற்கான தகுதியை இழந்து விடும் எனவும் நம்புகின்றனர்.

صحيح البخاري

159 – حُمْرَانَ مَوْلَى عُثْمَانَ أَخْبَرَهُ أَنَّهُ، رَأَى عُثْمَانَ بْنَ عَفَّانَ دَعَا بِإِنَاءٍ، فَأَفْرَغَ عَلَى كَفَّيْهِ ثَلاَثَ مِرَارٍ، فَغَسَلَهُمَا، ثُمَّ أَدْخَلَ يَمِينَهُ فِي الإِنَاءِ، فَمَضْمَضَ، وَاسْتَنْشَقَ، ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثًا، وَيَدَيْهِ إِلَى المِرْفَقَيْنِ ثَلاَثَ مِرَارٍ، ثُمَّ مَسَحَ بِرَأْسِهِ، ثُمَّ غَسَلَ رِجْلَيْهِ ثَلاَثَ مِرَارٍ إِلَى الكَعْبَيْنِ، ثُمَّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «مَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا، ثُمَّ صَلَّى رَكْعَتَيْنِ لاَ يُحَدِّثُ فِيهِمَا نَفْسَهُ، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ»،

உஸ்மான் (ரலி) அவர்கள் பாத்திரத்தில் தண்ணீர் கொண்டு வரச் செய்தார்கள். தமது கைகளில் மணிக்கட்டு வரை மூன்று தடவை ஊற்றிக் கழுவினார்கள். பின்னர் தமது வலது கையை (பாத்திரத்தில்) விட்டு (தண்ணீர் எடுத்து) வாய் கொப்பளித்து மூக்கையும் சுத்தம் செய்தனர். பின்னர் முகத்தையும், மூட்டு வரை இரு கைகளையும் மூன்று தடவை கழுவினார்கள். பின்னர் தலைக்கு மஸஹ் செய்தார்கள். பின்னர் இரு கால்களையும் கரண்டை வரை மூன்று தடவை கழுவினார்கள். பின்னர், ‘எனது இந்த உளூவைப் போல் யார் உளூச் செய்து வேறு எண்ணத்திற்கு இடமளிக்காமல் இரண்டு ரக்அத்துக்கள் தொழுகின்றாரோ அவரது முன் பாவங்கள் மன்னிக்கப்படும் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்’ என்று உஸ்மான் (ரலி) தெரிவித்தார்கள்.

அறிவிப்பவர்: ஹும்ரான்

நூல்: புகாரீ 160

உஸ்மான் (ரலி) அவர்கள் மணிக்கட்டு வரை கழுவிய பின் பாத்திரத்தில் கை விட்டு தண்ணீர் எடுத்துள்ளனர். அதன் மூலம் மற்ற உறுப்புகளைக் கழுவியுள்ளனர். இறுதியில் இவ்வாறு நபி அவர்கள் உளூச் செய்து காட்டியதாகவும் குறிப்பிட்டுள்ளனர்.

இதே கருத்தில் அப்துல்லாஹ் பின் ஸைத் (ரலி) அவர்களும் அறிவித்துள்ளார்கள். (புகாரீ 192)

நபி அவர்களின் செயல்முறை விளக்கம் மட்டுமின்றி வாய் மொழியாகவும் அவர்கள் அனுமதி அளித்ததற்குச் சான்றுகள் உள்ளன.

صحيح البخاري

162 – عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ..وَإِذَا اسْتَيْقَظَ أَحَدُكُمْ مِنْ نَوْمِهِ فَلْيَغْسِلْ يَدَهُ قَبْلَ أَنْ يُدْخِلَهَا فِي وَضُوئِهِ، فَإِنَّ أَحَدَكُمْ لاَ يَدْرِي أَيْنَ بَاتَتْ يَدُهُ»

‘உங்களில் ஒருவர் தூக்கத்திருந்து விழித்தால் உளூச் செய்யும் தண்ணீரில் கையை விடுவதற்கு முன் கையைக் கழுவிக் கொள்ளட்டும்; ஏனெனில் அவரது கை எங்கெங்கே பட்டது என்பதை அவர் அறிய மாட்டார்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 162

படக் கூடாத இடத்தில் கை பட்டிருக்கும் என்பதற்காகவே கையை நபிகள் நாயகம் (ஸல்) அவர்கள் கழுவச் சொல்கின்றார்கள். இவ்வாறு கழுவி விட்டால் பாத்திரத்தில் கையை விட்டு தண்ணீர் எடுத்து உளூச் செய்யலாம் என்று தெளிவான அனுமதியை அளித்துள்ளனர்.

நபிகள் நாயகம் (ஸல்) அவர்கள் தெளிவான அனுமதியளித்த பின் அதை நிராகரிக்க எந்தக் காரணத்தை யார் கூறினாலும் ஏற்கத் தேவையில்லை.

மீதம் வைத்த தண்ணீர்

பெண்கள் உளூச் செய்து மீதம் வைத்த தண்ணீரில் ஆண்களும், ஆண்கள் மீதம் வைத்த தண்ணீரில் பெண்களும் உளூச் செய்யக் கூடாது என்று சிலர் நம்புகின்றனர். இந்த நம்பிக்கையும் தவறாகும்.

صحيح البخاري

263 – عَنْ عَائِشَةَ، قَالَتْ: «كُنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ إِنَاءٍ وَاحِدٍ مِنْ جَنَابَةٍ»

‘கடமையான குளிப்பை நிறைவேற்றும் போது நானும், நபிகள் நாயகம் (ஸல்) அவர்களும் ஒரு பாத்திரத்தில் ஒன்றாகக் குளித்திருக்கின்றோம்’ என்று ஆயிஷா (ரலி) அறிவிக்கின்றார்கள்.

நூல்: புகாரீ 263

கடமையான குளிப்பும் உளூவைப் போலவே மார்க்க அடிப்படையிலான தூய்மைப்படுத்துதல் ஆகும். ஒரு நேரத்தில் ஒரு பாத்திரத்தில் கணவன், மனைவி இருவரும் தண்ணீர் எடுத்துக் குளிக்கும் போது இருவர் மேனியில் பட்ட தண்ணீர் துளிகள் பாத்திரத்தில் விழாமல் இருக்காது. தண்ணீரை எடுப்பதற்காகக் கையைக் கொண்டு செல்லும் போது கையிருந்து பாத்திரத்தில் தண்ணீர் விழும். அப்படியிருந்தும் அதை நபிகள் நாயகம் (ஸல்) அவர்கள் பொருட்படுத்தவில்லை.

எனவே உளூச் செய்யும் போதும், கடமையான குளிப்பை நிறைவேற்றும் போதும் ஒருவர் மீதம் வைத்த தண்ணீரை மற்றவர் பயன்படுத்துவது குற்றம் இல்லை என்பதை இதிருந்து விளங்கலாம்.

வீட்டுப் பிராணிகள் வாய் வைத்த தண்ணீர்

மனிதர்களை அண்டி வாழும் கோழி, சிட்டுக் குருவி, காகம், பூனை போன்ற பிராணிகள் வாய் வைத்த தண்ணீரில் உளூச் செய்யக் கூடாது என்று சிலர் நம்புகின்றனர். இதுவும் தவறாகும்.

مسند أحمد

عَنْ كَبْشَةَ قَالَتْ: رَأَيْتُ أَبَا قَتَادَةَ أَصْغَى الْإِنَاءَ لِلْهِرَّةِ فَشَرِبَتْ فَقَالَ: أَتَعْجَبِينَ إِنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَخْبَرَنَا: ” أَنَّهَا لَيْسَتْ بِنَجَسٍ إِنَّهَا مِنَ الطَّوَّافِينَ عَلَيْكُمْ وَالطَّوَّافَاتِ “

அபூகதாதா (ரலி) அவர்கள் உளூச் செய்வதற்காக நான் தண்ணீர் எடுத்து வைத்தேன். உடனே ஒரு பூனை வந்து அதைக் குடிக்க ஆரம்பித்தது. பூனை குடிப்பதற்கு ஏற்றவாறு பாத்திரத்தை அவர் சாய்த்தார். ‘என் சகோதரர் மகளே! இதில் ஆச்சரியப்படுகிறாயா?’ என்று கேட்டார். நான் ஆம் என்றேன். ‘இவை அசுத்தமில்லை. இவை உங்களைச் சுற்றி வரக் கூடியவையாகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியதாகக் குறிப்பிட்டார்.

அறிவிப்பவர்: கப்ஷா

நூல்: அஹ்மத்

பூனை வாய் வைத்தால் தண்ணீர் அசுத்தமாகாது என்பதும், அத்தண்ணீரில் உளூச் செய்யலாம் என்பதும் இதிலிருந்து தெரிகின்றது. மேலும் ‘இவை உங்களைச் சுற்றி வரக் கூடிய பிராணிகள்’ என்ற வாக்கியம், காட்டில் வசிக்காமல் வீட்டைச் சுற்றி வரும் பிராணிகள் அனைத்துக்கும் பொருந்தும் என்பதை விளக்குகின்றது.

மனிதர்களுடன் அண்டி வாழும் பிராணிகளில் நாயைத் தவிர மற்ற பிராணிகள் வாய் வைத்த தண்ணீரில் உளூச் செய்யலாம்.

صحيح البخاري

172 – ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا شَرِبَ الكَلْبُ فِي إِنَاءِ أَحَدِكُمْ فَلْيَغْسِلْهُ سَبْعًا»

‘நாய் வாய் வைத்து விட்டால் ஏழு தடவை பாத்திரத்தைக் கழுவ வேண்டும்’ என்று நபிகள் நாயகம் (ஸல்) கூறியுள்ளனர்.

நூல்: புகாரீ 172

சூடாக்கப்பட்ட தண்ணீர்

சூரியனால் சூடாக்கப்பட்ட தண்ணீரிலும், வெந்நீரிலும் உளூச் செய்யக் கூடாது என்று சிலர் நினைக்கின்றனர்.

சூரிய வெளிச்சத்தில் சூடாக்கப்பட்ட தண்ணீரை நபிகள் நாயகம் (ஸல்) தடுத்ததாகவும் அதனால் குஷ்ட நோய் வரும் என்று நபிகள் நாயகம் (ஸல்) கூறியதாகவும் சில ஹதீஸ்கள் உள்ளன. அவை அனைத்தும் நபிகள் நாயகம் (ஸல்) பெயரால் இட்டுக்கட்டப்பட்டவையாகும்.

காலித் பின் இஸ்மாயீல், வஹப் பின் வஹப், ஹைஸம் பின் அதீ போன்றோர் தான் இது பற்றிய ஹதீஸ்களை அறிவிக்கின்றனர். இவர்கள் பெரும் பொய்யர்களும், ஹதீஸ்களை இட்டுக்கட்டக் கூடியவர்களுமாவர்.

எனவே சூரியனால் சூடாக்கப்பட்ட தண்ணீரிலும், நெருப்பால் சூடாக்கப்பட்ட தண்ணீரிலும் உளூச் செய்ய எந்தத் தடையும் இல்லை.

வீட்டில் உளூச் செய்தல்

வீட்டில் உளூச் செய்ய வசதி வாய்ப்பு உள்ளவர்கள் வீட்டில் உளூச் செய்து விட்டுப் புறப்படுவதே சிறந்ததாகும். ஒருவர் உளூச் செய்த நிலையில் பள்ளிவாசலுக்குச் சென்றால் அவர் நடந்து செல்வது கூட வணக்கமாகக் கருதப்படும்.

صحيح البخاري

477 – عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” صَلاَةُ الجَمِيعِ تَزِيدُ عَلَى صَلاَتِهِ فِي بَيْتِهِ، وَصَلاَتِهِ فِي سُوقِهِ، خَمْسًا وَعِشْرِينَ دَرَجَةً، فَإِنَّ أَحَدَكُمْ إِذَا تَوَضَّأَ فَأَحْسَنَ، وَأَتَى المَسْجِدَ، لاَ يُرِيدُ إِلَّا الصَّلاَةَ، لَمْ يَخْطُ خَطْوَةً إِلَّا رَفَعَهُ اللَّهُ بِهَا دَرَجَةً، وَحَطَّ عَنْهُ خَطِيئَةً، حَتَّى يَدْخُلَ المَسْجِدَ، وَإِذَا دَخَلَ المَسْجِدَ، كَانَ فِي صَلاَةٍ مَا كَانَتْ تَحْبِسُهُ، وَتُصَلِّي – يَعْنِي عَلَيْهِ المَلاَئِكَةُ – مَا دَامَ فِي مَجْلِسِهِ الَّذِي يُصَلِّي فِيهِ: اللَّهُمَّ اغْفِرْ لَهُ، اللَّهُمَّ ارْحَمْهُ، مَا لَمْ يُحْدِثْ فِيهِ “

‘ஒருவர் தமது வீட்டிலும், கடை வீதியிலும் தொழுவதை விட ஜமாஅத்துடன் தொழுவது இருபத்தி ஐந்து மடங்கு மதிப்பில் அதிகமானதாகும். உங்களில் ஒருவர் உளூச் செய்து, அதை அழகுறச் செய்து, தொழுகின்ற ஒரே நோக்கத்தில் பள்ளிவாசலுக்கு வந்தால் அவர் பள்ளிவாசலுக்கு வரும் வரை எடுத்து வைக்கும் ஒவ்வொரு எட்டுக்கும் அவருக்கு ஒரு படித்தரத்தை அல்லாஹ் உயர்த்துகின்றான். ஒரு பாவத்தை அவரை விட்டும் நீக்குகின்றான். தொழுகையை எதிர்பார்த்து அவர் பள்ளிவாசலில் அமர்ந்திருக்கும் போது அவர் தொழுபவராகவே கருதப்படுவார். தொழுத இடத்திலேயே அவர் இருக்கும் வரை அவருக்காக வானவர்கள் பிரார்த்தனை செய்கிறார்கள். சிறு தொடக்கு மூலம் வானவர்களுக்குத் தொல்லை அளிக்காத வரையில் இறைவா! இவரை மன்னித்து விடு! இறைவா! இவருக்கு அருள் புரி!’ என்று வானவர்கள் கூறுகின்றனர்’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 477

பள்ளிவாசலில் உளூச் செய்ய ஏற்பாடு செய்தல்

வீட்டில் உளூச் செய்ய வசதியுள்ளவர்கள் வீட்டிலேயே உளூச் செய்வது தான் சிறப்பு என்றாலும் அத்தகைய வசதி வாய்ப்பு இல்லாதவர்களுக்காக, பள்ளிவாசலின் சார்பில் ஏற்பாடு செய்வது குற்றமில்லை.

صحيح البخاري

3575 – عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: حَضَرَتِ الصَّلاَةُ فَقَامَ مَنْ كَانَ قَرِيبَ الدَّارِ مِنَ المَسْجِدِ يَتَوَضَّأُ، وَبَقِيَ قَوْمٌ، فَأُتِيَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمِخْضَبٍ مِنْ حِجَارَةٍ فِيهِ مَاءٌ، «فَوَضَعَ كَفَّهُ، فَصَغُرَ المِخْضَبُ أَنْ يَبْسُطَ فِيهِ كَفَّهُ، فَضَمَّ أَصَابِعَهُ فَوَضَعَهَا فِي المِخْضَبِ فَتَوَضَّأَ القَوْمُ كُلُّهُمْ جَمِيعًا» قُلْتُ: كَمْ كَانُوا؟ قَالَ: ثَمَانُونَ رَجُلًا

‘தொழுகை நேரம் வந்தது. பள்ளிவாசலுக்கு அருகில் யாருடைய இல்லங்கள் அமைந்திருந்தனவோ அவர்கள் உளூச் செய்ய (வீட்டிற்குச்) சென்றனர். சிலர் எஞ்சினார்கள். அப்போது நபிகள் நாயகம் (ஸல்) அவர்களிடம் ஒரு கல் பாத்திரம் தண்ணீருடன் கொண்டு வரப்பட்டது. நபிகள் நாயகம் (ஸல்) அவர்கள் தமது கையை வைத்தனர். நபிகள் நாயகம் (ஸல்) அவர்களால் அதனுள் தமது கையை விரிக்க இயவில்லை. எனவே தமது விரல்களை இணைத்து அப்பாத்திரத்தில் வைத்தனர். எஞ்சிய அனைவரும் உளூச் செய்தனர்’ என்று அனஸ் (ரலி) கூறினார்கள். ‘(அப்போது) எத்தனை பேர்கள் இருந்தனர்?’ என்று அவர்களிடம் நான் கேட்டேன். ‘எண்பது பேர்கள்’ என்று அனஸ் (ரலி) விடையளித்தார்கள்.

அறிவிப்பவர்: ஹுமைத்

நூல்: புகாரீ 3575

உளூச் செய்யும் முறை

நிய்யத் எனும் எண்ணம்

ஒருவர் எந்த அமலைச் செய்தாலும் அந்த அமலைச் செய்கிறோம் என்ற எண்ணம் அவருக்கு இருக்க வேண்டும். அந்த எண்ணமில்லாமல் வணக்கத்தின் அனைத்துக் காரியங்களையும் ஒருவர் செய்தாலும் அது வணக்கமாக அமையாது.

ஒருவர் சுப்ஹ் முதல் சூரியன் மறையும் வரை உண்ணாமலும் பருகாமலும் குடும்ப வாழ்க்கையில் ஈடுபடாமலும் இருக்கின்றார்; ஆனால் நோன்பு நோற்கும் எண்ணம் அவருக்கு இல்லை; நேரமின்மையின் காரணமாகவோ, மருத்துவர்களின் ஆலோசனைப்படியோ இவ்வாறு இருக்கின்றார் என்றால், நோன்பாளி கடைப்பிடிக்கும் அனைத்தையும் அவர் கடைப்பிடித்த போதும் நோன்பு நோற்கும் எண்ணம் இல்லாததால் அவர் நோன்பு நோற்றவராக மாட்டார்.

உடற்பயிற்சி என்பதற்காகவோ, அல்லது வேறு ஏதோ ஒரு காரணத்துக்காகவோ தொழுகையில் கடைப்பிடிக்கும் அனைத்துக் காரியங்களையும் ஒருவர் செய்கின்றார்; ஆனால் தொழுகின்றோம் என்ற எண்ணம் அவருக்கு இல்லை என்றால் இவர் தொழுகையை நிறைவேற்றியவராக மாட்டார். அது போல் தூக்கக் கலக்கத்தில் எழுந்து தொழுகையில் செய்யும் அனைத்தையும் ஒருவர் செய்கின்றார். ஆனால் தொழுவதாக அவருக்கு உணர்வு இல்லை என்றால் அவரும் தொழுதவராக மாட்டார்.

இது போலத் தான் ஒருவர் உளூவின் போது செய்ய வேண்டிய அனைத்துக் காரியங்களையும் செய்கின்றார். ஆனால் உளூச் செய்யும் எண்ணம் அவருக்கு இல்லை என்று வைத்துக் கொள்வோம். இவர் உளூச் செய்தவராக மாட்டார்.

உதாரணமாக ஒருவர் வெளியே சென்று கொண்டிருக்கும் போது மழை பெய்கின்றது. உடல் முழுவதும் நனைந்து விடுகின்றது. உளூவின் போது கழுவ வேண்டிய அனைத்து உறுப்புக்களும் கழுவப்பட்டு விடுகின்றன என்று வைத்துக் கொள்வோம். அல்லது ஆற்றிலோ, அல்லது குளத்திலோ தவறி விழுந்து விட்டார். அல்லது இறங்கிக் குளிக்கின்றார் என்று வைத்துக் கொள்வோம். இவருக்கு உளூச் செய்யும் எண்ணம் இல்லாததால் இவர் உளூச் செய்தவராக மாட்டார்.

எல்லா வணக்கங்களுக்கும் நிய்யத் எனும் எண்ணம் அவசியம் என்பதற்குப் பின்வரும் ஹதீஸ் சான்றாக அமைந்துள்ளது.

صحيح البخاري

1 – «إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، …»

‘அமல்கள் யாவும் எண்ணங்களைப் பொறுத்தே’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: உமர் பின் கத்தாப் (ரலி)

நூல்: புகாரீ 1,

நிய்யத் என்பதை முஸ்லிம்களில் சிலர் தவறாக விளங்கி வைத்துள்ளனர். உளூ, தொழுகை, நோன்பு போன்ற கடமைகளை நிறைவேற்றும் போது சில அரபிச் சொற்களைக் கூறுவது தான் நிய்யத் என்று கருதுகின்றனர்.

நிய்யத் என்ற சொல்லுக்கு வாயால் மொழிதல் என்று பொருள் இல்லை. மனதால் நினைத்தல் என்பதே அதன் பொருளாகும்.

மேலும் உளூச் செய்யும் போதோ, தொழும் போதோ, நோன்பு நோற்கும் போதோ நபிகள் நாயகம் (ஸல்) அவர்கள் எதனையும் வாயால் மொழிந்து விட்டுச் செய்ததில்லை.

ஹஜ் கடமையை நிறைவேற்றும் போது மட்டுமே வாயால் மொழிந்துள்ளனர். மற்ற எந்த வணக்கத்திற்கும் வாயால் மொழிந்ததில்லை.

‘நான் இப்போது உளூச் செய்யப் போகின்றேன்’ என்ற எண்ணம் உள்ளத்தில் இருக்குமானால் அதுவே நிய்யத் ஆகும். வாயால் எந்தச் சொல்லையும் மொழியக் கூடாது. அவ்வாறு மொழிவது பித்அத் ஆகும். இது அவசியம் என்றால் நபிகள் நாயகம் (ஸல்) அவர்கள் வாயால் மொழிந்து நமக்கு வழி காட்டியிருப்பார்கள்.

பல் துலக்குதல்

உளூச் செய்யத் துவங்கும் முன் பற்களைத் துலக்கிக் கொள்வது நபிவழியாகும்.

பல் துலக்குதல் உளூவின் ஓர் அங்கம் அல்ல! உளூச் செய்வதற்கு முன் செய்ய வேண்டிய தனியான வணக்கமாகும்.

صحيح مسلم

ثُمَّ رَجَعَ إِلَى الْبَيْتِ فَتَسَوَّكَ وَتَوَضَّأَ

நபிகள் நாயகம் (ஸல்) அவர்கள் பல் துலக்கினார்கள். உடனே உளூச் செய்தார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: முஸ்லிம் 1233

பல் துலக்குதல் உளூவுக்குள் அடங்கி விடும் என்றால் ‘உளூச் செய்தார்கள்’ என்று மட்டும் தான் கூறப்பட்டிருக்கும். உளூச் செய்தார்கள் என்பதைக் கூறுவதற்கு முன் ‘பல் துலக்கினார்கள்’ என்று கூறப்படுவதால் இது உளூவில் சேராத தனியான ஒரு வணக்கம் என்பது தெரிகின்றது.

மேலும் பல் துலக்குதல் நபிகள் நாயகம் (ஸல்) அவர்களால் அதிகமாக வலியுறுத்தப்பட்டுள்ளது.

صحيح البخاري

888 – قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَكْثَرْتُ عَلَيْكُمْ فِي السِّوَاكِ»

‘பல் துலக்குவது பற்றி அதிகமாக நான் உங்களை வலியுறுத்தியுள்ளேன்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: புகாரீ 888

பல் துலக்கும் குச்சி

குறிப்பிட்ட மரத்தின் குச்சியால் பல் துலக்குவது தான் சுன்னத் என்ற கருத்து சில முஸ்லிம்களிடம் காணப்படுகின்றது. இதை மிஸ்வாக் குச்சி என்று பெயரிட்டு அழைக்கின்றனர்.

மிஸ்வாக் என்ற சொல்லுக்கு பல் துலக்கும் சாதனம் என்பது தான் பொருள். குறிப்பிட்ட மரத்தின் குச்சி என்று இதற்கு அர்த்தம் கிடையாது.

பல் துலக்க விரலைப் பயன்படுத்தினாலும், பிரஷ்ஷைப் பயன்படுத்தினாலும் அனைத்துமே மிஸ்வாக்கில் அடங்கும். அது போல் எந்த மரத்தின் குச்சியைப் பயன்படுத்தினாலும் அதுவும் மிஸ்வாக்கில் அடங்கும். அனைத்துமே இதில் சமமானவை தான்.

பல் துலக்குதல் தான் நபிவழியே தவிர குறிப்பிட்ட குச்சியாகத் தான் இருக்க வேண்டும் என்பது நபிவழியல்ல!

இந்தக் குச்சியால் தான் பல் துலக்க வேண்டும் என்று சிலர் வலியுறுத்துவதால் இதை இங்கு சுட்டிக் காட்டுகின்றோம்.

பல் துலக்கிய பின்னர் உளூச் செய்ய வேண்டும். உளூச் செய்யும் போது செய்ய வேண்டிய காரியங்களை வரிசையாக உரிய ஆதாரங்களுடன் இனி அறிந்து கொள்வோம்.

அல்லாஹ்வின் பெயர் கூறுதல்

உளூச் செய்ய ஆரம்பிக்கும் போது முதலில் பிஸ்மில்லாஹ்’ (அல்லாஹ்வின் திருப்பெயரால்) என்று கூறிக் கொள்ள வேண்டும்.

سنن النسائي

عَنْ أَنَسٍ قَالَ: طَلَبَ بَعْضُ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَضُوءًا. فَقَالَ: رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «هَلْ مَعَ أَحَدٍ مِنْكُمْ مَاءٌ؟» فَوَضَعَ يَدَهُ فِي الْمَاءِ وَيَقُولُ: «تَوَضَّئُوا بِسْمِ اللَّهِ». فَرَأَيْتُ الْمَاءَ يَخْرُجُ مِنْ بَيْنِ أَصَابِعِهِ حَتَّى تَوَضَّئُوا مِنْ عِنْدِ آخِرِهِمْ قَالَ ثَابِتٌ: قُلْتُ لِأَنَسٍ: كَمْ تُرَاهُمْ؟ قَالَ: نَحْوًا مِنْ سَبْعِينَ

நபித்தோழர்கள் உளூச் செய்வதற்கான தண்ணீரைத் தேடினார்கள். அப்போது நபிகள் நாயகம் (ஸல்) அவர்கள், ‘உங்களில் எவரிடமேனும் தண்ணீர் இருக்கின்றதா?’ என்று கேட்டார்கள். (தண்ணீர் கொண்டு வரப்பட்டவுடன்) அந்தத் தண்ணீரில் தமது கையை வைத்து, ‘அல்லாஹ்வின் பெயரால் உளூச் செய்யுங்கள்’ என்று கூறினார்கள். அவர்களின் விரல்களுக்கு இடையிலிருந்து தண்ணீர் வெளியேறியதை நான் பார்த்தேன். கடைசி நபர் வரை அதில் உளூச் செய்தார்கள். இவ்வாறு அனஸ் (ரலி) கூறினார்கள். ‘மொத்தம் எத்தனை பேர் இருந்தீர்கள்?’ என்று அனஸ் (ரலி)யிடம் கேட்டேன். அதற்கவர்கள், ‘சுமார் எழுபது நபர்கள்’ என்று விடையளித்தார்கள்.

அறிவிப்பவர்: கதாதா

நூல்: நஸாயீ

முன் கைகளைக் கழுவுதல்

உளூச் செய்யும் போது முதலில் செய்ய வேண்டிய செயல் இரு கைகளையும் மணிக்கட்டு வரை கழுவுவதாகும்.

سنن النسائي

أَمَّا الْوُضُوءُ فَإِنَّكَ إِذَا تَوَضَّأْتَ فَغَسَلْتَ كَفَّيْكَ، فَأَنْقَيْتَهُمَا خَرَجَتْ خَطَايَاكَ مِنْ بَيْنِ أَظْفَارِكَ وَأَنَامِلِكَ

… ‘நீ உளூச் செய்யும் போது இரு முன் கைகளையும் கழுவி தூய்மையாக்கினால் உனது சிறு பாவங்கள் விரல் நுனியிலிருந்து வெளியேறுகின்றன’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அம்ர் பின் அபஸா (ரலி)

நூல்: நஸாயீ

வாயையும், மூக்கையும் சுத்தம் செய்தல்

இரு கைகளையும் மணிக்கட்டு வரை கழுவிய பின் வாயையும், மூக்கையும் சுத்தம் செய்ய வேண்டும்.

صحيح البخاري

159 فَأَفْرَغَ عَلَى كَفَّيْهِ ثَلاَثَ مِرَارٍ، فَغَسَلَهُمَا، ثُمَّ أَدْخَلَ يَمِينَهُ فِي الإِنَاءِ، فَمَضْمَضَ، وَاسْتَنْشَقَ

நபிகள் நாயகம் (ஸல்) அவர்கள் எவ்வாறு உளூச் செய்தார்கள் என்பதற்கு உஸ்மான் (ரலி) அவர்கள் செயல் விளக்கம் அளித்த போது, ‘தமது இரு கைகளையும் மூன்று தடவை கழுவி விட்டு, (தண்ணீர் எடுத்து) வாய் கொப்புளித்து, மூக்கையும் சுத்தம் செய்தார்கள்’ என்று கூறப்பட்டுள்ளது.

நூல்: புகாரீ 160, 164

வாய் கொப்புளிப்பதற்கும், மூக்கைச் சுத்தம் செய்வதற்கும் தனித்தனியாக இரண்டு தடவை தண்ணீர் எடுக்க வேண்டிய அவசியம் இல்லை. ஒரு கையளவு தண்ணீர் எடுத்து அதில் ஒரு பகுதியை வாயிலும், மற்றொரு பகுதியை மூக்கிலும் செலுத்திச் சுத்தம் செய்யலாம்.

صحيح البخاري

140 – عَنِ ابْنِ عَبَّاسٍ، أَنَّهُ «تَوَضَّأَ فَغَسَلَ وَجْهَهُ، أَخَذَ غَرْفَةً مِنْ مَاءٍ، فَمَضْمَضَ بِهَا وَاسْتَنْشَقَ، …ثُمَّ قَالَ: هَكَذَا رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَوَضَّأُ

இப்னு அப்பாஸ் (ரலி) அவர்கள் உளூச் செய்தார்கள். அப்போது ஒரு கையில் தண்ணீர் எடுத்து அதன் மூலமே வாய்கொப்புளித்து மூக்கிற்கும் தண்ணீர் செலுத்தினார்கள்… (பின்னர்) ‘இப்படித் தான் நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்ய நான் பார்த்தேன்’ எனவும் இப்னு அப்பாஸ் (ரலி) கூறினார்கள்.

அறிவிப்பவர்: அதா பின் யஸார்

நூல்: புகாரீ 140

ஒரு கைத் தண்ணீர் எடுக்கும் போது வலது கையால் எடுத்து இடது கையால் சுத்தம் செய்ய வேண்டும்.

صحيح البخاري

159 – فَأَفْرَغَ عَلَى كَفَّيْهِ ثَلاَثَ مِرَارٍ، فَغَسَلَهُمَا، ثُمَّ أَدْخَلَ يَمِينَهُ فِي الإِنَاءِ، فَمَضْمَضَ، وَاسْتَنْشَقَ

நபிகள் நாயகம் (ஸல்) அவர்கள் எவ்வாறு உளூச் செய்தார்கள் என்பதை உஸ்மான் (ரலி) அவர்கள் விளக்கும் போது, ‘தமது வலது கையைப் பாத்திரத்தில் விட்டு வாய் கொப்புளித்து, மூக்கையும் சீந்தினார்கள்’ என்று கூறப்பட்டுள்ளது.

நூல்: புகாரீ 159, 164

முகத்தைக் கழுவுதல்

இதன் பின்னர் முகத்தைக் கழுவ வேண்டும்.

இரு கைகளால் கழுவுதல்

நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்த முறையை இப்னு அப்பாஸ் (ரலி) அவர்கள் விளக்கும் போது,

 

صحيح البخاري

140 – عَنِ ابْنِ عَبَّاسٍ، ثُمَّ أَخَذَ غَرْفَةً مِنْ مَاءٍ، فَجَعَلَ بِهَا هَكَذَا، أَضَافَهَا إِلَى يَدِهِ الأُخْرَى، فَغَسَلَ بِهِمَا وَجْهَهُ

ஒரு கைத் தண்ணீரை அள்ளி அதனை மற்றொரு கையால் சேர்த்துக் கொண்டு அதன் மூலம் தமது முகத்தைக் கழுவினார்கள்.

அறிவிப்பவர்: அதா பின் யஸார்

நூல்: புகாரீ 140

ஒரு கையால் கழுவுதல்

நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்த முறையை அப்துல்லாஹ் பின் ஸைத் (ரலி) அவர்கள் விளக்கும் போது,

 

صحيح البخاري

186 – ثُمَّ أَدْخَلَ يَدَهُ فَغَسَلَ وَجْهَهُ ثَلاَثًا

தமது ஒரு கையைப் பாத்திரத்தில் நுழைத்து மூன்று முறை முகத்தைக் கழுவினார்கள்.

அறிவிப்பவர்: யஹ்யா

நூல்: புகாரீ 186

தாடியைக் கோதிக் கழுவுதல்

தாடி வைத்திருப்போர் முகத்தைக் கழுவும் போது தமது விரல்களால் தாடியைக் கோத வேண்டும். ஏனெனில் நபிகள் நாயகம் (ஸல்) அவர்கள் இவ்வாறு செய்துள்ளனர்.

 

سنن الترمذي

31 – حَدَّثَنَا يَحْيَى بْنُ مُوسَى قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ إِسْرَائِيلَ، عَنْ عَامِرِ بْنِ شَقِيقٍ، عَنْ أَبِي وَائِلٍ، عَنْ عُثْمَانَ بْنِ عَفَّانَ، «أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُخَلِّلُ لِحْيَتَهُ». هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ

நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்யும் போது தண்ணீரைக் கொண்டு தமது தாடியைக் கோதிக் கழுவுவார்கள்.

அறிவிப்பவர்: உஸ்மான் (ரலி)

நூல்: திர்மிதி

இரு கைகளையும் முழங்கை வரை கழுவுதல்

முகத்தைக் கழுவிய பின்னர் இரு கைகளையும் முழங்கை வரை கழுவ வேண்டும்.

صحيح البخاري

ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثًا، وَيَدَيْهِ إِلَى المِرْفَقَيْنِ ثَلاَثَ مِرَارٍ

நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்த முறையை உஸ்மான் (ரலி) அவர்கள் விளக்கும் போது, முகத்தையும், மூட்டு வரை இரு கைகளையும் மூன்று தடவை கழுவினார்கள்.

அறிவிப்பவர்: ஹும்ரான்

நூல்: புகாரீ 159

முகம், கை, கால்களைச் சிறப்பாகக் கழுவுதல்

முகத்தைக் கழுவும் போது முகத்தைக் கடந்து விரிவாகக் கழுவுவதும், கைகளைக் கழுவும் போது முழங்கை வரை நிறுத்திக் கொள்ளாமல் அதையும் தாண்டிக் கழுவுவதும் விரும்பத்தக்கதாகும். இது கட்டாயம் இல்லை.

صحيح البخاري

136 – «إِنَّ أُمَّتِي يُدْعَوْنَ يَوْمَ القِيَامَةِ غُرًّا مُحَجَّلِينَ مِنْ آثَارِ الوُضُوءِ، فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يُطِيلَ غُرَّتَهُ فَلْيَفْعَلْ»

‘உளூச் செய்வதன் காரணமாக எனது சமுதாயத்தினர் முகம், கை, கால்கள் வெண்மையானவர்கள்’ என்று அழைக்கப்படுவார்கள். யார் தமது வெண்மையை அதிகப்படுத்த விரும்புகின்றாரோ அவர் அவ்வாறு செய்து கொள்ளட்டும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 136

எனவே முகம், கை கால்களைக் கழுவும் போது விரிவாகக் கழுவுவது சிறந்ததாகும்.

தலைக்கு மஸஹ் செய்தல்

இரு கைகளையும் கழுவிய பின்னர் ஈரக் கையால் தலையைத் தடவ வேண்டும். இது மஸஹ் எனப்படும்.

நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்த முறையை அப்துல்லாஹ் பின் ஸைத் (ரலி) அவர்கள் விளக்கும் போது,

صحيح البخاري

185 – ثُمَّ مَسَحَ رَأْسَهُ بِيَدَيْهِ، فَأَقْبَلَ بِهِمَا وَأَدْبَرَ، بَدَأَ بِمُقَدَّمِ رَأْسِهِ حَتَّى ذَهَبَ بِهِمَا إِلَى قَفَاهُ، ثُمَّ رَدَّهُمَا إِلَى المَكَانِ الَّذِي بَدَأَ مِنْهُ

தம் இரண்டு கைகளையும் தலையின் முன்பகுதியில் வைத்து பிடரி வரை கொண்டு சென்று பிறகு அப்படியே எந்த இடத்திலிருந்து தடவ ஆரம்பித்தார்களோ அந்த இடத்திற்குத் திரும்பக் கொண்டு வந்தார்கள்.

அறிவிப்பவர்: யஹ்யா

நூல்: புகாரீ 185

இது தான் நபிகள் நாயகம் (ஸல்) அவர்கள் காட்டித் தந்த மஸஹ் செய்யும் முறையாகும். பெண்களும் ஆண்களைப் போலவே பிடரி வரை மஸஹ் செய்ய வேண்டும்.

தலையில் ஒரேயொரு முடியில் சிறிதளவை மட்டும் ஒரு விரலால் தொட்டால் போதும் என்று ஷாஃபி மத்ஹபைச் சார்ந்தவர்களும், தலையில் நான்கில் ஒரு பங்கு அளவுக்கு மஸஹ் செய்தால் போதும் என்று ஹனஃபி மத்ஹபைச் சார்ந்தவர்களும் கூறுகின்றனர். இதற்கு நபிவழியில் எந்தச் சான்றும் இல்லை.

எத்தனை தடவை மஸஹ் செய்ய வேண்டும்?

தலைக்கு ஒரு தடவையோ அல்லது இரண்டு தடவைகளோ மஸஹ் செய்யலாம்.

நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்த முறையை அப்துல்லாஹ் பின் ஸைத் (ரலி) அவர்கள் விளக்கும் போது,

صحيح البخاري

186 -ثُمَّ أَدْخَلَ يَدَهُ فَمَسَحَ رَأْسَهُ، فَأَقْبَلَ بِهِمَا وَأَدْبَرَ مَرَّةً وَاحِدَةً،

இரு கைகளை (பாத்திரத்தில்) நுழைத்து இரு கைகளையும் தலையில் வைத்து முன் பக்கத்திலிருந்து பின் பக்கம் கொண்டு வந்து பின்னர் பின்பக்கமிருந்து முன் பக்கம் கொண்டு வந்தார்கள். இவ்வாறு ஒரு தடவை செய்தார்கள்.

அறிவிப்பவர்: யஹ்யா

நூல்: புகாரீ 186

سنن النسائي

99 – أَخْبَرَنَا مُحَمَّدُ بْنُ مَنْصُورٍ قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ يَحْيَى، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ الَّذِي أُرِيَ النِّدَاءَ قَالَ: «رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَوَضَّأَ فَغَسَلَ وَجْهَهُ ثَلَاثًا وَيَدَيْهِ مَرَّتَيْنِ، وَغَسَلَ رِجْلَيْهِ مَرَّتَيْنِ، وَمَسَحَ بِرَأْسِهِ مَرَّتَيْنِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் தலைக்கு இரண்டு தடவை மஸஹ் செய்தார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் ஸைத் (ரலி)

நூல்: நஸாயீ

காதுகளுக்கு மஸஹ் செய்தல்

தலைக்கு மஸஹ் செய்யும் போது இரண்டு காதுகளுக்கும் மஸஹ் செய்வது நபிவழியாகும்.

سنن النسائي

102 – ثُمَّ مَسَحَ بِرَأْسِهِ وَأُذُنَيْهِ بَاطِنِهِمَا بِالسَّبَّاحَتَيْنِ وَظَاهِرِهِمَا بَإِبْهَامَيْهِ

நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்த போது தலைக்கும், தமது ஆட்காட்டி விரல்களைக் காதுகளின் உட்பகுதியிலும், கட்டை விரலை காதுகளின் வெளிப்பகுதியிலும் வைத்து காதுகளுக்கும் மஸஹ் செய்தார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அப்பாஸ் (ரலி)

நூல்: நஸாயீ

பிடரியில் மஸஹ் செய்ய வேண்டுமா?

தலைக்கு மஸஹ் செய்வது போல் சிலர் பிடரியில் மஸஹ் செய்கின்றனர். இதற்கு ஆதாரப்பூர்வமான எந்தச் செய்தியும் கிடையாது.

இரண்டு கால்களையும் கழுவுதல்

இதன் பின்னர் இரு கால்களையும் கழுவ வேண்டும். முதலில் வலது காலையும், பின்னர் இடது காலையும் கழுவ வேண்டும். நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்த முறையை இப்னு அப்பாஸ் (ரலி) அவர்கள் விளக்கும் போது,

صحيح البخاري

140 – ثُمَّ أَخَذَ غَرْفَةً مِنْ مَاءٍ، فَرَشَّ عَلَى رِجْلِهِ اليُمْنَى حَتَّى غَسَلَهَا، ثُمَّ أَخَذَ غَرْفَةً أُخْرَى، فَغَسَلَ بِهَا رِجْلَهُ، يَعْنِي اليُسْرَى

ஒரு கைத் தண்ணீர் அள்ளி அதனை தமது வலது காலில் கொஞ்சம் கொஞ்சமாக ஊற்றி அதனைக் கழுவினார்கள். பின்னர் இன்னொரு கைத் தண்ணீர் அள்ளித் தமது இடது காலில் ஊற்றிக் கழுவினார்கள்.

அறிவிப்பவர்: அதா பின் யஸார்

நூல்: புகாரீ 140

صحيح البخاري

165 – «وَيْلٌ لِلْأَعْقَابِ مِنَ النَّارِ»

உளூச் செய்யும் தொட்டியிலிருந்து மக்கள் உளூச் செய்து கொண்டிருந்த போது அவ்வழியே சென்ற அபூஹுரைரா (ரலி) அவர்கள் (எங்களைப் பார்த்து) ‘உளூவை முழுமையாகச் செய்யுங்கள். குதிகால்களைச் சரியாகக் கழுவாதவர்களுக்குக் கேடு தான்’ என்று முஹம்மத் (ஸல்) அவர்கள் கூறினார்கள்’ என்றார்கள்.

அறிவிப்பவர்: முஹம்மத் பின் ஸியாத்

நூல்: புகாரீ 165

எத்தனை தடவை கழுவ வேண்டும்?

தலைக்கு மஸஹ் செய்வதைத் தவிர மற்ற காரியங்கள் அனைத்தையும் ஒவ்வொரு தடவையோ, அல்லது இரண்டிரண்டு தடவையோ, அல்லது மும்மூன்று தடவையோ செய்யலாம்.

صحيح البخاري

157 – «تَوَضَّأَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَرَّةً مَرَّةً»

நபிகள் நாயகம் (ஸல்) அவர்கள் ஒவ்வொரு தடவை கழுவி உளூச் செய்தார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி).

நூல்: புகாரீ 157

صحيح البخاري

158 – أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «تَوَضَّأَ مَرَّتَيْنِ مَرَّتَيْنِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் இரண்டிரண்டு தடவைகள் கழுவி உளூச் செய்தார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் ஸைத் (ரலி)

நூல்: புகாரீ 158

நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்த முறையை உஸ்மான் (ரலி) அவர்கள் விளக்கும் போது,

صحيح البخاري

159 – ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثًا، وَيَدَيْهِ إِلَى المِرْفَقَيْنِ ثَلاَثَ مِرَارٍ، ثُمَّ مَسَحَ بِرَأْسِهِ، ثُمَّ غَسَلَ رِجْلَيْهِ ثَلاَثَ مِرَارٍ إِلَى الكَعْبَيْنِ، ثُمَّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «مَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا، ثُمَّ صَلَّى رَكْعَتَيْنِ لاَ يُحَدِّثُ فِيهِمَا نَفْسَهُ، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ»،

தமது கைகளில் மணிக்கட்டு வரை மூன்று தடவை ஊற்றிக் கழுவினார்கள். பின்னர் தமது வலது கையை விட்டு (தண்ணீர் எடுத்து) வாய் கொப்பளித்து மூக்கையும் சுத்தம் செய்தனர். பின்னர் முகத்தையும், மூட்டு வரை இரு கைகளையும் மூன்று தடவை கழுவினார்கள். பின்னர் தலைக்கு மஸஹ் செய்தார்கள். பின்னர் இரு கால்களையும் கரண்டை வரை மூன்று தடவை கழுவினார்கள்.

அறிவிப்பவர்: ஹும்ரான்

நூல்: புகாரீ 159

எனவே ஒவ்வொரு உறுப்பையும் ஒரு தடவை கழுவுவதும், இரண்டு தடவை கழுவுவதும், மூன்று தடவை கழுவுவதும் நபிவழி தான். நம் வசதிக்கும், விருப்பத்திற்கும் ஏற்ப எதை வேண்டுமானாலும் செய்யலாம்.

ஒரு உளூவிலேயே கூட முகத்தை இரு தடவை கழுவி விட்டு, கைகளை மூன்று தடவையும், கால்களை ஒரு தடவையும் கழுவலாம்.

நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்த முறையை அப்துல்லாஹ் பின் ஸைத் (ரலி) அவர்கள் விளக்கும் போது,

صحيح البخاري

185 – فَأَفْرَغَ عَلَى يَدَيْهِ فَغَسَلَ مَرَّتَيْنِ، ثُمَّ مَضْمَضَ وَاسْتَنْثَرَ ثَلاَثًا، ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثًا، ثُمَّ غَسَلَ يَدَيْهِ مَرَّتَيْنِ مَرَّتَيْنِ إِلَى المِرْفَقَيْنِ، ثُمَّ مَسَحَ رَأْسَهُ بِيَدَيْهِ، فَأَقْبَلَ بِهِمَا وَأَدْبَرَ، بَدَأَ بِمُقَدَّمِ رَأْسِهِ حَتَّى ذَهَبَ بِهِمَا إِلَى قَفَاهُ، ثُمَّ رَدَّهُمَا إِلَى المَكَانِ الَّذِي بَدَأَ مِنْهُ، ثُمَّ غَسَلَ رِجْلَيْهِ ”

தமது இரு முன் கைகளிலும் தண்ணீரை ஊற்றி இரு முறை கழுவினார்கள். பின்னர் மூன்று முறை வாய்கொப்பளித்து மூக்கிற்குத் தண்ணீர் செலுத்திச் சீந்தினார்கள். பின்னர் தமது முகத்தை மூன்று முறை கழுவினார்கள். பின்னர் தமது இரு கைகளையும் மூட்டு வரை இரண்டு இரண்டு முறை கழுவினார்கள்.

அறிவிப்பவர்: யஹ்யா

நூல்: புகாரீ 185

மூன்று தடவைக்கு மேல் கழுவக் கூடாது

உளூவின் போது ஒவ்வோர் உறுப்பையும் அதிகப்பட்சமாக மூன்று முறை கழுவலாம் என்பதைக் கண்டோம். மூன்று தடவைக்கு மேல் கழுவுவதற்குத் தடை உள்ளது.

سنن النسائي

140 – أَخْبَرَنَا مَحْمُودُ بْنُ غَيْلَانَ، حَدَّثَنَا يَعْلَى قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ مُوسَى بْنِ أَبِي عَائِشَةَ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْأَلُهُ عَنِ الْوُضُوءِ، فَأَرَاهُ الْوُضُوءَ ثَلَاثًا ثَلَاثًا، ثُمَّ قَالَ: «هَكَذَا الْوُضُوءُ، فَمَنْ زَادَ عَلَى هَذَا فَقَدْ أَسَاءَ وَتَعَدَّى وَظَلَمَ»

நபிகள் நாயகம் (ஸல்) அவர்களிடம் ஒரு மனிதர் வந்து உளூச் செய்யும் முறை பற்றிக் கேட்டார். அவருக்கு நபிகள் நாயகம் (ஸல்) அவர்கள் மும்மூன்று தடவைகள் கழுவி உளூச் செய்து காட்டி விட்டு, ‘இது தான் உளூச் செய்யும் முறையாகும். யார் இதை விட அதிகப்படுத்துகிறாரோ அவர் தீங்கிழைத்து விட்டார்; வரம்பு மீறி விட்டார்; அநியாயம் செய்து விட்டார்’ எனக் கூறினார்கள். (ஹதீஸின் சுருக்கம்)

அறிவிப்பவர்: அம்ர் பின் ஷுஐப் (ரலி)

நூல்: நஸாயீ

வரிசையாகச் செய்தல்

மேற்கூறப்பட்ட காரியங்களை மேற்கூறப்பட்ட வரிசைப்படி செய்வது தான் நபிவழியாகும். இந்த வரிசைப்படி தான் நபிகள் நாயகம் (ஸல்) அவர்கள் செய்து காட்டியுள்ளனர். இதை மேலே நாம் எடுத்துக் காட்டிய ஹதீஸ்களிலிருந்து அறியலாம்.

காலுறைகள் மீது மஸஹ் செய்தல்

உளூச் செய்யும் போது கடைசியாக இரு கால்களையும் கரண்டை வரை கழுவ வேண்டும் என்பதை உரிய ஆதாரங்களுடன் முன்னர் கண்டோம்.

காலுறை அணிந்திருப்பவர்கள் கால்களைக் கழுவாமல் காலுறையின் மேற்பகுதியில் ஈரக் கையால் தடவிக் கொள்ளலாம்.

صحيح البخاري

182 – فَغَسَلَ وَجْهَهُ وَيَدَيْهِ، وَمَسَحَ بِرَأْسِهِ، وَمَسَحَ عَلَى الخُفَّيْنِ»

நான் ஒரு பிரயாணத்தில் நபிகள் நாயகம் (ஸல்) அவர்களோடு இருந்தேன். நபிகள் நாயகம் (ஸல்) அவர்கள் (இயற்கைத்) தேவைக்காகச் சென்றார்கள். நான் நபிகள் நாயகம் (ஸல்) அவர்களுக்குத் தண்ணீர் ஊற்றினேன். அதில் நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்தார்கள். அப்போது முகத்தையும், இரு கைகளையும் கழுவினார்கள். தலைக்கு மஸஹ் செய்தார்கள். இரு காலுறைகள் மீதும் மஸஹ் செய்தார்கள்.

அறிவிப்பவர்: முகீரா (ரலி)

நூல்: புகாரீ 182

பெண்கள் காலுறைகள் மீது மஸஹ் செய்யலாமா?

பெண்கள் காலுறைகள் மீது மஸஹ் செய்வது கூடாது என்று சிலர் கூறுகின்றனர். இது தவறாகும். நபிகள் நாயகம் (ஸல்) அவர்கள் செய்து காட்டிய எந்த வணக்கமும் இரு பாலருக்கும் உரியது தான். பெண்களுக்கு இல்லை என்றால் அதை நபிகள் நாயகம் (ஸல்) அவர்கள் சொல்லியிருக்க வேண்டும். அவ்வாறு ஹதீஸ்களில் கூறப்படாததே இச்சலுகை பெண்களுக்கும் பொருந்தும் என்பதற்குப் போதிய ஆதாரமாகும்.

மேலும் காலுறைகள் மீது மஸஹ் செய்ய அனுமதிக்கப்பட்டிருப்பது அதைக் கழற்றுவதால் ஏற்படும் சிரமத்துக்காகவே! அச்சிரமம் இரு பாலருக்கும் பொதுவானது என்பதால் இச்சலுகையும் பொதுவானது தான்.

காலுறைகள் மீது மஸஹ் செய்யவதற்குரிய நிபந்தனைகள்

இச்சலுகைக்கு சில நிபந்தனைகள் உள்ளன.

காலுறைகளை அணிவதற்கு முன் கால்களைக் கழுவியிருக்க வேண்டும் என்பது முதல் நிபந்தனையாகும்.

صحيح البخاري

206 – حَدَّثَنَا أَبُو نُعَيْمٍ، قَالَ: حَدَّثَنَا زَكَرِيَّاءُ، عَنْ عَامِرٍ، عَنْ عُرْوَةَ بْنِ المُغِيرَةِ، عَنْ أَبِيهِ قَالَ: كُنْتُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ، فَأَهْوَيْتُ لِأَنْزِعَ خُفَّيْهِ، فَقَالَ: «دَعْهُمَا، فَإِنِّي أَدْخَلْتُهُمَا طَاهِرَتَيْنِ». فَمَسَحَ عَلَيْهِمَا

நபிகள் நாயகம் (ஸல்) அவர்கள் உளூச் செய்வதற்காக நான் தண்ணீர் ஊற்றிய போது அவர்களின் காலுறைகளை நான் கழற்ற முயன்றேன். அப்போது அவர்கள், ‘அவற்றை விட்டு விடு! ஏனெனில் கால்கள் தூய்மையாக இருந்த நிலையில் தான் அவற்றை நான் அணிந்திருக்கிறேன்’ என்று கூறி அவற்றின் மீது மஸஹ் செய்தார்கள்.

அறிவிப்பவர்: முகீரா பின் ஷுஃபா (ரலி)

நூல்: புகாரீ 206

காலுறைகள் அணிவதற்கு முன் கால்கள் தூய்மையாக இருக்க வேண்டும் என்பதை இந்த ஹதீஸிலிருந்து அறியலாம்.

கால்களில் வெளிப்படையாகத் தெரியும் அசுத்தங்கள் ஏதும் ஒட்டியிருந்து அதன் மேல் காலுறை அணிந்து கொண்டால் மஸஹ் செய்ய முடியாது.

காலுறையை அணியும் போது உளூவுடன் இருக்க வேண்டும்.

ஒருவர் உளூச் செய்து கால்களைக் கழுவுகின்றார். உடனே காலுறைகளை அணிந்து கொள்கின்றார் என்றால் அதன் பின்னர் அவர் உளூச் செய்யும் போது கால்களைக் கழுவாமல் காலுறைகள் மீது மஸஹ் செய்து கொள்ளலாம். அதன் பின்னர் அவர் மலஜலம் கழித்தாலும் கால்களைக் கழுவாமல் காலுறைகள் மீது மஸஹ் செய்து கொள்ளலாம்.

ஒருவர் லுஹர் நேரத்தில் உளூச் செய்கின்றார். அப்போது கால்களையும் கழுவுகின்றார். இதன் பின்னர் அஸர் வரை அவரிடமிருந்து உளூவை நீக்கும் காரியங்கள் ஏதும் நிகழவில்லை. இந்த நிலையில் அஸர் நேரத்தில் காலுறைகளை அணிகின்றார் என்றால் இவரும் இதன் பின்னர் காலுறைகள் மீது மஸஹ் செய்யலாம். காலுறை அணிவதற்குச் சற்று முன்னர் தான் கால்களைக் கழுவ வேண்டும் என்று கட்டாயம் இல்லை. காலுறை அணியக் கூடிய நேரத்தில் அவருக்கு உளூ இருக்க வேண்டும் என்பது தான் கட்டாயம்.

சலுகையின் கால அளவு

உளூவுடனும், கால் அசுத்தம் இல்லாத நிலையிலும் காலுறை அணிந்தவர், காலமெல்லாம் காலுறைகள் மீது மஸஹ் செய்ய முடியாது.

தினமும் ஒரு தடவையாவது காலுறைகளைக் கழற்றி கால்களைக் கழுவிக் கொள்ள வேண்டும். இன்று காலை 10 மணிக்கு உளூச் செய்த நிலையில் ஒருவர் காலுறை அணிந்தால் நாளை காலை 10 மணி வரை அவர் எத்தனை தடவை உளூச் செய்தாலும் கால்களைக் கழுவத் தேவையில்லை. காலுறைகள் மீது மஸஹ் செய்வதே போதும். 24 மணி நேரம் கடந்து விட்டால் கால்களைக் கழுவி விட்டு உளூவுடன் காலுறையை அணிந்து கொள்ள வேண்டும்.

பயணிகளாக இருப்பவர்களுக்கு இதில் கூடுதல் சலுகை உள்ளது. அவர்கள் உளூவுடன் காலுறை அணிந்தால் காலுறை அணிந்த நேரத்தில் இருந்து மூன்று நாட்கள் (72 மணி நேரம்) காலுறையைக் கழற்றாமல் காலுறைகள் மீது மஸஹ் செய்யலாம். பயணத்தில் இருப்பவர்கள் மூன்று நாட்களுக்குப் பின் உளூச் செய்யும் போது கால்களைக் கழுவிவிட்டு உளூவுடன் காலுறையை அணிய வேண்டும்.

صحيح مسلم

جَعَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةَ أَيَّامٍ وَلَيَالِيَهُنَّ لِلْمُسَافِرِ، وَيَوْمًا وَلَيْلَةً لِلْمُقِيمِ»

பயணிகளுக்கு மூன்று பகல் மூன்று இரவு எனவும், உள்ளூரில் இருப்பவர்களுக்கு ஒரு பகல் ஓர் இரவு எனவும் நபிகள் நாயகம் (ஸல்) அவர்கள் ஏற்படுத்தினார்கள்’ என்று அலீ (ரலி) விடையளித்தார்கள்.

அறிவிப்பவர்: ஷுரைஹ்

நூல்: முஸ்லிம் 414

குளிப்பு கடமையானால் இச்சலுகை இல்லை

குளிப்பு கடமையாகி விட்டால் குளிக்கும் போது காலுறைகளைக் கழற்ற வேண்டும். கடமையான குளிப்பை நிறைவேற்றும் போது உடல் முழுவதும் கழுவி விட்டு காலை மட்டும் கழுவாமல் காலுறைகள் மீது மஸஹ் செய்தால் கடமையான குளிப்பு நிறைவேறாது.

سنن الترمذي

رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْمُرُنَا إِذَا كُنَّا سَفَرًا أَنْ لَا نَنْزِعَ خِفَافَنَا ثَلَاثَةَ أَيَّامٍ وَلَيَالِيهِنَّ، إِلَّا مِنْ جَنَابَةٍ، وَلَكِنْ مِنْ غَائِطٍ وَبَوْلٍ وَنَوْمٍ

நாங்கள் பயணத்தில் இருந்தால் மூன்று நாட்களும், உள்ளூரில் இருந்தால் ஒரு நாளும், மலம், ஜலம், தூக்கம் போன்ற காரணங்களால் காலுறைகளைக் கழற்றத் தேவையில்லை எனவும், கடமையான குளிப்புக்காகக் காலுறைகளைக் கழற்ற வேண்டும் எனவும் நபிகள் நாயகம் (ஸல்) அவர்கள் எங்களுக்குக் கட்டளையிட்டார்கள்.

அறிவிப்பவர்: ஸஃப்வான் பின் அஸ்ஸால் (ரலி)

நூல்: திர்மிதீ

மேற்புறத்தில் மஸஹ் செய்தல்

سنن أبي داود

وَقَدْ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَمْسَحُ عَلَى ظَاهِرِ خُفَّيْهِ

நபிகள் நாயகம் (ஸல்) அவர்கள் தமது காலுறைகளின் மேற்புறத்தில் மஸஹ் செய்ததை நான் பார்த்துள்ளேன்.

அறிவிப்பவர்: அலீ (ரலி)

நூல்: அபூதாவூத்

எவ்வாறு மஸஹ் செய்வது?

நபிகள் நாயகம் (ஸல்) அவர்கள் தலைக்கு மஸஹ் செய்தது பற்றி அவர்கள் வழியாக விரிவான செயல் விளக்கம் நமக்குக் கிடைக்கின்றது. ஆனால் காலுறையின் மேற்பரப்பில் மஸஹ் செய்தார்கள் என்று மட்டுமே கூறப்படுகின்றது. எவ்வாறு என்று விளக்கமாகக் கூறப்படவில்லை.

எனவே தான் ஐந்து விரலால் மஸஹ் செய்ய வேண்டும்; மூன்று விரல்களால் மஸஹ் செய்ய வேண்டும்; காலுறையின் அதிகமான பகுதிகள் மீது மஸஹ் செய்ய வேண்டும் என்றெல்லாம் பலவிதமாக அறிஞர்கள் கருத்துக் கூறியுள்ளனர். ஆயினும் நபிகள் நாயகம் (ஸல்) வழியாக குறிப்பிட்ட அளவு எதுவும் கூறப்படாததால் மஸஹ்’ என்று சொல்லப்படும் அளவுக்கு காலுறையின் மீது தடவ வேண்டும் என்று மக்களிடமே அந்த உரிமையை விட்டு விட வேண்டும். இப்படித் தான் செய்ய வேண்டும் என்று ஒரு குறிப்பிட்ட முறையைத் திணிக்கக் கூடாது.

இது தவிர காலுறைகள் தோலால் தான் இருக்க வேண்டும் என்றெல்லாம் இன்னும் பல விதிகளைச் சில அறிஞர்கள் கூறியுள்ளனர். இவற்றுக்கு ஆதாரம் ஏதும் இல்லை.

தலைப்பாகையின் மேல் மஸஹ் செய்தல்

காலுறையின் மேல் மஸஹ் செய்யும் சலுகை போலவே தலைப்பாகை அணிந்தவர்களும், தலையை மறைக்கும் துணியை தலையின் மேல் போட்டிருக்கும் ஆண்களும் பெண்களும் தலைக்கு மஸஹ் செய்வதற்குப் பதிலாக தலைப்பாகையின் மீதும் தலைத் துணியின் மீதும் மஸஹ் செய்யலாம்.

صحيح البخاري

205 -رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَمْسَحُ عَلَى عِمَامَتِهِ وَخُفَّيْهِ

நபிகள் நாயகம் (ஸல்) அவர்கள் தமது தலைப்பாகையின் மீதும், காலுறைகள் மீதும் மஸஹ் செய்ததை நான் பார்த்துள்ளேன்.

அறிவிப்பவர்: அம்ரு பின் உமய்யா (ரலி)

நூல்: புகாரீ 205

தலைப்பாகையின் மேல் மஸஹ் செய்வது போல் தலை முக்காட்டின் மீதும் தலையின் மேல் போட்டிருக்கும் துணியின் மீதும் மஸஹ் செய்யலாம் என்பதற்குப் பின்வரும் ஹதீஸ் ஆதாரமாக அமைந்துள்ளது.

صحيح مسلم

أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَسَحَ عَلَى الْخُفَّيْنِ وَالْخِمَارِ

நபிகள் நாயகம் (ஸல்) அவர்கள் காலுறைகள் மீதும் தலை முக்காட்டின் மீதும் மஸஹ் செய்தனர்.

அறிவிப்பவர்: பிலால் (ரலி)

நூல்: முஸ்லிம் 413

முக்காடு என்று நாம் தமிழாக்கம் செய்த இடத்தில், கிமார்’ என்ற சொல் அரபு மூலத்தில் பயன்படுத்தப்பட்டுள்ளது. இச்சொல் ஆண்கள் அணியும் தலைத் துணியையும், பெண்கள் அணியும் தலைத் துணி – அதாவது முக்காட்டையும் குறிக்கும்.

பெண்களின் முக்காட்டைக் குறிக்க இச்சொல் திருக்குர்ஆனில் 24:31 வசனத்தில் பயன்படுத்தப்பட்டுள்ளது.

இதில் இடம் பெற்றுள்ள ‘குமுரிஹின்ன’ என்பது கிமார்’ என்பதன் பன்மையாகும்.

புகாரீ 5825, 6568, 3321, 3578, 5381, 6688 ஆகிய ஹதீஸ்களிலும் கிமார்’ என்பது பெண்களின் முக்காட்டைக் குறிக்கப் பயன்படுத்தப்பட்டுள்ளது.

மேலும் தலைப்பாகையை ஒரு நாளைக்கு ஒரு தடவையாவது கழற்ற வேண்டும் என்பதற்கும் ஆதாரப்பூர்வமான ஹதீஸ்கள் இல்லை.

தப்ரானியில் இவ்வாறு ஹதீஸ் உள்ளது. அதை அபூஸலமா என்ற மர்வான் அறிவிக்கின்றார். இவர் ஏற்கத்தக்கவர் அல்ல என்று புகாரீ, அஹ்மத் பின் ஹம்பல், இப்னு அபீஹாத்தம் மற்றும் பலர் கூறுகின்றனர்.

எனவே காலுறைகளுக்குரிய நிபந்தனைகள் ஏதும் தலைப்பாகைக்கும், முக்காடுகளுக்கும் கிடையாது.

உளூச் செய்ய ஆரம்பிக்கும் போது பிஸ்மில்லாஹ் எனக் கூற வேண்டும் என்பதை முன்னர் குறிப்பிட்டுள்ளோம்.

உளூச் செய்து முடித்த பின்னர் கீழ்க்காணும் துஆவை ஓதுவது நபிவழியாகும்.

صحيح مسلم

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا عَبْدُ اللهِ وَرَسُولُهُ

அஷ்ஹது அல்லாயிலாஹ இல்லல்லாஹு வஹ்தஹு லா ஷரீக்க லஹு வஅஷ்ஹது அன்ன முஹம்மதன் அப்துல்லாஹி வரஸூலுஹு

பொருள்: வணக்கத்திற்குரியவன் அல்லாஹ்வைத் தவிர வேறு யாருமில்லை; அவன் தனித்தவன்; அவனுக்கு இணையில்லை என்று உறுதி கூறுகின்றேன். முஹம்மத் (ஸல்) அவர்கள் அவனுடைய அடியாரும் தூதரும் ஆவார்கள் என்று நான் உறுதி கூறுகின்றேன்.

அல்லது

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا عَبْدُ هُ وَرَسُولُهُ

அஷ்ஹது அல்லாயிலாஹ இல்லல்லாஹு வஅஷ்ஹது அன்ன முஹம்மதன் அப்துஹு வரஸூலுஹு

பொருள்: வணக்கத்திற்குரியவன் அல்லாஹ்வைத் தவிர வேறு யாருமில்லை என்று உறுதி கூறுகின்றேன். முஹம்மத் (ஸல்) அவர்கள் அவனுடைய அடியாரும் தூதரும் ஆவார்கள் என்று நான் உறுதி கூறுகின்றேன்.

உளூச் செய்த பின் மேற்கண்டவாறு யாரேனும் கூறினால் அவருக்காக சொர்க்கத்தின் எட்டு வாசல்களும் திறக்கப்படும். அவற்றில் அவர் விரும்புகின்ற வாசல் வழியாக நுழையலாம் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.

அறிவிப்பவர்: உக்பா பின் ஆமிர் (ரலி)

நூல்: முஸ்லிம் 345

ஒவ்வொரு உறுப்பைக் கழுவும் போதும் தனித்தனி துஆக்கள் இல்லை

ஷாபி, ஹனபி மத்ஹப் கிதாபுகளிலும், தப்லீக் ஜமாஅத்தினரின் வெளியீடுகளிலும் ஒவ்வொரு உறுப்பைக் கழுவும் போதும் ஓத வேண்டிய துஆக்கள் என்று சில வாசகங்களை எழுதி வைத்துள்ளனர். சிலர் இதைக் கடைப்பிடித்தும் வருகின்றனர்.

இத்தகைய துஆக்களுக்கு எந்த ஆதாரமும் இல்லை. நபிகள் நாயகம் (ஸல்) அவர்கள் ஒவ்வொரு உறுப்பையும் கழுவும் போது எந்த துஆவையும் ஓதியதில்லை.

எவ்வித ஆதாரமும் இல்லாத கற்பனையின் அடிப்படையிலேயே மேற்கண்ட துஆக்களை ஓதுகின்றனர். இதை அறவே தவிர்க்க வேண்டும். நபிகள் நாயகம் (ஸல்) கற்றுத் தராததை நாமாக ஓதுவது பித்அத் ஆகும். பித்அத்கள் நரகில் சேர்க்கும் என்பதை அஞ்சிக் கொள்ள வேண்டும்.

உளுவுக்குப்பின் இரண்டு ரக்அத்கள் தொழுதல்

உளூச் செய்தவுடன் இரண்டு ரக்அத்கள் தொழுவது அதிகம் நன்மையைப் பெற்றுத் தருவதாகும்.

صحيح البخاري

مَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا، ثُمَّ صَلَّى رَكْعَتَيْنِ لاَ يُحَدِّثُ فِيهِمَا نَفْسَهُ، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

‘எனது உளூவைப் போல் யார் உளூச் செய்து வேறு எண்ணத்திற்கு இடமளிக்காமல் இரண்டு ரக்அத்துக்கள் தொழுகின்றாரோ அவரது முன் பாவங்கள் மன்னிக்கப்படும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: உஸ்மான் (ரலி)

நூல்: புகாரீ 160

صحيح البخاري

1149 – حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ أَبِي حَيَّانَ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِبِلاَلٍ: «عِنْدَ صَلاَةِ الفَجْرِ يَا بِلاَلُ حَدِّثْنِي بِأَرْجَى عَمَلٍ عَمِلْتَهُ فِي الإِسْلاَمِ، فَإِنِّي سَمِعْتُ دَفَّ نَعْلَيْكَ بَيْنَ يَدَيَّ فِي الجَنَّةِ» قَالَ: مَا عَمِلْتُ عَمَلًا أَرْجَى عِنْدِي: أَنِّي لَمْ أَتَطَهَّرْ طَهُورًا، فِي سَاعَةِ لَيْلٍ أَوْ نَهَارٍ، إِلَّا صَلَّيْتُ بِذَلِكَ الطُّهُورِ مَا كُتِبَ لِي أَنْ أُصَلِّيَ

ஃபஜ்ரு தொழுகையின் போது பிலால் (ரலி)யிடம் நபிகள் நாயகம் (ஸல்) அவர்கள், ‘பிலாலே! இஸ்லாத்தில் இணைந்த பின் நீர் செய்த சிறந்த செயல் பற்றிக் கூறுவீராக! ஏனெனில் உமது செருப்புச் சப்தத்தை சொர்க்கத்தில் நான் கேட்டேன்’ என்றார்கள். அதற்கு பிலால் (ரலி) ‘இரவிலோ, பகலிலோ நான் உளூச் செய்தால் அந்த உளூவின் மூலம் தொழ வேண்டும் என்று நான் நாடியதைத் தொழாமல் இருந்ததில்லை. என்று பதிலளித்தார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 1149

ஒரு உளூவில் பல தொழுகைகளைத் தொழுதல்

ஒரு தடவை உளூச் செய்த பின் அந்த உளூ நீங்காத வரை எத்தனை தொழுகைகளையும் தொழலாம். ஒவ்வொரு தொழுகை நேரம் வந்ததும் உளூச் செய்ய வேண்டிய அவசியம் இல்லை.

صحيح البخاري

214 – حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرِو بْنِ عَامِرٍ، قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ، قَالَ: ح وحَدَّثَنَا مُسَدَّدٌ، قَالَ: حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، قَالَ: حَدَّثَنِي عَمْرُو بْنُ عَامِرٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «يَتَوَضَّأُ عِنْدَ كُلِّ صَلاَةٍ» قُلْتُ: كَيْفَ كُنْتُمْ تَصْنَعُونَ؟ قَالَ: يُجْزِئُ أَحَدَنَا الوُضُوءُ مَا لَمْ يُحْدِثْ

‘நபிகள் நாயகம் (ஸல்) அவர்கள் ஒவ்வொரு தொழுகையின் போதும் உளூச் செய்வது வழக்கம்’ என்று அனஸ் (ரலி) கூறினார்கள். ‘அப்படியானால் நீங்கள் எப்படி நடந்து கொள்வீர்கள்?’ என்று அனஸ் (ரலி)யிடம் கேட்டேன். அதற்கவர்கள், ‘உளூ நீங்காத வரை ஒரு உளூவே எங்களுக்குப் போதுமானதாகும்’ என விடையளித்தார்கள்.

அறிவிப்பவர்: அம்ர் பின் ஆமிர் (ரலி)

நூல்: புகாரீ 214

தயம்மும் சட்டங்கள்

தொழுகை நேரம் வந்து உளூச் செய்வதற்கான தண்ணீர் கிடைக்காவிட்டால், அல்லது தண்ணீர் கிடைத்து அதைப் பயன்படுத்த முடியாத நிலை இருந்தால் தூய்மையான மண்ணைப் பயன்படுத்தி உளூவுக்கு மாற்றுப் பரிகாரமான தயம்மும் செய்து தொழ வேண்டும்.

நம்பிக்கை கொண்டோரே! போதையாக இருக்கும் போது நீங்கள் கூறுவது உங்களுக்கு விளங்கும் வரை தொழுகைக்கு நெருங்காதீர்கள்! குளிப்புக் கடமையாக இருக்கும் போது குளிக்கும் வரை (தொழுகைக்காக பள்ளிவாசலுக்குச் செல்லாதீர்கள்! பள்ளிவாசல் வழியாக) பாதையைக் கடந்து செல்வோராகவே தவிர. நீங்கள் நோயாளிகளாகவோ, பயணிகளாகவோ இருந்தால் அல்லது உங்களில் ஒருவர் கழிவறையிலிருந்து வந்தால் அல்லது பெண்களை (உடலுறவு மூலம்) தீண்டினால் தண்ணீரைப் பெற்றுக் கொள்ளாத போது தூய்மையான மண்ணைத் தொட்டு உங்கள் முகங்களிலும், கைகளிலும் தடவிக் கொள்ளுங்கள்! அல்லாஹ் பிழைகளைப் பொறுப்பவனாகவும், மன்னிப்பவனாகவும் இருக்கிறான்.
திருக்குர்ஆன் 4:43

நம்பிக்கை கொண்டோரே! நீங்கள் தொழுகைக்காகத் தயாராகும் போது உங்கள் முகங்களையும், மூட்டுக்கள் வரை உங்கள் கைகளையும், கரண்டை வரை உங்கள் கால்களையும் கழுவிக் கொள்ளுங்கள்! உங்கள் தலைகளை (ஈரக்கையால்) தடவிக் கொள்ளுங்கள்! குளிப்பு, கடமையானோராக நீங்கள் இருந்தால் (குளித்து) தூய்மையாகிக் கொள்ளுங்கள்! நீங்கள் நோயாளிகளாகவோ, பயணிகளாகவோ இருந்தால், அல்லது உங்களில் ஒருவர் கழிப்பறையிலிருந்து வந்தால், அல்லது (உடலுறவின் மூலம்) பெண்களைத் தீண்டினால் தண்ணீர் கிடைக்காத போது தூய்மையான மண்ணைத் தொட்டு அதில் உங்கள் முகங்களையும், கைகளையும் தடவிக் கொள்ளுங்கள்! அல்லாஹ் உங்களுக்கு எந்தச் சிரமத்தையும் ஏற்படுத்த விரும்பவில்லை. மாறாக நீங்கள் நன்றி செலுத்துவதற்காக உங்களைத் தூய்மைப்படுத்தவும், தனது அருளை உங்களுக்கு முழுமைப்படுத்தவுமே விரும்புகிறான்.

திருக்குர்ஆன் 5:6

தயம்மும் செய்யும் முறை

صحيح البخاري

338 – حَدَّثَنَا آدَمُ، قَالَ: حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا الحَكَمُ، عَنْ ذَرٍّ، عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبْزَى، عَنْ أَبِيهِ، قَالَ: جَاءَ رَجُلٌ إِلَى عُمَرَ بْنِ الخَطَّابِ، فَقَالَ: إِنِّي أَجْنَبْتُ فَلَمْ أُصِبِ المَاءَ، فَقَالَ عَمَّارُ بْنُ يَاسِرٍ لِعُمَرَ بْنِ الخَطَّابِ: أَمَا تَذْكُرُ أَنَّا كُنَّا فِي سَفَرٍ أَنَا وَأَنْتَ، فَأَمَّا أَنْتَ فَلَمْ تُصَلِّ، وَأَمَّا أَنَا فَتَمَعَّكْتُ فَصَلَّيْتُ، فَذَكَرْتُ لِلنَّبِيِّ صلّى الله عليه وسلم، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّمَا كَانَ يَكْفِيكَ هَكَذَا» فَضَرَبَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِكَفَّيْهِ الأَرْضَ، وَنَفَخَ فِيهِمَا، ثُمَّ مَسَحَ بِهِمَا وَجْهَهُ وَكَفَّيْهِ

உள்ளங்கைகளால் தரையில் அடித்து, வாயால் அதில் ஊதி விட்டு அல்லது கைகளை உதறிவிட்டு இரு கைகளால் முகத்தையும், முன் கைகளையும் தடவ வேண்டும்.

ஒரு மனிதர் உமர் (ரலி) அவர்களிடம் வந்து, ‘எனக்குக் குளிப்பு கடமையாகி விட்டது. தண்ணீர் கிடைக்கவில்லை’ என்று கூறினார். அங்கே இருந்த அம்மார் பின் யாஸிர் (ரலி) அவர்கள் உமர் (ரலி) அவர்களை நோக்கி, ‘உங்களுக்கு நினைவிருக்கின்றதா? நானும் நீங்களும் ஒரு பயணத்தில் இருந்தோம். நீங்கள் தொழாமல் இருந்தீர்கள். நானோ மண்ணில் புரண்டு விட்டு தொழுதேன். இதை நபிகள் நாயகம் (ஸல்) அவர்களிடம் நான் கூறிய போது, தமது உள்ளங் கைகளால் தரையில் அடித்து வாயால் அதில் ஊதி விட்டு, இரு கைகளால் முகத்தையும், முன் கைகளையும் தடவிக் காட்டி, இப்படிச் செய்வது உமக்குப் போதுமே!’ எனக் கூறினார்கள்’ என்று தெரிவித்தார்கள்.

அறிவிப்பவர்: அப்துர்ரஹ்மான் பின் அப்ஸா (ரலி)

நூல்: புகாரீ 338

صحيح البخاري

347 – فَضَرَبَ بِكَفِّهِ ضَرْبَةً عَلَى الأَرْضِ، ثُمَّ نَفَضَهَا، ثُمَّ مَسَحَ بِهِمَا ظَهْرَ كَفِّهِ بِشِمَالِهِ أَوْ ظَهْرَ شِمَالِهِ بِكَفِّهِ، ثُمَّ مَسَحَ بِهِمَا وَجْهَهُ

… நபிகள் நாயகம் (ஸல்) அவர்கள் தமது இரு கைகளால் பூமியில் ஒரு அடி அடித்து, பின்னர் இரு கைகளையும் உதறிவிட்டு தமது வலது கரத்தால் இடது புறங்கையைத் தடவினார்கள். அல்லது தமது இடது கரத்தால் வலது புறங்கையைத் தடவினார்கள். பின்னர் இரு கைகளால் தமது முகத்தைத் தடவி விட்டு, ‘இப்படிச் செய்வது உமக்குப் போதுமானதாகும்’ என்று கூறினார்கள்.

அறிவிப்பவர்: அம்மார் (ரலி)

நூல்: புகாரீ 347

புகாரீ, முஸ்லிம் உட்பட பல நூல்களில் இடம் பெற்றுள்ள ஆதாரப்பூர்வமான ஹதீஸ்களில் ‘ஒரு தடவை தான் தரையில் அடிக்க வேண்டும்’ என்று கூறப்பட்டுள்ளது. ஆனால் வேறு நூல்களில் இடம் பெற்றுள்ள சில அறிவிப்புகளில் இரண்டு தடவை அடிக்க வேண்டும் என்று கூறப்பட்டுள்ளது. அவை ஆதாரப்பூர்மானவை அல்ல.

தயம்மும் செய்ய ஏற்றவை

தயம்மும் செய்வது பற்றிக் கூறும் மேற்கண்ட இரு வசனங்களிலும் தூய்மையான மண்’ என்ற வாசகம் பயன்படுத்தப்பட்டுள்ளது.

எனவே மண்ணில் தான் தயம்மும் செய்ய வேண்டும்.

மண் என்பது அதன் அனைத்து வகைகளையும் குறிக்கும். களிமண், மணல், இறுகிய மண்ணாங்கட்டி, மண் சுவர் போன்ற அனைத்துமே மண்ணில் அடங்கும்.

صحيح البخاري – حَتَّى أَقْبَلَ عَلَى الجِدَارِ، فَمَسَحَ بِوَجْهِهِ وَيَدَيْهِ

‘நபிகள் நாயகம் (ஸல்) அவர்கள் சுவற்றில் அடித்துத் தயம்மும் செய்தார்கள்’ என்று புகாரீ 337வது ஹதீஸில் கூறப்படுகின்றது.

மண் என்பது உதிரியாகக் கிடப்பவை மட்டும் அல்ல; ஒன்று சேர்த்து திரட்டப்பட்டவையும் மண்’ என்பதில் அடங்கும் என இதிலிருந்து விளங்கலாம்.

குளிர் தாங்க முடியாத போது தயம்மும் செய்தல்

தாங்க முடியாத குளிர் இருந்தாலும் அந்நேரத்தில் தண்ணீரைப் பயன்படுத்தாமல் தயம்மும் செய்யலாம்.

سنن أبي داود

334 – حَدَّثَنَا ابْنُ الْمُثَنَّى، أَخْبَرَنَا وَهْبُ بْنُ جَرِيرٍ، أَخْبَرَنَا أَبِي قَالَ: سَمِعْتُ يَحْيَى بْنَ أَيُّوبَ يُحَدِّثُ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، عَنْ عِمْرَانَ بْنِ أَبِي أَنَسٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرٍ الْمِصْرِيِّ، عَنْ عَمْرِو بْنِ الْعَاصِ قَالَ: احْتَلَمْتُ فِي لَيْلَةٍ بَارِدَةٍ فِي غَزْوَةِ ذَاتِ السُّلَاسِلِ فَأَشْفَقْتُ إِنِ اغْتَسَلْتُ أَنْ أَهْلِكَ فَتَيَمَّمْتُ، ثُمَّ صَلَّيْتُ بِأَصْحَابِي الصُّبْحَ فَذَكَرُوا ذَلِكَ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «يَا عَمْرُو صَلَّيْتَ بِأَصْحَابِكَ وَأَنْتَ جُنُبٌ؟» فَأَخْبَرْتُهُ بِالَّذِي مَنَعَنِي مِنَ الِاغْتِسَالِ وَقُلْتُ إِنِّي سَمِعْتُ اللَّهَ يَقُولُ: {وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا} [النساء: 29] فَضَحِكَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَلَمْ يَقُلْ شَيْئًا

தாதுஸ்ஸலாஸில் எனும் இடத்தில் நடந்த போரில் குளிராக இருந்த ஒரு இரவில் எனக்குத் தூக்கத்தில் விந்து வெளியானது. நான் குளித்தால் நாசமாகி விடுவேன் என்று அஞ்சினேன். எனவே தயம்மும் செய்து என் சகாக்களுக்கு சுப்ஹ் தொழுவித்தேன். இதை நபிகள் நாயகம் (ஸல்) அவர்களிடம் (பின்னர்) தெரிவித்தேன். ‘அம்ரே! உமக்குக் குளிப்பு கடமையாக இருந்த போது உமது சகாக்களுக்குத் தொழுவித்தீரா?’ என்று நபிகள் நாயகம் (ஸல்) கேட்டனர். குளிப்பதற்குத் தடையாக இருந்த காரணத்தை அவர்களிடம் கூறினேன். ‘உங்களை நீங்களே மாய்த்துக் கொள்ளாதீர்கள். அல்லாஹ் உங்கள் மீது இரக்கம் உள்ளவனாக இருக்கிறான்’ என்று அல்லாஹ் கூறுவதை நான் செவியுற்றுள்ளேன் (4:29) என்று விளக்கினேன். இதைக் கேட்ட நபிகள் நாயகம் (ஸல்) அவர்கள் சிரித்தார்கள். வேறு எதையும் கூறவில்லை.

அறிவிப்பவர்: அம்ரு பின் அல்ஆஸ் (ரலி)

நூல்: அபூதாவூத்

தயம்மும் செய்து தொழுத பின்னர் அந்தத் தொழுகையின் நேரம் முடிவதற்குள் அல்லது நேரம் முடிந்த பின் தண்ணீர் கிடைத்தால் அந்தத் தொழுகையை மீண்டும் தொழத் தேவையில்லை.

ஒரு தயம்முமில் பல தொழுகை

நாம் தயம்மும் செய்து ஒரு தொழுகையைத் தொழுகின்றோம். பின்னர் அடுத்த தொழுகையின் நேரம் வருகின்றது. அப்போதும் தண்ணீர் கிடைக்கவில்லை. உளூவை நீக்கும் காரியம் எதுவும் நம்மிடம் நிகழவில்லை. இந்த நிலையில் ஒரு தொழுகைக்குச் செய்த அதே தயம்மும் மூலம் அடுத்த தொழுகையையும் தொழலாமா? என்றால் இதிலும் இரண்டு கருத்துக்கள் உள்ளன.

ஒரு தயம்மும் செய்து ஒரு கடமையான தொழுகை தொழுவது தான் நபிவழி. மற்ற தொழுகைக்கு மீண்டும் தயம்மும் செய்ய வேண்டும் என்று இப்னு அப்பாஸ் (ரலி) அறிவிக்கும் ஹதீஸ் தாரகுத்னீ, பைஹகீ ஆகிய நூற்களில் பதிவு செய்யப்பட்டுள்ளது.

ஹஸன் பின் உமாரா என்பவர் வழியாக இது அறிவிக்கப்படுகின்றது. இவர் பலவீனமானவர் என்பதால் இதை ஆதாரமாகக் கொண்டு முடிவெடுக்கக் கூடாது.

ஒரு தடவை தயம்மும் செய்து ஒரு கடமையான தொழுகையைத் தான் தொழ வேண்டும் என்ற கருத்தில் ஆதாரப்பூர்வமான ஹதீஸ் ஏதும் இல்லை.

எனவே ஒரு உளூவைக் கொண்டு எத்தனை தொழுகைகளையும் தொழலாம் என்பது போல் உளூவின் மாற்றாக அமைந்துள்ள தயம்முமையும் கருதுவதே சரியானதாகும். ஒரு தயம்மும் மூலம் ஒரு தொழுகை தொழுத பின் அடுத்த தொழுகை நேரத்திலும் தண்ணீர் கிடைக்காவிட்டால் அந்தத் தொழுகையையும் அதே தயம்மும் மூலம் தொழலாம்.

உளூவை நீக்குபவை

உளூச் செய்த பின்னால் நம்மிடமிருந்து ஏற்படும் சில நிகழ்வுகளால் உளூ நீங்கி விடும். அவ்வாறு நீங்கி விட்டால் மீண்டும் உளூச் செய்து தான் தொழ வேண்டும் என்று திருக்குர்ஆனும் ஹதீஸ்களும் கூறுகின்றன. அவற்றைக் காண்போம்.

மலஜலம் கழித்தல்

உளூச் செய்த பின் ஒருவர் மலம் கழித்தாலோ அல்லது சிறுநீர் கழித்தாலோ அவர் செய்த உளூ நீங்கி விடும். அவர் மீண்டும் உளூச் செய்த பின்பே தொழ வேண்டும்.

நம்பிக்கை கொண்டோரே! போதையாக இருக்கும் போது நீங்கள் கூறுவது உங்களுக்கு விளங்கும் வரை தொழுகைக்கு நெருங்காதீர்கள்! குளிப்புக் கடமையாக இருக்கும் போது குளிக்கும் வரை (தொழுகைக்காக பள்ளிவாசலுக்குச் செல்லாதீர்கள்! பள்ளிவாசல் வழியாக) பாதையைக் கடந்து செல்வோராகவே தவிர. நீங்கள் நோயாளிகளாகவோ, பயணிகளாகவோ இருந்தால் அல்லது உங்களில் ஒருவர் கழிவறையிலிருந்து வந்தால் அல்லது பெண்களை (உடலுறவு மூலம்) தீண்டினால் தண்ணீரைப் பெற்றுக் கொள்ளாத போது தூய்மையான மண்ணைத் தொட்டு உங்கள் முகங்களிலும், கைகளிலும் தடவிக் கொள்ளுங்கள்! அல்லாஹ் பிழைகளைப் பொறுப்பவனாகவும், மன்னிப்பவனாகவும் இருக்கிறான்.

திருக்குர்ஆன் 4:43

நம்பிக்கை கொண்டோரே! நீங்கள் தொழுகைக்காகத் தயாராகும் போது உங்கள் முகங்களையும், மூட்டுக்கள் வரை உங்கள் கைகளையும், கரண்டை வரை உங்கள் கால்களையும் கழுவிக் கொள்ளுங்கள்! உங்கள் தலைகளை (ஈரக்கையால்) தடவிக் கொள்ளுங்கள்! குளிப்புக் கடமையானோராக நீங்கள் இருந்தால் (குளித்து) தூய்மையாகிக் கொள்ளுங்கள்! நீங்கள் நோயாளிகளாகவோ, பயணிகளாகவோ இருந்தால், அல்லது உங்களில் ஒருவர் கழிப்பறையிலிருந்து வந்தால், அல்லது (உடலுறவின் மூலம்) பெண்களைத் தீண்டினால் தண்ணீர் கிடைக்காத போது தூய்மையான மண்ணைத் தொட்டு அதில் உங்கள் முகங்களையும், கைகளையும் தடவிக் கொள்ளுங்கள்! அல்லாஹ் உங்களுக்கு எந்தச் சிரமத்தையும் ஏற்படுத்த விரும்பவில்லை. மாறாக நீங்கள் நன்றி செலுத்துவதற்காக உங்களைத் தூய்மைப்படுத்தவும், தனது அருளை உங்களுக்கு முழுமைப்படுத்தவுமே விரும்புகிறான்.

திருக்குர்ஆன் 5:6

மலம் கழித்த ஒருவர் தண்ணீர் கிடைக்காவிட்டால் தயம்மும் செய்து தொழ வேண்டும் என்பதையும், தண்ணீர் கிடைத்தால் உளூச் செய்வது அவசியம் என்பதையும், ஏற்கனவே செய்த உளூவை மலம் கழித்தல் நீக்கி விடும் என்பதையும் இவ்விரு வசனங்கள் கூறுகின்றன.

சிறுநீர் கழிப்பது உளூவை நீக்கி விடும் என்பதைப் பின்வரும் ஹதீஸைச் சிந்திக்கும் போது அறிய முடியும்.

سنن النسائي

127 – أَخْبَرَنَا أَحْمَدُ بْنُ سُلَيْمَانَ الرُّهَاوِيُّ قَالَ: حَدَّثَنَا يَحْيَى بْنُ آدَمَ قَالَ: حَدَّثَنَا سُفْيَانُ الثَّوْرِيُّ وَمَالِكُ بْنُ مِغْوَلٍ وَزُهَيْرٌ وَأَبُو بَكْرِ بْنُ عَيَّاشٍ وَسُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَاصِمٍ، عَنْ زِرٍّ قَالَ: سَأَلْتُ صَفْوَانَ بْنَ عَسَّالٍ عَنِ الْمَسْحِ عَلَى الْخُفَّيْنِ فَقَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «يَأْمُرُنَا إِذَا كُنَّا مُسَافِرِينَ أَنْ نَمْسَحَ عَلَى خِفَافِنَا وَلَا نَنْزِعَهَا ثَلَاثَةَ أَيَّامٍ مِنْ غَائِطٍ وَبَوْلٍ وَنَوْمٍ إِلَّا مِنْ جَنَابَةٍ»

‘நாங்கள் பயணத்தில் இருந்தால் மூன்று நாட்களும் உள்ளூரில் இருந்தால் ஒரு நாளும், மலம், ஜலம், தூக்கம் போன்ற காரணங்களால் காலுறைகளைக் கழற்றத் தேவையில்லை எனவும், கடமையான குளிப்புக்காகக் காலுறைகளைக் கழற்ற வேண்டும்’ எனவும் நபிகள் நாயகம் (ஸல்) அவர்கள் எங்களுக்குக் கட்டளையிட்டிருந்தார்கள்.

அறிவிப்பவர்: ஸஃப்வான் பின் அஸ்ஸால் (ரலி)

நூல்: நஸாயீ

சிறுநீர் கழித்தலும் உளூவை நீக்கி விடும் என்பதை மேற்கண்ட ஹதீஸ் விளக்குகின்றது.

காற்றுப் பிரிதல் உளூவை நீக்கும்

மலஜலம் கழிப்பதால் உளூ நீங்குவது போலவே காற்றுப் பிரிவதாலும் உளூ நீங்கி விடும்.

صحيح البخاري

135 – حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الحَنْظَلِيُّ، قَالَ: أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، قَالَ: أَخْبَرَنَا مَعْمَرٌ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لاَ تُقْبَلُ صَلاَةُ مَنْ أَحْدَثَ حَتَّى يَتَوَضَّأَ» قَالَ رَجُلٌ مِنْ حَضْرَمَوْتَ: مَا الحَدَثُ يَا أَبَا هُرَيْرَةَ؟، قَالَ: فُسَاءٌ أَوْ ضُرَاطٌ

‘ஹதஸ் ஏற்பட்டவனின் தொழுகையை அல்லாஹ் ஏற்றுக் கொள்ள மாட்டான்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியதாக அபூஹுரைரா (ரலி) கூறினார்கள். அப்போது ஹள்ரமவ்த்’ என்ற ஊரைச் சேர்ந்த ஒருவர் ‘அபூஹுரைராவே! ஹதஸ் என்றால் என்ன?’ என்று கேட்டார். அதற்கு அபூஹுரைரா (ரலி), ‘சப்தத்துடனோ, அல்லது சப்தமின்றியோ காற்றுப் பிரிவது தான்’ என்று விளக்கமளித்தார்கள்.

நூல்: புகாரீ 135, 176

காற்றுப் பிரிந்தது போன்ற உணர்வு ஏற்பட்டால்

சிலருக்குக் காற்றுப் பிரியாவிட்டாலும் காற்றுப் பிரிந்தது போன்ற உணர்வு ஏற்படும். அல்லது சிறுநீர் ஓரிரு சொட்டுக்கள் இறங்கி விட்டது போன்ற உணர்வு ஏற்படும். ஆனால் ஆடையில் அதற்கான எந்த அடையாளமும் இருக்காது. இவர்கள் அதற்காக அலட்டிக் கொள்ளத் தேவையில்லை. திட்டவட்டமாகத் தெரிந்தால் மட்டுமே உளூ நீங்கி விட்டதாக முடிவு செய்து கொள்ள வேண்டும்]

صحيح البخاري

137 – حَدَّثَنَا عَلِيٌّ، قَالَ: حَدَّثَنَا سُفْيَانُ، قَالَ: حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَعِيدِ بْنِ المُسَيِّبِ، ح وَعَنْ عَبَّادِ بْنِ تَمِيمٍ، عَنْ عَمِّهِ، أَنَّهُ شَكَا إِلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الرَّجُلُ الَّذِي يُخَيَّلُ إِلَيْهِ أَنَّهُ يَجِدُ الشَّيْءَ فِي الصَّلاَةِ؟ فَقَالَ: «لاَ يَنْفَتِلْ – أَوْ لاَ يَنْصَرِفْ – حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا».

‘தொழும் போது ஏதோ ஏற்படுவதாகத் தனக்குத் தோன்றுகிறது’ என்று ஒருவர் நபிகள் நாயகம் (ஸல்) அவர்களிடம் முறையிட்டார். அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள், ‘(காற்றுப் பிரியும்) சப்தத்தைக் கேட்காமல், அல்லது அதன் நாற்றத்தை உணராமல் தொழுகையை விட்டுச் செல்ல வேண்டாம்’ என்று பதிலளித்தார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் ஸைத் (ரலி)

நூல்: புகாரீ 137

சமைத்த உணவுகளை உண்பது உளூவை நீக்குமா?

பச்சைக் காய்கறிகள், பழங்கள் போன்றவற்றை உண்பதால் உளூ நீங்காது என்பதில் மாறுபட்ட ஹதீஸ்கள் எதுவும் இல்லை. எனவே இவற்றை உண்பதால் உளூ நீங்காது.

சமைத்த பொருட்களை உண்பதால் உளூ நீங்குமா? என்பதில் மாறுபட்ட கருத்துக்களைத் தரும் ஹதீஸ்கள் உள்ளன.

صحيح مسلم

90 – (351) وَحَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ شُعَيْبِ بْنِ اللَّيْثِ، قَالَ: حَدَّثَنِي أَبِي، عَنْ جَدِّي، حَدَّثَنِي عُقَيْلُ بْنُ خَالِدٍ، قَالَ: قَالَ ابْنُ شِهَابٍ: أَخْبَرَنِي عَبْدُ الْمَلِكِ بْنُ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، أَنَّ خَارِجَةَ بْنَ زَيْدٍ الْأَنْصَارِيَّ، أَخْبَرَهُ أَنَّ أَبَاهُ زَيْدَ بْنَ ثَابِتٍ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «الْوُضُوءُ مِمَّا مَسَّتِ النَّارُ»

‘நெருப்பு தீண்டியவற்றின் காரணமாக (சமைக்கப்பட்ட உணவை உட்கொள்வதன் காரணமாக) உளூச் செய்யுங்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: ஸைத் பின் ஸாபித் (ரலி)

நூல்: முஸ்லிம் 528

சமைக்கப்பட்ட உணவுகளை உட்கொள்வதால் உளூச் செய்ய வேண்டும் என்று இந்த ஹதீஸ் தெளிவாகக் கூறினாலும் இந்தச் சட்டம் நபிகள் நாயகம் (ஸல்) அவர்களால் பின்னர் ரத்து செய்யப்பட்டு விட்டது.

سنن النسائي

185 – أَخْبَرَنَا عَمْرُو بْنُ مَنْصُورٍ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ قَالَ: حَدَّثَنَا شُعَيْبٌ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ قَالَ: «كَانَ آخِرُ الْأَمْرَيْنِ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَرْكَ الْوُضُوءِ مِمَّا مَسَّتِ النَّارُ»

சமைத்த பொருட்களைச் சாப்பிட்ட பின் (உளூச் செய்தல், உளூச் செய்யாமல் விட்டு விடுதல் ஆகிய) இரு காரியங்களில் உளூவை விட்டு விடுவதே நபிகள் நாயகம் (ஸல்) அவர்கள் இறுதியாக நடைமுறைப்படுத்தியதாகும்.

அறிவிப்பவர்: ஜாபிர் (ரலி)

நூல்: நஸாயீ

‘சமைக்கப்பட்ட பொருட்களை உண்பதால் உளூச் செய்ய வேண்டும்’ என்ற சட்டம் முன்னர் நடைமுறையில் இருந்ததையும், பின்னர் அது மாற்றப்பட்டு விட்டதையும் இந்த ஹதீஸ் மூலம் விளங்கலாம். எனவே சமைக்கப்பட்ட உணவை உண்பதால் உளூ நீங்காது.

ஒட்டகத்தின் இறைச்சியை உண்பது உளூவை நீக்கும்

எதைச் சாப்பிட்டாலும் உளூ நீங்காது என்றாலும் ஒட்டகத்தின் இறைச்சியைச் சாப்பிடுவது உளூவை நீக்கும் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் குறிப்பிட்டுக் கூறியுள்ளனர்.

صحيح مسلم

97 – (360) حَدَّثَنَا أَبُو كَامِلٍ فُضَيْلُ بْنُ حُسَيْنٍ الْجَحْدَرِيُّ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ عُثْمَانَ بْنِ عَبْدِ اللهِ بْنِ مَوْهَبٍ، عَنْ جَعْفَرِ بْنِ أَبِي ثَوْرٍ، عَنْ جَابِرِ بْنِ سَمُرَةَ، أَنَّ رَجُلًا سَأَلَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَأَتَوَضَّأُ مِنْ لُحُومِ الْغَنَمِ؟ قَالَ: «إِنْ شِئْتَ فَتَوَضَّأْ، وَإِنْ شِئْتَ فَلَا تَوَضَّأْ» قَالَ أَتَوَضَّأُ مِنْ لُحُومِ الْإِبِلِ؟ قَالَ: «نَعَمْ فَتَوَضَّأْ مِنْ لُحُومِ الْإِبِلِ» قَالَ: أُصَلِّي فِي مَرَابِضِ الْغَنَمِ؟ قَالَ: «نَعَمْ» قَالَ: أُصَلِّي فِي مَبَارِكِ الْإِبِلِ؟ قَالَ: «لَا»

ஒரு மனிதர் நபிகள் நாயகம் (ஸல்) அவர்களிடம் வந்து, ‘ஆட்டிறைச்சியை உண்பதால் உளூச் செய்ய வேண்டுமா?’ என்று கேட்டார். அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள், ‘நீ விரும்பினால் உளூச் செய்து கொள்! விரும்பினால் உளூச் செய்யாமல் இருந்து கொள்’ என்று கூறினார்கள். ‘ஒட்டகத்தின் இறைச்சியை உண்பதால் நாங்கள் உளூச் செய்ய வேண்டுமா?’ என்று அவர் கேட்டார். அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள், ‘ஆம்! ஒட்டக இறைச்சியைச் சாப்பிட்டால் உளூச் செய்’ என்று நபிகள் நாயகம் (ஸல்) விடையளித்தார்கள்.

அறிவிப்பவர்: ஜாபிர் பின் ஸமுரா (ரலி)

நூல்: முஸ்லிம் 539

மதீ’ வெளியானால் உளூ நீங்கும்

ஆண்களுக்கு உணர்ச்சி ஏற்படும் போது கசியும் திரவம் மதீ’ – இச்சை நீர் எனப்படும். இது இச்சையினால் ஏற்படும் நீர் தானே தவிர இந்திரியம் அல்ல.

மலஜலம் கழித்தல், காற்றுப் பிரிதல் ஆகியவை உளூவை நீக்குவது போலவே இந்த மதீ’ எனும் இச்சை நீர் வெளிப்படுவதும் உளூவை நீக்கும்.

صحيح البخاري

132 – حَدَّثَنَا مُسَدَّدٌ، قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ دَاوُدَ، عَنِ الأَعْمَشِ، عَنْ مُنْذِرٍ الثَّوْرِيِّ، عَنْ مُحَمَّدِ ابْنِ الحَنَفِيَّةِ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، قَالَ: كُنْتُ رَجُلًا مَذَّاءً فَأَمَرْتُ المِقْدَادَ بْنَ الأَسْوَدِ أَنْ يَسْأَلَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَسَأَلَهُ، فَقَالَ: «فِيهِ الوُضُوءُ»

அதிக அளவில் மதீ’ வெளிப்படக் கூடியவனாக நான் இருந்தேன். இது பற்றி நபிகள் நாயகம் (ஸல்) அவர்களிடம் கேட்குமாறு மிக்தாத் (ரலி) அவர்களிடம் நான் கூறினேன். ‘அதற்காக உளூச் செய்ய வேண்டும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் விளக்கமளித்தார்கள்.

அறிவிப்பவர்: அலீ (ரலி)

நூல்: புகாரீ 132

تَوَضَّأْ وَاغْسِلْ ذَكَرَكَ

‘ஆணுறுப்பைக் கழுவி விட்டு உளூச் செய்து கொள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியதாக புகாரீ 269வது ஹதீஸில் கூறப்பட்டுள்ளது.

வாந்தி எடுத்தால் உளூ நீங்குமா?

வாந்தி எடுத்தால் உளூ நீங்கும் எனக் கூறும் சில ஹதீஸ்கள் உள்ளன. அவற்றில் ஒரு ஹதீஸ் கூட ஆதாரப்பூர்வமானது அல்ல. எனவே வாந்தி எடுத்தால் உளூ நீங்காது.

இரத்தம் வெளியேறுதல்

உளூச் செய்த பின்னர் உடலிலிருந்து இரத்தம் வெளிப்பட்டால் உளூ நீங்கும் எனக் கூறும் ஹதீஸ்கள் சில உள்ளன. அவையனைத்தும் பலவீனமானவையாகும். எனவே இரத்தம் வெளிப்பட்டால் உளூ நீங்காது என்பதே சரியானதாகும்.

பெண்களைத் தொட்டால் உளூ நீங்குமா?

ஆண்கள் பெண்களைத் தொட்டாலோ, அல்லது பெண்கள் ஆண்களைத் தொட்டாலோ அவர்களின் உளூ நீங்கி விடுமா என்பதில் அறிஞர்களிடையே கருத்து வேறுபாடு உள்ளது.

திருக்குர்ஆனின் இரண்டு வசனங்களை எவ்வாறு புரிந்து கொள்வது என்பதில் ஏற்பட்ட கருத்து வேறுபாடு தான் இதற்கு அடிப்படையாக அமைந்துள்ளது.

4:43 வசனத்திலும், 5:6 வசனத்திலும் பெண்களைத் தீண்டினால் தயம்மும் செய்ய வேண்டும் என்று அல்லாஹ் கூறுகிறான்.

தீண்டுதல் என்ற சொல்லின் நேரடிப் பொருள் தொடுதல் என்பது தான். எனவே பெண்களைத் தொட்டால் உளூ நீங்கி விடும் என்று ஒரு சாரார் கூறுகின்றனர்.

தீண்டுதல் என்பதன் பொருள் தொடுவது தான் என்பதில் எந்தச் சந்தேகமும் இல்லை. ஆயினும் தீண்டுதல் என்ற சொல்லைப் பெண்களுடன் இணைத்துக் கூறும் போது சில நேரங்களில் தொடுதல் என்றும் பொருள் கொள்ள முடியும். சில நேரங்களில் உடலுறவில் ஈடுபடுதல் என்றும் பொருள் கொள்ள முடியும்.

இந்த வசனங்களில், ‘பெண்களைத் தீண்டினால்’ என்ற சொல்லுக்கு பெண்களுடன் உடலுறவு கொண்டால் என்றே பொருள் கொள்ள வேண்டும் என்று மற்றும் சிலர் வாதிடுகின்றனர்.

இரண்டாவது சாராரின் கருத்தை வலுப்படுத்தும் வேறு சான்றுகள் இல்லாவிட்டால் முதல் சாராரின் கூற்றையே நாம் தேர்வு செய்தாக வேண்டும். ஏனெனில் அவர்கள் தான் நேரடிப் பொருளின் அடிப்படையில் தங்கள் வாதத்தை எடுத்து வைக்கின்றனர்.

இரண்டாவது சாராரின் கருத்தை வலுப்படுத்தும் புறச்சான்றுகள் பல உள்ளதால் பெண்களைத் தீண்டினால்’ என்பதற்கு பெண்களுடன் உடலுறவு கொண்டால்’ என்று இவ்விரு வசனங்களுக்கும் பொருள் கொள்வது தான் பொருத்தமானது.

صحيح البخاري

519 – حَدَّثَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ: حَدَّثَنَا يَحْيَى، قَالَ: حَدَّثَنَا عُبَيْدُ اللَّهِ، قَالَ: حَدَّثَنَا القَاسِمُ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: بِئْسَمَا عَدَلْتُمُونَا بِالكَلْبِ وَالحِمَارِ «لَقَدْ رَأَيْتُنِي وَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي وَأَنَا مُضْطَجِعَةٌ بَيْنَهُ وَبَيْنَ القِبْلَةِ، فَإِذَا أَرَادَ أَنْ يَسْجُدَ غَمَزَ رِجْلَيَّ، فَقَبَضْتُهُمَا»

‘நான் நபிகள் நாயகம் (ஸல்) அவர்களுக்கும், கிப்லாவுக்கும் குறுக்கே படுத்துக் கொள்வேன். அவர்கள் ஸஜ்தாவுக்குச் செல்லும் போது என் கால்களைக் குத்துவார்கள். நான் கால்களை மடக்கிக் கொள்வேன்’ என்று ஆயிஷா (ரலி) அறிவிக்கின்றார்கள்.

நூல்: புகாரீ 519

நபிகள் நாயகம் (ஸல்) அவர்கள் ஸஜ்தாச் செய்யும் போது நீங்களாகவே கால்களை மடக்கிக் கொள்ளலாமே? அவர்கள் காலில் விரலால் குத்தும் வரை ஏன் காத்திருக்க வேண்டும் என்று எழும் கேள்விக்கும் – இக்கேள்வியை யாரும் கேட்காதிருந்தும் – ஆயிஷா (ரலி) விடையளித்துள்ளார்கள்.

صحيح البخاري

382 – قَالَتْ: وَالبُيُوتُ يَوْمَئِذٍ لَيْسَ فِيهَا مَصَابِيحُ

‘அந்தக் காலத்தில் எங்கள் வீடுகளில் விளக்குகள் கிடையாது’ என்பது தான் அந்த விடை!

பார்க்க புகாரீ: 382, 513

வீடு முழுவதும் இருட்டாக இருந்ததால் நபிகள் நாயகம் (ஸல்) அவர்கள் ஸஜ்தாச் செய்யப் போவதை விரலால் குத்தினால் தான் அறிந்து கொள்ள முடியும் என்ற கருத்து இதனுள் அடங்கியிருக்கின்றது.

பெண்களைத் தொட்டால் உளூ நீங்கும் என்பது அந்த வசனங்களின் பொருளாக இருந்தால் நபிகள் நாயகம் (ஸல்) அவர்கள் தமது மனைவியின் கால்களைத் தொட்டிருக்க மாட்டார்கள். தொட்டவுடன் தொடர்ந்து தொழுதிருக்கவும் மாட்டார்கள்.

திருக்குர்ஆனின் ஒரு வசனத்திற்கு என்ன பொருள் கொள்வது என்பதில் கருத்து வேறுபாடு ஏற்பட்டால் நபிகள் நாயகம் (ஸல்) அவர்களின் விளக்கம் தான் இதற்குத் தீர்வாக முடியும்.

தமது மனைவியின் மேல் தற்செயலாகக் கைகள் பட்டன என்று இந்த ஹதீஸ் கூறவில்லை. ‘கால்களை மடக்கிக் கொள்’ என்ற செய்தியைத் தெரிவிப்பதற்காக வேண்டுமென்றே அவர்கள் தமது மனைவியைத் தொட்டிருக்கின்றார்கள் என்பது தெரிகின்றது. எனவே மேற்கண்ட வசனத்தில் பெண்களைத் தீண்டினால்’ என்பதற்கு, பெண்களைத் தொட்டால்’ என்று பொருள் கொள்வது பொருத்தமாகாது.

இந்த ஹதீஸைப் பார்த்த பிறகும் சிலர் புதுமையான விளக்கத்தைக் கூறி தங்களின் கருத்தை நியாயப்படுத்த முனைகின்றனர்.

ஆயிஷா (ரலி) அவர்களை நபிகள் நாயகம் (ஸல்) அவர்கள் நேரடியாகத் தொட்டார்கள் என்று இதற்கு அர்த்தம் இல்லை. அவர்கள் மீது ஆடை இருந்திருக்கும்; அந்த ஆடையின் மேல் நபிகள் நாயகம் (ஸல்) அவர்கள் குத்தியிருக்கலாம் அல்லவா? என்பது இவர்கள் தரும் புதுமையான விளக்கம்.

வெளிச்சமாக இருந்திருந்தால் ஆடையால் மூடப்பட்ட இடத்தைப் பார்த்து விரலால் குத்தினார்கள் என்று கருத முடியும். விளக்குகள் இல்லாமல் இருட்டாக இருந்ததால் காலில் ஆடை கிடக்கின்றதா? இல்லையா? என்று தேடிப் பார்த்து தமது விரலால் குத்தவில்லை என்பது தெளிவாகின்றது எனவே பெண்களைத் தொட்டால் உளூ முறியாது என்பதை அறியலாம்.

தூக்கம் உளூவை நீக்குமா?

தூங்குவதால் உளூ நீங்குமா? என்பதில் அறிஞர்களிடம் பல்வேறு கருத்துக்கள் நிலவுகின்றன.

சில ஹதீஸ்கள் தூங்கினால் உளூ நீங்கி விடும் என்றும் சில ஹதீஸ்கள் நீங்காது என்றும் தெரிவிக்கின்றன.

காலுறை அணிந்தவர்கள் மலஜலம் கழித்தாலோ, தூங்கினாலோ அவர்கள் மீண்டும் உளூச் செய்யும் போது கால்களைக் கழுவாமல் காலுறைகள் மீது மஸஹ் செய்யலாம் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

நூல்: நஸாயீ

மலஜலம் கழிப்பது எவ்வாறு உளூவை நீக்குமோ அவ்வாறே தூக்கமும் உளூவை நீக்கும் என்று இந்த ஹதீஸ் கூறுகின்றது. இதற்கு மாற்றமாகப் பின்வரும் ஹதீஸ் அமைந்துள்ளது.

صحيح مسلم

185 – (763) وحَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا ابْنُ أَبِي فُدَيْكٍ، أَخْبَرَنَا الضَّحَّاكُ، عَنْ مَخْرَمَةَ بْنِ سُلَيْمَانَ، عَنْ كُرَيْبٍ، مَوْلَى ابْنِ عَبَّاسٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: بِتُّ لَيْلَةً عِنْدَ خَالَتِي مَيْمُونَةَ بِنْتِ الْحَارِثِ، فَقُلْتُ لَهَا: إِذَا قَامَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَيْقِظِينِي، ” فَقَامَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقُمْتُ إِلَى جَنْبِهِ الْأَيْسَرِ، فَأَخَذَ بِيَدِي فَجَعَلَنِي مِنْ شِقِّهِ الْأَيْمَنِ، فَجَعَلْتُ إِذَا أَغْفَيْتُ يَأْخُذُ بِشَحْمَةِ أُذُنِي، قَالَ: فَصَلَّى إِحْدَى عَشْرَةَ رَكْعَةً، ثُمَّ احْتَبَى حَتَّى إِنِّي لَأَسْمَعُ نَفَسَهُ رَاقِدًا، فَلَمَّا تَبَيَّنَ لَهُ الْفَجْرُ صَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ ”

எனது சிறிய தாயார் (நபிகள் நாயகத்தின் மனைவி) மைமூனா (ரலி) அவர்களின் இல்லத்தில் ஓர் இரவு நான் தங்கினேன். நபிகள் நாயகம் (ஸல்) அவர்களின் இடது புறத்தில் நான் நின்று கொண்டேன். என் கையைப் பிடித்து தமது வலப்புறத்தில் என்னை நிறுத்தினார்கள். நான் தூங்கி வழியும் போது என் காது சோனையைப் பிடிப்பார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: முஸ்லிம் 1277

இப்னு அப்பாஸ் (ரலி) அவர்கள் நின்று கொண்டு தூங்கியது நிச்சயமாக ஆழ்ந்த தூக்கமாக இருக்காது; அரைகுறை தூக்கமாகத் தான் இருந்திருக்கும். எனவே இரண்டு ஹதீஸ்களையும் இணைக்கும் வண்ணம் ‘ஆழ்ந்த தூக்கம் உளூவை நீக்கும்; அரைகுறை தூக்கம் உளூவை நீக்காது’ என்று முடிவு செய்யலாம்.

மர்மஸ்தானத்தைத் தொடுவது உளூவை நீக்குமா?

ஆண்களோ, பெண்களோ உளூச் செய்த பின்னர் தங்களின் மர்மஸ்தானத்தைத் தொட்டால் உளூ நீங்குமா என்பதில் அறிஞர்களிடையே பல்வேறு கருத்துக்கள் நிலவுகின்றன.

இந்தப் பிரச்சனையில் மாறுபட்ட கருத்துடைய ஹதீஸ்கள் அறிவிக்கப்பட்டுள்ளது தான் கருத்து வேறுபாட்டுக்குக் காரணமாகும்.

مسند أحمد

7076 – حَدَّثَنَا عَبْدُ الْجَبَّارِ بْنُ مُحَمَّدٍ يَعْنِي الْخَطَّابِيَّ، حَدَّثَنِي بَقِيَّةُ، عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ الزُّبَيْدِيِّ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: قَالَ لِي  رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” مَنْ مَسَّ ذَكَرَهُ، فَلْيَتَوَضَّأْ، وَأَيُّمَا امْرَأَةٍ مَسَّتْ فَرْجَهَا فَلْتَتَوَضَّأْ ” (2)

யாரேனும் தனது ஆணுறுப்பைத் தொட்டால் உளூச் செய்யட்டும். ஒரு பெண் தனது மர்ம உறுப்பைத் தொட்டால் உளூச் செய்யட்டும்  என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அம்ர் (ரலி)

நூல்: அஹ்மத்

ஆண்களாயினும், பெண்களாயினும் தமது மர்மஸ்தானத்தைத் தொட்டால் அவர்களின் உளூ நீங்கி விடும். மீண்டும் உளூச் செய்து விட்டுத் தொழ வேண்டும் என்பதை இந்த நபிமொழிகள் தெளிவாக அறிவிக்கின்றன.

இந்த ஹதீஸின் கருத்துக்கு மாற்றமான கருத்துடைய ஹதீஸ்களும் உள்ளன.

سنن النسائي

165 – أَخْبَرَنَا هَنَّادٌ، عَنْ مُلَازِمٍ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ بَدْرٍ، عَنْ قَيْسِ بْنِ طَلْقِ بْنِ عَلِيٍّ، عَنْ أَبِيهِ قَالَ: خَرَجْنَا وَفْدًا حَتَّى قَدِمْنَا عَلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَبَايَعْنَاهُ وَصَلَّيْنَا مَعَهُ، فَلَمَّا قَضَى الصَّلَاةَ جَاءَ رَجُلٌ كَأَنَّهُ بَدَوِيٌّ فَقَالَ: يَا رَسُولَ اللَّهِ، مَا تَرَى فِي رَجُلٍ مَسَّ ذَكَرَهُ فِي الصَّلَاةِ؟ قَالَ: «وَهَلْ هُوَ إِلَّا مُضْغَةٌ مِنْكَ أَوْ بِضْعَةٌ مِنْكَ»

‘தொழும் போது ஒருவர் தனது மர்மஸ்தானத்தைத் தொடுவது பற்றி என்ன கூறுகின்றீர்கள்?’ என்று நபிகள் நாயகம் (ஸல்) அவர்களிடம் ஒருவர் கேட்டார். அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள், ‘அதுவும் உனது மற்ற உறுப்புக்களைப் போன்ற உறுப்பு தானே?’ என்று விடையளித்தார்கள்.

அறிவிப்பவர்: தல்க் இப்னு அலீ (ரலி)

நூல்: நஸாயீ

இந்தக் கருத்துடைய ஹதீஸ் திர்மிதீ, அபூதாவூத், இப்னுமாஜா, அஹ்மத், இப்னு ஹிப்பான், தாரகுத்னீ, தப்ரானியின் அல்கபீர் ஆகிய நூற்களிலும் பதிவு செய்யப்பட்டுள்ளது.

ஆதாரப்பூர்வமான இரண்டு ஹதீஸ்கள் ஒன்றோடொன்று மோதுவது போல் தோற்றமளித்தால் அவ்விரு செய்திகளையும் தக்க முறையில் இணைத்து முடிவு செய்யலாம்.

ஒருவன் தனது மர்மஸ்தானத்தைத் தொடுவது இரண்டு வகைகளில் ஏற்படலாம்.

மற்ற உறுப்புகளைப் போன்ற உறுப்பாகக் கருதி தொடுவது முதல் வகை.

அந்த உறுப்பின் தனித் தன்மையைக் கருதி தொடுவது இரண்டாவது வகை.

முதல் வகையான தொடுதலால் உளூ நீங்காது.

இரண்டாவது வகையான தொடுதலால் உளூ நீங்கும் என்று முடிவு செய்யலாம்.

உடலில் குறிப்பிட்ட இடத்தில் எறும்பு கடித்தால் அந்த இடத்தில் நம் கையை வைத்து சொறிந்து கொள்கிறோம். இது போல மர்மஸ்தானத்தில் எறும்பு கடிப்பது போன்றோ, ஏதோ ஒன்று ஊர்வது போலவோ தோன்றும் போது அந்த இடத்தையும் சொறிந்து கொள்கிறோம். அந்த உறுப்பின் தனித்தன்மை கருதி அவ்வாறு செய்வதில்லை. மற்ற உறுப்புக்களைப் போல் கருதியே இதைச் செய்கிறோம். இவ்வாறு தொட்டால் உளூ நீங்காது.

உள்ளாடை அணியும் போது நம்மையும் அறியாமல் அவ்வுறுப்பின் மீது நமது கை பட்டு விடலாம். மற்ற உறுப்புகளில் எவ்வாறு கை படுகின்றதோ அவ்வாறு பட்டு விட்டது என்று தான் இதை எடுத்துக் கொள்வோம். இவ்வாறு பட்டாலும் உளூ நீங்காது.

இவ்வாறு இல்லாமல் இச்சையுடன் தொட்டால் மற்ற உறுப்பைப் போல் தொட்டதாகக் கருத முடியாது. அவ்வுறுப்பின் தனித்தன்மை கருதி தொட்டதாகத் தான் கருத முடியும். இப்படித் தொட்டால் உளூ நீங்கி விடும்.

‘அதுவும் உனது மற்ற உறுப்புக்களைப் போன்றது தானே’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் பயன்படுத்திய வாசகத்திலிருந்து இந்தக் கருத்தை நாம் அறிந்து கொள்ளலாம்.

உளூ அடிக்கடி நீங்கும் நோயாளிகள்

அடிக்கடி சிறுநீர் சொட்டுக்கள் விழுதல், அடிக்கடி காற்றுப் பிரிதல், தொடர் உதிரப் போக்கு போன்ற நோய்கள் உள்ளவர்களுக்கு உளூவை நீக்கும் காரியங்கள் அடிக்கடி நிகழ்ந்து கொண்டே இருக்கும்.

இத்தகைய உபாதைகள் உடையவர்கள் ஒவ்வொரு தொழுகைக்கும் ஒரு தடவை உளூச் செய்து கொள்ள வேண்டும். அவ்வாறு செய்த பின் அவர்களிடமிருந்து மேற்கண்ட உபாதைகளின் வெளிப்பாடு இருந்து கொண்டே இருந்தாலும் அதனால் உளூ நீங்காது. அடுத்தத் தொழுகை நேரம் வந்தவுடன் மீண்டும் உளூச் செய்ய வேண்டும்.

صحيح البخاري

228 – حَدَّثَنَا مُحَمَّدٌ هُوَ ابْنُ سَلاَمٍ قَالَ: حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: جَاءَتْ فَاطِمَةُ بِنْتُ أَبِي حُبَيْشٍ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ: يَا رَسُولَ اللَّهِ إِنِّي امْرَأَةٌ أُسْتَحَاضُ فَلاَ أَطْهُرُ أَفَأَدَعُ الصَّلاَةَ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لاَ، إِنَّمَا ذَلِكِ عِرْقٌ، وَلَيْسَ بِحَيْضٍ، فَإِذَا أَقْبَلَتْ حَيْضَتُكِ فَدَعِي الصَّلاَةَ، وَإِذَا أَدْبَرَتْ فَاغْسِلِي عَنْكِ الدَّمَ ثُمَّ صَلِّي» – قَالَ: وَقَالَ أَبِي: – «ثُمَّ تَوَضَّئِي لِكُلِّ صَلاَةٍ، حَتَّى يَجِيءَ ذَلِكَ الوَقْتُ»

தொடர் உதிரப் போக்குடைய ஃபாத்திமா என்ற பெண்மணி நபிகள் நாயகம் (ஸல்) அவர்களிடம் வந்து முறையிட்டார். ‘அல்லாஹ்வின் தூதரே! நான் தொடர் இரத்தப் போக்குடையவளாக இருக்கின்றேன். நான் தூய்மையாவதேயில்லை. எனவே தொழுகைகளை நான் விட்டு விடலாமா?’ என்று அவர் கேட்டார். அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள், ‘கூடாது! அது மாதவிடாய் அல்ல! மாறாக ஒரு நோயாகும். எனவே (வழக்கமான) மாதவிடாய் நேரம் வந்ததும் தொழுகையை விட்டு விடு! அது நின்றவுடன் இரத்தத்தைக் கழுவி விட்டு ஒவ்வொரு தொழுகைக்கும் உளூச் செய்து தொழு’ என்று கூறினார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 228

இதை ஆதாரமாகக் கொண்டு மேற்கண்ட உபாதைகள் உள்ளவர்கள் ஒவ்வொரு தொழுகைக்கும் உளூச் செய்து கொள்ள வேண்டும்.

கடமையான குளிப்பு

ஒரு மனிதன் குளிப்பது எப்போது கடமையாகும்? குளிக்கும் போது கடைப்பிடிக்க வேண்டிய ஒழுங்குகள் யாவை? என்பதைக் காண்போம்.

உடலுறவு குளிப்பைக் கடமையாக்கும்

ஆணும், பெண்ணும் உடலுறவு கொண்டால் இருவர் மீதும் குளிப்பது கடமையாகி விடும். குளித்து விட்டுத் தான் அவர்கள் தொழுகையை நிறைவேற்ற வேண்டும்.

صحيح البخاري

291 – حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، قَالَ: حَدَّثَنَا هِشَامٌ، ح وحَدَّثَنَا أَبُو نُعَيْمٍ، عَنْ هِشَامٍ، عَنْ قَتَادَةَ، عَنِ الحَسَنِ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا جَلَسَ بَيْنَ شُعَبِهَا الأَرْبَعِ، ثُمَّ جَهَدَهَا فَقَدْ وَجَبَ الغَسْلُ

‘ஒரு ஆண் தனது மனைவியின் கால்களுக்கிடையே அமர்ந்து பின்னர் முயற்சி செய்தால் குளிப்பு கடமையாகி விடும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 291

صحيح مسلم   وَإِنْ لَمْ يُنْزِلْ

முஸ்லிமின் 525 அறிவிப்பில் விந்து வெளிப்படாவிட்டாலும் குளிப்பது கடமை என்ற வாக்கியம் மேலதிகமாக இடம் பெற்றுள்ளது.

தூக்கத்தில் விந்து வெளிப்படுதல்

பெரும்பாலும் ஆண்களுக்கும் மிகச் சில பெண்களுக்கும் தூக்கத்தின் போது விந்து வெளிப்படுவதுண்டு. சில நேரங்களில் விந்து வெளிப்படுவது போன்ற கனவுகள் ஏற்படும். ஆனால் விழித்துப் பார்த்தால் விந்து வெளிப்பட்டதற்கான எந்த அடையாளமும் ஆடையில் இருக்காது.

விந்து வெளிப்பட்டது உறுதியாகத் தெரிந்தால், ஆடையில் அதற்கான அடையாளம் இருந்தால் குளிப்பது கடமையாகி விடும். குளித்து விட்டுத் தான் தொழ வேண்டும்.

விந்து வெளிப்பட்டது போன்ற உணர்வு ஏற்பட்டு அதற்கான எந்த அடையாளமும் தெரியாவிட்டால் குளிப்பது கடமையில்லை.

صحيح البخاري

3328 – حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ بِنْتِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ، أَنَّ أُمَّ سُلَيْمٍ، قَالَتْ: يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ لاَ يَسْتَحْيِي مِنَ الحَقِّ فَهَلْ عَلَى المَرْأَةِ الغَسْلُ إِذَا احْتَلَمَتْ؟ قَالَ: «نَعَمْ، إِذَا رَأَتِ المَاءَ» فَضَحِكَتْ أُمُّ سَلَمَةَ، فَقَالَتْ: تَحْتَلِمُ المَرْأَةُ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «فَبِمَ يُشْبِهُ الوَلَدُ»

‘அல்லாஹ்வின் தூதரே! உண்மை பேசுவதில் அல்லாஹ் வெட்கப்பட மாட்டான். ஒரு பெண்ணுக்கு தூக்கத்தில் விந்து வெளிப்பட்டால் அவள் குளிப்பது அவசியமா?’ என்று உம்மு சுலைம் (ரலி) என்ற பெண்மணி கேட்டார். அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள், ‘விந்து வெளிப்பட்டதை அவள் கண்டால் குளிப்பது அவசியம்’ என்று விடையளித்தார்கள். இதைக் கேட்ட உம்மு ஸலமா (ரலி) அவர்கள், ‘பெண்களுக்கும் விந்து வெளிப்படுமா?’ என்று கேட்டு விட்டுச் சிரித்தார்கள். அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள், ‘சில நேரங்களில் தாயைப் போல் குழந்தை எப்படிப் பிறக்கின்றது?’ என்று திருப்பிக் கேட்டார்கள்.

அறிவிப்பவர்: உம்மு ஸலமா (ரலி)

நூல்: புகாரீ 3328

விந்து வெளிப்பட்டால் தான் குளிப்பது கடமை என்பதையும், விந்து வெளிப்படுவது போல் தோன்றினால் குளிப்பது கடமையில்லை என்பதையும் மேற்கண்ட ஹதீஸ்களிலிருந்து அறிந்து கொள்ளலாம்.

மாதவிடாய் நின்றதும் குளிப்பது அவசியம்

மாதவிடாய் காலத்தில் பெண்கள் தொழக் கூடாது என்பதை நாம் அறிவோம். மாதவிடாய் நின்றவுடன் அவர்கள் குளித்து விட்டுத் தான் தொழ வேண்டும்.

صحيح البخاري

320 – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، أَنَّ فَاطِمَةَ بِنْتَ أَبِي حُبَيْشٍ، كَانَتْ تُسْتَحَاضُ، فَسَأَلَتِ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «ذَلِكِ عِرْقٌ وَلَيْسَتْ بِالحَيْضَةِ، فَإِذَا أَقْبَلَتِ الحَيْضَةُ، فَدَعِي الصَّلاَةَ وَإِذَا أَدْبَرَتْ فَاغْتَسِلِي وَصَلِّي»

அபூஹுபைஷ் என்பாரின் மகள் ஃபாத்திமா (ரலி) நபிகள் நாயகம் (ஸல்) அவர்களிடம் வந்தார். ‘அல்லாஹ்வின் தூதரே! நான் தொடர் இரத்தப் போக்கிலிருந்து சுத்தமாவதில்லை. எனவே நான் தொழுகையை விட்டு விடலாமா?’ என்று கேட்டார். அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள், ‘(தொழுகையை விடக்) கூடாது. அது ஒரு நோய் தானே தவிர மாதவிடாய் அல்ல! எனவே மாதவிடாய் வரும் போது (மட்டும்) தொழுகையை விட்டு விடு! மாதவிடாய் நின்றதும் குளித்து விட்டுத் தொழு’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 320

மாதவிடாய் நின்றதும் குளித்து விட்டுத் தொழ வேண்டும் என்பதை இந்த ஹதீஸ் விளக்குகிறது.

ஜும்ஆவுக்கு முன் குளிப்பது அவசியம்

வெள்ளிக்கிழமை குளிப்பது கட்டாயக் கடமையாகும். இது பற்றி மிகத் தெளிவான கட்டளை நபிகள் நாயகம் (ஸல்) அவர்களால் பிறப்பிக்கப்பட்டுள்ளது.

صحيح البخاري

858 – حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، قَالَ: حَدَّثَنَا سُفْيَانُ، قَالَ: حَدَّثَنِي صَفْوَانُ بْنُ سُلَيْمٍ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «الغُسْلُ يَوْمَ الجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ»

‘பருவ வயது அடைந்த ஒவ்வொருவர் மீதும் வெள்ளிக்கிழமை குளிப்பது கட்டாயக் கடமை’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஸயீத் அல்குத்ரீ (ரலி)

நூல்: புகாரீ 858, 879, 880, 895, 2665

வெள்ளிக்கிழமை குளிப்பது அவசியம் என்று பொதுவாகக் கூறப்படுவதால் வெள்ளிக்கிழமையன்று ஜும்ஆவுக்குப் பின்னர் கூட குளிக்கலாம் என்று கருதக் கூடாது. ஏனெனில் வேறு ஹதீஸ்களில் ஜும்ஆவுக்கு முன்னரே குளித்து விட வேண்டும் என்று தெளிவாகக் கூறப்பட்டுள்ளது.

صحيح البخاري

877 – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا جَاءَ أَحَدُكُمُ الجُمُعَةَ، فَلْيَغْتَسِلْ»

‘உங்களில் ஒருவர் ஜும்ஆவுக்கு வருவதாக இருந்தால் அவர் குளித்து விடட்டும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: புகாரீ 877

குளிக்கும் முறை

மர்மஸ்தானத்தையும், உடலில் பட்ட அசுத்தத்தையும் கழுவுதல்

கடமையான குளிப்பை நிறைவேற்றும் போது, தாம்பத்தியத்தின் மூலம் உடலில் பட்ட அசுத்தங்களையும், மர்ம ஸ்தானத்தையும் முதலில் கழுவ வேண்டும். நபிகள் நாயகம் (ஸல்) அவர்கள் இவ்வாறு செய்துள்ளனர்.

صحيح البخاري

260 – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ الحُمَيْدِيُّ، قَالَ: حَدَّثَنَا سُفْيَانُ، قَالَ: حَدَّثَنَا الأَعْمَشُ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ، عَنْ مَيْمُونَةَ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اغْتَسَلَ مِنَ الجَنَابَةِ، فَغَسَلَ فَرْجَهُ بِيَدِهِ، ثُمَّ دَلَكَ بِهَا الحَائِطَ، ثُمَّ غَسَلَهَا، ثُمَّ تَوَضَّأَ وُضُوءَهُ لِلصَّلاَةِ فَلَمَّا فَرَغَ مِنْ غُسْلِهِ غَسَلَ رِجْلَيْهِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் கடமையான குளிப்பை நிறைவேற்றும் போது (முதலில்) தங்கள் மர்மஸ்தானத்தைக் கையினால் கழுவினார்கள். பின்னர் கையைச் சுவற்றில் தேய்த்துக் கழுவினார்கள். பின்னர் தொழுகைக்குரிய உளூவைச் செய்தார்கள். குளித்து முடித்து, இரு கால்களையும் கழுவினார்கள்.

அறிவிப்பவர்: மைமூனா (ரலி)

நூல்: புகாரீ

வலது கையால் இடது கையில் தண்ணீர் ஊற்றி, இடது கையால் மர்மஸ்தானத்தைக் கழுவுவார்கள் என்று புகாரீ 259வது ஹதீஸில் கூறப்பட்டுள்ளது.

உளூச் செய்தல்

கடமையான குளிப்பை நிறைவேற்றும் போது, அதற்கு முன்னர் உளூச் செய்வது நபிவழியாகும். அவ்வாறு உளூச் செய்யும் போது, கால்களை மட்டும் கடைசியாக (குளித்து முடிக்கும் போது) கழுவுவதும் நபிகள் நாயகம் (ஸல்) அவர்களின் வழிமுறையாகும்.

صحيح البخاري

248 – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صلّى الله عليه وسلم ” أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: كَانَ إِذَا اغْتَسَلَ مِنَ الجَنَابَةِ، بَدَأَ فَغَسَلَ يَدَيْهِ، ثُمَّ يَتَوَضَّأُ كَمَا يَتَوَضَّأُ لِلصَّلاَةِ

நபிகள் நாயகம் (ஸல்) அவர்கள் கடமையான குளிப்பை நிறைவேற்றும் போது தமது கைகளைக் கழுவிக் கொண்டு, தொழுகைக்குச் செய்வது போல் உளூச் செய்வார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ

صحيح البخاري

249 – ، ثُمَّ أَفَاضَ عَلَيْهِ المَاءَ، ثُمَّ نَحَّى رِجْلَيْهِ، فَغَسَلَهُمَا، هَذِهِ غُسْلُهُ مِنَ الجَنَابَةِ»

குளித்து முடித்ததும் தாம் நின்ற இடத்தை விட்டு சற்று விலகி, இரு கால்களையும் நபிகள் நாயகம் (ஸல்) அவர்கள் கழுவுவார்கள்.

அறிவிப்பவர்: மைமூனா (ரலி)

நூல்: புகாரீ 249

தலையைக் கோதி விட்டுப் பின்னர் குளித்தல்

صحيح البخاري

248 – ثُمَّ يُدْخِلُ أَصَابِعَهُ فِي المَاءِ، فَيُخَلِّلُ بِهَا أُصُولَ شَعَرِهِ، ثُمَّ يَصُبُّ عَلَى رَأْسِهِ ثَلاَثَ غُرَفٍ بِيَدَيْهِ، ”

நபிகள் நாயகம் (ஸல்) அவர்கள் கைகளைத் தண்ணீரில் நனைத்து, ஈரக் கையால் தலையின் அடிப் பாகத்தைக் கோதி விட்டுப் பின்னர் மூன்று தடவை தலையில் தண்ணீரை ஊற்றுவார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 248

صحيح البخاري

272 – حَتَّى إِذَا ظَنَّ أَنَّهُ قَدْ أَرْوَى بَشَرَتَهُ، أَفَاضَ عَلَيْهِ المَاءَ ثَلاَثَ مَرَّاتٍ، ثُمَّ غَسَلَ سَائِرَ جَسَدِهِ»

பின்னர் தமது கையால் தலை முடியைக் கோதுவார்கள். முடியின் அடிப்பாகம் நனைந்து விட்டது என்று அவர்கள் நினைக்கும் போது மூன்று தடவை தலையில் தண்ணீர் ஊற்றுவார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 272

இரண்டு, மூன்று தடவை தண்ணீர் ஊற்றுவது போதும்

கடமையான குளிப்பை நிறைவேற்றுவதற்கு மணிக் கணக்கில் தண்ணீரில் ஊற வேண்டும் என்பது அவசியமில்லை. மாறாக மூன்று தடவை தலையில் தண்ணீர் ஊற்றிய பின்னர் உடல் முழுவதும் ஊற்றிக் கொள்ள வேண்டும்.

صحيح البخاري

257 – حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ، عَنِ الأَعْمَشِ، عَنْ سَالِمِ بْنِ أَبِي الجَعْدِ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَتْ مَيْمُونَةُ: «وَضَعْتُ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَاءً لِلْغُسْلِ، فَغَسَلَ يَدَيْهِ مَرَّتَيْنِ أَوْ ثَلاَثًا، ثُمَّ أَفْرَغَ عَلَى شِمَالِهِ، فَغَسَلَ مَذَاكِيرَهُ، ثُمَّ مَسَحَ يَدَهُ بِالأَرْضِ، ثُمَّ مَضْمَضَ وَاسْتَنْشَقَ، وَغَسَلَ وَجْهَهُ وَيَدَيْهِ، ثُمَّ أَفَاضَ عَلَى جَسَدِهِ، ثُمَّ تَحَوَّلَ مِنْ مَكَانِهِ فَغَسَلَ قَدَمَيْهِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் குளிப்பதற்காக நான் தண்ணீர் எடுத்து வைத்தேன். தமது இரு கைகளிலும் தண்ணீரைச் சாய்த்து இரண்டு தடவைகள் அல்லது மூன்று தடவைகள் கைகளைக் கழுவினார்கள். பின்னர் தமது வலது கையால் இடது கை மீது தண்ணீரைச் சாய்த்து தமது மர்மஸ்தானத்தைக் கழுவினார்கள். பின்னர் தமது கையைத் தரையில் தேய்த்துக் கழுவினார்கள். பின்னர் வாய் கொப்பளித்து மூக்கையும் சுத்தம் செய்தார்கள். பின்னர் முகத்தையும், கைகளையும் கழுவினார்கள். தமது தலையை மூன்று தடவை கழுவினார்கள். பின்னர் உடலில் ஊற்றினார்கள். பின்னர் தாம் நின்ற இடத்திலிருந்து விலகி கால்களைக் கழுவினார்கள்.

அறிவிப்பவர்: மைமூனா (ரலி)

நூல்: புகாரீ 257

நமது முடிகளில் ஒன்றிரண்டு நனையாமல் இருக்குமோ என்று சில பேர் எண்ணிக் கொண்டு குடம், குடமாகத் தண்ணீரை ஊற்றுவார்கள். இவ்வாறு அதிகம் அலட்டிக் கொள்வது தேவையில்லை.

நபிகள் நாயகம் (ஸல்) அவர்கள் செய்தது போல் ஈரக் கையால் தலையின் அடிப் பாகத்தில் தடவிக் கோதிய பின் மூன்று தடவை தலையின் மீது தண்ணீர் ஊற்றிக் கொள்வதே போதுமானதாகும். இதை மேற்கண்ட ஹதீஸ்களிலிருந்து அறியலாம். இது பற்றி இன்னும் தெளிவாக ஹதீஸ்களில் கூறப்பட்டுள்ளது.

صحيح مسلم

54 – (327) حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، وَقُتَيْبَةُ بْنُ سَعِيدٍ، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، – قَالَ: يَحْيَى أَخْبَرَنَا وَقَالَ الْآخَرَانِ – حَدَّثَنَا أَبُو الْأَحْوَصِ، عَنْ أَبِي إِسْحَاقَ، عَنْ سُلَيْمَانَ بْنِ صُرَدٍ، عَنْ جُبَيْرِ بْنِ مُطْعِمٍ، قَالَ: تَمَارَوْا فِي الْغُسْلِ عِنْدَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. فَقَالَ بَعْضُ الْقَوْمِ: أَمَّا أَنَا فَإِنِّي أَغْسِلُ رَأْسِي كَذَا وَكَذَا. فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَمَّا أَنَا فَإِنِّي أُفِيضُ عَلَى رَأْسِي ثَلَاثَ أَكُفٍّ»

நபிகள் நாயகம் (ஸல்) அவர்கள் முன்னிலையில் குளிக்கும் முறை பற்றி சிலர் தர்க்கம் செய்து கொண்டிருந்தனர். அப்போது சிலர், ‘நான் என் தலையை இப்படி, இப்படியெல்லாம் (தேய்த்துக்) கழுவுவேன்’ என்று கூறினார்கள். அதைக் கேட்ட நபிகள் நாயகம் (ஸல்) அவர்கள், ‘நான் மூன்று கை தண்ணீர் எடுத்து என் தலையில் ஊற்றிக் கொள்வதோடு சரி’ என்று குறிப்பிட்டார்கள்.

அறிவிப்பவர்: ஜுபைர் பின் முத்இம் (ரலி)

நூல்: முஸ்லிம் 493

صحيح البخاري

254 – حَدَّثَنَا أَبُو نُعَيْمٍ، قَالَ: حَدَّثَنَا زُهَيْرٌ، عَنْ أَبِي إِسْحَاقَ، قَالَ: حَدَّثَنِي سُلَيْمَانُ بْنُ صُرَدٍ، قَالَ: حَدَّثَنِي جُبَيْرُ بْنُ مُطْعِمٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «أَمَّا أَنَا فَأُفِيضُ عَلَى رَأْسِي ثَلاَثًا، وَأَشَارَ بِيَدَيْهِ كِلْتَيْهِمَا»

‘நானோ இரண்டு கைகளாலும் தண்ணீர் எடுத்துத் தலையில் ஊற்றிக் கொள்வதோடு சரி’ என்று நபிகள் நாயகம் (ஸல்) கூறியதாக புகாரீ 254 அறிவிப்பில் உள்ளது.

கடமையான குளிப்பு அல்லாத சாதாரண குளிப்பைப் பற்றியதாக இது இருக்குமோ என்று சிலர் நினைக்கக் கூடும். முஸ்லிமில் இடம் பெற்ற (494வது) ஹதீஸில் கடமையான குளிப்பைப் பற்றிப் பேசிக் கொண்டிருந்த போது நபிகள் நாயகம் (ஸல்) அவர்கள் இவ்வாறு கூறியதாகக் கூறப்பட்டுள்ளது.

எனவே கடமையான குளிப்புக்கும் இவ்வாறு செய்யலாம் என்பதில் ஐயமில்லை.

பெண்கள் சடைகளை அவிழ்க்க வேண்டுமா?

பின்னப்பட்ட சடைகளை அவிழ்த்து விட்டுத் தான் கடமையான குளிப்பை நிறைவேற்ற வேண்டும் என்று சிலர் கூறுகின்றனர். அது தவறாகும். ஹதீஸ்களை ஆராயும் போது முடிக்குக் கீழே உள்ள தோல் தான் கட்டாயமாக நனைய வேண்டுமே தவிர ஒவ்வொரு முடியும் நனைய வேண்டும் என்பது கட்டாயமில்லை என்பதை அறியலாம்.

நபிகள் நாயகம் (ஸல்) அவர்கள் ஈரக் கையால் தலையின் அடிப்பாகத்தைத் தேய்ப்பார்கள் என்றும் அடிப்பாகம் நனைந்து விட்டது என்று நினைக்கும் போது தலையில் தண்ணீர் ஊற்றுவார்கள் என்றும் கூறப்பட்ட விளக்கத்திலிருந்து இதை அறியலாம்.

இதை இன்னும் தெளிவாகவே விளக்கும் ஹதீஸ்களும் உள்ளன.

صحيح مسلم

58 – (330) حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَعَمْرٌو النَّاقِدُ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَابْنُ أَبِي عُمَرَ، كُلُّهُمْ عَنِ ابْنِ عُيَيْنَةَ – قَالَ إِسْحَاقُ: أَخْبَرَنَا سُفْيَانُ – عَنْ أَيُّوبَ بْنِ مُوسَى، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ عَبْدِ اللهِ بْنِ رَافِعٍ مَوْلَى أُمِّ سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ، قَالَتْ: قُلْتُ يَا رَسُولَ اللهِ إِنِّي امْرَأَةٌ أَشُدُّ ضَفْرَ رَأْسِي فَأَنْقُضُهُ لِغُسْلِ الْجَنَابَةِ؟ قَالَ: «لَا. إِنَّمَا يَكْفِيكِ أَنْ تَحْثِي عَلَى رَأْسِكِ ثَلَاثَ حَثَيَاتٍ ثُمَّ تُفِيضِينَ عَلَيْكِ الْمَاءَ فَتَطْهُرِينَ».

‘அல்லாஹ்வின் தூதரே! நான் தலையில் சடை போட்டிருக்கிறேன். கடமையான குளிப்புக்காக நான் சடையை அவிழ்க்க வேண்டுமா?’ என்று நபிகள் நாயகம் (ஸல்) அவர்களிடம் கேட்டேன். அதற்கு அவர்கள், ‘வேண்டியதில்லை; உன் தலையில் மூன்று தடவை தண்ணீர் ஊற்றிக் கொள்வதே போதுமானதாகும்; பின்னர் உன் மீது தண்ணீரை ஊற்றிக் கொள்; நீ தூய்மையாகி விடுவாய்’ என்று கூறினார்கள்.

அறிவிப்பவர்: உம்மு ஸலமா (ரலி)

நூல்: முஸ்லிம் 497

எனவே தலையின் அடிப்பாகம் நனைவது தான் கட்டாயமானது. மேலே உள்ள முடிகள் நனையாமல் இருப்பதால் குளிப்புக்கு எந்தக் குறைவும் ஏற்படாது.

சடையை அவிழ்க்காமல் குளிக்கும் போது, பாதிக்கு மேற்பட்ட முடிகள் நனைவதற்கு வாய்ப்பே இல்லை. அப்படி இருந்தும் சடையை அவிழ்க்கத் தேவையில்லை என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளனர் என்பதைக் கவனத்தில் கொள்ள வேண்டும்.

பாங்கு – இகாமத்

கடமையான தொழுகைக்கு பாங்கும், இகாமத்தும் சொல்ல வேண்டும்.

صحيح البخاري

631 – فَإِذَا حَضَرَتِ الصَّلاَةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ، وَلْيَؤُمَّكُمْ أَكْبَرُكُمْ»

‘தொழுகை நேரம் வந்து விட்டால் உங்களில் ஒருவர் பாங்கு சொல்லட்டும். உங்களில் பெரியவர் தொழ வைக்கட்டும்’ என்று நபிகள் நாயகம் (ஸல்) கூறினார்கள்.

அறிவிப்பவர்: மாலிக் பின் ஹுவைரிஸ் (ரலி)

நூல்: புகாரீ 631

பாங்கு என்பது தொழுகைக்கு மக்களை அழைப்பதற்காக உள்ள குறிப்பிட்ட வாசகங்களாகும்.

இகாமத் என்பது கடமையான தொழுகை துவங்குவதற்கு முன் கூறப்படும் குறிப்பிட்ட வாசகங்களாகும்.

பாங்கின் வாசகங்கள்

سنن أبي داود

اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ

اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ                أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ

أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ     أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ

حَيَّ عَلَى الصَّلَاةِ                            حَيَّ عَلَى الصَّلَاةِ

، حَيَّ عَلَى الْفَلَاحِ                         حَيَّ عَلَى الْفَلَاحِ

اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ

لَا إِلَهَ إِلَّا اللَّهُ

அல்லாஹு அக்பருல்லாஹு அக்பர்

அல்லாஹு அக்பருல்லாஹு அக்பர்

அஷ்ஹது அ(ன்)ல்லாயிலாஹ இல்லல்லாஹ்

அஷ்ஹது அ(ன்)ல்லாயிலாஹ இல்லல்லாஹ்

அஷ்ஹது அன்ன முஹம்மதர் ரசூலுல்லாஹ்

அஷ்ஹது அன்ன முஹம்மதர் ரசூலுல்லாஹ்

ஹய்ய அலஸ் ஸலாஹ்

ஹய்ய அலஸ் ஸலாஹ்

ஹய்ய அலல் ஃபலாஹ்

ஹய்ய அலல் ஃபலாஹ்

அல்லாஹு அக்பருல்லாஹு அக்பர்

லாயிலாஹ இல்லல்லாஹ்

பொருள்:

அல்லாஹ் மிகப் பெரியவன்; அல்லாஹ் மிகப் பெரியவன்.

அல்லாஹ் மிகப் பெரியவன்; அல்லாஹ் மிகப் பெரியவன்.

வணக்கத்திற்குரியவன் அல்லாஹ்வைத் தவிர எவருமில்லை என்று உறுதியாக நம்புகிறேன்.

வணக்கத்திற்குரியவன் அல்லாஹ்வைத் தவிர எவருமில்லை என்று உறுதியாக நம்புகிறேன்.

முஹம்மது (ஸல்) அவர்கள் அல்லாஹ்வின் தூதர் என்று உறுதியாக நம்புகிறேன்.

முஹம்மது (ஸல்) அவர்கள் அல்லாஹ்வின் தூதர் என்று உறுதியாக நம்புகிறேன்.

தொழுகையின் பக்கம் வாருங்கள்

தொழுகையின் பக்கம் வாருங்கள்

வெற்றியின் பக்கம் வாருங்கள்

வெற்றியின் பக்கம் வாருங்கள்

அல்லாஹ் மிகப் பெரியவன்; அல்லாஹ் மிகப் பெரியவன்,

வணக்கத்திற்குரியவன் அல்லாஹ் ஒருவனைத் தவிர எவருமில்லை.

அறிவிப்பவர்: அப்துல்லாஹ் பின் ஸைத் (ரலி)

நூல்: அபூதாவூத் 421

பாங்கில் ஹய்ய அலஸ் ஸலாஹ், ஹய்ய அலல் ஃபலாஹ் என்று கூறும் போது பாங்கு சொல்பவர் வலது புறமும். இடது புறமும் தலையைத் திருப்பியதாக ஹதீஸில் கூறப்பட்டுள்ளது.

صحيح مسلم

وَأَذَّنَ بِلَالٌ، قَالَ: فَجَعَلْتُ أَتَتَبَّعُ فَاهُ هَا هُنَا وَهَا هُنَا – يَقُولُ: يَمِينًا وَشِمَالًا – يَقُولُ: حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ

நபிகள் நாயகம் (ஸல்) அவர்கள் (ஹஜ்ஜின் போது) மக்காவி(லிருந்து மினா செல்லும் சாலையி)லுள்ள அப்தஹ் எனுமிடத்தில் தோலால் ஆன சிவப்பு நிறக் கூடாரமொன்றில் இருக்க, அவர்களிடம் நான் சென்றேன். அப்போது நபியவர்கள் உளூச் செய்தார்கள்…. பிறகு நபிகள் நாயகம் (ஸல்) அவர்கள் வெளியே வந்தார்கள்… அப்போது பிலால் (ரலி) அவர்கள் பாங்கு சொன்னார்கள். அவர்கள், ஹய்ய அலஸ் ஸலாஹ், ஹய்ய அலல் ஃபலாஹ்’ என்று கூறும் போது இங்கும் அங்குமாக, அதாவது வலப்பக்கமாகவும் இடப்பக்கமாகவும் திரும்பிய போது நான் அவர்களது வாயையே பார்த்துக் கொண்டிருந்தேன்.

அறிவிப்பவர்: அபூ ஜுஹைஃபா (ரலி)

நூல்: முஸ்லிம் 866

பாங்கு சொல்லும் போது பஜ்ர் தொழுகையில் மட்டும் ஹய்ய அலல் ஃபலாஹ் என்று கூறிய பின்னர் அஸ்ஸலாத்து கைரும் மினன் நவ்ம் (தூக்கத்தை விட தொழுகை மேலானது) என்று இரண்டு தடவை கூற வேண்டும்.

سنن النسائي

647 – أَخْبَرَنَا سُوَيْدُ بْنُ نَصْرٍ قَالَ: أَنْبَأَنَا عَبْدُ اللَّهِ، عَنْ سُفْيَانَ، عَنْ أَبِي جَعْفَرٍ، عَنْ أَبِي سَلْمَانَ، عَنْ أَبِي مَحْذُورَةَ قَالَ: ” كُنْتُ أُؤَذِّنُ لِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَكُنْتُ أَقُولُ فِي أَذَانِ الْفَجْرِ الْأَوَّلِ: حَيَّ عَلَى الْفَلَاحِ. الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ. الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ. اللَّهُ أَكْبَرُ. اللَّهُ أَكْبَرُ. لَا إِلَهَ إِلَّا اللَّهُ ”

நான் நபிகள் நாயகம் (ஸல்) அவர்களுக்கு பாங்கு சொல்பவனாக இருந்தேன். நான் பஜ்ருடைய பாங்கில் ஹய்ய அலல் ஃபலாஹ்’ என்று சொன்ன பிறகு அஸ்ஸலாத்து கைரும் மினன் நவ்ம், அஸ்ஸலாத்து கைரும் மினன் நவ்ம், அல்லாஹு அக்பருல்லாஹு அக்பர், லாயிலாஹ இல்லல்லாஹ்’ என்று கூறுபவனாக இருந்தேன்.

அறிவிப்பவர்: அபூமஹ்தூரா (ரலி)

நூல்: நஸாயீ

பாங்கிற்கு முன்னால் ஸலவாத்துச் சொல்வதும் ஸுப்ஹானல்லாஹி வல்ஹம்து லில்லாஹி … என்று துவங்கும் வாசகங்களைக் கூறுவதும் பித்அத் ஆகும். இவ்வாறு சொல்வதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள் நமக்குக் கற்றுத் தரவில்லை.

பாங்கின் அழைப்பிற்குப் பதில் கூறுதல்

பாங்கைக் கேட்பவர்கள் பாங்கிற்குப் பதில் அளிப்பது அவசியமாகும். பாங்கு சொல்பவர் சொல்வதைப் போன்று கூற வேண்டும். ஹய்ய அலஸ் ஸலாஹ், ஹய்ய அலல் ஃபலாஹ் என்று கூறும் போது மட்டும்

صحيح البخاري

613 – لَمَّا قَالَ: حَيَّ عَلَى الصَّلاَةِ، قَالَ: «لاَ حَوْلَ وَلاَ قُوَّةَ إِلَّا بِاللَّهِ»،

‘லா ஹவ்ல வலா குவ்வ(த்)த இல்லா பில்லாஹ்’ (அல்லாஹ்வின் துணையின்றி நல்லவற்றில் ஈடுபடவோ தீயவற்றிலிருந்து விலகவோ இயலாது) என்று கூற வேண்டும்.

‘பாங்கைக் கேட்டால் பாங்கு சொல்பவர் கூறுவதைப் போன்று நீங்களும் கூறுங்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஸயீதுல் குத்ரீ (ரலி)

நூல்: புகாரீ 613

பாங்கிற்கு இவ்வாறு பதில் சொல்லி முடித்தவுடன் நபிகள் நாயகம் (ஸல்) அவர்களுக்காக ஸலவாத் எனும் பிரார்த்தனையைச் செய்ய வேண்டும்.

صحيح مسلم

11 – (384) حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ الْمُرَادِيُّ، حَدَّثَنَا عَبْدُ اللهِ بْنُ وَهْبٍ، عَنْ حَيْوَةَ، وَسَعِيدِ بْنِ أَبِي أَيُّوبَ، وَغَيْرِهِمَا عَنْ كَعْبِ بْنِ عَلْقَمَةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرٍ، عَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ الْعَاصِ، أَنَّهُ سَمِعَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِذَا سَمِعْتُمُ الْمُؤَذِّنَ، فَقُولُوا مِثْلَ مَا يَقُولُ ثُمَّ صَلُّوا عَلَيَّ، فَإِنَّهُ مَنْ صَلَّى عَلَيَّ صَلَاةً صَلَّى الله عَلَيْهِ بِهَا عَشْرًا، ثُمَّ سَلُوا اللهَ لِيَ الْوَسِيلَةَ، فَإِنَّهَا مَنْزِلَةٌ فِي الْجَنَّةِ، لَا تَنْبَغِي إِلَّا لِعَبْدٍ مِنْ عِبَادِ اللهِ، وَأَرْجُو أَنْ أَكُونَ أَنَا هُوَ، فَمَنْ سَأَلَ لِي الْوَسِيلَةَ حَلَّتْ لَهُ الشَّفَاعَةُ»

‘நீங்கள் பாங்கோசையைக் கேட்டால் பாங்கு கூறுபவர் கூறுவதைப் போலவே கூறுங்கள். பிறகு என் மீது ஸலவாத் கூறுங்கள். என் மீது எவர் ஒரு முறை ஸலவாத் கூறுகிறாரோ அவர் மீது இறைவன் பத்து முறை அருள் புரிகிறான். சொர்க்கத்தில் வஸீலா எனும் ஓர் உயர்ந்த பதவி உள்ளது. அந்தப் பதவியை இறைவன் தன் அடியார்களில் ஒருவருக்குத் தான் வழங்க இருக்கிறான். அந்த ஒருவனாக நான் இருக்க விரும்புகிறேன். வஸீலா எனும் அந்தப் பதவி எனக்குக் கிடைக்க எவர் இறைவனிடம் பிரார்த்தனை செய்கிறாரோ அவருக்கு எனது பரிந்துரை அவசியம் கிடைக்கும்’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அம்ர் (ரலி)

நூல்: முஸ்லிம் 628

ஸலவாத்தின் வாசகங்கள்

صحيح البخاري

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ  عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

அல்லாஹும்ம ஸல்லி அலா முஹம்மதின் வஅலா ஆலி முஹம்மதின் கமா ஸல்லை(த்)த அலா இப்ராஹீம வஅலா ஆலி இப்ராஹீம இன்ன(க்)க ஹமீது(ன்)ம் மஜீத். அல்லாஹும்ம பாரிக் அலா முஹம்மதின் வஅலா ஆலி முஹம்மதின் கமா பாரக்த அலா இப்ராஹீம வஅலா ஆலி இப்ராஹீம இன்ன(க்)க ஹமீது(ன்)ம் மஜீத்.

பொருள்: ‘இறைவா! இப்ராஹீம் (அலை) அவர்கள் மீதும், இப்ராஹீம் (அலை) அவர்களின் குடும்பத்தார் மீதும் நீ அருள் புரிந்ததைப் போல் முஹம்மது (ஸல்) அவர்கள் மீதும், முஹம்மது (ஸல்) அவர்களின் குடும்பத்தார் மீதும் நீ அருள் புரிவாயாக! நீ புகழுக்குரியவனாகவும், கண்ணியத்திற்குரியவனாகவும் இருக்கிறாய். இறைவா! இப்ராஹீம் (அலை) அவர்களுக்கும், இப்ராஹீம் (அலை) அவர்களின் குடும்பத்தாருக்கும் நீ விருத்தி (பரகத்) செய்தது போல் முஹம்மத் (ஸல்) அவர்களுக்கும், முஹம்மத் (ஸல்) அவர்களின் குடும்பத்தாருக்கும் விருத்தி (பரகத்) செய்வாயாக! நீ புகழுக்குரியவனாகவும், கண்ணியத்திற்குரியவனாகவும் இருக்கிறாய்’. அறிவிப்பவர்: கஅப் பின் உஜ்ரா (ரலி)

நூல்: புகாரீ 3370

ஸலவாத் கூறிய பின்னர் கீழ்க்காணும் துஆவை ஓத வேண்டும்.

صحيح البخاري

614 – اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلاَةِ القَائِمَةِ آتِ مُحَمَّدًا الوَسِيلَةَ وَالفَضِيلَةَ، وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ، حَلَّتْ لَهُ شَفَاعَتِي يَوْمَ القِيَامَةِ ”

அல்லாஹும்ம ரப்ப ஹாதிஹித் தஃவதித் தாம்ம(த்)தி வஸ்ஸலா(த்)தில் காயிம(த்)தி ஆ(த்)தி முஹம்மதனில் வஸீல(த்)த வல்ஃபழீல(த்)த வப்அஸ்ஹு ம(க்)காம(ன்)ம் மஹ்மூதனில்லதீ வஅத்தஹ்

பொருள்: ‘முழுமையான இந்த அழைப்புக்குரிய இறைவனே! நிலையான தொழுகைக்குரியவனே! முஹம்மது (ஸல்) அவர்களுக்கு வஸீலா எனும் பதவியையும், சிறப்பையும் வழங்குவாயாக! அவர்களுக்கு நீ வாக்களித்த புகழுக்குரிய இடத்தில் அவர்களை எழுப்புவாயாக!’

என்று யார் பாங்கோசை கேட்கும் போது கூறுவாரோ அவருக்கு மறுமையில் நாளில் என்னுடைய பரிந்துரை அவசியம் கிடைக்கும் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: ஜாபிர் (ரலி)

நூல்: புகாரீ 614

மேற்கூறப்பட்ட துஆவையோ, அல்லது பின்வரும் துஆவையோ ஓதிக் கொள்ளலாம்.

صحيح مسلم

عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، رَضِيتُ بِاللهِ رَبًّا وَبِمُحَمَّدٍ رَسُولًا، وَبِالْإِسْلَامِ دِينًا، غُفِرَ لَهُ ذَنْبُهُ»

அஷ்ஹது அல்லாயிலாஹ இல்லல்லாஹு வஹ்தஹு லஷரீ(க்)க லஹு வஅன்ன முஹம்மதன் அப்துஹு வரஸுலுஹு. ரளீத்து பில்லாஹி ரப்பன் வபி முஹம்மதி(ன்)ர் ரஸூலன் வபில் இஸ்லாமி தீனா

பொருள்: அல்லாஹ்வைத் தவிர வேறு இறைவனில்லை. அவன் தனித்தவன். அவனுக்கு இணையேதுமில்லை. முஹம்மத் (ஸல்) அவர்கள் அவனுடைய அடியாரும் தூதருமாவார்கள். அல்லாஹ்வை அதிபதியாகவும், முஹம்மதை (இறைத்) தூதராகவும், இஸ்லாத்தை மார்க்கமாகவும் ஏற்றுக் கொண்டேன்.

என்று யார் பாங்கோசை கேட்கும் போது கூறுவாரோ அவரின் பாவங்கள் மன்னிக்கப்படும் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: ஸஅத் பின் அபீ வக்காஸ் (ரலி)

நூல்: முஸ்லிம் 631

இகாமத்

கடமையான தொழுகையை நிறைவேற்றும் முன்பு இகாமத் சொல்லி தொழுகையைத் துவங்க வேண்டும். இகாமத் என்பது பாங்கைப் போன்றது தான். எனினும் அதில் சில மாற்றங்கள் உள்ளன.

صحيح البخاري

605 – حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، قَالَ: حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ سِمَاكِ بْنِ عَطِيَّةَ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلاَبَةَ، عَنْ أَنَسٍ، قَالَ: «أُمِرَ بِلاَلٌ أَنْ يَشْفَعَ الأَذَانَ، وَأَنْ يُوتِرَ الإِقَامَةَ، إِلَّا الإِقَامَةَ»

பாங்கின் வாசகங்களை இரட்டையாகவும் கத்காமதிஸ் ஸலாஹ் என்பதைத் தவிர மற்ற வாசகங்களை ஒற்றையாகவும் சொல்லுமாறு பிலால் (ரலி) அவர்கள் கட்டளையிடப்பட்டார்கள்.

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: புகாரீ 605

இகாமத்தின் வாசகங்கள்

அல்லாஹு அக்பருல்லாஹு அக்பர்

அஷ்ஹது அ(ன்)ல்லாயிலாஹ இல்லல்லாஹ்

அஷ்ஹது அன்ன முஹம்மதர் ரசூலுல்லாஹ்

ஹய்ய அலஸ் ஸலாஹ்

ஹய்ய அலல் ஃபலாஹ்

கத்காமதிஸ்ஸலாஹ் கத்காமதிஸ்ஸலாஹ்

அல்லாஹு அக்பருல்லாஹு அக்பர்

லாயிலாஹ இல்லல்லாஹ்

ஐவேளைத் தொழுகையின் நேரங்கள்

இஸ்லாத்தின் முக்கியக் கடமைகளில் ஒன்றான ஐவேளைத் தொழுகைகளை அதற்கென குறிப்பிட்ட நேரத்தில் நிறைவேற்றுவது கடமையாகும்.

நம்பிக்கை கொண்டோர் மீது தொழுகை நேரம் குறிக்கப்பட்ட கடமையாகவுள்ளது.

திருக்குர்ஆன் 4:103

சுப்ஹுத் தொழுகையின் நேரம்

சுப்ஹுத் தொழுகையின் நேரம் வைகறையிலிருந்து சூரியன் உதிக்கும் வரை உண்டு.

صحيح مسلم

عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «وَقْتُ الظُّهْرِ مَا لَمْ يَحْضُرِ الْعَصْرُ، وَوَقْتُ الْعَصْرِ مَا لَمْ تَصْفَرَّ الشَّمْسُ، وَوَقْتُ الْمَغْرِبِ مَا لَمْ يَسْقُطْ ثَوْرُ الشَّفَقِ، وَوَقْتُ الْعِشَاءِ إِلَى نِصْفِ اللَّيْلِ، وَوَقْتُ الْفَجْرِ مَا لَمْ تَطْلُعِ الشَّمْسُ»

‘சுப்ஹுத் தொழுகையின் நேரம் வைகறை நேரம் முதல் சூரியன் உதிக்கும் வரை உண்டு’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அம்ர் (ரலி)

நூல்: முஸ்லிம் 1075

லுஹர் தொழுகையின் நேரம்

லுஹர் தொழுகையின் நேரம் சூரியன் உச்சியை விட்டு மேற்கு நோக்கிச் சாய்ந்ததிலிருந்து ஒவ்வொரு பொருட்களின் நிழலும் அது போன்ற அளவு வரும் வரை உண்டு.

‘லுஹர் தொழுகையின் நேரம் சூரியன் உச்சி சாய்ந்ததிலிருந்து ஒரு மனிதனின் நிழல் அவனது உயரம் அளவுக்கு ஆகும் வரை, அதாவது அஸ்ர் நேரத்திற்கு முன்பு வரை உண்டு’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அம்ர் (ரலி)

நூல்: முஸ்லிம் 1075

அஸ்ர் தொழுகையின் நேரம்

அஸ்ர் தொழுகையின் நேரம் ஒவ்வொரு பொருட்களின் நிழலும் அது போல ஒரு அளவு வந்ததிலிருந்து சூரியன் மறையத் துவங்கும் வரை உண்டு.

سنن  الترمذي

، ثُمَّ صَلَّى العَصْرَ حِينَ كَانَ كُلُّ شَيْءٍ مِثْلَ ظِلِّهِ …ثُمَّ صَلَّى العَصْرَ حِينَ كَانَ ظِلُّ كُلِّ شَيْءٍ مِثْلَيْهِ…  ثُمَّ التَفَتَ إِلَيَّ جِبْرِيلُ، فَقَالَ: يَا مُحَمَّدُ، هَذَا وَقْتُ الأَنْبِيَاءِ مِنْ قَبْلِكَ، وَالوَقْتُ فِيمَا بَيْنَ هَذَيْنِ الوَقْتَيْنِ

(ஒவ்வொரு தொழுகையின் ஆரம்ப நேரம் அதன் கடைசி நேரம் ஆகிய இரு நேரங்களில்) இரண்டு தடவை எனக்கு ஜிப்ரீல் (அலை) அவர்கள் கஅபாவில் இமாமத் செய்தார்கள். (முதல் தடவை) இமாமத் செய்யும் போது… ஒவ்வொரு பொருளின் நிழலும் அப்பொருளின் அளவுக்கு வந்த போது அஸ்ரை தொழுவித்தார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: திர்மிதீ

وَوَقْتُ صَلَاةِ الْعَصْرِ مَا لَمْ تَصْفَرَّ الشَّمْسُ، وَيَسْقُطْ قَرْنُهَا الْأَوَّلُ

‘அஸ்ர் தொழுகையின் நேரம் சூரியன் பொன்னிறமாகி அதன் நுனி மறைவதற்கு முன்பு வரை உண்டு’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அம்ர் (ரலி)

நூல்: முஸ்லிம் 1076

மக்ரிப் தொழுகையின் நேரம்

மக்ரிப் தொழுகையின் நேரம் சூரியன் முழுமையாக மறைந்ததிலிருந்து மேற்கே செம்மை மறையும் வரை உண்டு.

وَوَقْتُ صَلَاةِ الْمَغْرِبِ إِذَا غَابَتِ الشَّمْسُ، مَا لَمْ يَسْقُطِ الشَّفَقُ

‘மக்ரிப் தொழுகையின் நேரம் சூரியன் மறைந்தது முதல் செம்மை மறையும் வரை உண்டு’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அம்ர் (ரலி)

நூல்: முஸ்லிம் 1076

இஷாத் தொழுகையின் நேரம்

صحيح مسلم

عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، أَنَّ رَجُلًا سَأَلَهُ عَنْ وَقْتِ الصَّلَاةِ، فَقَالَ لَهُ: «صَلِّ مَعَنَا هَذَيْنِ – يَعْنِي الْيَوْمَيْنِ – ثُمَّ أَمَرَهُ فَأَقَامَ الْعِشَاءَ حِينَ غَابَ الشَّفَقُ،… وَصَلَّى الْعِشَاءَ بَعْدَمَا ذَهَبَ ثُلُثُ اللَّيْلِ.. ثُمَّ قَالَ: «أَيْنَ السَّائِلُ عَنْ وَقْتِ الصَّلَاةِ؟» فَقَالَ الرَّجُلُ: أَنَا، يَا رَسُولَ اللهِ، قَالَ: «وَقْتُ صَلَاتِكُمْ بَيْنَ مَا رَأَيْتُمْ»

நபிகள் நாயகம் (ஸல்) அவர்களிடம் ஒரு மனிதர் வந்து தொழுகை நேரங்கள் பற்றி வினவினார். (அவரிடம்) நபிகள் நாயகம் (ஸல்) அவர்கள், ‘நம்முடன் தொழுகையில் கலந்து கொள்வீராக!’ என்று கூறினார்கள். இதையடுத்து நபிகள் நாயகம் (ஸல்) அவர்கள் பிலால் (ரலி) அவர்களிடம்… செம்மை மறைந்ததும் இஷாத் தொழுகைக்காகக் கட்டளையிட்டார்கள். மறு நாள் பிலால் (ரலி) அவர்களிடம் … இரவின் மூன்றில் ஒரு பகுதி கடந்த பின் இஷாத் தொழுகைக்குக் கட்டளையிட்டார்கள். பின்னர், ‘கேள்வி கேட்டவர் எங்கே? இவ்விரண்டுக்கும் இடைப்பட்ட நேரமே தொழுகையின் நேரமாகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: புரைதா (ரலி)

நூல்: முஸ்லிம் 1079

وَوَقْتُ الْعِشَاءِ إِلَى نِصْفِ اللَّيْلِ

‘இஷாத் தொழுகையின் நேரம் இரவின் பாதி வரை உண்டு’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அம்ர் (ரலி)

நூல்: முஸ்லிம் 1074

இஷாத் தொழுகையின் ஆரம்ப நேரத்தில் கருத்து வேறுபாடு ஏதுமில்லை. ஃபஜ்ரு வரை இஷாவின் நேரம் நீடிக்கிறதா? இரவின் பாதி வரை நீடிக்கிறதா? அல்லது இரவின் மூன்றில் ஒரு பங்கு வரை நீடிக்கிறதா? என்பதில் கருத்து வேறுபாடு உள்ளது.

‘இரவில் பாதி வரை இஷா நீடிக்கிறது’ என்பதற்கும், ‘இரவின் மூன்றில் ஒரு பகுதி வரை இஷா நீடிக்கிறது’ என்பதற்கும் நேரடியான ஆதாரங்களை மேலே குறிப்பிட்டுள்ளோம்.

ஆனால் சுப்ஹ் வரை நீடிக்கிறது என்ற கருத்தில் நேரடியாக எந்த ஹதீஸும் இல்லை.

சூரியன் 6 மணிக்கு மறைகிறது என்று வைத்துக் கொள்வோம். அப்போது முதல் இரவு ஆரம்பமாகி விடுகிறது. சுப்ஹ் 5 மணிக்கு வருகிறது என்றால் காலை நேரம் வந்து விட்டது என்று பொருள். இதில் இரவின் பாதி என்பது இரவு 11.30 மணியாகும். இது போல் சூரிய அஸ்தமனம் மற்றும் சுப்ஹ் நேரம் ஆகியவற்றைக் கொண்டு இரவின் பாதியைக் கணக்கிட்டு அதற்குள் இஷாவைத் தொழுது விட வேண்டும் என்பதே சரியானதாக கருத்தாகத் தோன்றுகிறது.

சுத்ரா – தடுப்பு

இமாமும், தனியாகத் தொழுபவரும் தமக்கு முன் தடுப்பு வைத்துக் கொள்வது அவசியமாகும்.

صحيح ابن خزيمة

820 – أَنَا أَبُو طَاهِرٍ، نَا أَبُو بَكْرٍ، نَا بُنْدَارٌ، ثَنَا أَبُو بَكْرٍ -يَعْنِي الْحَنَفِيَّ- ثَنَا الضَّحَّاكُ بْنُ عُثْمَانَ، حَدَّثَنِي صَدَقَةُ بْنُ يَسَارٍ، قَالَ: سَمِعْتُ ابْنَ عُمَرَ يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “لَا تُصَلُّوا إِلَّا إِلَى سُتْرَةٍ، وَلَا تَدَعْ أَحَدًا يَمُرُّ بَيْنَ يَدَيْكَ، فَإِنْ أَبَى فَلْتُقَاتِلْهُ؛ فَإِنَّ مَعَهُ الْقَرِينَ”.

‘சுத்ராவை (தடுப்பை) நோக்கியே தவிர நீங்கள் தொழாதீர்கள்! உங்களுக்கு முன்னால் யாரையும் நடக்க விடாதீர்கள்! மீறினால் அவருடன் சண்டையிடுங்கள்! அவருடன் ஷைத்தான் இருக்கிறான்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: இப்னு ஹுஸைமா

தடுப்பாக ஏதாவது ஒரு பொருளை வைத்துக் கொள்ளலாம். இன்ன பொருள் தான் இருக்க வேண்டும் என்ற நிபந்தனை இல்லை. தூணோ அல்லது சுவரோ இருந்தால் அதைத் தடுப்பாக்கிக் கொண்டு தொழலாம். தடுப்பாக வைத்துள்ள பொருளுக்கு நெருக்கமாக இருந்து தொழ வேண்டும்.

صحيح البخاري

496 – حَدَّثَنَا عَمْرُو بْنُ زُرَارَةَ، قَالَ: أَخْبَرَنَا عَبْدُ العَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلِ بْنِ سَعْدٍ، قَالَ: «كَانَ بَيْنَ مُصَلَّى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَبَيْنَ الجِدَارِ مَمَرُّ الشَّاةِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுமிடத்துக்கும் சுவற்றுக்குமிடையே ஒரு ஆடு நடக்குமளவுக்கு இடைவெளி இருக்கும்.

அறிவிப்பவர்: ஸஹ்ல் பின் ஸஅத் (ரலி)

நூல்: புகாரீ 496

صحيح البخاري

376 – ثُمَّ رَأَيْتُ بِلاَلًا أَخَذَ عَنَزَةً، فَرَكَزَهَا وَخَرَجَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي حُلَّةٍ حَمْرَاءَ، مُشَمِّرًا  صَلَّى إِلَى العَنَزَةِ بِالنَّاسِ رَكْعَتَيْنِ، وَرَأَيْتُ النَّاسَ وَالدَّوَابَّ يَمُرُّونَ مِنْ بَيْنِ يَدَيِ العَنَزَةِ»

… பிலால் (ரலி) அவர்கள் ஒரு கைத்தடியை எடுத்து நாட்டினார்கள். நபிகள் நாயகம் (ஸல்) அவர்கள் ஒரு சிவப்பு நிற மேல் அங்கியை அணிந்து ஆயத்தமாகி அந்தக் கைத்தடியை(த் தடுப்பாக) வைத்து இரண்டு ரக்அத்கள் மக்களுக்குத் தொழுவித்தார்கள். அந்தக் கைத்தடிக்கு அப்பால் மனிதர்களும் ஆடு, மாடுகளும் குறுக்கே செல்வதை நான் பார்த்தேன்.

அறிவிப்பவர்: அபூ ஜுஹைஃபா (ரலி)

நூல்: புகாரீ 376

صحيح البخاري

507 – حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ المُقَدَّمِيُّ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ «كَانَ يُعَرِّضُ رَاحِلَتَهُ، فَيُصَلِّي إِلَيْهَا»، قُلْتُ: أَفَرَأَيْتَ إِذَا هَبَّتِ الرِّكَابُ؟ قَالَ: «كَانَ يَأْخُذُ هَذَا الرَّحْلَ فَيُعَدِّلُهُ، فَيُصَلِّي إِلَى آخِرَتِهِ – أَوْ قَالَ مُؤَخَّرِهِ -» وَكَانَ ابْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُ يَفْعَلُهُ ”

‘நபிகள் நாயகம் (ஸல்) அவர்கள் தமது ஒட்டகத்தைக் குறுக்கே நிறுத்தி அதை நோக்கித் தொழுவார்கள்’ என்று இப்னு உமர் (ரலி) கூறினார்கள். ‘ஒட்டகம் மிரண்டு ஓடி விட்டால்?’ என்று கேட்டேன். ‘ஒட்டகத்தின் மீது அமைக்கப்படும் சாய்மானத்தை எடுத்து அதைத் தமக்கு நேராக வைத்துக் கொண்டு அதை நோக்கித் தொழுவார்கள்’ என்று இப்னு உமர் (ரலி) கூறினார்கள்.

அறிவிப்பவர்: நாஃபிவு

நூல்: புகாரீ 507

தடுப்பு வைத்துக் கொண்டு தொழுபவருக்கு குறுக்கே செல்வது குற்றமாகும்.

صحيح البخاري

510 -: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَوْ يَعْلَمُ المَارُّ بَيْنَ يَدَيِ المُصَلِّي مَاذَا عَلَيْهِ، لَكَانَ أَنْ يَقِفَ أَرْبَعِينَ خَيْرًا لَهُ مِنْ أَنْ يَمُرَّ بَيْنَ يَدَيْهِ» قَالَ أَبُو النَّضْرِ: لاَ أَدْرِي، أَقَالَ أَرْبَعِينَ يَوْمًا، أَوْ شَهْرًا، أَوْ سَنَةً

‘தொழுபவருக்குக் குறுக்கே சொல்பவர், அதனால் தமக்கு ஏற்படும் பாவத்தைப் பற்றி அறிந்திருந்தால் அவருக்குக் குறுக்கே செல்வதற்குப் பதில் நாற்பது (நாட்கள் அல்லது மாதங்கள் அல்லது வருடங்கள்) நின்று கொண்டிருப்பது அவருக்கு நல்லதாகத் தேன்றும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஜுஹைம் (ரலி)

நூல்: புகாரீ 510

தொழும் முறை

கஅபாவை முன்னோக்குதல்

தொழுபவர் மக்கா நகரில் உள்ள கஅபா என்ற ஆலயம் இருக்கும் திசை நோக்கித் தான் தொழ வேண்டும். கஅபா ஆலயம் தமிழகத்தின் வடமேற்குத் திசையில் இருக்கிறது. இதைக் கண்டுபிடிக்க பல நவீன சாதனங்களும் உள்ளன.

(முஹம்மதே!) உம்முடைய முகம் வானத்தை நோக்கி அடிக்கடி திரும்புவதைக் காண்கிறோம். எனவே நீர் விரும்புகிற கிப்லாவை நோக்கி உம்மைத் திருப்புகிறோம். எனவே உமது முகத்தை மஸ்ஜிதுல் ஹராமின் திசையில் திருப்புவீராக! நீங்கள் எங்கே இருந்தாலும் உங்கள் முகங்களை அதன் திசையிலேயே திருப்பிக் கொள்ளுங்கள்! ‘இதுவே தமது இறைவனிடமிருந்து வந்த உண்மை’ என்று வேதம் கொடுக்கப்பட்டோர் அறிவார்கள். அவர்கள் செய்பவற்றை அல்லாஹ் கவனிக்காதவனாக இல்லை.

திருக்குர்ஆன் 2:144

صحيح البخاري

6667 – «إِذَا قُمْتَ إِلَى الصَّلاَةِ، فَأَسْبِغِ الوُضُوءَ، ثُمَّ اسْتَقْبِلِ القِبْلَةَ، فَكَبِّرْ

…நீ தொழுகைக்குத் தயாரானால் (முதலில்) முழுமையாக உளூச் செய்! பின்னர் கிப்லாவை (கஅபாவை) முன்னோக்கு! பின் தக்பீர் கூறு!.. என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 6667

திசை தெரியவில்லையானால்

சில நேரங்களில் கஅபா உள்ள திசை தெரியாமல் போகலாம். அப்போது ஏதாவது ஒரு திசையை நோக்கி நாம் தொழுது கொள்ள வேண்டும். ஏனெனில் எந்த ஒரு மனிதனையும் அவரது சக்திக்கு மீறி அல்லாஹ் சிரமப்படுத்த மாட்டான்.

எவரையும் அவரது சக்திக்குட்பட்டே தவிர அல்லாஹ் சிரமப்படுத்த மாட்டான்.

திருக்குர்ஆன் 2:286

கிழக்கும், மேற்கும் அல்லாஹ்வுக்கே. நீங்கள் எங்கே திரும்பினாலும் அங்கே அல்லாஹ்வின் முகம் உள்ளது. அல்லாஹ் தாராளமானவன்; அறிந்தவன்.

திருக்குர்ஆன் 2:115

நிய்யத் (எண்ணம்)

முஸ்லிம்கள் எந்த வணக்கத்தைச் செய்வதாக இருந்தாலும் வணக்கம் செய்கின்றோம் என்ற எண்ணத்துடன் தான் செய்ய வேண்டும். இந்த எண்ணமில்லாமல் வணக்கத்தின் அனைத்துக் காரியங்களையும் ஒருவர் செய்தாலும் அது வணக்கமாக அமையாது.

உடற்பயிற்சி என்பதற்காகவோ, அல்லது வேறு ஏதோ ஒரு காரணத்துக்காகவோ தொழுகையில் கடைப்பிடிக்கும் அனைத்துக் காரியங்களையும் ஒருவர் செய்கின்றார்; ஆனால் தொழுகின்றோம் என்ற எண்ணம் அவருக்கு இல்லை என்றால் இவர் தொழுகையை நிறைவேற்றியவராக மாட்டார்.

எல்லா வணக்கங்களுக்கும் நிய்யத் எனும் எண்ணம் அவசியம் என்பதற்குப் பின்வரும் ஹதீஸ் சான்றாக அமைந்துள்ளது.

صحيح البخاري

1 -«إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ،

‘அமல்கள் யாவும் எண்ணங்களைப் பொறுத்தே’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: உமர் பின் கத்தாப் (ரலி)

நூல்: புகாரீ 1

நிய்யத் என்பதை முஸ்லிம்களில் சிலர் தவறாக விளங்கி வைத்துள்ளனர். குறிப்பிட்ட வார்த்தைகளை அரபு மொழியில் வாயால் மொழிவது தான் நிய்யத் என்று எண்ணுகின்றனர்.

உஸல்லீ ஸலாத்தஸ் ஸுப்ஹி… என்பன போன்ற சில அரபிச் சொற்களைக் கூறுவது தான் நிய்யத் என்று கருதுகின்றனர். இதற்கு நபிவழியில் எந்த ஆதாரமும் இல்லை.

நிய்யத் என்ற சொல்லுக்கு வாயால் மொழிதல் என்று பொருள் இல்லை. மனதால் நினைத்தல் என்பதே அதன் பொருளாகும்.

மேலும் உளூச் செய்யும் போதோ, தொழும் போதோ, நோன்பு நோற்கும் போதோ நபிகள் நாயகம் (ஸல்) அவர்கள் எதனையும் வாயால் மொழிந்து விட்டுச் செய்ததில்லை.

ஹஜ் கடமையை நிறைவேற்றும் போது மட்டுமே வாயால் மொழிந்துள்ளனர். மற்ற எந்த வணக்கத்திற்கும் வாயால் மொழிந்ததில்லை.

நான் இப்போது தொழப் போகின்றேன் என்ற எண்ணம் உள்ளத்தில் இருக்குமானால் அதுவே நிய்யத் ஆகும். வாயால் எந்தச் சொல்லையும் மொழியக் கூடாது. அவ்வாறு மொழிவது பித்அத் ஆகும். இது அவசியம் என்றால் நபிகள் நாயகம் (ஸல்) அவர்கள் வாயால் மொழிந்து நமக்கு வழி காட்டியிருப்பார்கள்.

தக்பீர் தஹ்ரீமா

தொழுகைக்காக கஅபாவை முன்னோக்கிய பின், முதலில் அல்லாஹு அக்பர் என்று கூற வேண்டும். இதற்கு தக்பீர் தஹ்ரீமா (தொழுகைக்கு வெளியே நடைபெறும் காரியங்களைத் தடை செய்வதற்குரிய தக்பீர்) என்று கூறப்படும்.

صحيح البخاري

6667 – «إِذَا قُمْتَ إِلَى الصَّلاَةِ، فَأَسْبِغِ الوُضُوءَ، ثُمَّ اسْتَقْبِلِ القِبْلَةَ، فَكَبِّرْ ..

… நீ தொழுகைக்குத் தயாரானால் (முதலில்) முழுமையாக உளூச் செய்! பின்னர் கிப்லாவை (கஅபாவை) முன்னோக்கு! பின் தக்பீர் கூறு!.. என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 6667

இரு கால்களுக்கிடையில் உள்ள இடைவெளி

நிற்கும் போது இரு கால்களுக்கிடையே எவ்வளவு இடைவெளி இருக்க வேண்டுமென நபிகள் நாயகம் (ஸல்) அவர்கள் கூறவில்லை. அவர்களின் செயல் முறைகளிலிருந்தும் அறிந்து கொள்ள முடியவில்லை. எனவே அவரவர் இயல்புக்குத் தக்கவாறு அடுத்தவருக்கு இடையூறு இல்லாத வகையில் நடுத்தரமாக நின்று கொள்ள வேண்டும்.

இரு கைகளை உயர்த்துதல்

அல்லாஹு அக்பர் என்று கூறிய பின்னர் இரு கைகளையும் தோள் புஜம் வரை அல்லது காதின் கீழ்ப் பகுதி வரை உயர்த்த வேண்டும். அப்போது இரு கைகளையும் மடக்காமல் நீட்டிய வண்ணம் வைத்திருக்க வேண்டும்.

صحيح البخاري

735 – أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَرْفَعُ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ إِذَا افْتَتَحَ الصَّلاَةَ ”

நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகையைத் துவக்கும் போது தமது இரு கைகளையும் இரு தோள் புஜங்கள் வரை உயர்த்தக்கூடியவர்களாக இருந்தார்கள்.

அறிவிப்பவர்: உமர் (ரலி)

நூல்: புகாரீ 735

நெஞ்சின் மீது கை வைத்தல்

கைகளை உயர்த்தி, வலது கையை இடது கையின் குடங்கையின் மீது வைத்து நெஞ்சின் மீது வைக்க வேண்டும். அல்லது வலது முன்கையை இடது முன்கையின் மேற்பகுதி, மணிக்கட்டு, குடங்கை ஆகிய மூன்று இடங்களிலும் படுமாறு வைக்க வேண்டும்.

مسند أحمد

21967 – حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ سُفْيَانَ، حَدَّثَنِي سِمَاكٌ، عَنْ قَبِيصَةَ بْنِ هُلْبٍ، عَنْ أَبِيهِ، قَالَ: ” رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَنْصَرِفُ عَنْ يَمِينِهِ وَعَنْ يَسَارِهِ، وَرَأَيْتُهُ، قَالَ، يَضَعُ هَذِهِ عَلَى صَدْرِهِ ” وَصَفَّ يَحْيَى: الْيُمْنَى عَلَى الْيُسْرَى فَوْقَ الْمِفْصَلِ

‘நபிகள் நாயகம் (ஸல்) அவர்கள் (தொழுகையில் ஸலாம் கூறும் போது) தமது வலது புறமும், இடது புறமும் திரும்பியதை நான் பார்த்தேன். (தொழுகையில்) இதை நெஞ்சின் மீது வைத்ததை நான் பார்த்தேன்’ என்று ஹுல்புத் தாயீ (ரலி) கூறினார்கள். இந்த ஹதீஸின் அறிவிப்பாளர் யஹ்யா என்பவர் இதை என்று சொல்லும் போது, வலது கையை இடது கையின் மணிக்கட்டின் மீது வைத்துக் காட்டினார் என்று இமாம் அஹ்மத் பின் ஹம்பல் குறிப்பிடுகின்றார்கள்.

நூல்: அஹ்மத் 20961

صحيح البخاري

740 – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ، قَالَ: «كَانَ النَّاسُ يُؤْمَرُونَ أَنْ يَضَعَ الرَّجُلُ اليَدَ اليُمْنَى عَلَى ذِرَاعِهِ اليُسْرَى فِي الصَّلاَةِ» قَالَ أَبُو حَازِمٍ لاَ أَعْلَمُهُ إِلَّا يَنْمِي ذَلِكَ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِسْمَاعِيلُ: يُنْمَى ذَلِكَ وَلَمْ يَقُلْ يَنْمِي

தொழும் போது மக்கள் தம் வலக்கையை இடது குடங்கை மீது வைக்க வேண்டுமெனக் கட்டளையிடப்பட்டிருந்தார்கள்.

அறிவிப்பவர்: ஸஹ்ல் பின் ஸஅத் (ரலி)

நூல்: புகாரீ 740

سنن النسائي

ثُمَّ وَضَعَ يَدَهُ الْيُمْنَى عَلَى كَفِّهِ الْيُسْرَى وَالرُّسْغِ وَالسَّاعِدِ

நபிகள் நாயகம் (ஸல்) அவர்கள் தமது வலது கையை இடது முன் கை, இடது மணிக்கட்டு, இடது குடங்கை ஆகியவற்றின் மீது வைத்தார்கள்.

அறிவிப்பவர்: வாயில் பின் ஹுஜ்ர் (ரலி)

நூல்: நஸாயீ

سنن النسائي

«رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ قَائِمًا فِي الصَّلَاةِ قَبَضَ بِيَمِينِهِ عَلَى شِمَالِهِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகையில் நின்ற போது… தங்களது வலக்கையால் இடக்கையைப் பிடித்திருந்ததை நான் பார்த்தேன்.

அறிவிப்பவர்: வாயில் பின் ஹுஜ்ர் (ரலி)

நூல்: அபூதாவூத்

கையைத் தொப்புளுக்குக் கீழ் வைப்பதற்கு ஆதாரப்பூர்வமான ஹதீஸ்கள் இல்லை.

தொப்புளுக்குக் கீழே கையை வைப்பது நபிவழி என்று அலீ (ரலி) அறிவிப்பதாக அபூதாவூத் உள்ளிட்ட சில நூற்களில் பதிவு செய்யப்பட்டுள்ளது.

இந்த அனைத்து அறிவிப்புக்களும் அப்துர்ரஹ்மான் பின் இஸ்ஹாக் அல்கூஃபி என்பவர் வழியாகவே அறிவிக்கப்படுகின்றன. இவர் பலவீனமானவர் என்று அஹ்மத் பின் ஹம்பல், யஹ்யா பின் மயீன், புகாரீ, அபூஸுர்ஆ, அபூஹாத்தம், அபூதாவூத் ஆகியோர் குறிப்பிட்டுள்ளனர். எனவே இதை ஆதாரமாகக் கொள்ள முடியாது.

மேலும் சிலர் நெஞ்சின் இடது புறம் கைகளை வைக்கிறார்கள். இதற்கும் எந்த ஆதாரமும் கிடையாது.

பார்வை எங்கு இருக்க வேண்டும்?

தொழும் போது பார்வை வானத்தை நோக்கி இருக்கக் கூடாது. திரும்பியும் பார்க்கக் கூடாது.

صحيح البخاري

750 -قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَا بَالُ أَقْوَامٍ يَرْفَعُونَ أَبْصَارَهُمْ إِلَى السَّمَاءِ فِي صَلاَتِهِمْ»، فَاشْتَدَّ قَوْلُهُ فِي ذَلِكَ، حَتَّى قَالَ: «لَيَنْتَهُنَّ عَنْ ذَلِكَ أَوْ لَتُخْطَفَنَّ أَبْصَارُهُمْ»

‘தொழும் போது தங்கள் பார்வைகளை வானத்தின் பக்கம் உயர்த்துவோருக்கு என்ன நேர்ந்து விட்டது? இதைத் தவிர்த்துக் கொள்ள வேண்டும்; இல்லை எனில் அவர்களின் பார்வைகள் பறிக்கப்பட்டு விடும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: புகாரீ 750

صحيح البخاري

751 – عَنْ عَائِشَةَ، قَالَتْ: سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الِالْتِفَاتِ فِي الصَّلاَةِ؟ فَقَالَ: «هُوَ اخْتِلاَسٌ يَخْتَلِسُهُ الشَّيْطَانُ مِنْ صَلاَةِ العَبْدِ»

தொழுகையில் திரும்பிப் பார்ப்பது பற்றி நபிகள் நாயகம் (ஸல்) அவர்களிடம் நான் கேட்டேன். ‘ஒரு அடியானுடைய தொழுகையை ஷைத்தான் அதன் மூலம் பறித்துச் செல்கிறான்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 751

முன்னால் உள்ளவர்களைப் பார்ப்பது தவறில்லை.

صحيح البخاري

746 – حَدَّثَنَا مُوسَى، قَالَ: حَدَّثَنَا عَبْدُ الوَاحِدِ، قَالَ: حَدَّثَنَا الأَعْمَشُ، عَنْ عُمَارَةَ بْنِ عُمَيْرٍ، عَنْ أَبِي مَعْمَرٍ، قَالَ: قُلْنَا لِخَبَّابٍ أَكَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي الظُّهْرِ وَالعَصْرِ؟، قَالَ: نَعَمْ، قُلْنَا: بِمَ كُنْتُمْ تَعْرِفُونَ ذَاكَ؟ قَالَ: «بِاضْطِرَابِ لِحْيَتِهِ»

‘நபிகள் நாயகம் (ஸல்) அவர்கள் லுஹரிலும், அஸரிலும் ஓதுவார்களா?’ என்று கப்பாப் (ரலி) அவர்களிடம் கேட்டோம். அதற்கவர்கள் ஆம் என்றார்கள். ‘நீங்கள் எப்படி அறிந்து கொண்டீர்கள்?’ என்று நாங்கள் கேட்டோம். ‘நபிகள் நாயகம் (ஸல்) அவர்களின் தாடி அசைவதிலிருந்து இதை அறிந்து கொள்வோம்’ என்று கப்பாப் (ரலி) அவர்கள் பதிலளித்தார்கள்.

அறிவிப்பவர்: அபூமஃமர்

நூல்: புகாரீ 746

தொழுகையின் ஆரம்ப துஆ

கைகளை நெஞ்சில் கட்டிய பின்னர் பின் வரும் துஆக்களில் ஏதாவது ஒன்றை ஓத வேண்டும். நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகைக்காக தக்பீர் கூறினால் குர்ஆன் வசனங்களை ஓதுவதற்கு முன்பு சிறிது நேரம் மவுனமாக இருப்பார்கள். ‘இறைத்தூதரே! என் தாயும், தந்தையும் தங்களுக்கு அர்ப்பணமாகட்டும்! தக்பீருக்கும், கிராஅத்துக்கும் (குர்ஆன் ஓதுதலுக்கும்) இடையே தாங்கள் என்ன ஓதுகிறீர்கள்?’ என நான் கேட்டேன். அதற்கு,

اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ، كَمَا بَاعَدْتَ بَيْنَ المَشْرِقِ وَالمَغْرِبِ، اللَّهُمَّ نَقِّنِي مِنَ الخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الأَبْيَضُ مِنَ الدَّنَسِ، اللَّهُمَّ اغْسِلْ خَطَايَايَ بِالْمَاءِ وَالثَّلْجِ وَالبَرَدِ

‘அல்லாஹும்ம பாயித் பைனீ வ பைன கதாயாய கமா பாஅத்த பைனல் மஷ்ரி(க்)கி வல் மக்ரிப். அல்லாஹும்ம நக்கினீ மினல் கதாயா கமா யுனக்கஸ் ஸவ்புல் அப்யலு மினத் தனஸ். அல்லாஹும் மக்ஸில் கதாயாய பில்மாயி வஸ்ஸல்ஜி வல்பரத்

என்று ஓதுவேன்’ என நபிகள் நாயகம் (ஸல்) அவர்கள் பதிலளித்தார்கள்.

பொருள்: இறைவா! கிழக்குக்கும், மேற்குக்கும் இடையே வெகு தூரத்தை நீ ஏற்படுத்தியதைப் போல் எனக்கும், என் தவறுகளுக்குமிடையே நீ தூரத்தை ஏற்படுத்துவாயாக! இறைவா! வெண்மையான ஆடை அழுக்கிலிருந்து தூய்மைப்படுத்தப்படுவது போல் என்னை என் தவறுகளிலிருந்து தூய்மைப்படுத்துவாயாக! இறைவா! தண்ணீராலும், பனிக்கட்டியாலும், ஆலங்கட்டியாலும் என் தவறுகளைக் கழுவி விடுவாயாக!

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 744

நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகையைத் துவக்கும் போது தக்பீர் கூறுவார்கள். பிறகு பின்வரும் துஆவை ஓதி விட்டு கிராஅத் ஓதுவார்கள்.

وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا، وَمَا أَنَا مِنَ الْمُشْرِكِينَ، إِنَّ صَلَاتِي، وَنُسُكِي، وَمَحْيَايَ، وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ، لَا شَرِيكَ لَهُ، وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ، اللهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ أَنْتَ رَبِّي، وَأَنَا عَبْدُكَ، ظَلَمْتُ نَفْسِي، وَاعْتَرَفْتُ بِذَنْبِي، فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا، إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ، لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ، وَالشَّرُّ لَيْسَ إِلَيْكَ، أَنَا بِكَ وَإِلَيْكَ، تَبَارَكْتَ وَتَعَالَيْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

வஜ்ஜஹ்து வஜ்ஹிய லில்லதீ ஃபதரஸ் ஸமாவா(த்)தி வல்அர்ள ஹனீஃபன் வமா அன மினல் முஷ்ரி(க்)கீன். இன்ன ஸலா(த்)தீ வநுசு(க்)கீ வமஹ்யாய வமமா(த்)தீ லில்லாஹி ரப்பில் ஆலமீன். லாஷரீ(க்)கலஹு வபிதாலி(க்)க உமிர்(த்)து வஅன மினல் முஸ்லிமீன். அல்லாஹும்ம அன்(த்)தல் மலி(க்)கு லாயிலாஹ இல்லா அன்(த்)த, வஅன அப்து(க்)க ளலம்(த்)து நஃப்ஸீ, வஃதரஃப்(த்)து பிதன்பீ ஃபஃக்பிர்லீ துனூபி ஜமீஆ, லாயஃக்ஃபிருத் துனூப இல்லா அன்(த்)த வஹ்தினீ லி அஹ்ஸனில் அக்லா(க்)கி லா யஹ்தீ லிஅஹ்ஸனிஹா இல்லா அன்(த்)த, வஸ்ரிஃப் அன்னீ ஸய்யிஅஹா, லாயஸ்ரிஃபு அன்னீ ஸய்யிஅஹா இல்லா அன்(த்)த, லப்பை(க்)க வஸஃதை(க்)க வல்கைரு குல்லுஹு ஃபீயதை(க்)க வஷ்ஷர்ரு லைஸ இலை(க்)க அன பி(க்)க வஇலை(க்)க தபாரக்(த்)த வ(த்)தஆலை(த்)த அஸ்தஃபிரு(க்)க, வஅ(த்)தூபு இலை(க்)க

பொருள்: இணை வைத்தவர்களில் ஒருவனாக நான் இல்லாமல் கட்டுப்பட்டவனாக, வானங்களையும் பூமியையும் படைத்தவனை நோக்கி என் முகத்தைத் திருப்புகிறேன். என் தொழுகையும், என் இதர வணக்கங்களும், என் வாழ்வும், என் மரணமும் அகில உலகையும் படைத்து இரட்சிக்கும் இறைவனுக்கே உரியன. அவனுக்கு நிகராக எவருமில்லை. இவ்வாறு தான் ஏவப்பட்டுள்ளேன். கட்டுப்பட்டு நடப்பவர்களில் நானும் ஒருவன். இறைவனே! நீயே அதிபதி. உன்னைத் தவிர வணக்கத்திற்குரியவன் வேறு எவருமில்லை. நான் உனது அடிமை. எனக்கே நான் அநீதி இழைத்து விட்டேன். என் குற்றத்தை ஒப்புக் கொண்டு விட்டேன். எனவே என் குற்றங்கள் அனைத்தையும் மன்னிப்பாயாக! உன்னைத் தவிர வேறு யாரும் குற்றங்களை மன்னிக்க முடியாது. நற்குணத்தின் பால் எனக்கு வழி காட்டுவாயாக! உன்னைத் தவிர யாரும் வழி காட்ட முடியாது. தீய குணங்களை விட்டும் என்னைக் காப்பாயாக! உன்னைத் தவிர யாரும் தீய குணங்களை விட்டும் காக்க முடியாது. இதோ உன்னிடம் வந்து விட்டேன். அனைத்து நன்மைகளும் உன் கைகளிலே உள்ளன. தீமைகள் உன்னைச் சேராது. நான் உன்னையே சார்ந்துள்ளேன். உன்னிடமே சரணடைந்தேன். நீ பாக்கியம் மிக்கவன். உயர்ந்தவன். உன்னிடம் பாவமன்னிப்பு தேடுகின்றேன். உன்னை நோக்கி மீள்கின்றேன்.

அறிவிப்பவர்: அலீ (ரலி)

நூல்: முஸ்லிம்

தொழுகையை துவக்கும் போது சுப்ஹானகல்லாஹும்ம எனும் துஆவை ஹனபி மத்ஹபினர் ஓதுகின்றனர்.

இது குறித்து பல ஹதீஸ்கள் பலவீனமாக இருந்தாலும் சில ஹதீஸ்கள் ஆதாரப்பூர்வமானதாகவும் உள்ளன.

سنن النسائي

899 – أَخْبَرَنَا عُبَيْدُ اللَّهِ بْنُ فَضَالَةَ بْنُ إِبْرَاهِيمَ قَالَ: أَنْبَأَنَا عَبْدُ الرَّزَّاقِ قَالَ: أَنْبَأَنَا جَعْفَرُ بْنِ سُلَيْمَانَ، عَنْ عَلِيِّ بْنُ عَلِيٍّ، عَنْ أَبِي الْمُتَوَكِّلِ، عَنْ أَبِي سَعِيدٍ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا افْتَتَحَ الصَّلَاةَ قَالَ: «

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ تَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلَا إِلَهَ غَيْرُكَ»

நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகையைத் துவக்கும் போது சுப்ஹானகல்லாஹும்ம வபிஹம்திக, தபாரகஸ்முக, வ தஆலா ஜத்துக வலா இலாஹ கைருக என ஓதுவார்கள்.

நூல் : நஸாயீ

துஆவின் பொருள்

இறைவா நீ தூயவன். உன்னைப் புகழ்கிறேன். உன் பெயர் பாக்கியமானது. உன் வல்லமை உயர்ந்துள்ளது. உன்னைத் தவிர வணக்கத்துக்கு உரியவன் யாருமில்லை

இந்த ஹதீஸின் அறிவிப்பாளர் தொடரில் அலீ பின் அலீ என்பார் இடம் பெற்றுள்ளார்.

இந்த ஹதீஸ் அறிவிப்பாளர் தொடரில் வரும் அலீ பின் அலீ என்பார் பலவீனர் என்று கூறி இந்த ஹதீஸை பலர் ஆதாரமாகக் கொள்ளவில்லை.

இவரைப் பற்றிய குறை நிறைகளை முழுமையாக ஆய்வு செய்தால் இவர் நம்பகமான அறிவிப்பாளர் என்பதே சரியாகும்.

சூரத்துல் பாத்திஹா ஓதுதல்

தொழுகையின் முதல் துஆ ஓதிய பின்னர் சூரத்துல் பாத்திஹா ஓத வேண்டும்.

صحيح البخاري

756 – لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الكِتَابِ»

‘சூரத்துல் ஃபாத்திஹா ஓதாதவருக்குத் தொழுகையில்லை’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.

அறிவிப்பவர்: உபாதா (ரலி)

நூல்: புகாரீ 756

சூரத்துல் ஃபாத்திஹாவின் வசனங்கள்:

பிஸ்மில்லாஹிர் ரஹ்மானிர் ரஹீம். அல்ஹம்து லில்லாஹி ரப்பில் ஆலமீன். அர்ரஹ்மானிர் ரஹீம். மாலி(க்)கி யவ்மித்தீன். இய்யா(க்)க நஅபுது வஇய்யா(க்)க நஸ்(த்)தயீன். இஹ்தினஸ் ஸிரா(த்)தல் முஸ்த(க்)கீம். ஸிரா(த்)தல்லதீன அன்அம்(த்)த அலைஹிம் கைரில் மக்லூபி அலைஹிம் வலழ்ழாள்ளீன்

பொருள்:

அளவற்ற அருளாளனும் நிகரற்ற அன்புடையோனுமாகிய அல்லாஹ்வின் பெயரால்… எல்லாப் புகழும் அகிலம் அனைத்தையும் படைத்து இரட்சிக்கும் இறைவனுக்கே! அளவற்ற அருளாளன்; நிகரற்ற அன்பாளன். தீர்ப்பு நாளின் அதிபதி. இறைவா! உன்னையே நாங்கள் வணங்குகிறோம். உன்னிடமே உதவியும் தேடுகிறோம். நீ எவர்களுக்கு பாக்கியம் புரிந்தாயோ அவர்களின் வழியில் எங்களை நடத்துவாயாக! உன் கோபத்துக்கு ஆளானவர்களின் வழியுமல்ல; நெறி கெட்டவர்களின் வழியுமல்ல.

பிஸ்மில்லாஹ் ஓத வேண்டுமா

ஒவ்வொரு ரக்அத்திலும் சூராக்களை ஆரம்பிக்கும் போது பிஸ்மில்லாஹிர் ரஹ்மானிர் ரஹீம் என சப்தமிட்டோ, மெதுவாகவோ கூற வேண்டும்.

‘பிஸ்மில்லாஹிர் ரஹ்மானிர் ரஹீம்’ என்பது சூரத்துல் ஃபாத்திஹாவின் ஒரு வசனம் என்பதால் அதையும் ஓத வேண்டும்.

صحيح البخاري

5046 – حَدَّثَنَا عَمْرُو بْنُ عَاصِمٍ، حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، قَالَ: سُئِلَ أَنَسٌ كَيْفَ كَانَتْ قِرَاءَةُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ فَقَالَ: «كَانَتْ مَدًّا»، ثُمَّ قَرَأَ: {بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ} [الفاتحة: 1] يَمُدُّ بِبِسْمِ اللَّهِ، وَيَمُدُّ بِالرَّحْمَنِ، وَيَمُدُّ بِالرَّحِيمِ

‘நபிகள் நாயகம் (ஸல்) அவர்களின் கிராஅத் (குர்ஆன் ஓதுதல்) எவ்வாறு இருந்தது?’ என அனஸ் (ரலி)யிடம் விசாரிக்கப்பட்ட போது ‘அவர்கள் நீட்டி நிறுத்தி ஓதினார்கள்’ என்று கூறிவிட்டு பிஸ்மில்லாஹிர் ரஹ்மானிர் ரஹீம் என்பதில் ரஹ்மான் ரஹீம் என்ற வார்த்தைகளை நீட்டி ஓதிக் காட்டினார்கள்.

அறிவிப்பவர்: கதாதா,

நூல்: புகாரீ 5046

‘ صحيح البخاري

743 – حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ: ” أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَبَا بَكْرٍ، وَعُمَرَ رَضِيَ اللَّهُ عَنْهُمَا كَانُوا يَفْتَتِحُونَ الصَّلاَةَ بِ {الحَمْدُ لِلَّهِ رَبِّ العَالَمِينَ} [الفاتحة: 2] ”

நபிகள் நாயகம் (ஸல்) அவர்கள், அபூபக்ர் (ரலி), உமர் (ரலி), உஸ்மான் (ரலி) ஆகியோர் அல்ஹம்து லில்லாஹி ரப்பில் ஆலமீன் என்றே தொழுகையைத் துவங்குவார்கள்.

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: புகாரீ 743

நபிகள் நாயகம் (ஸல்) அவர்கள் பிஸ்மில்லாஹ்வைச் சப்தமின்றி ஓதினார்கள் என்பதற்கு மேற்கண்ட ஹதீஸ் ஆதாரமாகும். சப்தமிட்டு பிஸ்மில்லாஹ் ஓதுவதற்குப் பின்வரும் ஹதீஸ் ஆதாரமாக அமைந்துள்ளது.

المستدرك على الصحيحين للحاكم

849 – حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، ثنا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْحَكَمِ الْمِصْرِيُّ، ثنا أَبِي وَشُعَيْبُ بْنُ اللَّيْثِ، قَالَا: ثنا اللَّيْثُ بْنُ سَعْدٍ، وَأَخْبَرَنَا أَحْمَدُ بْنُ سَلْمَانَ، ثنا مُحَمَّدُ بْنُ الْهَيْثَمِ، ثنا سَعِيدُ بْنُ أَبِي مَرْيَمَ، ثنا اللَّيْثُ بْنُ سَعْدٍ، حَدَّثَنِي خَالِدُ بْنُ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ، عَنْ نُعَيْمٍ الْمُجْمِرِ، قَالَ: كُنْتُ وَرَاءَ أَبِي هُرَيْرَةَ ” فَقَرَأَ {بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ} [الفاتحة: 1] ثُمَّ قَرَأَ بِأُمِّ الْقُرْآنِ حَتَّى بَلَغَ {وَلَا الضَّالِّينَ} [الفاتحة: 7] “، قَالَ: «آمِينَ» ، وَقَالَ النَّاسُ: آمِينَ، وَيَقُولُ كُلَّمَا سَجَدَ: «اللَّهُ أَكْبَرُ» ، وَيَقُولُ إِذَا سَلَّمَ: وَالَّذِي نَفْسِي بِيَدِهِ إِنِّي لَأَشْبَهُكُمْ صَلَاةً بِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. «هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ وَلَمْ يُخَرِّجَاهُ، وَشَاهِدُهُ» நான் அபூஹுரைரா (ரலி) அவர்களைப் பின்பற்றித் தொழுதேன். அவர்கள் பிஸ்மில்லாஹிர் ரஹ்மானிர் ரஹீம் என்று ஓதி விட்டுப் பிறகு அல்ஹம்து சூராவை ஓதினார்கள்…. ‘அல்லாஹ்வின் மீதாணையாக நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுது காட்டியது போல் நான் உங்களுக்குத் தொழுது காட்டினேன்’ என்று அபூஹுரைரா (ரலி) குறிப்பிட்டார்கள்.

அறிவிப்பவர்: நுஐம் அல்முஜ்மிர்

நூல்: ஹாகிம்

அபூஹுரைரா (ரலி) அவர்கள் மக்களுக்குக் கேட்கும் வகையில் பிஸ்மில்லாஹிர் ரஹ்மானிர் ரஹீம்  என ஓதிவிட்டு நபிகள் இப்படி தொழுததாகக் குறிப்பிடுகிறார்கள்.

பின்பற்றித் தொழுபவர் சூரத்துல் ஃபாத்திஹா ஓத வேண்டுமா?

இமாமைப் பின்பற்றித் தொழுபவர் இமாம் சப்தமிட்டு ஓதும் தொழுகையில் இமாம் ஓதுவதைக் கேட்க வேண்டும். வேறு எதையும் ஓதக் கூடாது.

குர்ஆன் ஓதப்படும் போது அதைச் செவிமடுங்கள்! வாய் மூடுங்கள்! நீங்கள் அருள் செய்யப்படுவீர்கள்!

திருக்குர்ஆன் 7:204

‘இமாம் ஓதும் போது நீங்கள் மவுனமாக இருங்கள்!’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 612

ஆமீன் கூறுதல்

சூரத்துல் ஃபாத்திஹா ஓதி முடித்ததும் ‘ஆமீன்’ கூற வேண்டும். சப்தமிட்டு ஓதும் தொழுகைகளில் இமாம் சூரத்துல் ஃபாத்திஹாவை ஓதி முடித்ததும் இமாமும், பின் நின்று தொழுபவரும் ஆமீன் கூற வேண்டும்.

صحيح البخاري

782 – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ سُمَيٍّ، مَوْلَى أَبِي بَكْرٍ، عَنْ أَبِي صَالِحٍ السَّمَّانِ، عَنْ أَبِي هُرَيْرَةَ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” إِذَا قَالَ الإِمَامُ: {غَيْرِ المَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ} [الفاتحة: 7] فَقُولُوا: آمِينَ، فَإِنَّهُ مَنْ وَافَقَ قَوْلُهُ قَوْلَ المَلاَئِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ” تَابَعَهُ مُحَمَّدُ بْنُ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَنُعَيْمٌ المُجْمِرُ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ

‘இமாம் ‘கைரில் மக்லூபி அலைஹிம் வலழ்ழாள்ளீன்’ எனக் கூறும் போது நீங்கள் ஆமீன் கூறுங்கள்! ஏனெனில் எவர் கூறும் ஆமீன், மலக்குகள் கூறும் ஆமீனுடன் ஒத்து அமைந்து விடுகிறதோ அவரது முன் பாவங்கள் மன்னிக்கப்படுகின்றன’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 782

இந்த ஹதீஸில் கூறப்படும் கூலூ (நீங்கள் சொல்லுங்கள்) என்ற அரபி வாசகம், மெதுவாகச் சொல்வதையும் சப்தமிட்டுச் சொல்வதையும் எடுத்துக் கொள்ளும். எனவே ஆமீன் என்பதைச் சப்தமிட்டும் சொல்லலாம். விரும்பினால் சப்தமில்லாமலும் சொல்லலாம்.

துணை சூராக்கள்

சூரத்துல் பாத்திஹா ஓதிய பின்னர் குர்ஆனில் நமக்குத் தெரிந்த முழு அத்தியாயத்தையோ, அல்லது சில வசனங்களையோ ஓத வேண்டும்.

முதல் இரண்டு ரக்அத்களில் சூரத்துல் பாத்திஹாவும், துணை சூராவும் நபிகள் நாயகம் (ஸல்) அவர்கள் ஓதியுள்ளார்கள். பிந்திய ரக்அத்களில் சூரத்துல் பாத்திஹா மட்டும் ஓதியுள்ளார்கள். சில சமயங்களில் துணை சூராவும் சேர்த்து ஓதியுள்ளார்கள்.

صحيح البخاري

776 – حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ: حَدَّثَنَا هَمَّامٌ، عَنْ يَحْيَى، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ: «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْرَأُ فِي الظُّهْرِ فِي الأُولَيَيْنِ بِأُمِّ الكِتَابِ، وَسُورَتَيْنِ، وَفِي الرَّكْعَتَيْنِ الأُخْرَيَيْنِ بِأُمِّ الكِتَابِ وَيُسْمِعُنَا الآيَةَ، وَيُطَوِّلُ فِي الرَّكْعَةِ الأُولَى مَا لاَ يُطَوِّلُ فِي الرَّكْعَةِ الثَّانِيَةِ، وَهَكَذَا فِي العَصْرِ وَهَكَذَا فِي الصُّبْحِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் லுஹர் தொழுகையின் முதல் இரண்டு ரக்அத்களில் அல்ஹம்து அத்தியாயத்தையும், இரண்டு துணை அத்தியாயங்களையும் ஓதுவார்கள். பிந்திய இரண்டு ரக்அத்களில் அல்ஹம்து அத்தியாயத்தை ஓதுவார்கள். ஒரு சில வசனங்களை எங்களுக்குக் கேட்கும் அளவிற்கு ஓதுவார்கள். இரண்டாவது ரக்அத்தை விட முதல் ரக்அத்தில் நீளமாக ஓதுவார்கள். இவ்வாறே அஸரிலும், சுப்ஹிலும் செய்வார்கள்.

அறிவிப்பவர்: அபூகதாதா (ரலி)

நூல்: புகாரீ 776

பிந்திய இரண்டு ரக்அத்களிலும் அல்ஹம்து சூராவுடன் துணை சூராக்கள் ஓதலாம். இதில் ஓதப்படும் சூராக்கள் முந்திய இரு ரக் அத்தில் ஓதிய அளவை விட குறைந்த அளவில் இருக்க வேண்டும்.

صحيح مسلم

157 - (452) حَدَّثَنَا شَيْبَانُ بْنُ فَرُّوخَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مَنْصُورٍ، عَنِ الْوَلِيدِ أَبِي بِشْرٍ، عَنْ أَبِي الصِّدِّيقِ النَّاجِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْرَأُ فِي صَلَاةِ الظُّهْرِ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ فِي كُلِّ رَكْعَةٍ قَدْرَ ثَلَاثِينَ آيَةً، وَفِي الْأُخْرَيَيْنِ قَدْرَ خَمْسَ عَشْرَةَ آيَةً أَوْ قَالَ نِصْفَ ذَلِكَ - وَفِي الْعَصْرِ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ فِي كُلِّ رَكْعَةٍ قَدْرَ قِرَاءَةِ خَمْسَ عَشْرَةَ آيَةً وَفِي الْأُخْرَيَيْنِ قَدْرَ نِصْفِ ذَلِكَ "

நபிகள் நாயகம் (ஸல்) அவர்கள் லுஹர் தொழுகையின் முதலிரண்டு  ரக்அத்கள் ஒவ்வொன்றிலும் முப்பது வசனங்கள் அளவுக்கு ஓதுவார்கள். பிந்திய இரு ரக்அத்கள் ஒவ்வொன்றிலும் பதினைந்து வசனங்கள் அளவுக்கு ஓதுவார்கள். அஸர் தொழுகையின் முதலிரண்டு ரக்அத்களில் பதினைந்து வசனங்கள் அளவுக்கு ஓதுவார்கள். பிந்திய இரு ரக்அத்களில் அதில் பாதி அளவுக்கு ஓதுவார்கள்.

அறிவிப்பவர் : அபூஸயீத் அல் குத்ரி (ரலி)

நூல் : முஸ்லிம்

அல்ஹம்து சூரா மட்டும் ஓதி இருந்தால் ஏழு வசனங்கள் தான் ஓதி இருக்க முடியும். ஆனால் பதினைந்து வசனங்கள் ஓதியுள்ளதால் பிந்திய இரு ரக்அத்களிலும் துணை சூராக்கள் ஓதியுள்ளார்கள் என்று அறிய முடியும்.

ஒரு அத்தியாயத்தை எல்லா ரக்அத்களிலும் ஓதுதல்

سنن أبي داود

816 – حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي عَمْرٌو، عَنِ ابْنِ أَبِي هِلَالٍ، عَنْ مُعَاذِ بْنِ عَبْدِ اللَّهِ الْجُهَنِيِّ، أَنَّ رَجُلًا، مِنْ جُهَيْنَةَ أَخْبَرَهُ، أَنَّهُ سَمِعَ  النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «يَقْرَأُ فِي الصُّبْحِ إِذَا زُلْزِلَتِ الْأَرْضُ فِي الرَّكْعَتَيْنِ كِلْتَيْهِمَا» فَلَا أَدْرِي أَنَسِيَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَمْ قَرَأَ ذَلِكَ عَمْدًا

நபிகள் நாயகம் (ஸல்) அவர்கள் சுப்ஹுத் தொழுகையில் இதா ஸுல்ஸிலத்தில் அர்லு’ என்று தொடங்கும் அத்தியாயத்தை இரண்டு ரக்அத்களிலும் ஓதினார்கள்.

நூல்: அபூதாவூத் 693

வரிசை மாற்றி ஓதுதல்

துணை அத்தியாயங்களை ஓதும் போது குர்ஆனில் உள்ள வரிசைப்படி ஓத வேண்டும் என்பது அவசியமில்லை. வரிசை மாற்றியும் ஓதலாம். உதாரணமாக 114 வது அத்தியாயமாக உள்ள நாஸ் அத்தியாயத்தை முதலில் ஓதிவிட்டு 113 வது அத்தியாயமாக உள்ள ஃபலக் என்ற அத்தியாயத்தை பின்னர் ஓதலாம்.

صحيح مسلم

عَنْ حُذَيْفَةَ، قَالَ: صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَاتَ لَيْلَةٍ، فَافْتَتَحَ الْبَقَرَةَ، فَقُلْتُ: يَرْكَعُ عِنْدَ الْمِائَةِ، ثُمَّ مَضَى، فَقُلْتُ: يُصَلِّي بِهَا فِي رَكْعَةٍ، فَمَضَى، فَقُلْتُ: يَرْكَعُ بِهَا، ثُمَّ افْتَتَحَ النِّسَاءَ، فَقَرَأَهَا، ثُمَّ افْتَتَحَ آلَ عِمْرَانَ، فَقَرَأَهَا، يَقْرَأُ مُتَرَسِّلًا

ஒரு நாள் இரவு நபிகள் நாயகம் (ஸல்) அவர்களுடன் தொழுதேன். அப்போது முதலில் (இரண்டாவது அத்தியாயமான) ஸூரத்துல் பகராவை ஓத ஆரம்பித்தார்கள். பின்னர் (நான்காவது அத்தியாயமான) ஸூரத்துந் நிஸாவை ஓத ஆரம்பித்தார்கள். பின்னர் (மூன்றாவது அத்தியாயமான) ஸூரத்து ஆலஇம்ரானை ஓத ஆரம்பித்தார்கள். (ஹதீஸின் சுருக்கம்)

அறிவிப்பவர்: ஹுதைஃபா (ரலி)

நூல்: முஸ்லிம் 1291

ஒரு அத்தியாயத்தைப் பிரித்து ஓதுதல்

துணை சூரா ஓதும் போது ஒரு அத்தியாயத்தைப் பகுதி பகுதியாகப் பிரித்து ஓதுவதும் கூடும்.

سنن النسائي

991 – أَخْبَرَنَا عَمْرُو بْنُ عُثْمَانَ، قَالَ: حَدَّثَنَا بَقِيَّةُ، وَأَبُو حَيْوَةَ، عَنْ ابْنِ أَبِي حَمْزَةَ قَالَ: حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، «أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَرَأَ فِي صَلَاةِ الْمَغْرِبِ بِسُورَةِ الْأَعْرَافِ فَرَّقَهَا فِي رَكْعَتَيْنِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் மஃரிப் தொழுகையில் ஸூரத்துல் அஃராஃப் அத்தியாயத்தை இரண்டு ரக்அத்துகளில் பிரித்து ஓதினார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: நஸாயீ

ருகூவு செய்தல்

நிலையில் சூரத்துல் பாத்திஹா மற்றும் துணை சூராக்களை ஓதி முடித்தவுடன் அல்லாஹு அக்பர் என்று கூறி இரு கைகளையும் காதின் கீழ்ப் பகுதி வரை அல்லது தோள் புஜம் வரை உயர்த்தி ருகூவு செய்ய வேண்டும்.

ருகூவு என்பது குனிந்து இரு கைகளையும் முட்டுக்கால்கள் மீது வைப்பதாகும். அப்போது இரு கைகளும் விலாப்புறத்தில் படாதவாறு நேராக வைத்துக் கொள்ள வேண்டும். மேலும் தலையையும், முதுகையும் சமமாக வைக்க வேண்டும். தலையைத் தாழ்த்தியோ, உயர்த்தியோ இருக்கக் கூடாது.

صحيح البخاري

735 – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ: ” أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَرْفَعُ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ إِذَا افْتَتَحَ الصَّلاَةَ، وَإِذَا كَبَّرَ لِلرُّكُوعِ، وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ، رَفَعَهُمَا كَذَلِكَ أَيْضًا، وَقَالَ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الحَمْدُ، وَكَانَ لاَ يَفْعَلُ ذَلِكَ فِي السُّجُودِ ”

‘நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகையைத் துவக்கும் போதும், ருகூவிற்கு தக்பீர் கூறும் போதும், ருகூவிலிருந்து தலையை உயர்த்தும் போதும் தமது கைகளை தோள்புஜம் வரை உயர்த்தக் கூடியவர்களாக இருந்தார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் உமர் (ரலி)

நூல்: புகாரீ 735

سنن الترمذي

260 – حَدَّثَنَا بُنْدَارٌ قَالَ: حَدَّثَنَا أَبُو عَامِرٍ العَقَدِيُّ  قَالَ: حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ قَالَ: حَدَّثَنَا عَبَّاسُ بْنُ سَهْلٍ، قَالَ: اجْتَمَعَ أَبُو حُمَيْدٍ، وَأَبُو أُسَيْدٍ، وَسَهْلُ بْنُ سَعْدٍ، وَمُحَمَّدُ بْنُ مَسْلَمَةَ، فَذَكَرُوا صَلَاةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ أَبُو حُمَيْدٍ: «أَنَا أَعْلَمُكُمْ بِصَلَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَكَعَ، فَوَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ كَأَنَّهُ قَابِضٌ عَلَيْهِمَا، وَوَتَّرَ يَدَيْهِ، فَنَحَّاهُمَا عَنْ جَنْبَيْهِ».

அபூஹுமைத் (ரலி), அபூஉஸைத் (ரலி), ஸஹ்ல் பின் ஸஅத் (ரலி), முஹம்மத் பின் மஸ்லமா (ரலி) ஆகியோர் ஒன்று கூடி நபிகள் நாயகம் (ஸல்) அவர்களின் தொழுகையைப் பற்றி பேசிக் கொண்டிருந்தனர். அப்போது அபூஹுமைத் (ரலி) அவர்கள், ‘நபிகள் நாயகம் (ஸல்) அவர்களின் தொழுகையைப் பற்றி உங்களை விட நான் நன்கு அறிந்தவன். நபிகள் நாயகம் (ஸல்) அவர்கள் ருகூவு செய்யும் போது தமது இரு கைகளாலும் இரண்டு மூட்டுக் கால்களையும் பிடித்துக் கொள்வது போல் வைத்தார்கள். மேலும் தமது இரு கைகளையும் (வளைவு இன்றி) நேராக ஆக்கினார்கள். மேலும் இரு கைகளையும் விலாப்புறத்தை விட்டும் விலக்கி வைத்தார்கள்’ என்று குறிப்பிட்டார்கள்.

அறிவிப்பவர்: அப்பாஸ் பின் ஸஹ்ல்,

நூல்: திர்மிதீ

صحيح مسلم

وَكَانَ إِذَا رَكَعَ لَمْ يُشْخِصْ رَأْسَهُ، وَلَمْ يُصَوِّبْهُ وَلَكِنْ بَيْنَ ذَلِكَ

நாயகம் (ஸல்) அவர்கள் ருகூவு செய்யும் போது தலையை உயர்த்தவும் மாட்டார்கள்; ஒரேயடியாகத் தாழ்த்தவும் மாட்டார்கள்; இரண்டிற்கும் இடைப்பட்ட நிலையில் வைப்பார்கள். (ஹதீஸின் சுருக்கம்)

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: முஸ்லிம் 768

سنن النسائي

1027 – أَخْبَرَنَا قُتَيْبَةُ، قَالَ: حَدَّثَنَا الْفُضَيْلُ، عَنْ الْأَعْمَشِ، عَنْ عُمَارَةَ بْنِ عُمَيْرٍ، عَنْ أَبِي مَعْمَرٍ، عَنْ أَبِي مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا تُجْزِئُ صَلَاةٌ لَا يُقِيمُ الرَّجُلُ فِيهَا صُلْبَهُ فِي الرُّكُوعِ وَالسُّجُودِ»

‘ருகூவிலும், ஸஜ்தாவிலும் எவர் தமது முதுகை (வளைவின்றி) நேராக நிறுத்தவில்லையோ அவரது தொழுகை செல்லாது’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூமஸ்வூத் அல்அன்சாரீ (ரலி)

நூல்: நஸாயீ

ருகூவில் ஓதவேண்டியவை

பின் வரும் துஆக்களில் அனைத்தையுமோ, அல்லது ஒன்றையோ ருகூவில் ஓதிக் கொள்ளலாம். குர்ஆன் வசனங்களை ஓதக்கூடாது.

سنن النسائي

ثُمَّ رَكَعَ نَحْوًا مِنْ قِيَامِهِ يَقُولُ فِي رُكُوعِهِ: «سُبْحَانَ رَبِّيَ الْعَظِيمِ، سُبْحَانَ رَبِّيَ الْعَظِيمِ، سُبْحَانَ رَبِّيَ الْعَظِيمِ

சுப்ஹான ரப்பியல் அழீம்

(மகத்துவமிக்க என் இறைவன் பரிசுத்தமானவன்) என்று மூன்று தடவை கூற வேண்டும்.

நூல்: நஸாயீ

صحيح البخاري

794 – سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي ”

ஸுப்ஹான(க்)கல்லாஹும்ம ரப்பனா வபிஹம்தி(க்)க அல்லாஹும்மக்ஃபிர்லி

(இறைவா! நீ தூயவன்; எங்கள் இறைவா! உன்னைப் புகழ்கிறேன்; என்னை மன்னித்து விடு)

நூல்: புகாரீ 794

صحيح مسلم

كَانَ يَقُولُ: «فِي رُكُوعِهِ وَسُجُودِهِ  سُبُّوحٌ قُدُّوسٌ، رَبُّ الْمَلَائِكَةِ وَالرُّوحِ»

ஸுப்பூஹுன் குத்தூஸுன் ரப்புல் மலாயி(க்)க(த்)தி வர்ரூஹ்

(ஜிப்ரீல் மற்றும் வானவர்களின் இறைவன் பரிசுத்தமானவன்; தூய்மையானவன்)

நூல்: முஸ்லிம் 752

صحيح مسلم

عَلِيَّ بْنَ أَبِي طَالِبٍ، يَقُولُ: «نَهَانِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ قِرَاءَةِ الْقُرْآنِ وَأَنَا رَاكِعٌ أَوْ سَاجِدٌ»

ருகூவு செய்யும் போதும், ஸஜ்தாச் செய்யும் போதும் குர்ஆன் வசனங்களை ஓதுவதை விட்டும் என்னை நபிகள் நாயகம் (ஸல்) அவர்கள் தடுத்தார்கள்.

அறிவிப்பவர்: அலீ (ரலி)

நூல்: முஸ்லிம் 740

ருகூவில் ஓதும் துஆக்களை மூன்று முறை தான் ஓத வேண்டும் என்பதில்லை. நாம் விரும்பிய அளவு கூடுதலாக எவ்வளவு முறையும் ஓதிக் கொள்ளலாம். ஏனெனில் நபிகள் நாயகம் (ஸல்) அவர்கள் இந்த துஆக்களை அதிகமாகவே ஓதியுள்ளார்கள்.

صحيح البخاري

817 – عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، أَنَّهَا قَالَتْ: ” كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُكْثِرُ أَنْ يَقُولَ فِي رُكُوعِهِ وَسُجُودِهِ: سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي ” يَتَأَوَّلُ القُرْآنَ

நபிகள் நாயகம் (ஸல்) அவர்கள் தமது ருகூவிலும், ஸஜ்தாவிலும் ‘ஸுப்ஹான(க்)கல்லாஹும்ம ரப்பனா வபிஹம்தி(க்)க அல்லாஹும்மக்ஃபிர்லி’ என்று அதிகமதிகம் கூறுவார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல் : புகாரீ 817

ருகூவிலிருந்து எழும் போது

ருகூவிலிருந்து எழும் போது ஸமிஅல்லாஹு லிமன் ஹமிதா (புகழ்பவரின் புகழ் வார்த்தைகளை அல்லாஹ் கேட்கிறான்) என்று கூறி இரு கைகளையும் தோள்புஜம் அல்லது காது வரை உயர்த்தி, பின்னர் கைகளைக் கீழே விட்ட நிலையில் ரப்பனா லக்கல் ஹம்து என்று கூற வேண்டும்.

صحيح البخاري

789 – كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى الصَّلاَةِ يُكَبِّرُ حِينَ يَقُومُ، ثُمَّ يُكَبِّرُ حِينَ يَرْكَعُ، ثُمَّ يَقُولُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، حِينَ يَرْفَعُ صُلْبَهُ مِنَ الرَّكْعَةِ، ثُمَّ يَقُولُ وَهُوَ قَائِمٌ: رَبَّنَا لَكَ الحَمْدُ

நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகையைத் துவக்கும் போது தக்பீர் கூறுவார்கள். ருகூவு செய்யும் போதும் தக்பீர் கூறுவார்கள். ருகூவிலிருந்து முதுகை நிமிர்த்தும் போது ‘ஸமிஅல்லாஹு லிமன் ஹமிதா’ என்று கூறுவார்கள். பின்பு நிலைக்கு வந்து ‘ரப்பனா லக்கல் ஹம்து’ என்பார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 789

صحيح البخاري

735 – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنِ ابْنِ شِهَابٍ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ: ” أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَرْفَعُ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ إِذَا افْتَتَحَ الصَّلاَةَ، وَإِذَا كَبَّرَ لِلرُّكُوعِ، وَإِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ، رَفَعَهُمَا كَذَلِكَ أَيْضًا، وَقَالَ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الحَمْدُ، وَكَانَ لاَ يَفْعَلُ ذَلِكَ فِي السُّجُودِ ”

‘நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகையைத் துவக்கும் போதும், ருகூவிற்கு தக்பீர் கூறும் போதும், ருகூவிலிருந்து தலையை உயர்த்தும் போதும் தமது கைகளை தோள்புஜம் வரை உயர்த்தக் கூடியவர்களாக இருந்தார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் உமர் (ரலி)

நூல்: புகாரீ 735

ஸமிஅல்லாஹு லிமன் ஹமிதா என்று கூறிய பிறகு பின்வரும் துஆக்களில் ஏதாவது ஒன்றைக் கூறலாம்.

رَبَّنَا لَكَ الحَمْدُ

ரப்பனா ல(க்)கல் ஹம்து

நூல்: புகாரீ 789

رَبَّنَا وَلَكَ الحَمْدُ

ரப்பனா வல(க்)கல் ஹம்து

நூல்: புகாரீ 732

اللَّهُمَّ رَبَّنَا لَكَ الحَمْدُ

அல்லாஹும்ம ரப்பனா ல(க்)கல் ஹம்து

நூல்: புகாரீ 796

اللَّهُمَّ رَبَّنَا وَلَكَ الحَمْدُ

அல்லாஹும்ம ரப்பனா வல(க்)கல் ஹம்து

(பொருள்: எங்கள் இறைவா! உனக்கே புகழ் அனைத்தும்!)

நூல்: புகாரீ 795

رَبَّنَا وَلَكَ الحَمْدُ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ

ரப்பனா ல(க்)கல் ஹம்து ஹம்தன் கஸீரன் தய்யிபன் முபார(க்)கன் ஃபீஹீ

(இறைவா! தூய்மையான அருள் நிறைந்த ஏராளமான புகழ் அனைத்தும் உனக்கே உரியது!)

நூல்: புகாரீ 799

ஸமிஅல்லாஹு லிமன் ஹமிதா என்று இமாம் கூறும் போது பின்பற்றித் தொழுபவர் ஸமிஅல்லாஹு லிமன் ஹமிதா என்று கூறத் தேவையில்லை. மேற்கூறப்பட்ட வாசகங்களில் ஏதாவது ஒன்றைக் கூறினால் போதுமானது.

وَإِذَا قَالَ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، فَقُولُوا: رَبَّنَا لَكَ الحَمْدُ

ஏனெனில் ‘இமாம், ஸமிஅல்லாஹு லிமன் ஹமிதா’ என்று கூறும் போது நீங்கள் ரப்பனா ல(க்)கல் ஹம்து’ என்று கூறுங்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

நூல்: புகாரீ 722

ருகூவுக்குப் பின்னர் கைகளைக் கட்டலாமா?

சிலர் ருகூவிலிருந்து எழுந்தவுடன் மீண்டும் கைகளைக் கட்டிக் கொண்டு, பின்னர் ஸஜ்தாச் செய்கின்றனர். சவூதி அரேபியாவில் இருந்த அறிஞர் அப்துல்லாஹ் பின் பாஸ் அவர்கள், ‘ருகூவிலிருந்து எழுந்தவுடன் கைகளைக் கட்ட வேண்டும்; இது விடுபட்ட நபி வழி’ என்று கூறினார். இதன் அடிப்படையில் சிலர் ருகூவுக்குப் பின்னர் கைகளைக் கட்டி வருகின்றனர்.

இது நபிவழிக்கு மாற்றமானதாகும். நபிகள் நாயகம் (ஸல்) அவர்களின் கூற்றைக் கவனித்தால் ருகூவுக்குப் பின்னர் கைகளைக் கட்டக் கூடாது, கீழே விட வேண்டும் என்பதை அறியலாம்.

رَأَيْتُهُ إِذَا كَبَّرَ جَعَلَ يَدَيْهِ حِذَاءَ مَنْكِبَيْهِ، وَإِذَا رَكَعَ أَمْكَنَ يَدَيْهِ مِنْ رُكْبَتَيْهِ، ثُمَّ هَصَرَ ظَهْرَهُ، فَإِذَا رَفَعَ رَأْسَهُ اسْتَوَى حَتَّى يَعُودَ كُلُّ فَقَارٍ مَكَانَهُ

நபிகள் நாயகம் (ஸல்) அவர்கள் (ருகூவிலிருந்து) தலையை உயர்த்தும் போது ஒவ்வொரு மூட்டும் அதனதன் இடத்துக்கு வரும் அளவுக்கு நிமிருவார்கள்.

நூல்: புகாரீ 828

நபிகள் நாயகம் (ஸல்) அவர்கள் ருகூவிலிருந்து எழுந்து எப்படி நிற்பார்கள் என்பதை விளக்கும் நபித்தோழர்கள் ஒவ்வொரு மூட்டும் அதனுடைய இடத்துக்கு வரும் அளவுக்கு நிமிருவார்கள் என்று குறிப்பிடுகிறார்கள்.

ஒவ்வொரு மூட்டும் அதனதன் இடத்துக்கு வரவேண்டுமானால் கைகளைக் கீழே விட்டால் தான் சாத்தியம். கைளைக் கட்டினால் மூட்டுக்கள் அதனதன் இடத்துக்கு வராது. எனவே இந்த ஹதீஸின் அடிப்படையில் ருகூவுக்குப் பின்னர் கைகளைக் கீழே விடுவது தான் நபிவழி என்பதை அறியலாம்.

ஸஜ்தா அல்லது சுஜூது

ருகூவிலிருந்து எழுந்து, ரப்பனா லக்கல் ஹம்து என்று கூறிய பின்னர், அல்லாஹு அக்பர் என்று கூறி ஸஜ்தாச் செய்ய வேண்டும். ஸஜ்தாவில் கடைப்பிடிக்க வேண்டிய ஒழுங்குகளைப் பார்ப்போம்.

கைகளை முதலில் வைக்க வேண்டும்

ஸஜ்தாவிற்குச் செல்லும் போது முதலில் இரு உள்ளங்கைகளையும் தரையில் வைத்து, பின்னர் மூட்டுக்களை வைக்க வேண்டும்.

سنن النسائي

1091 – أَخْبَرَنَا هَارُونُ بْنُ مُحَمَّدِ بْنِ بَكَّارِ بْنِ بِلَالٍ مِنْ كِتَابِهِ، قَالَ: حَدَّثَنَا مَرْوَانُ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ، عَنْ أَبِي الزِّنَادِ، عَنْ الْأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا سَجَدَ أَحَدُكُمْ فَلْيَضَعْ يَدَيْهِ قَبْلَ رُكْبَتَيْهِ وَلَا يَبْرُكْ بُرُوكَ الْبَعِيرِ»

‘உங்களில் ஒருவர் ஸஜ்தாச் செய்யும் போது தனது மூட்டுக் கால்களை வைப்பதற்கு முன் தனது கைகளை வைக்கட்டும். ஒட்டகம் அமர்வது போல் அமர வேண்டாம்.’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: நஸாயீ

தரையில் பட வேண்டிய உறுப்புகள்

ஸஜ்தாச் செய்யும் போது நெற்றி, மூக்கு, இரு உள்ளங்கைகள், இரு மூட்டுக்கள், இரு பாதங்களின் நுனி விரல்கள் ஆகியவை தரையில் படுமாறு வைக்க வேண்டும்.

* கால் விரல்களை வளைத்து கிப்லாத் திசையை முன்னோக்கும் விதமாக வைக்க வேண்டும்.

* இரண்டு கால்களையும் சேர்த்து வைக்க வேண்டும்.

* ஆடையோ, முடியோ தரையில் படாதவாறு தடுக்கக் கூடாது.

* ஸஜ்தாவில் இரு கைகளையும் காதுகளுக்கு நேராகவோ, அல்லது தோள் புஜங்களுக்கு நேராகவோ வைக்க வேண்டும்.

* இரு கைகளைத் தொடையில் படாமலும் முழங்கை தரையில் படாமலும் உயர்த்தி வைக்க வேண்டும்.

* தொடையும் வயிறும் சேராமல் இருக்குமாறு வைக்க வேண்டும்.

صحيح البخاري

812 – حَدَّثَنَا مُعَلَّى بْنُ أَسَدٍ، قَالَ: حَدَّثَنَا وُهَيْبٌ، عَنْ عَبْدِ اللَّهِ بْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ عَلَى الجَبْهَةِ، وَأَشَارَ بِيَدِهِ عَلَى أَنْفِهِ وَاليَدَيْنِ وَالرُّكْبَتَيْنِ، وَأَطْرَافِ القَدَمَيْنِ وَلاَ نَكْفِتَ الثِّيَابَ وَالشَّعَرَ»

‘நெற்றி, இரு கைகள், இரண்டு மூட்டுக் கால்கள், இரண்டு பாதங்களின் முனைகள் ஆகிய ஏழு உறுப்புகள் (தரையில்) படுமாறு ஸஜ்தாச் செய்யும்படி நான் கட்டளையிடப்பட்டுள்ளேன் – நெற்றியைக் குறிப்பிடும் போது தமது கையால் மூக்கையும் சேர்த்து அடையாளம் காட்டினார்கள் – ஆடையோ முடியோ (தரையில் படாதவாறு) தடுக்கக் கூடாது’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: புகாரீ 812

سنن النسائي

ثُمَّ سَجَدَ فَجَعَلَ كَفَّيْهِ بِحِذَاءِ أُذُنَيْهِ،

நபிகள் நாயகம் (ஸல்) அவர்கள் ஸஜ்தாச் செய்யும் போது தமது முன் கைகளைத் தமது காதுகளுக்கு நேராக வைத்தார்கள். (ஹதீஸின் சுருக்கம்)

அறிவிப்பவர்: வாயில் பின் ஹுஜ்ர் (ரலி)

நூல்: நஸாயீ

صحيح مسلم

234 – (494) حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، قَالَ: أَخْبَرَنَا عُبَيْدُ اللهِ بْنُ إِيَادٍ، عَنْ إِيَادٍ، عَنِ الْبَرَاءِ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا سَجَدْتَ، فَضَعْ كَفَّيْكَ وَارْفَعْ مِرْفَقَيْكَ»

‘நீ ஸஜ்தாச் செய்யும் போது உனது உள்ளங்கைகளை (தரையில்) வைத்து முழங்கைகளை உயர்த்திக் கொள்’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.

அறிவிப்பவர்: பரா (ரலி)

நூல்: முஸ்லிம் 763

صحيح البخاري

828 – فَإِذَا سَجَدَ وَضَعَ يَدَيْهِ غَيْرَ مُفْتَرِشٍ وَلاَ قَابِضِهِمَا، وَاسْتَقْبَلَ بِأَطْرَافِ أَصَابِعِ رِجْلَيْهِ القِبْلَةَ

…நபிகள் நாயகம் (ஸல்) அவர்கள் ஸஜ்தாச் செய்யும் போது தமது கைளை விரிக்காமலும் மூடிக் கொள்ளாமலும் வைப்பார்கள். தமது கால் விரல்களின் முனைகளைக் கிப்லாவை நோக்கச் செய்வார்கள்…

அறிவிப்பவர்: அபூஹுமைத் (ரலி)

நூல்: புகாரீ 828

صحيح ابن خزيمة

قَالَتْ عَائِشَةُ زَوْجُ النَّبِيِّ: فَقَدْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكَانَ مَعِي عَلَى فِرَاشِي، فَوَجَدْتُهُ سَاجِدًا رَاصًّا عَقِبَيْهِ، مُسْتَقْبِلًا بِأَطْرَافِ أَصَابِعِهِ الْقِبْلَةَ،

நபிகள் நாயகம் (ஸல்) அவர்கள் ஸஜ்தாவில் இரு குதிகால்களையும் இணைத்து விரல்களைக் கிப்லாவை முன்னோக்கி வைத்திருந்தார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: இப்னுஹுஸைமா

நாய் விரிப்பதைப் போல் கைகளை வைக்கக் கூடாது

தொடைகளும், வயிறும் ஒட்டாமல் அகற்றி வைக்க வேண்டும். நாய் அமருவது போல் முன்கைகளைத் தரையில் பரப்பி வைப்பதைப் போன்று வைக்கக் கூடாது.

صحيح البخاري

822 -: «اعْتَدِلُوا فِي السُّجُودِ، وَلاَ يَبْسُطْ أَحَدُكُمْ ذِرَاعَيْهِ انْبِسَاطَ الكَلْبِ»

‘ஸஜ்தாவில் நடுநிலையைக் கடைப்பிடியுங்கள்; உங்களில் எவரும் நாய் விரிப்பதைப் போல் கைகளை விரிக்கக் கூடாது’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: புகாரீ 822

ஸஜ்தாவில் ஓத வேண்டியவை

ஸஜ்தாவில் பின் வரும் துஆக்களில் அனைத்தையுமோ, அல்லது ஒன்றையோ ஓதிக் கொள்ளலாம். குர்ஆன் வசனங்களை ஓதக் கூடாது.

صحيح البخاري

817 – عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، أَنَّهَا قَالَتْ: ” كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُكْثِرُ أَنْ يَقُولَ فِي رُكُوعِهِ وَسُجُودِهِ: سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي ” يَتَأَوَّلُ القُرْآنَ

சுப்ஹான ரப்பியல் அஃலா

(உயர்வான என் இறைவன் பரிசுத்தமானவன்) என்று மூன்று தடவை கூற வேண்டும்.

நூ; : புகாரீ 817

صحيح البخاري

794 – عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: ” كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِي رُكُوعِهِ وَسُجُودِهِ: سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي ”

ஸுப்ஹான(க்)கல்லாஹும்ம ரப்பனா வபிஹம்தி(க்)க அல்லாஹும்மக்ஃபிர்லி (இறைவா! நீ தூயவன்; எங்கள் இறைவா! உன்னைப் புகழ்கிறேன்; என்னை மன்னித்து விடு)

நூல்: புகாரீ 794

ஸுப்பூஹுன் குத்தூஸுன் வரப்புல் மலாயிக(த்)தி வர்ரூஹ்

(ஜிப்ரீல் மற்றும் வானவர்களின் இறைவன் பரிசுத்தமானவன்; தூய்மையானவன்)

நூல்: முஸ்லிம் 752

ருகூவு செய்யும் போதும், ஸஜ்தாச் செய்யும் போதும் குர்ஆன் வசனங்களை ஓதுவதை விட்டும் என்னை நபிகள் நாயகம் (ஸல்) அவர்கள் தடுத்தார்கள்.

அறிவிப்பவர்: அலீ (ரலி)

நூல்: முஸ்லிம் 740

ஸஜ்தாவில் ஓதும் துஆக்களை மூன்று முறை தான் ஓத வேண்டும் என்பதில்லை. நாம் விரும்பிய அளவு கூடுதலாக எவ்வளவு முறையும் ஓதிக் கொள்ளலாம்.

நபிகள் நாயகம் (ஸல்) அவர்கள் தமது ருகூவிலும், ஸஜ்தாவிலும் ‘ஸுப்ஹான(க்)கல்லாஹும்ம ரப்பனா வபிஹம்தி(க்)க அல்லாஹும்மக்ஃபிர்லி’ என்று அதிகமதிகம் கூறுவார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 817

ஸஜ்தாவில் விரும்பிய துஆக்களைக் கேட்கலாம்

ஒருவர் ஸஜ்தாவில் இருக்கும் போது, தான் விரும்பிய துஆவை தாய்மொழியிலேயே கேட்கலாம்.

صحيح مسلم

وَأَمَّا السُّجُودُ فَاجْتَهِدُوا فِي الدُّعَاءِ، فَقَمِنٌ أَنْ يُسْتَجَابَ لَكُمْ»

‘…ஸஜ்தாவில் அதிகம் பிரார்த்தனை செய்யுங்கள்! உங்கள் பிரார்த்தனை ஏற்கப்பட அது மிகவும் தகுதியானதாகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: முஸ்லிம் 824

இரண்டு ஸஜ்தாக்களுக்கு இடையில்

முதல் ஸஜ்தாச் செய்த பின்னர் அல்லாஹு அக்பர் என்று கூறி எழுந்து அமர வேண்டும். அதில் பின்வரும் துஆவை ஓத வேண்டும்.

நபிகள் நாயகம் (ஸல்) அவர்கள் இரண்டு ஸஜ்தாக்களுக்கிடையே,

سنن النسائي

وَكَانَ يَقُولُ بَيْنَ السَّجْدَتَيْنِ: «رَبِّ اغْفِرْ لِي، رَبِّ اغْفِرْ لِي

‘ரப்பிக்ஃபிர்லீ ரப்பிக்ஃபிர்லீ

(இறைவா! என்னை மன்னித்து விடு; இறைவா! என்னை மன்னித்து விடு)’ என்று கூறினார்கள்.

அறிவிப்பவர்: ஹுதைஃபா (ரலி)

நூல்: நஸாயீ

இந்த துஆவை ஓதி முடித்த பின்னர் அல்லாஹு அக்பர் என்று கூறி மீண்டும் ஸஜ்தாச் செய்ய வேண்டும். முதல் ஸஜ்தாவில் செய்த அனைத்தையும் இரண்டாம் ஸஜ்தாவிலும் கடைப்பிடிக்க வேண்டும்.

இரண்டாம் ரக்அத்

முதல் ரக்அத்தை முடித்த பின்னர் மீண்டும் இரண்டாம் ரக்அத்திற்காக எழ வேண்டும். எழும் போது இரண்டு ஸஜ்தாக்களுக்கிடையில் அமர்ந்ததைப் போல் அமர்ந்து இரு கைகளையும் தரையில் ஊன்றி நிலைக்கு வர வேண்டும். பின்னர் கைகளை நெஞ்சில் கட்டிக் கொள்ள வேண்டும்.

صحيح البخاري

823 – فَإِذَا كَانَ فِي وِتْرٍ مِنْ صَلاَتِهِ لَمْ يَنْهَضْ حَتَّى يَسْتَوِيَ قَاعِدًا»

நபிகள் நாயகம் (ஸல்) அவர்கள் ஒற்றையான ரக்அத்களை நிறைவேற்றி விட்டு எழும் போது உட்காராமல் நிலைக்கு வர மாட்டார்கள்.

அறிவிப்பவர்: மாலிக் பின் அல்ஹுவைரிஸ் (ரலி)

நூல்: புகாரீ 823

முதல் ரக்அத்தில் ஓதிய அனைத்தையும் இரண்டாம் ரக்அத்திலும் ஓத வேண்டும். எனினும் முதல் ரக்அத்தில் ஸூரத்துல் ஃபாத்திஹாவிற்கு முன் ஓதிய ஆரம்ப துஆக்கள் இரண்டாம் ரக்அத்தில் கிடையாது.

صحيح مسلم

كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا نَهَضَ مِنَ الرَّكْعَةِ الثَّانِيَةِ اسْتَفْتَحَ الْقِرَاءَةَ بِـ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَلَمْ يَسْكُتْ»

‘நபிகள் நாயகம் (ஸல்) அவர்கள் இரண்டாம் ரக்அத்துக்கு எழுந்ததும் ‘அல்ஹம்து லில்லாஹி ரப்பில் ஆலமீன்’ என்று ஓதத் துவங்கி விடுவார்கள். மவுனமாக இருக்க மாட்டார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 941

இரண்டாம் ரத்அத்தில் சூரத்துல் ஃபாத்திஹாவை ஓத வேண்டும். அத்துடன் துணை சூராவையும் ஓத வேண்டும்.

صحيح البخاري

776 – حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ: حَدَّثَنَا هَمَّامٌ، عَنْ يَحْيَى، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ: «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْرَأُ فِي الظُّهْرِ فِي الأُولَيَيْنِ بِأُمِّ الكِتَابِ، وَسُورَتَيْنِ، وَفِي الرَّكْعَتَيْنِ الأُخْرَيَيْنِ بِأُمِّ الكِتَابِ وَيُسْمِعُنَا الآيَةَ، وَيُطَوِّلُ فِي الرَّكْعَةِ الأُولَى مَا لاَ يُطَوِّلُ فِي الرَّكْعَةِ الثَّانِيَةِ، وَهَكَذَا فِي العَصْرِ وَهَكَذَا فِي الصُّبْحِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் லுஹர் தொழுகையின் முதல் இரண்டு ரக்அத்களில் அல்ஹம்து அத்தியாயத்தையும், துணை அத்தியாயங்கள் இரண்டையும் ஓதுவார்கள். பிந்திய இரண்டு ரக்அத்களில் அல்ஹம்து அத்தியாயத்தை ஓதுவார்கள். ஒரு சில வசனங்களை எங்களுக்குக் கேட்கும் அளவிற்கு ஓதுவார்கள். இரண்டாவது ரக்அத்தை விட முதல் ரக்அத்தில் நீளமாக ஓதுவார்கள். இவ்வாறே அஸரிலும், சுப்ஹிலும் செய்வார்கள்.

அறிவிப்பவர்: அபூகதாதா (ரலி)

நூல்: புகாரீ 776

பின்னர் முதல் ரக்அத்தில் செய்ததைப் போன்றே ருகூவு, ஸஜ்தாக்கள் செய்ய வேண்டும். அதில் ஓதவேண்டிய துஆக்களையும் ஓத வேண்டும்.

ஸஜ்தாவிலிருந்து எழும் முறை

ஸஜ்தாவிலிருந்து எழும் போது இரு கைகளையும் மாவு குழைப்பதைப் போல் மடக்கி தரையில் ஊன்றி எழ வேண்டும் என சிலர் கூறுகின்றனர். இது தொடர்பாக ஒரு ஹதீஸ் உள்ளது. ஆனால் அது பலவீனமாதாகும்.

‘நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகையில் எழும் போது மாவு குழைப்பவர் வைப்பதைப் போன்று கைகளைத் தரையில் வைத்து எழுவார்கள்’ என்று இப்னு அப்பாஸ் (ரலி) அவர்கள் அறிவித்ததாக ஒரு செய்தியை ஹாபிழ் இப்னு ஹஜர் அவர்கள் தமது தல்கீஸுல் ஹபீர் என்ற நூலில் குறிப்பிட்டு விட்டுப் பின்வருமாறு விளக்கம் அளிக்கிறார்கள்.

‘இந்தச் செய்தி ஆதாரப்பூர்வமானது அல்ல! அறியப்பட்டதும் அல்ல! இதை ஆதாரமாகக் கொள்வது கூடாது’ என்று இப்னுஸ் ஸலாஹ் கூறுகிறார். மேலும் இமாம் நவவீ அவர்கள், ‘இந்தச் செய்தி பலவீனமானதாகும்; அல்லது அடிப்படையே இல்லாத பொய்யான செய்தியாகும்’ என்று குறிப்பிடுகிறார்கள்.

நூல்: தல்கீஸுல் ஹபீர் பாகம்: 1, பக்கம்: 260

தரையில் கைகளை எப்படி வைப்பது என்று கூறப்படாததால் நாம் சாதாரணமாக எப்படி எழுவோமோ அதைப் போன்று இரு முன் கைகளின் உட்பகுதியைத் தரையில் ஊன்றி எழ வேண்டும்.

முதல் இருப்பு

இரண்டாவது ரக்அத்தில் இரண்டாம் ஸஜ்தாவை முடித்து, இருப்பில் அமரும் போது அதற்குத் தனியான முறை இருக்கிறது.

கடைசி இருப்பாக இருந்தால் ஒரு விதமாகவும், இருப்பிற்குப் பிறகு தொழுகை தொடர்ந்தால் வேறு விதமாகவும் அமர வேண்டும்.

மூன்று, நான்கு ரக்அத் தொழுகைகளின் போது முதலாம் இருப்பில் இடது கால் மீது அமர்ந்து வலது காலை நாட்டி வைத்து அதன் விரல்களை கஅபாவை நோக்கி மடக்கி வைக்க வேண்டும்.

கடைசி இருப்பாக இருந்தால் மண்டியிட்டுத் தரையில் இருப்பிடம் படியுமாறு அமர்ந்து இடது காலை, வலது காலுக்குக் கீழ் வெளிப்படுத்தி, வலது காலை நாட்டி, அதன் விரல்களை கஅபாவை நோக்கி வைக்க வேண்டும்.

صحيح البخاري

828 – فَإِذَا جَلَسَ فِي الرَّكْعَتَيْنِ جَلَسَ عَلَى رِجْلِهِ اليُسْرَى، وَنَصَبَ اليُمْنَى، وَإِذَا جَلَسَ فِي الرَّكْعَةِ الآخِرَةِ قَدَّمَ رِجْلَهُ اليُسْرَى، وَنَصَبَ الأُخْرَى وَقَعَدَ عَلَى مَقْعَدَتِهِ

நபிகள் நாயகம் (ஸல்) அவர்கள் இரண்டாம் ரக்அத்தில் அமரும் போது இடது கால் மீது அமர்ந்து, வலது காலை நாட்டி வைத்துக் கொண்டார்கள். கடைசி இருப்பின் போது இடது காலை வெளிப்படுத்தி, வலது காலை நாட்டி வைத்து, தமது இருப்பிடம் தரையில் படுமாறு அமர்ந்தார்கள். (ஹதீஸின் சுருக்கம்)

அறிவிப்பவர்: அபூ ஹுமைத் (ரலி)

நூல்: புகாரீ 828

இருப்பின் போது அமரும் முறைகள்

سنن النسائي

ثُمَّ قَعَدَ وَافْتَرَشَ رِجْلَهُ الْيُسْرَى، وَوَضَعَ كَفِّهِ الْيُسْرَى عَلَى فَخِذِهِ وَرُكْبَتِهِ الْيُسْرَى، وَجَعَلَ حَدَّ مِرْفَقِهِ الْأَيْمَنِ عَلَى فَخِذِهِ الْيُمْنَى

நபிகள் நாயகம் (ஸல்) அவர்கள் இடது கையை இடது தொடையின் மீதும், இடது மூட்டுக் கால் மீதும் வைப்பார்கள். வலது முழங்கையின் மூட்டுப் பகுதியை வலது தொடையின் மீது வைப்பார்கள்.

நூல்: நஸாயீ

صحيح مسلم

«كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَعَدَ فِي الصَّلَاةِ، جَعَلَ قَدَمَهُ الْيُسْرَى بَيْنَ فَخِذِهِ وَسَاقِهِ، وَفَرَشَ قَدَمَهُ الْيُمْنَى، وَوَضَعَ يَدَهُ الْيُسْرَى عَلَى رُكْبَتِهِ الْيُسْرَى، وَوَضَعَ يَدَهُ الْيُمْنَى عَلَى فَخِذِهِ الْيُمْنَى، وَأَشَارَ بِإِصْبَعِهِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் இடது கையை இடது மூட்டுக் கால் மீதும், வலது கையை வலது தொடையின் மீதும் வைத்தார்கள்.

நூல் முஸ்லிம்: 909

விரலசைத்தல்

அத்தஹிய்யாத் இருப்பில் ஆட்காட்டி விரலைத் தவிர மற்ற எல்லா விரல்களையும் மடக்கி, ஆட்காட்டி விரலை மட்டும் நீட்டி, அசைத்துக் கொண்டு இருக்க வேண்டும். அப்போது பார்வை ஆட்காட்டி விரலை நோக்கி இருக்க வேண்டும்.

سنن النسائي

ثُمَّ قَعَدَ وَافْتَرَشَ رِجْلَهُ الْيُسْرَى، وَوَضَعَ كَفِّهِ الْيُسْرَى عَلَى فَخِذِهِ وَرُكْبَتِهِ الْيُسْرَى، وَجَعَلَ حَدَّ مِرْفَقِهِ الْأَيْمَنِ عَلَى فَخِذِهِ الْيُمْنَى، ثُمَّ قَبَضَ اثْنَتَيْنِ مِنْ أَصَابِعِهِ وَحَلَّقَ حَلْقَةً، ثُمَّ رَفَعَ إِصْبَعَهُ فَرَأَيْتُهُ يُحَرِّكُهَا يَدْعُو بِهَا ”

‘…நபிகள் நாயகம் (ஸல்) அவர்கள் தமது இடது முன் கையை இடது தொடை மீதும் மூட்டுக்கால் மீதும் வைத்தார்கள். தமது வலது முழங்கையை வலது தொடை மீது வைத்தார்கள். பின்பு தமது விரல்களில் இரண்டை மடக்கிக் கொண்டு (நடுவிரலையும் கட்டை விரலையும் இணைத்து) வளையம் போல் அமைத்து, ஆட்காட்டி விரலை உயர்த்தி அதன் மூலம் (யாரையோ) அழைப்பது போல் அவர்கள் அசைத்துக் கொண்டிருந்ததை நான் பார்த்தேன்.

அறிவிப்பவர்: வாயில் பின் ஹுஜ்ர் (ரலி)

நூல்: நஸாயீ

இச்செய்தி தாரமீ, அஹ்மத், இப்னு ஹுஸைமா, இப்னு ஹிப்பான், தப்ரானீ கபீர், பைஹகீ, நஸாயியின் ஸுனனுல் குப்ரா ஆகிய நூல்களிலும் இடம் பெற்றுள்ளது.

விமர்சனமும் விளக்கமும்

விரலசைத்தல் சம்பந்தப்பட்ட ஹதீஸின் அறிவிப்பாளர் வரிசையில் ஆஸிம் பின் குலைப் என்பவர் இடம் பெற்றுள்ளார். இவரைப் பற்றி இப்னுல் மதீனீ என்பவர் ‘இவர் தனித்து அறிவித்தால் ஆதாரமாக ஏற்றுக் கொள்ளக் கூடாது’ என்று விமர்சனம் செய்துள்ளார். இதை அடிப்படையாக வைத்து சிலர் விரலசைத்தல் பற்றிய ஹதீஸ் பலவீனமானது’ என்று கூறுகின்றனர். இது தவறாகும்.

ஆஸிம் பின் குலைப் என்பவரை இப்னுல் மதீனீ என்பவரைத் தவிர அனைவரும் பாரட்டியுள்ளனர், நம்பகமானவர் என்று கூறியுள்ளனர். இந்நிலையில் இவரைப் பற்றி விமர்சனம் செய்யும் இப்னுல் மதீனீ அவர்கள் ‘அவர் தனித்து அறிவித்தால் ஆதாரமாகக் கொள்ளக் கூடாது’ என்று சொல்கிறார்கள். ஆனால் அதற்குரிய சான்றைச் சமர்ப்பிக்கவில்லை. எனவே இப்னுல் மதீனீ அவர்களின் விமர்சனம் ஏற்றுக் கொள்வதற்குரிய தகுதியை இழந்து விடுகிறது.

விரலசைத்தல் தொடர்பான செய்தி ஷாத் வகையைச் சார்ந்தது என்று காரணம் சொல்லி சிலர் மறுக்கின்றனர்.

மிக நம்பகமான அறிவிப்பாளருக்கு மாற்றமாக, அதை விடக் குறைந்த அளவு நம்பகமான அறிவிப்பாளர் அறிவிக்கும் செய்தியும், பல நம்பகமான அறிவிப்பாளர்களுக்கு மாற்றமாக, குறைவான எண்ணிக்கையிலுள்ள அறிவிப்பாளர்கள் அறிவிக்கும் செய்தியும் ஹதீஸ் கலையில் ஷாத் எனப்படும்.

விரலசைத்தல் தொடர்பான செய்தியின் அறிவிப்பாளர்களை விட இஷாரா செய்தார்கள்’ என்று அறிவிக்கும் அறிவிப்பாளர்கள் மிக அதிகமாக உள்ளனர். எனவே விரலசைத்தல் தொடர்பான செய்தி ஷாத் என்ற மறுக்கப்பட வேண்டிய செய்தியாகிறது என்று கூறுகின்றனர்.

இந்த விமர்சனமும் தவறாகும்.

இஷரா செய்தார்கள் என்ற செய்தியும், அசைத்துக் கொண்டிருந்தார்கள் என்ற செய்தியும் ஒன்றுக்கொன்று முரண்பட்டது என்று அவர்கள் எண்ணுவதால் வந்த கோளாறாகும்.

இஷாரா என்ற வார்த்தைக்கு, சைகை செய்தல் என்பது பொருள். அதாவது வார்த்தையைப் பயன்படுத்தாமல் ஒரு கருத்தைத் தெரிவிப்பதற்கு இஷாரா எனப்படும்.

சில நேரங்களில் அசைவுகள் மூலமாகவும் இஷாரா அமைந்திருக்கும். அசைவுகள் இல்லாமலும் இஷாரா அமையலாம்.

பள்ளிவாசல் எங்கே இருக்கிறது? என்று ஒருவரிடம் கேட்கும் போது, பள்ளிவாசல் இருக்கும் திசையை நோக்கி அவர் விரலை நீட்டுவார். எவ்வித அசைவும் இல்லாமல் விரலை நீட்டியவாறு பள்ளிவாசல் இருக்கும் திசையைத் தெரியப்படுத்துகின்றார். இது அசைவு இல்லாத இஷாராவாகும்.

ஒருவரை எச்சரிக்கும் போது, தொலைத்து விடுவேன் என்பது போல் ஆட்காட்டி விரலை பல முறை திரும்பத் திரும்ப ஆட்டி எச்சரிப்பார்கள். இது அசைவுடன் கூடிய இஷாராவாகும்.

‘நபிகள் நாயகம் (ஸல்) அவர்கள் இஷாராச் செய்தார்கள்’ என்ற ஹதீஸ் ‘விரலசைத்தார்கள்’ என்ற ஹதீஸுக்கு முரணாக இருந்தால் அந்த ஹதீஸ் ஷாத் என்ற நிலைக்கு செல்லும். ஆனால் இஷாராச் செய்தார்கள் என்ற ஹதீஸ் விரலசைத்தார்கள் என்ற ஹதீஸுக்கு முரண்படவில்லை.

இஷாரா என்பதற்கு ‘அசைக்கவில்லை’ என்று இவர்கள் தவறாகப் பொருள் செய்வதால், ‘விரலசைத்தார்கள்’ என்ற ஹதீஸுக்கு இது முரண்படுவதாகக் கூறி ஷாத் என்கின்றனர்.

இஷாரா என்ற சொல்,

* அசைவு மூலம் ஒரு கருத்தைத் தெரிவித்தல்

* அசைக்காமல் ஒரு கருத்தைத் தெரிவித்தல்

ஆகிய இரண்டு அர்த்தங்களைக் கொண்டதாகும். இஷாரா செய்தார்கள் என்ற ஹதீஸுக்கு இவ்விரண்டு அர்த்தங்களில் எந்த அர்த்தம் கொடுக்க வேண்டும் என்பதை, ‘விரலசைத்தார்கள்’ என்ற ஹதீஸ் தெளிவுபடுத்துகிறது.

இஷாரா என்ற விரிந்த பொருள் உள்ள வார்த்தைக்கு நபிகள் நாயகம் (ஸல்) அவர்கள் எந்த அர்த்தத்தில் நடைமுறைப்படுத்தினார்கள் என்ற கூடுதல் விவரத்தையே விரலசைத்தார்கள் என்ற ஹதீஸ் தருகிறது.

எனவே இரண்டு ஹதீஸ்களும் ஒன்றுடன் ஒன்று மோதவில்லை என்பதால் இது ஷாத் என்ற வகையைச் சார்ந்தது அல்ல.

‘விரலை அசைக்க மாட்டார்கள்’ என்று ஒரு செய்தி அபூதாவூத், நஸாயீ ஆகிய நூல்களில் இடம் பெற்றுள்ளது. இந்த ஹதீஸை அடிப்படையாக வைத்து சிலர் விரலை அசைக்கக் கூடாது என்று வாதிடுகின்றனர்.

துஆ செய்யும் போது இஷாரா செய்வார்கள் என்று இந்த ஹதீஸ் கூறுகின்றது. தொழுகையில் என்று கூறப்படவில்லை.

துஆ செய்யும் போது விரலை அசைக்க மாட்டார்கள் என்பதைத் தான் இந்த ஹதீஸ் கூறுகிறது. அத்தஹியாத் இருப்பைப் பற்றி இது பேசவில்லை.

முதல் இருப்பில் ஓத வேண்டியவை

முதல் இருப்பில் அத்தஹிய்யாத் என்று துவங்கும் துஆவை ஓத வேண்டும்.

அத்தஹிய்யாத் துஆ

صحيح البخاري

1202 – التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لاَ إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

அத்தஹிய்யா(த்)து லில்லாஹி வஸ்ஸலவா(த்)து வத்தய்யிபா(த்)து அஸ்ஸலாமு அலை(க்)க அய்யுஹன்னபிய்யு வரஹ்ம(த்)துல்லாஹி வபர(க்)கா(த்)துஹு அஸ்ஸலாமு அலைனா வஅலா இபாதில்லாஹிஸ் ஸாலிஹீன் அஷ்ஹது அ(ன்)ல்லாயிலாஹ இல்லல்லாஹு வஅஷ்ஹது அன்ன முஹம்மதன் அப்துஹு வரசூலுஹு

பொருள்: சொல், செயல், பொருள் சார்ந்த எல்லாக் காணிக்கைகளும், வணக்கங்களும், பாராட்டுகளும் அல்லாஹ்வுக்கே உரியன. நபியே உங்கள் மீது சாந்தியும், அல்லாஹ்வின் அருளும், அபிவிருத்தியும் ஏற்படட்டுமாக. எங்கள் மீதும் அல்லாஹ்வின் நல்லடியார்கள் அனைவர் மீதும் சாந்தி உண்டாகட்டும். வணக்கத்திற்குரியவன் அல்லாஹ்வைத் தவிர வேறு யாருமில்லை என்று நான் உறுதியாக நம்புகிறேன். மேலும், முஹம்மது (ஸல்) அவர்கள் இறைவனின் தூதரும் அடியாருமாவார்கள் என்றும் உறுதியாக நம்புகிறேன்.

எனத் தொழுகையில் அமரும் போது நபிகள் நாயகம் (ஸல்) அவர்கள் கூறச் சொன்னார்கள். (ஹதீஸின் சுருக்கம்)

அறிவிப்பவர்: இப்னு மஸ்வூத் (ரலி)

நூல்: புகாரீ 1202

ஸலவாத்

அத்திஹிய்யாத் ஓதிய பின்னர் நபிகள் நாயகம் (ஸல்) அவர்கள் மீது ஸலவாத் ஓத வேண்டும்.

ஒரு மனிதர் நபிகள் நாயகம் (ஸல்) அவர்களுக்கு முன்னால் அமர்ந்தார். அந்நேரத்தில் நாங்கள் நபிகளாரிடம் இருந்தோம். அப்போது, ‘அல்லாஹ்வின் தூதரே! உங்களின் மீது ஸலாம் எவ்வாறு சொல்வது என்பதை நாங்கள் அறிவோம். நாங்கள் எங்களின் தொழுகையில் எவ்வாறு உங்கள் மீது ஸலவாத் சொல்வது?’ என்று கேட்டார். இந்த மனிதர் இக்கேள்வியைக் கேட்காமல் இருந்திருக்கலாமே’ என்று நாங்கள் நினைக்கும் அளவு நபிகள் நாயகம் (ஸல்) அவர்கள் மவுனமாக இருந்தார்கள். (பின்னர்) ‘நீங்கள் என் மீது ஸலவாத் சொல்வதாக இருந்தால்

اللهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، وَبَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ

அல்லாஹும்ம ஸல்லி அலா முஹம்மதின் நபிய்யில் உம்மிய்யி வலா ஆலி முஹம்மதின் கமா ஸல்லை(த்)த அலா இப்ராஹீம வஅலா ஆலி இப்ராஹீம வபாரிக் அலா முஹம்மதின் நபிய்யில் உம்மிய்யி கமா பாரக்(த்)த அலா இப்ராஹீம வலா ஆலி இப்ராஹீம இன்ன(க்)க ஹமீது(ன்)ம் மஜீத்

பொருள்: இறைவா! இப்ராஹீம் நபியின் மீதும், இப்ராஹீம் நபியின் குடும்பத்தினர் மீதும் நீ அருள் புரிந்ததைப் போல் எழுதப் படிக்கத் தெரியாத முஹம்மத் நபியின் மீது உன் அருளைப் பொழிவாயாக! இப்ராஹீம் நபியின் மீதும் இப்ராஹீம் நபியின் குடும்பத்தினர் மீதும் நீ அபிவிருத்தி செய்ததைப் போல் எழுதப் படிக்கத் தெரியாத முஹம்மத் நபியின் மீது நீ அபிவிருத்தி செய்வாயாக!

என்று கூறுங்கள் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: உக்பா பின் அம்ர் (ரலி)

நூல்: அஹ்மத் 16455

மற்றொரு ஸலவாத்

صحيح البخاري

3370 – اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ  عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ ”

அல்லாஹும்ம ஸல்லி அலா முஹம்மதின் வஅலா ஆலி முஹம்மதின் கமா ஸல்லை(த்)த அலா இப்ராஹீம வஅலா ஆலி இப்ராஹீம இன்ன(க்)க ஹமீது(ன்)ம் மஜீத். அல்லாஹும்ம பாரிக் அலா முஹம்மதின் வஅலா ஆலி முஹம்மதின் கமா பாரக்(த்)த அலா இப்ராஹீம வஅலா ஆலி இப்ராஹீம இன்ன(க்)க ஹமீது(ன்)ம் மஜீத்.

பொருள்: இறைவா! இப்ராஹீம் (அலை) அவர்கள் மீதும், இப்ராஹீம் (அலை) அவர்களின் குடும்பத்தார் மீதும் நீ அருள் புரிந்ததைப் போல் முஹம்மது (ஸல்) அவர்கள் மீதும், முஹம்மது (ஸல்) அவர்களின் குடும்பத்தார் மீதும் நீ அருள் புரிவாயாக! நிச்சயமாக நீ புகழுக்குரியவனாகவும், கண்ணியத்திற்குரியவனாகவும் இருக்கிறாய்.

இறைவா! இப்ராஹீம் (அலை) அவர்களுக்கும், இப்ராஹீம் (அலை) அவர்களின் குடும்பத்தாருக்கும் நீ விருத்தி செய்தது போல் முஹம்மத் (ஸல்) அவர்களுக்கும், முஹம்மத் (ஸல்) அவர்களின் குடும்பத்தாருக்கும் விருத்தி செய்வாயாக! நிச்சயமாக நீ புகழுக்குரியவனாகவும், கண்ணியத்திற்குரியவனாகவும் இருக்கிறாய்.

அறிவிப்பவர்: கஅப் பின் உஜ்ரா (ரலி)

நூல்: புகாரீ 3370

முதல் இருப்பில் நபிகள் மீது ஸலவாத் கூறுவதற்கு நேரடியான ஆதாரமில்லை.  அதிகமான அறிஞர்கள் முதல் இருப்பில் தஷஹ்ஹுத் மட்டும் ஓதினால் போதும்; ஸலவாத் அவசியம் இல்லை என்று கூறுகிறார்கள்.

ஆயினும் வித்ரு தொழுகையில் நபிகள் நாயகம் (ஸல்) அவர்கள் இரண்டு இருப்புக்களிலும் ஸலவாத் கூறியுள்ளார்கள். அதாவது ஒன்பது ரக்அத் வித்ரு தொழும் போது ஏழு ரக்அத்களுக்கு இருப்பு இல்லை. எட்டாவது ரக்அத்திலும் ஒன்பதாவது ரக்அத்திலும் இருப்பு உள்ளது என்பதை நாம் அறிவோம்.

مستخرج أبي عوانة

 فَقُلْتُ: يَا أُمَّ الْمُؤْمِنِينَ، أَنْبِئِينِي عَنْ وِتْرِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيهِ وَسَلَّمَ، فَقَالَتْ: “كُنَّا نُعِدُّ لِرَسُولِ اللهِ صَلَّى اللهُ عَلَيهِ وَسَلَّمَ سِوَاكَهُ وَطَهُورَهُ فَيَبْعَثُهُ اللَّهُ فِيمَا شَاءَ أَنْ يَبْعَثَهُ مِنَ اللَّيْلِ، فَيَتَسَوَّكُ وَيَتَوَضَّأُ، ثُمَّ يُصَلِّي تِسْعَ رَكَعَاتٍ لاَ يَجْلِسُ فِيهِنَّ إِلاَّ عِنْدَ الثَّامِنَةِ، فَيَدْعُو رَبَّهُ وَيُصَلِّي عَلَى نَبِيِّهِ، ثُمَّ يَنْهَضُ وَلاَ يُسَلِّمُ، ثُمَّ يُصَلِّي التَّاسِعَةَ فَيَقْعُدُ، ثُمَّ يَحْمَدُ رَبَّهُ وَيُصَلِّي عَلَى نَبِيِّهِ صَلَّى اللهُ عَلَيهِ وَسَلَّمَ وَيَدْعُو، ثُمَّ يُسَلِّمُ تَسْلِيمًا يُسْمِعُنَا، ثُمَّ يُصَلِّي رَكْعَتَيْنِ بَعْدَ مَا يُسَلِّمُ وَهُوَ قَاعِدٌ، فَتِلْكَ إِحْدَى عَشْرَةَ رَكْعَةً يَا بُنَيَّ.

நபிகள் நாயகம் (ஸல்) அவர்கள் ஒன்பது ரக்அத் வித்ரு தொழும்போது எட்டாவதில் அமர்ந்தார்கள். அதில் ஸலவாத் ஓதினார்கள். ஒன்பதாவது ரக்அத்திலும் அமர்ந்தார்கள். அதிலும் ஸலவாத் ஓதினார்கள் என்று ஆயிஷா (ரலி)அறிவிக்கும் ஹதீஸ் முஸ்தக்ரஜ் அபீ அவானாவில் பதிவு செய்யப்பட்டுள்ளது.

இரு இருப்புக்களிலும் நபிகள் நாயகம் (ஸல்) அவர்கள் ஸலவாத் ஓதியுள்ளதில் இருந்து மற்ற தொழுகைகளிலும் இதையே கடைப்பிடிப்பது தான் சிறப்பானது.

இரண்டாம் ரக்அத் இருப்பில் விரும்பிய அனைத்து துஆவையும் கேட்கலாம்.

سنن النسائي

، ثُمَّ لِيَتَخَيَّرْ مِنَ الدُّعَاءِ بَعْدُ أَعْجَبَهُ إِلَيْهِ يَدْعُو بِهِ ”

‘நீங்கள் ஒவ்வொரு இரண்டு ரக்அத்திலும் அமரும் போது அத்தஹிய்யா(த்) லில்லாஹி… கூறுங்கள். (பின்னர்) தமக்கு விரும்பிய துஆவைத் தேர்வு செய்து அல்லாஹ்விடம் பிரார்த்தனை செய்யுங்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: இப்னு மஸ்வூத் (ரலி)

நூல்: நஸாயீ

மூன்றாம் ரக்அத்

இரண்டாம் ரக்அத் முடித்து மூன்றாம் ரக்அத்திற்கு எழும் போது அல்லாஹு அக்பர் என்று கூறி, எழுந்து இரு கைகளையும் காது வரை அல்லது தோள்புஜம் வரை உயர்த்திக் கைகளை நெஞ்சில் கட்டிக் கொள்ள வேண்டும்.

பின்னர் சூரத்துல் ஃபாத்திஹா மட்டும் ஓதினால் போதுமானது. விரும்பியவர் வேறு துணை சூராக்களை ஓதிக் கொள்ளலாம். இதற்குரிய ஆதாரங்களை முன்னர் குறிப்பிட்டுள்ளோம்.

صحيح البخاري

739 – وَإِذَا قَامَ مِنَ الرَّكْعَتَيْنِ رَفَعَ يَدَيْهِ

நபிகள் நாயகம் (ஸல்) அவர்கள் இரண்டாம் ரக்அத்திலிருந்து எழும் போது தமது இரு கைகளையும் உயர்த்துவார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: புகாரீ 739

நிலையில் ஓத வேண்டியதை ஓதிய பின்னர் ஏற்கனவே கூறிய படி ருகூவு, ஸஜ்தாக்களை நிறைவேற்ற வேண்டும்.

நான்காம் ரக்அத்

மூன்றாம் ரக்அத் முடித்த பின்னர் நான்காம் ரக்அத்திற்காக அல்லாஹு அக்பர் என்று கூறி எழ வேண்டும். மூன்றாம் ரக்அத்தில் கைகளை உயர்த்தியதைப் போல் நான்காம் ரக்அத்துக்கு எழும் போது கைகளை உயர்த்தாமல் நெஞ்சில் கட்டிக் கொள்ள வேண்டும். மூன்றாம் ரக்அத்தில் செய்ததைப் போன்றே அனைத்துக் காரியங்களையும் செய்ய வேண்டும்.

நான்காம் ரக்அத்தில் இரண்டு ஸஜ்தாக்கள் செய்த பின்னர் இருப்பில் அமர வேண்டும். இருப்பில் அமரும் போது மண்டியிட்டுத் தரையில் இருப்பிடம் படியுமாறு அமர்ந்து, இடது காலை வலது காலுக்குக் கீழ் வெளிப்படுத்தி வலது காலை நாட்டி வைக்க வேண்டும். இதற்குரிய ஆதாரங்களை முன்னர் எடுத்துக் காட்டியுள்ளோம்.

பின்னர் முதல் இருப்பில் ஓதிய அத்தஹிய்யாத், ஸலவாத் ஆகியவற்றை ஓத வேண்டும். அத்துடன் பின் வரும் துஆக்களையும் ஓத வேண்டும்.

இருப்பில் ஓதும் துஆக்கள்

صحيح مسلم

أَنَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَدْعُو فِي الصَّلَاةِ «

اللهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، اللهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ

‘அல்லாஹும்ம இன்னீ அவூது பி(க்)க மின் அதாபி ஜஹன்னம் வமின் அதாபில் கப்ரி வமின் ஃபித்ன(த்)தில் மஹ்யா வல் மமாத், வமின் ஷர்ரி ஃபித்ன(த்)தில் மஸீஹித் தஜ்ஜால். பொருள்: இறைவா! நான் உன்னிடம் நரகத்தின் வேதனையிலிருந்தும், கப்ரின் வேதனையிலிருந்தும், வாழ்வு மற்றும் இறப்பின் சோதனையிலிருந்தும், தஜ்ஜாலால் ஏற்படும் குழப்பத்தின் தீங்கிலிருந்தும் பாதுகாப்பு தேடுகிறேன்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 924

‘அல்லாஹ்வின் தூதரே! தொழுகையில் ஓதுவதற்குரிய ஒரு துஆவை எனக்குக் கற்றுத் தாருங்கள்’ என்று நான் கேட்டேன்.

صحيح البخاري

834 –  اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، وَلاَ يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الغَفُورُ الرَّحِيمُ ”

‘அல்லாஹும்ம இன்னீ ளலம்(த்)து நஃப்ஸீ ளுல்மன் கஸீரன் வலா யக்ஃபிருத் துனூப இல்லா அன்(த்)த ஃபக்ஃபிர்லீ மக்ஃபிர(த்)தன் மின் இந்தி(க்)க வர்ஹம்னீ இன்ன(க்)க அன்(த்)தல் கஃபூருர் ரஹீம்.

(பொருள்: இறைவா! எனக்கே நான் அதிகம் அநீதி இழைத்துக் கொண்டேன். உன்னைத் தவிர வேறு எவரும் பாவங்களை மன்னிக்க முடியாது. எனவே, என்னை மன்னிப்பாயாக! மேலும், எனக்கு அருள் புரிவாயாக! நிச்சயமாக நீ பாவங்களை மன்னிப்பவனும் நிகரில்லா அன்புடையோனுமாய் இருக்கிறாய்) என்று கூறுவீராக’ என நபிகள் நாயகம் (ஸல்) அவர்கள் பதிலளித்தார்கள்.

அறிவிப்பவர்: அபூபக்ர் (ரலி)

நூல்: புகாரீ 834

அத்தஹிய்யாத் ஓதிய பின்னரோ, அல்லது மேற்கூறிய துஆக்கள் ஓதி முடித்த பின்னரோ நமக்கு ஏற்படும் தேவைகளை நமது தாய் மொழியிலேயே கேட்டு துஆச் செய்யலாம்.

صحيح البخاري

835 -ثُمَّ يَتَخَيَّرُ مِنَ الدُّعَاءِ أَعْجَبَهُ إِلَيْهِ، فَيَدْعُو ”

(அத்தஹிய்யாத் ஓதிய பின்னர்) உங்களுக்கு விருப்பமான துஆவைத் தேர்ந்தெடுத்து அதன் மூலம் துஆச் செய்யுங்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: இப்னு மஸ்வூத் (ரலி)

நூல்: புகாரீ 835

ஸலாம் கூறி முடித்தல்

இதன் பின்னர் தொழுகையின் இறுதியாக அஸ்ஸலாமு அலைக்கும் வரஹ்மத்துல்லாஹ் என்று வலது புறமும், இடது புறமும் கூற வேண்டும்.

سنن النسائي

1142 – أوَيُسَلِّمُ عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ حَتَّى يُرَى بَيَاضُ خَدِّهِ

வலது புறமும், இடது புறமும் திரும்பி ‘அஸ்ஸலாமு அலை(க்)கும் வரஹ்ம(த்)துல்லாஹ்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் ஸலாம் கூறுவார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் மஸ்வூத் (ரலி)

நூல்  : நஸாயீ

صحيح مسلم

كُنْتُ أَرَى رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُسَلِّمُ عَنْ يَمِينِهِ، وَعَنْ يَسَارِهِ، حَتَّى أَرَى بَيَاضَ خَدِّهِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் தமது வலது பக்கமும், இடது பக்கமும் ஸலாம் கூறும் போது அவர்களது கன்னத்தின் வெண்மையை நான் பார்க்கும் அளவுக்குத் திரும்பியதைக் கண்டேன்.

அறிவிப்பவர்: ஸஅது (ரலி)

நூல்: முஸ்லிம் 916

நிதானமாகச் செய்தல்

தொழுகையில் மேற்கூறிய காரியங்கள் அனைத்தையும் நிதானமாகச் செய்ய வேண்டும். அவசரம் காட்டக் கூடாது. அவ்வாறு அவசரமாகத் தொழும் தொழுகை ஏற்றுக் கொள்ளப்படாது.

صحيح البخاري

757 – حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللَّهِ، قَالَ: حَدَّثَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ المَسْجِدَ فَدَخَلَ رَجُلٌ، فَصَلَّى، فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَرَدَّ وَقَالَ: «ارْجِعْ فَصَلِّ، فَإِنَّكَ لَمْ تُصَلِّ»، فَرَجَعَ يُصَلِّي كَمَا صَلَّى، ثُمَّ جَاءَ، فَسَلَّمَ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: «ارْجِعْ فَصَلِّ، فَإِنَّكَ لَمْ تُصَلِّ» ثَلاَثًا، فَقَالَ: وَالَّذِي بَعَثَكَ بِالحَقِّ مَا أُحْسِنُ غَيْرَهُ، فَعَلِّمْنِي، فَقَالَ: «إِذَا قُمْتَ إِلَى الصَّلاَةِ فَكَبِّرْ، ثُمَّ اقْرَأْ مَا تَيَسَّرَ مَعَكَ مِنَ القُرْآنِ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا، ثُمَّ ارْفَعْ حَتَّى تَعْدِلَ قَائِمًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، وَافْعَلْ ذَلِكَ فِي صَلاَتِكَ كُلِّهَا»

நபிகள் நாயகம் (ஸல்) அவர்கள் பள்ளிக்கு வந்தார்கள். ஒரு மனிதர் பள்ளிக்கு வந்து தொழலானார். (தொழுது முடித்ததும்) நபிகள் நாயகம் (ஸல்) அவர்களுக்கு ஸலாம் கூறினார். நபிகள் நாயகம் (ஸல்) அவர்கள் பதில் ஸலாம் கூறினார்கள். பின்பு ‘திரும்பிச் சென்று நீர் தொழுவீராக! நீர் தொழவே இல்லை’ என்று கூறினார்கள். அந்த மனிதர் முன்பு தொழுதது போலவே மீண்டும் தொழுது விட்டு வந்து நபிகள் நாயகம் (ஸல்) அவர்களுக்கு ஸலாம் கூறினார். ‘திரும்பிச் சென்று தொழுவீராக நீர் தொழவே இல்லை’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள். இவ்வாறு மூன்று தடவை நடந்தது. அதன் பிறகு அந்த மனிதர் ‘சத்திய மார்க்கத்துடன் உங்களை அனுப்பியுள்ள இறைவன் மீது ஆணையாக! இவ்வாறு தொழுவதைத் தவிர வேறு எதையும் நான் அறிந்திருக்கவில்லை; எனவே எனக்குக் கற்றுத் தாருங்கள்’ என்று கேட்டார்.

‘நீர் தொழுகைக்காக நின்றதும் தக்பீர் கூறுவீராக! பின்னர் குர்ஆனில் உமக்குத் தெரிந்தவற்றை ஓதுவீராக! பின்னர் நிதானமாக ருகூவு செய்வீராக! பின்னர் ருகூவிலிருந்து எழுந்து நேராக நிலைக்கு வருவீராக! பின்னர் நிதானமாக ஸஜ்தாச் செய்வீராக! ஸஜ்தாவிலிருந்து எழுந்து நிதானமாக உட்கார்வீராக! இவ்வாறே தொழுகை முழுவதும் செய்வீராக!’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 757

தொழுகைக்குப் பின் ஓத வேண்டிய துஆக்கள்

அல்லாஹு அக்பர் (அல்லாஹ் மிகப் பெரியவன்)

صحيح البخاري

842 – حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، قَالَ: حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا عَمْرٌو، قَالَ: أَخْبَرَنِي أَبُو مَعْبَدٍ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: «كُنْتُ أَعْرِفُ انْقِضَاءَ صَلاَةِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالتَّكْبِيرِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகையை முடித்து விட்டார்கள் என்பதைத் தக்பீர் மூலம் நான் அறிந்து கொள்வேன்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: புகாரீ 842

صحيح مسلم

135 – (591) حَدَّثَنَا دَاوُدُ بْنُ رُشَيْدٍ، حَدَّثَنَا الْوَلِيدُ، عَنِ الْأَوْزَاعِيِّ، عَنْ أَبِي عَمَّارٍ، اسْمُهُ شَدَّادُ بْنُ عَبْدِ اللهِ، عَنْ أَبِي أَسْمَاءَ، عَنْ ثَوْبَانَ، قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، إِذَا انْصَرَفَ مِنْ صَلَاتِهِ اسْتَغْفَرَ ثَلَاثًا وَقَالَ: «اللهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ ذَا الْجَلَالِ وَالْإِكْرَامِ

நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகையை முடித்த பின்னர்,

(அஸ்தஃபிருல்லாஹ் என்று கூறி) மூன்று முறை பாவமன்னிப்புத் தேடுவார்கள். மேலும்

اللهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ ذَا الْجَلَالِ وَالْإِكْرَامِ

அல்லாஹும்ம அன்(த்)தஸ் ஸலாம், வமின்(க்)கஸ் ஸலாம், தபாரக்(த்)த தல் ஜலாலி வல்இக்ராம்

(பொருள்: இறைவா! நீ சாந்தியளிப்பவன். உன்னிடமிருந்தே சாந்தி ஏற்படுகிறது, மகத்துவமும், கண்ணியமும் உடையவனே! நீ பாக்கியமிக்கவன்!) என்று கூறுவார்கள்.

அறிவிப்பவர்: ஸவ்பான் (ரலி)

நூல்: முஸ்லிம் 931

صحيح البخاري

844 – حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، قَالَ: حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ المَلِكِ بْنِ عُمَيْرٍ، عَنْ وَرَّادٍ، كَاتِبِ المُغِيرَةِ بْنِ شُعْبَةَ، قَالَ: أَمْلَى عَلَيَّ المُغِيرَةُ بْنُ شُعْبَةَ فِي كِتَابٍ إِلَى مُعَاوِيَةَ: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ فِي دُبُرِ كُلِّ صَلاَةٍ مَكْتُوبَةٍ: «

لاَ إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ المُلْكُ، وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، اللَّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ، وَلاَ مُعْطِيَ لِمَا مَنَعْتَ، وَلاَ يَنْفَعُ ذَا الجَدِّ مِنْكَ الجَدُّ

லாயிலாஹ இல்லல்லாஹு வஹ்தஹு லாஷரீ(க்)க லஹு லஹுல் முல்(க்)கு வலஹுல் ஹம்து வஹுவ அலா குல்லி ஷையின் கதீர். அல்லாஹும்ம லாமானிஅ லிமா அஃ(த்)தய்(த்)த வலா முஃ(த்)திய லிமா மனஃ(த்)த வலா யன்ஃபவு தல் ஜத்தி மின்(க்)கல் ஜத்து

(பொருள்: வணக்கத்திற்குரியவன் அல்லாஹ் ஒருவனைத் தவிர எவருமில்லை. அவன் தனித்தவன். அவனுக்கு நிகர் எவருமில்லை. ஆட்சியதிகாரம் அவனுக்குரியதே! புகழும் அவனுக்குரியதே! அவன் எல்லாப் பொருட்களின் மீதும் ஆற்றலுள்ளவன். இறைவா! நீ கொடுப்பதை எவரும் தடுக்க முடியாது. நீ தடுப்பதை எவரும் கொடுக்க முடியாது. எந்தச் செல்வந்தரின் செல்வமும் அவருக்கு உன்னிடம் பயன் அளிக்காது) என கடமையான தொழுகைக்குப் பிறகு நபிகள் நாயகம் (ஸல்) அவர்கள் கூறக் கூடியவர்களாக இருந்தார்கள்.

அறிவிப்பவர்: முகீரா பின் ஷுஅபா (ரலி)

நூல்: புகாரீ 844

صحيح البخاري

6370 – حَدَّثَنَا مُحَمَّدُ بْنُ المُثَنَّى، حَدَّثَنِي غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ المَلِكِ بْنِ عُمَيْرٍ، عَنْ مُصْعَبِ بْنِ سَعْدٍ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ رَضِيَ اللَّهُ عَنْهُ، كَانَ يَأْمُرُ بِهَؤُلاَءِ الخَمْسِ: وَيُحَدِّثُهُنَّ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ البُخْلِ، وَأَعُوذُ بِكَ مِنَ الجُبْنِ، وَأَعُوذُ بِكَ أَنْ أُرَدَّ إِلَى أَرْذَلِ العُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا، وَأَعُوذُ بِكَ مِنْ عَذَابِ القَبْرِ

‘அல்லாஹும்ம இன்னீ அவூதுபி(க்)க மினல் புக்லி, வஅவூதுபி(க்)க மினல் ஜுப்னி, வஅவூதுபி(க்)க அன் உரத்த இலா அர்தலில் உமுரி, வஅவூது பி(க்)க மின் பித்ன(த்)தித் துன்யா, வஅவூது பி(க்)க மின் அதாபில் கப்ர்.

(பொருள்: இறைவா! உன்னிடம் கஞ்சத்தனத்திலிருந்து பாதுகாப்புத் கோருகிறேன். கோழைத்தனத்திலிருந்து பாதுகாப்புக் கோருகிறேன். தள்ளாத வயதுக்கு நான் தள்ளப்படுவதிலிருந்து உன்னிடம் பாதுகாப்புக் கோருகிறேன். இம்மையின் சோதனையிலிருந்து உன்னிடம் பாதுகாப்புக் கோருகிறேன். மேலும் மண்ணறையின் வேதனையிலிருந்தும் உன்னிடம் பாதுகாப்புக் கோருகிறேன்) என இறைவனிடம் தொழுகைக்குப் பிறகு நபிகள் நாயகம் (ஸல்) அவர்கள் பாதுகாப்புத் தேடினார்கள்.

அறிவிப்பவர்: சஅத் (ரலி)

நூல்: புகாரீ 6370

مسند أحمد

اللهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ

‘அல்லாஹும்ம அஇன்னீ அலா திக்ரி(க்)க வஷுக்ரி(க்)க வஹுஸ்னி இபாத(த்)திக்

(பொருள்: இறைவா! உன்னை நினைப்பதற்கும், உனக்கு நன்றி செலுத்துவதற்கும், உன்னை அழகான முறையில் வணங்குவதற்கும் எனக்கு உதவுவாயாக!) என ஒவ்வொரு தொழுகைக்குப் பின்பும் கூறுவதை விட்டுவிடாதே’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: முஆத் (ரலி)

நூல்: அஹ்மத்

صحيح مسلم

لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ، لَا إِلَهَ إِلَّا اللهُ، وَلَا نَعْبُدُ إِلَّا إِيَّاهُ، لَهُ النِّعْمَةُ وَلَهُ الْفَضْلُ، وَلَهُ الثَّنَاءُ الْحَسَنُ، لَا إِلَهَ إِلَّا اللهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ

‘லாயிலாஹ இல்லல்லாஹு வஹ்தஹு லாஷரீ(க்)க லஹு லஹுல் முல்(க்)கு வலஹுல் ஹம்து வஹுவ அலா குல்லி ஷையின் கதீர். லாஹவ்ல வலா குவ்வ(த்)த இல்லா பில்லாஹ். வலா நஅபுது இல்லா இய்யாஹு லஹுன் னிஃம(த்)து வலஹுல் ஃபழ்லு வலஹுஸ் ஸனாவுல் ஹஸனு லாயிலாஹ இல்லல்லாஹு முக்லிஸீன லஹுத்தீன வலவ்கரிஹல் காஃபிரூன்

(பொருள்: வணக்கத்திற்குரியவன் அல்லாஹ்வைத் தவிர எவருமில்லை. அவன் தனித்தவன். அவனுக்கு இணையில்லை. ஆட்சியதிகாரம் அவனுக்குரியதே! புகழும் அவனுக்குரியதே! அவன் அனைத்துப் பொருட்கள் மீதும் ஆற்றலுடையவன். நல்லவற்றைச் செய்வதற்கோ, தீயவற்றிலிருந்து விலகுவதற்கோ அல்லாஹ்வின் துணையின்றி இயலாது. வணக்கத்திற்குரியவன் அல்லாஹ்வைத் தவிர எவருமில்லை. அவனைத் தவிர வேறெவரையும் நாங்கள் வணங்க மாட்டோம். அருள் அவனுடையது. உபகாரம் அவனுடையது. அழகிய புகழ்களும் அவனுடையது. வணக்கத்திற்குரியவன் அல்லாஹ்வைத் தவிர எவருமில்லை. நிகராகரிப்போர் வெறுத்தாலும் கலப்பற்ற தூய்மையான வணக்கங்கள் அவனுக்கு மட்டுமே உரியன) என ஒவ்வொரு தொழுகைக்குப் பிறகும் ஸலாம் கூறும் போது நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.’

அறிவிப்பவர்: அப்துல்லாஹ் பின் ஸுபைர் (ரலி)

நூல்: முஸ்லிம் 935

صحيح مسلم

146 – (597) حَدَّثَنِي عَبْدُ الْحَمِيدِ بْنُ بَيَانٍ الْوَاسِطِيُّ، أَخْبَرَنَا خَالِدُ بْنُ عَبْدِ اللهِ، عَنْ سُهَيْلٍ، عَنْ أَبِي عُبَيْدٍ الْمَذْحِجِيِّ – قَالَ مُسْلِمٌ: أَبُو عُبَيْدٍ مَوْلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ – عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ سَبَّحَ اللهَ فِي دُبُرِ كُلِّ صَلَاةٍ ثَلَاثًا وَثَلَاثِينَ، وَحَمِدَ اللهَ ثَلَاثًا وَثَلَاثِينَ، وَكَبَّرَ اللهَ ثَلَاثًا وَثَلَاثِينَ، فَتْلِكَ تِسْعَةٌ وَتِسْعُونَ، وَقَالَ: تَمَامَ الْمِائَةِ: لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ غُفِرَتْ خَطَايَاهُ وَإِنْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ ”

‘யார் ஒவ்வொரு தொழுகைக்குப் பின்பும் சுப்ஹானல்லாஹ் என்று 33 தடவைகளும், அல்ஹம்துலில்லாஹ் என்று 33 தடவைகளும், அல்லாஹு அக்பர் என்று 33 தடவைகளும் ஆக மொத்தம் 99 தடவைகள் கூறிவிட்டு 100 வதாக

லாயிலாஹ இல்லல்லாஹு வஹ்தஹு லாஷரீ(க்)க லஹு லஹுல் முல்(க்)கு வலஹுல் ஹம்து வஹுவ அலா குல்லி ஷையின் கதீர்

(பொருள்: வணக்கத்திற்குரியவன் அல்லாஹ்வைத் தவிர எவருமில்லை. அவன் தனித்தவன். அவனுக்கு இணையில்லை. ஆட்சியதிகாரம் அவனுக்குரியதே! புகழும் அவனுக்குரியதே! அவன் அனைத்துப் பொருட்கள் மீதும் ஆற்றலுடையவன்)

எனக் கூறுகிறாரோ அவரது பாவங்கள் கடல் நுரையளவு இருந்தாலும் மன்னிக்கப்படும்’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 939

ஸஜ்தா ஸஹ்வு

தொழுகையில் ஏற்படும் மறதிக்காக இரண்டு ஸஜ்தாக்கள் ஸஜ்தா ஸஹ்வு (மறதிக்குரிய ஸஜ்தா) என்று சொல்லப்படும்.

முதல் இருப்பை விட்டு விட்டால்….

صحيح البخاري

829 – «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى بِهِمُ الظَّهْرَ، فَقَامَ فِي الرَّكْعَتَيْنِ الأُولَيَيْنِ لَمْ يَجْلِسْ، فَقَامَ النَّاسُ مَعَهُ حَتَّى إِذَا قَضَى الصَّلاَةَ وَانْتَظَرَ النَّاسُ تَسْلِيمَهُ كَبَّرَ وَهُوَ جَالِسٌ، فَسَجَدَ سَجْدَتَيْنِ قَبْلَ أَنْ يُسَلِّمَ، ثُمَّ سَلَّمَ»

நபிகள் நாயகம் (ஸல்) அவர்கள் ஒரு முறை லுஹர் தொழுவித்தனர். அப்போது இரண்டாம் ரக்அத்தில் உட்காராமல் எழுந்து விட்டார்கள். மக்களும் அவர்களுடன் எழுந்து விட்டார்கள். தொழுகை முடிக்கும் தருணத்தில் நபிகள் நாயகம் (ஸல்) அவர்கள் ஸலாம் கொடுக்கப் போகிறார்கள் என்று மக்கள் எதிர்பார்த்துக் கொண்டிருந்த போது, உட்கார்ந்த நிலையிலேயே தக்பீர் கூறினார்கள். ஸலாம் கொடுப்பதற்கு முன் இரண்டு ஸஜ்தாக்கள் செய்து விட்டுப் பின்னர் ஸலாம் கொடுத்தார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் புஹைனா (ரலி)

நூல்: புகாரீ 829

ரக்அத்தை அதிகமாக்கினால்….

صحيح البخاري

1226 – حَدَّثَنَا أَبُو الوَلِيدِ، حَدَّثَنَا شُعْبَةُ، عَنِ الحَكَمِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى الظُّهْرَ خَمْسًا، فَقِيلَ لَهُ: أَزِيدَ فِي الصَّلاَةِ؟ فَقَالَ: «وَمَا ذَاكَ؟» قَالَ: صَلَّيْتَ خَمْسًا، فَسَجَدَ سَجْدَتَيْنِ بَعْدَ مَا سَلَّمَ

(ஒரு முறை) நபிகள் நாயகம் (ஸல்) அவர்கள் லுஹரில் ஐந்து ரக்அத்துகள் தொழுதார்கள். உடனே அவர்களிடத்தில் ‘தொழுகை அதிகமாக்கப்பட்டு விட்டதா?’ என்று கேட்கப்பட்டது. அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள், ‘என்ன விஷயம்?’ என்று கேட்டார்கள். ‘நீங்கள் ஐந்து ரக்அத்கள் தொழுவித்தீர்கள்’ என்று ஒருவர் கூறினார். நபிகள் நாயகம் (ஸல்) அவர்கள் ஸலாம் கொடுத்ததற்குப் பின்னர் இரண்டு ஸஜ்தாச் செய்தார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் மஸ்ஊத் (ரலி)

நூல்: புகாரீ 1226

ரக்அத்தைக் குறைத்து விட்டால்….

صحيح البخاري

482 – حَدَّثَنَا إِسْحَاقُ، قَالَ: حَدَّثَنَا النَّضْرُ بْنُ شُمَيْلٍ، أَخْبَرَنَا ابْنُ عَوْنٍ، عَنِ ابْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: صَلَّى بِنَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِحْدَى صَلاَتَيِ العَشِيِّ – قَالَ ابْنُ سِيرِينَ: سَمَّاهَا أَبُو هُرَيْرَةَ وَلَكِنْ نَسِيتُ أَنَا – قَالَ: فَصَلَّى بِنَا رَكْعَتَيْنِ، ثُمَّ سَلَّمَ، فَقَامَ إِلَى خَشَبَةٍ مَعْرُوضَةٍ فِي المَسْجِدِ، فَاتَّكَأَ عَلَيْهَا كَأَنَّهُ غَضْبَانُ، وَوَضَعَ يَدَهُ اليُمْنَى عَلَى اليُسْرَى، وَشَبَّكَ بَيْنَ أَصَابِعِهِ، وَوَضَعَ خَدَّهُ الأَيْمَنَ عَلَى ظَهْرِ كَفِّهِ اليُسْرَى، وَخَرَجَتِ السَّرَعَانُ مِنْ أَبْوَابِ المَسْجِدِ، فَقَالُوا: قَصُرَتِ الصَّلاَةُ؟ وَفِي القَوْمِ أَبُو بَكْرٍ وَعُمَرُ، فَهَابَا أَنْ يُكَلِّمَاهُ، وَفِي القَوْمِ رَجُلٌ فِي يَدَيْهِ طُولٌ، يُقَالُ لَهُ: ذُو اليَدَيْنِ، قَالَ: يَا رَسُولَ اللَّهِ، أَنَسِيتَ أَمْ قَصُرَتِ الصَّلاَةُ؟ قَالَ: «لَمْ أَنْسَ وَلَمْ تُقْصَرْ» فَقَالَ: «أَكَمَا يَقُولُ ذُو اليَدَيْنِ» فَقَالُوا: نَعَمْ، فَتَقَدَّمَ فَصَلَّى مَا تَرَكَ، ثُمَّ سَلَّمَ، ثُمَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ، ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ، ثُمَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ، ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ، فَرُبَّمَا سَأَلُوهُ: ثُمَّ سَلَّمَ؟ فَيَقُولُ: نُبِّئْتُ أَنَّ عِمْرَانَ بْنَ حُصَيْنٍ، قَالَ: ثُمَّ سَلَّمَ

நபிகள் நாயகம் (ஸல்) அவர்கள் மாலை நேரத் தொழுகைகளில் ஒரு தொழுகையை இரண்டு ரக்அத்களாக எங்களுக்குத் தொழுவித்து விட்டு ஸலாம் கொடுத்து விட்டார்கள். பள்ளியில் நாட்டப்பட்டுள்ள மரத்தினருகே சென்று கோபமுற்றவர்களைப் போல் அதில் சாய்ந்து கொண்டார்கள். தமது வலது கரத்தை இடது கரத்தின் மேல் வைத்துக் கை விரல்களைக் கோர்த்துக் கொண்டார்கள். தமது வலது கன்னத்தை இடது கை மீது வைத்துக் கொண்டார்கள். அவசரக்காரர்கள் பள்ளியில் பல வாயில்கள் வழியாக வெளிப்பட்டு ‘தொழுகை குறைக்கப்பட்டு விட்டது’ என்று பேசிக் கொண்டார்கள். அபூபக்ர் (ரலி), உமர் (ரலி) ஆகியோர் அக்கூட்டத்தில் இருந்தனர். (இது பற்றி) நபிகள் நாயகம் (ஸல்) அவர்களிடம் கேட்க அஞ்சினார்கள். அந்தக் கூட்டத்தில் இரு கைகளும் நீளமான ஒரு மனிதர் இருந்தார். துல்யதைன் (இரு கைகள் நீளமானவர்) என்று அவர் குறிப்பிடப்படுவார். அவர், ‘அல்லாஹ்வின் தூதரே! தொழுகை குறைக்கப்பட்டு விட்டதா? அல்லது தாங்கள் மறந்து விட்டீர்களா?’ என்று கேட்டார். ‘குறைக்கப்படவும் இல்லை. நான் மறக்கவும் இல்லை’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறிவிட்டு (மக்களை நோக்கி) ‘துல்யதைன் கூறுவது சரி தானா?’ என்று கேட்க, மக்கள் ஆம் என்றனர். தொழுமிடத்திற்குச் சென்று விடுபட்டதைத் தொழுது ஸலாம் கொடுத்தார்கள். பிறகு தக்பீர் கூறி (தொழுகையில் செய்யும்) ஸஜ்தாவைப் போல் அல்லது அதை விட நீண்ட ஸஜ்தாவைச் செய்து பின் தலையை உயர்த்தித் தக்பீர் கூறினார்கள். பிறகு தக்பீர் கூறி (தொழுகையில் செய்யும்) ஸஜ்தாவைப் போல் அல்லது அதை விட நீண்ட ஸஜ்தா செய்து ஸலாம் கொடுத்தார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 482

ரக்அத் எண்ணிக்கையில் சந்தேகம் ஏற்பட்டால்

صحيح مسلم

88 – (571) وَحَدَّثَنِي مُحَمَّدُ بْنُ أَحْمَدَ بْنِ أَبِي خَلَفٍ، حَدَّثَنَا مُوسَى بْنُ دَاوُدَ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلَالٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ عَطَاءِ بْنِ يَسَارٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا شَكَّ أَحَدُكُمْ فِي صَلَاتِهِ، فَلَمْ يَدْرِ كَمْ صَلَّى ثَلَاثًا أَمْ أَرْبَعًا، فَلْيَطْرَحِ الشَّكَّ وَلْيَبْنِ عَلَى مَا اسْتَيْقَنَ، ثُمَّ يَسْجُدُ سَجْدَتَيْنِ قَبْلَ أَنْ يُسَلِّمَ، فَإِنْ كَانَ صَلَّى خَمْسًا شَفَعْنَ لَهُ صَلَاتَهُ، وَإِنْ كَانَ صَلَّى إِتْمَامًا لِأَرْبَعٍ كَانَتَا تَرْغِيمًا لِلشَّيْطَانِ»

தொழுகையில் மூன்று ரக்அத் தொழுதோமா? அல்லது நான்கு ரக்அத் தொழுதோமா என்ற சந்தேகம் ஏற்பட்டால் குறைந்ததை, அதாவது மூன்று தான் தொழுதுள்ளோம் என்று கணக்கிட்டு மேலும் ஒரு ரக்அத் தொழ வேண்டும். மேலும் இதற்காக இரண்டு ஸஜ்தாக்கள் செய்ய வேண்டும்.

‘உங்களில் ஒருவருக்கு, மூன்று ரக்அத்கள் தொழுதோமா? அல்லது நான்கு ரக்அத்கள் தொழுதோமா?’ என்று சந்தேகம் ஏற்பட்டால் சந்தேகத்தைக் கைவிட்டு, உறுதியான (மூன்று ரக்அத்கள் என்ப)தன் அடிப்படையில் (மீதி உள்ள ஒரு ரக்அத்தைத்) தொழுது விட்டு, ஸலாம் கொடுப்பதற்கு முன் இரு ஸஜ்தாக்கள் செய்து கொள்ளட்டும்! அவர் (உண்மையில்) ஐந்து ரக்அத்கள் தொழுதிருந்தால் அவ்விரு ஸஜ்தாக்கள் அத்தொழுகையை இரட்டைப்படை ஆக்கி விடும். அவர் நான்கு ரக்அத்கள் தொழுதிருந்தால் அவ்விரு ஸஜ்தாக்களும் (தொழுகைகளில் குழப்பம் ஏற்படுத்திய) ஷைத்தானை முறியடித்ததாக ஆகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஸயீத் (ரலி)

நூல்: முஸ்லிம் 990

களாத் தொழுகை

ஐவேளைத் தொழுகைகளைக் குறிப்பிட்ட நேரங்களில் தொழுது முடித்து விடவேண்டும். அதைப் பிற்படுத்துவது கூடாது. கடமையான தொழுகையைக் குறிப்பிட்ட நேரத்தில் தொழாமல், அந்தத் தொழுகையின் நேரம் முடிந்த பின் தொழலாம் என்று சிலர் கருதுகின்றனர். இதைக் களாத் தொழுகை என்றும் குறிப்பிடுகின்றனர். இது தவறாகும்.

நம்பிக்கை கொண்டோர் மீது தொழுகை நேரம் குறிக்கப்பட்ட கடமையாகவுள்ளது.

திருக்குர்ஆன் 4:103

நபிகள் நாயகம் (ஸல்) அவர்களும் ஐவேளைத் தொழுகையின் ஆரம்ப நேரம் மற்றும் இறுதி நேரம் ஆகியவற்றைத் தெளிவாகக் குறிப்பிட்டுள்ளார்கள். எனவே அந்த நேரங்களில் தொழுகைகளை முடித்துவிட வேண்டும்.

ஒருவர் மறந்து தொழாமல் இருந்து விட்டால் அவர் நினைவு வந்ததும் தொழுது விடவேண்டும். உறங்கி விட்டால் விழித்ததும் தொழ வேண்டும். இது தான் அதற்குரிய பரிகாரம்.

صحيح البخاري

597 – حَدَّثَنَا أَبُو نُعَيْمٍ، وَمُوسَى بْنُ إِسْمَاعِيلَ، قَالاَ: حَدَّثَنَا هَمَّامٌ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” مَنْ نَسِيَ صَلاَةً فَلْيُصَلِّ إِذَا ذَكَرَهَا، لاَ كَفَّارَةَ لَهَا إِلَّا ذَلِكَ {وَأَقِمِ الصَّلاَةَ لِذِكْرِي} [طه: 14]

‘யாரேனும் ஒரு தொழுகையை மறந்து விட்டால் நினைவு வந்ததும் அவர் அதைத் தொழட்டும்! இதைத் தவிர வேறு பரிகாரம் எதுவுமில்லை’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: புகாரீ 597

மறதி, தூக்கம் இந்த இரண்டைத் தவிர வேறு காரணங்களுக்காகத் தொழுகையை விடுவதற்கு அனுமதியில்லை. அவ்வாறு தொழுகையை விட்டவர் வல்ல அல்லாஹ்விடம் பாவமன்னிப்புக் கேட்டு, திருந்திக் கொள்வதே வழியாகும்.

அவர்களுக்குப் பின்னர் வழித் தோன்றல்கள் வந்தனர். அவர்கள் தொழுகையைப் பாழாக்கினர். மனோ இச்சைகளைப் பின்பற்றினர். அவர்கள் நரகத்தைச் சந்திப்பார்கள். திருந்தி நம்பிக்கை கொண்டு நல்லறம் செய்தவரைத் தவிர. அவர்கள் சொர்க்கத்தில் நுழைவார்கள். சிறிதளவும் அவர்கள் அநீதி இழைக்கப்பட மாட்டார்கள்.

திருக்குர்ஆன் 19:59,60

இந்த வசனத்தில் பிற்காலத்தில் வரும் சிலரைப் பற்றி அல்லாஹ் குறிப்பிடுகின்றான். அவர்கள் தொழுகையைத் தொழாமல் இருப்பார்கள் என்று குறிப்பிடுகின்றான். இவர்களுக்கு மன்னிப்புக் கிடைக்க வேண்டுமானால் அவர்கள் தங்கள் தவறைத் திருத்திக் கொண்டு இறைவனிடம் பாவமன்னிப்புக் கேட்க வேண்டுமென கட்டளையிடும் இறைவன், விட்ட தொழுகையைத் திரும்பத் தொழ வேண்டும் என்று கட்டளையிடவில்லை. எனவே தூக்கம், மறதி அல்லாத வேறு காரணங்களுக்காகத் தொழுகையை விட்டவர் இறைவனிடம் பாவமன்னிப்புக் கேட்டு விட்டு, இனி வரும் காலங்களில் தொழுகையை விடாமல் தொழ முயற்சிக்க வேண்டும்.

கூட்டுத் தொழுகை (ஜமாஅத் தொழுகை)

கடமையான ஐவேளைத் தொழுகையை ஆண்கள் பள்ளிவாசலில் ஜமாஅத்துடன் தான் தொழ வேண்டும்.

صحيح البخاري

645 – صَلاَةُ الجَمَاعَةِ تَفْضُلُ صَلاَةَ الفَذِّ بِسَبْعٍ وَعِشْرِينَ دَرَجَةً»

‘தனித்துத் தொழுவதை விட ஜமாஅத்துடன் தொழுவது இருபத்தேழு மடங்கு சிறந்ததாகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: புகாரீ 645

ஜமாஅத் தொழுகையின் ஒழுங்குகள்

ஜமாஅத் தொழுகையில் கலந்து கொள்ளும் போது முதல் வரிசையில் மார்க்கச் சட்டங்கள் தெரிந்தவர்களும், பெரியவர்களும், அதற்கடுத்து சிறியவர்களும், கடைசி வரிசையில் பெண்களும் நிற்க வேண்டும்.

صحيح البخاري

380 – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ جَدَّتَهُ مُلَيْكَةَ دَعَتْ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِطَعَامٍ صَنَعَتْهُ لَهُ، فَأَكَلَ مِنْهُ، ثُمَّ قَالَ: «قُومُوا فَلِأُصَلِّ لَكُمْ» قَالَ أَنَسٌ: فَقُمْتُ إِلَى حَصِيرٍ لَنَا، قَدِ اسْوَدَّ مِنْ طُولِ مَا لُبِسَ، فَنَضَحْتُهُ بِمَاءٍ، فَقَامَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَصَفَفْتُ وَاليَتِيمَ وَرَاءَهُ، وَالعَجُوزُ مِنْ وَرَائِنَا، فَصَلَّى لَنَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَكْعَتَيْنِ، ثُمَّ انْصَرَفَ

என் பாட்டி முளைக்கா, நபிகள் நாயகம் (ஸல்) அவர்களுக்காக உணவைச் சமைத்து அவர்களை அழைத்தார்கள். நபிகள் நாயகம் (ஸல்) அவர்கள் சாப்பிட்டு விட்டுப் பின்னர் ‘எழுந்திருங்கள்! உங்களுக்கு நான் தொழுகை நடத்துகிறேன்’ என்று கூறினார்கள். பயன்படுத்தப்பட்டதால் கருத்துப் போய் விட்ட எங்களுடைய ஒரு பாயை எடுத்து அதில் சிறிது தண்ணீர் தெளித்து விரித்தேன். அப்பாயில் நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகைக்காக நின்றார்கள். அவர்களுக்குப் பின்னால் நானும் (எங்களுடன் வசிக்கும்) அனாதையும் நின்றோம். எங்களுக்குப் பின்னால் பாட்டி (முளைக்கா) நிற்குமாறு வரிசைகளை ஒழுங்குபடுத்தினேன். நபிகள் நாயகம் (ஸல்) அவர்கள் இரண்டு ரக்அத் தொழுகை நடத்தி விட்டுச் சென்று விட்டார்கள்.

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: புகாரீ 380

‘உங்களில் பருவம் அடைந்தவர்களும், அறிவில் சிறந்தவர்களும் எனக்கு அருகில் (முதல் வரிசையில்) நிற்கட்டும். பிறகு அவர்களுக்கு அடுத்து உள்ளவர்களும், பிறகு அவர்களுக்கு அடுத்து உள்ளவர்களும், பிறகு அவர்களுக்கு அடுத்து உள்ளவர்களும் நிற்கட்டும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூமஸ்வூத் (ரலி)

நூல்: முஸ்லிம் 739

ஜமாஅத் தொழுகையில் முதல் வரிசையில் நிற்பதற்குக் கூடுதல் நன்மை உண்டு.

صحيح البخاري

615 – لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ وَالصَّفِّ الأَوَّلِ، ثُمَّ لَمْ يَجِدُوا إِلَّا أَنْ يَسْتَهِمُوا عَلَيْهِ لاَسْتَهَمُوا، وَلَوْ يَعْلَمُونَ مَا فِي التَّهْجِيرِ لاَسْتَبَقُوا إِلَيْهِ، وَلَوْ يَعْلَمُونَ مَا فِي العَتَمَةِ وَالصُّبْحِ، لَأَتَوْهُمَا وَلَوْ حَبْوًا»

‘பாங்கு சொல்வதற்குரிய நன்மையையும், (தொழுகையில்) முதல் வரிசையில் நிற்பதன் நன்மையையும் மக்கள் அறிவார்களானால் அதற்காக அவர்கள் போட்டி போட்டுக் கொண்டு வருவர். யாருக்கு அந்த இடம் கொடுப்பது என்பதில் சீட்டுக் குலுக்கி எடுக்கப்படும் நிலையேற்பட்டாலும் அதற்கும் தயாராகி விடுவர்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 615

வரிசையில் இடைவெளியின்றி நெருக்கமாக இருக்க வேண்டும்

صحيح البخاري

723 – سَوُّوا صُفُوفَكُمْ، فَإِنَّ تَسْوِيَةَ الصُّفُوفِ مِنْ إِقَامَةِ الصَّلاَةِ»

வரிசையை நேராக்குங்கள்! ஏனெனில் வரிசைகளை நேராக்குவது தொழுகையை நிலை நாட்டுதலில் உள்ளதாகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: புகாரீ 723

صحيح البخاري

717 – لَتُسَوُّنَّ صُفُوفَكُمْ، أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ وُجُوهِكُمْ»

‘உங்களது வரிசைகளை நேராக அமைத்துக் கொள்ளுங்கள்! இல்லையெனில் அல்லாஹ் உங்கள் முகங்களை மாற்றி விடுவான்’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.

அறிவிப்பவர்: நுஃமான் பின் பஷீர் (ரலி)

நூல்: புகாரீ 717

இருவர் மட்டுமே ஜமாஅத்தாகத் தொழும் போது

இருவர் மட்டுமே ஜமாஅத்தாகத் தொழும் போது இமாமும் பின்பற்றித் தொழுபவரும் முன் பின்னாக நிற்காமல் சேர்ந்து நிற்க வேண்டும். பின்பற்றித் தொழுபவர் இமாமின் வலப்புறம் நிற்க வேண்டும்.

صحيح البخاري

728 – عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: «قُمْتُ لَيْلَةً أُصَلِّي عَنْ يَسَارِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَخَذَ بِيَدِي – أَوْ بِعَضُدِي – حَتَّى أَقَامَنِي عَنْ يَمِينِهِ، وَقَالَ بِيَدِهِ مِنْ وَرَائِي»

ஒரு இரவு நான் நபிகள் நாயகம் (ஸல்) அவர்களின் இடப்புறம் நின்று தொழுதேன். அவர்கள் பின்புறமாக எனது கையைப் பிடித்து தமது வலப்புறத்தில் என்னை நிறுத்தினார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: புகாரீ 728

ஜமாஅத் தொழுகைக்கு வரும் போது நிதானமாக வருதல்

ஜமாஅத் தொழுகைக்கு வரும் போது தொழுகையில் சேர வேண்டும் என்பதற்காக அவசப்பட்டு ஓடி வரக்கூடாது. நிதானமாகவே வர வேண்டும்.

صحيح البخاري

636 – إِذَا سَمِعْتُمُ الإِقَامَةَ، فَامْشُوا إِلَى الصَّلاَةِ وَعَلَيْكُمْ بِالسَّكِينَةِ وَالوَقَارِ، وَلاَ تُسْرِعُوا، فَمَا أَدْرَكْتُمْ فَصَلُّوا، وَمَا فَاتَكُمْ فَأَتِمُّوا

‘இகாமத் சொல்வதை நீங்கள் செவியுற்றால் தொழுகைக்குச் செல்லுங்கள்; அப்போது நீங்கள் அமைதியான, கண்ணியமான முறையிலும் செல்லுங்கள்; அவசரமாகச் செல்லாதீர்கள்; உங்களுக்குக் கிடைத்த ரக்அத்களை (ஜமாஅத்துடன்) தொழுங்கள்; உங்களுக்குத் தவறிப் போனதைப் பூர்த்தி செய்யுங்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 636

கடமையான தொழுகையை நிறைவேற்றியவர் பள்ளிக்கு வந்தால்

سنن الترمذي

219 – حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ قَالَ: حَدَّثَنَا هُشَيْمٌ قَالَ: أَخْبَرَنَا يَعْلَى بْنُ عَطَاءٍ قَالَ: حَدَّثَنَا جَابِرُ بْنُ يَزِيدَ بْنِ الأَسْوَدِ، عَنْ أَبِيهِ، قَالَ: شَهِدْتُ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَجَّتَهُ، فَصَلَّيْتُ مَعَهُ صَلَاةَ الصُّبْحِ فِي مَسْجِدِ الخَيْفِ، فَلَمَّا قَضَى صَلَاتَهُ انْحَرَفَ فَإِذَا هُوَ بِرَجُلَيْنِ فِي أُخْرَى القَوْمِ لَمْ يُصَلِّيَا مَعَهُ، فَقَالَ: «عَلَيَّ بِهِمَا»، فَجِيءَ بِهِمَا تُرْعَدُ فَرَائِصُهُمَا، فَقَالَ: «مَا مَنَعَكُمَا أَنْ تُصَلِّيَا مَعَنَا»، فَقَالَا: يَا رَسُولَ اللَّهِ، إِنَّا كُنَّا قَدْ صَلَّيْنَا فِي رِحَالِنَا، قَالَ: «فَلَا تَفْعَلَا، إِذَا صَلَّيْتُمَا فِي رِحَالِكُمَا ثُمَّ أَتَيْتُمَا مَسْجِدَ جَمَاعَةٍ فَصَلِّيَا مَعَهُمْ، فَإِنَّهَا لَكُمَا نَافِلَةٌ»

பள்ளியில் தொழுகை நடந்து கொண்டிருக்கும் போது ஒருவர் அங்கு வந்தால் அத்தொழுகையை வேறு இடத்தில் நிறைவேற்றியிருந்தாலும் அந்த ஜமாஅத்துடன் சேர்ந்து மீண்டும் தொழ வேண்டும்.

ஆதாரம் : திர்மிதீ

இகாமத் சொல்லப்பட்ட பின் வேறு தொழுகை இல்லை

கடமையான தொழுகைக்கு இகாமத் சொல்லப்பட்டு விட்டால் கடமையான அந்தத் தொழுகையைத் தவிர வேறு தொழுகையைத் தொழக் கூடாது.

صحيح مسلم

إِذَا أُقِيمَتِ الصَّلَاةُ فَلَا صَلَاةَ إِلَّا الْمَكْتُوبَةُ

‘(கடமையான) தொழுகைக்கு இகாமத் சொல்லப்பட்டு விட்டால் அந்தக் கடமையான தொழுகை தவிர வேறு தொழுகை இல்லை’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 1160

இமாமின் தகுதிகள்

ஜமாஅத் தொழுகையில், தொழுகை நடத்துபவர் திருக்குர்ஆனை நன்றாக ஓதக் தெரிந்தவராகவும் தொழுகையின் சட்டங்களை அறிந்தவராகவும் இருக்க வேண்டும். குறிப்பிட்ட வயதுள்ளவராகத் தான் இருக்க வேண்டும் என்பது அவசியமில்லை.

صحيح مسلم

قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللهِ، فَإِنْ كَانُوا فِي الْقِرَاءَةِ سَوَاءً، فَأَعْلَمُهُمْ بِالسُّنَّةِ، فَإِنْ كَانُوا فِي السُّنَّةِ سَوَاءً، فَأَقْدَمُهُمْ هِجْرَةً، فَإِنْ كَانُوا فِي الْهِجْرَةِ سَوَاءً، فَأَقْدَمُهُمْ سِلْمًا، وَلَا يَؤُمَّنَّ الرَّجُلُ الرَّجُلَ فِي سُلْطَانِهِ، وَلَا يَقْعُدْ فِي بَيْتِهِ عَلَى تَكْرِمَتِهِ إِلَّا بِإِذْنِهِ» قَالَ الْأَشَجُّ فِي رِوَايَتِهِ: مَكَانَ سِلْمًا سِنًّا،

‘அல்லாஹ்வின் வேதத்தை நன்கு ஓதத் தெரிந்தவரே மக்களுக்குத் தொழுவிப்பார். மக்கள் அனைவரும் சம அளவில் ஓதத் தெரிந்தவர்களாக இருந்தால் அவர்களில் நபி வழியை நன்கு அறிந்தவர் (தொழுவிப்பார்). அதிலும் அவர்கள் சம அளவு அறிவுடையோராய் இருந்தால் அவர்களில் முதலில் ஹிஜ்ரத் செய்தவர் (தொழுவிப்பார்). அவர்கள் அனைவரும் சம காலத்தில் நாடு துறந்து வந்திருப்பின் அவர்களில் முதலில் இஸ்லாத்தைத் தழுவியவர் (தொழுவிப்பார்). ஒருவர் மற்றொரு மனிதருடைய அதிகாரத்திற்குட்பட்ட இடத்தில் (அவருடைய அனுமதியின்றி) தலைமை தாங்க வேண்டாம். ஒரு மனிதருக்குரிய வீட்டில் அவரது விரிப்பின் மீது அனுமதியின்றி அமர வேண்டாம்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூமஸ்வூத் அல்அன்ஸாரீ (ரலி)

நூல்: முஸ்லிம் 1192

சுருக்கமாகத் தொழுவித்தல்

இமாமாக இருப்பவர் தொழுவிக்கும் போது பின்பற்றித் தொழுபவரின் நிலையைக் கவனத்தில் கொண்டு தொழுகையைச் சுருக்கமாக அமைத்துக் கொள்ள வேண்டும்.

صحيح البخاري

702 – حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، قَالَ: حَدَّثَنَا زُهَيْرٌ، قَالَ: حَدَّثَنَا إِسْمَاعِيلُ، قَالَ: سَمِعْتُ قَيْسًا، قَالَ: أَخْبَرَنِي أَبُو مَسْعُودٍ، أَنَّ رَجُلًا، قَالَ: وَاللَّهِ يَا رَسُولَ اللَّهِ إِنِّي لَأَتَأَخَّرُ عَنْ صَلاَةِ الغَدَاةِ مِنْ أَجْلِ فُلاَنٍ مِمَّا يُطِيلُ بِنَا، فَمَا رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي مَوْعِظَةٍ أَشَدَّ غَضَبًا مِنْهُ يَوْمَئِذٍ، ثُمَّ قَالَ: «إِنَّ مِنْكُمْ مُنَفِّرِينَ، فَأَيُّكُمْ مَا صَلَّى بِالنَّاسِ فَلْيَتَجَوَّزْ، فَإِنَّ فِيهِمُ الضَّعِيفَ وَالكَبِيرَ وَذَا الحَاجَةِ»

‘அல்லாஹ்வின் தூதரே! இந்த மனிதர் எங்களுக்குத் தொழுகையை நீட்டுவதால் நான் ஃபஜ்ருத் தொழுகையின் ஜமாஅத்திற்குச் செல்வதில்லை’ என்று ஒரு மனிதர் நபிகள் நாயகம் (ஸல்) அவர்களிடம் கூறினார். இதைக் கேட்டதும் நபிகள் நாயகம் (ஸல்) அவர்கள் முன் எப்போதும் அடைந்திராத கோபத்தை அன்றைய தினம் அடைந்தார்கள். ‘(வணக்க வழிபாடுகளில்) வெறுப்பை ஏற்படுத்துபவர்களும் உங்களில் உள்ளனர். உங்களில் எவரேனும் மக்களுக்குத் தொழுகை நடத்தினால் சுருக்கமாக நடத்தட்டும்! ஏனெனில் மக்களில் பலவீனர்கள், முதியோர், அலுவல்கள் உள்ளவர்கள் இருக்கின்றனர்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூமஸ்வூத் (ரலி)

நூல்: புகாரீ 702

பின்பற்றித் தொழுபவர் பேண வேண்டியவை

இமாமைப் பின்பற்றி தொழுபவர் இமாம் சப்தமிட்டு ஓதும் தொழுகையில் இமாம் ஓதுவதைக் கேட்க வேண்டும்; வேறு எதையும் ஓதக் கூடாது.

குர்ஆன் ஓதப்படும் போது அதைச் செவிமடுங்கள்! வாய் மூடுங்கள்! நீங்கள் அருள் செய்யப்படுவீர்கள்!

திருக்குர்ஆன் 7:204

صحيح مسلم

وَإِذَا قَرَأَ فَأَنْصِتُوا

‘இமாம் ஓதும் போது நீங்கள் மவுனமாக இருங்கள்!’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 612

இமாமை முந்தக் கூடாது

இமாமைப் பின்பற்றித் தொழுபவர், தொழுகையின் எந்தச் செயலையும் இமாமை விட முந்திச் செய்யக் கூடாது. அவ்வாறு செய்வது மிகப் பெரிய குற்றமாகும்.

صحيح البخاري

688 – إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا رَكَعَ، فَارْكَعُوا وَإِذَا رَفَعَ، فَارْفَعُوا، وَإِذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا»

‘இமாம் பின்பற்றப்படுவதற்காகவே நியமிக்கப்பட்டுள்ளார். அவர் ருகூவு செய்தால் நீங்களும் ருகூவு செய்யுங்கள்; அவர் தலையை உயர்த்தினால் நீங்களும் தலையை உயர்த்துங்கள்; அவர் உட்கார்ந்து தொழுதால் நீங்களும் உட்கார்ந்து தொழுங்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 688

صحيح البخاري

691 – حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ مُحَمَّدِ بْنِ زِيَادٍ، سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” أَمَا يَخْشَى أَحَدُكُمْ – أَوْ: لاَ يَخْشَى أَحَدُكُمْ – إِذَا رَفَعَ رَأْسَهُ قَبْلَ الإِمَامِ، أَنْ يَجْعَلَ اللَّهُ رَأْسَهُ رَأْسَ حِمَارٍ، أَوْ يَجْعَلَ اللَّهُ صُورَتَهُ صُورَةَ حِمَارٍ ”

‘உங்களில் ஒருவர் தொழுகையில் இமாமை முந்தித் தமது தலையை உயர்த்துவதால் (மறுமையில்) அவருடைய தலையை கழுதையின் தலையாகவோ, அல்லது அவருடைய உருவத்தைக் கழுதையின் உருவமாகவோ அல்லாஹ் ஆக்கி விடுவதை அஞ்ச வேண்டாமா?’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல் : புகாரீ 691

தாமதமாக வந்தால்

ஜமாஅத் தொழுகை நடந்து கொண்டிருக்கும் போது ஒருவர் தாமதமாக வந்தால் இமாம் எந்த நிலையில் இருக்கிறோரோ அந்த நிலையில் அல்லாஹு அக்பர் என்று கூறி சேர்ந்து கொள்ள வேண்டும்.

صحيح البخاري

636 -عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا سَمِعْتُمُ الإِقَامَةَ، فَامْشُوا إِلَى الصَّلاَةِ وَعَلَيْكُمْ بِالسَّكِينَةِ وَالوَقَارِ، وَلاَ تُسْرِعُوا، فَمَا أَدْرَكْتُمْ فَصَلُّوا، وَمَا فَاتَكُمْ فَأَتِمُّوا»

‘நீங்கள் இகாமத் சொல்வதைச் செவியுற்றால் தொழுகைக்குச் செல்லுங்கள்; அப்போது நீங்கள் அமைதியாகவும், கண்ணியமாகவும் செல்லுங்கள்; அவசரமாகச் செல்லாதீர்கள்; உங்களுக்குக் கிடைத்ததைத் தொழுங்கள்; உங்களுக்குத் தவறிப் போனதைப் பூர்த்தி செய்யுங்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல் : புகாரீ 636

தாமதமாக வந்தாலும் தொழுகையில் நுழைவதற்கு அல்லாஹு அக்பர் என்று கூறிய பின்னரே சேர வேண்டும்.

سنن الترمذي

3 – عَنْ عَلِيٍّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مِفْتَاحُ الصَّلَاةِ الطُّهُورُ، وَتَحْرِيمُهَا التَّكْبِيرُ، وَتَحْلِيلُهَا التَّسْلِيمُ»

‘தொழுகையின் திறவுகோல் சுத்தமாகும். அதன் துவக்கம் தக்பீர் (அல்லாஹு அக்பர்) ஆகும். அதன் முடிவு தஸ்லீம் (அஸ்ஸலாமு அலைக்கும் வரஹ்மத்துல்லாஹ்) ஆகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அலீ (ரலி)

நூல் : திர்மிதீ

ரக்அத்தை அடைவது

ஜமாஅத் தொழுகைக்கு தாமதமாக வருபவர் இமாம் தொழுகையில் ருகூஃவிலிருந்து  நிமிர்வதற்கு முன்பு இணைந்துவிட்டால் அந்த ரக்அத்தை அடைந்து விடலாம்.

இக்கருத்தில் பலவீனமான நபிமொழிகள் இருந்தாலும் பின்வரும் நபிமொழி ஆதாரப்பூர்வமானதாகும்.

صحيح البخاري

783 – حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ: حَدَّثَنَا هَمَّامٌ، عَنِ الأَعْلَمِ وَهُوَ زِيَادٌ، عَنِ الحَسَنِ، عَنْ أَبِي بَكْرَةَ، أَنَّهُ انْتَهَى إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ رَاكِعٌ، فَرَكَعَ قَبْلَ أَنْ يَصِلَ إِلَى الصَّفِّ، فَذَكَرَ ذَلِكَ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «زَادَكَ اللَّهُ حِرْصًا وَلاَ تَعُدْ»

அபூபக்ரா (ரலி) அவர்கள் கூறியதாவது:

நபிகள் நாயகம் (ஸல்) அவர்கள் ருகூஉ செய்து கொண்டிருந்த போது நான் வரிசையில் சேர்வதற்கு முன்பே ருகூஉ செய்து விட்டேன். இது குறித்து நான் நபிகள் நாயகம் (ஸல்) அவர்களிடம் தெரிவித்தேன். அப்போது நபி (ஸல்) அவர்கள், அல்லாஹ் உனது ஆர்வத்தை அதிகப்படுத்துவானாக! இனிமேல் அப்படிச் செய்யாதீர் என்று கூறினார்கள்.

நூல்: புகாரி 783

இந்தச் செய்தியில் ருகூவை அடைந்தால் அந்த ரக்அத்தை அடைந்து விடலாம் என்ற கருத்து அடங்கியுள்ளது.

நபிகள் நாயகம் (ஸல்) அவர்கள் ருகூஃவில் இருக்கிறார்கள். அப்போது, அபூ பக்ரா (ரலி) அவர்கள் வேகமாக வந்து வரிசையில் இணைவதற்கு முன்பாகவே ருகூஃவு செய்துவிட்டு பின்பு வரிசையில் வந்து இணைந்திருக்கிறார்.

ருகூஃவில் இணைந்து விட்டால் ரக்அத் கிடைத்துவிடும் என்பதால் தான் அவர் இவ்வாறு செய்துள்ளார் என்பது தெரிகிறது.

நபிகள் நாயகம் (ஸல்) அவர்களும், அவர் வேகமாக ஓடி வந்ததைத் தான் இவ்வாறு இனிமேல் செய்யாதே என்று சொல்கின்றார்கள்.

மேலும், ருகூஃவில் இணைந்த அவருக்கு ரக்அத் தவறியிருக்குமேயானால் நபிகள் நாயகம் (ஸல்) அவர்கள் அந்த ரக்அத்தை எழுந்து தொழக் கட்டளையிட்டிருப்பார்கள். நபிகள் நாயகம் (ஸல்) அவர்கள் அவ்வாறு செய்யவில்லை என்பதிலிருந்து நபிகள் நாயகம் (ஸல்) அவர்கள் இதற்கு ஒப்புதல் வழங்கிவிட்டார்கள் என்பதும் தெரிகிறது.

அல்லாஹ் உனது ஆர்வத்தை அதிகப்படுத்துவானாக! என்று அவருக்கு அல்லாஹ்வின் தூதர் கூறியதிலிருந்து அவர் ரக்அத்தை அடைவதற்காக வேகமாக வருகிற ஆர்வத்தைப் பற்றித் தான் இந்தச் செய்தி பேசுகிறது என்று புரிந்து கொள்ளலாம்.

ருகூவை அடைந்தால் அந்த ரக்அத் நமக்குக் கிடைத்துவிடும் என்பது இந்தச் செய்தியிலிருந்து தெளிவாகிறது.

இமாமின் தவறைச் சுட்டிக் காட்டுதல்

தொழுகையில் இமாம் ஏதேனும் தவறு செய்து விட்டால் ஆண்கள் ஸுப்ஹானல்லாஹ்’ என்று கூறுவதன் மூலமும், பெண்கள் கை தட்டுதல் மூலமும் சுட்டிக் காட்ட வேண்டும்.

صحيح البخاري

1203 – عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «التَّسْبِيحُ لِلرِّجَالِ، وَالتَّصْفِيقُ لِلنِّسَاءِ»

‘(தொழுகையில் ஏற்படும் தவறுகளைச் சுட்டிக் காட்ட) தஸ்பீஹ் கூறுதல் ஆண்களுக்கும், கை தட்டுதல் பெண்களுக்கும் உரியதாகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல் : புகாரீ 1203

குர்ஆன் ஓதுதலில் தவறு ஏற்பட்டால்

இமாமிற்கு திருக்குர்ஆன் ஓதுதலில் தவறு ஏற்பட்டால் பின்னால் தொழுபவர் அதைத் திருத்திக் கொடுக்க வேண்டும்.

سنن أبي داود

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” صَلَّى صَلَاةً، فَقَرَأَ فِيهَا فَلُبِسَ عَلَيْهِ، فَلَمَّا انْصَرَفَ قَالَ لِأُبَيٍّ: «أَصَلَّيْتَ مَعَنَا؟» قَالَ: نَعَمْ، قَالَ: «فَمَا مَنَعَكَ»

நபிகள் நாயகம் (ஸல்) அவர்கள் எங்களுக்குத் தொழுவித்தார்கள். அதில் ஓதினார்கள். அவர்களுக்குக் குழப்பம் ஏற்பட்டது. தொழுகை முடித்தவுடன் உபை (ரலி) அவர்களிடம், ‘நம்முடன் நீர் தொழுதீரா?’ என்று கேட்டார்கள். அவர் ஆம் என்றார். அப்போது ‘(தவறைத் திருத்திக் கொடுப்பதற்கு) உம்மைத் தடுத்தது எது?’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் வினவினார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: அபூதாவூத்

பெண்கள் பள்ளிவாசலுக்கு வரலாமா?

பள்ளிவாசலில் ஆண்கள் ஜமாஅத்துடன் தொழுவது போல் பெண்களும் பள்ளிக்கு வந்து தொழலாம். நபிகள் நாயகம் (ஸல்) அவர்கள் காலத்தில் பெண்கள் பள்ளிக்கு வந்து தொழுதுள்ளார்கள் என்பதற்கு ஏராளமான ஆதாரங்கள் உள்ளன.

صحيح البخاري

5238 – حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا اسْتَأْذَنَتِ امْرَأَةُ أَحَدِكُمْ إِلَى المَسْجِدِ فَلاَ يَمْنَعْهَا»

‘உங்கள் மனைவியர் பள்ளிவாசலுக்குச் செல்ல அனுமதி கேட்டால் அவர்களைத் தடுக்காதீர்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல் : புகாரீ 5238

صحيح البخاري

578 – أَنَّ عَائِشَةَ أَخْبَرَتْهُ، قَالَتْ: «كُنَّ نِسَاءُ المُؤْمِنَاتِ يَشْهَدْنَ مَعَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلاَةَ الفَجْرِ مُتَلَفِّعَاتٍ بِمُرُوطِهِنَّ، ثُمَّ يَنْقَلِبْنَ إِلَى بُيُوتِهِنَّ حِينَ يَقْضِينَ الصَّلاَةَ، لاَ يَعْرِفُهُنَّ أَحَدٌ مِنَ الغَلَسِ»

முஃமினான பெண்கள் தங்களின் ஆடைகளால் போர்த்திக் கொண்டு நபிகள் நாயகம் (ஸல்) அவர்களுடன் ஃபஜ்ருத் தொழுகையில் பங்கெடுப்பவர்களாக இருந்தனர். தொழுகை முடிந்ததும் தங்களின் இல்லங்களுக்குத் திரும்புவார்கள். இருட்டின் காரணமாக அவர்களை ஒருவரும் அறிந்து கொள்ள முடியாது.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல் : புகாரீ 578

صحيح البخاري

707 – عَنْ أَبِيهِ أَبِي قَتَادَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنِّي لَأَقُومُ فِي الصَّلاَةِ أُرِيدُ أَنْ أُطَوِّلَ فِيهَا، فَأَسْمَعُ بُكَاءَ الصَّبِيِّ، فَأَتَجَوَّزُ فِي صَلاَتِي كَرَاهِيَةَ أَنْ أَشُقَّ عَلَى أُمِّهِ»

‘நீண்ட நேரம் தொழுவிக்கும் எண்ணத்துடன் நான் தொழுகையைத் துவக்குகின்றேன். அப்போது குழந்தையின் அழுகுரலை நான் கேட்கிறேன். (எனக்குப் பின்னால் தொழுது கொண்டிருக்கும்) அந்தக் குழந்தையின் தாயாருக்குச் சிரமமளிக்கக் கூடாது என்பதால் தொழுகையைச் சுருக்கமாக முடித்து விடுகிறேன்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூகதாதா (ரலி)

நூல்: புகாரீ 707

பெண்கள் பள்ளிவாசலுக்கு வந்து ஜமாஅத் தொழுகையில் கலந்து கொள்வது கட்டாயமில்லை. அனுமதிக்கப்பட்டது தான்.

ஆயினும் அவர்கள் தமது வீடுகளிலே தொழுது கொள்வது தான் சிறந்தது எனவும் நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளனர்.

سنن أبي داود

567 – حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا الْعَوَّامُ بْنُ حَوْشَبٍ، حَدَّثَنِي حَبِيبُ بْنُ أَبِي ثَابِتٍ، عَنِ ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا تَمْنَعُوا نِسَاءَكُمُ الْمَسَاجِدَ، وَبُيُوتُهُنَّ خَيْرٌ لَهُنَّ»

பெண்கள் பள்ளிவாசலுக்கு வருவதைத் தடுக்காதீர்கள். அவர்களின் வீடுகள் தான் அவர்களுக்குச் சிறந்தது என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

நூல் : அபூதாவூத்

பெண்கள் இரவில் பள்ளிக்கு வரும் போது நறுமணம் பூசக் கூடாது.

صحيح مسلم

143 – (444) حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ يَحْيَى: أَخْبَرَنَا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ أَبِي فَرْوَةَ، عَنْ يَزِيدَ بْنِ خُصَيْفَةَ، عَنْ بُسْرِ بْنِ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَيُّمَا امْرَأَةٍ أَصَابَتْ بَخُورًا فَلَا تَشْهَدْ مَعَنَا الْعِشَاءَ الْآخِرَةَ»

‘நறுமணம் பூசிக்கொண்ட பெண் நம்முடன் இஷாத் தொழுகையில் கலந்து கொள்ள வேண்டாம்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 675

நோயாளியின் தொழுகை

சிலர் உடல் நலக் குறைவால் குறிப்பிட்ட முறையில் தொழ முடியாமல் போகலாம். அவர்களுக்கு இஸ்லாம் சில சலுகைகளைத் தந்துள்ளது. நின்று தொழ முடியாதவர் அமர்ந்தும், அமர்ந்து தொழ முடியாதவர் படுத்தும் தொழலாம்.

صحيح البخاري

1117 – عَنْ عِمْرَانَ بْنِ حُصَيْنٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: كَانَتْ بِي بَوَاسِيرُ، فَسَأَلْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الصَّلاَةِ، فَقَالَ: «صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ»

எனக்கு மூல நோய் இருந்தது. ‘எவ்வாறு தொழுவது?’ என்று நபிகள் நாயகம் (ஸல்) அவர்களிடம் கேட்டேன். அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள் ‘நீ நின்று தொழு! இயலாவிட்டால் உட்கார்ந்து தொழு! அதற்கும் இயலாவிட்டால் படுத்துத் தொழு’ என்று விடையளித்தார்கள்.

அறிவிப்பவர்: இம்ரான் பின் ஹுஸைன் (ரலி)

நூல்: புகாரீ 1117

சுன்னத் தொழுகைகள்

நபிகள் நாயகம் (ஸல்) அவர்கள் காட்டித் தந்த, கடமையல்லாத தொழுகைக்கு சுன்னத் தொழுகை என்று கூறப்படும்.

முன் பின் சுன்னத்துகள்

கடமையான ஐவேளைத் தொழுகைக்கு முன்னும் பின்னும் குறிப்பிட்ட எண்ணிக்கையில் நபிகள் நாயகம் (ஸல்) தொழுது காட்டியுள்ளார்கள்.

கடமையல்லாத, உபரியான தொழுகைகளைப் பள்ளியில் தொழுவதை விட வீட்டில் தொழுவதே சிறந்தது.

صحيح البخاري

731 – فَصَلُّوا أَيُّهَا النَّاسُ فِي بُيُوتِكُمْ، فَإِنَّ أَفْضَلَ الصَّلاَةِ صَلاَةُ المَرْءِ فِي بَيْتِهِ إِلَّا المَكْتُوبَةَ»

‘கடமையான தொழுகையைத் தவிர மற்ற தொழுகைகளைத் தமது வீட்டில் தொழுவதே சிறப்பாகும்’ என்று நபிகள் நாயகம் (ஸல்) கூறினார்கள்.

அறிவிப்பவர்: ஸைத் பின் ஸாபித் (ரலி)

நூல் : புகாரீ 731

பஜ்ருடைய சுன்னத்

முன் பின் சுன்னத்துக்களில் பஜ்ருடைய முன் சுன்னத்தான இரண்டு ரக்அத்திற்கு நபிகள் நாயகம் (ஸல்) அவர்கள் கூடுதல் முக்கியத்துவம் கொடுத்துள்ளார்கள்.

صحيح البخاري

1169 – عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ لَمْ يَكُنْ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى شَيْءٍ مِنْ النَّوَافِلِ أَشَدَّ مِنْهُ تَعَاهُدًا عَلَى رَكْعَتَيْ الْفَجْرِ.

நபிகள் நாயகம் (ஸல்) அவர்கள் உபரியான தொழுகையில் ஃபஜ்ருடைய இரண்டு ரக்அத்களுக்குக் கொடுத்த முக்கியத்துவத்தைப் போல் வேறு எதற்கும் அதிக முக்கியத்துவம் கொடுக்க மாட்டார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல் : புகாரீ 1163

சுப்ஹுத் தொழுகை தொழுது விட்டால் சூரியன் உதிக்கும் வரை எந்த உபரியான தொழுகையையும் தொழக் கூடாது. ஆனால் ஃபஜ்ருடைய முன் சுன்னத் தொழாமல் இருந்தால் அதைத் தொழுவதற்கு அனுமதி உள்ளது.

صحيح البخاري

581 – أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ الصَّلَاةِ بَعْدَ الصُّبْحِ حَتَّى تَشْرُقَ الشَّمْسُ وَبَعْدَ الْعَصْرِ حَتَّى تَغْرُبَ

சுப்ஹுத் தொழுகைக்குப் பின் சூரியன் உதிக்கும் வரை தொழுவதற்கும் அஸர் தொழுகைக்குப் பின் சூரியன் மறையும் வரை தொழுவதற்கும் நபிகள் நாயகம் (ஸல்) தடை செய்தார்கள்.

அறிவிப்பவர்: உமர் (ரலி)

நூல் : புகாரீ 581

ஃபஜ்ருடைய ஜமாஅத் நடக்கும் போது பள்ளிக்கு வருபவர் முன் சுன்னத்தைத் தொழுது விட்டுப் பின்னர் ஜமாஅத்துடன் சேர்ந்து ஃபஜ்ரு தொழும் வழக்கம் பரவலாகக் காணப்படுகின்றது. ஆனால் இது தவறாகும். ஏனெனில் இகாமத் சொல்லப்பட்ட பிறகு வேறு தொழுகைகள் தொழுவதை நபிகள் நாயகம் (ஸல்) அவர்கள் தடுத்துள்ளார்கள்.

صحيح مسلم

عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «إِذَا أُقِيمَتِ الصَّلَاةُ فَلَا صَلَاةَ إِلَّا الْمَكْتُوبَةُ»

‘(கடமையான) தொழுகைக்கு இகாமத் சொல்லப்பட்டு விட்டால் அந்தக் கடமையான தொழுகை தவிர வேறு தொழுகை இல்லை’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 1160

லுஹருடைய சுன்னத்

லுஹர் தொழுகைக்கு முன்னர் இரண்டு அல்லது நான்கு ரக்அத்கள் தொழலாம். இது போல லுஹருக்குப் பின்னர் இரண்டு ரக்அத்கள் தொழலாம்.

صحيح البخاري

937 – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ: «أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي قَبْلَ الظُّهْرِ رَكْعَتَيْنِ، وَبَعْدَهَا رَكْعَتَيْنِ، وَبَعْدَ المَغْرِبِ رَكْعَتَيْنِ فِي بَيْتِهِ، وَبَعْدَ العِشَاءِ رَكْعَتَيْنِ، وَكَانَ لاَ يُصَلِّي بَعْدَ الجُمُعَةِ حَتَّى يَنْصَرِفَ، فَيُصَلِّي رَكْعَتَيْنِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் லுஹர் தொழுகைக்கு முன்னர் இரண்டு ரக்அத்கள் பின்னர் இரண்டு ரக்அத்கள் தொழுபவர்களாக இருந்தார்கள். (ஹதீஸின் சுருக்கம்)

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல் : புகாரீ 937

صحيح البخاري

1182 – عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ لاَ يَدَعُ أَرْبَعًا قَبْلَ الظُّهْرِ، وَرَكْعَتَيْنِ قَبْلَ الغَدَاةِ»

‘லுஹருக்கு முன் நான்கு ரக்அத்களையும் சுப்ஹுக்கு முன் இரண்டு ரக்அத்களையும் நபிகள் நாயகம் (ஸல்) அவர்கள் விட்டதில்லை.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 1182

அஸருடைய சுன்னத்

அஸருடைய முன் சுன்னத் நான்கு ரக்அத்களாகும்.

سنن الترمذي

429 – عَنْ عَلِيٍّ، قَالَ: «كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي قَبْلَ العَصْرِ أَرْبَعَ رَكَعَاتٍ يَفْصِلُ بَيْنَهُنَّ بِالتَّسْلِيمِ عَلَى المَلَائِكَةِ المُقَرَّبِينَ، وَمَنْ تَبِعَهُمْ مِنَ المُسْلِمِينَ وَالمُؤْمِنِينَ»

நபிகள் நாயகம் (ஸல்) அவர்கள் அஸருக்கு முன் நான்கு ரக்அத்கள் தொழுவார்கள். நெருக்கமான வானவர்கள், மூஃமின்கள் மற்றும் முஸ்லிம்கள் அனைவரின் மீதும் ஸலாம் கூறுவதன் மூலம் அந்த நான்கு ரக்அத்களை (இரண்டிரண்டாக) பிரிப்பார்கள்.

அறிவிப்பவர்: அலீ (ரலி)

நூல்: திர்மிதீ

மஃரிபுடைய சுன்னத்

மஃரிப் தொழுகைக்கு முன் சுன்னத் இரண்டு ரக்அத்கள், பின் சுன்னத் இரண்டு ரக்அத்கள் ஆகும்.

صحيح البخاري

1183 – عَبْدُ اللَّهِ المُزَنِيُّ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «صَلُّوا قَبْلَ صَلاَةِ المَغْرِبِ»، قَالَ: «فِي الثَّالِثَةِ لِمَنْ شَاءَ كَرَاهِيَةَ أَنْ يَتَّخِذَهَا النَّاسُ سُنَّةً»

‘மஃரிபிற்கு முன்னர் தொழுங்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறிவிட்டு மூன்றாவது முறை ‘விரும்பியவர் தொழட்டும்’ என்றார்கள்.

நூல்: புகாரீ 1183

صحيح البخاري

937 – عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ: «أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي قَبْلَ الظُّهْرِ رَكْعَتَيْنِ، وَبَعْدَهَا رَكْعَتَيْنِ، وَبَعْدَ المَغْرِبِ رَكْعَتَيْنِ فِي بَيْتِهِ، وَبَعْدَ العِشَاءِ رَكْعَتَيْنِ، وَكَانَ لاَ يُصَلِّي بَعْدَ الجُمُعَةِ حَتَّى يَنْصَرِفَ، فَيُصَلِّي رَكْعَتَيْنِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் மக்ரிபுக்குப் பின் இரண்டு ரக்அத்கள் வீட்டில் தொழுபவர்களாக இருந்தார்கள். (ஹதீஸின் சுருக்கம்)

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: புகாரீ 937

இஷாவுடைய சுன்னத்

இஷாத் தொழுகைக்கு முன் சுன்னத் இரண்டு ரக்அத்கள் அல்லது நான்கு ரக்அத்கள் ஆகும். இஷாவுக்குப் பின் சுன்னத் இரண்டு ரக்அத்கள் ஆகும்.

صحيح البخاري

624 – عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ المُزَنِيِّ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «بَيْنَ كُلِّ أَذَانَيْنِ صَلاَةٌ، ثَلاَثًا لِمَنْ شَاءَ»

‘ஒவ்வொரு பாங்குக்கும், இகாமத்துக்கும் இடையில் ஒரு தொழுகை உண்டு’ என்று மூன்று முறை கூறினார்கள். (மூன்றாம் முறை) ‘விரும்பியவர்கள் தொழலாம்’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் முகஃப்பல் (ரலி)

நூல் : புகாரீ 624

நபிகள் நாயகம் (ஸல்) அவர்கள் பாங்குக்கும் இகாமத்துக்கும் இடையில் ஒரு தொழுகை உண்டு என்று கூறியுள்ளார்கள். ஆனால் எத்தனை ரக்அத்கள் என்று தெளிவுபடுத்தவில்லை. நபிகள் நாயகம் (ஸல்) அவர்களின் சுன்னத்தான தொழுகைகளைக் கவனித்தால் இரண்டும், நான்கும் இடம் பெற்றிருப்பதைக் காணலாம். இதன் அடிப்படையில் நாம் இஷாவுடைய முன் சுன்னத்தை இரண்டாக அல்லது நான்காகத் தொழுது கொள்ளலாம்.

صحيح البخاري

937 – عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ: «أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي قَبْلَ الظُّهْرِ رَكْعَتَيْنِ، وَبَعْدَهَا رَكْعَتَيْنِ، وَبَعْدَ المَغْرِبِ رَكْعَتَيْنِ فِي بَيْتِهِ، وَبَعْدَ العِشَاءِ رَكْعَتَيْنِ، وَكَانَ لاَ يُصَلِّي بَعْدَ الجُمُعَةِ حَتَّى يَنْصَرِفَ، فَيُصَلِّي رَكْعَتَيْنِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் இஷாவுக்குப் பின் இரண்டு ரக்அத்கள் தொழுபவராக இருந்தார்கள். (ஹதீஸின் சுருக்கம்)

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: புகாரீ 937

லுஹா தொழுகை

முற்பகல் நேரத்தில் தொழும் தொழுகைக்கு லுஹா தொழுகை என்று கூறப்படும். இத்தொழுகையை இரண்டு ரக்அத்களிலிருந்து நாம் விரும்பும் ரக்அத்கள் வரை தொழுது கொள்ளலாம்.

இத்தொழுகையின் நேரம் தொடர்பாக ஆதாரப்பூர்வமான ஹதீஸ்கள் இல்லை.

முஸ்லிமில் லுஹாத் தொழுகையின் நேரம் பற்றி ஒரு ஹதீஸ் (1237) இடம் பெற்றுள்ளது.

இதன் அறிவிப்பாளரில் இடம் பெற்றுள்ள அல்காஸிம் அஷ்ஷைபானீ என்பவர் பலவீனமானவர். எனவே இந்த ஹதீஸை ஆதாரமாகக் கொள்ள முடியாது.

எனினும் லுஹா என்ற சொல்லின் பொருளிலிருந்து அதன் நேரத்தை நாம் அறிந்து கொள்ளலாம். லுஹா என்பதற்கு முற்பகல் என்று பொருள். எனவே இத்தொழுகையை முற்பகலில் (அதாவது சூரியன் உதித்தது முதல் உச்சிக்கு வருவது வரை) தொழ வேண்டும் என்று முடிவு செய்யலாம்.

 லுஹா இரண்டு ரக்அத்கள்

صحيح البخاري

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: أَوْصَانِي خَلِيلِي صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِثَلاَثٍ: «صِيَامِ ثَلاَثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ، وَرَكْعَتَيِ الضُّحَى، وَأَنْ أُوتِرَ قَبْلَ أَنْ أَنَامَ»

ஒவ்வொரு மாதமும் மூன்று நாட்கள் நோன்பு நோற்குமாறும், லுஹா நேரத்தில் இரண்டு ரக்அத்துகள் தொழுமாறும், உறங்குவதற்கு முன் வித்ரு தொழுகையைத் தொழுமாறும் ஆகிய இம்மூன்று விஷயங்களை என் தோழர் நபிகள் நாயகம் (ஸல்) அவர்கள் எனக்கு அறிவுறுத்தினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 1981

லுஹா நான்கு ரக்அத்கள்

سنن الترمذي

475 – عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ اللَّهِ تَبَارَكَ وَتَعَالَى أَنَّهُ قَالَ: «ابْنَ آدَمَ ارْكَعْ لِي أَرْبَعَ رَكَعَاتٍ مِنْ أَوَّلِ النَّهَارِ أَكْفِكَ آخِرَهُ»

‘ஆதமின் மகனே! எனக்காகப் பகலின் ஆரம்பத்தில் நான்கு ரக்அத்கள் தொழு! பகலின் கடைசிக்கு நான் உனக்குப் பொறுப்பேற்கிறேன்’ என்று அல்லாஹ் கூறுவதாக நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூதர் (ரலி)

நூல்: திர்மிதீ

லுஹா எட்டு ரக்அத்துகள்

‘صحيح البخاري

1103 – حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنِ ابْنِ أَبِي لَيْلَى، قَالَ: مَا أَخْبَرَنَا أَحَدٌ، أَنَّهُ رَأَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ  صَلَّى الضُّحَى غَيْرُ أُمِّ هَانِئٍ ذَكَرَتْ: «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ فَتْحِ مَكَّةَ اغْتَسَلَ فِي بَيْتِهَا، فَصَلَّى ثَمَانِيَ رَكَعَاتٍ، فَمَا رَأَيْتُهُ صَلَّى صَلاَةً أَخَفَّ مِنْهَا غَيْرَ أَنَّهُ يُتِمُّ الرُّكُوعَ وَالسُّجُودَ»

நபிகள் நாயகம் (ஸல்) அவர்கள் மக்கா வெற்றியின் போது எனது இல்லத்தில் குளித்து விட்டு எட்டு ரக்அத்துகள் தொழுதார்கள். அதை விடச் சுருக்கமாக வேறு எந்தத் தொழுகையும் அவர்கள் தொழுததை நான் பார்த்ததில்லை. ஆயினும் ருகூவையும், ஸஜ்தாவையும் முழுமையாகச் செய்தார்கள்’ என்று உம்மு ஹானி குறிப்பிட்டார்கள்.

அறிவிப்பவர்: இப்னு அபீ லைலா

நூல்: புகாரீ 1103

ஜுமுஆத் தொழுகை

வெள்ளிக்கிழமை லுஹர் தொழுகைக்குப் பதிலாக இமாம் மிம்பரில் பயான் நிகழ்த்திய பின்னர் தொழப்படும் இரண்டு ரக்அத்கள் தொழுகையே ஜுமுஆத் தொழுகையாகும்.

நேரம்

ஜுமுஆத் தொழுகை லுஹர் நேரத்திலும் தொழலாம். சூரியன் மேற்குத் திசையில் சாய்வதற்குச் சற்று முன்பாகவும் தொழலாம். இரண்டிற்கும் ஹதீஸில் ஆதாரம் உள்ளது.

صحيح البخاري

904 – عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ: «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي الجُمُعَةَ حِينَ تَمِيلُ الشَّمْسُ»

சூரியன் (உச்சியிலிருந்து) சாயும் நேரத்தில் நபிகள் நாயகம் (ஸல்) அவர்கள் ஜுமுஆத் தொழுபவர்களாக இருந்தனர்.

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: புகாரீ 904

صحيح البخاري

4168 – حَدَّثَنَا يَحْيَى بْنُ يَعْلَى المُحَارِبِيُّ، قَالَ: حَدَّثَنِي أَبِي، حَدَّثَنَا إِيَاسُ بْنُ سَلَمَةَ بْنِ الأَكْوَعِ، قَالَ: حَدَّثَنِي أَبِي، وَكَانَ مِنْ أَصْحَابِ الشَّجَرَةِ، قَالَ: «كُنَّا نُصَلِّي مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الجُمُعَةَ ثُمَّ نَنْصَرِفُ، وَلَيْسَ لِلْحِيطَانِ ظِلٌّ نَسْتَظِلُّ فِيهِ»

நாங்கள் நபிகள் நாயகம் (ஸல்) அவர்களுடன் ஜுமுஆத் தொழுது விட்டு (வீட்டிற்கு)த் திரும்புவோம். அப்போது நாங்கள் நிழலுக்காக ஒதுங்கும் அளவிற்குச் சுவர்களுக்கு நிழல் இருக்காது.

அறிவிப்பவர்: ஸலமா (ரலி)

நூல்: புகாரீ 4168

صحيح البخاري

940 – عَنْ حُمَيْدٍ، قَالَ: سَمِعْتُ أَنَسًا، يَقُولُ: «كُنَّا نُبَكِّرُ إِلَى الجُمُعَةِ، ثُمَّ نَقِيلُ»

ஜுமுஆ தொழுகைக்குச் சீக்கிரமாகச் சென்று விட்டு அதன் பின்பே நாங்கள் முற்பகல் தூக்கம் மேற்கொள்வோம்.

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: புகாரீ 940

صحيح البخاري

عَنْ سَهْلٍ، بِهَذَا، وَقَالَ: «مَا كُنَّا نَقِيلُ وَلاَ نَتَغَدَّى إِلَّا بَعْدَ الجُمُعَةِ»

ஜுமுஆவிற்குப் பிறகு தான் நாங்கள் முற்பகல் தூக்கத்தையும், காலை உணவையும் கொள்வோம்.

அறிவிப்பவர்: ஸஹ்ல் பின் ஸஅத் (ரலி)

நூல் : புகாரீ 939

ஜுமுஆக்குக் குளிப்பது

ஜுமுஆத் தொழுகைக்காக வெள்ளிக்கிழமை குளிப்பது கட்டாயக் கடமையாகும். தலைக்கு எண்ணெய் மற்றும் நறுமணமும் பூசிக் கொண்டு பள்ளிக்கு வரவேண்டும்.

صحيح البخاري

894 -: «مَنْ جَاءَ مِنْكُمُ الجُمُعَةَ فَلْيَغْتَسِلْ»

‘உங்களில் எவரும் ஜுமுஆத் தொழுகைக்கு வந்தால் அவர் குளித்துக் கொள்ளட்டும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: புகாரீ 894

صحيح البخاري

895 – عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «غُسْلُ يَوْمِ الجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ»

ஜுமுஆ நாளில் குளிப்பது பருவமடைந்த ஒவ்வொருவர் மீதும் கடமையாகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஸயீத் அல்குத்ரீ (ரலி)

நூல்: புகாரீ 895

குத்பாவிற்கு முன்பே வருதல்

ஜும்ஆவில் இமாம் மிம்பரில் ஏறுவதற்கு முன் பள்ளிக்கு வர வேண்டும்

صحيح البخاري

929 – قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا كَانَ يَوْمُ الجُمُعَةِ وَقَفَتِ المَلاَئِكَةُ عَلَى بَابِ المَسْجِدِ يَكْتُبُونَ الأَوَّلَ فَالأَوَّلَ، وَمَثَلُ المُهَجِّرِ كَمَثَلِ الَّذِي يُهْدِي بَدَنَةً، ثُمَّ كَالَّذِي يُهْدِي بَقَرَةً، ثُمَّ كَبْشًا، ثُمَّ دَجَاجَةً، ثُمَّ بَيْضَةً، فَإِذَا خَرَجَ الإِمَامُ طَوَوْا صُحُفَهُمْ، وَيَسْتَمِعُونَ الذِّكْرَ».

‘ஜுமுஆ நாள் வந்து விட்டால் வானவர்கள் பள்ளியின் நுழைவாயிலில் நின்று கொண்டு முதலில் வருபவரையும், அதைத் தொடர்ந்து வருபவர்களையும் வரிசைப்படி பதிவு செய்கிறார்கள். முதலில் வருபவர் ஒட்டகத்தைக் குர்பானி கொடுத்தவரைப் போன்றும், அதற்கடுத்து வருபவர் மாட்டைக் குர்பானி கொடுத்தவர் போன்றும், அதன் பிறகு ஆடு, பிறகு கோழி, பிறகு முட்டை ஆகியவற்றைக் குர்பானி கொடுத்தவர் போன்றவரும் ஆவார்கள். இமாம் வந்து விட்டால் வானவர்கள் தங்கள் ஏடுகளைச் சுருட்டி விட்டுச் சொற்பொழிவைக் கேட்க ஆரம்பித்து விடுவார்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 929

வியாபாரத்தை விட்டு விடுதல்

ஜுமுஆ நாள் அன்று தொழுகை நேரத்தில் வியாபாரம் செய்வது கூடாது. பாங்கு சொல்லப்பட்டு விட்டால் உடனடியாகத் தொழுகைக்கு விரைய வேண்டும்.

நம்பிக்கை கொண்டோரே! வெள்ளிக் கிழமையில் தொழுகைக்காக அழைக்கப்பட்டால் அல்லாஹ்வை நினைப்பதற்கு விரையுங்கள்! வியாபாரத்தை விட்டு விடுங்கள்! நீங்கள் அறிந்தால் இதுவே உங்களுக்கு நல்லது.

திருக்குர்ஆன் 62:9

ஜுமுஆவில் பெண்களும் கலந்து கொள்ளுதல்

நபிகள் நாயகம் (ஸல்) அவர்கள் காலத்தில் பெண்கள் ஜுமுஆத் தொழுகையில் கலந்து கொண்டுள்ளார்கள்.

صحيح مسلم

عَنْ أُخْتٍ لِعَمْرَةَ، قَالَتْ: «أَخَذْتُ ق وَالْقُرْآنِ الْمَجِيدِ مِنْ فِي رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ الْجُمُعَةِ، وَهُوَ يَقْرَأُ بِهَا عَلَى الْمِنْبَرِ فِي كُلِّ جُمُعَةٍ».

காஃப் வல்குர்ஆனில் மஜீத் என்று துவங்கும் அத்தியாயத்தை நபிகள் நாயகம் (ஸல்) அவர்களின் நாவிலிருந்து தான் மனனம் செய்தேன். அதை அவர்கள் ஒவ்வொரு ஜுமுஆவிலும் மிம்பரில் மக்களுக்குச் சொற்பொழிவு நிகழ்த்தும் போது ஓதுவார்கள்.

அறிவிப்பவர்: உம்மு ஹிஷாம் (ரலி)

நூல்: முஸ்லிம் 1442

ஜுமுஆத் தொழுகைக்கு விதிவிலக்குப் பெற்றவர்கள்

سنن أبي داود

عَنْ طَارِقِ بْنِ شِهَابٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” الْجُمُعَةُ حَقٌّ وَاجِبٌ عَلَى كُلِّ مُسْلِمٍ فِي جَمَاعَةٍ إِلَّا أَرْبَعَةً: عَبْدٌ مَمْلُوكٌ، أَوِ امْرَأَةٌ، أَوْ صَبِيٌّ، أَوْ مَرِيضٌ

‘அடிமை, பெண்கள், பருவ வயதை அடையாதவர்கள், நோயாளி ஆகிய நால்வரைத் தவிர அனைத்து முஸ்லிம்கள் மீதும் ஜுமுஆத் தொழுகை கடமையாகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: தாரிக் பின் ஷிஹாப் (ரலி)

நூல்: அபூதாவூத்

ஜுமுஆ பாங்கு

ஐவேளைத் தொழுகைக்கு உள்ளது போல் ஜுமுஆ தொழுகைக்கும் ஒரு பாங்கு சொல்லப்பட வேண்டும். அந்த பாங்கு இமாம் மிம்பரில் அமரும் போது சொல்லப்பட வேண்டும்.

صحيح البخاري

916 – حَدَّثَنَا مُحَمَّدُ بْنُ مُقَاتِلٍ، قَالَ: أَخْبَرَنَا عَبْدُ اللَّهِ، قَالَ: أَخْبَرَنَا يُونُسُ، عَنِ الزُّهْرِيِّ، قَالَ: سَمِعْتُ السَّائِبَ بْنَ يَزِيدَ، يَقُولُ: «إِنَّ الأَذَانَ يَوْمَ الجُمُعَةِ كَانَ أَوَّلُهُ حِينَ يَجْلِسُ الإِمَامُ، يَوْمَ الجُمُعَةِ عَلَى المِنْبَرِ فِي عَهْدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَأَبِي بَكْرٍ، وَعُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، فَلَمَّا كَانَ فِي خِلاَفَةِ عُثْمَانَ بْنِ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ، وَكَثُرُوا، أَمَرَ عُثْمَانُ يَوْمَ الجُمُعَةِ بِالأَذَانِ الثَّالِثِ، فَأُذِّنَ بِهِ عَلَى الزَّوْرَاءِ، فَثَبَتَ الأَمْرُ عَلَى ذَلِكَ»

நபிகள் நாயகம் (ஸல்) அவர்களின் காலத்திலும், அபூபக்ர் (ரலி), உமர் (ரலி), காலங்களிலும் ஜுமுஆ நாளில் இமாம் மிம்பரில் அமர்ந்த பின் பாங்கு சொல்லப்பட்டு வந்தது. உஸ்மான் (ரலி) காலத்தில் மக்கள் பெருகிய போது கடை வீதியில் (பாங்கு இகாமத் தவிர) மூன்றாவது அழைப்பு அதிகமானது. இதுவே நிலை பெற்று விட்டது.

அறிவிப்பவர்: ஸாயிப் பின் யஸீத் (ரலி)

நூல்: புகாரீ 916

எனவே உஸ்மான் (ரலி) அவர்கள் இரண்டாம் பாங்கை ஏற்படுத்தவில்லை கடை வீதியில் அறிவிப்பு செய்தார்கள் என்பதே சரியானதாகும்.

ஒரு வேளை உஸ்மான் (ரலி) அவர்கள் ஜும்ஆவிற்கு இரண்டாவது பாங்கை ஏற்படுத்தினார்கள் என்று வைத்துக் கொண்டாலும் நபிவழியைத் தான் முஸ்லிம்கள் பின்பற்றக் கடமைப்பட்டுள்ளனர். நபிகள் நாயகம் (ஸல்) அவர்களது நடைமுறைக்கு முரணாக யார் செய்திருந்தாலும் அது மார்க்கமாகாது. எனவே ஜும்ஆவிற்கு ஒரு பாங்கு சொல்வதே நபிவழியாகும்.

குத்பாவின் போது பேசக் கூடாது

ஜுமுஆத் தொழுகையில் இமாம் சொற்பொழிவு நிகழ்த்தும் போது அவரது சொற்பொழிவைக் கேட்டுக் கொண்டிருப்பவர்கள் பேசக் கூடாது.

صحيح البخاري

934 – أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” إِذَا قُلْتَ لِصَاحِبِكَ يَوْمَ الجُمُعَةِ: أَنْصِتْ، وَالإِمَامُ يَخْطُبُ، فَقَدْ لَغَوْتَ ”

‘இமாம் சொற்பொழிவு நிகழ்த்தும் போது உன் அருகிலிருப்பவரிடம் வாய் மூடு’ என்று நீ கூறினால் வீணான காரியத்தில் ஈடுபட்டு விட்டாய்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல் : புகாரீ 934

ஓத வேண்டிய சூராக்கள்

صحيح مسلم

فَصَلَّى لَنَا أَبُو هُرَيْرَةَ الْجُمُعَةَ، فَقَرَأَ بَعْدَ سُورَةِ الْجُمُعَةِ، فِي الرَّكْعَةِ الْآخِرَةِ: إِذَا جَاءَكَ الْمُنَافِقُونَ، قَالَ: فَأَدْرَكْتُ أَبَا هُرَيْرَةَ حِينَ انْصَرَفَ، فَقُلْتُ لَهُ: إِنَّكَ قَرَأْتَ بِسُورَتَيْنِ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ يَقْرَأُ بِهِمَا بِالْكُوفَةِ، فَقَالَ أَبُو هُرَيْرَةَ: «إِنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، يَقْرَأُ بِهِمَا يَوْمَ الْجُمُعَةِ».

ஜும்ஆ அத்தியாயத்தையும், முனாபிகூன் அத்தியாயத்தையும் ஓதி அபூ ஹுரைரா (ரலி) எங்களுக்குத் தொழுவித்தார்கள். நபிகள் நாயகம் இவ்வாறு ஓதித் தொழுவித்ததை நான் செவியுற்றுள்ளேன் எனவும் கூறினார்கள்.

நூல் முஸ்லிம்

صحيح مسلم

«كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي الْعِيدَيْنِ، وَفِي الْجُمُعَةِ بِسَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى، وَهَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ»، قَالَ: «وَإِذَا اجْتَمَعَ الْعِيدُ وَالْجُمُعَةُ، فِي يَوْمٍ وَاحِدٍ، يَقْرَأُ بِهِمَا أَيْضًا فِي الصَّلَاتَيْنِ».

நபிகள் நாயகம் (ஸல்) அவர்கள் இரு பெருநாள் தொழுகைகளிலும், ஜும்ஆவிலும் சப்பிஹிஸ்ம ரப்பிக, ஹல் அதாக ஆகிய அத்தியாயங்களை ஓதுபவர்களாக இருந்தனர்.

நூல் : முஸ்லிம்

ஜுமுஆவுடைய சுன்னத்

ஜுமுஆத் தொழுகைக்கு முன் இரண்டு ரக்அத்கள் தொழ வேண்டும். இமாம் பயான் செய்து கொண்டிருந்தாலும் சுருக்கமாக இரண்டு ரக்அத்கள் தொழுது விட வேண்டும்.

صحيح البخاري

931 – دَخَلَ رَجُلٌ يَوْمَ الْجُمُعَةِ وَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْطُبُ فَقَالَ أَصَلَّيْتَ قَالَ لَا قَالَ قُمْ فَصَلِّ رَكْعَتَيْنِ

ஜுமுஆ நாளில் நபிகள் நாயகம் (ஸல்) அவர்கள் சொற்பொழிவு நிகழ்த்திக் கொண்டிருந்த போது ஒரு மனிதர் வந்தார். உடனே நபிகள் நாயகம் (ஸல்) அவர்கள் ‘நீர் தொழுது விட்டீரா?’ என்று கேட்டார்கள். அதற்கவர் இல்லை என்றார். ‘(எழுந்து) இரண்டு ரக்அத்கள் தொழுவீராக!’ என்று கூறினார்கள்.

அறிவிப்பவர்: ஜாபிர் (ரலி)

நூல்: புகாரீ 931

صحيح مسلم

يَا سُلَيْكُ قُمْ فَارْكَعْ رَكْعَتَيْنِ، وَتَجَوَّزْ فِيهِمَا»

முஸ்லிம் அறிவிப்பில் கூடுதலாக ‘அந்த இரண்டு ரக்அத்களைச் சுருக்கமாகத் தொழு!’ என்று இடம் பெற்றுள்ளது.

صحيح البخاري

937 – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، قَالَ: أَخْبَرَنَا مَالِكٌ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ: «أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي قَبْلَ الظُّهْرِ رَكْعَتَيْنِ، وَبَعْدَهَا رَكْعَتَيْنِ، وَبَعْدَ المَغْرِبِ رَكْعَتَيْنِ فِي بَيْتِهِ، وَبَعْدَ العِشَاءِ رَكْعَتَيْنِ، وَكَانَ لاَ يُصَلِّي بَعْدَ الجُمُعَةِ حَتَّى يَنْصَرِفَ، فَيُصَلِّي رَكْعَتَيْنِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் ஜுமுஆவிற்குப் பின்னர் (வீட்டிற்குப்) புறப்பட்டுச் சென்று இரண்டு ரக்அத்துகள் தொழுபவர்களாக இருந்தனர்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: புகாரீ 937

صحيح مسلم

67 – قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا صَلَّى أَحَدُكُمُ الْجُمُعَةَ فَلْيُصَلِّ بَعْدَهَا أَرْبَعًا»

‘உங்களில் ஒருவர் ஜுமுஆத் தொழுதால் அதன் பின்னர் நான்கு ரக்அத்கள் தொழட்டும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 1457

பயணத் தொழுகை

கடமையான தொழுகைகளைக் குறிப்பிட்ட நேரத்தில் தொழ வேண்டும். ஆனால் பயணத்தில் இருப்பவர் குறிப்பிட்ட இரண்டு தொழுகைகளை ஒரே நேரத்தில் தொழலாம். நான்கு ரக்அத் தொழுகைகளை இரண்டு ரக்அத்துகளாகவும் சுருக்கித் தொழலாம்.

இரண்டு தொழுகைகளைச் சேர்த்து தொழுவதற்கு அரபியில் ஜம்வு என்றும், நான்கு ரக்அத் தொழுகைகளை சுருக்கித் தொழுவதற்கு அரபியில் கஸ்ர் என்றும் கூறுவர்.

ஒருவர் சுமார் 25 கி.மீ. தொலைவுக்குப் பயணம் செய்தால் அவர் ஜம்வு, கஸ்ர் செய்யலாம்.

صحيح مسلم

«كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا خَرَجَ مَسِيرَةَ ثَلَاثَةِ أَمْيَالٍ، أَوْ ثَلَاثَةِ فَرَاسِخَ – شُعْبَةُ الشَّاكُّ – صَلَّى رَكْعَتَيْنِ»

கஸ்ர் தொழுகையைப் பற்றி அனஸ் (ரலி) அவர்களிடம் கேட்கப்பட்ட போது, ‘நபிகள் நாயகம் (ஸல்) அவர்கள் மூன்று மைலோ அல்லது மூன்று பர்ஸக் அளவோ பயணம் செய்தால் (நான்கு ரக்அத் தொழுகைகளை) இரண்டு ரக்அத்களாக (சுருக்கித்) தொழுவார்கள்’ என்று பதிலளித்தார்கள்.

அறிவிப்பவர்: யஹ்யா பின் யஸீத்

நூல்: முஸ்லிம் 1116

மூன்று மைல் தொலைவு பயணம் செய்தால் கஸர் சலுகை உண்டா? அல்லது ஒன்பது மைல் தொலைவு பயணம் செய்தால் கஸர் சலுகை உண்டா? சந்தேகத்துடன் அறிவிப்பாளர் இதைக் கூறுவதால் இரண்டில் ஒன்று தான் உண்மையாக இருக்க முடியும். இதை நாம் ஆய்வு செய்து இரண்டில் எது சரியானது என்பதை முடிவு செய்ய வேண்டும்.

காலத்தைக் குறித்தோ, அளவைக் குறித்தோ குறிப்பிடும் போது இதையோ, அதையோ கூறினார்கள் என்று அறிவிப்பாளர் கூறினால் அந்தச் சந்தேகத்தைப் போக்கி உறுதியாக ஒரு அளவைக் குறிப்பிடும் ஹதீஸ் கிடைக்கிறதா என்று பார்க்க வேண்டும். அவ்வாறு கிடைத்தால் அந்தச் செய்தியை எடுத்துக் கொண்டு சந்தேகத்துடன் அறிவிக்கப்படும் செய்தியை விட்டுவிட வேண்டும். அவ்வாறு கிடைக்காவிட்டால் இரு அளவுகளில் எது உறுதியானதோ அதை எடுத்துக் கொள்ள வேண்டும்.

அது போல் ஒன்பது மைல் தொலைவில் கஸர் செய்தது உறுதியானது. மூன்று மைலில் கஸர் செய்தார்களா என்பது சந்தேகத்திற்கு இடமானது. எனவே உறுதியானதை எடுத்துக் கொள்ள வேண்டும் என்ற அடிப்படையில் மூன்று ஃபர்ஸக் என்பதை நாம் எடுத்துக் கொள்ள வேண்டும்.

அன்றைய கால மூன்று பர்ஸக் என்பது இன்றைய கால அளவின் படி சுமார் 25 கி.மீ. ஆகும்.

ஒருவர் 25 கி.மீ. தூரமுள்ள ஊருக்குப் பயணம் செல்ல நாடி ஊர் எல்லையை அவர் கடந்து விட்டால் அவர் ஜம்வு, கஸ்ர் செய்யலாம்.

صحيح البخاري

1089 – عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: «صَلَّيْتُ الظُّهْرَ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالْمَدِينَةِ أَرْبَعًا، وَبِذِي الحُلَيْفَةِ رَكْعَتَيْنِ»

‘மதீனாவில் நபிகள் நாயகம் (ஸல்) அவர்களுடன் லுஹர் தொழுகையை நான்கு ரக்அத்களாகத் தொழுதேன். நபிகள் நாயகம் (ஸல்) அவர்கள் மக்கா புறப்பட்டார்கள். (இடையில் உள்ள ஊரான) துல்ஹுலைஃபாவில் அஸர் தொழுகையை இரண்டு ரக்அத்களாகத் தொழுதார்கள்.’

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: புகாரீ 1089

பயணத்தில் இருப்பவர் விரும்பினால் லுஹர் தொழுகையையும், அஸர் தொழுகையையும் லுஹருடைய நேரத்தில் தொழலாம்.

விரும்பினால் லுஹர் தொழுகையையும், அஸர் தொழுகையையும் அஸருடைய நேரத்தில் தொழலாம்.

அதே போல் மஃரிப் தொழுகையையும் ,இஷா தொழுகையையும் மஃரிபுடைய நேரத்தில் தொழலாம்.

அல்லது இஷாத் தொழுகையின் நேரத்தில் தொழலாம்.

அப்போது நான்கு ரக்அத் தொழுகைகளை (லுஹர், அஸர், இஷா) இரண்டு ரக்அத்களாகச் சுருக்கியும் தொழலாம். சுப்ஹுத் தொழுகையை இரண்டு ரக்அத்தாகவும், மஃரிப் தொழுகையை மூன்று ரக்அத்களாவும் தொழ வேண்டும்.

صحيح مسلم

فَتَوَضَّأَ ثُمَّ رَكِبَ، ثُمَّ أَتَى الْمُزْدَلِفَةَ فَجَمَعَ بِهَا بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் முஸ்தலிஃபாவில் மஃரிப் தொழுகையையும், இஷாத் தொழுகையையும் சேர்த்து தொழுதார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: முஸ்லிம்

صحيح البخاري

1111 – كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا ارْتَحَلَ قَبْلَ أَنْ تَزِيغَ الشَّمْسُ أَخَّرَ الظُّهْرَ إِلَى وَقْتِ العَصْرِ، ثُمَّ يَجْمَعُ بَيْنَهُمَا، وَإِذَا زَاغَتْ صَلَّى الظُّهْرَ ثُمَّ رَكِبَ»

சூரியன் சாய்வதற்கு முன் நபிகள் நாயகம் (ஸல்) அவர்கள் பிரயாணம் மேற்கொண்டால் லுஹரை அஸர் நேரம் வரும் வரை தாமதப்படுத்தி பின்னர் இரண்டு நேரத் தொழுகைகளையும் சேர்த்துத் தொழுவார்கள். (பிரயாணத்தைத் துவங்கும் முன்) சூரியன் சாய்ந்து விட்டால் லுஹரைத் தொழுது விட்டுப் புறப்படுவார்கள்.

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: புகாரீ 1111

صحيح البخاري

1091 – ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: «رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَعْجَلَهُ السَّيْرُ فِي السَّفَرِ يُؤَخِّرُ المَغْرِبَ، حَتَّى يَجْمَعَ بَيْنَهَا وَبَيْنَ العِشَاءِ» قَالَ سَالِمٌ: وَكَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا يَفْعَلُهُ إِذَا أَعْجَلَهُ السَّيْرُ ”

நபிகள் நாயகம் (ஸல்) அவர்கள் அவசரமாகப் புறப்படுவதாக இருந்தால் மஃரிபைத் தாமதப்படுத்தி இஷாவுடன் சேர்த்துத் தொழுவார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: புகாரீ 1091

இரண்டு தொழுகைகளைச் சேர்த்து தொழும் போது இரண்டு தொழுகைக்கும் சேர்த்து ஒரு பாங்கு சொல்ல வேண்டும். ஒவ்வொரு தொழுகைக்கும் தனித்தனியாக இகாமத் சொல்லியோ, அல்லது இரண்டு தொழுகைக்கும் ஒரேயொரு இகாமத் மட்டும் சொல்லியோ தொழலாம்.

صحيح مسلم

حَتَّى أَتَى الْمُزْدَلِفَةَ، فَصَلَّى بِهَا الْمَغْرِبَ وَالْعِشَاءَ بِأَذَانٍ وَاحِدٍ وَإِقَامَتَيْنِ، وَلَمْ يُسَبِّحْ بَيْنَهُمَا شَيْئًا

நபிகள் நாயகம் (ஸல்) அவர்கள் முஸ்தலிபாவில் மஃரிபையும், இஷாவையும் ஒரு பாங்கு இரண்டு இகாமத் சொல்லி தொழுவித்தார்கள்.

அறிவிப்பவர்: ஜாபிர் (ரலி)

நூல்: முஸ்லிம் 2137

صحيح مسلم

«جَمَعَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِجَمْعٍ لَيْسَ بَيْنَهُمَا سَجْدَةٌ، وَصَلَّى الْمَغْرِبَ ثَلَاثَ رَكَعَاتٍ، وَصَلَّى الْعِشَاءَ رَكْعَتَيْنِ

நபிகள் நாயகம் (ஸல்) அவர்கள் முஸ்தலிஃபாவில் மஃரிப் தொழுகையையும், இஷாத் தொழுகையையும் சேர்த்துத் தொழுதார்கள். மஃரிப் மூன்று ரக்அத்களாகவும் இஷா இரண்டு ரக்அத்களாகவும் தொழுதார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: முஸ்லிம் 2268

சுருக்கித் தொழுவது கட்டாயம் இல்லை

பயணியாக இருப்பவர் தொழுகையைச் சுருக்கித் தொழ வேண்டும் என்ற அவசியம் இல்லை. விரும்பினால் முழுமையாகவும் தொழலாம்.

سنن النسائي

عَنْ عَائِشَةَ، أَنَّهَا اعْتَمَرَتْ مَعَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ حَتَّى إِذَا قَدِمَتْ مَكَّةَ، قَالَتْ: يَا رَسُولَ اللَّهِ، بَأَبِي أَنْتَ وَأُمِّي قَصَرْتَ، وَأَتْمَمْتُ، وَأَفْطَرْتَ، وَصُمْتُ، قَالَ: «أَحْسَنْتِ يَا عَائِشَةُ»، وَمَا عَابَ عَلَيَّ

நான் நபிகள் நாயகம் (ஸல்) அவர்களுடன் மதீனாவிலிருந்து மக்கா நோக்கி உம்ரா செய்யப் புறப்பட்டேன். நான் மக்காவை அடைந்த போது, ‘அல்லாஹ்வின் தூதரே! எனது தாயும், தந்தையும் உங்களுக்கு அர்ப்பணமாகட்டும். நீங்கள் கஸ்ர் செய்கிறீர்கள். நான் முழுமையாகத் தொழுகிறேன். நீங்கள் நோன்பு நோற்கவில்லை. நான் நோன்பு நோற்கிறேன்’ என்று நான் கேட்ட போது ‘ஆயிஷாவே! சரியாகச் செய்தாய்!’ என்றார்கள். என்னைக் குறை காணவில்லை.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: நஸாயீ

எத்தனை நாட்கள்

ஒருவர் பயணத்தில் இருக்கிறார் என்பதற்கு இரு கருத்துக்கள் கொடுக்கலாம்.

பயணித்துக் கொண்டே இருக்க வேண்டும் என்றும் கருத்து கொடுக்கலாம்.

பயணம் செய்து வெளியூரில் சில நாட்கள் தங்கினாலும் பயணம் என்று கருத்து கொடுக்கலாம்.

இந்த இரண்டாவது கருத்து தான் சரியானது. நபிகள் நாயகம் (ஸல்) அவர்கள் மக்கா வெற்றிக்கான பயணம் செய்யும் போது போகும் வழியில் மட்டுமில்லாமல் சில நாட்கள் மக்காவில் தங்கிய போதும் கஸர் செய்துள்ளார்கள். சொந்த ஊருக்கு திரும்பும் வரை உள்ள காலம் பயணமாக கருதப்படும்.

صحيح البخاري

4298 – حَدَّثَنَا عَبْدَانُ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا عَاصِمٌ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: «أَقَامَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمَكَّةَ تِسْعَةَ عَشَرَ يَوْمًا يُصَلِّي رَكْعَتَيْنِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் மக்காவில் பத்தொன்பது நாட்கள் தங்கிய போது இரண்டுரக் அத்களாக தொழுதார்கள்.

நூல்; புகாரி

ஒருவர் எத்தனை நாட்கள் பயணத்தில் இருந்தால் ஜம்வு, கஸ்ர் செய்யலாம் என்பதில் நபிகள் நாயகம் (ஸல்) அவர்கள் வரையறை எதுவும் கூறவில்லை.

சொந்த ஊரைவிட்டு வெளியூரில் எவ்வளவு காலம் தங்கினாலும் அவருக்கு இச்சலுகை உண்டு.

உள்ளூரில் ஜம்வு செய்தல்

ஒருவர் உள்ளூரில் இருக்கும் போதும் எப்போதாவது ஜம்வு செய்து (சேர்த்துத்) தொழுவதற்கு அனுமதி உள்ளது. எனினும் இதையே வழக்கமாக்கிக் கொள்ளக் கூடாது. ஏனெனில் தொடர்ந்து ஜம்வு செய்து வந்தால் தொழுகை குறிப்பிட்ட நேரத்தில் தொழ வேண்டும் என்ற இறைவனின் கட்டளைக்குப் பொருள் இல்லாமல் போய்விடும்.

صحيح البخاري

543 – عَنِ ابْنِ عَبَّاسٍ: ” أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى بِالْمَدِينَةِ سَبْعًا وَثَمَانِيًا: الظُّهْرَ وَالعَصْرَ وَالمَغْرِبَ وَالعِشَاءَ “، فَقَالَ أَيُّوبُ: لَعَلَّهُ فِي لَيْلَةٍ مَطِيرَةٍ، قَالَ: عَسَى

நபிகள் நாயகம் (ஸல்) அவர்கள் மதீனாவில் லுஹ்ரையும், அஸ்ரையும், மஃரிபையும், இஷாவையும் ஏழு, எட்டு ரக்அத்களாகத் தொழுதார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: புகாரீ 543

صحيح مسلم

عَنِ ابْنِ عَبَّاسٍ، قَالَ: «جَمَعَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَيْنَ الظُّهْرِ وَالْعَصْرِ، وَالْمَغْرِبِ وَالْعِشَاءِ بِالْمَدِينَةِ، فِي غَيْرِ خَوْفٍ، وَلَا مَطَرٍ»

நபிகள் நாயகம் (ஸல்) அவர்கள் லுஹ்ரையும் அஸ்ரையும் சேர்த்து ஒரே நேரத்தில் தொழுதார்கள். மஃரிபையும் இஷாவையும் ஒரே நேரத்தில் தொழுதார்கள். அப்போது (போர் அபாயம் மிகுந்த) அச்ச நிலையிலோ, பயணத்திலோ அவர்கள் இருக்கவில்லை.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: முஸ்லிம் 1267

இஸ்திகாரா தொழுகை

நமக்கு ஏதேனும் பிரச்சனைகள் ஏற்பட்டு, எதைச் செய்வது என்று சிக்கல் ஏற்பட்டால் நமக்கு நன்மையானதைத் தேர்வு செய்ய நாடி இரண்டு ரக்அத் தொழுவதற்கு இஸ்திகாரா தொழுகை என்று சொல்லப்படும். இரண்டு ரக்அத்கள் தொழுத பின் கீழ்க்காணும் ஹதீஸில் குறிப்பிட்டுள்ள துஆவை ஓத வேண்டும்.

صحيح البخاري

1162 – حَدَّثَنَا قُتَيْبَةُ قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي الْمَوَالِي عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُنَا الِاسْتِخَارَةَ فِي الْأُمُورِ كُلِّهَا كَمَا يُعَلِّمُنَا السُّورَةَ مِنْ الْقُرْآنِ يَقُولُ إِذَا هَمَّ أَحَدُكُمْ بِالْأَمْرِ فَلْيَرْكَعْ رَكْعَتَيْنِ مِنْ غَيْرِ الْفَرِيضَةِ ثُمَّ لِيَقُلْ

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ عَاجِلِ أَمْرِي وَآجِلِهِ فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ فِي عَاجِلِ أَمْرِي وَآجِلِهِ فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي

قَالَ وَيُسَمِّي حَاجَتَهُ.

நபிகள் நாயகம் (ஸல்) அவர்கள் குர்ஆனுடைய அத்தியாயங்களை எங்களுக்குக் கற்றுத் தந்தது போல எல்லாக் காரியங்களிலும் நல்லவற்றைத் தேர்வு செய்யக் கூடிய முறையையும் கற்றுத் தந்துள்ளார்கள்.

‘உங்களில் ஒருவருக்கு ஏதேனும் பிரச்சனை ஏற்பட்டால் கடமையல்லாத இரண்டு ரக்அத்களை அவர் தொழட்டும். பின்னர்,

அல்லாஹும்ம இன்னீ அஸ்தகீரு(க்)க பிஇல்மி(க்)க லஅஸ்தக்திரு(க்)க பிகுத்ரதி(க்)க வஅஸ்அலு(க்)க மின் ஃபழ்லி(க்)கல் அளீம். ஃப இன்ன(க்)க தக்திரு வலா அக்திரு வதஃலமு வலா அஃலமு வஅன்(த்)த அல்லாமுல் குயூப். அல்லாஹும்ம இன்குன்(த்)த தஃலமு அன்ன ஹாதல் அம்ர கைரு(ன்)ல் லீ ஃபீதீனீ வமஆஷீ வஆ(க்)கிப(த்)தி அம்ரீ ஃபக்துர்ஹுலீ வயஸ்ஸிர்ஹுலீ ஸும்ம பாரிக்லீ ஃபீஹி வஇன்குன்(த்)த தஃலமு அன்ன ஹாதல் அம்ர ஷர்ரு(ன்)ல்லீ ஃபீதீனீ வமஆஷீ வஆ(க்)கிப(த்)தி அம்ரீ ஃபஸ்ரிஃப்ஹு அன்னீ வஸ்ரிஃப்னீ அன்ஹு வக்துர்லியல் கைர ஹைஸு கான ஸும்ம அர்ழினீ பிஹி’

(பொருள்: இறைவா! உனக்கு ஞானம் இருப்பதால் உன்னிடம் நல்லதை வேண்டுகிறேன். உனக்கு வல்லமை இருப்பதால் உன்னிடம் வல்லமையை வேண்டுகிறேன். உன் மகத்தான அருளை உன்னிடம் வேண்டுகிறேன். நீ அனைத்துக்கும் ஆற்றலுள்ளவன். நான் ஆற்றலுள்ளவன் அல்லன். நீஅனைத்தையும் அறிகிறாய். நான் அறிய மாட்டேன். மறைவானவற்றையும் நீ அறிபவன். இறைவா! எனது இந்தக் காரியம் எனது மார்க்கத்திற்கும், எனது வாழ்க்கைக்கும், எனது மறுமைக்கும் சிறந்தது என நீ கருதினால் அதற்குரிய ஆற்றலை எனக்குத் தா! அதை எனக்கு எளிதாக்கு! பின்னர் அதில் விருத்தி செய்! இந்தக் காரியம் எனது மார்க்கத்திற்கும், எனது வாழ்க்கைக்கும் கெட்டது என நீ கருதினால் என்னை விட்டு இந்தக் காரியத்தையும் இந்தக் காரியத்தை விட்டு என்னையும் திருப்பி விடு! எங்கிருந்தாலும் எனக்கு நல்லவற்றுக்கு ஆற்றலைத் தா! பின்னர் அதில் எனக்கு திருப்தியைத் தா!)

என்று கூறட்டும். தனது தேவையையும் குறிப்பிடட்டும்’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறியுள்ளார்கள்.

அறிவிப்பவர்: ஜாபிர் பின் அப்துல்லாஹ் (ரலி)

நூல்: புகாரீ 1162

மழைத் தொழுகை

நாட்டில் பஞ்சம், வறட்சி ஏற்படும் போது அவற்றை நீக்குவதற்காக, மழை வேண்டி வல்ல அல்லாஹ்விடம் தொழுது பிரார்த்தனை செய்ய வேண்டும். நபிகள் நாயகம் (ஸல்) அவர்கள் மழைக்காக வேண்டி இரண்டு ரக்அத்கள் தொழுவித்துள்ளார்கள். மழைத் தொழுகைக்கென சில குறிப்பிட்ட முறையையும் நபிகள் நாயகம் (ஸல்) அவர்கள் காட்டித் தந்துள்ளார்கள்.

* சூரியன் உதித்தவுடன் தொழ வேண்டும்.

* மேலாடையை மாற்றிப் போட்டுக் கொள்ள வேண்டும்.

* திடலில் தொழ வேண்டும்.

* இரண்டு ரக்அத்கள் ஜமாஅத்தாகத் தொழ வேண்டும்.

* அதில் இமாம் சப்தமிட்டு ஓத வேண்டும்.

* முதல் ரக்அத்தில் கூடுதலாக ஏழு தக்பீர்களும், இரண்டாம் ரக்அத்தில் கூடுதலாக ஐந்து தக்பீர்களும் கூற வேண்டும்.

* தொழுத பின்னர் இமாம் மிம்பரில் ஏறி சொற்பொழிவு நிகழ்த்தாமல் இறைவனைப் பெருமைப்படுத்தல், பாவமன்னிப்புத் தேடல் போன்ற காரியங்களில் ஈடுபட வேண்டும். இமாமைப் போன்று மற்றவர்களும் இரு கைகயும் உயர்த்திப் பிரார்த்தனை செய்ய வேண்டும்.

* இரு கைகளையும் மற்ற துஆக்களில் உயர்த்துவதைப் போன்று அல்லாமல் புறங்கை வானத்தை நோக்கி இருக்குமாறு கைகளைக் கவிழ்த்து உயர்த்த வேண்டும்.

இவற்றுக்கான ஆதாரங்கள் வருமாறு:

صحيح البخاري

1012 – عَبْدِ اللَّهِ بْنِ زَيْدٍ، «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَرَجَ إِلَى المُصَلَّى فَاسْتَسْقَى فَاسْتَقْبَلَ القِبْلَةَ، وَقَلَبَ رِدَاءَهُ، وَصَلَّى رَكْعَتَيْنِ

நபிகள் நாயகம் (ஸல்) அவர்கள் திடலுக்குச் சென்று மழை வேண்டினார்கள். அப்போது கிப்லாவை நோக்கியவர்களாகத் தமது மேலாடையை மாற்றிப் போட்டுக் கொண்டு இரண்டு ரக்அத்கள் தொழுதார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் ஸைத் (ரலி)

நூல்: புகாரீ 1012

صحيح البخاري

1024 – خَرَجَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتَسْقِي، فَتَوَجَّهَ إِلَى القِبْلَةِ يَدْعُو وَحَوَّلَ رِدَاءَهُ، ثُمَّ صَلَّى رَكْعَتَيْنِ جَهَرَ فِيهِمَا بِالقِرَاءَةِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் மழை வேண்டிப் பிரார்த்திக்கப் புறப்பட்டார்கள். கிப்லாவை நோக்கி துஆச் செய்தார்கள். தமது மேலாடையை மாற்றிப் போட்டுக் கொண்டார்கள். பின்னர் சப்தமாக ஓதி இரண்டு ரக்அத்கள் தொழுவித்தார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் யஸீத் (ரலி)

நூல்: புகாரீ 1024

صحيح مسلم

عَنْ أَنَسِ بْنِ مَالِكٍ، «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اسْتَسْقَى، فَأَشَارَ بِظَهْرِ كَفَّيْهِ إِلَى السَّمَاءِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் மழை வேண்டிப் பிரார்த்தித்த போது தம் புறங்கைகளால் வானை நோக்கிச் சைகை செய்தார்கள்.

அறிவிப்பவர்: அனஸ் (ரலி)

நூல்: முஸ்லிம் 1632

سنن الترمذي

558 – حَدَّثَنَا قُتَيْبَةُ قَالَ: حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ، عَنْ هِشَامِ بْنِ إِسْحَاقَ وَهُوَ ابْنُ عَبْدِ اللَّهِ بْنِ كِنَانَةَ، عَنْ أَبِيهِ، قَالَ: أَرْسَلَنِي الوَلِيدُ بْنُ عُقْبَةَ وَهُوَ أَمِيرُ المَدِينَةِ إِلَى ابْنِ عَبَّاسٍ أَسْأَلُهُ عَنْ اسْتِسْقَاءِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ فَأَتَيْتُهُ، فَقَالَ: «إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ مُتَبَذِّلًا مُتَوَاضِعًا مُتَضَرِّعًا، حَتَّى أَتَى المُصَلَّى، فَلَمْ يَخْطُبْ خُطْبَتَكُمْ هَذِهِ، وَلَكِنْ لَمْ يَزَلْ فِي الدُّعَاءِ وَالتَّضَرُّعِ وَالتَّكْبِيرِ، وَصَلَّى رَكْعَتَيْنِ كَمَا كَانَ يُصَلِّي فِي العِيدِ»: «هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ»،

நபிகள் நாயகம் (ஸல்) அவர்கள் பணிவாகவும், உள்ளச்சத்துடனும், அடக்கத்துடனும் மழைத் தொழுகைக்காகப் புறப்பட்டு முஸல்லா என்ற திடலுக்கு வந்தார்கள். பெருநாள் தொழுகையைப் போலவே இரண்டு ரக்அத்கள் தொழ வைத்தார்கள். நீங்கள் இப்போது செய்யும் சொற்பொழிவு போல் அவர்கள் சொற்பொழிவு நிகழ்த்தவில்லை. மிம்பரில் ஏறி துஆச் செய்வதிலும் இறைவனைப் பெருமைப்படுத்துவதிலும் ஈடுபட்டிருந்தார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: திர்மிதீ

இந்த ஹதீஸில் ‘பெருநாள் தொழுகையைப் போல் தொழுவித்தார்கள்’ என்று கூறப்பட்டுள்ளது. பெருநாள் தொழுகையைப் போல் என்று வர்ணிப்பது பெருநாள் தொழுகையில் கூறப்படும் கூடுதல் தக்பீர்களைத் தான். எனவே பெருநாள் தொழுகையில் கூறுவதைப் போல் முதல் ரக்அத்தில் 7 கூடுதல் தக்பீர்களும் இரண்டாவது ரக்அத்தில் 5 கூடுதல் தக்பீர்களும் சொல்ல வேண்டும்.

سنن أبي داود

1169 – حَدَّثَنَا ابْنُ أَبِي خَلَفٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ، حَدَّثَنَا مِسْعَرٌ، عَنْ يَزِيدَ الْفَقِيرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: أَتَتِ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، بَوَاكِي، فَقَالَ:

اللَّهُمَّ اسْقِنَا غَيْثًا مُغِيثًا، مَرِيئًا مَرِيعًا، نَافِعًا غَيْرَ ضَارٍّ، عَاجِلًا غَيْرَ آجِلٍ

قَالَ: فَأَطْبَقَتْ عَلَيْهِمُ السَّمَاءُ

மழைக்காக நபிகள் நாயகம் (ஸல்) அவர்கள் செய்த பிரார்த்தனை

اللَّهُمَّ اسْقِنَا غَيْثًا مُغِيثًا، مَرِيئًا مَرِيعًا، نَافِعًا غَيْرَ ضَارٍّ، عَاجِلًا غَيْرَ آجِلٍ

அல்லாஹும்மஸ்கினா கைஸன் முகீஸன் மரீஅன் மரீஅன் நாஃபிஅன் கைர ளார்ரின் ஆஜிலன் கைர ஆஜிலின்.

(இறைவா! தாமதமின்றி, விரைவான, இடரில்லாத, பயனளிக்கக் கூடிய, செழிப்பான, உயிரினத்திற்கு நற்பலன் தந்து காக்கும் மழையை எங்களுக்குத் தந்தருள்வாயாக!)

அறிவிப்பவர்: ஜாபிர் (ரலி)

நூல்: அபூதாவூத் 988

صحيح البخاري

اللَّهُمَّ اسْقِنَا، اللَّهُمَّ اسْقِنَا، اللَّهُمَّ اسْقِنَا

அல்லாஹும்மஸ்கினா, அல்லாஹும்மஸ்கினா. அல்லாஹும்மஸ்கினா

(இறைவா! எங்களுக்கு நீர் வழங்குவாயாக! இறைவா! எங்களுக்கு நீர் வழங்குவாயாக! இறைவா! எங்களுக்கு வழங்குவாயாக!) அறிவிப்பவர்: அனஸ் (ரலி

நூல்: புகாரீ 1013

 கிரகணத் தொழுகை

சூரிய, சந்திர கிரகணங்கள் ஏற்படும் போது சிறப்புத் தொழுகையை நபிகள் நாயகம் (ஸல்) அவர்கள் காட்டித் தந்துள்ளார்கள்.

* கிரகணம் ஏற்படும் போது இன்னஸ்ஸலாத்த ஜாமிஆ (தொழுகை வாருங்கள்) என்று மக்களுக்கு அழைப்புக் கொடுக்க வேண்டும்.

* பள்ளியில் தொழ வேண்டும்

* இரண்டு ரக்அத்கள் ஜமாஅத்தாகத் தொழ வேண்டும்.

* இமாம் சப்தமிட்டு ஓத வேண்டும் 8 ஒவ்வொரு ரக்அத்திலும் இரண்டிரண்டு ருகூவுகள் செய்ய வேண்டும்

* நிலை, ருகூவு, ஸஜ்தா ஆகியவை மற்றத் தொழுகைகளை விட மிக நீண்டதாக இருக்க வேண்டும்

* கிரகணம் ஏற்படும் போது தக்பீர் அதிகம் கூற வேண்டும். மேலும் திக்ர் செய்தல், பாவமன்னிப்புத் தேடல், தர்மம் செய்தல் ஆகியவற்றிலும் ஈடுபட வேண்டும்.

இவற்றுக்கான ஆதாரங்கள் வருமாறு:

صحيح البخاري

فَإِذَا رَأَيْتُمُوهُمَا فَافْزَعُوا إِلَى الصَّلاَةِ

‘நீங்கள் கிரகணத்தைக் காணும் போது தொழுகைக்கு விரையுங்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 1046

صحيح البخاري

إِنَّ الصَّلاَةَ جَامِعَةٌ،

நபிகள் நாயகம் (ஸல்) அவர்கள் காலத்தில் சூரிய கிரகணம் ஏற்பட்ட போது ‘இன்னஸ் ஸலாத்த ஜாமிஆ’ என்று அழைப்புக் கொடுக்கப்பட்டது.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அம்ர் (ரலி)

நூல்: புகாரீ 1051

صحيح البخاري

خَسَفَتِ الشَّمْسُ فِي حَيَاةِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَخَرَجَ إِلَى المَسْجِدِ، فَصَفَّ النَّاسُ وَرَاءَهُ فَكَبَّرَ فَاقْتَرَأَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قِرَاءَةً طَوِيلَةً

நபிகள் நாயகம் (ஸல்) அவர்கள் காலத்தில் சூரிய கிரகணம் ஏற்பட்டது. உடனே அவர்கள் பள்ளிக்குச் சென்றார்கள். மக்கள் அவர்களுக்குப் பின்னால் அணி வகுத்தார்கள். நபிகள் நாயகம் (ஸல்) அவர்கள் தக்பீர் கூறினார்கள். நீண்ட நேரம் ஓதினார்கள்…

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 1046

صحيح البخاري

1065 – جَهَرَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي صَلاَةِ الخُسُوفِ بِقِرَاءَتِهِ

நபிகள் நாயகம் (ஸல்) அவர்கள் கிரகணத் தொழுகையில் சப்தமிட்டு ஓதினார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 1065

صحيح البخاري

1046 – حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، قَالَ: حَدَّثَنِي اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، ح وَحَدَّثَنِي أَحْمَدُ بْنُ صَالِحٍ، قَالَ: حَدَّثَنَا عَنْبَسَةُ، قَالَ: حَدَّثَنَا يُونُسُ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي عُرْوَةُ، عَنْ عَائِشَةَ، زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَتْ: خَسَفَتِ الشَّمْسُ فِي حَيَاةِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَخَرَجَ إِلَى المَسْجِدِ، فَصَفَّ النَّاسُ وَرَاءَهُ، فَكَبَّرَ فَاقْتَرَأَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قِرَاءَةً طَوِيلَةً، ثُمَّ كَبَّرَ فَرَكَعَ رُكُوعًا طَوِيلًا، ثُمَّ قَالَ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، فَقَامَ وَلَمْ يَسْجُدْ، وَقَرَأَ قِرَاءَةً طَوِيلَةً هِيَ أَدْنَى مِنَ القِرَاءَةِ الأُولَى، ثُمَّ كَبَّرَ وَرَكَعَ رُكُوعًا طَوِيلًا وَهُوَ أَدْنَى مِنَ الرُّكُوعِ الأَوَّلِ، ثُمَّ قَالَ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، رَبَّنَا وَلَكَ الحَمْدُ، ثُمَّ سَجَدَ، ثُمَّ قَالَ فِي الرَّكْعَةِ الآخِرَةِ مِثْلَ ذَلِكَ، فَاسْتَكْمَلَ أَرْبَعَ رَكَعَاتٍ فِي أَرْبَعِ سَجَدَاتٍ، وَانْجَلَتِ الشَّمْسُ قَبْلَ أَنْ يَنْصَرِفَ، ثُمَّ قَامَ، فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ: «هُمَا آيَتَانِ مِنْ آيَاتِ اللَّهِ، لاَ يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلاَ لِحَيَاتِهِ، فَإِذَا رَأَيْتُمُوهُمَا فَافْزَعُوا إِلَى الصَّلاَةِ» وَكَانَ يُحَدِّثُ كَثِيرُ بْنُ عَبَّاسٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، كَانَ يُحَدِّثُ يَوْمَ خَسَفَتِ الشَّمْسُ، بِمِثْلِ حَدِيثِ عُرْوَةَ، عَنْ عَائِشَةَ، فَقُلْتُ لِعُرْوَةَ: ” إِنَّ أَخَاكَ يَوْمَ خَسَفَتْ بِالْمَدِينَةِ لَمْ يَزِدْ عَلَى رَكْعَتَيْنِ مِثْلَ الصُّبْحِ؟ قَالَ: أَجَلْ، لِأَنَّهُ أَخْطَأَ السُّنَّةَ ”

நபிகள் நாயகம் (ஸல்) அவர்கள் காலத்தில் சூரிய கிரகணம் ஏற்பட்டது. உடனே அவர்கள் பள்ளிக்குச் சென்றார்கள். மக்கள் அவர்களுக்குப் பின்னால் அணி வகுத்தார்கள். நபிகள் நாயகம் (ஸல்) அவர்கள் தக்பீர் கூறினார்கள். நீண்ட நேரம் ஓதினார்கள். பின்னர் தக்பீர் கூறி நீண்ட நேரம் ருகூவுச் செய்தார்கள். பின்னர் ஸமிஅல்லாஹு லிமன் ஹமிதா என்று கூறி நிமிர்ந்தார்கள். ஸஜ்தாவுக்குச் செல்லாமல் நீண்ட நேரம் – முதலில் ஓதியதை விடக் குறைந்த நேரம் – ஓதினார்கள். பின்னர் தக்பீர் கூறி முதல் ருகூவை விடக் குறைந்த அளவு ருகூவுச் செய்தார்கள். பிறகு ஸமிஅல்லாஹு லிமன் ஹமிதா ரப்பனா வ லகல் ஹம்து என்று கூறிவிட்டு ஸஜ்தாச் செய்தார்கள். இது போன்றே மற்றொரு ரக்அத்திலும் செய்தார்கள். (இரண்டு ரக்அத்களில்) நான்கு ருகூவுகளும் நான்கு ஸஜ்தாக்களும் செய்தார்கள். (தொழுகை) முடிவதற்கு முன் கிரணகம் விலகியது. பிறகு எழுந்து அல்லாஹ்வை அவனது தகுதிக்கேற்ப புகழந்தார்கள். பின்னர் ‘இவ்விரண்டும் (சூரியன், சந்திரன்) அல்லாஹ்வின் அத்தாட்சிகளில் உள்ளவையாகும். எவரது மரணத்திற்கோ, வாழ்விற்கோ கிரகணம் பிடிப்பதில்லை. நீங்கள் கிரகணத்தைக் காணும் போது தொழுகைக்கு விரையுங்கள்’ என்று கூறினார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 1046

صحيح مسلم

عَنْ عَائِشَةَ، أَنَّ الشَّمْسَ خَسَفَتْ عَلَى عَهْدِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَبَعَثَ مُنَادِيًا: «الصَّلَاةُ جَامِعَةٌ»، فَاجْتَمَعُوا، وَتَقَدَّمَ فَكَبَّرَ، وَصَلَّى أَرْبَعَ رَكَعَاتٍ فِي رَكْعَتَيْنِ، وَأَرْبَعَ سَجَدَاتٍ

‘நபிகள் நாயகம் (ஸல்) அவர்கள் காலத்தில் சூரிய கிரகணம் ஏற்பட்ட போது அஸ்ஸலாத்து ஜாமிஆ’ என்று அழைப்பு கொடுக்கப்பட்டது. நபிகள் நாயகம் (ஸல்) அவர்கள் ஒரு ரக்அத்தில் இரண்டு ருகூவுகள் செய்தார்கள். பின்னர் எழுந்து மற்றொரு ரக்அத்திலும் இரண்டு ருகூவுகள் செய்தார்கள். பின்னர் கிரகணம் விலகியது. அன்று செய்த ருகூவுவைப் போல் நீண்ட ருகூவை நான் செய்ததில்லை. அன்று செய்த நீண்ட ஸஜ்தாவைப் போல் நீண்ட ஸஜ்தாவை நான் செய்ததில்லை’ என்று ஆயிஷா (ரலி) அவர்கள் குறிப்பிட்டார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அம்ர் (ரலி)

நூல்: முஸ்லிம் 1515

صحيح البخاري

1044 -فَإِذَا رَأَيْتُمْ ذَلِكَ، فَادْعُوا اللَّهَ، وَكَبِّرُوا وَصَلُّوا وَتَصَدَّقُوا»

‘கிரகணத்தை நீங்கள் காணும் போது அல்லாஹ்விடம் துஆச் செய்யுங்கள்; அவனைப் பெருமைப்படுத்துங்கள்; தொழுங்கள்; தர்மம் செய்யுங்கள்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 1044

பெருநாள் தொழுகை

நோன்புப் பெருநாள், ஹஜ்ஜுப் பெருநாள் ஆகிய இரு பெருநாட்களிலும் சிறப்புத் தொழுகை இரண்டு ரக்அத்கள் தொழுமாறு நபிகள் நாயகம் (ஸல்) அவர்கள் கட்டளையிட்டுள்ளார்கள்.

தொழுகை நேரம்

صحيح البخاري

956 – «كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَخْرُجُ يَوْمَ الفِطْرِ وَالأَضْحَى إِلَى المُصَلَّى، فَأَوَّلُ شَيْءٍ يَبْدَأُ بِهِ الصَّلاَةُ،

நபிகள் நாயகம் (ஸல்) அவர்கள் நோன்புப் பெருநாளிலும், ஹஜ்ஜுப் பெருநாளிலும் (பள்ளிக்குச் செல்லாமல்) முஸல்லா என்ற திடலுக்குச் செல்பவர்களாக இருந்தனர். அவர்களது காரியங்களில் முதல் காரியமாக தொழுகையைத் துவக்குவார்கள்.

அறிவிப்பவர்: அபூஸயீத் அல்குத்ரீ (ரலி)

நூல்: புகாரீ 956

صحيح البخاري

951 – إِنَّ أَوَّلَ مَا نَبْدَأُ مِنْ يَوْمِنَا هَذَا أَنْ نُصَلِّيَ، ثُمَّ نَرْجِعَ، فَنَنْحَرَ فَمَنْ فَعَلَ فَقَدْ أَصَابَ سُنَّتَنَا»

‘இன்றைய தினத்தில் நாம் முதலில் தொழுகையை ஆரம்பிப்போம். அதன் பின் அறுத்துப் பலியிடுவோம். யார் இவ்வாறு செய்கின்றாரோ அவர் நமது வழிமுறையைப் பேணியவராவார்’ என்று அவர்கள் தமது சொற்பொழிவில் குறிப்பிட்டதை நான் செவியுற்றேன்.

அறிவிப்பவர்: பரா (ரலி)

நூல்: புகாரீ 951

பெருநாள் தினத்தில் முதல் காரியமாகத் தொழுகையை நிறைவேற்ற வேண்டும் என்பதை இந்த ஹதீஸ்கள் வலியுறுத்துகின்றன. பெருநாள் தொழுகையைத் தாமதப்படுத்தாமல் காலை நேரத்திலேயே தொழுது விட வேண்டும்.

திடலில் தொழுகை

இரு பெருநாள் தொழுகையையும் திடலில் தான் தொழ வேண்டும். ‘மற்ற பள்ளிகளில் தொழுவதை விட மஸ்ஜிதுன் நபவியில் தொழுவது 1000 மடங்கு நன்மை அதிகம்’ (புகாரீ 1190) என்று சொன்ன நபிகள் நாயகம் (ஸல்) அவர்கள், பெருநாள் தொழுகையைத் திடலில் தொழுததன் மூலம் திடலில் தொழுவதன் முக்கியதுவத்தைத் தெளிவுபடுத்தியுள்ளார்கள். எனவே இரு பெருநாள் தொழுகைகளையும் திடலில் தான் தொழ வேண்டும்.

صحيح البخاري

956 – كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَخْرُجُ يَوْمَ الفِطْرِ وَالأَضْحَى إِلَى المُصَلَّى،

நபிகள் நாயகம் (ஸல்) அவர்கள் நோன்புப் பெருநாளிலும், ஹஜ்ஜுப் பெருநாளிலும் (பள்ளிக்குச் செல்லாமல்) முஸல்லா என்ற திடலுக்குச் செல்பவர்களாக இருந்தனர்.

அறிவிப்பவர்: அபூஸயீத் அல்குத்ரீ (ரலி)

நூல்: புகாரீ 956

 பெருநாள் தொழுகையில் பெண்கள்

பெருநாள் தொழுகையில் பெண்கள் கண்டிப்பாகக் கலந்து கொள்ள வேண்டும். மேலும் மாதவிடாய் ஏற்பட்ட பெண்களும் திடலுக்கு வர வேண்டும். அவர்கள் தொழுகையைத் தவிர மற்ற நல்ல காரியங்களில் கலந்து கொள்ள வேண்டும்.

صحيح البخاري

351 – حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ: حَدَّثَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدٍ، عَنْ أُمِّ عَطِيَّةَ، قَالَتْ: أُمِرْنَا أَنْ نُخْرِجَ الحُيَّضَ يَوْمَ العِيدَيْنِ، وَذَوَاتِ الخُدُورِ فَيَشْهَدْنَ جَمَاعَةَ المُسْلِمِينَ، وَدَعْوَتَهُمْ وَيَعْتَزِلُ الحُيَّضُ عَنْ مُصَلَّاهُنَّ، قَالَتِ امْرَأَةٌ: يَا رَسُولَ اللَّهِ إِحْدَانَا لَيْسَ لَهَا جِلْبَابٌ؟ قَالَ: «لِتُلْبِسْهَا صَاحِبَتُهَا مِنْ جِلْبَابِهَا»، وَقَالَ عَبْدُ اللَّهِ بْنُ رَجَاءٍ: حَدَّثَنَا عِمْرَانُ، حَدَّثَنَا مُحَمَّدُ بْنُ سِيرِينَ، حَدَّثَتْنَا أُمُّ عَطِيَّةَ، سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِهَذَا

இரு பெருநாட்களிலும் மாதவிடாய்ப் பெண்களையும் வீட்டில் இருக்கின்ற கன்னிப் பெண்களையும் (தொழும் திடலுக்கு) அனுப்புமாறும், அப்பெண்கள் வீட்டிலிருந்து வெளியாகி முஸ்லிம்கள் தொழுகின்ற இடத்திற்குச் சென்று அவர்களுடைய துஆவில் கலந்து கொள்ளுமாறும், தொழுமிடத்தை விட்டு மாதவிடாய்ப் பெண்கள் ஒதுங்கியிருக்குமாறும் நாங்கள் கட்டளையிடப்பட்டோம். பெண்களில் ஒருவர், ‘அல்லாஹ்வின் தூதரே! எங்களில் எவருக்கேனும் அணிந்து கொள்வதற்கு மேலாடை இல்லை எனில் என்ன செய்வது?’ என்றார். அதற்கு, ‘அவளுடைய தோழி தனது (உபரியான) மேலாடையை இவளுக்கு அணியக் கொடுக்கட்டும்’ என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: உம்மு அத்திய்யா (ரலி)

நூல்: புகாரீ 351

ஒரு வழியில் சென்று மறு வழியில் திரும்புதல்

பெருநாள் தொழுகைக்காகத் திடலுக்குச் செல்லும் போது ஒரு வழியில் சென்று வேறு வழியாகத் திரும்புவது நபி வழியாகும்.

صحيح البخاري

986 – «كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ يَوْمُ عِيدٍ خَالَفَ الطَّرِيقَ»

பெருநாள் வந்து விட்டால் நபிகள் நாயகம் (ஸல்) அவர்கள் (போவதற்கும் வருவதற்கும்) பாதையை மாற்றிக் கொள்வார்கள்.

அறிவிப்பவர்: ஜாபிர் (ரலி)

நூல்: புகாரீ 986,

தொழுகைக்கு முன் சாப்பிடுதல்

நோன்பு பெருநாள் தினத்தில் நபிகள் நாயகம் (ஸல்) அவர்கள் உண்ணாமல் புறப்பட மாட்டார்கள். ஹஜ் பெருநாளில் தொழுது விட்டு, தமது குர்பானிப் பிராணியை (அறுத்து அதிலிருந்து) முதலில் சாப்பிடுவார்கள்.

அறிவிப்பவர்: புரைதா (ரலி)

நூல்: தாரகுத்னீ

நபிகள் நாயகம் (ஸல்) அவர்கள் நோன்புப் பெருநாளில் சாப்பிட்டு விட்டுத் தான் செல்வார்கள் என்று வேறு பல ஹதீஸ்களிலும் நாம் காணமுடிகின்றது.

ஆனால் ஹஜ் பெருநாள் அன்று நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுதுவிட்டுச் சாப்பிடுவார்கள் என்று வந்திருந்தாலும் நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுமுன் சாப்பிடுவதை அங்கீகரித்துள்ளதை புகாரியில் வரும் ஹதீஸ் தெரிவிக்கின்றது.

صحيح البخاري

955 – حَدَّثَنَا عُثْمَانُ، قَالَ: حَدَّثَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنِ الشَّعْبِيِّ، عَنِ البَرَاءِ بْنِ عَازِبٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: خَطَبَنَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ الأَضْحَى بَعْدَ الصَّلاَةِ، فَقَالَ: «مَنْ صَلَّى صَلاَتَنَا، وَنَسَكَ نُسُكَنَا، فَقَدْ أَصَابَ النُّسُكَ، وَمَنْ نَسَكَ قَبْلَ الصَّلاَةِ، فَإِنَّهُ قَبْلَ الصَّلاَةِ وَلاَ نُسُكَ لَهُ»، فَقَالَ أَبُو بُرْدَةَ بْنُ نِيَارٍ خَالُ البَرَاءِ: يَا رَسُولَ اللَّهِ، فَإِنِّي نَسَكْتُ شَاتِي قَبْلَ الصَّلاَةِ، وَعَرَفْتُ أَنَّ اليَوْمَ يَوْمُ أَكْلٍ وَشُرْبٍ، وَأَحْبَبْتُ أَنْ تَكُونَ شَاتِي أَوَّلَ مَا يُذْبَحُ فِي بَيْتِي، فَذَبَحْتُ شَاتِي وَتَغَدَّيْتُ قَبْلَ أَنْ آتِيَ الصَّلاَةَ، قَالَ: «شَاتُكَ شَاةُ لَحْمٍ» قَالَ: يَا رَسُولَ اللَّهِ، فَإِنَّ عِنْدَنَا عَنَاقًا لَنَا جَذَعَةً هِيَ أَحَبُّ إِلَيَّ مِنْ شَاتَيْنِ، أَفَتَجْزِي عَنِّي؟ قَالَ: «نَعَمْ وَلَنْ تَجْزِيَ عَنْ أَحَدٍ بَعْدَكَ»

நபிகள் நாயகம் (ஸல்) அவர்கள் ஹஜ்ஜுப் பெருநாள் தினத்தில் தொழுகைக்குப் பின் எங்களுக்கு உரை நிகழ்த்தினார்கள். (அவ்வுரையில்) யார் நமது தொழுகையைத் தொழுது, (அதன் பிறகு) நாம் குர்பானி கொடுப்பது போல் கொடுக்கிறாரோ அவரே உண்மையில் குர்பானி கொடுத்தவராவார். யார் தொழுகைக்கு முன்பே அறுத்து விடுகிறாரோ அவர் தொழுகைக்கு முன் (தமக்காக) அறுத்தவராவார். குர்பானி கொடுத்தவரல்லர் என்று குறிப்பிட்டார்கள். அப்போது அபூபுர்தா பின் நியார் (ரலி), அல்லாஹ்வின் தூதரே! இன்றைய தினம் உண்ணுவதற்கும் பருகுவதற்கும் உரிய தினமாகும் என்று விளங்கி நான் தொழுகைக்கு முன்பே என் ஆட்டை அறுத்து விட்டேன். என் வீட்டில் அறுக்கப்படும் ஆடுகளில் எனது ஆடே முதன் முதலில் அறுக்கப்படுவதாக அமைய வேண்டும் என்றும் விரும்பி (அறுத்து) விட்டேன். எனவே நான் தொழுகைக்கு வருவதற்கு முன்பே என் ஆட்டை அறுத்து (அதையே) காலை உணவாகவும் உட்கொண்டு விட்டேன் என்றார். அப்போது நபிகள் நாயகம் (ஸல்) அவர்கள் உம்முடைய ஆடு மாமிசத்திற்காக அறுக்கப்பட்ட ஆடாகத் தான் கருதப்படும் என்று கூறினார்கள். அப்போது அவர் அல்லாஹ்வின் தூதரே! என்னிடம் ஓராண்டு நிறையாத ஆட்டுக் குட்டி உள்ளது. எங்களிடம் இரண்டு ஆடுகளை விட விருப்பமாக ஆறு மாதம் நிரம்பிய ஆட்டுக் குட்டி ஒன்று உள்ளது அதை அறுப்பது எனக்குப் போதுமா? என்று கேட்டார். ஆம்! இனி மேல் உம்மைத் தவிர வேறு எவருக்கும் அது பொருந்தாது என்று நபிகள் நாயகம் (ஸல்) அவர்கள் விடையத்தார்கள்.

அறிவிப்பவர்: பராஃ (ரலி)

நூல்: புகாரி 955

நபிகள் நாயகம் (ஸல்) அவர்கள், தொழுதுவிட்டு வந்து ஹஜ் பெருநாளில் சாப்பிட்டார்கள் என்ற அடிப்படையில் தொழுது விட்டு சாப்பிடலாம்.

சாப்பிட்டு விட்டு தொழச்சென்றால் அதுவும் தவறில்லை. காரணம் நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகைக்கு முன்பு குர்பானிப் பிராணியை அறுத்ததைக் கண்டிக்கின்றார்கள். ஆனால் அவர் சாப்பிட்டுவிட்டு வந்ததைக் கண்டிக்கவில்லை. எனவே, அவரது அச்செயலை அவர்கள் அங்கீகரித்துள்ளார்கள் என்ற அடிப்படையில் ஒருவர் சாப்பிட்டு வருவதில் தவறில்லை.

முன் பின் சுன்னத்துகள் இல்லை

இரு பெருநாள் தொழுகைகளுக்கு முன் பின் சுன்னத்துகள் கிடையாது. நபிகள் நாயகம் (ஸல்) அவர்கள் இரு பெருநாள் தொழுகைக்கு முன்னரும், பின்னரும் எந்தத் தொழுகையையும் தொழுததில்லை.

صحيح البخاري

1431 – خَرَجَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ عِيدٍ، فَصَلَّى رَكْعَتَيْنِ لَمْ يُصَلِّ قَبْلُ وَلاَ بَعْدُ،

நபிகள் நாயகம் (ஸல்) அவர்கள் பெருநாளன்று (திடலுக்குச்) சென்று இரண்டு ரக்அத்கள் தொழுதனர். அதற்கு முன்னும், பின்னும் எதையும் தொழவில்லை.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: புகாரீ 1431

பாங்கு இகாமத் இல்லை

இரு பெருநாள் தொழுகைக்கும் பாங்கு, இகாமத் கிடையாது.

صحيح مسلم

عَنْ جَابِرِ بْنِ سَمُرَةَ، قَالَ: «صَلَّيْتُ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْعِيدَيْنِ، غَيْرَ مَرَّةٍ وَلَا مَرَّتَيْنِ، بِغَيْرِ أَذَانٍ وَلَا إِقَامَةٍ»

இரு பெருநாள் தொழுகையை பாங்கும், இகாமத்தும் இல்லாமல் ஒரு தடவை அல்ல; இரு தடவை அல்ல; பல தடவை நபிகள் நாயகம் (ஸல்) அவர்களுடன் தொழுதுள்ளேன்.

அறிவிப்பவர்: ஜாபிர் பின் ஸமுரா (ரலி)

நூல்: முஸ்லிம் 1470

தொழும் முறை

பெருநாள் தொழுகை இரண்டு ரக்அத்கள் தொழ வேண்டும். தக்பீர் தஹ்ரீமாவுக்குப் பின்னர், முதல் ரக்அத்தில் அல்லாஹும்ம பாயித் பைனீ… அல்லது வஜ்ஜஹத்து வஜ்ஹிய லில்லதீ… என்ற துஆவை ஓதி விட்டு, அல்லாஹு அக்பர் என்று ஏழு தடவை இமாம் கூற வேண்டும்.

பின்பற்றித் தொழுபவர்களும் ஏழு தடவை சப்தமின்றிக் கூற வேண்டும்.

பின்னர் ஸூரத்துல் ஃபாத்திஹா மற்றும் துணை சூராக்கள் ஓதி ருகூவு, ஸஜ்தா மற்றும் மற்ற தொழுகையில் செய்யும் அனைத்துக் காரியங்களையும் செய்ய வேண்டும்.

பின்னர் அல்லாஹு அக்பர் என்று கூறி இரண்டாம் ரக்அத்திற்கு எழுந்தவுடன் ஸூரத்துல் ஃபாத்திஹா ஓதுவதற்கு முன்னர் இமாம் ஐந்து தடவை அல்லாஹு அக்பர் என்று கூற வேண்டும். பின்பற்றித் தொழுபவர்களும் சப்தமின்றி ஐந்து தடவை அல்லாஹு அக்பர் என்று கூற வேண்டும்.

பின்னர் மற்றத் தொழுகைகளைப் போல் ஸூரத்துல் பாத்திஹா மற்றும் துணை சூராக்களை ஓதி, ருகூவு, ஸஜ்தா போன்ற அனைத்துக் காரியங்களையும் செய்து தொழுகையை முடிக்க வேண்டும். கூடுதல் தக்பீர் கூறும் போது தக்பீர்களுக்கு இடையில் ஓதுவதற்கு எந்த துஆவையும் நபிகள் நாயகம் (ஸல்) அவர்கள் கற்றுத் தரவில்லை. எனவே கூடுதல் தக்பீர்களுக்கிடையில் எந்த துஆவும் ஓதக் கூடாது.

سنن أبي داود

عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُكَبِّرُ فِي الْفِطْرِ الْأُولَى سَبْعًا، ثُمَّ يَقْرَأُ، ثُمَّ يُكَبِّرُ، ثُمَّ يَقُومُ فَيُكَبِّرُ أَرْبَعًا، ثُمَّ يَقْرَأُ، ثُمَّ يَرْكَعُ»،

நபிகள் நாயகம் (ஸல்) அவர்கள் முதல் ரக்அத்தில் ஏழு தக்பீர்களும், இரண்டாம் ரக்அத்தில் ஐந்து தக்பீர்களும் கூறுவார்கள். இவற்றை கிராஅத்திற்கு முன்பு கூறுவார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அம்ர் பின் அல்ஆஸ் (ரலி)

நூல்: அபூதாவூத்

ஓத வேண்டிய சூராக்கள்

صحيح مسلم

«كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي الْعِيدَيْنِ، وَفِي الْجُمُعَةِ بِسَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى، وَهَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ

நபிகள் நாயகம் (ஸல்) அவர்கள் இரு பெருநாள் தொழுகையிலும் முதல் ரக்அத்தில் அஃலா (87வது) அத்தியாயத்தையும் இரண்டாவது ரக்அத்தில் காஷியா (88வது) அத்தியாயத்தையும் ஓதியுள்ளார்கள்.

நூல் : முஸ்லிம்

صحيح مسلم

كَانَ يَقْرَأُ فِيهِمَا بِ ق وَالْقُرْآنِ الْمَجِيدِ، وَاقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ»

(இரு பெருநாள் தொழுகைகளில்) காஃப் (50வது) அத்தியாயத்தையும் ஸூரத்துல் கமர் (54வது) அத்தியாயத்தையும் ஓதியுள்ளார்கள்.

நூல் : முஸ்லிம்

சுத்ரா (தடுப்பு)

இரு பெருநாள் தொழுகையிலும் திடலில் தொழும் போது இமாமிற்கு முன்னால் எதையாவது தடுப்பாக வைத்துக் கொள்ள வேண்டும்.

صحيح البخاري

972 – عَنِ ابْنِ عُمَرَ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ تُرْكَزُ الحَرْبَةُ قُدَّامَهُ يَوْمَ الفِطْرِ وَالنَّحْرِ، ثُمَّ يُصَلِّي»

நோன்புப் பெருநாளிலும், ஹஜ்ஜுப் பெருநாளிலும் (தடுப்பாக) நபிகள் நாயகம் (ஸல்) அவர்களுக்கு முன்னால் ஒரு ஈட்டி நாட்டப்படும். நபிகள் நாயகம் (ஸல்) அவர்கள் (அதை நோக்கித்) தொழுவார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: புகாரீ 972

صحيح البخاري

973 – عَنِ ابْنِ عُمَرَ، قَالَ: «كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَغْدُو إِلَى المُصَلَّى وَالعَنَزَةُ بَيْنَ يَدَيْهِ تُحْمَلُ، وَتُنْصَبُ بِالْمُصَلَّى بَيْنَ يَدَيْهِ، فَيُصَلِّي إِلَيْهَا»

நபிகள் நாயகம் (ஸல்) அவர்கள் (பெருநாள் தொழுகைக்காக) தொழும் திடலுக்குப் புறப்படுவார்கள். அவர்களுக்கு முன்பு கைத்தடி எடுத்துச் செல்லப்பட்டு, தொழுமிடத்தில் அவர்களுக்கு முன்னால் நாட்டப்படும். அதை நோக்கித் தொழுவார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: புகாரீ 973

மிம்பர் இல்லை

سنن أبي داود

1140 – حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا الْأَعْمَشُ، عَنْ إِسْمَاعِيلَ  بْنِ رَجَاءٍ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، ح وَعَنْ قَيْسِ بْنِ مُسْلِمٍ، عَنْ طَارِقِ بْنِ شِهَابٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: أَخْرَجَ مَرْوَانُ الْمِنْبَرَ فِي يَوْمِ عِيدٍ، فَبَدَأَ بِالْخُطْبَةِ قَبْلَ الصَّلَاةِ، فَقَامَ رَجُلٌ فَقَالَ: يَا مَرْوَانُ، خَالَفْتَ السُّنَّةَ، أَخْرَجْتَ الْمِنْبَرَ فِي يَوْمِ عِيدٍ، وَلَمْ يَكُنْ يُخْرَجُ فِيهِ، وَبَدَأْتَ بِالْخُطْبَةِ قَبْلَ الصَّلَاةِ،

மதீனாவின் ஆட்சியாளர் மர்வான் பெருநாள் தினத்தில் மிம்பரை ஏற்படுத்தினார். தொழுகைக்கு முன் உரை நிகழ்த்தினார். அப்போது ஒரு மனிதர் மர்வானே நீர் நபிவழிக்கு மாற்றமாக நடந்துள்ளீர். பெருநாள் தினத்தில் மிம்பர் வைக்கப்படுவதில்லை. நீர் மிம்பர் ஏற்படுத்தியுள்ளீர் என்று கேட்டார்

அறிவிப்பவர் : அபூ ஸயீத் (ரலி)

நூல் : அபூதாவூத்

நபிகள் நாயகம் (ஸல்) அவர்கள் பெருநாளன்று ஒரேயொரு உரையை நிகழ்த்தினார்கள் என்பதற்கே ஆதாரப்பூர்வமான ஹதீஸ்கள் உள்ளன. இரண்டு குத்பாக்கள் நிகழ்த்துவதற்கோ, குத்பாக்களுக்கு இடையில் அமர்வதற்கோ எந்த ஆதாரமும் இல்லை.

سنن ابن ماجه

1288 – حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا دَاوُدُ بْنُ قَيْسٍ، عَنْ عِيَاضِ بْنِ عَبْدِ اللَّهِ أَخْبَرَنِي أَبُو سَعِيدٍ الْخُدْرِيُّ، قَالَ: كَانَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – يَخْرُجُ يَوْمَ الْعِيدِ، فَيُصَلِّي بِالنَّاسِ رَكْعَتَيْنِ، ثُمَّ يُسَلِّمُ فَيَقِفُ عَلَى رِجْلَيْهِ  فَيَسْتَقْبِلُ النَّاسَ وَهُمْ جُلُوسٌ.

நபிகள் நாயகம் (ஸல்) அவர்கள் பெருநாள் அன்று (திடலுக்கு) வெளியேறினார்கள். மக்களுக்கு இரண்டு ரக்அத்கள் தொழுவித்து ஸலாம் கூறினார்கள். தரையில் நின்று மக்களை நோக்கி (உரை நிகழ்த்தி)னார்கள். மக்கள் அமர்ந்திருந்தார்கள்.

அறிவிப்பவர்: அபூஸயீத் அல்குத்ரீ (ரலி)

நூல்: இப்னுமாஜா 1278

சொற்பொழிவு பெண்களுக்குக் கேட்காவிட்டால்

இரு பெருநாள்களிலும் பெண்களுக்கும் சொற்பொழிவு கேட்கும் வண்ணம் ஏற்பாடு செய்ய வேண்டும். பெண்களுக்குக் கேட்கவில்லையானால் தனியாக அவர்களுக்கு பயான் செய்யலாம்.

صحيح البخاري

1449 – حَدَّثَنَا مُؤَمَّلٌ، حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، قَالَ: قَالَ ابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا: أَشْهَدُ عَلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «لَصَلَّى قَبْلَ الخُطْبَةِ، فَرَأَى أَنَّهُ لَمْ يُسْمِعِ النِّسَاءَ، فَأَتَاهُنَّ وَمَعَهُ بِلاَلٌ نَاشِرَ ثَوْبِهِ، فَوَعَظَهُنَّ، وَأَمَرَهُنَّ أَنْ يَتَصَدَّقْنَ»، فَجَعَلَتِ المَرْأَةُ تُلْقِي وَأَشَارَ أَيُّوبُ إِلَى أُذُنِهِ وَإِلَى حَلْقِهِ

(பெருநாளன்று) நான் நபிகள் நாயகம் (ஸல்) அவர்களைக் கவனித்தேன். அவர்கள் உரை நிகழ்த்துவதற்கு முன்னால் தொழுவித்தார்கள். பிறகு தமது உரை பெண்களின் செவிகளைச் சென்றடையவில்லை என அவர்கள் கருதியதால் பிலால் (ரலி) அவர்களுடன் பெண்கள் பகுதிக்கு வந்து அவர்களுக்கு உபதேசம் செய்துவிட்டு, தர்மம் செய்யுமாறு கட்டளையிட்டார்கள். பிலால் (ரலி), ஒரு ஆடையை ஏந்தியவராக நின்றிருந்தார்கள். அப்போது பெண்கள் அதில் (தமது அணிகலன்களைப்) போடலானார்கள்.

அறிவிப்பவர்: இப்னுஅப்பாஸ் (ரலி)

நூல்: புகாரீ 1449

தக்பீரும் பிரார்த்தனையும்

இரு பெருநாள்களிலும் அல்லாஹ்வைப் பெருமைப்படுத்தும் வண்ணம் அதிகமதிகம் தக்பீர்கள் கூற வேண்டும். மேலும் திடலில் இருக்கும் போது, தமது தேவைகளை வல்ல இறைவனிடம் முறையிட்டுக் கேட்க வேண்டும். திடலில் கேட்கும் துஆவிற்கு முக்கியத்துவமும் மகத்துவமும் உள்ளது.

صحيح البخاري

971 – حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، قَالَ: حَدَّثَنَا أَبِي، عَنْ عَاصِمٍ، عَنْ حَفْصَةَ، عَنْ أُمِّ عَطِيَّةَ، قَالَتْ: «كُنَّا نُؤْمَرُ أَنْ نَخْرُجَ يَوْمَ العِيدِ حَتَّى نُخْرِجَ البِكْرَ مِنْ خِدْرِهَا، حَتَّى نُخْرِجَ الحُيَّضَ، فَيَكُنَّ خَلْفَ النَّاسِ، فَيُكَبِّرْنَ بِتَكْبِيرِهِمْ، وَيَدْعُونَ بِدُعَائِهِمْ يَرْجُونَ بَرَكَةَ ذَلِكَ اليَوْمِ وَطُهْرَتَهُ»

பெருநாளில் நாங்கள் (தொழும் திடலுக்கு) புறப்பட வேண்டுமெனவும், கூடாரத்திலுள்ள கன்னிப் பெண்களையும் மாதவிடாய் ஏற்பட்டுள்ள பெண்களையும் புறப்படச் செய்ய வேண்டும் எனவும் கட்டளையிடப்பட்டிருந்தோம். பெண்கள், ஆண்களுக்குப் பின்னால் இருப்பார்கள். ஆண்களின் தக்பீருடன் அவர்களும் தக்பீர் கூறுவார்கள். ஆண்களின் துஆவுடன் அவர்களும் துஆச் செய்வார்கள். அந்த நாளின் பரக்கத்தையும், புனிதத்தையும் அவர்கள் எதிர்பார்ப்பார்கள்.

அறிவிப்பவர்: உம்மு அத்திய்யா (ரலி)

நூல்: புகாரீ 971

அல்லாஹு அக்பர் என்று கூறுவது தான் தக்பீர் ஆகும். பெருநாளைக்கு நபிகள் நாயகம் (ஸல்) அவர்கள் தனியான எந்தத் தக்பீரையும் கற்றுத் தரவில்லை. அதற்கு ஆதாரப்பூர்வமான எந்தச் செய்தியும் இல்லை. மேலும் பெருநாளில் கடமையான தொழுகைகளுக்கு முன்னால் அல்லது பின்னால் சிறப்பு தக்பீர் சொல்ல வேண்டும் என்பதற்கும் ஆதாரப்பூர்வமான செய்திகள் இல்லை.

துஆ, திக்ர், தக்பீர்களை உரத்த சப்தமின்றியே கூற வேண்டும்.

உமது இறைவனைக் காலையிலும், மாலையிலும் மனதிற்குள் பணிவாகவும், அச்சத்துடனும், சொல்லில் உரத்த சப்தமில்லாமலும் நினைப்பீராக! கவனமற்றவராக ஆகி விடாதீர்!

திருக்குர்ஆன் 7:205

ஜுமுஆ அன்று பெருநாள்

வெள்ளிக்கிழமையன்று பெருநாள் வந்து விட்டால் விரும்பியவர் பெருநாள் தொழுகையை மட்டும் தொழுதுவிட்டு ஜுமுஆத் தொழுகையை தொழாமல் இருக்கலாம். விரும்பியவர் இரண்டு தொழுகைகளையும் நிறைவேற்றலாம்.

صحيح مسلم

كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ فِي الْعِيدَيْنِ، وَفِي الْجُمُعَةِ بِسَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى، وَهَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ»، قَالَ: «وَإِذَا اجْتَمَعَ الْعِيدُ وَالْجُمُعَةُ، فِي يَوْمٍ وَاحِدٍ، يَقْرَأُ بِهِمَا أَيْضًا فِي الصَّلَاتَيْنِ».

நபிகள் நாயகம் (ஸல்) அவர்கள் இரு பெருநாள் தொழுகையிலும், ஜுமுஆத் தொழுகையிலும் ஸப்பிஹிஸ்ம ரப்பபிக்கல் அஃலா (என்ற 87 வது அத்தியாயத்தையும்) ஹல் அதாக்க ஹதீஸுல் காஷியா (என்ற 88 வது அத்தியாயத்தையும்) ஓதுபவர்களாக இருந்தார்கள். பெருநாளும் ஜுமுஆவும் ஓரே நாளில் வந்து விட்டால் அப்போதும் இந்த இரண்டு அத்தியாயங்களை இரண்டு தொழுகையிலும் ஓதுவார்கள்.

அறிவிப்பவர்: நுஃமான் பின் பஷீர் (ரலி)

நூல்: முஸ்லிம் 1452

இந்த ஹதீஸ் நபிகள் நாயகம் (ஸல்) அவர்கள் பெருநாள் தொழுகையையும், ஜுமுஆத் தொழுகையையும் நிறைவேற்றியுள்ளார்கள் என்பதற்கு ஆதாரமாக உள்ளது.

سنن أبي داود

عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «قَدِ اجْتَمَعَ فِي يَوْمِكُمْ هَذَا عِيدَانِ، فَمَنْ شَاءَ أَجْزَأَهُ مِنَ الْجُمُعَةِ، وَإِنَّا مُجَمِّعُونَ»

‘இன்றைய தினம் உங்களுக்கு இரண்டு பெருநாட்கள் வந்து உள்ளன. யார் இந்தப் பெருநாள் தொழுகையைத் தொழுகிறாரோ அவர் ஜுமுஆ தொழாமல் இருக்கலாம். ஆனால் நாம் ஜுமுஆ தொழுகையை நடத்துவோம்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: அபூதாவூத்

ஜனாஸா தொழுகை

ஒரு மனிதன் இறந்து விட்டால் அவனுக்குத் தொழுவித்து அடக்கம் செய்வது முஸ்லிம்களின் கடமையாகும். இறந்தவருக்கு எப்படித் தொழுவிக்க வேண்டும் என்பதை நபிகள் நாயகம் (ஸல்) அவர்கள் காட்டித் தந்துள்ளார்கள். அவற்றைக் காண்போம்.

தொழுவிக்கும் இடம்

பள்ளிவாசலின் உள்பகுதி, வெளிப்பகுதி, வீடுகள், திறந்த வெளி மற்றும் எந்த இடத்திலும் மய்யித்தை வைத்துத் தொழுவிக்கலாம்.

صحيح مسلم

عَنْ عَبَّادِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ، أَنَّ عَائِشَةَ، أَمَرَتْ أَنْ يَمُرَّ بِجَنَازَةِ سَعْدِ بْنِ أَبِي وَقَّاصٍ فِي الْمَسْجِدِ، فَتُصَلِّيَ عَلَيْهِ، فَأَنْكَرَ النَّاسُ ذَلِكَ عَلَيْهَا، فَقَالَتْ: مَا أَسْرَعَ مَا نَسِيَ النَّاسُ، «مَا صَلَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى سُهَيْلِ ابْنِ الْبَيْضَاءِ إِلَّا فِي الْمَسْجِدِ»

ஆயிஷா (ரலி) அவர்கள், ஸஅத் பின் அபீவக்காஸ் (ரலி) அவர்களின் சடலத்தைப் பள்ளிவாசலுக்குக் கொண்டு சென்று தொழுகை நடத்துமாறு கூறினார்கள். மக்கள் அதற்கு ஆட்சேபம் தெரிவித்தனர். அப்போது ஆயிஷா (ரலி) அவர்கள், ‘எவ்வளவு விரைவாக மக்கள் மறந்து விடுகின்றனர்! அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் ஸுஹைல் பின் அல்பைளா (ரலி) அவர்களுக்குப் பள்ளிவாசலில் தான் தொழுகை நடத்தினார்கள்’ என்று கூறினார்கள்.

அறிவிப்பவர்: அப்பாத் பின் அப்தில்லாஹ்

நூல்: முஸ்லிம் 1770

صحيح البخاري

1329 – عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا: أَنَّ اليَهُودَ، جَاءُوا إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِرَجُلٍ مِنْهُمْ وَامْرَأَةٍ زَنَيَا «فَأَمَرَ بِهِمَا، فَرُجِمَا قَرِيبًا مِنْ مَوْضِعِ الجَنَائِزِ عِنْدَ المَسْجِدِ»

தம் சமூகத்தில் விபச்சாரம் செய்த ஆண், பெண் இருவரை யூதர்கள் நபிகள் நாயகம் (ஸல்) அவர்களிடம் அழைத்து வந்தார்கள். நபிகள் நாயகம் (ஸல்) அவர்கள் கட்டளையிட்டபடி அவ்விருவரும் பள்ளிவாசலில் ஜனாஸாத் தொழுகை தொழுமிடத்திற்கருகில் கொண்டு செல்லப்பட்டுக் கல்லெறிந்து கொல்லப்பட்டார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: புகாரீ 1329

இந்த ஹதீஸில் ஜனாஸாத் தொழுகை தொழுமிடத்திற்கு அருகில் என்று வருகின்றது. எனவே நபிகள் நாயகம் (ஸல்) அவர்கள் காலத்தில் இதற்கென தனியாக இடம் ஒதுக்கி வைத்திருந்ததை அறியலாம். இந்த இடம் பள்ளிவாசலின் வெளிப்பகுதியில் இருந்துள்ளது. அதனால் தான் அந்த இடத்தில் வைத்து தண்டனையை நிறைவேற்றியுள்ளார்கள்.

المستدرك على الصحيحين للحاكم

أَنَّ أَبَا طَلْحَةَ «دَعَا رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى عُمَيْرِ بْنِ أَبِي طَلْحَةَ حِينَ تُوُفِّيَ، فَأَتَاهُمْ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى عَلَيْهِ فِي مَنْزِلِهِمْ، فَتَقَدَّمَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَكَانَ أَبُو طَلْحَةَ وَرَاءَهُ وَأُمُّ سُلَيْمٍ وَرَاءَ أَبِي طَلْحَةَ، وَلَمْ يَكُنْ مَعَهُمْ غَيْرُهُمْ» هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ

தனது மகன் உமைர் (ரலி) இறந்த போது அவரைக் காண வருமாறு அல்லாஹ்வின் தூதர் (ஸல்) அவர்களை அபூதல்ஹா (ரலி) அழைத்தார். நபிகள் நாயகம் (ஸல்) அவர்கள், அவரைக் காண வந்த போது அவர்களுடைய வீட்டிலேயே அவருக்குத் தொழுவித்தார்கள். (தொழுவிப்பதற்காக) நபிகள் நாயகம் (ஸல்) அவர்கள் முன்னால் சென்றார்கள். அவர்களுக்குப் பின்னால் அபூதல்ஹா (ரலி) அவர்கள் நின்றார்கள். அவர்களுக்குப் பின்னால் உம்மு ஸுலைம் (ரலி) அவர்கள் நின்றார்கள். இவர்களைத் தவிர வேறு எவரும் அங்கு இருக்கவில்லை.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அபீதல்ஹா

நூல்கள்: ஹாகிம், பைஹகீ

இந்த ஹதீஸினடிப்படையில் வீட்டிலும் ஜனாஸா தொழுகை நடத்தலாம்.

தொழக் கூடாத நேரங்கள்

صحيح مسلم

ثَلَاثُ سَاعَاتٍ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَنْهَانَا أَنْ نُصَلِّيَ فِيهِنَّ، أَوْ أَنْ نَقْبُرَ فِيهِنَّ مَوْتَانَا: «حِينَ تَطْلُعُ الشَّمْسُ بَازِغَةً حَتَّى تَرْتَفِعَ، وَحِينَ يَقُومُ قَائِمُ الظَّهِيرَةِ حَتَّى تَمِيلَ الشَّمْسُ، وَحِينَ تَضَيَّفُ الشَّمْسُ لِلْغُرُوبِ حَتَّى تَغْرُبَ»

மூன்று நேரங்களில் தொழ வேண்டாம் எனவும் இறந்தவர்களைப் புதைக்க வேண்டாம் எனவும் எங்களுக்கு நபிகள் நாயகம் (ஸல்) அவர்கள் தடை விதித்தார்கள்.

சூரியன் உதயமாகத் துவங்கியதிலிருந்து நன்கு உயரும் வரை

சூரியன் உச்சிக்கு வந்தது முதல் சாயும் வரை

சூரியன் அஸ்தமிக்கத் துவங்கியதிருந்து நன்கு மறையும் வரை

அறிவிப்பவர்: உக்பா பின் ஆமிர் (ரலி)

நூல்: முஸ்லிம் 1511

குழந்தைக்கு ஜனாஸாத் தொழுகை

பருவ வயதை அடையாத குழந்தையாக இருந்தால் தொழுவிக்கலாம்; தொழுவிக்காமலும் அடக்கம் செய்யலாம்.

سنن أبي داود

عَنْ عَائِشَةَ، قَالَتْ: «مَاتَ إِبْرَاهِيمُ ابْنُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَهُوَ ابْنُ ثَمَانِيَةَ عَشَرَ شَهْرًا فَلَمْ يُصَلِّ عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ»

பதினெட்டு மாதக் குழந்தையான நபிகள் நாயகம் (ஸல்) அவர்களின் மகன் இப்ராஹீம் இறந்த போது, நபிகள் நாயகம் (ஸல்) அவர்கள் அக்குழந்தைக்குத் தொழுவிக்கவில்லை.

அறிவிப்பவர்: ஆயிஷா (ரலி

நூல்: அபூதாவூத்

سنن النسائي

عَنْ خَالَتِهَا أُمِّ الْمُؤْمِنِينَ عَائِشَةَ قَالَتْ: أُتِيَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِصَبِيٍّ مِنْ صِبْيَانِ الْأَنْصَارِ، فَصَلَّى عَلَيْهِ

அன்ஸாரி சிறுவர்களில் ஒரு சிறுவரின் உடல் நபிகள் நாயகம் (ஸல்) அவர்களிடம் கொண்டு வரப்பட்டதும் அவருக்கு நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுவித்தார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: நஸாயீ 1921

ஜனாஸா வைக்கும் முறை

ஜனாஸாவை இமாமுக்கு முன்னால் குறுக்கு வசமாக வைக்க வேண்டும்.

صحيح البخاري

383 – أَنَّ عَائِشَةَ أَخْبَرَتْهُ، «أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي وَهِيَ بَيْنَهُ وَبَيْنَ القِبْلَةِ عَلَى فِرَاشِ أَهْلِهِ اعْتِرَاضَ الجَنَازَةِ»

நபிகள் நாயகம் (ஸல்) அவர்கள் இரவில் தொழும் போது, ஜனாஸா கிடத்தப்பட்டது போன்று அவர்களுக்கும், கிப்லாவிற்கும் இடையில் நான் குறுக்கு வசமாகப் படுத்துக் கிடப்பேன்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 383

இந்த ஹதீஸிலிருந்து ஜனாஸாவைக் குறுக்கு வசமாக வைக்க வேண்டும் என்பதை அறியலாம்.

இமாம் நிற்க வேண்டிய இடம்

ஆண் ஜனாஸாவாக இருந்தால் தலைப்பகுதியை நோக்கியும் பெண் ஜனாஸாவாக இருந்தால் வயிற்றுப் பகுதியை நோக்கியும் இமாம் நிற்க வேண்டும்.

سنن الترمذي

1034 – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُنِيرٍ، عَنْ سَعِيدِ بْنِ عَامِرٍ، عَنْ هَمَّامٍ، عَنْ أَبِي غَالِبٍ، قَالَ: صَلَّيْتُ مَعَ أَنَسِ بْنِ مَالِكٍ عَلَى جَنَازَةِ رَجُلٍ، فَقَامَ حِيَالَ رَأْسِهِ، ثُمَّ جَاءُوا بِجَنَازَةِ امْرَأَةٍ مِنْ قُرَيْشٍ، فَقَالُوا: يَا أَبَا حَمْزَةَ صَلِّ عَلَيْهَا، فَقَامَ حِيَالَ وَسَطِ السَّرِيرِ، فَقَالَ لَهُ العَلَاءُ بْنُ زِيَادٍ: هَكَذَا رَأَيْتَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ عَلَى الجَنَازَةِ مُقَامَكَ مِنْهَا وَمِنَ الرَّجُلِ مُقَامَكَ مِنْهُ؟ قَالَ: «نَعَمْ». فَلَمَّا فَرَغَ قَالَ: احْفَظُوا

ஒரு ஆணுடைய ஜனாஸா தொழுகையில் அனஸ் (ரலி)யுடன் நானும் கலந்து கொண்டேன். அப்போது அவர் (மய்யித்தின்) தலையை நோக்கி நின்றார். பிறகு குறைஷிக் குலத்தைச் சேர்ந்த ஒரு பெண்ணுடைய ஜனாஸா கொண்டு வரப்பட்டது. ‘அபூஹம்ஸாவே! இவருக்குத் தொழ வையுங்கள்’ என்று அனஸ் (ரலி)யிடம் கேட்டனர். அப்போது கட்டிலின் நடுப்பகுதியை நோக்கி நின்றார். அப்போது அவர்களிடம் அலா பின் ஸியாத் என்பார், ‘ஆண் ஜனாஸாவுக்கு தலைப்பகுதியிலும், பெண் ஜனாஸாவுக்கு இப்போது நீங்கள் நின்ற இடத்திலும் நபிகள் நாயகம் (ஸல்) அவர்கள் நின்றதை நீங்கள் பார்த்திருக்கிறீர்களா?’ என்று கேட்ட போது, அனஸ் (ரலி) அவர்கள், ஆம் என்று கூறினார். தொழுது முடித்ததும் ‘(இதை) கவனத்தில் வையுங்கள்’ எனக் கூறினார்கள்.

அறிவிப்பவர்: அபூகாலிப்

நூல்: திர்மிதீ

பல ஜனாஸாக்களுக்கு ஒரே தொழுகை

ஆண் ஜனாஸாவும், பெண் ஜனாஸாவும் ஒரே நேரத்தில் வந்தால் கிப்லாவிலிருந்து முதலில் பெண் ஜனாஸாவும் அடுத்து ஆண் ஜனாஸாவும் வைக்கப்பட்டு, ஆண் ஜனாஸாவுக்கு அருகில் இமாம் நிற்க வேண்டும். பல ஜனாஸாக்களுக்கு ஒரே தொழுகை தொழுவிக்கலாம்.

سنن النسائي

1978 – أَخْبَرَنَا مُحَمَّدُ بْنُ رَافِعٍ، قَالَ: أَنْبَأَنَا عَبْدُ الرَّزَّاقِ، قَالَ: أَنْبَأَنَا ابْنُ جُرَيْجٍ، قَالَ: سَمِعْتُ نَافِعًا يَزْعُمُ، أَنَّ ابْنَ عُمَرَ صَلَّى عَلَى تِسْعِ جَنَائِزَ جَمِيعًا «فَجَعَلَ الرِّجَالَ يَلُونَ الْإِمَامَ، وَالنِّسَاءَ يَلِينَ الْقِبْلَةَ، فَصَفَّهُنَّ صَفًّا وَاحِدًا، وَوُضِعَتْ جَنَازَةُ أُمِّ كُلْثُومِ بِنْتِ عَلِيٍّ امْرَأَةِ عُمَرَ بْنِ الْخَطَّابِ، وَابْنٍ لَهَا يُقَالُ لَهُ زَيْدٌ وُضِعَا جَمِيعًا وَالْإِمَامُ يَوْمَئِذٍ سَعِيدُ بْنُ الْعَاصِ، وَفِي النَّاسِ ابْنُ عُمَرَ، وَأَبُو هُرَيْرَةَ، وَأَبُو سَعِيدٍ، وَأَبُو قَتَادَةَ، فَوُضِعَ الْغُلَامُ مِمَّا يَلِي الْإِمَامَ»، فَقَالَ رَجُلٌ: فَأَنْكَرْتُ ذَلِكَ، فَنَظَرْتُ إِلَى ابْنِ عَبَّاسٍ، وَأَبِي هُرَيْرَةَ، وَأَبِي سَعِيدٍ، وَأَبِي قَتَادَةَ، فَقُلْتُ: مَا هَذَا؟ قَالُوا: «هِيَ السُّنَّةُ»

இப்னு உமர் (ரலி) அவர்கள் ஒன்பது ஜனாஸாக்களுக்குச் சேர்த்து ஒரே தொழுகையாகத் தொழுதார். ஆண் ஜனாஸாக்களை இமாமை அடுத்தும் பெண் ஜனாஸாக்களை ஒரே வரிசையில் கிப்லா (திசையில் உள்ள சுவரை) அடுத்தும் வைத்தார்கள்.

(இன்னொரு தொழுகையின் போது) உம்மு குல்ஸும் என்ற பெண்ணின் ஜனாஸாவும், ஸைத் என்று அழைக்கப்படும் அவரது மகன் ஜனாஸாவும் சேர்த்து வைக்கப்பட்டன. ஸயீத் பின் அல்ஆஸ் அன்றைய தினத்தில் இமாமாக (ஆட்சியாளராக) இருந்தார். இப்னு உமர் (ரலி), அபூஹுரைரா (ரலி), அபூஸயீத் (ரலி), அபூகாதாதா (ரலி) ஆகியோர் அக்கூட்டத்தில் இருந்தனர். இமாமை அடுத்து சிறுவரின் ஜனாஸா வைக்கப்பட்டது. இது எனக்கு வெறுப்பாகத் தோன்றியது. உடனே நான் இப்னு உமர் (ரலி), அபூஹுரைரா (ரலி), அபூஸயீத் (ரலி) அபூகதாதா (ரலி) ஆகியோரை நோக்கி, ‘இது என்ன முறை?’ என்று கேட்டேன். அதற்கு, ‘இது நபிவழி’ என்று பதில் சொன்னார்கள்.

அறிவிப்பவர்: நாஃபிவு

நூல்: நஸாயீ

ஜனாஸா தொழுகை தொழும் முறை

ஜனாஸாத் தொழுகைக்காக உளூச் செய்ய வேண்டும்.

உளூச் செய்ய வேண்டியதில்லை என்று சிலர் கூறுகின்றார்கள். அதற்கு அவர்கள் சொல்லும் காரணம் ‘ஜனாஸா தொழுகை என்பது மற்ற தொழுகைகளைப் போன்றதல்ல; இதில் ருகூவு, ஸஜ்தா கிடையாது. அது ஒரு துஆ தான்; எனவே இதற்கு உளூ தேவையில்லை’ என்பதே இவர்களது வாதம்.

ஆனால் ஜனாஸா தொழுகை துஆ என்றாலும் அந்த துஆ தொழுகைக்கு உள்ளே தான் செய்யப்படுகின்றது.

سنن الترمذي

3 عَنْ عَلِيٍّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مِفْتَاحُ الصَّلَاةِ الطُّهُورُ، وَتَحْرِيمُهَا التَّكْبِيرُ، وَتَحْلِيلُهَا التَّسْلِيمُ»

‘தொழுகையின் திறவுகோல் சுத்தமாகும். அதன் துவக்கம் தஹ்ரீமா (அல்லாஹு அக்பர்) ஆகும். அதன் முடிவு (அஸ்ஸலாமு அலைக்கும் வரஹ்மத்துல்லாஹ் எனும்) தஸ்லீம் ஆகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அலீ (ரலி)

நூல்: திர்மிதீ

இந்த ஹதீஸ் அடிப்படையில் தொழுகை என்பது தக்பீரில் தொடங்கி தஸ்லீமில் முடிப்பது தான். ருகூவு, ஸஜ்தா இல்லை என்பதற்காக தொழுகை இல்லை என்றாகி விடாது. ஜனாஸா தொழுகையும் தக்பீரில் ஆரம்பித்து, தஸ்லீமில் முடிப்பதாகத் தான் உள்ளது. மேலும் அல்லாஹ் தனது திருமறையில்…

அதே போல் கிப்லாவை முன் நோக்குதல், முதல் தக்பீரில் கைகளை உயர்த்துதல், நெஞ்சின் மீது கைகளை வைத்தல் ஆகிய அனைத்தும் மற்ற தொழுகைகளில் செய்வதைப் போலவே ஜனாஸா தொழுகையிலும் செய்ய வேண்டும்.

எத்தனை தக்பீர்கள்?

ஜனாஸாத் தொழுகையில் கூடுதலாக நான்கு அல்லது ஐந்து தக்பீர்கள் கூற வேண்டும்.

صحيح البخاري

1245 – عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ: «أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَعَى النَّجَاشِيَّ فِي اليَوْمِ الَّذِي مَاتَ فِيهِ خَرَجَ إِلَى المُصَلَّى، فَصَفَّ بِهِمْ وَكَبَّرَ أَرْبَعًا»

நபிகள் நாயகம் (ஸல்) அவர்கள் நஜ்ஜாஷி (மன்னர்) இறந்த அன்று அவரது மரணச் செய்தியை மக்களுக்கு அறிவித்தார்கள். பிறகு முஸல்லா என்ற திடலுக்குச் சென்று மக்களை வரிசைப்படுத்தி நிற்க வைத்து நான்கு தக்பீர்கள் கூறி (ஜனாஸாத் தொழுகை நடத்தி)னார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: புகாரீ 1245

صحيح مسلم

عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، قَالَ: كَانَ زَيْدٌ يُكَبِّرُ عَلَى جَنَائِزِنَا أَرْبَعًا، وَإِنَّهُ كَبَّرَ عَلَى جَنَازَةٍ خَمْسًا، فَسَأَلْتُهُ فَقَالَ: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُكَبِّرُهَا»

ஸைத் பின் அர்க்கம் (ரலி) அவர்கள், எங்களில் இறந்தவருக்காகத் தொழுவிக்கும் போது நான்கு தக்பீர்கள் (வழமையாக) சொல்பவர்களாக இருந்தனர். ஒரு முறை ஒரு ஜனாஸா தொழுகையில் ஐந்து தக்பீர்கள் சொன்னார்கள். அவர்களிடம் அது பற்றிக் கேட்ட போது, ‘நபிகள் நாயகம் (ஸல்) அவர்கள் ஜந்து தக்பீர்கள் சொல்லி இருக்கிறார்கள்’ என்று பதில் அளித்தார்கள்.

அறிவிப்பவர்: அப்துர்ரஹ்மான் பின் அபீ லைலா

நூல்: முஸ்லிம் 1589

ஒவ்வொரு தக்பீர் கூறும் போதும் கைகளை உயர்த்த வேண்டுமா?

முதல் தக்பீருக்கு கைகளை உயர்த்தி, நெஞ்சின் மீது வைக்க வேண்டும். முதல் தக்பீரையும் சேர்த்து நான்கு அல்லது ஐந்து தக்பீர்கள் கூற வேண்டும்.

தக்பீர் கூறும் போது கைகளை உயர்த்த வேண்டும் என்பதற்கு ஆதாரப்பூர்வமான எந்த அறிவிப்பும் இல்லை. எனவே முதல் தக்பீர் தவிர மற்ற தக்பீர்களில் கைகளை உயர்த்தக் கூடாது.

தக்பீர்களுக்கிடையில் ஓத வேண்டியவை

முதல் தக்பீருக்குப் பின்னால் ஸூரத்துல் ஃபாத்திஹாவும், இரண்டாம் தக்பீருக்குப் பின்னால் தொழுகையில் ஓதுவதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள் கற்றுத் தந்த ஸலவாத்தும், மற்ற தக்பீர்களுக்குப் பின்னால் மைய்யித்துக்காக ஹதீஸில் வந்துள்ள துஆக்களையும் ஓதவேண்டும்.

صحيح البخاري

1335 – عَنْ طَلْحَةَ بْنِ عَبْدِ اللَّهِ بْنِ عَوْفٍ، قَالَ: صَلَّيْتُ خَلْفَ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا عَلَى جَنَازَةٍ فَقَرَأَ بِفَاتِحَةِ الكِتَابِ قَالَ: «لِيَعْلَمُوا أَنَّهَا سُنَّةٌ»

நான் இப்னு அப்பாஸ் (ரலி) அவர்களுக்குப் பின்னால் நின்று ஜனாஸா தொழுகையை நிறைவேற்றினேன். அப்போது அவர் ஃபாத்திஹா அத்தியாயத்தை (சப்தமாக) ஓதினார். பிறகு, ‘நீங்கள் இதை நபிவழி என அறிந்து கொள்வதற்காகவே (சப்தமிட்டு ஓதினேன்)’ என்றார்.

அறிவிப்பவர்: தல்ஹா

நூல்: புகாரீ 1335

السنن الكبرى للبيهقي

6959 – وَأَخْبَرَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ الْحَسَنِ الْقَاضِي، ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، ثنا الرَّبِيعُ بْنُ سُلَيْمَانَ، أنبأ الشَّافِعِيُّ، أنبأ مُطَرِّفُ بْنُ مَازِنٍ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي أَبُو أُمَامَةَ بْنُ سَهْلٍ أَنَّهُ أَخْبَرَهُ رَجُلٌ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” أَنَّ السُّنَّةَ فِي الصَّلَاةِ عَلَى الْجِنَازَةِ أَنْ يُكَبِّرَ الْإِمَامُ، ثُمَّ يَقْرَأُ بِفَاتِحَةِ الْكِتَابِ بَعْدَ التَّكْبِيرَةِ الْأُولَى سِرًّا فِي نَفْسِهِ، ثُمَّ يُصَلِّي عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَيُخْلِصُ الدُّعَاءَ لِلْجِنَازَةِ، فِي التَّكْبِيرَاتِ لَا يَقْرَأُ فِي شَيْءٍ مِنْهُنَّ، ثُمَّ يُسَلِّمُ سِرًّا فِي نَفْسِهِ ”

‘ஜனாஸா தொழுகையில் இமாம் முதல் தக்பீர் கூறிய பின்னர் ஃபாத்திஹா அத்தியாயத்தை சப்தமில்லாமல் ஓதுவதும் பின்னர் மீதமுள்ள தக்பீர்களில் நபிகள் நாயகம் (ஸல்) அவர்கள் மீது ஸலவாத்து சொல்வதும் உளப்பூர்வமான முறையில் (மய்யித்திற்கு) பிரார்த்தனை செய்வதும் குறைந்த சப்தத்தில் ஸலாம் கூறுவதும் நபிவழியாகும்’ என்று ஒரு நபித்தோழர் அறிவித்தார்.

அறிவிப்பவர்: அபூ உமாமா

நூல்: பைஹகீ

துஆக்கள்

மய்யித்திற்காக துஆச் செய்வதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள் கற்றுத் தந்த மற்றும் அவர்கள் ஓதிய துஆக்கள் ஹதீஸ் நூல்களில் இடம் பெற்றுள்ளன.

صحيح مسلم

اللهُمَّ، اغْفِرْ لَهُ وَارْحَمْهُ وَعَافِهِ وَاعْفُ عَنْهُ، وَأَكْرِمْ نُزُلَهُ، وَوَسِّعْ مُدْخَلَهُ، وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ، وَنَقِّهِ مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الْأَبْيَضَ مِنَ الدَّنَسِ، وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ، وَأَهْلًا خَيْرًا مِنْ أَهْلِهِ وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ، وَأَدْخِلْهُ الْجَنَّةَ وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ

‘அல்லாஹும்மக்ஃபிர் லஹு வர்ஹம்ஹு வஆஃபிஹி வஅஃபு அன்ஹு வஅக்ரிம் நுஸுலஹு வவஸ்ஸிஃ முத்கலஹு வக்சில்ஹு பில்மாஇ வஸ்ஸல்ஜி வல்பரத். வநக்கிஹி மினல் கதாயா கமா நக்கை(த்)தஸ் ஸவ்பல் அப்யள மினத்தனஸ். வப்தில்ஹு தாரன் கைரன் மின் தாரிஹி வஅஹ்லன் கைரன் மின் அஹ்லிஹி வஸவ்ஜன் கைரன் மின் ஸவ்ஜிஹி வஅத்கில்ஹுல் ஜன்ன(த்)த வஅஇத்ஹு மின் அதாபில் கப்ரி வமின் அதாபின் நார்.

(பொருள்: இறைவா! இவரை மன்னிப்பாயாக! இவருக்கு அருள் புரிவாயாக! இவருக்குச் சுகம் அளிப்பாயாக! இவரது தவறுகளை அலட்சியப்படுத்துவாயாக! இவரது தங்குமிடத்தை மதிப்பு மிக்கதாக ஆக்குவாயாக! மேலும் இவரது நுழைவிடத்தை விசாலமானதாக ஆக்குவாயாக! வெண்மையான ஆடையை அழுக்குகளிலிருந்து தூய்மைப்படுத்துவதைப் போல் இவரை இவரது தவறுகளிலிருந்து தண்ணீராலும், ஆலங்கட்டி நீராலும் பனிக்கட்டியாலும் தூய்மையாக்குவாயாக! இவரது இல்லத்தை விட சிறந்த இல்லத்தை (மறுமையில்) அளிப்பாயாக! இவரது துணையை விடச் சிறந்த துணையை இவருக்கு ஏற்படுத்துவாயாக! இவரைச் சொர்க்கத்தில் நுழையச் செய்வாயாக! கப்ருடைய வேதனை, நரக வேதனை ஆகியவற்றிலிருந்து காப்பாற்றுவாயாக!)

அறிவிப்பவர்: அவ்ஃப் பின் மாலிக் (ரலி)

நூல்: முஸ்லிம் 1600

سنن الترمذي

اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا، وَشَاهِدِنَا وَغَائِبِنَا، وَصَغِيرِنَا وَكَبِيرِنَا، وَذَكَرِنَا وَأُنْثَانَا اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الإِسْلَامِ، وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الإِيمَانِ

அல்லாஹும்மக்ஃபிர் லிஹய்யினா வமய்யி(த்)தினா வஷாஹிதினா வ காயிபினா வஸகீரினா வகபீரினா வதகரினா வ உன்ஸானா அல்லாஹும்ம மன் அஹ்யய்தஹு மின்னா ஃபஅஹ்யிஹி அலல் இஸ்லாம். வமன் தவஃப்பய்தஹு மின்னா ஃபதவஃப்பஹு அலல் ஈமான். அல்லாஹும்ம லாதஹ்ரிம்னா அஜ்ரஹு வலா துழில்லனா பஃதஹு

(பொருள்: எங்களில் உயிருடனிருப்பவர்களுக்கும், இறந்து விட்டவர்களுக்கும், இங்கு வந்திருப்போருக்கும், வராதோருக்கும், சிறியவர்களுக்கும், பெரியவர்களுக்கும், ஆணுக்கும், பெண்ணுக்கும் இறைவா! நீ மன்னிப்பாயாக! எங்களில் எவரை நீ வாழச் செய்கிறாயோ அவரை இஸ்லாமிய அடிப்படையில் வாழச் செய்வாயாக! எங்களில் எவரை நீ மரணிக்கச் செய்கிறாயோ அவரை ஈமானுடன் மரணிக்கச் செய்வாயாக! யா அல்லாஹ்! இந்த மய்யித்தின் நற்செயல்களுக்குரிய கூலியை எங்களுக்குத் தடுத்துவிடாதே! இவருக்குப் பிறகு எங்களை வழி தவறச் செய்துவிடாதே!)

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல் : திர்மிதி

ஸலாம் சொல்லுதல்

நான்கு அல்லது ஐந்து தக்பீர்கள் கூறிய பின்னர் அஸ்ஸலாமு அலைக்கும் வரஹ்மத்துல்லாஹ் என்று இரு புறமும் கூற வேண்டும்.

المعجم الكبير للطبراني

‎9880 – ‎حَدَّثَنَا خَلَفُ بن عَمْرٍو الْعُكْبَرِيُّ، وَأَبُو عَقِيلٍ أَنَسُ بن سَلْمٍ الْخَوْلانِيُّ، قَالا: حَدَّثَنَا الْمُعَافَى بن سُلَيْمَانَ، حَدَّثَنَا ‏مُوسَى بن أَعْيَنَ، عَنْ أَبِي عَبْدِ الرَّحِيمِ، عَنْ زَيْدِ بن أُنَيْسَةَ، عَنْ حَمَّادٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، وَالأَسْوَدِ، عَنِ ابْنِ ‏مَسْعُودٍ، قَالَ:خِلالٌ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَفْعَلُهُنَّ، تَرَكَهُنَّ النَّاسُ، إِحْدَاهُنَّ تَسْلِيمُ الإِمَامِ فِي الْجَنَازَةِ مِثْلَ ‏تَسْلِيمِهِ فِي الصَّلاةِ‎.‎

நபிகள் நாயகம் (ஸல்) அவர்கள் மூன்று காரியங்களைச் செய்து கொண்டிருந்தார்கள். மக்கள் அவற்றை விட்டு விட்டனர். தொழுகையில் ஸலாம் கூறுவது போன்று ஜனாஸாத் தொழுகையிலும் ஸலாம் கூறுவதும் அம்மூன்றில் ஒன்றாகும்.

அறிவிப்பவர்: இப்னு மஸ்வூத் (ரலி)

நூல்: தப்ரானீ கபீர்

سنن النسائي

‎1325 – ‎أَخْبَرَنَا إِبْرَاهِيمُ بْنُ يَعْقُوبَ، قَالَ: حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ بْنِ شَقِيقٍ، قَالَ: أَنْبَأَنَا الْحُسَيْنُ بْنُ وَاقِدٍ، قَالَ: حَدَّثَنَا أَبُو ‏إِسْحَقَ، عَنْ عَلْقَمَةَ، وَالْأَسْوَدِ، وَأَبِي الْأَحْوَصِ، قَالُوا: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْعُودٍ، ” أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ‏كَانَ يُسَلِّمُ عَنْ يَمِينِهِ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ حَتَّى يُرَى بَيَاضُ خَدِّهِ الْأَيْمَنِ، وَعَنْ يَسَارِهِ: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ ‏حَتَّى يُرَى بَيَاضُ خَدِّهِ الْأَيْسَرِ‎ “‎

(தொழுகையை முடிக்கும் போது) வலது புறமும், இடது புறமும் திரும்பி ‘அஸ்ஸலாமு அலை(க்)கும் வரஹ்ம(த்)துல்லாஹ்’ என்று முகத்தைத் திருப்பி நபிகள் நாயகம் (ஸல்) அவர்கள் சலாம் கூறினார்கள்.

அறிவிப்பவர்: அப்துல்லாஹ் பின் மஸ்வூத் (ரலி)

நூல்: நஸாயீ

ஜனாஸாத் தொழுகையில் பெண்கள்

ஆண்களைப் போன்று பெண்களும் ஜனாஸாத் தொழுகையில் பங்கெடுக்கலாம். நபிகள் நாயகம் (ஸல்) அவர்கள் காலத்தில் பெண்கள் ஜனாஸாத் தொழுகையில் பங்கெடுத்துள்ளார்கள்.

المستدرك على الصحيحين للحاكم

‎1350 – ‎حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ صَالِحِ بْنِ هَانِئٍ، ثنا الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ مُهَاجِرٍ، ثنا أَبُو الطَّاهِرِ، وَهَارُونُ بْنُ ‏سَعِيدٍ، قَالَا: ثنا عَبْدُ اللَّهِ بْنُ وَهْبٍ، أَخْبَرَنِي عَمْرُو بْنُ الْحَارِثِ، عَنْ عُمَارَةَ بْنِ غَزِيَّةَ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي ‏طَلْحَةَ، عَنْ أَبِيهِ، أَنَّ أَبَا طَلْحَةَ «دَعَا رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى عُمَيْرِ بْنِ أَبِي طَلْحَةَ حِينَ تُوُفِّيَ، فَأَتَاهُمْ رَسُولُ ‏اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَصَلَّى عَلَيْهِ فِي مَنْزِلِهِمْ، فَتَقَدَّمَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَكَانَ أَبُو طَلْحَةَ وَرَاءَهُ وَأُمُّ سُلَيْمٍ ‏وَرَاءَ أَبِي طَلْحَةَ، وَلَمْ يَكُنْ مَعَهُمْ غَيْرُهُمْ» هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ، وَسُنَّةٌ غَرِيبَةٌ فِي إِبَاحَةِ صَلَاةِ النِّسَاءِ ‏عَلَى الْجَنَائِزِ، وَلَمْ يُخَرِّجَاهُ‎ “‎

தனது மகன் உமைர் (ரலி) இறந்த போது அவரைக் காண வருமாறு அல்லாஹ்வின் தூதர் (ஸல்) அவர்களை அபூதல்ஹா (ரலி) அழைத்தார். நபிகள் நாயகம் (ஸல்) அவர்கள் அவரைக் காண வந்த போது அவர்களுடைய வீட்டிலேயே அவருக்குத் தொழுவித்தார்கள். தொழுவிப்பதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள் முன்னால் சென்றார்கள். அவர்களுக்குப் பின்னால் அபூதல்ஹா (ரலி) அவர்கள் நின்றார்கள். அவர்களுக்குப் பின்னால் உம்மு ஸுலைம் (ரலி) அவர்கள் நின்றார்கள். இவர்களைத் தவிர வேறு எவரும் அங்கு இருக்கவில்லை.

அறிவிப்பவர்: அப்துல்லாஹ் பின் அபீதல்ஹா

நூல்: ஹாகிம்

பள்ளியில் அமர்வதற்கு முன்னால் தொழுதல்

பள்ளிவாசலுக்கு ஒருவர் சென்றால் அவர் இரண்டு ரக்அத்கள் தொழாமல் பள்ளியில் அமரக் கூடாது. கடமையான தொழுகையையோ அல்லது கடமையான தொழுகையின் முன் சுன்னத்தையோ நிறைவேற்றினாலும் இக்கடமை நிறைவேறி விடும். தொழுகை இல்லாத நேரங்களில் இரண்டு ரக்அத்கள் தொழ வேண்டும்.

صحيح البخاري

444 – «إِذَا دَخَلَ أَحَدُكُمُ المَسْجِدَ فَلْيَرْكَعْ رَكْعَتَيْنِ قَبْلَ أَنْ يَجْلِسَ»

‘உங்களில் ஒருவர் பள்ளிவாசலில் நுழைந்தால் இரண்டு ரக்அத்கள் தொழாமல் அமர வேண்டாம்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூகதாதா (ரலி)

நூல்: புகாரீ 444

உளூச் செய்த பின் தொழுதல்

ஒருவர் உளூச் செய்தால் அந்த உளூவின் மூலம் இரண்டு ரக்அத்கள் அல்லது விரும்பிய அளவு தொழுவது சிறப்பிற்குரியதாகும்.

صحيح البخاري

1149ِ- حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ حَدَّثَنَا أَبُو أُسَامَةَ عَنْ أَبِي حَيَّانَ عَنْ أَبِي زُرْعَةَ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِبِلَالٍ عِنْدَ صَلَاةِ الْفَجْرِ يَا بِلَالُ حَدِّثْنِي بِأَرْجَى عَمَلٍ عَمِلْتَهُ فِي الْإِسْلَامِ فَإِنِّي سَمِعْتُ دَفَّ نَعْلَيْكَ بَيْنَ يَدَيَّ فِي الْجَنَّةِ قَالَ مَا عَمِلْتُ عَمَلًا أَرْجَى عِنْدِي أَنِّي لَمْ أَتَطَهَّرْ طَهُورًا فِي سَاعَةِ لَيْلٍ أَوْ نَهَارٍ إِلَّا صَلَّيْتُ بِذَلِكَ الطُّهُورِ مَا كُتِبَ لِي أَنْ أُصَلِّيَ قَالَ أَبُو عَبْد اللَّهِ دَفَّ نَعْلَيْكَ يَعْنِي تَحْرِيكَ.

ஃபஜ்ரு தொழுகையின் போது பிலால் (ரலி)யிடம் நபிகள் நாயகம் (ஸல்) அவர்கள், ‘பிலாலே! இஸ்லாத்தில் இணைந்த பின் நீர் செய்த சிறந்த செயல் பற்றிக் கூறுவீராக! ஏனெனில் உமது செருப்பு சப்தத்தைச் சொர்க்கத்தில் நான் கேட்டேன்’ என்றார்கள். அதற்கு பிலால் (ரலி) ‘இரவிலோ, பகலிலோ நான் உளூச் செய்தால் அந்த உளூவின் மூலம் தொழ வேண்டும் என்று நான் நாடியதைத் தொழாமல் இருந்ததில்லை. இது தான் நான் செய்த செயல்களில் சிறந்த செயல்’ என்று பதிலளித்தார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல் : புகாரீ 1149

இரவுத் தொழுகை

கடமையான தொழுகைக்குப் பிறகு மிகவும் சிறப்பு வாய்ந்த, அதிக நன்மையை பெற்றுத் தரக் கூடிய தொழுகை, இரவில் தொழும் தொழுகையாகும்.

‘ரமலான் மாதத்திற்குப் பிறகு சிறந்த நோன்பு, அல்லாஹ்வின் மாதமான முஹர்ரம் மாதத்தில் நோற்கப்படும் நோன்பாகும். கடமையான தொழுகைக்குப் பிறகு சிறந்த தொழுகை, இரவில் தொழும் தொழுகையாகும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 1982

இரவில் தொழப்படும் தொழுகைக்குப் பல பெயர்கள் சூட்டப்பட்டுள்ளன.

  1. ஸலாத்துல் லைல் (இரவுத் தொழுகை)

2.கியாமுல் லைல் (இரவில் நிற்குதல்)

  1. வித்ர் (ஒற்றைப்படைத் தொழுகை)
  2. தஹஜ்ஜுத் (விழித்துத் தொழும் தொழுகை) ஆகிய பெயர்கள் ஹதீஸ்களில் காணப்படுகின்றன.

ரமலான் மாதத்தில் தொழப்படும் இரவுத் தொழுகைக்குப் பழக்கத்தில் தராவீஹ் என்று குறிப்பிடுகின்றனர். இந்தப் பெயர் நபிமொழிகளில் குறிப்பிடப்படவில்லை.

இரவுத் தொழுகை இரண்டிரண்டு ரக்அத்களாகத் தொழ வேண்டும். ஒருவர் இரவுத் தொழுகையை முடித்துக் கொள்ள நாடினால் ஒற்றைப் படை எண்ணிக்கை தொழுது அத்தொழுகையை முடிக்க வேண்டும்.

ஒரு மனிதர் நபிகள் நாயகம் (ஸல்) அவர்களிடம் இரவுத் தொழுகையைப் பற்றிக் கேட்டார். அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள், ‘இரவுத் தொழுகை இரண்டிரண்டு ரக்அத்களாகத் தொழ வேண்டும். உங்களில் எவரும் ஸுப்ஹுத் தொழுகையைப் பற்றி அஞ்சினால் அவர் ஒரு ரக்அத் தொழட்டும். அவர் (முன்னர்) தொழுதவற்றை அது ஒற்றையாக ஆக்கி விடும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: இப்னு உமர் (ரலி)

நூல்: புகாரீ 990

இரவுத் தொழுகையின் நேரம்

இஷாத் தொழுகை முடிந்ததிலிருந்து பஜ்ர் நேரம் வரும் வரை இத்தொழுகையைத் தொழலாம். நபிகள் நாயகம் (ஸல்) அவர்கள் அனைத்து நேரங்களிலும் தொழுதுள்ளார்கள்.

நபிகள் நாயகம் (ஸல்) அவர்கள் இஷாத் தொழுகையை முடித்ததிலிருந்து பஜ்ர் தொழுகை வரை (மொத்தம்) 11 ரக்அத்கள் தொழுதுள்ளார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: முஸ்லிம் 1216

இரவின் கடைசியின் மூன்றிலொரு பகுதி நேரமான போது 11 ரக்அத்கள் தொழுதார்கள்.

அறிவிப்பவர்: இப்னுஅப்பாஸ் (ரலி)

நூல்: புகாரீ 7452

நபிகள் நாயகம் (ஸல்) அவர்கள் ஒரு நாள் இரவின் கடைசி நேரத்தில் எழுந்து தொழுதார்கள். (ஹதீஸின் கருத்து)

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: முஸ்லிம் 376

நபிகள் நாயகம் (ஸல்) அவர்கள் பாதி இரவான போது எழுந்து தொழுதார்கள். (ஹதீஸின் கருத்து)

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: புகாரீ 183

நபிகள் நாயகம் (ஸல்) அவர்கள் இரவின் அனைத்து நேரத்திலும் வித்ர் தொழுதுள்ளார்கள். அவர்களின் வித்ர் (சில நேரங்களில்) ஸஹர் வரை நீடித்துள்ளது.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: புகாரீ 996

ரக்அத்களின் எண்ணிக்கை

8+3 ரக்அத்கள்

‘ரமலானில் நபிகள் நாயகம் (ஸல்) அவர்களின் தொழுகை எவ்வாறு இருந்தது?’ என்று ஆயிஷா (ரலி) இடம் நான் கேட்டேன். அதற்கவர்கள், ‘நபிகள் நாயகம் (ஸல்) அவர்கள் ரமலானிலும், ரமலான் அல்லாத நாட்களிலும் பதினொரு ரக்அத்களை விட அதிகமாகத் தொழுததில்லை. நான்கு ரக்அத்கள் தொழுவார்கள். அதன் அழகையும், நீளத்தையும் நீ கேட்காதே! பின்னர் நான்கு ரக்அத்கள் தொழுவார்கள். அதன் அழகையும், நீளத்தையும் கேட்காதே! பின்னர் மூன்று ரக்அத்கள் தொழுவார்கள்’ என்று விடையளித்தார்கள்.

‘அல்லாஹ்வின் தூதரே! வித்ருத் தொழுவதற்கு முன் நீங்கள் உறங்குவீர்களா?’ என்று நான் கேட்டேன். அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள் ‘ஆயிஷா! என் கண்கள் தாம் உறங்குகின்றன; என் உள்ளம் உறங்குவதில்லை’ என்று விடையளித்தார்கள்.

அறிவிப்பவர்: அபூஸலமா

நூல்: புகாரீ 1147

12+1 ரக்அத்கள்

நபிகள் நாயகம் (ஸல்) அவர்களின் மனைவியும் எனது சிறிய தாயாருமான மைமூனா (ரலி) அவர்களின் வீட்டில் நான் ஒரு நாள் இரவு தங்கினேன். நான் தலையணையின் பக்க வாட்டில் சாய்ந்து தூங்கினேன். நபிகள் நாயகம் (ஸல்) அவர்களும், அவர்களது மனைவியும் அதன் மற்ற பகுதியில் தூங்கினார்கள். இரவின் பாதி வரை – கொஞ்சம் முன் பின்னாக இருக்கலாம் – நபிகள் நாயகம் (ஸல்) அவர்கள் தூங்கினார்கள். பின்னர் விழித்து அமர்ந்து தங்களுடைய கையால் முகத்தைக் தடவித் தூக்கக் கலக்கத்தைப் போக்கினார்கள். பின்னர் ஆலுஇம்ரான் என்ற அத்தியாயத்தின் இறுதியிலுள்ள பத்து வசனங்களை ஓதினார்கள். பின்னர் எழுந்து சென்று, தொங்க விடப்பட்டிருந்த பழைய தோல் பையிலிருந்து (தண்ணீர் எடுத்து) உளூவை நல்ல முறையில் செய்தார்கள். நானும் எழுந்து நபிகள் நாயகம் (ஸல்) அவர்கள் செய்தது போன்று (உளூ) செய்து விட்டு நபிகள் நாயகம் (ஸல்) அவர்களின் அருகில் போய் நின்றேன். அவர்கள் தங்கள் வலக்கரத்தை என் தலை மீது வைத்தார்கள். எனது வலது காதைப் பிடித்து (அவர்களின் வலப்பக்கம்) நிறுத்தினார்கள். இரண்டு ரக்அத்கள் தொழுதார்கள். மேலும் இரண்டு ரக்அத்கள் தொழுதார்கள். இரண்டு ரக்அத்கள் தொழுதார்கள். மேலும் இரண்டு ரக்அத்கள் தொழுதார்கள். இரண்டு ரக்அத்கள் தொழுதார்கள். மேலும் இரண்டு ரக்அத்கள் தொழுதார்கள். பின்பு வித்ரு தொழுதார்கள். பின்னர் பாங்கு சொல்பவர் வரும் வரை சாய்ந்து படுத்தார்கள். பிறகு எழுந்து சுருக்கமாக இரு ரக்அத்கள் தொழுது விட்டு சுப்ஹுத் தொழுகைக்காக (வீட்டை விட்டு) வெளியே சென்றார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: புகாரீ 183

நபிகள் நாயகம் (ஸல்) அவர்கள் இரவில் பதிமூன்று ரக்அத்கள் தொழுதார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: புகாரீ 1138

10+1 ரக்அத்கள்

நபிகள் நாயகம் (ஸல்) அவர்கள் இரவில் பதினோரு ரக்அத்கள் தொழுவார்கள். அவற்றில் ஒரு ரக்அத்தை வித்ராகத் தொழுதார்கள். தொழுது முடித்த பின் (தம்மை அழைப்பதற்காக) தொழுகை அறிவிப்பாளர் தம்மிடம் வரும் வரை வலப்பக்கம் சாய்ந்து படுத்திருப்பார்கள். (அவர்) வந்ததும் (எழுந்து) சுருக்கமாக இரண்டு ரக்அத்கள் (ஸுப்ஹுடைய சுன்னத்) தொழுவார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: முஸ்லிம் 1339

8+5 ரக்அத்கள்

நபிகள் நாயகம் (ஸல்) அவர்கள் பதிமூன்று ரக்அத்கள் தொழுவார்கள். அவற்றில் ஐந்து ரக்அத்கள் வித்ராகத் தொழுவார்கள். அ(ந்த ஐந்து ரக்அத்)தில் கடைசி ரக்அத் தவிர வேறெந்த ரக்அத்திலும் உட்கார மாட்டார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: முஸ்லிம் 1341

9  ரக்அத்கள்

நபிகள் நாயகம் (ஸல்) அவர்களின் இரவுத் தொழுகை பற்றி ஆயிஷா (ரலி) அவர்களிடம் கேட்டேன். அதற்கவர்கள், ‘ஃபஜ்ருடைய ஸுன்னத் இரண்டு ரக்அத்கள் தவிர பதினொரு ரக்அத்கள், (சில சமயம்) ஒன்பது ரக்அத்கள், (சில சமயம்) ஏழு ரக்அத்கள் (நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுவார்கள்)’ என்று விடையளித்தார்கள்.

அறிவிப்பவர்: மஸ்ரூக்

நூல்: புகாரீ 1139

7 ரக்அத்கள்

நபிகள் நாயகம் (ஸல்) அவர்களின் இரவுத் தொழுகை பற்றி ஆயிஷா (ரலி) அவர்களிடம் கேட்டேன். அதற்கவர்கள், ‘ஃபஜ்ருடைய ஸுன்னத் இரண்டு ரக்அத்கள் தவிர பதினொரு ரக்அத்கள், (சில சமயம்) ஒன்பது ரக்அத்கள், (சில சமயம்) ஏழு ரக்அத்கள் (நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுவார்கள்)’ என்று விடையளித்தார்கள்.

அறிவிப்பவர்: மஸ்ரூக்

நூல்: புகாரீ 1139

5 ரக்அத்கள்

‘வித்ரு தொழுகை அவசியமானதாகும். யார் நாடுகிறாரோ அவர் ஐந்து ரக்அத் வித்ர் தொழட்டும்; யார் நாடுகிறாரோ அவர் மூன்று ரக்அத்கள் வித்ர் தொழட்டும்; யார் நாடுகிறாரோ அவர் ஒரு ரக்அத் தொழட்டும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூ அய்யூப் (ரலி)

நூல்: நஸாயீ

3  ரக்அத்கள்

‘வித்ரு தொழுகை அவசியமானதாகும். யார் நாடுகிறாரோ அவர் ஐந்து ரக்அத் வித்ர் தொழட்டும்; யார் நாடுகிறாரோ அவர் மூன்று ரக்அத்கள் வித்ர் தொழட்டும்; யார் நாடுகிறாரோ அவர் ஒரு ரக்அத் தொழட்டும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூ அய்யூப் (ரலி)

நூல்: நஸாயீ

1 ரக்அத்

‘வித்ரு தொழுகை அவசியமானதாகும். யார் நாடுகிறாரோ அவர் ஐந்து ரக்அத் வித்ர் தொழட்டும்; யார் நாடுகிறாரோ அவர் மூன்று ரக்அத்கள் வித்ர் தொழட்டும்; யார் நாடுகிறாரோ அவர் ஒரு ரக்அத் தொழட்டும்’ என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

அறிவிப்பவர்: அபூ அய்யூப் (ரலி)

நூல்: நஸாயீ

தொழும் முறை

நபிகள் நாயகம் (ஸல்) அவர்கள் ஐந்து அல்லது ஏழு ரக்அத்கள் வித்ர் தொழுவார்கள். அவற்றுக்கிடையே ஸலாமைக் கொண்டோ, அல்லது பேச்சைக் கொண்டோ பிரிக்க மாட்டார்கள்.

அறிவிப்பவர்: உம்மு ஸலமா (ரலி)

நூல்: நஸாயீ

நபிகள் நாயகம் (ஸல்) அவர்கள் ஐந்து ரக்அத்கள் வித்ர் தொழுவார்கள். அதன் கடைசியில் தவிர மற்ற ரக்அத்களில் அமர மாட்டார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: நஸாயீ 1698

நபிகள் நாயகம் (ஸல்) அவர்களுக்கு உடல் கனத்த போது ஏழு ரக்அத்கள் தொழுதார்கள். அதில் அதன் கடைசி ரக்அத்தில் தவிர மற்ற ரக்அத்துகளில் உட்காரவில்லை.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: நஸாயீ 1699

… நபிகள் நாயகம் (ஸல்) அவர்கள வயதாகி பலவீனம் அடைந்த போது ஏழு ரக்அத்கள் வித்ரு தொழுதார்கள். அதில் ஆறாவது ரக்அத்தில் தவிர மற்ற ரக்அத்களில் உட்காரவில்லை. பின்னர் எழுவார்கள். ஸலாம் கொடுக்க மாட்டார்கள். பின்னர் ஏழாவது ரக்அத்தைத் தொழுவார்கள். பின்னர் ஸலாம் கூறுவார்கள். பின்னர் இரண்டு ரக்அத்கள் அமர்ந்து தொழுவார்கள்.

அறிவிப்பவர்: ஆயிஷா (ரலி)

நூல்: நஸாயீ 1700

ஸஜ்தா திலாவத்

தொழுகையிலும், தொழுகைக்கு வெளியிலும் குர்ஆனின் ஒரு சில குறிப்பிட்ட வசனங்களை ஓதும் போது ஸஜ்தாச் செய்கின்றோம். இதை ஸஜ்தா திலாவத் என்றழைக்கின்றோம்.

இந்த ஸஜ்தா திலாவத்திற்கான வசனங்கள் எவை? அதாவது எந்தெந்த வசனங்களை ஓதும் போது நாம் ஸஜ்தாச் செய்ய வேண்டும்? என்று நாம் பார்த்தால் தற்போது 14 வசனங்கள் ஸஜ்தா வசனங்களாக நடைமுறையில் உள்ளதைக் கண்டு வருகின்றோம். ஆனால் குர்ஆனின் ஓரத்தில் மொத்தம் 15 வசனங்களில் ஸஜ்தாச் செய்ய வேண்டுமென எழுதி வைத்துள்ளனர். 15 வசனங்களில் ஹஜ் எனும் அத்தியாயத்தில் இரண்டு வசனங்கள் குறிப்பிடப்பட்டுள்ளன. இமாம் அபூஹனீபா அவர்கள் ஹஜ் அத்தியாயத்தில் ஒரேயொரு ஸஜ்தா வசனம் மட்டுமே உள்ளது என்று கூறுகின்றார். ஆனால் அதே சமயம் ஸாத் எனும் அத்தியாயத்தில் வரும் வசனத்தை ஸஜ்தா வசனமாக எடுத்துக் கொள்கின்றார்.

இமாம் ஷாஃபி அவர்கள் ஹஜ் அத்தியாயத்திலுள்ள இரண்டு வசனங்களையும் ஸஜ்தா வசனங்களாகக் கணக்கிடுகின்றார். ஆனால் ஸாத் (38வது) அத்தியாயத்திலுள்ள வசனத்தை விட்டு விடுகின்றார். ஆக இரண்டு பேருமே 14 வசனங்களை ஸஜ்தா வசனங்கள் என்று கூறுகின்றார்கள். ஆனால் இதற்குச் சான்றாக வைக்கப்படும் ஹதீஸ்கள் பலவீனமானவையாகும்.

அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள், குர்ஆனில் 15 ஸஜ்தாக்களை என்னிடம் ஓதிக் காண்பித்தார்கள் என்றும், அவற்றில் (காஃப் அத்தியாயத்திலிருந்து குர்ஆனின் கடைசி அத்தியாயம் வரையிலான) முஃபஸ்ஸலான அத்தியாயங்களில் இடம் பெறும் மூன்று ஸஜ்தாக்களும், சூரத்துல் ஹஜ்ஜில் இடம் பெறும் இரண்டு ஸஜ்தாக்களும் அடங்கும்’ என்று அம்ர் பின் அல்ஆஸ் (ரலி) அறிவிக்கும் செய்தி அபூதாவூதில் 1193 வது ஹதீஸாகவும் இப்னுமாஜாவில் 1047வது ஹதீஸாகவும் இடம் பெற்றுள்ளது.

இந்த ஹதீஸின் அடிப்படையில் தான் மேற்கண்ட 15 இடங்களிலும் ஸஜ்தா செய்யப்படுகின்றது. ஆனால் இந்த ஹதீஸ் ஆதாரப்பூர்வமான ஹதீஸ் அல்ல! இதன் அறிவிப்பாளர் வரிசையில் இடம் பெறும் ஹாரிஸ் பின் ஸயீத் என்பார் யாரென அறியப்படாதவர் ஆவார். அதனால் குர்ஆனில் 15 ஸஜ்தா வசனங்கள் என்ற கருத்து ஆதாரமற்றதாக ஆகி விடுகின்றது.

‘நான் நபிகள் நாயகம் (ஸல்) அவர்களுடன் 11 ஸஜ்தாக்கள் செய்திருக்கின்றேன். ஆனால் முஃபஸ்ஸலான அத்தியாயங்களிலிருந்து எதுவும் அவற்றில் இடம் பெறவில்லை. அல்அஃராஃப், ரஃது, நஹ்ல், பனீ இஸ்ராயீல், மர்யம், ஹஜ், ஃபுர்கான், நம்ல், ஸஜ்தா, ஸாத், ஹாமீம் ஆகியவையே ஸஜ்தாவுக்குரிய அந்த அத்தியாயங்களாகும்’ என்று அபூ தர்தா (ரலி) அறிவிக்கும் ஹதீஸ் இப்னுமாஜாவில் 1046 வது ஹதீஸாக இடம் பெற்றுள்ளது.

இந்த ஹதீஸின் அடிப்படையில் குர்ஆனில் 11 ஸஜ்தா வசனங்கள் என்று கூறுவோரும் உள்ளனர். ஆனால் இந்த ஹதீஸின் அறிவிப்பாளர் தொடரில் மஹ்தீ பின் அப்துர்ரஹ்மான் பின் உபைதா பின் காதிர் என்பவர் யாரென அறியப்படாதவர். எனவே 11 ஸஜ்தாக்கள் என்ற கருத்தும் ஆதாரமற்றதாகி விடுகின்றது.

‘நான் அல்லாஹ்வின் தூதர் (ஸல்) அவர்களுடன் 11 ஸஜ்தாக்கள் செய்திருக்கின்றேன். நஜ்ம் அத்தியாயத்தில் இடம் பெற்றிருக்கும் அந்த ஸஜ்தாவும் அடங்கும்’ என்று அபூதர்தா (ரலி) அறிவிக்கும் இன்னோர் அறிவிப்பு திர்மிதியில் 519 வது ஹதீஸாகவும் இப்னுமாஜாவின் 1045 வது ஹதீஸாகவும் பதிவு செய்யப்பட்டுள்து.

இவ்விரண்டிலும் உமர் திமிஷ்கி என்பவர் இடம் பெறுகின்றார். இவரும் யாரென அறியப்படாதவர். எனவே இந்த ஹதீசும் 11 ஸஜ்தாக்கள் என்ற கருத்தை வலுப்படுத்துவதாக அமையவில்லை.

‘ஹஜ் அத்தியாயத்தில் இரண்டு ஸஜ்தாக்கள் உள்ளதால் அது சிறப்பிக்கப்பட்டுள்ளதா?’ என்று நபிகள் நாயகம் (ஸல்) அவர்களிடம் கேட்டேன். அதற்கவர்கள், ‘ஆம்! யார் அவ்விரு வசனங்களின் போதும் ஸஜ்தாச் செய்ய மாட்டாரோ அவர் அவ்விரு வசனங்களையும் ஓத வேண்டாம்’ என்று கூறினார்கள்.

அறிவிப்பவர்: உக்பா பின் ஆமிர் (ரலி)

நூல்: திர்மிதீ 527

இந்த ஹதீஸைப் பதிவு செய்த இமாம் திர்மிதீ அவர்களே இதை வலுவற்றது என்று கூறுகின்றார்கள். மேலும் இந்த ஹதீஸின் தொடரில் இடம் பெற்றிருக்கும் அப்துல்லாஹ் பின் லஹீஆ பலவீனமானவர். இதில் இடம் பெறும் இன்னோர் அறிவிப்பாளரான மிஷ்ரஹ் பின் ஹாஆன் என்பவர் உக்பா பின் ஆமிர் (ரலி) அவர்களிடமிருந்து மறுக்கப்படத்தக்க செய்திகளை அறிவிப்பவர் என்று இப்னு ஹிப்பான் கூறுகின்றார். எனவே இந்த ஹதீஸும் பலவீனமானதாக உள்ளது.

மொத்தத்தில் 15 ஸஜ்தாக்கள் என்ற கருத்தும் 11 ஸஜ்தாக்கள் என்ற கருத்தும் ஆதாரமற்ற கருத்துக்களாகி விடுகின்றன. அப்படியானால் ஆதாரப்பூர்வமான ஹதீஸ்களின் அடிப்படையில் அமைந்த ஸஜ்தாக்கள் எத்தனை? என்று பார்க்கும் போது, நான்கு வசனங்களை ஓதும் போது நபிகள் நாயகம் (ஸல்) அவர்கள் ஸஜ்தாச் செய்ததாக அறிய முடிகின்றது.

நபிகள் நாயகம் (ஸல்) அவர்கள் மக்காவில் நஜ்மு (53வது) அத்தியாயத்தை ஓதும் போது ஸஜ்தாச் செய்தார்கள். ஒரு முதியவரைத் தவிர அவர்களுடன் இருந்த அனைவரும் ஸஜ்தாச் செய்தனர். அம்முதியவர் ஒரு கையில் சிறிய கற்களையோ, மண்ணையோ எடுத்து தமது நெற்றிக்குக் கொண்டு சென்று, ‘இவ்வாறு செய்வது எனக்குப் போதும்’ என்று கூறினார். பின்னர் அவர் காஃபிராகக் கொல்லப்பட்டதை நான் பார்த்தேன்.

அறிவிப்பவர்: இப்னு மஸ்ஊத் (ரலி)

நூல்: புகாரீ 1067, 1070

இதே கருத்து புகாரீயில் 1071, 4862, 4863 ஆகிய ஹதீஸ்களிலும் இடம் பெற்றுள்ளன.

ஸாத் (38வது) அத்தியாயம் ஓதப்படும் போது ஸஜ்தா கட்டாயமில்லை. (ஆனால்) நபிகள் நாயகம் (ஸல்) அவர்கள் அந்த அத்தியாயத்தை ஓதும் போது ஸஜ்தாச் செய்ததை நான் பார்த்திருக்கின்றேன்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல்: புகாரீ 1069, 3422

அபூஹுரைரா (ரலி) அவர்களுடன் நான் இஷாத் தொழுத போது, இதஸ்ஸமாவுன் ஷக்கத்’ என்ற அத்தியாயத்தை ஓதி (அதில் ஸஜ்தாவுடைய வசனம் வந்ததும்) ஸஜ்தாச் செய்தார்கள். இது பற்றி நான் அவர்களிடம் கேட்ட போது, ‘நபிகள் நாயகம் (ஸல்) அவர்களுக்குப் பின்னால் (இதற்காக) நான் ஸஜ்தாச் செய்திருக்கின்றேன். (மறுமையில்) அவர்களைச் சந்திக்கின்ற வரை (மரணிக்கின்ற வரை) நான் அதை ஓதி ஸஜ்தாச் செய்து கொண்டு தான் இருப்பேன்’ என்று கூறினார்கள்.

அறிவிப்பவர்: அபூ ராஃபிவு

நூல்: புகாரீ 766, 768, 1078

இதஸ்ஸமாவுன் ஷக்கத், இக்ரஃ பிஸ்மி ரப்பிக்க ஆகிய அத்தியாயங்களில் நாங்கள் நபிகள் நாயகம் (ஸல்) அவர்களுடன் ஸஜ்தாச் செய்தோம்.

அறிவிப்பவர்: அபூஹுரைரா (ரலி)

நூல்: முஸ்லிம் 905, 906

மேற்கண்ட ஆதாரப்பூர்வமான ஹதீஸ்களின் அடிப்படையில்

நஜ்மு (53வது அத்தியாயம்),

ஸாத் (38வது அத்தியாயம்),

இன்ஷிகாக் (84வது அத்தியாயம்),

அலக் (96வது அத்தியாயம்)

ஆகிய நான்கு அத்தியாயங்களை ஓதும் போது அதிலுள்ள ஸஜ்தா வசனங்களுக்காக நபிகள் நாயகம் (ஸல்) அவர்கள் ஸஜ்தாச் செய்துள்ளார்கள் என்பதை அறிய முடிகின்றது.

இந்த ஸஜ்தா வசனங்களை ஓதும் போதும் ஸஜ்தாச் செய்வது கட்டாயமில்லை. விரும்பினால் ஸஜ்தாச் செய்யலாம் என்பதற்குக் கீழ்க்கண்ட ஹதீஸ் ஆதாரமாக அமைந்துள்ளது.

நான் நபிகள் நாயகம் (ஸல்) அவர்களிடம் நஜ்மு அத்தியாயத்தை ஓதிக் காட்டினேன். அப்போது அவர்கள் ஸஜ்தாச் செய்யவில்லை.

அறிவிப்பவர்: ஸைத் பின் ஸாபித் (ரலி)

நூல்: புகாரீ 1072, 1073

ஸஜ்தா திலவாத் துஆ

தொழுகையிலும், தொழுகைக்கு வெளியிலும் ஸஜ்தா வசனங்களை ஓதும் போது ஸஜ்தாச் செய்கின்றோம். அப்போது ஓதுவதற்கென நபிகள் நாயகம் (ஸல்) அவர்கள் பின்வரும் துஆவைக் கற்றுத் தந்துள்ளார்கள்.

سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ بِحَوْلِهِ وَقُوَّتِهِ

ஸஜத வஜ்ஹிய லில்லதீ கல(க்)கஹு வஷக்க ஸம்அஹு வபஸரஹு பி ஹவ்லிஹி வ குவ்வ(த்)திஹி

பொருள்: என் முகத்தைப் படைத்து அதில் செவிப் புலனையும் பார்வைப் புலனையும் ஏற்படுத்தி, (தீயதை விட்டும்) அதைத் திருப்பி (நல்லவற்றில்) ஈடுபடுத்திய அல்லாஹ்வுக்காக என் முகம் ஸஜ்தா செய்கின்றது.

நூல்: திர்மிதீ

தொழுகை எனும் முக்கியமான வணக்கத்தை நபி வழியில் ஆதாரங்களுடன் அறிந்து பின்பற்றும் நன்மக்களாக அல்லாஹ் நம்மை ஆக்கி அருள்வானாக!

விதி ஓர் விளக்கம்

முன்னுரை

உலகில் உள்ள அனைத்து மதங்களை விட இஸ்லாம் அதன் தெளிவான கடவுள் கொள்கையாலும், அறிவுக்குப் பொருத்தமான சட்டங்களாலும் மனித வாழ்வின் அனைத்து துறைகளிலும் தலையிட்டு தக்க தீர்வைத் தருவதாலும் தனித்து விளங்குகிறது.

எங்கள் மதத்தைப் பற்றி எந்தக் கேள்வி வேண்டுமானாலும் கேட்கலாம் என்று அறைகூவல் விட்டு அந்தக் கேள்விகளை எதிர்கொண்டு தக்க பதில் சொல்லும் அறிஞர்கள் முஸ்லிம் சமுதாயத்தில் மட்டுமே உள்ளனர். இது அறிஞர்களின் திறமையால் அல்ல. இஸ்லாம் அறிவுப்பூர்வமாக அமைந்திருப்பதே இதற்குக் காரணம்.

இஸ்லாத்துக்கு எதிராக எழுப்பப்படும் விமர்சனங்கள் அனைத்துக்கும் தக்க பதில் கூறினாலும் விதியைக் குறித்து எழுப்பும் கேள்விகளுக்குத் தான் முஸ்லிம் சமுதாயம் தக்க பதில் அளிக்க தயக்கம் காட்டுகின்றது.

குர்ஆனில் முரண்பாடு உள்ளது என்று விமர்சனம் செய்யும் அனைவருமே விதி உண்டு எனக் கூறும் வசனங்களையும் விதி இல்லை என்ற கருத்தைத் தரும் வசனங்களையும் எடுத்துக் காட்டி இறைவேதம் முரண்படலாமா என்று கேட்கும் போதும் முஸ்லிம் சமுதாயம் திகைத்து நிற்கும் நிலையை நாம் பார்க்கிறோம்.

இந்தக் கேள்விகளைப் மதவாதிகள் எழுப்பினால் அதற்கு நாம் ஒருவழியாக பதில் சொல்ல இயலும்.

இஸ்லாத்தில் சொல்லப்பட்டுள்ளது போல் இந்து மதத்திலும் தலைவிதி குறித்து சொல்லப்பட்டுள்ளது. கிறித்தவ அறிஞர்கள் விதி இல்லை என்று சாதித்தாலும் பைபிளில் விதியைப் பற்றி பேசும் ஏராளமான வசனங்கள் உள்ளன. இவற்றை எடுத்துக் காட்டி உங்கள் மதத்திலும் விதியைப் பற்றி சொல்லப்பட்டிருக்கும் போது இஸ்லாத்தை விமர்சிக்க விதியை நீங்கள் எடுத்து வைக்கக் கூடாது எனக்கூறி வாயடைக்கச் செய்ய முடியும்.

ஆனால் பகுத்தறிவாளர்கள் என்று சொல்லிக் கொள்பவர்கள் கேட்கும் எல்லாக் கேள்விகளுக்கும் நாம் பதில் சொன்னாலும் விதியைக் குறித்த அவர்களின் கேள்விகளுக்கு மட்டும் அவர்கள் ஏற்கும் வகையில் பதில் சொல்ல முடியாத நிலை தான் இருந்தது.

விதியைக் குறித்த நம்பிக்கை குழப்பமானதாகத் தோன்றினாலும் இன்று பகுத்தறிவாளர்களும் விதியை நம்பும் நிலைக்குத் தள்ளப்பட்டுள்ளனர்.  ஆம் அறிவியல் ஆய்வுகள் மனிதனின் செயலுக்கு அவன் பொறுப்பாளி அல்ல. அவனை மீறி அவனுக்குள் அமைக்கப்பட்டுள்ள புரோக்ராம்கள் தான் மனிதனை இயக்குகின்றன என்று இன்று கண்டறிந்து விட்டனர்.

இது குறித்து குழப்பமான கருத்தைக் கூறி இதன் தாத்பரியத்தை நம்மால் புரிந்து கொள்ள முடியவில்ல என்று ஒப்புக் கொண்டு முரண்பட்ட இரண்டு கருத்தும் சரிதான் என அறிவியலாளர்களும் கூறுகின்றனர்.

அதாவது விதியைப் பற்றி பேசும் போது மட்டும் முரண்பாடாக இருக்கிறது என்று வாதம் செய்யாமல் அப்படியே ஏற்பதைத் தவிர வேறு வழி இல்லை என்ற நிலைக்கு அறிவியலும் வந்து விட்டதால் இது தான் விதியைப் பற்றி எழுதுவதற்கான தக்க நேரம் என்று கருதி இந்த நூலை எழுதியுள்ளேன். அறிவியலாளர்களின் கருத்தையும் இதில் விளக்கியுள்ளேன்.

ஒரு காலத்தில் சில முஸ்லிம்கள் நாத்திகர்களான ஆனதற்கு விதியைக் குறித்து அவர்களுக்கு இருந்த குழப்பமே காரணமாக இருந்தது. இறைவன் அருளால் இனி அது போன்ற நிலை ஏற்பட வழி இல்லை. ஏனெனில் இதில் மட்டும் முரண்பாட்டை அங்கீகரிப்பது தான் பகுத்தறிவு என்று நிரூபிக்கப்பட்டு விட்டது.

இது போல் குழப்பத்தில் இருப்பவர்களின் குழப்பத்தை இந்த நூல் நீக்கும் என்று நம்புகிறேன். அதற்கு இந்த நூல் உதவ வேண்டும் என்று எல்லாம் வல்ல அல்லாஹ்வை இறைஞ்சுகிறேன்.

பீ.ஜைனுல் ஆபிதீன்

விதி ஓர் விளக்கம்

ஈமான் இஸ்லாம் வேறுபாடு

மனதால் நம்ப வேண்டியவை, செயல்படுத்த வேண்டியவை என இஸ்லாத்தின் கடமைகள் இரு வகைகளில் அமைந்துள்ளன.

மனதால் நம்ப வேண்டியவை ஈமான் (நம்பிக்கை கொள்ளுதல்) எனவும் செயல்படுத்த வேண்டியவை இஸ்லாம் (கட்டுப்பட்டு நடத்தல்) எனவும் குறிப்பிடப்படுகிறது.

செயல்படுத்த வேண்டியவைகளில் ஒரு முஸ்லிம் குறைவைத்தால் அதன் காரணமாக அவன் இஸ்லாத்தை விட்டு வெளியேற மாட்டான். பாவம் செய்த முஸ்லிமாக இஸ்லாத்தில் நீடிப்பான்.

நம்பிக்கை கொள்ள வேண்டியவைகளை ஒருவன் நம்ப மறுத்தால் அவன் முஸ்லிம் என்ற வட்டத்தில் இருந்து வெளியேறியவனாக இறைவனால் கருதப்படுவான். உலகில் அவன் தன்னைப் பற்றி முஸ்லிம் என்று சொல்லிக் கொண்டாலும் மற்றவர்கள் அவனை முஸ்லிம் என்று அழைத்தாலும் முஸ்லிமுக்குக் கிடைக்கும் எந்தப் பாக்கியமும் அவனுக்கு மறுமையில் கிடைக்காது.

ஈமான் என்பதை கொள்கை எனவும் இஸ்லாம் என்பதை சட்டதிட்டங்கள் எனவும் சுருக்கமாகக் குறிப்பிடலாம்.

உடலால், பொருளால், நாவால் செய்ய வேண்டியவை குறித்து இம்மார்க்கத்தில் வலியுறுத்தப்பட்ட அனைத்தும் இஸ்லாம் என்ற வகையில் சேரும்.

மனதில் கொள்ள வேண்டியவை அனைத்தும் ஈமானில் சேரும்.

மனதால் நம்ப வேண்டியவை ஆறு தலைப்புகளுக்குள் அடங்கும்.

1.     அல்லாஹ்வை நம்புதல்

2.     வானவர்களை நம்புதல்

3.     வேதங்களை நம்புதல்

4.     இறைத் தூதர்களை நம்புதல்

5.     இறுதி நாளையும், திரும்ப உயிர்ப்பிக்கப்படுவதையும் நம்புதல்

6.     விதியை நம்புதல்

ஆகிய ஆறு விஷயங்களையோ, அல்லது ஆறில் ஏதேனும் ஒன்றையோ ஒருவன் நம்ப மறுத்தால் அவன் இஸ்லாம் என்ற வட்டத்தில் இருந்து உடனே வெளியேறி விடுவான்.

ஜிப்ரீல் (அலை) அவர்கள் முஸ்லிம்கள் அறிந்து கொள்ள வேண்டிய விஷயங்கள் குறித்து கேள்வி கேட்க அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள் பதிலளித்தார்கள்.

நீண்ட இந்த ஹதீஸில் . . . .

இஸ்லாம் என்றால் என்ன என்ற கேள்விக்கு "அல்லாஹ்வுக்கு இணைகற்பிக்காமல் அல்லாஹ்வை வணங்க வேண்டும்; தொழுகையை நிலை நாட்ட வேண்டும்; கடமையான ஜகாத்தை வழங்க வேண்டும்; ரமலான் மாதம் நோன்பு நோற்க வேண்டும்'' என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

ஈமான் என்றால் என்ன என்ற கேள்விக்கு "அல்லாஹ்வையும், வானவர்களையும்,  வேதங்களையும்,  தூதர்களையும், இறுதி நாளையும், விதியையும் நீ நம்ப வேண்டும்'' என்று கூறினார்கள்.

நூல்: புகாரி 50, 4777

ஈமான் இஸ்லாம் என்பதன் வேறுபாட்டை இந்த நபிமொழி மூலம் நாம் அறிந்து கொள்ளலாம்.

விதி என்றால் என்ன

நடந்தவை, நடக்கவிருப்பவை அனைத்துமே அல்லாஹ்வால் எழுதி முடிக்கப்பட்டு விட்டது என்று நம்புவது தான் விதியை நம்புவது எனப்படும்.

இது குறித்து திருக்குர்ஆனிலும், நபிமொழிகளிலும் ஏராளமான சான்றுகள் உள்ளன.

மறைவானவற்றின் திறவுகோல்கள் அவனிடமே உள்ளன. அவனைத் தவிர யாரும் அதை அறிய மாட்டார். தரையிலும், கடலிலும் உள்ளவற்றை அவன் அறிவான். ஓர் இலை கீழே விழுந்தாலும் அதை அவன் அறியாமல் இருப்பதில்லை. பூமியின் இருள்களில் உள்ள விதையானாலும், ஈரமானதோ காய்ந்ததோ ஆனாலும் தெளிவான ஏட்டில் இல்லாமல் இல்லை.

திருக்குர்ஆன் 6:59

அவர்கள் வெளியேறுவதை அல்லாஹ் விதித்திருக்காவிட்டால் அவர்களை இவ்வுலகில் தண்டித்திருப்பான். மறுமையில் அவர்களுக்கு நரகின் வேதனை இருக்கிறது.

திருக்குர்ஆன் 59:3

இந்தப் பூமியிலோ, உங்களிடமோ எந்தத் துன்பம் நிகழ்ந்தாலும் அதை நாம் உருவாக்குவதற்கு முன்பே பதிவேட்டில் இல்லாமல் இருக்காது. இது அல்லாஹ்வுக்கு எளிதானது.

திருக்குர்ஆன் 57:22

முன்னரே அல்லாஹ்வின் விதி இல்லாதிருந்தால் (கைதிகளை விடுவிப்பதற்குப் பிணைத் தொகை) பெற்றுக் கொண்டதற்காகக் கடும் வேதனை உங்களுக்கு ஏற்பட்டிருக்கும்.

திருக்குர்ஆன் 8:68

"அல்லாஹ் எங்களுக்கு விதித்ததைத் தவிர எங்களுக்கு வேறு எதுவும் ஏற்படாது. அவன் எங்கள் அதிபதி. நம்பிக்கை கொண்டோர் அல்லாஹ்வையே சார்ந்திருக்க வேண்டும்'' என்று கூறுவீராக!

திருக்குர்ஆன் 9:51

அல்லாஹ் உங்களை மண்ணாலும், பின்னர் விந்தாலும் படைத்தான். பின்னர் உங்களை ஜோடிகளாக அமைத்தான். ஒரு பெண் கருவுறுவதும், ஈன்றெடுப்பதும் அவனுக்குத் தெரியாமல் இருப்பதில்லை. ஒருவனுக்கு வாழ்நாள் வழங்கப்படுவதும், அவனது வாழ்நாள் குறைக்கப்படுவதும் பதிவேட்டில் இல்லாமல் இல்லை. இது அல்லாஹ்வுக்கு எளிதானது.

திருக்குர்ஆன் 35:11

ஏதேனும் ஒரு காரியத்தில் நீர் இருந்தாலும், குர்ஆனிலிருந்து எதையாவது நீர் கூறினாலும், நீங்கள் எந்தச் செயலைச் செய்தாலும் அதில் நீங்கள் ஈடுபடும் போது உங்களை நாம் கண்காணிக்காமல் இருப்பதில்லை. பூமியிலும், வானத்திலும் அணுவளவோ, அதை விடச் சிறியதோ, அதை விடப் பெரியதோ உமது இறைவனை விட்டும் மறையாது. (அவை) தெளிவான பதிவேட்டில் இல்லாமல் இருப்பதில்லை.

திருக்குர்ஆன் 10:61

பூமியில் உள்ள உயிரினம் எதுவாக இருந்தாலும் அவற்றுக்கு உணவளிப்பது அல்லாஹ்வின் பொறுப்பாகும். அவற்றின் வசிப்பிடத்தையும், அவை சென்றடையும் இடத்தையும் அவன் அறிவான். ஒவ்வொன்றும் தெளிவான பதிவேட்டில் உள்ளது.

திருக்குர்ஆன் 11:6

பூமியிலோ, வானத்திலோ மறைவான எதுவானாலும் அது தெளிவான பதிவேட்டில் இருக்கிறது.

திருக்குர்ஆன் 27:75

“"யுகமுடிவு நேரம் எங்களிடம் வராது'' என்று (ஏக இறைவனை) மறுப்போர் கூறுகின்றனர். "அவ்வாறல்ல! என் இறைவன் மீது ஆணையாக! அது உங்களிடம் வரும். அவன் மறைவானதை அறிபவன். வானங்களிலோ, பூமியிலோ அணுவளவோ அதை விடச் சிறியதோ, அதை விடப் பெரியதோ அவனுக்குத் தெரியாமல் போகாது. தெளிவான பதிவேட்டில் அவை இல்லாமல் இல்லை'' என்று கூறுவீராக!

திருக்குர்ஆன் 34:3

நபிகள் நாயகம் (ஸல்) அவர்கள் விதியை நம்புவது சம்பந்தமாக பல்வேறு சம்பவங்களைக் குறிப்பிட்டுள்ளார்கள்.

صحيح البخاري رقم فتح الباري (4/ 111) 3208 – حَدَّثَنَا الحَسَنُ بْنُ الرَّبِيعِ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنِ الأَعْمَشِ، عَنْ زَيْدِ بْنِ وَهْبٍ، قَالَ عَبْدُ اللَّهِ: حَدَّثَنَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ الصَّادِقُ المَصْدُوقُ، قَالَ: " إِنَّ أَحَدَكُمْ يُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذَلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذَلِكَ، ثُمَّ يَبْعَثُ اللَّهُ مَلَكًا فَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ، وَيُقَالُ لَهُ: اكْتُبْ عَمَلَهُ، وَرِزْقَهُ، وَأَجَلَهُ، وَشَقِيٌّ أَوْ سَعِيدٌ، ثُمَّ يُنْفَخُ فِيهِ الرُّوحُ، فَإِنَّ الرَّجُلَ مِنْكُمْ لَيَعْمَلُ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَ الجَنَّةِ إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ كِتَابُهُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ، وَيَعْمَلُ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَ النَّارِ إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الكِتَابُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ الجَنَّةِ "

ஒருவரின் படைப்பு அவரது தாய் வயிற்றில் நாற்பது நாட்களில் ஒருங்கிணைக்கப்படுகிறது. பின்னர் அவ்வாறே (நாற்பது நாட்களில்) கருக்கட்டியாக மாறுகிறது. பின்னர் அவ்வாறே (நாற்பது நாட்களில்) சதைக் கட்டியாக மாறுகிறது. பின்னர் ஒரு வானவரை அல்லாஹ் அனுப்பி "இவரது செயல்பாடுகளைப் பதிவு செய்! இவரது செல்வத்தைப் பதிவு செய்! இவரது மரண வேளையைப் பதிவு செய்! இவர் நல்லவரா கெட்டவரா என்பதைப் பதிவு செய்!'' என நான்கு கட்டளைகள் பிறப்பிக்கப்படுகிறது. பின்னர் அவருக்கு உயிர் ஊதப்படுகிறது. உங்களில் ஒரு மனிதனுக்கும் சொர்க்கத்துக்கும் இடையே ஒரு முழம் தவிர இல்லை என்ற அளவுக்கு அவர் (நல்ல) செயல்களைச் செய்வார். முடிவில் விதி அவரை வென்று நரகவாசிகளின் செயலைச் செய்து விடுவார். உங்களில் ஒரு மனிதனுக்கும் நரகத்துக்கும் இடையே ஒரு முழம் தவிர இல்லை என்ற அளவுக்கு அவர் (கெட்ட) செயல்களைச் செய்வார். முடிவில் விதி அவரை வென்று சொர்க்கவாசிகளின் செயலைச் செய்து விடுவார் என நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

நூல் : புகாரி  3208 , 3332, 6594, 7454

صحيح البخاري رقم فتح الباري (4/ 158) 3409 – حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ ابْنِ شِهَابٍ، عَنْ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " احْتَجَّ آدَمُ وَمُوسَى، فَقَالَ لَهُ مُوسَى: أَنْتَ آدَمُ الَّذِي أَخْرَجَتْكَ خَطِيئَتُكَ مِنَ الجَنَّةِ، فَقَالَ لَهُ آدَمُ: أَنْتَ مُوسَى الَّذِي اصْطَفَاكَ اللَّهُ بِرِسَالاَتِهِ وَبِكَلاَمِهِ، ثُمَّ تَلُومُنِي عَلَى أَمْرٍ قُدِّرَ عَلَيَّ قَبْلَ أَنْ أُخْلَقَ " فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «فَحَجَّ آدَمُ مُوسَى مَرَّتَيْنِ»

ஆதம் (அலை) அவர்களும், மூஸா (அலை) அவர்களும் தர்க்கம் செய்தார்கள். மூஸா (அலை) அவர்கள், ஆதம் (அலை) அவர்களிடம் "ஆதமே எங்கள் தந்தையான நீங்கள் எங்களை இழப்பிற்குள்ளாக்கி சுவனத்திலிருந்து எங்களை வெளியேற்றி விட்டீர்களே?'' என்றார்கள். அதற்கு ஆதம் (அலை) அவர்கள் "மூஸாவே அல்லாஹ் தன்னுடன் உரையாடுவதற்கு உம்மையே தேர்ந்தெடுத்தான். அவன் தனது கரத்தால் (தவ்ராத் என்ற வேதத்தை) உமக்காக எழுதிக் கொடுத்தானா என்று கேட்டார்கள். அதற்கு மூஸா (அலை) அவர்கள் ஆம் என்றனர். என்னைப் படைப்பதற்கு முன்னரே இது (தவ்ராத்தில்) எழுதப்பட்டதை நீர் பார்த்ததுண்டா? எனக் கேட்டார்கள். அதற்கு மூஸா (அலை) ஆம் என்றனர். எனவே மூஸாவை ஆதம் வென்று விட்டார் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

நூல் : புகாரி  3409, 4736, 4738, 7515

விதி என்பது ஏற்கனவே தீர்மானிக்கப்பட்டு விட்டது என்பதை இந்தச் சான்றுகளில் இருந்து அறிந்து கொள்ளலாம்.

நேர்வழி பெறாத சிலரைப் பற்றி அல்லாஹ் குறிப்பிடும் போது அவர்கள் நேர்வழி பெறக் கூடாது என்று அல்லாஹ் நாடியதால் தான் அவர்கள் நேர்வழி பெறவில்லை என்று கூறுகிறான். இந்தக் கருத்தில் அமைந்த சில வசனங்கள் வருமாறு:

அவர்களில் நம்பிக்கை கொண்டோரும் உள்ளனர். (ஏக இறைவனை) மறுப்போரும் உள்ளனர். அல்லாஹ் நாடியிருந்தால் அவர்கள் சண்டையிட்டிருக்க மாட்டார்கள். எனினும் அல்லாஹ், தான் விரும்புவதைச் செய்வான்.

திருக்குர்ஆன் 2:253

(இறை) மறுப்பை நோக்கி விரைந்து செல்வோர் குறித்து நீர் கவலைப்படாதீர்! அவர்கள் அல்லாஹ்வுக்கு எந்தக் கேடும் செய்ய முடியாது. மறுமையில் அவர்களுக்கு எந்தப் பாக்கியமும் இருக்கக் கூடாதென்று அல்லாஹ் நாடுகிறான். அவர்களுக்குக் கடும் வேதனை உண்டு.

திருக்குர்ஆன் 3:176

தம்மைத் தாமே பரிசுத்தவான்கள் எனக் கருதிக் கொள்வோரை நீர் அறியவில்லையா? மாறாக, தான் நாடியோரை அல்லாஹ்வே பரிசுத்தமாக்குகிறான். (அவர்கள்) அணுவளவும் அநீதி இழைக்கப்பட மாட்டார்கள்.

திருக்குர்ஆன் 4:49

அல்லாஹ் சோதிக்க நாடுபவரை அல்லாஹ்விடமிருந்து காப்பாற்ற சிறிதும் நீர் அதிகாரம் பெற மாட்டீர். அவர்களின் உள்ளங்களை அல்லாஹ் தூய்மையாக்க விரும்பவில்லை. அவர்களுக்கு இவ்வுலகில் இழிவு இருக்கிறது. மறுமையில் கடும் வேதனை உண்டு.

திருக்குர்ஆன் 5:41

உங்களில் ஒவ்வொருவருக்கும் வாழ்க்கைத் திட்டத்தையும், வழியையும் ஏற்படுத்தியுள்ளோம். அல்லாஹ் நினைத்திருந்தால் உங்களை ஒரே சமுதாயமாக்கியிருப்பான். எனினும் உங்களுக்கு அவன் வழங்கியவற்றில் உங்களைச் சோதிப்பதற்காக (அவ்வாறு ஆக்கிடவில்லை) எனவே நன்மைகளுக்கு முந்திக் கொள்ளுங்கள்! நீங்கள் அனைவரும் அல்லாஹ்விடமே திரும்பிச் செல்ல வேண்டும். நீங்கள் முரண்பட்டது பற்றி அவன் உங்களுக்கு அறிவிப்பான்.

திருக்குர்ஆன் 5:48

(முஹம்மதே!) அவர்களின் புறக்கணிப்பு உமக்குப் பெரிதாகத் தெரிந்தால் உமக்கு முடியுமானால் பூமியில் சுரங்கத்தை ஏற்படுத்தி, அல்லது வானத்தில் ஏணியை அமைத்து அவர்களிடம் அற்புதத்தைக் கொண்டு வாரும்! அல்லாஹ் நாடியிருந்தால் அவர்களை நேர்வழியில் ஒன்று சேர்த்திருப்பான். அறியாதவராக நீர் ஆகி விடாதீர்!

திருக்குர்ஆன் 6:35

நமது வசனங்களைப் பொய்யெனக் கருதியோர் செவிடர்கள்; ஊமைகள். இருள்களில் அவர்கள் உள்ளனர். தான் நாடியோரை அல்லாஹ் வழிகேட்டில் விட்டு விடுகிறான். தான் நாடியோரை நேரான பாதையில் செலுத்துகிறான்.

திருக்குர்ஆன் 6:39

அல்லாஹ் நாடியிருந்தால் அவர்கள் இணை கற்பித்திருக்க மாட்டார்கள். உம்மை அவர்களுக்குக் காவலராக நாம் ஆக்கவில்லை. அவர்களுக்கு நீர் பொறுப்பாளரும் அல்லர்.

திருக்குர்ஆன் 6:107

அவர்களிடம் வானவர்களை நாம் இறக்கினாலும், இறந்தோர் அவர்களுடன் பேசினாலும், ஒவ்வொரு பொருளையும் அவர்களின் கண் முன்னே நாம் ஒன்று திரட்டினாலும், அல்லாஹ் நாடினால் தவிர அவர்கள் நம்பிக்கை கொள்ள மாட்டார்கள். எனினும் அவர்களில் அதிகமானோர் அறியாதவர்கள்.

திருக்குர்ஆன் 6:111

இவ்வாறே மனிதர்களிலும், ஜின்களிலும் உள்ள ஷைத்தான்களை ஒவ்வொரு நபிக்கும் பகைவர்களாக ஆக்கினோம். ஏமாற்றுவதற்காக கவர்ச்சிகரமான சொற்களை அவர்களில் ஒருவர் மற்றவருக்கு அறிவிக்கின்றனர். உமது இறைவன் நாடியிருந்தால் அவர்கள் இதைச் செய்திருக்க மாட்டார்கள். அவர்கள் இட்டுக் கட்டுவதோடு அவர்களை விட்டு விடுவீராக!

திருக்குர்ஆன் 6:112

ஒருவனுக்கு நேர்வழி காட்ட அல்லாஹ் நாடினால் அவனது உள்ளத்தை இஸ்லாத்திற்காக விரிவடையச் செய்கிறான். அவனை வழிதவறச் செய்ய நாடினால் அவனது உள்ளத்தை வானத்தில் ஏறிச் செல்பவனைப் போல் இறுக்கமாக்கி விடுகிறான். இவ்வாறே நம்பிக்கை கொள்ளாதோருக்கு வேதனையை அல்லாஹ் வழங்குகிறான்.

திருக்குர்ஆன் 6:125

இவ்வாறே இணை கற்பிப்போரில் அதிகமானோர் தமது குழந்தைகளைக் கொல்வதை அவர்களின் தெய்வங்கள் அழகாக்கிக் காட்டி, அவர்களை அழித்து, அவர்களது மார்க்கத்தையும் அவர்களுக்குக் குழப்பி விட்டன. அல்லாஹ் நாடியிருந்தால் அவர்கள் இதைச் செய்திருக்க மாட்டார்கள். அவர்கள் இட்டுக் கட்டுவதோடு அவர்களை விட்டு விடுவீராக!

திருக்குர்ஆன் 6:137

"முழுமையான சான்று அல்லாஹ்வுக்கே உரியது'' என்று கூறுவீராக! அவன் நாடியிருந்தால் உங்கள் அனைவருக்கும் நேர்வழி காட்டியிருப்பான்.

திருக்குர்ஆன் 6:149

அவர்களின் மக்கட்செல்வமும், பொருட்செல்வமும் உம்மைக் கவர வேண்டாம். அவற்றின் மூலம் இவ்வுலக வாழ்க்கையில் அவர்களைத் தண்டிப்பதையும், அவர்கள் (ஏக இறைவனை) மறுத்துக் கொண்டிருக்கும் நிலையில் அவர்களது உயிர்கள் பிரிவதையுமே அல்லாஹ் நாடுகிறான்.

திருக்குர்ஆன் 9:55

அவர்களின் மக்கட்செல்வமும், பொருட்செல்வமும் உம்மைக் கவர வேண்டாம். அதன் மூலம் இவ்வுலகில் அவர்களைத் தண்டிப்பதையும், அவர்கள் (ஏக இறைவனை) மறுத்துக் கொண்டிருக்கும் நிலையில் அவர்களது உயிர்கள் பிரிவதையுமே அல்லாஹ் நாடுகிறான்.

திருக்குர்ஆன் 9:85

(முஹம்மதே!) உமது இறைவன் நாடியிருந்தால் பூமியில் உள்ள அனைவரும் ஒட்டு மொத்தமாக நம்பிக்கை கொண்டிருப்பார்கள். நம்பிக்கை கொண்டவர்களாக ஆவதற்காக மக்களை நீர் நிர்பந்திக்கிறீரா?

திருக்குர்ஆன் 10:99

அல்லாஹ்வின் விருப்பமின்றி எவரும் நம்பிக்கை கொள்ள முடியாது. இதை விளங்காதோருக்கு வேதனையை அவன் அளிப்பான்.

திருக்குர்ஆன் 10:100

"நான் உங்கள் நலம் நாடினாலும் உங்களை வழிகேட்டில் விட்டு விட அல்லாஹ் நாடினால் எனது அறிவுரை உங்களுக்குப் பயன் தராது. அவனே உங்கள் இறைவன். அவனிடமே திரும்பக் கொண்டு வரப்படுவீர்கள்!'' (என்றும் கூறினார்.)

திருக்குர்ஆன் 11:34

உமது இறைவன் நாடியிருந்தால் மனிதர்களை ஒரே சமுதாயமாக ஆக்கியிருப்பான். (அவ்வாறு நாடாததால்) உமது இறைவன் அருள் புரிந்தவர்களைத் தவிர மற்றவர்கள் முரண்பட்டோராகவே நீடிப்பார்கள். இதற்காகவே அவர்களை அவன் படைத்தான். "மனிதர்கள் மற்றும் ஜின்கள் அனைவராலும் நரகத்தை நிரப்புவேன்'' என்ற உமது இறைவனின் வாக்கு முழுமையாகி விட்டது.

திருக்குர்ஆன் 11:118,119

மனிதனுக்கு முன்னரும், பின்னரும் தொடர்ந்து வருவோர் (வானவர்) உள்ளனர். அல்லாஹ்வின் கட்டளைப்படி அவனைக் காப்பாற்றுகின்றனர். தம்மிடம் உள்ளதை ஒரு சமுதாயம் மாற்றிக் கொள்ளாத வரை அச்சமுதாயத்தில் உள்ளதை அல்லாஹ் மாற்ற மாட்டான். ஒரு சமுதாயத்திற்கு அல்லாஹ் தீங்கை நாடும் போது அதைத் தடுப்போர் இல்லை. அவர்களுக்கு அவனன்றி உதவி செய்பவரும் இல்லை.

திருக்குர்ஆன் 13:11

நேர்வழி அல்லாஹ்வின் பொறுப்பாகும். கோணல் வழியும் உள்ளது. அவன் நாடியிருந்தால் உங்கள் அனைவருக்கும் நேர்வழி காட்டியிருப்பான்.

திருக்குர்ஆன் 16:9

அல்லாஹ் நாடியிருந்தால் உங்களை ஒரே சமுதாயமாக ஆக்கியிருப்பான். மாறாக தான் நாடியோரை அவன் வழிகேட்டில் விடுகிறான். தான் நாடியோருக்கு நேர்வழி காட்டுகிறான். நீங்கள் செய்து கொண்டிருந்தவை பற்றி விசாரிக்கப்படுவீர்கள்.

திருக்குர்ஆன் 16:93

நாம் நினைத்திருந்தால் ஒவ்வொருவருக்கும் அவருக்கான நேர்வழியைக் கொடுத்திருப்போம். மாறாக "அனைத்து மனிதர்களாலும், ஜின்களாலும் நரகத்தை நிரப்புவேன்'' என்று என்னிடமிருந்து சொல் முந்தி விட்டது.

திருக்குர்ஆன் 32:13

அல்லாஹ் நினைத்திருந்தால் அவர்களை ஒரே சமுதாயமாக ஆக்கியிருப்பான். மாறாக தான் நாடியோரை தனது அருளில் நுழையச் செய்கிறான். அநீதி இழைத்தோருக்குப் பாதுகாவலனும், உதவியாளனும் இல்லை.

திருக்குர்ஆன் 42:8

அல்லாஹ் நாடினால் தவிர அவர்கள் படிப்பினை பெறுவதில்லை. அவனே அஞ்சத் தக்கவன்; மன்னித்தல் உடையவன்.

திருக்குர்ஆன் 74:56

அல்லாஹ் நாடுவதைத் தவிர நீங்கள் நாடுவதில்லை. அல்லாஹ் அறிந்தவனாகவும், ஞானமிக்கவனாகவும் இருக்கிறான்.

திருக்குர்ஆன் 76:30

அகிலத்தின் இறைவனாகிய அல்லாஹ் நாடுவதைத் தவிர நீங்கள் நாடுவதில்லை.

திருக்குர்ஆன் 81:29

யார் நேர்வழி பெறுவார்கள் என்பதும், யார் நேர்வழிக்கு வர மாட்டார்கள் என்பதும் முன்னரே இறைவன் தீர்மானித்தபடியே நடக்கின்றன; மனிதனுக்கு எந்தச் சுதந்திரமும் இல்லை என்பதை இந்த வசனங்கள் மிகத் தெளிவாகக் கூறுகின்றன.

நாம் மனதால் ஒன்றை நினைத்தாலும் அது கூட நமது அதிகாரத்தில் உள்ளது அல்ல. மாறாக நாம் எதை நினைக்க வேண்டும் என்பதையும் அல்லாஹ் தான் தீர்மானிக்கிறான். நாம் எதை நினைக்க வேண்டும் என அல்லாஹ் நினைக்கிறானோ அதைத் தான் நாம் நினைக்க முடியும் எனவும் இவ்வசனங்கள் கூறுகின்றன.

மனிதனுக்கு நேர்வழி காட்டுவதும் நான் தான். அவர்களை வழிகேட்டில் விடுபவனும் நானே என அல்லாஹ் கூறும் வசனங்களும் திருக்குர்ஆனில் உள்ளன.

நயவஞ்சகர்கள் பற்றி (முடிவு செய்வதில்) இரண்டு கூட்டத்தினராக ஏன் ஆகி விட்டீர்கள்? அவர்கள் செய்தவற்றின் காரணமாக அவர்களை அல்லாஹ் கவிழ்த்து விட்டான். அல்லாஹ் யாரை வழிகேட்டில் விட்டு விடுகிறானோ அவருக்கு நேர்வழி காட்ட நாடுகிறீர்களா? அல்லாஹ் யாரை வழிகேட்டில் விட்டு விடுகிறானோ அவருக்கு எந்த வழியையும் நீர் காண மாட்டீர்!

திருக்குர்ஆன் 4:88

அவர்களுடனும் இல்லாமல் இவர்களுடனும் இல்லாமல் இதற்கிடையே தடுமாறிக் கொண்டுள்ளனர். அல்லாஹ் யாரை வழிகேட்டில் விட்டு விடுகிறானோ அவருக்கு எந்த வழியையும் நீர் காண மாட்டீர்!

திருக்குர்ஆன் 4:143

அல்லாஹ் யாரை நேர்வழியில் செலுத்துகிறானோ அவரே நேர்வழி பெற்றவர். அவன் யாரை வழிகேட்டில் விட்டு விடுகிறானோ அவரே நஷ்டமடைந்தவர்.

திருக்குர்ஆன் 7:178

அல்லாஹ் யாரை வழிகேட்டில் விட்டு விடுகிறானோ அவருக்கு வழி காட்டுபவர் யாருமில்லை. அவர்களை அவர்களது அத்துமீறலில் தடுமாற விட்டு விடுவான்

திருக்குர்ஆன் 7:186

"இவருக்கு, இவரது இறைவனிடமிருந்து சான்று அருளப்பட வேண்டாமா?'' என்று (ஏக இறைவனை) மறுப்போர் கேட்கின்றனர். "தான் நாடியோரை அல்லாஹ் வழிகேட்டில் விட்டு விடுகிறான். திருந்தியோருக்கு, தன் பக்கம் வழி காட்டுகிறான்'' என்று கூறுவீராக!

திருக்குர்ஆன் 13:27

அவர்கள் (நல்) வழியிலிருந்து தடுக்கப்பட்டு விட்டனர். அல்லாஹ் யாரை வழிகேட்டில் விட்டு விடுகிறானோ அவருக்கு வழி காட்டுபவன் இல்லை.

திருக்குர்ஆன் 13:33

எந்த ஒரு தூதரையும் அவர் தமது சமுதாயத்திற்கு விளக்கிக் கூறுவதற்காக அச்சமுதாயத்தின் மொழியிலேயே அனுப்பினோம். தான் நாடியோரை அல்லாஹ் வழிகேட்டில் விட்டு விடுகிறான். தான் நாடியோருக்கு நேர்வழி காட்டுகிறான். அவன் மிகைத்தவன்; ஞானமிக்கவன்.

திருக்குர்ஆன் 14:4

அல்லாஹ் யாருக்கு நேர்வழி காட்டினானோ அவரே நேர்வழி பெற்றவர். அவன் யாரை வழிகேட்டில் விட்டு விடுகிறானோ அவருக்கு அவனன்றி வேறு பாதுகாவலர்களை நீர் காண மாட்டீர். அவர்களை முகம் கவிழச் செய்து குருடர்களாக, ஊமைகளாக, செவிடர்களாக கியாமத் நாளில் எழுப்புவோம். அவர்களின் தங்குமிடம் நரகம். அது தணியும் போதெல்லாம் தீயை அதிகமாக்குவோம்.

திருக்குர்ஆன் 17:97

 அல்லாஹ் யாருக்கு நேர்வழி காட்டினானோ அவர் நேர்வழி பெற்றவர். அவன் யாரை வழிகேட்டில் விட்டு விடுகிறானோ அவருக்கு நேர்வழி காட்டும் பொறுப்பாளரைக் காண மாட்டீர்.

திருக்குர்ஆன் 18:17

அல்லாஹ், தான் நாடியோரை வழிகேட்டில் விடுகிறான். தான் நாடியோருக்கு நேர்வழி காட்டுகிறான். (முஹம்மதே!) அவர்களுக்காகக் கவலைப்பட்டு உமது உயிர் போய்விட வேண்டாம். அவர்கள் செய்வதை அல்லாஹ் அறிந்தவன்.

திருக்குர்ஆன் 35:8

இதுவே அல்லாஹ்வின் நேர்வழி. இதன் மூலம், தான் நாடியோருக்கு அவன் நேர்வழி காட்டுகிறான். யாரை அல்லாஹ் வழிகேட்டில் விட்டு விட்டானோ அவனுக்கு வழி காட்டுபவன் இல்லை.

திருக்குர்ஆன் 39:23

தனது அடியாருக்கு அல்லாஹ் போதுமானவன் இல்லையா? அவனல்லாதோரைப் பற்றி அவர்கள் உம்மை அச்சுறுத்துகின்றனர். அல்லாஹ் யாரை வழிகேட்டில் விட்டானோ அவருக்கு நேர்வழி காட்டுபவன் இல்லை.

திருக்குர்ஆன் 39:36

அந்நாளில் புறங்காட்டி ஓடுவீர்கள். அல்லாஹ்விடமிருந்து உங்களைக் காப்பவன் இருக்க மாட்டான். யாரை அல்லாஹ் வழிகேட்டில் விட்டு விட்டானோ அவனுக்கு நேர்வழி காட்டுபவன் இல்லை.

திருக்குர்ஆன் 40:33

அல்லாஹ் யாரை வழிகேட்டில் விட்டு விடுகிறானோ அவனுக்கு அவனன்றி எந்த உதவியாளனும் இல்லை. அநீதி இழைத்தோர் வேதனையைக் காணும் போது "தப்பிக்க ஏதும் வழி உண்டா?'' எனக் கூறுவதை நீர் காண்பீர்.

திருக்குர்ஆன் 42:44

அல்லாஹ்வையன்றி உதவி செய்யும் பாதுகாவலர்கள் எவரும் அவர்களுக்கு இல்லை. அல்லாஹ் யாரை வழிகேட்டில் விட்டு விட்டானோ அவனுக்கு எந்த வழியும் இல்லை.

திருக்குர்ஆன் 42:46

இவ்வாறே தான் நாடியோரை அல்லாஹ் வழி தவறச் செய்கிறான். தான் நாடியோருக்கு நேர்வழி காட்டுகிறான். உமது இறைவனின் படையை அவனைத் தவிர யாரும் அறிய மாட்டார்கள். இது மனிதனுக்கு அறிவுரை தவிர வேறு இல்லை.

திருக்குர்ஆன் 74:31

நேர்வழிக்கு வராத தீயவர்கள் ஏன் நேர்வழிக்கு வரவில்லை என்பதற்கான காரணத்தை அல்லாஹ் கூறும் போது அவர்களின் உள்ளங்களில் நான் முத்திரை இட்டது தான் காரணம் என்று கூறுகிறான். நேர்வழிக்கு வரக் கூடாது என்று அல்லாஹ் முத்திரை இட்டால் மனிதன் நினைத்தாலும் நேர்வழிக்கு வர முடியாது. மனிதனுக்கு எந்த அதிகாரமும் இல்லை என்பதை இந்தக் கருத்தில் அமைந்த வசனங்கள் தெரிவிக்கின்றன.

அல்லாஹ்வின் வசனங்கள் மூலம் அறிவுரை கூறப்பட்டு, அதைப் புறக்கணித்து, தான் செய்த வினையை மறந்தவனை விட அநீதி இழைத்தவன் யார்? அவர்களின் உள்ளங்கள் புரிந்து கொள்ளாதவாறு அவற்றின் மீது மூடிகளையும், செவிகளில் அடைப்பையும் நாம் ஏற்படுத்தினோம். நேர்வழிக்கு அவர்களை நீர் அழைத்தால் அவர்கள் ஒரு போதும் நேர்வழி பெற மாட்டார்கள்.

திருக்குர்ஆன் 18:57

அவர்களுக்கு முன்னே ஒரு தடுப்பை ஏற்படுத்தியுள்ளோம். அவர்களுக்குப் பின்னேயும் ஒரு தடுப்பை ஏற்படுத்தியுள்ளோம். அவர்களை மூடி விட்டோம். எனவே அவர்கள் பார்க்க முடியாது.

திருக்குர்ஆன் 36:9

அவர்களையே அல்லாஹ் சபித்தான். அவர்களைச் செவிடாக்கினான். அவர்களின் பார்வைகளைக் குருடாக்கினான்.

திருக்குர்ஆன் 47:23

அவர்களது உள்ளங்களிலும், செவியிலும் அல்லாஹ் முத்திரையிட்டு விட்டான். அவர்களின் பார்வைகளில் திரை உள்ளது. அவர்களுக்குக் கடும் வேதனையுமுண்டு.

திருக்குர்ஆன் 2:7

(முஹம்மதே!) உம்மிடம் (வந்து) செவிமடுப்போரும் அவர்களில் உள்ளனர். அதைப் புரிந்து கொள்ளாத வகையில் அவர்களின் உள்ளங்கள் மீது திரைகளையும், காதுகளில் செவிட்டுத் தன்மையையும் ஏற்படுத்தி விட்டோம். அத்தனை சான்றுகளையும் அவர்கள் பார்த்தாலும் அதை நம்ப மாட்டார்கள். (நம்மை) மறுப்போர் உம்மிடம் வரும் போது "இது முன்னோர்களின் கட்டுக்கதைகள் தவிர வேறில்லை'' எனக் கூறி உம்மிடம் தர்க்கம் செய்வார்கள்.

திருக்குர்ஆன் 6:25

பூமிக்கு உரியவர்களிடமிருந்து (அவர்கள் அழிக்கப்பட்ட பின்) அதைக் கைப்பற்றிக் கொண்டவர்களை அவர்களது பாவங்களின் காரணமாகத் நாம் நாடியிருந்தால் தண்டித்திருப்போம் என்பதும், அவர்கள் செவியுறாதவாறு அவர்களின் உள்ளங்கள் மீது முத்திரையிடுவோம் என்பதும் விளங்கவில்லையா?

திருக்குர்ஆன் 7:100

(முஹம்மதே!) இந்த ஊர்கள் பற்றிய செய்திகளை உமக்குக் கூறுகிறோம். அவர்களிடம் அவர்களது தூதர்கள் தெளிவான சான்றுகளுடன் வந்தனர். முன்னரே அவர்கள் பொய்யெனக் கருதியதால் அவர்கள் நம்பிக்கை கொள்வோராக இருக்கவில்லை. இவ்வாறே (தன்னை) மறுப்போரின் உள்ளங்கள் மீது அல்லாஹ் முத்திரையிடுகிறான்.

திருக்குர்ஆன் 7:101

வீட்டோடு இருக்கும் பெண்களைப் போல் இருப்பதையே அவர்கள் பொருந்திக் கொண்டனர். அவர்களின் உள்ளங்கள் மீது முத்திரையிடப்பட்டு விட்டது. எனவே அவர்கள் புரிந்து கொள்ள மாட்டார்கள்.

திருக்குர்ஆன் 9:87

வசதி படைத்திருந்தும், உம்மிடம் அனுமதி கேட்டவர்கள் மீதே (தண்டிக்க) வழி உண்டு. அவர்கள் வீட்டோடு இருக்கும் பெண்களைப் போல் இருப்பதைப் பொருந்திக் கொண்டார்கள். அவர்களின் உள்ளங்கள் மீது அல்லாஹ் முத்திரையிட்டு விட்டான். எனவே அவர்கள் அறிய மாட்டார்கள்.

திருக்குர்ஆன் 9:93

அவருக்குப் பின்னர் பல தூதர்களை அவரவர் சமுதாயத்திற்கு அனுப்பினோம். அவர்களிடம் தெளிவான சான்றுகளைக் கொண்டு வந்தனர். அவர்கள் முன்னரே பொய்யெனக் கருதியதால் நம்பிக்கை கொள்வோராக இருக்கவில்லை. வரம்பு மீறியோரின் உள்ளங்கள் மீது இவ்வாறே முத்திரையிடுவோம்.

திருக்குர்ஆன் 10:74

அவர்களின் உள்ளங்கள் மீதும், செவியின் மீதும், பார்வைகள் மீதும் அல்லாஹ் முத்திரையிட்டு விட்டான். அவர்களே விளங்காதவர்கள்.

திருக்குர்ஆன் 16:108

அவர்கள் அதைப் புரிந்து கொள்ளாதிருக்க அவர்களின் உள்ளங்களில் மூடிகளையும், செவிகளில் அடைப்பையும் ஏற்படுத்தியுள்ளோம். குர்ஆனில் உமது இறைவனை மட்டும் நீர் கூறும் போது வெறுத்துப் புறங்காட்டி ஓடுகின்றனர்.

திருக்குர்ஆன் 17:46

இவ்வாறே அறியாதவர்களின் உள்ளங்கள் மீது அல்லாஹ் முத்திரையிடுகிறான்.

திருக்குர்ஆன் 30:59

 (முஹம்மதே!) உம்மிடமிருந்து செவியேற்பவரும் அவர்களில் உள்ளனர். உம்மை விட்டு அவர்கள் வெளியேறியவுடன் "இவர் சற்று முன் என்ன தான் கூறினார்?'' என்று கல்வி வழங்கப்பட்டோரிடம் (கேலியாக) கேட்கின்றனர். அவர்களின் உள்ளங்கள் மீது அல்லாஹ் முத்திரையிட்டு விட்டான். அவர்கள் தமது மனோஇச்சைகளைப் பின்பற்றினார்கள்.

திருக்குர்ஆன் 47:16

அவர்கள் நம்பிக்கை கொண்டு பின்னர் (ஏக இறைவனை) மறுத்ததே இதற்குக் காரணம். எனவே அவர்களது உள்ளங்களுக்கு முத்திரையிடப்பட்டு விட்டது. அதனால் அவர்கள் புரிந்து கொள்ள மாட்டார்கள்.

திருக்குர்ஆன் 63:3

அவர்கள் தங்களுக்கு எந்த ஆதாரமும் கிடைக்காமல் அல்லாஹ்வின் வசனங்களில் தர்க்கம் செய்கின்றனர். அல்லாஹ்விடமும், நம்பிக்கை கொண்டோரிடமும் இது பெரும் கோபத்தை ஏற்படுத்தக் கூடியது. இவ்வாறே பெருமையடித்து அடக்கியாளும் ஒவ்வொரு உள்ளத்தின் மீதும் அல்லாஹ் முத்திரையிடுகிறான்.

திருக்குர்ஆன் 40:35

"அல்லாஹ்வின் மீது இவர் இட்டுக்கட்டி விட்டார்'' எனக் கூறுகிறார்களா? (முஹம்மதே!) அல்லாஹ் நாடினால் உமது உள்ளத்தில் முத்திரையிடுவான். அல்லாஹ் பொய்யை அழிக்கிறான். தனது கட்டளைகளால் உண்மையை நிலைக்கச் செய்கிறான். உள்ளங்களில் உள்ளதை அவன் அறிந்தவன்.

திருக்குர்ஆன் 42:24

தனது மனோ இச்சையைத் தனது கடவுளாக்கிக் கொண்டவனைப் பார்த்தீரா? தெரிந்தே அவனை அல்லாஹ் வழி கெடுத்தான். அவனது செவியிலும், உள்ளத்திலும் முத்திரையிட்டான். அவனது பார்வையின் மீது மூடியை அமைத்தான். அல்லாஹ்வுக்குப் பின் அவனுக்கு வழி காட்டுபவன் யார்? நீங்கள் சிந்திக்க மாட்டீர்களா?

திருக்குர்ஆன் 45:23

நம்பிக்கை கொள்ளாத தீயவர்களைப் பற்றி அல்லாஹ் கூறும் போது "இவர்கள் நம்பிக்கை கொள்ள மாட்டார்கள் என்பது தீர்மானமாகி விட்டது; முன்னரே முடிவாகி விட்டது'' என்ற பொருள்பட பல வசனங்களில் குறிப்பிடுகிறான். மனிதனுக்கு முடிவெடுக்கும் சுதந்திரமோ அதிகாரமோ இல்லை என்று அந்த வசனங்களும் தெரிவிக்கின்றன.

அவர்கள் நம்பிக்கை கொள்ள மாட்டார்கள்’என்ற உமது இறைவனின் வாக்கு குற்றம் புரிவோர் மீது இவ்வாறு உறுதியாகி விட்டது.

திருக்குர்ஆன் 10:33

யாருக்கு எதிராக அல்லாஹ்வின் கட்டளை உறுதியாகி விட்டதோ அவர்கள் எந்தச் சான்று தம்மிடம் வந்த போதும், துன்புறுத்தும் வேதனையைக் காணாத வரை நம்பிக்கை கொள்ள மாட்டார்கள்.

திருக்குர்ஆன் 10:96,97

"அல்லாஹ்வை வணங்குங்கள்! தீய சக்திகளை விட்டு விலகிக் கொள்ளுங்கள்!'' என்று ஒவ்வொரு சமுதாயத்திலும் ஒரு தூதரை அனுப்பினோம். அல்லாஹ் யாருக்கு நேர்வழி காட்டினானோ அவரும் அச்சமுதாயத்தில் இருந்தனர். வழிகேடு உறுதியானவர்களும் இருந்தனர். எனவே பூமியில் பிரயாணம் செய்து பொய்யெனக் கருதியோரின் முடிவு எவ்வாறு இருந்தது என்பதைக் கவனியுங்கள்!

திருக்குர்ஆன் 16:36

(ஏக இறைவனை) மறுத்தோர் கூட்டம் கூட்டமாக நரகத்திற்கு ஓட்டிச் செல்லப்படுவார்கள். அவர்கள் அங்கே வந்ததும் அதன் வாசல்கள் திறக்கப்படும். "உங்கள் இறைவனின் வசனங்களை உங்களுக்குக் கூறும் தூதர்கள் உங்களிலிருந்தே உங்களுக்கு வரவில்லையா? இந்த நாளை நீங்கள் சந்திக்க வேண்டியது வரும் என்பதை உங்களுக்கு அவர்கள் எச்சரிக்கவில்லையா?'' என்று அதன் காவலர்கள் கேட்பார்கள். அதற்கு அவர்கள் "ஆம்'' என்பார்கள். எனினும் (ஏக இறைவனை) மறுப்போருக்கு வேதனை என்ற கட்டளை உறுதியாகி விட்டது.

திருக்குர்ஆன் 39:71

(ஏக இறைவனை) மறுப்போர் நரகவாசிகளே என்ற உமது இறைவனின் கட்டளை உறுதியாகி விட்டது.

திருக்குர்ஆன் 40:6

ஜின்களிலும், மனிதர்களிலும் நரகத்திற்காகவே பலரைப் படைத்துள்ளோம்.

திருக்குர்ஆன் 7:179

நபிகள் நாயகம் (ஸல்) அவர்களுக்கு முன் பல சமுதாயத்தவர்கள் அழிக்கப்பட்டனர். நபிமார்களின் அறிவுரையை அவர்கள் ஏற்க மறுத்து, நபிமார்களையும், நல்லவர்களையும் துன்புறுத்தியதால் அவர்களுக்கு இறைவனின் வேதனை இறங்கியது என்பதை நாம் அறிந்து வைத்துள்ளோம்.

இதைப் பற்றி அல்லாஹ் கூறும் போது "இவர்கள் நபிமார்களை ஏற்க மறுப்பார்கள் என்பதும், இவர்கள் தண்டிக்கப்படுவார்கள் என்பதும் முன்னரே செய்யப்பட்ட முடிவின்படியே நடந்தது'' என்று பல வசனங்களில் கூறுகிறான்.

அதாவது அவர்கள் கெட்டவர்களாக இருக்க வேண்டும் என்பது தான் அல்லாஹ் விதித்த விதி என்கிறான்.

எந்த ஊராக இருந்தாலும் கியாமத் நாளுக்கு முன் அதை அழிக்காமலோ, கடுமையாகத் தண்டிக்காமலோ நாம் இருக்க மாட்டோம். இது பதிவேட்டில் வரையப்பட்டதாக இருக்கிறது.

திருக்குர்ஆன் 17:58

நமது கட்டளை வந்து, தண்ணீர் பொங்கிய போது "ஒவ்வொன்றிலும் ஒரு ஜோடியையும், உமது குடும்பத்தாரில் நமது விதி முந்தி விட்டவர்களைத் தவிர மற்றவர்களையும், நம்பிக்கை கொண்டோரையும் ஏற்றிக் கொள்வீராக!'' என்று கூறினோம். அவருடன் மிகச் சிலரே நம்பிக்கை கொண்டனர்.

திருக்குர்ஆன் 11:40

மூஸாவுக்கு வேதத்தை வழங்கினோம். அதில் கருத்து வேறுபாடு கொள்ளப்பட்டது. உமது இறைவனிடமிருந்து விதி முந்தியிருக்காவிட்டால் அவர்களிடையே தீர்ப்பளிக்கப்பட்டிருக்கும். அவர்கள் அதில் பெரும் சந்தேகத்திலேயே உள்ளனர்.

திருக்குர்ஆன் 11:110

"நமது மேற்பார்வையிலும் நமது அறிவிப்பின்படியும், கப்பலைச் செய்வீராக! நமது உத்தரவு வந்து தண்ணீர் பொங்க ஆரம்பித்தால் ஒவ்வொன்றிலும் ஒரு ஜோடியையும், யாருக்கு எதிராகக் கட்டளை முந்தி விட்டதோ அவர்களைத் தவிர ஏனைய உமது குடும்பத்தாரையும் அதில் ஏற்றிக் கொள்வீராக! அநீதி இழைத்தோர் பற்றி என்னிடம் பேசாதீர்! அவர்கள் மூழ்கடிக்கப்படுபவர்கள்'' என்று அவருக்கு அறிவித்தோம்.

திருக்குர்ஆன் 23:27

ஒரு மனிதன் நல்லவனாக வாழ்வதும் தீயவனாகிப் போவதும் அவன் கையில் இல்லை. மனிதனைப் படைப்பதற்கு முன்பே சிலரை நரகத்துக்கு எனவும், மற்றும் சிலரை சொர்க்கத்துக்கு எனவும் அல்லாஹ் படைத்துள்ளான் என்பதை மேற்கண்ட வசனங்கள் தெள்ளத் தெளிவாகக் கூறுகின்றன.

விதியை நம்புவதில் முரண்பாடு

விதியை நம்புமாறு மேலே நாம் எடுத்துக்காட்டிய வசனங்கள் தெள்ளத் தெளிவாகச் சொல்கின்றன. ஆயினும் இஸ்லாத்தின் வேறு சில நம்பிக்கைகளும், கட்டளைகளும் மனிதனின் செயல்கள் எதுவும் விதிப்படி நடப்பதில்லை என்ற கருத்தைத் தரும் வகையில் அமைந்துள்ளன.

மனிதன் செய்யும் நல்ல செயல்களின் காரணமாக சொர்க்கமும், தீய செயல்களின் காரணமாக நரகமும் வழங்கப்படும் என்று திருக்குர்ஆன் கூறுகிறது. எல்லாம் விதிப்படிதான் நடக்கிறது என்றால் ஒருவன் செய்யும் தீய செயல்களும் அவனால் மீற முடியாத விதிப்படி தான் நடந்திருக்கிறது. அப்படி இருக்கும் போது தீய செயல்கள் செய்தவனைத் தண்டிப்பது என்ன நியாயம்?

அது போல் நல்ல செயல் செய்தவன் அவன் மீது சுமத்தப்பட்ட மீறமுடியாத விதியின் காரணமாகவே நல்ல செயல்களைச் செய்தான். அப்படி இருக்கும் போது அவனுக்கு மட்டும் பரிசுகள் வழங்கி விட்டு மற்றவர்களை நரகில் போடுவது நியாயமாகுமா என்ற கேள்விகள் விதிக்கு எதிராக வந்து நிற்கின்றன.

திருக்குர்ஆனில் பல வசனங்களில் தொழுமாறும், நோன்பு நோற்குமாறும், ஸகாத் கொடுக்குமாறும் அல்லாஹ் கட்டளை இடுகின்றான். நன்மையைத் தேர்ந்தெடுக்கும் சுதந்திரம் மனிதனுக்கு வழங்கப்படவில்லையென்றால் ஏன் அல்லாஹ் தொழுகை, நோன்பு, ஸகாத் போன்ற கடமைகளை விதிக்க வேண்டும்?

பொய் சொல்லாதே, திருடாதே, கொலை செய்யாதே என்றெல்லாம் ஏன் அறிவுறுத்த வேண்டும்?

எதற்கு மனிதனுடைய செயல்பாடுகளைக் கண்காணித்து பதிவேட்டில் பதிவு செய்ய வானவர்களை நியமிக்க வேண்டும்?

அது போல் நன்மையை மக்களுக்கு எடுத்துச் சொல்லுமாறும் தீமைகளைக் கண்டிக்குமாறும் திருக்குர்ஆன் பல வசனங்களில் கூறுகிறது.

அல்லாஹ்வின் விதிப்படி தான் ஒருவன் நன்மை தீமைகளைச் செய்கிறான் என்றால் எதற்காகப் பிரச்சாராம் செய்ய வேண்டும்? யார் யார் நல்வழிக்கு வர வேண்டும் என்று விதியில் உள்ளதோ அவர்கள் தாமாகவே நேர்வழிக்கு வந்து விடுவார்கள். யார் யார் நல்வழிக்கு வரமாட்டார்கள் என்று உள்ளதோ அவர்கள் நம்முடைய பிரச்சாரத்தினால் நல்வழிக்கு வரமுடியாது.

அல்லாஹ் எண்ணற்ற நபிமார்களை அனுப்பிக் கொண்டே வந்தான். எல்லாம் விதிப்படி என்றால் நபிமார்களை அனுப்பத் தேவை இல்லை. நபிமார்கள் அனுப்பப்பட்டாலும் அனுப்பப்படாவிட்டாலும் யார் நல்வழிக்கு வர வேண்டும் என்று அல்லாஹ் எழுதிவைத்துள்ளானோ அவர்கள் மட்டுமே நேர்வழிக்கு வருவார்கள். அப்படி இருக்கையில் நபிமார்களை அனுப்புவது பயனற்ற செயல் என்று கருதும் நிலை ஏற்படும்.

சொர்க்கம் நரகம் கூட அர்த்தமற்றதாகி விடும். ஒருவன் நல்லவனாக வாழ்வது அவனாகத் தீர்மானிப்பது அல்ல; விதிப்படி தான் என்றால் அவனுக்குச் சம்பந்தமில்லாத காரியங்களுக்காக அவனுக்குச் சொர்க்கத்தைக் கொடுப்பது ஏன்?

ஒருவன் தீய செயல் செய்வது அவனது விதிப்படி என்றால் அவனுக்கு இதில் சம்மந்தம் இல்லை என்றால் அவனிடமிருந்து வெளிப்பட்ட குற்றச் செயல்களுக்காக அவனுக்கு நரகத்தைக் கொடுப்பது என்ன நியாயம்?

விதிப்படி ஒருவன் தவறு செய்ததற்காக அவனைத் தண்டிக்கும் போது அல்லாஹ் நீதியாளன் என்பது கூட கேள்விக் குறியாகி விடும்.

பிரார்த்தனை செய்தாலும் செய்யாவிட்டாலும் எது விதிக்கப்பட்டதோ அது தான் நடக்கப் போகிறது எனும் போது அல்லாஹ்விடம் பிரார்த்தனை செய்யுமாறு பல வசனங்களில் வலியுறுத்தப்படுகிறது.  இதுவும் விதிக்கு முரணாகத் தென்படுகிறது.

மறுமை சம்மந்தப்பட்ட விஷயங்கள் மட்டுமின்றி உலக விஷயங்களிலும் கூட இந்த நிலை இருக்கிறது. பொருளாதாரத்தைத் திரட்டுமாறு இஸ்லாம் கட்டளையிடுகிறது. ஒருவனுக்கு எவ்வளவு செல்வம் கிடைக்க வேண்டும் என்று விதியில் உள்ளதோ அதுதான் அவனுக்குக் கிடைக்கும் என்றால் எதற்காக உழைக்குமாறு இஸ்லாம் கட்டளையிட வேண்டும்? உழைத்துத் தான் சம்பாரிக்க முடியும் என்றால் விதிப்படி நடக்கவில்லை என்பது இதில் இருந்து தெரிகிறதே?

என்றெல்லாம் பல கேள்விகள் எழுகின்றன. மேற்கண்ட கேள்விகள் எழும் வகையில் திருக்குர்ஆனின் பல வசனங்களும் அமைந்துள்ளன.

அநீதி இழைத்த கூட்டத்திற்கு அல்லாஹ் நேர்வழி காட்டமாட்டான் என்று திருக்குர்ஆனின் பல வசனங்கள் கூறுகின்றன.

பார்க்க : திருக்குர்ஆன் 3:86, 5:51, 9:19, 9:109, 28:50, 46:10, 61:7, 62:5, 14:27

மனிதர்கள் செய்யும் அநீதிக்கு அவர்கள் தான் பொறுப்பு என்றும் அதன் காரணமாகவே அவர்களுக்கு அல்லாஹ் நேர்வழி காட்டவில்லை என்றும் இவ்வசனங்களில் கூறப்பட்டுள்ளது. விதியின்படி அனைத்தும் நடக்கின்றன என்ற கருத்துக்கு எதிராக இதுவும் உள்ளது.

"பாவம் செய்தவர்களுக்கு அல்லாஹ் நேர்வழி காட்ட மாட்டான்'' என்ற கருத்தில் பல வசனங்கள் உள்ளன.

பார்க்க : திருக்குர்ஆன் 9:80, 5:108, 9:24, 61:5, 63:6, 2:26, 9:96, 9:37, 16:107, 16:104, 39:3, 40:28

விதியின்படி அவர்களை அல்லாஹ் வழிகேட்டில் விடவில்லை; அவர்கள் முதலில் குற்றம் செய்தார்கள்; அதன் காரணமாக அல்லாஹ் அவர்களுக்கு நேர்வழி காட்டவில்லை என்ற கருத்தை மேற்கண்ட வசனங்கள் கூறுகின்றன.

மறுமையில் மனிதன் தண்டிக்கப்படுவது பற்றியும், பரிசளிப்பது பற்றியும் பல வசனங்களில் கூறும் போது "நீங்கள் சம்பாதித்ததன் கூலியையே அனுபவிக்கிறீர்கள்'' என்று அல்லாஹ் பல வசனங்களில் கூறுகிறான்.

பார்க்க : திருக்குர்ஆன் 2:134, 2:141, 2:281, 2:286, 3:25, 3:161, 6:70, 14:51, 30:41, 40:17, 42:30, 45:22, 74:38, 39:51, 41:17, 6:120, 7:96, 9:82, 9:95, 9:7,8, 45:14, 83:14, 29:69, 3:181,182, 8:51, 22:10, 89:24

மனிதன் சுய முயற்சியாலும், சுய உழைப்பினாலும் தான் தீய செயல்களைச் செய்தான் என்பதை மேற்கண்ட வசனங்கள் கூறுகின்றன.

தான் எடுத்த முடிவின்படியே மனிதன் செயல்படுகிறான். அவன் விரும்பினால் நல்வழியைத் தேர்வு செய்யலாம். விரும்பினால் கெட்ட வழியைத் தேர்வு செய்யலாம் என்ற கருத்திலும் திருக்குர்ஆனில் பல வசனங்கள் உள்ளன.

பார்க்க : திருக்குர்ஆன் 2:57, 2:79, 2:90,  2:225, 3:117, 3:108, 3:182, 4:62, 5:80, 5:105, 6:116, 6:119, 6:129, 9:70, 10:8, 10:44, 10:108, 11:101, 15:84, 16:33, 16:118, 17:15, 17:19, 17:18, 18:29, 27:92, 28:47, 29:40, 30:9, 30:36, 31:6, 34:50, 39:7, 39:50, 40:31, 42:20, 42:48, 43:76, 59:18, 62:7, 73:19, 74:37, 74:55, 76:29, 78:39,40, 80:12, 81:28

மனிதன் நல்லவனாக நடப்பதற்கும் கெட்டவனாக நடப்பதற்கும் மனிதனே பொறுப்பாளியாவான் என்ற கருத்து மேற்கண்ட வசனங்களில் அமைந்துள்ளது. இதை அப்படியே ஏற்றுக் கொண்டால் விதியை நாம் நம்ப முடியாது.

முரண்பட்ட இரண்டையும் நம்புவது யாராலும் சாத்தியமில்லாதது.

தீய வழி சென்றவர்கள் அதன் பழியை விதியின் மீது போட்டு தப்பித்துக் கொள்ளும் வகையில் வாதம் செய்வதைக் கண்டிக்கும் வசனங்களும் திருக்குர்ஆனில் உள்ளன.

பார்க்க : திருக்குர்ஆன் 6:148, 16:35, 36,47, 43:20

இந்த ஆதாரங்களையும் காரணங்களையும் நாம் கவனிக்கும் போது மனிதனின் செயல்கள் முன்னரே தீர்மானிக்கப்பட்ட படி நடப்பதில்லை என்ற கருத்தைத் தருகின்றன. விதி என்ற ஒன்று இல்லை என்ற கருத்தையும் இவ்வசனங்கள் தாங்கி நிற்கின்றன.

முரண்பட்ட இரண்டை எப்படி நம்ப முடியும்?

மனிதனுக்கு நிகழும் அனைத்தும் முன்னரே தீர்மானிக்கப்பட்ட விதியின்படி தான் நடக்கின்றன என்ற கருத்தும், மனிதனின் சுய உழைப்பினால் தான் நடக்கின்றன என்ற கருத்தும் ஒன்றுக்கொன்று முரணானவை என்பதில் சந்தேகம் இல்லை.

இரண்டில் ஒன்றை நம்பினால் மற்றொன்று தானாகவே மறுக்கப்பட்டு விடும். யாராலும் இரண்டையும் சேர்த்து நம்ப முடியாது.

விதிக்கு எதிரான வசனங்களை மட்டும் நம்பி விதிக்கு ஆதரவான வசனங்களை மறுக்கும் கத்ரிய்யா என்ற கூட்டத்தினர் உருவானதற்கு முரண்பட்ட இரண்டையும் எப்படி நம்ப முடியும் என்ற குழப்பமே காரணம்.

அது போல் எல்லாமே விதிப்படி தான் நடக்கிறது. மனிதனுக்கு எந்த உரிமையும் இல்லை எனக் கூறி விதிக்கு எதிரான வசனங்களை மறுக்கும் ஜப்ரிய்யா கூட்டத்தினர் உருவானதற்கும் இந்தக் குழப்பமே காரணம்.

இரண்டும் முரண்படுகின்றன என்பது உண்மைதான் என்பதை நாயகம் (ஸல்) அவர்களும் உறுதிப்படுத்தியுள்ளனர்.

سنن ابن ماجه 85 – حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا دَاوُدُ بْنُ أَبِي هِنْدٍ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ عَنْ جَدِّهِ، قَالَ: خَرَجَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – عَلَى أَصْحَابِهِ وَهُمْ يَخْتَصِمُونَ فِي الْقَدَرِ، فَكَأَنَّمَا يُفْقَأُ فِي وَجْهِهِ حَبُّ الرُّمَّانِ مِنْ الْغَضَبِ، فَقَالَ: بِهَذَا أُمِرْتُمْ، أَوْ لِهَذَا خُلِقْتُمْ؟ تَضْرِبُونَ الْقُرْآنَ بَعْضَهُ بِبَعْضٍ، بِهَذَا هَلَكَتْ الْأُمَمُ قَبْلَكُمْ".

ஒரு முறை நபிகள் நாயகம் (ஸல்) அவர்கள் தம் தோழர்கள் அமர்ந்திருந்த சபைக்கு வருகின்றார்கள். அப்போது அத்தோழர்கள் விதியைப் பற்றி சர்ச்சை செய்து கொண்டிருந்தார்கள். இந்த உலகில் ஒரு மனிதன் செய்யக்கூடிய அனைத்து செயல்பாடுகளையும் அல்லாஹ் தான் தீர்மானிக்கின்றான் என்று ஒருவர் கூறினார். அவ்வாறல்ல நீங்கள் உழைத்ததுதான் உங்களுக்குக் கிடைக்கும் என்று அல்லாஹ் சொல்கின்றான் என்று மற்றொருவர் கூறினார். இந்த சர்ச்சையைக் கேட்ட நபிகள் நாயகம் (ஸல்) அவர்கள் கடுங்கோபமுற்று இதற்காகத்தான் நீங்கள் படைக்கப்பட்டீர்களா? உங்களுக்கு முன்னர் வாழ்ந்த சமுதாயத்தினர் இதனால் தான் அழிந்தனர் என்று கூறினார்கள்.

அறிவிப்பவர் : அப்துல்லாஹ் இப்னு உமர் (ரலி)

நூல்கள் : இப்னுமாஜா, அஹ்மத்

விதியைப் பற்றிக் கூறும் வசனங்கள் ஒன்றுக்கொன்று முரண்பட்டதாகத் தோன்றினாலும் ஒன்றுடன் மற்றொன்றை மோதவிட்டு சர்ச்சை செய்யக் கூடாது என்று நபிகள் நாயகம் (ஸல்) அவர்கள் மேற்கண்ட செய்தியில் கடும் எச்சரிக்கை செய்கின்றனர்.

இஸ்லாத்தின் எந்தக் கொள்கை குறித்தும் எந்தச் சட்டங்கள் குறித்தும் எந்தக் கேள்வி கேட்டாலும் அவை அனைத்துக்கும் ஏற்கத்தக்க அறிவுப்பூர்வமான விளக்கத்தை இஸ்லாம் தன்னகத்தே கொண்டுள்ளது.

ஆனால் விதியைப் பற்றி பேசும் போது அதில் சர்ச்சை செய்யாதீர்கள் என்று இஸ்லாம் கட்டுப்பாடு விதிக்கிறது.

விதியில் காணப்படும் முரண்பாடுகளை எந்த விவாதத்தின் மூலமும் நீக்க முடியாது. அதைச் சரிசெய்து மனிதனால் புரிந்து கொள்ள முடியாது என்பதை நபிகள் நாயகம் (ஸல்) அவர்களின் மேற்கண்ட எச்சரிக்கை மூலம் நாம் அறிந்து கொள்கிறோம்.

விதியை நம்பாமல் இறைவனை நம்ப முடியாது.

எல்லாம் விதிப்படி தான் நடக்கிறது என்று நம்பாமல் இறைவன் ஒருவன் இருக்கிறான் என்று நம்பினால் அந்த நம்பிக்கை உண்மையானதாக இருக்காது. இறைவனாக இருப்பதற்குத் தகுதியற்றவனை இறைவனாக கருதியதாகத் தான் அந்த நம்பிக்கை அமையும்.

ஒவ்வொரு மனிதனும் தனது முடிவின்படி தான் செயல்படுகிறான். இதில் இறைவனின் தலையீடு ஏதுமில்லை என்று நம்பினால் கடவுள் என்பவன் பலவீனனாக, கையாலாகாதவனாகக் கருதப்படும் நிலை ஏற்படும்.

””நடந்தது, நடந்து கொண்டிருப்பது, இனி நடக்கவிருப்பது அனைத்தையும் அறிந்தவன்” என்பது கடவுளின் பண்பாகும். அந்தப் பண்பு இல்லாதவன் கடவுளாக இருக்க முடியாது.

நாளைய தினம் ஒருவர் சென்னை வரவிருக்கிறார். இது இன்றைக்கே இறைவனுக்குத் தெரியுமா என்று கேட்கப்படும் போது தெரியாது என்று கூறினால் அப்படி ஒருவனை இறைவனாக ஏற்கத் தேவையில்லை.

அந்த மனிதர் நாளை சென்னை வருவது இன்றைக்கே இறைவனுக்குத் தெரியும் என்று நாம் நம்பினால் அப்போது நாம் எல்லாம் விதிப்படியே நடக்கிறது என்பதும் அதனுள் அடங்கியுள்ளது.

ஏனெனில் எது நடக்கும் என்று இறைவன் அறிந்து வைத்திருக்கிறானோ அது நடந்து தீர வேண்டும்.

அதாவது நாளை என்ன நடக்கும் என்பது இறைவனுக்குத் தெரியும் என்று நாம் நம்பினால் விதியின் நம்பிக்கையும் அதனுள் அடங்குகிறது.

அவனுக்குத் தெரியாது என்று நாம் நம்பினால் அப்படி ஒரு இறைவன் தேவையில்லை என்று ஆகிறது.

விதியை நிரூபிக்கும் அறிவியல்

இறைவனின் படைப்புகளில் மனிதனுக்கு வழங்கப்பட்டுள்ள அறிவு மற்ற படைப்பினங்களுக்கு வழங்கப்படவில்லை. அறிவின் மூலம் நாம் பல விஷயங்களை அறிந்து கொள்கிறோம். ஆனாலும் அல்லாஹ்வின் ஆட்சியின் இரகசியத்தை நாம் அறிந்து கொள்ள முடியாது. விதியைப் பற்றிய முரண்பாடில்லாத சரியான விளக்கத்தை அறியும் ஆற்றலை அல்லாஹ் மனிதர்களுக்கு வழங்கவில்லை என்று புரிந்து கொண்டால் இதை முரண்பாடாக எடுத்துக் கொள்ள மாட்டோம்.

இப்படி புரிந்து கொள்வது நூறு ஆண்டுகளுக்கு முன்னால் வரை வாழ்ந்த மக்களுக்கு இயலாத ஒன்றாகத் தோன்றலாம். ஆனால் அறிவியல் வளர்ந்துள்ள இன்றைய காலத்தில் விதி உண்டு என்பது பல விஷயங்களில் ஒப்புக் கொள்ளப்பட்ட உண்மையாகி விட்டது. எந்த பகுத்தறிவுவாதியும் விதியைக் குறித்து கேள்வி எழுப்ப முடியாது. ஏனெனில் அவர்கள் கேட்கும் கேள்விகள் அவர்களை நோக்கியும் திரும்பும்.

மனிதர்களின் நல்ல செயல்களுக்கும், தீய செயல்களுக்கும் மனிதனிடம் உள்ள மூளையின் அமைப்பும், மரபணுக்களும், அவனிடம் சுரக்கும் ஹார்மோன்களும், மனநிலையில் ஏற்படும் மாற்றங்களும் காரணமாக உள்ளன என்று ஆய்வுகள் பல மேற்கொண்டு கண்டுபிடித்துள்ளனர். சில குற்றச் செயல்களில் ஈடுபடுவோர் என்னதான் முயன்றாலும் அதில் இருந்து அவர்களால் மீள முடியாமல் அவர்களை மீறிய ஒரு சக்தி கட்டுப்படுத்துகிறது என்றும் கண்டறிந்துள்ளனர்.

6-5-2012 அன்று த ஹிந்து நாளிதழில் “Who am I? my brain or my mind?”  என்ற தலைப்பில் நரம்பியல் துறை நிபுணரான டாக்டர் கணபதி அவர்கள் ஒரு ஆய்வுக்கட்டுரை எழுதியுள்ளார்.

இதில் பல அறிவியல் உண்மைகளை அவர் விளக்கியுள்ளார். ஒருவன் தெரசாவாகவோ பின் லேடனாகவோ இருப்பதற்கு முன்னரே தீர்மானிக்கப்பட்ட மரபணு அமைப்பு தான் காரணமாகும். pre-determined genetic profile  மனிதனின் மூளைநரம்புகள் எந்த வகையில் கட்டமைக்கப்பட்டுள்ளது என்பதைப் பொருத்தும், நரம்புக் கடத்திகள் (neurotransmitters) எவ்வாறு இணைப்புகளில் (synapses) இடம் பெயர்கின்றது என்பதைப் பொருத்தும் மனிதனின் செயல்பாடுகள் அமைகின்றன என்று அவர் குறிப்பிடுகிறார்.

நரம்பியல் புகைப்படவியல் (neuroimaging)  என்னும் நவீன தொழில் நுட்பத்தின் மூலம் மூளையின் கட்டமைப்பு மற்றும் அதன் செயல்பாடுகளின் மாறுதல்களை அறியலாம்.

எல்லா நாடுகளும் குற்றவாளிகளைத் தண்டிப்பதற்கு ஏற்ப சட்டங்களை வகுத்துக் கொண்டுள்ளன. அதன்படி தண்டித்தும் வருகின்றன. எதிர்காலத்தில் இது கேள்விக்குறியாகலாம். ஆம் குற்றம் செய்தவர்கள் நரம்பியல் புகைப்படத்தை எடுத்து வைத்து எனது மூளை அமைப்பு இப்படி உள்ளதால்தான் நான் குற்றம் செய்யும் நிலைக்குத் தள்ளப்பட்டேன்; இதோ ஆதாரம் எனக்கூறி குற்றவாளிகள் கருணை மனு போடலாம் என அவர் விளக்குகிறார்.

மனிதனின் சிந்தனை தீய செயலைச் செய்ய அவனைத் தூண்டும் போது தீய செயலைத் தடுக்கும் inhibitory impulses (தடுக்கக்கூடிய பல்ஸ்)  பகுதி சரியாக வேலை செய்து தீய செயல்களில் இருந்து அவனைத் தடுத்து விடுகின்றது. inhibitory cortex (தடுக்கக்கூடிய புறணி) சரியாக வளர்ச்சி அடையவில்லை என்றால் தீய செயலை அவன் செய்தே தீருவான்.

அப்படி இருக்கும் போது அந்தச் செயலுக்கு நான் எப்படி பொறுப்பாவேன்? என்று மனிதன் வாதிடும் காலம் தூரத்தில் இல்லை என்பதை அவர் ஆதாரங்களுடன் விளக்கியுள்ளார்.

அதாவது இஸ்லாம் சொல்வதை சற்று வார்த்தைகளை மாற்றி இன்றைய அறிவியலும் சொல்கிறது.

எல்லாம் விதிப்படி தான் நடக்கிறது என்று கூறும் அறிவியலாளர்கள் தங்கள் வீட்டில் திருடியவனைத் தண்டிக்காமல் விட்டு விட வேண்டும் என்று சொல்ல மாட்டார்கள். தனது தந்தையை ஒருவன் கொன்று விட்டால் அவனது மூளை அமைப்பின் காரணமாகக் கொலை செய்து விட்டான் என்று கூறி அவனை மன்னிக்க மாட்டார்கள். இதன் மூலம் மூளையில் எந்த புரோக்ராமும் இல்லை என்பது போல் நடக்கிறார்கள். விதி இருப்பது போலவும் இல்லை என்பது போலவும் நடப்பதன் மூலம் இவர்கள் முரண்பட்டாலும் அந்த முரண்பாட்டை அப்படியே ஏற்றுக் கொள்கின்றனர். இதன் தத்துவம் எங்களுக்குப் புரியவில்லை என்பது தான் இதற்கு அவர்கள் அளிக்கும் பதிலாகும்.

இஸ்லாத்துக்கு எதிராக பகுத்தறிவுவாதம் பேசுவோர் என்ன கேள்விகளைப் பல ஆண்டுகளாகக் கேட்டு வந்தார்களோ அந்தக் கேள்விகளுக்குப் அவர்களே பதில் சொல்லும் நிலைக்குத் தள்ளப்பட்டு பதில் சொல்ல முடியாமல் திணறிக்கொண்டு உள்ளனர்.

இதில் இருந்து நாம் தெரிந்து கொள்ளும் உண்மை என்ன? விதியின்படிதான் அனைத்தும் நடக்கின்றன; அதன் முழு விளக்கத்தை நாம் அறிந்து கொள்ள முடியாது என்பது தான் அந்த உண்மை.

அனுபவத்தின் நிரூபணம்

விதிப்படிதான் அனைத்தும் நடக்கின்றன என்பதை அறிவியல் நிரூபிப்பது போலவே நம் கண் முன்னே நடக்கும் காட்சிகளும் விதிப்படிதான் எல்லாம் நடக்கின்றன என்பதை நிரூபிக்கின்றன.

பொதுவாக நல்ல அறிவு படைத்தவன் தான் எந்தக் காரியத்தையும் சிறப்பாகவும், திட்டமிட்டும் செய்ய முடியும் என்று நாம் அறிந்து வைத்துள்ளோம்.

ஆனால் நல்ல அறிவாளிகள் பலர் எந்தத் தொழிலில் ஈடுபட்டாலும் அவர்களால் பொருளாதாரத்தைத் திரட்ட முடியாமல் உள்ளதையும் எதற்கும் உதவ மாட்டான் என்று தள்ளப்பட்டவன் கோடிகோடியாகச் சம்பாதிப்பதையும் நாம் காண்கிறோம். மிகப்பெரிய அறிவாளிகள் என்று அறியப்பட்டவர்கள் அவ்வாறு இல்லாத செல்வந்தர்களிடம் சம்பளத்துக்கு வேலை செய்யும் காட்சியைக் காண்கிறோம். கடந்த காலங்களில் புலவர்கள் எனும் அறிஞர்கள் செல்வந்தர்களிடம் சென்று பாட்டுப்பாடி பணம் சம்பாதிக்கும் நிலை இருந்ததையும் நாம் அறிகிறோம்.

திறமை குறைந்த பலர் பெரும் செல்வந்தர்களாக இருப்பதையும், திறமைமிக்க பலர் வறுமையில் உழல்வதையும் பார்க்கும் போது ஏற்கனவே இறைவனால் திட்டமிட்டபடியே இது நடக்கின்றது என்பதை நாம் அறிந்து கொள்கிறோம்.

இது குறித்து திருக்குர்ஆன் பின்வருமாறு கூறுகிறது.

தான் நாடியோருக்குச் செல்வத்தை அல்லாஹ் தாராளமாகவும், குறைத்தும் வழங்குகிறான் என்பதை அவர்கள் பார்க்கவில்லையா? நம்பிக்கை கொள்ளும் சமுதாயத்துக்கு இதில் பல சான்றுகள் உள்ளன.

திருக்குர்ஆன் 30:37

தான் நாடியோருக்கு செல்வத்தைத் தாராளமாகவும், குறைத்தும் அல்லாஹ் வழங்குகிறான் என்பதை அவர்கள் அறியவில்லையா? நம்பிக்கை கொள்ளும் சமுதாயத்திற்கு இதில் பல சான்றுகள் உள்ளன.

திருக்குர்ஆன் 39:52

நமக்கு மேலே ஒரு சக்தி இருந்து கொண்டு அனைத்தையும் தீர்மானிக்கிறது என்பதற்கான சான்றுகளில் ஒன்றாக இதையும் திருக்குர்ஆன் எடுத்துக் காட்டுகிறது. அறிவு, உழைப்பு, திறமை, பயிற்சி, அனுபவம் ஆகிய எதன் காரணமாகவும் ஒருவன் செல்வந்தனாவதில்லை. இவற்றில் எதுவும் இல்லாமலும் அதிகமான மக்கள் செல்வந்தர்களாக ஆவதே இறைவன் இருக்கிறான் என்பதற்கான ஆதாரமாக அமைந்துள்ளது.

செல்வந்தர்களையும் ஏழைகளையும் ஆய்வு செய்யும் ஒருவர் இறைவனின் ஏற்பாட்டின் காரணமாகவே இது நடக்கின்றது என்பதை நிச்சயம் அறிந்து கொள்ள முடியும்.

விதி நம்பிக்கை மனிதனைச் சோம்பேறியாக்குமா

இஸ்லாத்தில் விதியைப் பற்றிக் கூறப்பட்டுள்ளது போல் வேறு மதங்களிலும் தலைவிதி என்ற நம்பிக்கை உள்ளது. இஸ்லாம் சொல்லும் விதி நம்பிக்கைக்கும் மற்றவர்களின் விதி குறித்த நம்பிக்கைக்கும் இடையே பெரிய வித்தியாசம் உள்ளது.

எல்லாமே விதிப்படி தான் நடக்கிறது என்பதால் நாம் உழைக்கத் தேவை இல்லை. நமக்கு எது விதிக்கப்பட்டதோ அது நாம் உழைக்காவிட்டாலும் நமக்குக் கிடைத்து விடும் என்று மற்ற மதங்கள் சொல்வது போல் இஸ்லாம் விதியை நம்பச் சொல்லவில்லை.

நோய் வந்தால் மருத்துவம் பார்க்கத் தேவை இல்லை. நமக்கு நோய் குணமாகும் என்று விதி இருந்தால் மருத்துவம் செய்யாமல் தானாகாவே குணமாகி விடும். குணமாகாது என்று விதியில் இருந்தால் எந்த மருத்துவம் செய்தாலும் அதனால் ஒரு பயனும் இல்லை என்று மற்ற மதங்களில் சொல்லப்படுவது போல் இஸ்லாத்தில் சொல்லப்படவில்லை.

மனிதனைச் சோம்பேறியாக்காத வகையிலும், மனிதனின் முன்னேற்றத்தைத் தடுக்காத வகையிலும் விதியை நம்ப வேண்டும் என்பது தான் இஸ்லாத்தின் கோட்பாடு.

எது நடந்து முடிந்து விட்டதோ அந்த விஷயத்தில் தான் விதியை எண்ணி ஆறுதல்பட்டுக் கொள்ள வேண்டும். நடக்க இருக்கும் விஷயங்களில் விதி இல்லை என்பது போல் நமது நடவடிக்கைகளை அமைத்துக் கொள்ள வேண்டும் என்பது தான் இஸ்லாத்தின் நிலைபாடாகும். இவ்வாறு விதியை நம்புவது மனிதனைச் சோம்பேறியாக்காது. மனிதனின் உழைப்புக்கும் முன்னேற்றத்துக்கும் இது குறுக்கே நிற்காது.

صحيح البخاري رقم فتح الباري (6/ 170) 4945 – حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: كُنَّا مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي بَقِيعِ الغَرْقَدِ فِي جَنَازَةٍ، فَقَالَ: «مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الجَنَّةِ، وَمَقْعَدُهُ مِنَ النَّارِ»، فَقَالُوا: يَا رَسُولَ اللَّهِ أَفَلاَ نَتَّكِلُ؟ فَقَالَ: «اعْمَلُوا فَكُلٌّ مُيَسَّرٌ» ثُمَّ قَرَأَ: {فَأَمَّا مَنْ أَعْطَى وَاتَّقَى وَصَدَّقَ بِالحُسْنَى} [الليل: 6] إِلَى قَوْلِهِ {لِلْعُسْرَى}

அலீ (ரலி) அவர்கள் கூறியதாவது:

நாங்கள் நபிகள் நாயகம் (ஸல்) அவர்களுடன் ஒரு ஜனாஸாவில் கலந்து கொண்டோம். அப்போது அவர்கள் "உங்களில் யாராக இருந்தாலும் நரகத்திலும் சொர்க்கத்திலும் அவரது இடம் முடிவு செய்யப்படாமல் இல்லை'' என்று கூறினார்கள். நாங்கள் இதன் மீது நம்பிக்கை வைத்து ஏதும் செய்யாமல் இருக்கலாமா என்று நபித்தோழர்கள் கேட்டனர். அதற்கு நபிகள் நாயகம் (ஸல்) அவர்கள் நீங்கள் செயல்படவேண்டும் எனக் கூறிவிட்டு யார் (பிறருக்கு) வழங்கி (இறைவனை) அஞ்சி, நல்லவற்றை உண்மைப்படுத்துகிறாரோ அவருக்கு வசதிக்குரிய வழியை எளிதாக்குவோம். யார் கஞ்சத்தனம் செய்து, தேவையற்றவராகத் தன்னைக் கருதி, நல்லதை நம்ப மறுக்கிறாரோ, சிரமமானதற்கு அவருக்கு வழியை ஏற்படுத்துவோம். (92:5) வசனங்களை ஓதிக் காட்டினார்கள்.

நூல் : புகாரி 4945, 4946, 4947, 4984, 4949, 6217, 6605, 7552, 1362,

விதியை நம்ப வேண்டும் என்று சொன்ன நபிகள் நாயகம் (ஸல்) அவர்கள் விதியின் மீது பழி போட்டு விட்டு செயல்படாமல் இருக்கக் கூடாது என்றும் தெளிவுபடுத்துகிறார்கள்.

எதிர்காலத்தில் என்ன நடக்கும் என்பது நமக்குத் தெரியாது என்பதால் விதி இல்லாவிட்டால் எப்படி நாம் நடந்து கொள்வோமோ அப்படி நடந்து கொள்ள வேண்டும்.

ஒரு வினாடிக்கு முன்னாள் வரை நடந்த அனைத்திலும் விதி இதுதான் என்பது நமக்குத் தெரிந்து விட்டதால் நடந்துவிட்ட நல்ல காரியம் குறித்தும் கெட்ட காரியம் குறித்தும் விதியின் காரணமாகவே நடந்தது என்று கருதிக் கொள்ள வேண்டும்.

மற்ற மதங்களில் உள்ள விதியின் நம்பிக்கை குறித்து எழும் கேள்விகள் இஸ்லாத்தின் இந்த நம்பிக்கைக்கு எதிராக எழாது. விதியின் மீது பழியைப் போட்டு விட்டு உழைக்காமல் சோம்பி இருக்கும் நிலை ஏற்படாது.

விதியை நம்புவதால் என்ன நன்மை

விதியை மறுப்பது இஸ்லாத்துக்கும், அறிவியலுக்கும் எதிரானது என்பதைக் கண்டோம். அத்துடன் இஸ்லாம் கற்றுத்தருகின்ற வகையில் விதியை நம்புவதால் மனிதனுக்கு எந்தக் கேடும் ஏற்படாது. மனிதனின் முன்னேற்றத்தை எந்த வகையிலும் பாதிக்காது. மாறாக விதியை நம்புவதால் மனிதனுக்கு மிகப்பெரும் நன்மை ஏற்படுவதாக திருக்குர்ஆன் கூறுகிறது. விதியை மறுப்பவர்களுக்கு இந்த நன்மை கிடைக்காது.

உங்களுக்குத் தவறி விட்டதற்காக நீங்கள் கவலைப்படாமல் இருப்பதற்காகவும், அவன் உங்களுக்கு வழங்கியதில் நீங்கள் பூரித்துப் போகாமல் இருப்பதற்காகவும் (அல்லாஹ் விதியை ஏற்படுத்தியுள்ளான்) கர்வமும் பெருமையும் கொண்ட எவரையும் அல்லாஹ் நேசிக்க மாட்டான்.

திருக்குர்ஆன் 57:23

இந்த உலகில் இன்பங்களையும் துன்பங்களையும் மாறிமாறி அனுபவிக்கின்றோம். சிறிய அளவிலான இன்பங்களும் துன்பங்களும் நம்மைப் பெரிய அளவில் பாதிப்பதில்லை. ஆனால் பெரிய அளவிலான துன்பங்களும் இன்பங்களும் அதிகமான பாதிப்புகளை ஏற்படுத்தி விடுகின்றன.

நாம் இவ்வளவு கடுமையாக உழைத்தும் நட்டமாகி விட்டதே? இவ்வளவு செலவு செய்து மருத்துவம் பார்த்தும் நோயாளியைக் காப்பாற்ற முடியவில்லையே? என்று நினைக்கும் போது அதுவே நமது முழு உள்ளத்தையும் ஆக்ரமித்து வேறுபணிகள் செய்ய முடியாத நிலையை ஏற்படுத்தி விடும். ஒரு கட்டத்தில் மனநோயாளிகளாகவும் மாற்றிவிடும். அல்லது தற்கொலைக்குத் தூண்டிவிடும்.

நம்மால் தாங்கிக் கொள்ள முடியாத துன்பத்தை அடையும் போது விதியின் மீது பாரத்தைப் போட்டால் அது சுமைதாங்கியாக நின்று நம் கவலையை இருந்த இடம் தெரியாமல் மாற்றி மறையச் செய்து விடும்.

தாங்க முடியாத துன்பம் நம்மை அணுகும் போது நம் கையில் என்ன இருக்கிறது? அல்லாஹ்வின் நாட்டம் வேறு விதமாக இருந்தால் நாம் என்ன செய்ய முடியும் என்று ஒருவன் நினைத்தால் கவலை பஞ்சாகப் பறந்து விடும்.

இந்தியாவில் கேரள மாநிலத்தில் தான் தற்கொலை செய்து மரணிப்போர் அதிகமாக உள்ளனர். இது குறித்து ஆய்வு செய்வதற்காக ஒரு குழு அமைக்கப்பட்டது.

தற்கொலை செய்தவர்களில் ஆண்களின் விழுக்காடு எவ்வளவு? பெண்களின் விழுக்காடு எவ்வளவு? திருமணமானவர்களில் எத்தனை பேர் தற்கொலை செய்துள்ளனர். திருமணம் ஆகாதவர்களில் எத்தனை பேர் தற்கொலை தற்கொலை செய்துள்ளனர் என்று பலவிதமாகப் பிரித்து ஆய்வுகள் செய்யப்பட்டன.

அதில் மதரீதியாகவும் தகவல் திரட்டப்பட்டன. அதாவது தற்கொலை செய்தவர்களில் முஸ்லிம்கள் எத்தனை விழுக்காடு? இந்துக்கள் எத்தனை விழுக்காடு? கிறித்தவர்கள் எத்தனை விழுக்காடு? மத நம்பிக்கை இல்லாதவர்களில் எத்தனை விழுக்காடு என்று ஆய்வு செய்யப்பட்ட போது முஸ்லிம்கள் மட்டும் மிகக் குறைந்த அளவில் தற்கொலை செய்திருப்பதும் மற்றவர்கள் தமது சதவிகிதத்துக்கும் அதிகமாக தற்கொலை செய்திருப்பதும் தெரிய வந்தது.

இதற்கான காரணம் என்ன என்பதை ஆராய்ந்த போது முஸ்லிம்களின் மத நம்பிக்கை தான் அவர்களைத் தற்கொலை செய்யாமல் தடுக்கின்றது. எவ்வளவு பெரிய பாதிப்பு ஏற்பட்டாலும் எல்லாம் இறைவன் விட்ட விதி என்றும், அவனை நம்மால் எதிர்த்து நிற்க முடியாது என்றும், இறைவனின் தீர்ப்பில் குறைகாணக் கூடாது என்றும் கருதிக் கொள்கின்றனர். சிறு பிராயம் முதல் அவர்களுக்கு ஊட்டப்பட்ட இந்தப் போதனைதான் அவர்களை தற்கொலை செய்யாமல் தடுக்கின்றது என்று அந்த ஆய்வில் கண்டறியப்பட்டது.

அது போல் ஒரு மனிதனுக்கு அவன் நினைத்துப் பார்க்காத அளவுக்கு செல்வம் வந்து குவிகிறது; அல்லது பெரும்பதவி அவனை வந்து அடைகின்றது என்று வைத்துக் கொள்வோம். இப்போது அந்த மனிதனுக்கு அகந்தையும் கர்வமும் அதிகரிக்கும். இதற்கு முன் அவனிடம் காணப்பட்ட பல நற்குணங்கள் அவனிடமிருந்து காணாமல் போகும். இதனால் அவனுக்கும் கேடுகள் ஏற்படும். மற்றவர்களை அவன் துச்சமாகவும் இழிவாகவும் கருதுவதால் மற்றவர்களுக்கும் இதனால் கேடுகள் ஏற்படும்.

எனக்குக் கிடைத்த இந்தச் செல்வமும் பதவியும் எனது திறமையாலும் ஆற்றலாலும் எனக்குக் கிடைத்து விடவில்லை. இறைவன் எனக்காக விதித்திருந்த அடிப்படையில் தான் எனக்குக் கிடைத்தது என்று அவன் நம்பினால் இது அவனுக்கும் மற்றவர்களுக்கும் பெரிய நன்மையாக அமைந்து விடுகிறது.

விதியை நம்புவதால் இவ்விரண்டு நன்மைகளும் கிடைப்பதாக மேற்கண்ட வசனத்தில் அல்லாஹ் சொல்லிக் காட்டுகிறான்.

விதியை நம்புவதால் கிடைக்கும் இந்த மாபெரும் இரண்டு நன்மைகளும் மற்றவர்களுக்குக் கிடைக்காமல் முஸ்லிம்களுக்கு மட்டுமே கிடைக்கின்றது.

صحيح مسلم ـ مشكول وموافق للمطبوع (8/ 227) 7692 – حَدَّثَنَا هَدَّابُ بْنُ خَالِدٍ الأَزْدِىُّ وَشَيْبَانُ بْنُ فَرُّوخَ جَمِيعًا عَنْ سُلَيْمَانَ بْنِ الْمُغِيرَةِ – وَاللَّفْظُ لِشَيْبَانَ – حَدَّثَنَا سُلَيْمَانُ حَدَّثَنَا ثَابِتٌ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِى لَيْلَى عَنْ صُهَيْبٍ قَالَ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « عَجَبًا لأَمْرِ الْمُؤْمِنِ إِنَّ أَمْرَهُ كُلَّهُ خَيْرٌ وَلَيْسَ ذَاكَ لأَحَدٍ إِلاَّ لِلْمُؤْمِنِ إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ ».

முஸ்லிமின் நிலையைக் கண்டு நான் வியப்படைகிறேன். அவனுக்கு எல்லாமே நன்மையில் முடிகின்றது. அவனுக்குத் துண்பம் நேர்ந்தால் அதைப் பொறுத்துக் கொள்கிறான். எனவே அது அவனுக்கு நன்மையாகி விடுகின்றது. அவனுக்கு இன்பம் ஏற்பட்டால் அல்லாஹ்வுக்கு நன்றி செலுத்துகிறான். அதுவும் அவனுக்கு நன்மையாகி விடுகின்றது. இந்த நிலை முஸ்லிமைத் தவிர யாருக்கும் இல்லை என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறுகிறார்கள்.

நூல் : முஸ்லிம்

எனவே விதியை சரியான முறையில் நம்பி அதன் மூலம் கிடைக்கும் நன்மைகளை இவ்வுலகில் பெறக்கூடியவர்களாகவும், நம்ப வேண்டியவைகளை சரியான முறையில் நம்பி மறுமையில் வெற்றி பெறும் கூட்டத்தினராகவும் அல்லாஹ் நம்மை ஆக்கி அருள்வானாக.

நூலின் பெயர் : இயேசு இறை மகனா?

ஆசிரியர் : பீ.ஜைனுல் ஆபிதீன்

மார்க்கத்தின் எச்சரிக்கை!

அன்புடையீர்! அஸ்ஸலாமு அலைக்கும். இந்த இணைய தளத்தில் உள்ளவைகளைப் பிரச்சாரம் செய்வதற்காகப் பயன்படுத்திக் கொள்ளலாம். ஆனால் சில சகோதரர்கள் நமது ஆக்கங்களை அப்படியே பயன்படுத்தி தமது ஆக்கம் போல் காட்டுகின்றனர்.

இன்னாருடைய கட்டுரையில் இருந்து, அல்லது புத்தகத்தில் இருந்து இது எடுக்கப்பபட்டது என்று குறிப்பிடாமல் புகழடைவதற்காக இவ்வாறு செய்கின்றனர்.

சில இணைய தளங்களும் என்னுடைய ஆக்கங்களை அப்படியே வெளியிட்டு தம்முடைய ஆக்கம் போல் காட்டுகின்றன.மேலும் சில புத்தக வியாபாரிகளும் எனது நூல் உட்பட மற்றவர்களின் நூல்களைச் சிறிது மாற்றியமைத்து அனாமதேயங்களின் பெயர்களில் வெளியிட்டுச் சம்பாதிக்கின்றனர். உலகைப் பற்றியும் இவர்களுக்கு வெட்கம் இல்லை. மறுமையைப் பற்றியும் பயம் இல்லை.

இஸ்லாத்தில் இவ்வாறு செய்ய அனுமதி இல்லை. இவர்கள் நல்லது செய்யப் போய் மறுமையின் தண்டனைக்கு தம்மைத் தாமே உட்படுத்திக் கொள்கின்றனர்.

பிறரது ஆக்கங்களைப் பயன்படுத்துவோர் இது இன்னாருடைய ஆக்கம் என்று குறிப்பிடாமல் தன்னுடைய ஆக்கம் போல் காட்டுவது மார்க்க அடிப்படையில் குற்றமாகும்.

இவர்களுக்கு அல்லாஹ் விடுக்கும் எச்சரிக்கையை இங்கே சுட்டிக் காட்டுகிறோம்.

தாங்கள் செய்தவற்றுக்காக மகிழ்ச்சியடைந்து, தாம் செய்யாதவற்றுக்காகப் புகழப்பட வேண்டுமென விரும்புவோர் வேதனையிலிருந்து தப்பித்து விட்டார்கள் என்று நீர் நினைக்காதீர்! அவர்களுக்குத் துன்புறுத்தும் வேதனை உள்ளது.

திருக்குர்ஆன் 3:188

இயேசு இறை மகனா?

அறிமுகம்

பரலோக ராஜ்ஜியத்தில் வெற்றியடைய எது சரியான வழி என்பதைக் கிறித்தவ சமுதாயத்தினர் அறிந்து கொள்வதற்காக எழுதப்பட்டதே  இயேசு இறை மகனா?  என்ற இந்த நூல்.

ஏற்கனவே வெளியிடப்பட்ட பதினேழு பதிப்புகளும் மக்களின் அமோக வரவேற்பைப் பெற்றதால் பதினெட்டாம் பதிப்பை உங்கள் கைகளில் தவழ விடுகிறோம்.

ஆங்கிலத்திலும் மொழியாக்கம் செய்யப்பட்டுள்ளது இந்நூலின் சிறப்பாகும்.

 இயேசு (ஈஸா நபியவர்கள்) கடவுளின் தூதர் தானே தவிர அவர் கடவுளின் குமாரர் அல்லர்  என்பதை பைபிளின் சான்றுகளிலிருந்தே ஆசிரியர் நிலை நாட்டுகிறார்.

கிறித்தவர்களுக்காக ஆசிரியர் எழுதிய இது தான் பைபிள், பைபிளில் நபிகள் நாயகம்  ஆகிய நூல்களையும் நாம் வெளியிட்டோம்.

அதன் பின்னர் இயேசுவின் சிலுவைப்பலி என்ற நூலையும் வெளியிட்டோம்.

இந்த நான்கு நூல்களுமே கிறித்தவ அன்பர்களுக்கு அன்பளிப்பாக வழங்க ஏற்ற நூலகளாகும். நடுநிலைக் கண்ணோடு இதை வாசிக்கும் கிறித்தவர்கள் நிச்சயம் உண்மையை விளங்குவார்கள். அந்த அளவுக்கு வலிமையான வாதங்கள் இந்த நூல்களில் எடுத்து வைக்கப்பட்டுள்ளன.

இந்த நூல்கள் நல்ல பயனை அளித்திட வல்ல இறைவனை இறைஞ்சுகிறோம்.

இவன்

நபீலா பதிப்பகம்.

முன்னுரை

அளவற்ற அருளாளனும், நிகரற்ற அன்புடையோனுமாகிய எல்லாம் வல்ல இறைவனின் திருநாமத்தால்…

இயேசு அல்லாஹ்வின் திருத்தூதர்  என்றும், ஒரே இறைவனாகிய அல்லாஹ்வை மட்டும் மக்கள் வணங்க வேண்டும் என்று போதனை செய்த சீர்திருத்தவாதிகளில் ஒருவர்  என்றும் முஸ்லிம்கள் நம்புகின்றனர்.

திருக்குர்ஆனும், நபிகள் நாயகம் (ஸல்) அவர்களும் அவ்வாறே இயேசுவை அறிமுகப்படுத்தியுள்ளதால் அப்படி நம்புவது முஸ்லிம்களின் கடமைகளில் ஒன்றாகவும் இருக்கின்றது.

இயேசுவை நம்புகின்ற, அவரை ஏற்றுக் கொண்டிருக்கின்ற கிறித்தவ சமயத்தினர் இயேசுவைக் கடவுளின் குமாரர் என்றும் அவரே கடவுள் என்றும் நம்பி வழிபட்டு வருகின்றனர்.

உலகின் இரு பெரும் மார்க்கங்களால் ஏற்கப்பட்டுள்ள இயேசுவைப் பற்றிய சரியான முடிவு என்ன? இது பற்றி அலசும் கடமையும், உரிமையும் நமக்கிருக்கின்றது.

குர்ஆனில் இயேசுவைப் பற்றிப் புகழ்ந்துரைக்கப்பட்டுள்ள வசனங்களை மேற்கோள் காட்டி இயேசு இறை மகனே  என்று முஸ்லிம்களையும் நம்பச் செய்யும் முயற்சிகளில் கிறித்தவ சபையினர் ஈடுபட்டுக் கொண்டிருக்கும் கால கட்டத்தில் இந்த அவசியம் மேலும் அதிகரிக்கின்றது.

பைபிளைப் பற்றியும், குர்ஆனைப் பற்றியும் ஞானமில்லாதவர்கள் கூட நியாயமான பார்வையுடன் ஆராய்ந்தால் கடவுளுக்கு மகனிருக்க முடியாது என்ற முடிவுக்கு எளிதில் வர முடியும்.

இப்படித் தெளிவான முடிவுக்கு வர வாய்ப்பிருந்தும் மத குருமார்களால் தவறாக வழிநடத்தப்பட்டு, சத்தியமும் ஜீவனுமாயிருக்கின்ற கர்த்தரின் போதனைக்கு மாற்றமாக, கடவுளுக்குக் குமாரனைக் கற்பித்து, பரலோக ராஜ்ஜியத்தில் வெற்றியடையும் வாய்ப்பை கிறித்தவ சகோதரர்கள் தவற விட்டு வருகின்றனர்.

எனவே இயேசு இறை மகனா? அல்லது மனிதரா? என்பதை பைபிளின் துணையுடன் இந்நூலில் விளக்கியுள்ளேன். இந்நூலை நான்கு பகுதிகளாக வகைப்படுத்தியிருக்கிறேன்.

எந்தக் காரணங்களால் இயேசுவை இறை மகன் என்று கிறித்தவர்கள் நம்புகின்றனரோ அந்தக் காரணங்களால் ஒருவரை இறை மகன் எனக் கூற முடியாது என்பதை முதல் பகுதியில் விளக்கியுள்ளேன்.

கடவுளுக்கென சில இலக்கணங்களை பல இடங்களில் பைபிள் குறிப்பிடுகின்றது. மனிதனுக்குரிய இலக்கணங்களையும் பைபிள் குறிப்பிடுகின்றது. பைபிளில் கடவுளுக்குரிய இலக்கணங்களாகக் கூறப்பட்ட பல விஷயங்கள் இயேசுவுக்குப் பொருந்தவில்லை. அதே சமயம் மனிதனுக்குக் கூறப்படுகின்ற அத்தனை இலக்கணங்களும் இயேசுவுக்குக் கச்சிதமாகப் பொருந்திப் போகின்றன என்பதை இரண்டாம் பகுதியில் விளக்கியுள்ளேன்.

இயேசு இறை மகனல்லர்  என்று இறைவனே சில இடங்களில் கூறுவதாக பைபிள் ஒப்புக் கொள்கிறது. இயேசுவும் தாம் இறை மகனல்லர்  என்று பல இடங்களில் வாக்குமூலம் தந்துள்ளார். இத்தகைய சான்றுகளை முன்னிருத்தி இயேசு இறை மகனல்லர் என்பதை மூன்றாம் பகுதியில் விளக்கியுள்ளேன்.

இயேசு இறை மகன்  என்பதைக் குர்ஆன் ஒப்புக் கொள்வதாக கிறித்தவர்களால் செய்யப்பட்டு வரும் பிரச்சாரத்தின் போலித்தனத்தையும், அவர்கள் எழுப்பும் வாதங்களுக்கான நேர்மையான பதிலையும் இஸ்லாமிய அடிப்படையில் இயேசுவின் நிலை என்ன என்பதையும் நான்காம் பகுதியில் விளக்கியுள்ளேன்.

இந்நூலை விருப்பு வெறுப்பின்றி, நடுநிலையோடும் ஆய்வு நோக்கோடும் வாசிக்கும் கிறித்தவச் சகோதரர்கள் இந்த உண்மையைத் தெளிவாக உணர்வார்கள்.

இயேசுவைக் கடவுளாகவோ கடவுளின் குமாரராகவோ கருதாமல், அவர் தூய்மையான தீர்க்கதரிசி என்ற உண்மையை உணர்வார்கள்.

* இறைவனுக்கு மகனா…?

* இறைவன் தனித்தவன்

* யாரிடமும் எந்தத் தேவையுமற்றவன்

* அவன் யாரையும் பெறவில்லை

* யாராலும் பெறப்படவுமில்லை

* அவனுக்கு நிகராக யாருமே இல்லை

* அவனே அகிலங்களைப் படைத்தவன்

* பரிபாலிப்பவன்

* ஆக்க, அழிக்க ஆற்றலுள்ளவன்

* என்றென்றும் நிலையாக ஜீவித்திருப்பவன்

இதுவே கடவுளைப் பற்றி அறிவுக்குப் பொருத்தமான உண்மை.

கடவுளுக்கு மனைவி, மக்கள், அண்ணன், தம்பி, மாமன், மச்சான் போன்ற உறவினர்களைக் கற்பனை செய்து, கடவுளின் தன்மையை சிலர் மாசுபடுத்துகின்றனர்.

தங்களுக்கு வேதமுண்டு; அது தீர்க்கமான சான்றுகளைக் கொண்டது என்று நம்புகின்ற கிறித்தவச் சகோதரர்களும் இந்த மாயையில் வீழ்ந்து பைபிளின் சான்றுகளுக்கும், இயேசுவின் போதனைகளுக்கும் மாற்றமாக,  இறைவனுக்கு மகன் உண்டு  என்று நம்பி வருகின்றனர்.

அவர்களின் நம்பிக்கைப்படி இயேசு கடவுளின் குமாரர் தாமா என்பதை ஆராயும் முன் இறைவனுக்கு மகன் தேவையா என்பதைப் பார்ப்போம்.

கடவுளுக்கு மகன் தேவையில்லை!

யார் மரணத்தையும், முதுமையையும், பலவீனத்தையும் எதிர்கொள்ள இருக்கிறாரோ அவருக்குத் தான் சந்ததிகள் தேவை!

யார் உணவு, உடை, இருப்பிடம் ஆகியவற்றின் பால் தேவையுடையவர்களாக இருக்கிறார்களோ அவர்களுக்குத் தான் – தங்களின் தள்ளாத வயதில் இந்தத் தேவைகளைப் பூர்த்தி செய்வதற்காக – வாரிசு தேவை!

மனிதனிடம் இந்தப் பலவீனங்கள் இருக்கும் காரணத்தினால் தான் அவன் வாரிசுகளை விரும்புகிறான்.

மரணமோ, முதுமையோ ஏற்படாது எனும் உத்தரவாதத்துடன் மனிதன் படைக்கப்பட்டிருந்தால் ஒரு போதும் அவன் வாரிசை விரும்ப மாட்டான். தன் மீது காரணமில்லாமல் சுமைகளை ஏற்றிக் கொள்ளவும் மாட்டான்.

மரணம், முதுமை போன்ற பலவீனங்களை எதிர்கொள்பவனாக இருக்கும் போதே, குழந்தைகளை வளர்த்து ஆளாக்குவது சிரமம் என்றெண்ணி இரண்டோடு மனிதன் நிறுத்திக் கொள்கிறான். உருவான கருவைக் கூட கலைத்து விடுகிறான்.

சந்ததிகளால் தனக்கு ஆதாயம் இருக்கிறது என்ற நிலையிலேயே ஒரு அளவுக்கு மேல் குழந்தைகளை விரும்பாத மனிதன், குழந்தைகளால் எந்த ஆதாயமும் இல்லை என்றால் ஒருக்காலும் குழந்தைகளை விரும்ப மாட்டான்.

கடவுளை நம்புகின்ற மக்கள் கடவுளுக்கு மரணம் உண்டு என நம்புவதில்லை.

கடவுள் களைப்படைந்து விடுவார் என்றும் நம்புவதில்லை.

அவ்வாறிருந்தும் கடவுளுக்குச் சந்ததிகளைக் கற்பனை செய்து விட்டனர்.

கடவுளைச் சரியாகப் புரிந்து கொண்ட எவருமே கடவுளுக்குச் சந்ததி தேவையில்லை என்பதை மறுக்க மாட்டார்.

இயேசு இறை மகன்  என்று நீண்ட காலமாக நம்பிக்கை கொண்டிருக்கும் ஒரு சமுதாயத்தவர் இது போன்ற தர்க்க வாதங்களுக்காகத் தங்களின் நம்பிக்கையை விட்டு விட மாட்டார்கள்.

எனவே எந்தக் காரணங்களால் இயேசுவை இறை மகன் என நம்புகிறார்களோ அந்தக் காரணங்களை அலசி, அவர்களும் ஏற்கும் வகையில் விளக்கியாக வேண்டும். அவர்களே வேதம் என்று நம்புகின்ற நூலிலிருந்து அதற்குரிய சான்றுகளை எடுத்து வைக்க வேண்டும். அது தான் அவர்களுக்குச் சரியான தெளிவையளிக்கும்.

பகுதி ஒன்று

1 இயேசு என் குமாரன்  எனக் கர்த்தர் கூறுவது:

1. இயேசுவைத் தமது குமாரன் என்று கர்த்தரே பைபிளிள் குறிப்பிட்டுள்ளார்.

2. இயேசுவும், கர்த்தரும் ஒன்றுக்குள் ஒன்று என பைபிள் கூறுகிறது.

3. பைபிள் இயேசுவை ஆண்டவர் என்கிறது.

4. இயேசு தந்தையின்றிப் பிறந்தார்.

5. இயேசு ஏராளமான அற்புதங்களை நிகழ்த்தினார்.

6. இறந்த பின் இயேசு உயிர்த்தெழுந்தார்.

7. இயேசு பரிசுத்த ஆவியால் நிரப்பப்பட்டார்.

என்பன போன்ற காரணங்களால் இயேசுவைக் கடவுள் என்றோ, கடவுளின் குமாரர் என்றோ கிறித்தவ மக்கள் நம்புகின்றனர்.

இயேசுவை இறைவனின் குமாரர் என்று நம்பி, அதைப் பிரச்சாரமும் செய்யக் கூடிய கிறித்தவர்கள் இயேசுவைத் தம் குமாரர் எனக் கர்த்தர் கூறுகிறார் என்று பைபிள் கூறுவதை முதலாவது ஆதாரமாக எடுத்து வைக்கின்றனர்.

அன்றியும், வானத்திலிருந்து ஒரு சத்தம் உண்டாகி:  இவர் என்னுடைய நேச குமாரன்; இவரில் பிரியமாயிருக்கிறேன்  என்று உரைத்தது.

மத்தேயு 3:17

என்னுடைய நேச குமாரன்  என்று இயேசுவைப் பற்றி கர்த்தர் கூறியதாக பைபிளின் இந்த வசனம் கூறுகிறது. இயேசுவைத் தனது குமாரன் என்று கர்த்தரே சொல்லியிருக்கும் போது அவரை இறை மகன் என்று தானே கருத முடியும்?

என்று கிறித்தவ நண்பர்கள் நினைக்கின்றனர்.

கர்த்தர் தனது நேசகுமாரன் என்று குறிப்பிட்டது தான் இயேசு இறை மகன் என்ற நம்பிக்கைக்கு அடிப்படை என்றால் இவ்வாறு நம்புவதில் கிறித்தவர்கள் உண்மையாளர்களாகவும், நேரான பார்வையுடையவர்களாகவும் இருக்க வேண்டும்.

பைபிளை நாம் ஆய்வு செய்தால் இயேசுவை மட்டுமின்றி இன்னும் பலரைத் தனது குமாரன் என்று கர்த்தர் குறிப்பிட்டுள்ளதாகக் கூறப்பட்டுள்ளது.

பைபிளில் யாரெல்லாம் கர்த்தரின் குமாரர்கள் என்று குறிப்பிடப்பட்டுள்ளார்களோ அவர்கள் அனைவரையும் இறை மகன்கள் என்று கிறித்தவர்கள் நம்புவது தான் நேர்மையான அணுகுமுறையாக இருக்கும்.

பைபிளில் இறை மகன்  என்று குறிப்பிடப்பட்டவர்கள் பற்றிய விபரத்தைக் காண்போம்.

இஸ்ரவேல் இறை மகன்

அப்போது நீ பார்வோனோடே சொல்ல வேண்டியது என்னவென்றால்  இஸ்ரவேல் என்னுடைய குமாரன்; என் சேஷ்ட புத்திரன். எனக்கு ஆராதனை செய்யும்படி என் குமாரனை அனுப்பி விடு என்று கட்டளையிடுகிறேன். அவனை விட மாட்டேன் என்பாயாகில் நான் உன்னுடைய குமாரனை உன் சேஷ்டபுத்திரனைச் சங்கரிப்பேன் என்று கர்த்தர் சொன்னார் என்று சொல்  என்றார்.

யாத்திராகமம் 4:22,23

இஸ்ரவேலுக்கு நான் பிதாவாயிருக்கிறேன், எப்பிராயீம் என் சேஷ்ட புத்திரனாயிருக்கிறான்.

எரேமியா 31:9

இயேசுவை இறைவனின் குமாரர் எனக் கூறும் முந்தைய வசனத்தை விட இது தெளிவான வசனம் ஆகும்.

இயேசுவைப் பற்றிக் கூறும் வசனத்தில் கர்த்தர் இவ்வாறு கூறியதாகக் காணப்படவில்லை. அசரீரியான சப்தம் தான் அவ்வாறு கூறியதாகக் காணப்படுகிறது. அது கடவுளின் சப்தமாகத் தான் இருக்க வேண்டுமென்பதில்லை. பிசாசு கூட இவ்வாறு விளையாடி இருக்க முடியும்.

முன்பொரு முறை பிசாசு இயேசுவைச் சோதித்ததாக மத்தேயு வசனங்கள் கூறுகின்றன.

அப்பொழுது பிசாசு அவரைப் பரிசுத்த நகரத்திற்குக் கொண்டுபோய், தேவாலயத்து உப்பரிகையின் மேல் அவரை நிறுத்தி:

மத்தேயு 4:5

மறுபடியும் பிசாசு அவரை மிகவும் உயர்ந்த மலையின் மேல் கொண்டுபோய், உலகத்தின் சகல ராஜ்யங்களையும் அவைகளின் மகிமையையும் அவருக்குக் காண்பித்து:

மத்தேயு 4:8

மேற்கண்ட இரண்டு வசனங்களிலும் பிசாசு இயேசுவைச் சோதித்ததாகக் கூறப்படுள்ளது. ஆனால் இஸ்ரவேலைக் கூறும் இவ்வசனத்தில் கர்த்தரே இவ்வாறு கூறியதாகத் தெளிவாகக் கூறப்பட்டுள்ளது. எனவே இயேசுவை விட இஸ்ரவேலர் தாம் கர்த்தரின் குமாரர் எனக் குறிப்பிடப்பட அதிகம் தகுதி பெறுகிறார்.

இயேசுவைக் கர்த்தரின் மகன் என்று நம்பும் கிறித்தவ நண்பர்கள் இஸ்ரவேலையும் கடவுளின் மகன் என்று ஏன் நம்புவதில்லை? என்பதைச் சிந்திக்கக் கடமைப்பட்டுள்ளனர்.

இறை மகன்கள் பட்டியல் இன்னமும் நீள்கிறது!

தாவீது இறை மகன்

நீர் என்னுடைய குமாரன்; இன்று நான் உம்மை ஜனிப்பித்தேன்.

சங்கீதம் 2:7

என்று கர்த்தர் தாவீதை நோக்கிக் கூறுகிறார்.

நான் அவனுக்குப் பிதாவாயிருப்பேன். அவன் எனக்குக் குமாரனாய் இருப்பான்.

முதலாம் நாளாகமம் 17:13

சாலமோன் இறை மகன்

அவன் (சாலமோன்) என் நாமத்திற்கு ஆலயத்தைக் கட்டுவான். அவன் எனக்குக் குமாரனாயிருப்பான். நான் அவனுக்குப் பிதாவாயிருப்பேன். இஸ்ரவேலை ஆளும் அவனுடைய ராஜாங்கத்தின் சிங்காசனத்தை என்றைக்கும் நிலைப்படுத்துவேன் என்றார்.

முதலாம் நாளாகமம் 22:10

எப்ராயீம் இறை மகன்

இஸ்ரவேலுக்கு நான் பிதாவாக இருக்கிறேன். எப்ராயீம் என் சேஷ்ட புத்திரனாயிருக்கிறான்.

எரேமியா 31:9

சாமுவேல் இறை மகன்

நான் அவனுக்குப் பிதாவாய் இருப்பேன். அவன் எனக்குக் குமாரனாயிருப்பான்.

இரண்டாம் சாமுவேல் 7:14

இயேசு இறை மகன்  எனக் கூறப்படுவதால் இயேசுவை அழைத்து உதவி தேடக் கூடிய கிறித்தவர்கள் அதே வார்த்தையால் குறிப்பிடப்பட்டுள்ள மற்றவர்களை அவ்வாறு அழைப்பதில்லையே அது ஏன்?

இத்தனை தேவகுமாரர்களிருக்க இயேசுவை மட்டும் இறைவனின் மகன்  எனக் கூறுவது பைபிளின் போதனைக்கே முரணானதாகும்.

எல்லா மக்களும் தேவ குமாரர்கள்

நீங்கள் உங்கள் தேவனாகிய கர்த்தரின் பிள்ளைகள்!

உபாகமம் 14:1

தம்முடைய பரிசுத்த வாசஸ்தலத்தில் இருக்கிற தேவன் திக்கற்ற பிள்ளைகளுக்குத் தகப்பனும் விதவைகளுக்கு நியாயம் விசாரிக்கிறவராகவுமிருக்கிறார்.

சங்கீதம் 68:5

திக்கற்ற பிள்ளைகளுக்கும் தேவன் தகப்பனாக இருக்கிறபடியால்  அகதிகள் முகாமில் இருக்கிற இறை மகன்களே! அநாதை விடுதிகளில் இருக்கின்ற இறை மகன்களே! எங்களுக்கு உதவுங்கள்  என்று கிறித்தவர்கள் அழைப்பதில்லையே? அது ஏன்?

இறை மகன்  எனும் அடைமொழி கடவுளின் புத்திரர்கள்  எனும் கருத்தில் பைபிளில் பயன்படுத்தப்படவில்லை; இறைவனின் அடியார்கள்  எனும் கருத்திலேயே பயன்படுத்தப்பட்டுள்ளது என்பதை இதிலிருந்து அறியலாம்.

இறை மகன்  என்பதைக் கிறித்தவர்கள் எந்தப் பொருளில் விளங்கி வைத்திருக்கிறார்களோ அந்தப் பொருளில் பைபிளில் பயன்படுத்தவில்லை என்பதையும் இதிலிருந்து அறியலாம்.

இயேசுவின் வாக்கு மூலம்

மேலும் எந்த இயேசுவைக் கிறித்தவர்கள் இறை மகன் என்று நம்புகிறார்களோ அந்த இயேசுவும் பல சந்தர்ப்பங்களில் நன் மக்களைக் கடவுளின் புத்திரர்கள்  என்று சொல்லியிருக்கிறார்.

மனுஷனுடைய தப்பிதங்களை நீங்கள் அவர்களுக்கு மன்னித்தால் உங்கள் பரமபிதா உங்களுக்கு மன்னிப்பார்.

மத்தேயு 6:14,15

சமாதானம் பண்ணுகிறவர்கள் பாக்கியவான்கள்! அவர்கள் தேவனுடைய புத்திரர்கள் எனப்படுவார்கள்.

மத்தேயு 5:9

இப்படிச் செய்வதினால் நீங்கள் பரலோகத்திலிருக்கிற உங்கள் பிதாவுக்குப் புத்திரராயிருப்பீர்கள்.

மத்தேயு 5:45

பரலோகத்திலிருக்கிற உங்கள் பிதா தம்மிடத்தில் வேண்டிக் கொள்ளுகிறவர்களுக்கு நன்மையானவைகளைக் கொடுப்பது அதிக நிச்சயம் அல்லவா?

மத்தேயு 7:11

பூமியிலே ஒருவனையும் உங்கள் பிதா என்று சொல்லாதிருங்கள்! பரலோகத்திலிருக்கிற ஒருவரே உங்களுக்குப் பிதாவாயிருக்கிறார்.

மத்தேயு 23:9

அவருடைய நாமத்தின் மேல் விசுவாசமுள்ளவர்களாய் அவரை ஏற்றுக் கொண்டவர்கள் எத்தனை பேர்களோ அத்தனை பேர்களும் தேவனுடைய பிள்ளைகளாகும் படி அவர்களுக்கு அதிகாரம் கொடுத்தார்.

யோவான் 1:12

அப்பொழுது உங்கள் பலன் மிகுதியாயிருக்கும். உன்னதமானவருக்கு நீங்கள் பிள்ளைகளாயிருப்பீர்கள்.

லூக்கா 6:35

பவுல் வாக்கு மூலம்

இயேசுவுக்குப் பின் முக்கடவுள் கொள்கையை உருவாக்கி கிறித்தவ மார்க்கத்தில் நுழைத்தவர் பவுலடிகள் என்பது அனைவருக்கும் தெரியும்.

இயேசு கிறிஸ்துவின் தூய மார்க்கத்தைச் சுயமாக மாற்றியமைத்தவர் இவரே. ஆனால் இவர் கூட தன்னையுமறியாமல் இயேசு மட்டும் இறைவனுக்கு மகனாக இருக்க முடியாது என்று வாக்குமூலம் தருகிறார்.

நாம் தேவனுடைய சந்ததியராயிருக்க மனுஷருடைய சித்திர வேலையினாலும் யுத்தியினாலும் உருவாக்கின பொன், வெள்ளி, கல் இவைகளுக்கு தெய்வம் ஒப்பாயிருக்குமென்று நாம் நினைக்கலாகாது.

அப்போஸ்தலர் 17:29

நாம் தேவனுடைய பிள்ளைகளாயிருக்கிறோமென்று ஆவியானவர் தாமே நம்முடைய ஆவியுடனே கூடச் சாட்சி கொடுக்கின்றார்.

ரோமர் 8:16

அப்பொழுது நான் உங்களை ஏற்றுக் கொண்டு உங்களுக்குப் பிதாவாயிருப்பேன். நீங்கள் எனக்குக் குமாரரும், குமாரத்திகளுமாயிருப்பீர்கள் என்று சர்வ வல்லமையுள்ள கர்த்தர் சொல்கிறார்.

இரண்டாம் கொரிந்தியர் 6:18

* எல்லா மக்களையும் கர்த்தர் தமது குமாரர்கள் என்கிறார்.

* இயேசுவும் அவ்வாறே கூறுகிறார்.

* இன்றைய கிறித்தவத்தை வடிவமைத்த பவுல் என்கிற சவுலும் அவ்வாறே கூறுகிறார்.

இதிலிருந்து குமாரர்  எனும் பதம் நல்ல மனிதர்கள் எனும் கருத்திலேயே கையாளப்பட்டுள்ளது என்பதை அறிந்து கொள்ளலாம்.

புதல்வர்கள்  எனும் அர்த்தத்திலே அப்பதம் பயன்படுத்தப்பட்டுள்ளது என்று இதன் பிறகும் கிறித்தவர்கள் பிடிவாதம் பிடித்தால் அனைவருமே புதல்வர்கள் தாம் என்பதையாவது அவர்கள் ஒப்புக் கொண்டாக வேண்டும்.

இறை மகன்  என்பதன் பொருள்

இயேசு இறை மகன் என்று பைபிளில் கூறப்பட்டுள்ளார்.. இன்னும் பலரும் இறை மக்கள் என்று கூறப்பட்டுள்ளனர். இதை எப்படிப் புரிந்து கொள்வது?

கிறித்தவர்கள் தங்கள் மனோ இச்சைப் பிரகாரம் விளக்கம் கொடுத்துப் புரிந்து கொள்வதை விட பைபிளின் வெளிச்சத்தில் புரிந்து கொண்டால் தான் பைபிளை மதித்தவர்களாக ஆக முடியும்.

* இறை மகன், இறைக் குமாரன் என்பன போன்ற சொற்களுக்கு இறைவனிலிருந்து பிறந்தவர், அதனால் இறைவனாகவே ஆகிவிட்டவர் என்று பொருள் கொள்வதா?

* அல்லது இறைவன் விரும்பும் விதமாக தமது வாழ்வை அமைத்துக் கொண்டவர் என்று பொருள் கொள்வதா?

இதைத் தான் கிறித்தவர்கள் விளங்கக் கடமைப்பட்டிருக்கிறார்கள்!

இறை மகன் என்பது போன்ற சொற்களுக்கு முதலாவது அர்த்தம் இருக்க முடியாது.

இயேசுவைத் தவிர மற்றவர்களுக்கு அந்தச் சொல் பயன்படுத்தப்படும் போது முதலில் சொன்ன பொருளை கிறித்தவர்கள் கொள்வதில்லை. அந்தச் சொல்லுக்கு இரண்டாவது பொருளே கொள்கின்றனர். பைபிளும் கூட இதை உறுதி செய்கின்றது.

பூமியிலே ஒருவனையும் உங்கள் பிதா என்று சொல்லாதீர்கள்! பரலோகத்திலிருக்கிற ஒருவரே உங்களுக்குப் பிதாவாயிருக்கிறார்.

மத்தேயு 23:9

பூமியில் உள்ள ஒருவரையும் பிதா – தந்தை என்று சொல்லக் கூடாது என்று இந்த வசனத்தில் கட்டளையிடப்படுகிறது. அந்தக் கட்டளையின் பிரகாரம் நம்மைப் பெற்ற தந்தையைக் கூட தந்தை என்று கூறக் கூடாது. அவ்வாறு கூறினால் இந்தக் கட்டளையை மீறுவதாக ஆகும்.

ஆனாலும் ஒவ்வொரு கிறித்தவரும் தனது தந்தையை தந்தை என்று தான் கூறுகிறார்.

அப்படியானால் ஒருவரையும் பிதா என்று கூறக் கூடாது என்ற கட்டளையை அவர் மீறுகிறாரா? என்பதைச் சிந்திக்கும் போது தான் இங்கே பிதா  என்பது எந்தப் பொருளில் கையாளப்பட்டுள்ளது என்பது தெரிகிறது. மேலும் பிதா என்பது இரண்டு பொருளில் பயன்படுத்தப்படும் சொல் என்பதும் புரிகிறது.

படைத்தவன், கடவுள் என்ற பொருளும் இச்சொல்லுக்கு உண்டு.

பெற்ற தந்தை எனவும் பொருள் உண்டு.

ஒருவரையும் பிதா என்று சொல்லாதீர்கள் என்ற வசனத்தில் பிதா என்பது, படைத்தவன், கடவுள் என்ற பொருளிலேயே பயன்படுத்தப்பட்டுள்ளது என்பது நிச்சயம்.

பூமியில் உள்ள எவரையும் கடவுள் என்று கூறாதீர்கள். பரலோகத்திலிருக்கிற ஒருவரே உங்கள் கடவுள்  என்று சொல்லிப் பார்த்தால் இதன் அர்த்தம் தெளிவாக விளங்குகிறது.

பூமியில் உள்ள எவரையும் உங்கள் தந்தை என்று சொல்லாதீர்கள்! பரலோகத்திலிருப்பவரே உங்கள் தந்தை  என்று சொல்லிப் பார்த்தால் அது அனர்த்தம் ஆகிறது.

பள்ளிக் கூடங்களில், அரசு அலுவலகங்களில், வாக்காளர் பட்டியலில், ரேஷன் கார்டுகளில், பாஸ் போர்ட்டுகளில், திருமணப் பதிவேடுகளில் ஆதார் அட்டைகளில் இன்னும் பல சந்தர்ப்பங்களில் உங்கள் தந்தையின் பெயர் என்ன என்று கேட்கப்பட்டால் பரலோகத்திலிருப்பவர்  என்று கிறித்தவர்கள் கூறுவார்களா? அல்லது தங்களைப் பெற்றெடுத்த தந்தையின் பெயரைக் கூறுவார்களா?

நிச்சயமாக தங்களைப் பெற்றெடுத்த தந்தையின் பெயரையே கூறுவார்கள்! அப்படியானால் பைபிளின் கட்டளையைக் கிறித்தவர்கள் மீறி விடுகிறார்களே! இந்தக் கட்டளையை மீறாமல் உலகில் வாழவே முடியாதே! இப்படித் தான் அவர்கள் கூறப் போகிறார்களா?

நிச்சயமாகக் கூற மாட்டார்கள். பிதா  என்பது கடவுள் என்ற பொருளிலேயே இங்கு பயன்படுத்தப்பட்டுள்ளது என்று தான் கூறுவார்கள்.

பிதா  என்பதற்குப் படைத்தவன்  என்பது பொருள் என்றால் அதற்கு எதிர்ச் சொல்லாகப் பயன்படுத்தப்படும் குமாரன்  என்பதற்கு படைக்கப்பட்டவன்  என்ற பொருளைத் தவிர வேறு பொருளிருக்க முடியாது.

பிதா என்பதற்கு இறைவன்  என்பது பொருள் என்றால் அதற்கு எதிர்ச் சொல்லாகப் பயன்படுத்தப்படும் மகன் என்பதற்கு அடியான்  என்பது தான் பொருளாக இருக்க முடியும்.

இந்தச் சாதாரண உண்மையைக் கிறித்தவர்கள் விளங்கிக் கொண்டால்  இயேசு இறைவனுக்குப் பிறந்தவர்; அதனால் இறைவனாகவே ஆகி விட்டவர்  என்று கூற மாட்டார்கள்! இறை குமாரன் என்று இயேசு குறிப்பிடப்படுவதால் அவரும் இறைவனே  என்று நம்புகின்ற கிறித்தவர்களின் நம்பிக்கை எவ்வளவு தவறானது என்று அவர்கள் வாசிக்கின்ற பைபிள் கூறுவதைக் கேளுங்கள்!

பைபிளின் பிரகடணம்

ஒரே கடவுளாகிய கர்த்தர் என்னையன்றி உனக்கு வேறு தேவர்கள் உண்டாயிருக்க வேண்டாம்.

யாத்திராகமம் 20:3

என்னையன்றி வேறு தேவர்கள் உனக்கு வேண்டாம்  என்ற கர்த்தரின் கூற்று தெரிவிப்பதென்ன? கடவுளாகிய கர்த்தரைத் தவிர வேறு தேவர்கள் கிடையாது என்பதைத் தானே? இதற்கு முரணாக, இயேசு இறை மகன்  என்று எப்படிக் கூற முடியும்?

கர்த்தரே தேவன். அவரையல்லாமல் வேறொருவரும் இல்லை என்பதை நீ அறியும்படிக்கு இது உனக்குக் காட்டப்பட்டது.

உபாகமம் 4:35

இஸ்ரவேலே கேள்! நம்முடைய தேவனாகிய கர்த்தர் ஒருவரே கர்த்தர். நீ உன் தேவனாகிய கர்த்தரிடத்தில் உன் முழு இருதயத்தோடும், உன் முழு ஆத்மாவோடும் உன் முழுப் பலத்தோடும் அன்பு கூருவாயாக! இன்று நான் உனக்குக் கட்டளையிடுகிற இந்த வார்த்தைகள் உன் இருதயத்தில் இருக்கக் கடவது.

உபாகமம் 6:4-6

நானே தேவன்; வேறொருவரும் இல்லை; நானே தேவன்; எனக்குச் சமானமில்லை.

ஏசாயா 46:9

என்று கர்த்தர் கூறினார்.

நானும் கடவுள்  என்று கர்த்தர் கூறினால் இயேசுவையும் கடவுள் என்று கிறித்தவர்கள் நம்புவதில் நியாயமிருக்கும்.

நானே – நான் மட்டுமே – கடவுள்  என்ற பைபிளின் இவ்வசனம் இயேசு உள்ளிட்ட எவரும் கடவுளாக முடியாது என்பதைக் கூறுகின்றது.

எனக்கு இணையில்லை; நிகரில்லை என்ற சொற்கள் இன்னும் இதை அழுத்தமாகக் கூறுகிறது. இதற்கு முரணாக இறை மகன் என்ற சொல்லுக்கு விளக்கம் தருவது பைபிளுக்கே முரணாகத் தோன்றவில்லையா?

ஒன்றான மெய்த் தேவனாகிய உம்மையும், நீர் அனுப்பினவராகிய இயேசு கிறிஸ்துவையும் அறிவதே நித்திய ஜீவன். பூமியிலே நான் உம்மை மகிமைப்படுத்தினேன். நான் செய்யும் படி நீர் எனக்கு நியமித்த கிரியையைச் செய்து முடித்தேன்.

யோவான் 17:3,4

என்று இயேசு கூறினார்.

கிறித்தவர்கள் எந்த இயேசுவைக் கடவுளாகக் கருதி வழிபட்டு வருகிறார்களோ அந்த இயேசு கூறிய போதனை இது!

நான் கடவுள் இல்லை  என்று இயேசு தருகின்ற தெளிவான ஒப்புதல் வாக்கு மூலம் இது.

*  மெய்யான ஒரே கடவுளாகிய  என்று அவர் கூறியதன் மூலம் தாம் கடவுள் அல்லர்  என்று ஒப்புக் கொள்கிறார்.

*  நீர் அனுப்பினவராகிய இயேசு  என்று அவர் கூறியதன் மூலம் தாம் இறைவனால் அனுப்பப்பட்ட தூதரே  என்று ஒப்புக் கொள்கிறார்.

*  நான் செய்யும் படி நீர் எனக்குத் தந்த வேலையைச் செய்து முடித்து  என்று கூறுவதன் மூலம் அந்த ஒரே கடவுளின் கட்டளைப்படி நடக்கக் கடமைப்பட்டவன் நான்  என்றும் கூறுகிறார்.

* செய்து முடித்து  என்பதன் மூலம்  நான் வந்த வேலை முடிந்து விட்டது; இனி என்னை அழைப்பதில் பயனில்லை  என அறிவிக்கிறார்.

 நான் இறைவனுக்குப் பிறந்தவனுமல்லன்; இறைவனுமல்லன்  என்று இயேசு பிரகடனம் செய்ததற்கு முரணாக, இறை மகன்  என்ற சொல்லுக்குப் பொருள் கொள்வது இயேசுவையே அவமதிக்கும் போக்காகக் கிறித்தவர்களுக்கு ஏன் தோன்றவில்லை?

முதன்மையான கற்பனை

போதகரே! நியாயப் பிரமாணத்திலே எந்தக் கற்பனை பிரதானமானதென்று கேட்டான். இயேசு அவனை நோக்கி உன் தேவனாகிய கர்த்தரிடத்தில் உன் முழு இருதயத்தோடும், உன் முழு ஆத்மாவோடும், உன் முழு மனத்தோடும் அன்பு கூர்வாயாக. இது முதலாம் பிரதான கற்பனை என்றார்.

மத்தேயு 22:36-38

பாதி இதயத்தையும், பாதி ஆத்மாவையும், பாதி மனத்தையும் இயேசுவுக்குப் பங்கு போட்டுக் கொடுப்பது பிரதானமானதும், முதன்மையானதுமான கற்பனையை மீறுவதாகும்.

இறை மகன்  என்பதற்கு கிறித்தவ சபையினர் கொள்கின்ற பொருள் சரி தான் என்றால் இயேசு இவ்வாறு கூறியிருப்பாரா?

அந்த நாளை குமாரனும் அறியார்

அந்த நாளையும், அந்த நாழிகையையும் பிதா ஒருவர் தவிர மற்றொருவனும் அறியான்; பரலோகத்திலுள்ள தூதர்களும் அறியார்கள்; குமாரனும் அறியார்.

மார்க்கு 13:32

என்று இயேசு கூறினார்.

இயேசுவே கடவுள் என்றால்  அந்த நாளும், நாழிகையும் தமக்குத் தெரியாது; பிதாவுக்கு மட்டுமே தெரியும்  என்று கூறியிருப்பாரா? கடவுளுக்குத் தெரியாதது என்று ஏதும் இருக்க முடியுமா? கிறித்தவர்கள் சிந்திக்கட்டும்!

கடவுளின் ராஜ்ஜியத்தில் அதிகாரம் இல்லை

அவர் அவளை நோக்கி  உனக்கு என்ன வேண்டும்  என்று கேட்டார். அதற்கு அவள்  உம்முடைய ராஜ்யத்தில் என் குமாரராகிய இவ்விரண்டு பேரில் ஒருவன் உமது வலது பாரிசத்திலும் ஒருவன் உமது இடது பாரிசத்திலும் உட்கார்ந்திருக்கும் படி அருள் செய்ய வேண்டும்  என்றாள்.

மத்தேயு 20:21

இதற்கு இயேசு கூறிய பதிலென்ன? நான் அவ்வாறு அருளுவேன்  என்று கூறவில்லை.

அவர் கூறிய பதில் இது தான்:

அவர் அவர்களை நோக்கி என் பாத்திரத்தில் நீங்கள் குடிப்பீர்கள். நான் பெறும் ஸ்நானத்தையும் நீங்கள் பெறுவீர்கள். ஆனாலும் என் வலது பாரிசத்திலும், என் இடது பாரிசத்திலும் உட்கார்ந்திருக்கும் படி என் பிதாவினால் எவர்களுக்கு ஆயத்தம் பண்ணப்பட்டிருக்கிறதோ அவர்களுக்கேயல்லாமல் மற்றொருவருக்கும் அதை அருள்வது என் காரியமல்ல என்றார்.

மத்தேயு 20:23

கர்த்தரின் சன்னதியில் அனைவரும் நிறுத்தப்பட்டிருக்கும் அந்நாளில் சொர்க்கத்தை வழங்குவதும், நரகத்தை வழங்குவதும் கர்த்தரின் தனிப்பட்ட அதிகாரம். எனக்கு அந்த அதிகாரம் கிடையாது என்று இயேசு அறிவிப்பது கிறித்தவர்கள் உண்மையை விளங்கப் போதிய ஆதாரமாகும்.

கடவுளின் ராஜ்ஜியத்தில் எனக்கு எந்த அதிகாரமும் இல்லை  என்று இயேசு அறிவித்த பின்னரும் இறை மகன் என்பதைத் தவறாக விளங்கிக் கொண்டு, இயேசுவிடம் வேண்டுதல் செய்வதும், அவரை வழிபடுவதும் சரி தானா?

கடவுள் அழிவில்லாதவர்; காணப்படாதவர்

நித்தியமும், அழிவில்லாமையும் அதரிசனமுமுள்ள ராஜனுமாய் தாம் ஒருவரே ஞானமுள்ள தேவனுமாயிருக்கிறவருக்கு கனமும் மகிமையும் சதா காலங்களிலும் உண்டாகியிருப்பதாக. ஆமென்.

1 தீமோத்தேயு 1:17

கடவுள் என்பவர் அழிவில்லாதவராகவும், காணப்படாதவராகவும் இருக்க வேண்டும் என்று புதிய ஏற்பாடு இலக்கணம் கூறுகின்றதே!

(கிறித்தவ நம்பிக்கைப்படி) மரணத்தைத் தழுவியவரும், காணப்பட்டவரும் எப்படிக் கடவுளாக முடியும்? என்பதைக் கிறித்தவர்கள் சிந்திக்க வேண்டாமா?

இயேசுவைப் பற்றிப் பிடிக்காதே!

இயேசு அவளை நோக்கி,  என்னைத் தொடாதே! நான் இன்னும் என் பிதாவினிடத்திற்கு ஏறிப் போகவில்லை. நீ என் சகோதரரிடத்திற்குப் போய் நான் என் பிதாவினிடத்திற்கும் உங்கள் பிதாவினிடத்திற்கும் என் தேவனிடத்திற்கும் உங்கள் தேவனிடத்திற்கும் ஏறிப் போகிறேன்  என்று அவர்களுக்குச் சொல்லு  என்றார்.

யோவான் 20:17

இயேசுவைப் பற்றிப் பிடித்துக் கொள்வதில் நித்திய ஜீவனை அடைய முடியாது என்பதை இயேசுவின் இந்தக் கூற்று தெளிவாக விளக்குகின்றது.

பிதா என்பதன் பொருளையும் இயேசுவின் இந்தக் கூற்று தெளிவாக விளக்குகின்றது.

இயேசு மனுஷ குமாரன்

இறை மகன்  என்பதை இறைவன்  என்று தவறான பொருளில் புரிந்து கொண்ட கிறித்தவர்கள், இயேசு தம்மை மனிதன்  என்றும் மனுஷ குமாரன்  என்றும் கூறியதாகப் பைபிள் பல இடங்களில் கூறுவதை என்ன செய்யப் போகிறார்கள்?

அதற்கு இயேசு,  நரிகளுக்கு குழிகளும் ஆகாயத்துப் பறவைகளுக்குக் கூடுகளும் உண்டு; மனுஷ குமாரனுக்கோ தலை சாய்க்க இடமில்லை  என்றார்.

மத்தேயு 8:20

பூமியிலே பாவங்களை மன்னிக்க மனுஷ குமாரனுக்கு அதிகாரம் உண்டென்பதை நீங்கள் அறிய வேண்டும் என்று சொல்லி, திமிர்வாதக்காரனை நோக்கி,  நீ எழுந்து, உன் படுக்கையை எடுத்துக் கொண்டு, உன் வீட்டுக்குப் போ  என்றார்.

மத்தேயு 9:6

ஜனங்கள் அதைக் கண்டு ஆச்சரியப்பட்டு மனுஷருக்கு இப்படிப்பட்ட அதிகாரத்தைக் கொடுத்தவராகிய தேவைன மகிமைப்படுத்தினார்கள்.

மத்தேயு 9:8

பின்பு இயேசு பிலிப்புச் செசரியாவின் திசைகளில் வந்த போது, தம்முடைய சீஷரை நோக்கி மனுஷ குமாரனாகிய என்னை ஜனங்கள் யார் என்று சொல்லுகிறார்கள் என்று கேட்டார்.

மத்தேயு 16:13

மனுஷ குமாரன் தம்முடைய பிதாவின் மகிமை பொருந்தினவராய்த் தம்முடைய தூதரோடுங் கூட வருவார்; அப்பொழுது அவனவன் கிரியைக்குத் தக்கதாக அவனவனுக்குப் பலனளிப்பார்.

மத்தேயு 16:27

அவர்கள் கலிலேயாவிலே சஞ்சரிக்கும் போது, இயேசு அவர்களை நோக்கி மனுஷ குமாரன், மனுஷர் கைகளில் ஒப்புக் கொடுக்கப்படுவார் எனக் கூறினார்.

மத்தேயு 17:22

ஆனாலும் எலியா வந்தாயிற்று என்று உங்களுக்குச் சொல்லுகிறேன். அவனை அறியாமல் தங்கள் இஷ்டப்படி அவனுக்குச் செய்தார்கள்; இவ்விதமாய் மனுஷ குமாரனும் அவர்களால் பாடுபடுவார் என்றார்.

மத்தேயு 17:12

அவர்கள் மலையிலிருந்து இறங்குகிற போது, இயேசு அவர்களை நோக்கி,  மனுஷ குமாரன் மரித்தோரிலிருந்து எழுந்திருக்கும் வரைக்கும் இந்தத் தரிசனத்தை ஒருவருக்கும் சொல்ல வேண்டாம்  என்று கட்டளையிட்டார்.

மத்தேயு 17:9

அதற்கு இயேசு,  மறுஜென்ம காலத்திலே மனுஷ குமாரன் தம்முடைய மகிமையுள்ள சிங்காசனத்தின் மேல் வீற்றிருக்கும் போது, என்னைப் பின்பற்றின நீங்களும் இஸ்ரவேலின் பன்னிரெண்டு கோத்திரங்களையும் நியாயந்தீர்க்கிறவர்களாகப் பன்னிரெண்டு சிங்காசனங்களின் மேல் வீற்றிருப்பீர்கள்  என்று மெய்யாகவே உங்களுக்குச் சொல்லுகிறேன்.

மத்தேயு 19:28

இதோ, எருசலேமுக்குப் போகிறோம்; மனுஷ குமாரன் பிரதான ஆசாரியரிடத்திலும், வேதபாரகரிடத்திலும் ஒப்புக் கொடுக்கப்படுவார்; அவர்கள் அவரை மரண ஆக்கினைக்குள்ளாகத் தீர்த்து…

மத்தேயு 20:18

அப்படியே மனுஷ குமாரனும் ஊழியங் கொள்ளும் படி வராமல், ஊழியஞ் செய்யவும், அநேகரை மீட்கும் பொருளாகத் தம்முடைய ஜீவனைக் கொடுக்கவும் வந்தார் என்றார்.

மத்தேயு 20:28

மின்னல் கிழக்கிலிருந்து தோன்றி மேற்கு வரைக்கும் பிரகாசிக்கிறது போல, மனுஷ குமாரனுடைய வருகையும் இருக்கும்.

மத்தேயு 24:27

மனுஷ குமாரன் தம்மைக் குறித்து எழுதியிருக்கிறபடியே போகிறார். ஆகிலும் எந்த மனுஷனால் மனுஷ குமாரன் காட்டிக் கொடுக்கப்படுகிறாரோ அந்த மனுஷனுக்கு ஐயோ; அந்த மனுஷன் பிறவாதிருந்தானானால் அவனுக்கு நலமாயிருக்கும் என்றார்.

மத்தேயு 26:24

அதற்கு இயேசு, நீர் சொன்னபடி தான். அன்றியும், மனுஷ குமாரன் சர்வ வல்லவருடைய வலது பாரிசத்தில் வீற்றிருப்பதையும், வானத்தின் மேகங்கள் மேல் வருவதையும் இது முதல் காண்பீர்களென்று உங்களுக்குச் சொல்லுகிறேன் என்றார்.

மத்தேயு 26:64

பின்பு அவர் தம்முடைய சீஷர்களிடத்தில் வந்து இனி நித்திரை பண்ணி இளைப்பாறுங்கள்; இதோ, மனுஷ குமாரன் பாவிகளுடைய கைகளில் ஒப்புக் கொடுக்கப்படுகிற வேளை வந்தது என்றார்.

மத்தேயு 26:45

மேற்கண்ட இடங்களில் இயேசு தம்மை மனுஷ குமாரன்  என்று குறிப்பிட்டுள்ளார்.

மற்ற சுவிஷேசங்களிலும் பல இடங்களில் இவ்வாறு குறிப்பிடப்பட்டுள்ளது.

இயேசுவை இறை மகன் எனக் கூறும் வசனங்களை விட இவை அதிக எண்ணிக்கையிலானவை. இயேசு கடவுள் தன்மை பெற்று, கடவுளின் மகனாக ஆகி விட்டார் என்றால் அவர் தம்மை மனுஷ குமாரன் என ஏராளமான சந்தர்ப்பங்களில் குறிப்பிட்டது ஏன்?

இயேசு கடவுளாகவோ, கடவுளுக்குப் பிறந்தவராகவோ, கடவுள் தன்மை பெற்றவராகவோ இருக்கவில்லை என நாம் எடுத்துக் காட்டிய இந்த வசனங்கள் யாவும் ஐயத்திற்கிடமின்றி அறிவிக்கின்றன.

இவற்றுக்கு முரண்படாத வகையில் தான் இறை மகன் என்பதை விளங்க வேண்டும். இல்லையென்றால் மேற்கண்ட பைபிள் வசனங்களை நிராகரிப்பதாக ஆகும்.

இறைவனுக்குக் கட்டுப்பட்டு நடந்தவர்; இறைவனுக்கு விருப்பமான செயல்களைச் செய்து வந்த நல்ல மனிதர் என்று இறை மகன் என்பதைப் புரிந்து கொண்டால் பைபிளின் அனைத்து வசனங்களையும் ஏற்றுக் கொண்டதாக ஆகும். கிறித்தவர்கள் இரண்டில் எதைச் செய்யப் போகிறார்கள்?

இவ்வளவு தெளிவான சான்றுகளுக்குப் பின்னரும் இறை மகன் என்பதை இறைவன் என்று புரிந்து கொள்வதில் கிறித்தவர்கள் பிடிவாதம் காட்டினால் பைபிளில் இறை மகன் எனக் கூறப்பட்ட அனைவரையும் அவர்கள் அவ்வாறு ஏற்றுக் கொள்ள வேண்டும்.

இயேசுவை வழிபடுகின்றவர்கள் கூட இயேசுவைப் போல் இறை குமாரர்கள் தாம்! அப்படித் தான் பைபிள் கூறுகிறது. அவர்களே இறை மக்களாக – அதாவது இறைவனாக – இருக்கையில் இன்னொருவரை வழிபடலாமா?

இரண்டு அர்த்தங்களில் அவர்கள் எதை ஏற்றாலும் இயேசுவை அழைக்கவோ, வழிபடவோ எந்த நியாயமும் கிடையாது

ஒன்றுக்குள் ஒன்று

2. ஒன்றுக்குள் ஒன்று என்ற சொல்லுக்கு  கடவுள் எனப் பொருளா?

இயேசுவை மட்டும் கடவுளின் குமாரர் என்று நம்பி அவரை வணங்கி வழிபடும் கிறித்தவர்கள் எடுத்துக் காட்டும் மற்றொரு ஆதாரத்தை அலசுவோம்.

நானும் பிதாவும் ஒன்றாயிருக்கிறோம் என்றார்.

யோவான் 10:30

நான் பிதாவிலும், பிதா என்னிலும் இருக்கிறதை நீ விசுவாசிக்கிறதில்லையா? நான் உங்களுடனே சொல்லுகிற வசனங்களை என் சுயமாய்ச் சொல்லவில்லை; என்னிடத்தில் வாசமாயிருக்கிற பிதாவானவரே இந்தக் கிரியைகளைச் செய்து வருகிறார்.

யோவான் 14:10

நானும், பிதாவும் வெவ்வேறானவர்கள் அல்லர்; நான் தான் பிதா; பிதா தான் நான்; இருவரும் ஒன்றுக்குள் ஒன்றாகக் கலந்து விட்டோம்  என்பது இதன் பொருள். எனவே இயேசுவும் கடவுள் தாம் என்பதும் கிறித்தவர்களின் ஆதாரம்.

இறை மகன்  எனும் சொல்லைத் தவறான பொருளில் புரிந்து கொண்டது போலவே நானும், பிதாவும் ஒன்றே  எனும் சொல்லையும் கிறித்தவர்கள் தவறான பொருளில் விளங்கி விட்டனர். இவர்கள் புரிந்து கொண்ட பொருள் தவறானது தான் என்பதை பைபிளின் வெளிச்சத்திலேயே நிரூபிக்க முடியும்.

நான் என் பிதாவிலும் நீங்கள் என்னிலும் நான் உங்களிலும் இருக்கிறதை அந்நாளிலே நீங்கள் அறிவீர்கள்.

யோவான் 14:20

நான் என் பிதாவில் இருக்கிறேன்  என்று இயேசு கூறியதால்  இயேசுவும், பிதாவும் ஒருவரே  எனத் தவறான பொருள் கொண்ட கிறித்தவர்கள்,  நீங்கள் என்னிலும் நான் உங்களிலும் இருக்கிறேன்  என்று இயேசு கூறியதையும் அதே போன்று விளங்க மறுப்பது ஏன்?

நீங்கள் என்னிலும் நான் உங்களிலும் இருக்கிறேன்  என்று இயேசு கூறியதை  மக்களும் இயேசுவும் வேறு இல்லை; மக்கள் தாம் இயேசு; இயேசு தான் மக்கள்  என்று விளங்குவார்களா?

இதனால் இயேசுவும், மக்களும் ஒன்று தான் என்ற நிலை ஏற்படுவதுடன் மக்கள் அனைவருமே கடவுள் தான் என்ற விபரீதமும் ஏற்படும்.

கிறித்தவர்களின் இந்தத் தவறான போக்கு இயேசுவை மட்டும் கடவுளாக்கவில்லை; மக்களையும் கடவுளாக்கி விடுகின்றது. இதன் விபரீதம் கிறித்தவர்களுக்குப் புரியாமல் போனது ஏன்?

இன்னும் தெளிவாக இயேசு கூறுவதைக் கேளுங்கள்!

அவர்களெல்லாரும் ஒன்றாயிருக்கவும், பிதாவே, நீர் என்னை அனுப்பினதை உலகம் விசுவாசிக்கிறதற்காக, நீர் என்னிலேயும் நான் உம்மிலேயும் இருக்கிறது போல அவர்களெல்லாரும் நம்மில் ஒன்றாயிருக்கவும் வேண்டிக் கொள்ளுகிறேன். நாம் ஒன்றாயிருக்கிறது போல அவர்களும் ஒன்றாயிருக்கும்படி நீர் எனக்குத் தந்த மகிமையை நான் அவர்களுக்குக் கொடுத்தேன்.

யோவான் 17:21,22

இயேசு கடவுளுக்குள்ளும், கடவுள் இயேசுவுக்குள்ளும் இருப்பது போல் மக்களெல்லாம் அவ்விருவருக்குள்ளும் இருப்பதாக இயேசுவே கூறுகிறார்.

அப்படியானால் மக்களெல்லாம் கடவுள்கள் தாம் என்று இதை ஏன் கிறித்தவர்கள் புரிந்து கொள்வதில்லை? அவர்கள் வேதத்திலேயே அவர்களுக்கு நம்பிக்கையில்லையா?

எல்லா மக்களுமே கடவுளர்கள் என்றால் இயேசுவுக்கு இதில் என்ன சிறப்பு இருக்கிறது? மக்களே கடவுளர்களாக இருக்கும் போது யாரையும் அவர்கள் வழிபடுவதில் ஏதேனும் நியாயமிருக்கிறதா? இதைச் சிந்தித்தால் நானும் பிதாவும் ஒன்றே  என்று இயேசு கூறியதன் சரியான பொருளை விளங்கிக் கொள்ளலாம்.

நெருங்கிய நட்பு கொண்ட இருவரைப் பற்றி  இருவரும் இரண்டறக் கலந்து விட்டார்கள்  எனக் குறிப்பிடுவது உலகமெங்கும் ஏற்கப்பட்டுள்ளது.

இருவரும் ஒரு நபராகி விட்டார்கள். ஒருவருக்குள் ஒருவர் ஊடுருவி விட்டனர்  என்று இதை யாரும் புரிந்து கொள்ள மாட்டார்கள். இருவருக்கிடையே அதிக நெருக்கம் உள்ளது என்றே இந்தச் சொல்லைப் புரிந்து கொள்வார்கள்.

பைபிளும் கூட இவ்வாறு பொருள் கொள்வதற்கே இடம் தருகின்றது.

இதனிமித்தம் புருஷன் தன் தகப்பனையும், தன் தாயையும் விட்டுத் தன் மனைவியோடே இசைந்திருப்பான். அவர்கள் ஒரே மாம்சமாயிருப்பார்கள்.

ஆதியாகமம் 2:24

கணவன் மனைவி இருவரும் ஒரே மாம்சமாக இருப்பார்கள் என்பதால் இருவரும் ஒருவர் தாம் என்று புரிந்து கொள்வதுண்டா?

தங்கள் மனைவிகள் சாப்பிட்டதும் தங்கள் வயிறு நிரம்பி விட்டதாக எண்ணி கணவர்கள் சாப்பிடாமல் இருப்பார்களா?

தம் இயற்கைத் தேவையைத் தம் மனைவியை விட்டு நிறைவேற்றுவார்களா?

மனைவி இறந்து விட்டால் அவர்களும் இறந்து விட்டதாக எண்ணிக் கல்லறைக்குள் புதைக்கப்பட்டு விடுவார்களா? மாட்டார்கள்.

கணவன் மனைவி இருவரின் நெருக்கம் மற்றெவரது நெருக்கத்தை விட அதிகமானது என்று தானே இதைப் புரிந்து கொள்வார்கள். இயேசு கூறியதையும் அதே போன்று புரிந்து கொள்வது தானே அறிவுடைமை.

இதனிமித்தம் புருஷனானவன் தன் தகப்பனையும், தாயையும் விட்டுத் தன் மனைவியோடே இசைந்திருப்பான். அவர்கள் இருவரும் ஒரே மாம்சமாய் இருக்கிறார்கள். இவ்விதமாய் அவர்கள் இருவராயிராமல் ஒரே மாம்சமாயிருக்கிறார்கள்.

மார்க்கு 10:7,8

புதிய ஏற்பாட்டில் உள்ள இவ்வசனத்தில் இருவராயிராமல்  என்று இன்னும் அழுத்தத்துடன் இந்தச் சொல் பயன்படுத்தப்பட்டுள்ளது. இயேசு விஷயத்தில் கூட இருவராயிராமல்  எனக் கூறப்படவில்லை. இதை எவ்வாறு கிறித்தவ உலகம் புரிந்து கொள்கிறதோ அவ்வாறு தானே இயேசு கூறியதையும் புரிந்து கொள்ள வேண்டும்?

3. ஆண்டவர், தேவர் என்றால் கடவுள் எனப் பொருளா?

பைபிளில் இயேசு சில இடங்களில் ஆண்டவர்  எனவும், தேவர் எனவும் குறிப்பிடப்பட்டுள்ளார். இதற்கு கடவுள் என்று பொருள்; இயேசு கடவுள் எனத் தெளிவாக குறிப்பிடப்படுவதால் அவர் கடவுள் தாம்  என்பது கிறித்தவர்கள் எடுத்துக் காட்டும் மற்றொரு ஆதாரமாகும்.

இந்த ஆதாரமும் அவரைக் கடவுள் என்று ஏற்பதற்கு உதவப் போவதில்லை. ஏனெனில் பைபிள் இதற்கு மாற்றமாகக் கூறுகிறது.

கடவுளின் வார்த்தையைப் பெற்றுக் கொண்டவர்கள் தேவர்கள்

இயசு அவர்களை நோக்கி,  நான் என் பிதாவினாலே அநேக நற்கிரியைகளை உங்களுக்குக் காண்பித்தேன். அவைகளில் எந்தக் கிரியையினிமித்தம் என் மேல் கல்லெறிகிறீர்கள்  என்றார். யூதர்கள் அவருக்குப் பிரதியுத்தரமாக  நற்கிரியையினிமித்தம் நாங்கள் உன் மேல் கல்லெறிகிறதில்லை. நீர் மனுஷனாயிருக்க உன்னை தேவனென்று சொல்லி இவ்விதமாக தேவதூஷனஞ் சொல்லுகிற படியினால் உன் மேல் கல்லெறிகிறோம்  என்றார்கள். இயேசு அவர்களுக்குப் பிரதியுத்தரமாக  தேவர்களாயிருக்கிறீர்கள் என்று நான் சொன்னேன் என்பதாய் உங்கள் வேதத்தில் எழுதியிருக்கவில்லையா? தேவ வசனத்தை பெற்றுக் கொண்டவர்களை தேவர்கள் என்று அவர் சொல்லியிருக்க வேதவாக்கியமும் தவறாததாயிருக்க.

யோவான் 10:32-35

இயேசு மனிதராயிருந்தும் ஆண்டவர் எனக் கூறிக் கொண்டதால் யூதர்கள் அவரைக் கல்லெறியத் திட்டமிட்டார்கள். இதற்கு இயேசு பதிலளிக்கும் போது  கடவுளின் வார்த்தையைப் பெற்றுக் கொண்டவர்கள் தேவர்கள்  எனக் கூறுகிறார். கடவுள் என்ற அர்த்தத்தில் இந்த வார்த்தையைத் தாம் பயன்படுத்தவில்லை. தேவர்கள் என்றால் கடவுளின் வார்த்தையைப் பெற்றுக் கொண்டவர்கள்  என்பதே பொருள் எனத் தெளிவுபடுத்துகிறார்.

பைபிளில் பயன்படுத்தப்படும் ஆண்டவர் , தேவர்  என்பது போன்ற பதங்கள் கடவுளின் தூதர்கள், கடவுளின் வார்த்தையைப் பெற்றவர்கள்  என்ற பொருளிலேயே பயன்படுத்தப்பட்டுள்ளன என்பதற்கு இது சரியான சான்றாகும்.

இயேசு, தேவர் எனத் தம்மைக் கூறிக் கொண்டது கடவுள் என்ற அர்த்தத்தில் தான் என்று கிறித்தவர்கள் பிடிவாதம் பிடித்தால் அதற்கும் மேற்கண்ட வசனத்தில் போதுமான மறுப்பிருக்கின்றது.

நான் மட்டும் தேவனல்லன்; கடவுளின் வார்த்தையைப் பெற்றுக் கொண்ட அனைவருமே தேவர்கள் தாம் என இயேசு குறிப்பிடுகிறார்.

எண்ணற்ற தேவர்கள்

மோசே, ஆபிரகாம், தாவீது, சாலமோன் மற்றும் பல தீர்க்கதரிசிகளும் தேவர்கள் என பைபிள் கூறுகிறது.

அப்படியானால் அவர்களையெல்லாம் கடவுள்கள் என்று கூறாத கிறித்தவர்கள் இயேசுவை மட்டும் கடவுள் எனக் கூறுவதற்கு என்ன நியாயம் இருக்கிறது?

மோசேயும் தேவர்

கர்த்தர் அவனிடம் மோசேயை நோக்கி  பார்! நான் உன்னைப் பார்வோனுக்கு தேவனாக்கினேன். உன் சகோதரனாகிய ஆரோன் உன் தீர்க்கதரிசியாயிருப்பான்.

யாத்திராகமம் 7:1

மக்களும் தேவர்கள்

நீங்கள் தேவர்களென்றும் நீங்களெல்லோரும் உன்னதமானவரின் மக்கள் என்றும் நான் சொல்லியிருந்தேன்.

சங்கீதம் 82:6

என்று தாவீது தம் சமூகத்தாரிடம் கூறியிருக்கிறார்.

தேவர்கள் எனும் சொல் இயேசுவுக்கு மட்டுமின்றி மோசேவுக்கும் பயன்படுத்தப்பட்டுள்ளது.

எல்லா மக்களுக்கும் கூடப் பயன்படுத்தப்பட்டுள்ளது.

இயேசுவை வழிபடக் கூடியவர்களும் கூட தேவர்களாக இருக்கும் போது இயேசுவை வழிபடுவது என்ன நியாயம்? இயேசுவுக்கு இதில் சிறப்பு என்ன இருக்கிறது?

கிறித்தவர்கள் தவறான பொருளில் விளங்கிக் கொண்ட ஆண்டவன்  என்ற அதே வார்த்தை இன்னும் எத்தனையோ மக்களுக்குப் பயன்படுத்தப்பட்டுள்ளது என்று அவர்கள் வாசிக்கின்ற பைபிள் கூறுகிறது!

மன்னரும் ஆண்டவரே

அப்பொழுது அவனுடைய ஊழியக்காரர் அவனை நோக்கி ராஜ சமூகத்தில் நின்று அவருக்குப் பணிவிடை செய்யவும் ராஜாவாகிய எங்கள் ஆண்டவனுக்கு…

முதலாம் ராஜாக்கள் 1:2

இங்கே மன்னர் ஆண்டவர் எனக் குறிப்பிடப்பட்டுள்ளார்.

வீட்டு எஜமானரும் ஆண்டவரே

வீட்டு எஜமானன் எழுந்து கதவைப் பூட்டின பின்பு நீங்கள் வெளியே நின்று ஆண்டவரே! ஆண்டவரே! எங்களுக்கு திறக்க வேண்டுமென்று…

லூக்கா 13:25

பின்பு, மற்றக் கன்னிகைகளும் வந்து: ஆண்டவரே, ஆண்டவரே எங்களுக்குத் திறக்கவேண்டும் என்றார்கள்.

மத்தேயு 25:11

இவ்வசனங்களில் வீட்டு எஜமானர்கள் ஆண்டவர் எனக் கூறப்படுகின்றனர்.

கணவரும் ஆண்டவரே

அந்தப் படியே சாராள் ஆபிரகாமை ஆண்டவன் என்று சொல்லி அவனுக்குக் கீழ்ப்படிந்தாள்…

1 பேதுரு 3:6

இங்கே கணவர் ஆண்டவர் எனக் கூறப்படுகிறார்.

நல்ல மனிதர்கள் ஆண்டவர்கள்

நம்முடைய ஆண்டவனாகிய தாவீதுக்குத் தெரியாமல்…

முதலாம் ராஜாக்கள் 1:11

இது என் ஆண்டவனாகிய ஏசாவுக்கு அனுப்பப்படுகிற வெகுமதி!

ஆதியாகமம் 32:18

நல்ல மனிதர்கள் ஆண்டவர்கள் என இங்கே குறிப்பிடப்படுகின்றனர்.

ஆண்டவர் எனும் சொல்

கணவன்

எஜமான்

தலைவன்

நல்லவன்

ஆகியோருக்கும் பயன்படுத்தப்பட்டுள்ளது. கடவுள் என்ற அர்த்தத்தில் பயன்படுத்தப்படவில்லை என்பதை இந்த வசனங்கள் நன்கு விளக்குகின்றன.

இன்றைக்குக் கூட கத்தோலிக்கர்கள் தங்கள் தலைமை குருவை போப் ஆண்டவர் எனக் கூறுவதில்லையா? அவரும் இயசுவைப் போல் கடவுள் தாமா?

 இயசுவை ஆண்டவர் எனப் பைபிள் கூறுவதால் அவர் கடவுளே  எனக் கிறித்தவர்கள் கூறுகின்ற இந்த வாதமும் அர்த்தமற்றது என்பது இதிலிருந்து தெரியவில்லையா?

4. தந்தையின்றிப் பிறந்தால் கடவுளா?

இயேசு மற்ற மனிதர்களைப் போல் தந்தைக்குப் பிறக்கவில்லை; இதனால் அவர் கடவுளுக்கே பிறந்தவர்; எனவே அவரும் கடவுள் தாம்  எனக் கிறித்தவர்கள் காரணம் காட்டுகின்றனர்.

இந்த வாதமும் அறிவுடையோர் ஏற்கக் கூடிய வாதமன்று. இயேசுக்குத் தந்தையில்லை என்பதை நாமும் ஏற்றுக் கொள்கிறோம்.

தந்தையின்றிப் பிறந்தார் என்பதில், தந்தையின்றி என்ற வார்த்தைக்கு மட்டும் அழுத்தம் கொடுத்து அவரைக் கடவுளாக்க முயற்சிக்கும் கிறித்தவர்கள், பிறந்தார் என்ற வார்த்தைக்கு அழுத்தம் கொடுப்பதில்லையே அது ஏன்?

பல ஆண்டுகள் இல்லாமல் இருந்து ஒரு குறிப்பிட்ட காலத்தில் தான் அவர் தோன்றியுள்ளார் என்பது தானே பிறந்தார் என்பதன் பொருள்.

பல ஆண்டு காலம் இல்லாமலிருந்தார்  என்பது கடவுளுக்குப் பொருந்தக் கூடியது தானா? பல ஆண்டுகள் இல்லாமலிருந்தவர் கடவுளாக முடியுமா? கடவுள் பல ஆண்டுகள் இல்லாமல் இருந்தால் உலகம் என்னவாகும்?

தந்தையின்றிப் பிறந்தார் என்ற சொல்லே இயேசு கடவுளில்லை; பிறந்தவர் தாம் – மனிதர் தாம் – என்பதை நன்கு விளக்கவில்லையா?

தந்தையின்றிப் பிறந்தார்  என்ற கூற்றில் தந்தையின்றி  என்ற வார்த்தைக்குக் கூட உரிய அழுத்தத்தைக் கொடுத்தால் இயேசு கடவுள் கிடையாது என்பது கிறித்தவர்களுக்குத் தெரிய வருமே!

தாயின்றிப் பிறக்கவில்லை  என்ற கருத்தையே தந்தையின்றி  என்ற வார்த்தை தருகிறது. அவர் ஒரு தாய்க்குப் பிறந்தார் என்று தெளிவாகவும் பைபிள் கூறுகிறது.

கடவுள் என்பவனுக்குத் தந்தை தான் இருக்கக் கூடாது; தாய் இருக்கலாம்  என்பது தான் கடவுளுக்குரிய இலக்கணமா? அப்படியானால் பரமபிதாவுக்கு – கர்த்தருக்கு ஒரு தாய் இருக்கிறார் என்று கிறித்தவர்கள் கூறப் போகிறார்களா? சிந்தித்துப் பார்க்க வேண்டாமா?

தந்தையில்லாமலிருப்பதால் மட்டும் ஒருவர் கடவுளாகி விட முடியாது என்பதே உண்மையாகும். பைபிளே இதை ஒப்புக் கொள்கிறது.

தந்தையில்லாதவர் பலர்

ஏனோஸ் சேத்தின் குமாரன். சேத் ஆதாமின் குமாரன். ஆதாம் தேவனாலே உண்டானவன் என்று பைபிள் கூறுகிறது.

லூக்கா 3:38

தந்தையின்றிப் பிறந்ததால் இயேசு கடவுளாகி விட்டார் என்றால் தந்தையுமின்றி, தாயுமின்றி, கருவறை வாசமுமின்றி, தேவனாலே நேரடியாக உண்டாக்கப்பட்ட ஆதாமுக்குக் கடவுளாக அதிகத் தகுதி இருக்கிறதல்லவா? அவரை ஏன் கடவுள் என்றோ, கடவுளின் மைந்தன் என்றோ கிறித்தவர்கள் நம்பவுது இல்லை?

இயேசுவை விடப் பெரிய கடவுள் என்று சொல்லப்படுமளவுக்கு ஆதாமிடம் நியாயமிருந்தும் கூட இயேசுவுக்குச் சமமான கடவுளாகக் கூட ஆதாமை ஏற்காமலிருப்பது கிறித்தவர்களுக்கு முரண்பாடாகத் தோன்றவில்லையா?

ஸ்திரீயினிடத்தில் பிறந்தவன், சுத்தமாய் இருப்பது எப்படி?

யோபு 25:4

இயேசு ஒரு ஸ்திரீயிடம் பிறந்துள்ளதால் தூயவரல்லர்  என்று இவ்வசனம் கூறுகிறது. தூயவராக இல்லாதாவர் எப்படி கடவுளாக முடியும்?

ஆனால் ஆதாமுக்கும், ஏவாளுக்கும் இந்தப் பலவீனம் இல்லை.

அப்பொழுது தேவனாகிய கர்த்தர் ஆதாமுக்கு அயர்ந்த நித்திரையை வரப் பண்ணினார். அவன் நித்திரையடைந்தான். அவர் அவன் விலா எலும்புகளில் ஒன்றை எடுத்து அந்த இடத்தைச் சதையினால் அடைத்தார். தேவனாகிய கர்த்தர், தாம் மனுஷனில் எடுத்த விலா எலும்பை மனுஷியாக உருவாக்கி அவளை மனுஷனிடத்தில் கொண்டு வந்தார்.

ஆதியாகமம் 2:21,22

மனிதர் அனைவரிடமும் காணப்படுகின்ற ஸ்திரீயினிடத்தில் பிறந்தவன் என்ற நிலை இவ்விருவருக்கு மட்டுமே இல்லை.

பைபிளின் போதனைக்கே முரணாகக் கிறித்தவர்கள் நடக்கிறார்கள் என்பதை இது உணர்த்தவில்லையா?

மெல்கிசேதேக்கு என்பவனைப் பற்றி பைபிள் கூறுகிறது. இவன் கடவுளாகக் கருதப்பட இயசுவை விட அதிகம் தகுதி பெற்றவனாக இருக்கிறான்.

இந்த மெல்கிசேதேக்கு சாலேமின் ராஜாவும் உன்னதமான தேவனுடைய ஆசாரியனுமாயிருந்தான். ராஜாக்களை முறியடித்து வந்த ஆபிரகாமுக்கு இவன் எதிர் கொண்டு போய் அவனை ஆசீர்வதித்தான்.

எபிரேயர் 7:1

ஆபிரகாமுக்கே ஆசி வழங்கக் கூடிய தகுதி பெற்ற இவன் யார்? எந்தப் பரம்பரையைச் சேர்ந்தவன்? இதோ பைபிள் கூறுகிறது.

இவன் தகப்பனும், தாயும், வம்ச வரலாறும் இல்லாதவன். இவன் நாட்களின் துவக்கமும் ஜீவனின் முடிவுமுடையவனாயிராமல் தேவனுடைய குமாரனுக்கு ஒப்பானவனாய் என்றென்றைக்கும் ஆசாரியனாக நிலைத்திருக்கிறான்.

எபிரேயர் 7:3

இவன் எவ்வளவு பெரியவனாயிருக்கிறான் பாருங்கள். கோத்திரத் தலைவனாகிய ஆபிரகாம் முதலாய்க் கொள்ளையிடப்பட்ட பொருள்களில் இவனுக்கு தசம பாகம் கொடுத்தான்.

எபிரேயர் 7:4

இயேசுவுக்கு தகப்பன் இல்லை என்ற ஒரு காரணத்துக்காக அவர் இறைவனுக்கு மகனாகி விட்டார் என்று நம்புகின்ற கிறித்தவர்களால்

* தகப்பனுமில்லாத

* தாயுமில்லாத

* வம்ச வரலாறு கூட இல்லாத

* ஆரம்பமும், முடிவும் இல்லாத

* என்றென்றைக்கும் நிலைத்திருக்கக் கூடிய

*  எவ்வளவு பெரியவன் பாருங்கள்  என பைபிளே வியக்கக் கூடிய

மெல்கிசேதேக்கு என்பவன் கடவுளாகக் கருதப்படவில்லையே! அது ஏன்?

பைபிளில் கூறப்படும் எவரையாவது கடவுள் என்று நம்ப வேண்டுமானால் – அது கடவுளால் அனுமதிக்கப்பட்டதாக இருக்குமானால் – அதற்குரிய முழுத் தகுதியும் மெல்கிசேதேக்குவிடம் இருக்கிறது.

இவனுடன் ஒப்பிடும் போது இயேசு எத்தனையோ மடங்கு குறைந்த தகுதியுடையவராகத் தென்படுகிறார். ஆனாலும் இவனைக் கூட கடவுளின் மகன் எனக் கிறித்தவர்கள் கூறுவதில்லை. இவன் பெயர் கூட கிறித்தவர்களில் பெரும்பாலோருக்குத் தெரியாது என்பது தனி விஷயம்.

கடவுளுக்கு மகனிருக்க முடியாது.

எவரும் கடவுளின் தன்மையைப் பெற முடியாது.

கடவுள் கடவுள் தான்.

மனிதன் மனிதன் தான்

என்று மனசாட்சி தீர்ப்பு வழங்குவதால் ஆதாம், ஏவாள், மெல்கிசேதேக்கு ஆகியோரைக் கடவுளர்கள் என்று கிறித்தவர்கள் நம்ப மறுக்கிறார்கள்.

ஆனால் இயேசு விஷயத்தில் மட்டும் தங்கள் மத குருமார்கள் போதித்த தவறான போதனைகளின் காரணமாக சிந்திக்க மறுக்கிறார்கள்!

பைபிளின் மீது கிறித்தவர்களுக்கு பரிபூரண நம்பிக்கை இருக்குமானால் இம்மூவரையும் பெரிய கடவுளர்களாகவும், இயேசுவை அவர்களை விட மிகச் சிறிய கடவுளாகவும் தான் ஏற்க வேண்டும்.

அல்லது கர்த்தராகிய ஒருவரைத் தவிர வேறு எவரும் கடவுளாக முடியாது என்று நம்ப வேண்டும்.

இதை விடுத்து இயேசுவையும், இம்மூவரையும் பிரித்துப் பார்த்தால் பைபிள் மீது கிறித்தவர்களுக்கு நம்பிக்கையில்லை என்பதைத் தவிர வேறு அர்த்தம் அதற்கு இருக்க முடியாது.

5. அற்புதங்கள் செய்வதால் கடவுளாக முடியுமா?

மனிதர்களுக்குச் சாத்தியமாகாத – கடவுளுக்கு மட்டுமே சாத்தியமாகக் கூடிய – ஏராளமான அற்புதங்களை இயேசு நிகழ்த்தியிருக்கிறார். இதன் காரணமாக

* அவர் கடவுளின் மகனாக

* கடவுளின் அவதாரமாக

* கடவுளின் தன்மை பெற்றவராக

* கடவுளாக

இருக்கிறார் என்பதும் கிறித்தவர்கள் காட்டுகின்ற சான்றுகளில் ஒன்றாகும்.

பல காரணங்களால் இந்த வாதமும் ஏற்கக் கூடியதன்று. பைபிளிலிருந்தே அதை நாம் நிரூபித்துக் காட்டுவோம்.

இறந்தவர்களை உயிர்ப்பித்தவர்கள்

இயேசு இறந்தவர்களை உயிர்ப்பித்துக் காட்டிய பெரிய அற்புதத்தை எடுத்துக் கொள்வோம். இறந்தவரை உயிர்ப்பிப்பதால் ஒருவர் கடவுளாகி விடுவார் என்றால் இன்னும் பலர் இதே அற்புதத்தைச் செய்ததாக பைபிள் கூறுகிறதே!

முழு பைபிளையும் ஆராய்ந்தால் இயேசு மூன்றே மூன்று நபர்களை மட்டுமே உயிர்ப்பித்ததாகக் கூறப்பட்டுள்ளது. இதை விட அதிக எண்ணிக்கையில் மற்றவர்கள் இறந்தவர்களை உயிர்ப்பித்துள்ளனரே?

கர்த்தர் எலியாவின் சத்தத்தைக் கேட்டார். பிள்ளையினுடைய ஆத்மா அவனுள் திரும்பி வந்தது. அவன் பிழைத்தான்.

முதலாம் ராஜாக்கள் 17:22

கிட்டே போய் தன் வாய், பிள்ளையின் வாயின் மேலும், தன் கண்கள் அவன் கண்களின் மேலும், தன் உள்ளங்கைகள் அவன் உள்ளங்கைகளின் மேலும் படும்படியாக அவன் மேல் குப்புறப்படுத்துக் கொண்டான். அப்பொழுது பிள்ளையின் உடல் அனல் கொண்டது.

இரண்டாம் ராஜாக்கள் 4:34

இயேசுவைப் போலவே எலியாவும், எலிஷாவும் இறந்தவர்களை உயிர்ப்பித்ததாக பைபிள் கூறியிருக்கும் போது கிறித்தவர்கள் இவ்விருவரையும் கடவுளர்களாக நம்ப மறுப்பது ஏன்?

எசக்கியேல் எனும் தீர்க்கதரிசி பல்லாயிரக் கணக்கான மனித எலும்புகளுக்கு உயிர் கொடுத்து எழச் செய்ததாக எசக்கியேல் 37ஆம் அதிகாரம் கூறுவதைப் பாருங்கள்!

கர்த்தருடைய கை என்மேல் அமர்ந்து, கர்த்தர் என்னை ஆவிக்குள்ளாக்கி வெளியே கொண்டுபோய் எலும்புகள் நிறைந்த ஒரு பள்ளத்தாக்கின் நடுவில் நிறுத்தி, என்னை அவைகளின் அருகே சுற்றி நடக்கப் பண்ணினார்; இதோ, பள்ளத்தாக்கின் வெட்டவெளியிலே அந்த எலும்புகள் மகா திரளாய்க் கிடந்தது; அவைகள் மிகவும் உலர்ந்ததுமாயிருந்தது. அவர் என்னை நோக்கி: மனுபுத்திரனே, இந்த எலும்புகள் உயிரடையுமா என்று கேட்டார்; அதற்கு நான்: கர்த்தராகிய ஆண்டவரே, தேவரீர் அதை அறிவீர் என்றேன். அப்பொழுது அவர்: நீ இந்த எலும்புகளைக் குறித்துத் தீர்க்கதரிசனம் உரைத்து, அவைகளைப் பார்த்துச் சொல்ல வேண்டியது என்னவென்றால்: உலர்ந்த எலும்புகளே, கர்த்தருடைய வார்த்தையைக் கேளுங்கள். கர்த்தராகிய ஆண்டவர் இந்த எலும்புகளை நோக்கி: இதோ, நான் உங்களுக்குள் ஆவியைப் பிரவேசிக்கப் பண்ணுவேன்; அப்பொழுது உயிரடைவீர்கள். நான் உங்கள் மேல் நரம்புகளைச் சேர்த்து, உங்கள் மேல் மாம்சத்தை உண்டாக்கி, உங்களைத் தோலினால் மூடி, உங்களில் ஆவியைக் கட்டளையிடுவேன்; அப்பொழுது நீங்கள் உயிரடைந்து, நான் கர்த்தர் என்று அறிந்து கொள்வீர்களென்று உரைக்கிறார் என்று சொல் என்றார். எனக்குக் கட்டளையிட்டபடியே நான் தீர்க்கதரிசனம் உரைத்தேன்; நான் தீர்க்கதரிசனம் உரைக்கையில் ஒரு இரைச்சல் உண்டாயிற்று; இதோ, அசைவுண்டாகி, ஒவ்வொரு எலும்பும் தன்தன் எலும்போடே சேர்ந்து கொண்டது. நான் பார்த்துக் கொண்டிருக்கையில் இதோ, அவைகள் மேல் நரம்புகளும் மாம்சமும் உண்டாயிற்று, மேற்புறமெங்கும் தோலினால் மூடப்பட்டது; ஆனாலும் அவைகளில் ஆவி இல்லாதிருந்தது. அப்பொழுது அவர் என்னைப் பார்த்து: நீ ஆவியை நோக்கித் தீர்க்கதரிசனம் உரை; மனுபுத்திரனே, நீ தீர்க்கதரிசனம் உரைத்து, ஆவியை நோக்கி: கர்த்தராகிய ஆண்டவர் உரைக்கிறது என்னவென்றால், ஆவியே, நீ காற்றுத் திசை நான்கிலுமிருந்து வந்து, கொலையுண்ட இவர்கள் உயிரடையும் படிக்கு இவர்கள் மேல் ஊது என்கிறார் என்று சொல் என்றார். எனக்குக் கற்பிக்கப்பட்டபடி நான் தீர்க்கதரிசனம் உரைத்தேன்; அப்பொழுது ஆவி அவர்களுக்குள் பிரவேசிக்க, அவர்கள் உயிரடைந்து, காலூன்றி, மகா பெரிய சேனையாய் நின்றார்கள்.

எசக்கியேல் 37:1-10

மூன்றே மூன்று நபர்களை – உடலுடன் கூடிய மூன்று நபர்களை – உயிர்ப்பித்ததால் இயேசு கடவுளாக முடியும் என்றால் உடலில்லாத வெறும் எலும்புகளை உயிர்ப்பித்ததாலும், பல்லாயிரம் மக்களை உயிர்ப்பித்ததாலும் எசக்கியேல் பெரிய கடவுள் அல்லவா? அவரை ஏன் கடவுள் என்று கிறித்தவர்கள் கூறுவதில்லை? சிந்தித்துப் பாருங்கள்!

இயேசு உயிருடனும், உடலுடனும் நடமாடிய காலத்தில் தான் மூன்று நபர்களை உயிர்ப்பித்திருக்கிறார். இன்னொருவரோ தாம் மரணித்த பிறகும் கூட மற்றவர்களை உயிர் பெறச் செய்திருக்கிறார் என பைபிள் கூறுகிறது!

அப்பொழுது அவர்கள் ஒரு மனுஷனை அடக்கம் பண்ணப் போகையில் அந்தத் தண்டைக் கண்டு அந்த மனுஷனை எலிஷாவின் கல்லறையில் போட்டார்கள். அந்த மனுஷனின் பிரேதம் அதிலே விழுந்து எலிஷாவின் எலும்புகளின் மேல் பட்ட போது அந்த மனுஷன் உயிரடைந்து தன் கால்களை ஊன்றி எழுந்திருந்தான்.

இரண்டாம் ராஜாக்கள் 13:21

இயேசுவின் அற்புதத்தை விட இது பேரற்புதமாகக் கிறித்தவர்களுக்குத் தோன்றவில்லையா? எலிஷாவின் எலும்பு கூட மற்றவர்களை உயிர்ப்பிக்க முடியும் என்றால் இவர் இயேசுவை விடப் பெரிய கடவுள் அல்லவா? இயேசு இறந்தவர்களை உயிர்ப்பித்ததை ஆதாரமாகக் கொண்டு அவரைக் கடவுள் எனக் கூற முடியாது என்பதை இது விளக்கவில்லையா?

அற்புதங்களை நிகழ்த்தியவர்கள்

இது போக, இயேசு நிகழ்த்திய மற்ற அற்புதங்களை எடுத்துக் கொள்வோம். அவரது அற்புதங்களை விட பெரிய அற்புதங்களை மற்றவர்கள் நிகழ்த்தியுள்ளனர்.

ஐந்து ரொட்டித் துண்டுகளையும், இரண்டு மீன்களையும் பலருக்கு இயேசு விநியோகம் செய்திருப்பதாக பைபிள் கூறுகிறது. மற்றவர்கள் செய்த அற்புதங்களைக் கேளுங்கள்!

பின்பு பாகால் சலிஷாவிலிருந்து ஒரு மனுஷன் தேவனுடைய மனுஷனுக்கு முதற் பலனான வாற்கோதுமையின் இருபது அப்பங்களையும், தாள் கதிர்களையும் கொண்டு வந்தான். அப்பொழுது அவன் ஜனங்களுக்கு சாப்பிடக் கொடு என்றான். அதற்கு அவனுடைய பணிவிடைக்காரன் இதை நான் நூறு பேருக்கு முன் வைப்பது எப்படி என்றான்? அதற்கு அவன்  அதை ஜனங்களுக்குச் சாப்பிடக் கொடு! சாப்பிட்ட பிற்பாடு இன்னும் மீதியுண்டாயிருக்கும் என்று கர்த்தர் சொல்லுகிறார் என்றான். அப்பொழுது அவர்களுக்கு முன்பாக அதை வைத்தான். கர்த்தருடைய வார்த்தையின் படியே அவர்கள் சாப்பிட்டதுமன்றி மீதியும் இருந்தது.

இரண்டாம் ராஜாக்கள் 4:42-44

அப்பொழுது எலியா அவளைப் பார்த்து: பயப்படாதே; நீ போய் உன் வார்த்தையின் படி ஆயத்தப்படுத்து; ஆனாலும் முதல் அதிலே எனக்கு ஒரு சிறிய அடையைப் பண்ணி என்னிடத்தில் கொண்டு வா; பின்பு உனக்கும் உன் குமாரனுக்கும் பண்ணலாம். கர்த்தர் தேசத்தின் மேல் மழையைக் கட்டளையிடும் நாள் மட்டும் பானையின் மா செலவழிந்து போவதும் இல்லை; கலசத்தின் எண்ணெய் குறைந்து போவதும் இல்லை என்று இஸ்ரவேலின் தேவனாகிய கர்த்தர் சொல்லுகிறார் என்றான். அவள் போய், எலியாவின் சொற்படி செய்தாள்; அவளும், இவனும், அவள் வீட்டாரும் அநேக நாள் சாப்பிட்டார்கள். கர்த்தர் எலியாவைக் கொண்டு சொன்ன வார்த்தையின்படியே, பானையிலே மா செலவழிந்து போகவும் இல்லை; கலசத்தின் எண்ணெய் குறைந்து போகவும் இல்லை.

முதலாம் ரஜாக்கள் 17:13-16

எலிசா அவளை நோக்கி: நான் உனக்கு என்ன செய்ய வேண்டும்? வீட்டில் உன்னிடத்தில் என்ன இருக்கிறது சொல் என்றான். அதற்கு அவள்: ஒரு குடம் எண்ணெய் அல்லாமல் உமது அடியாளுடைய வீட்டில் வேறொன்றும் இல்லை என்றாள். அப்பொழுது அவன்: நீ போய், உன்னுடைய அயல் வீட்டுகாரர் எல்லாரிடத்திலும் அநேகம் வெறும் பாத்திரங்களைக் கேட்டு வாங்கி, உள்ளே போய், உன் பிள்ளைகளுடன் உள்ளே நின்று கதவைப் பூட்டி, அந்தப் பாத்திரங்கள் எல்லாவற்றிலும் வார்த்து, நிறைந்ததை ஒரு பக்கத்தில் வை என்றான். அவள் அவனிடத்திலிருந்து போய், தன் பிள்ளைகளுடன் கதவைப் பூட்டிக் கொண்டு, இவர்கள் பாத்திரங்களை அவளிடத்தில் கொடுக்க, அவள் அவைகளில் வார்த்தாள். அந்தப் பாத்திரங்கள் நிறைந்த பின், அவள் தன் மகன் ஒருவனை நோக்கி: இன்னும் ஒரு பாத்திரம் கொண்டுவா என்றாள். அதற்கு அவன்: வேறே பாத்திரம் இல்லை என்றான்; அப்பொழுது எண்ணெய் நின்று போயிற்று.

இரண்டாம் ராஜாக்கள்  4:2-6

இயேசுவின் அற்புதம் ஒரே நாளில் முடிந்து போய் விட்டது. எலிஷா, எலியா ஆகியோரின் அற்புதங்களோ நீண்ட நாட்கள் நிலைத்திருந்த அற்புதங்களாக இருந்தன. இந்த எலிஷாவையும், எலியாவையும் கிறித்தவர்கள் கடவுள் என்று நம்பி வழிபட்டிருக்க வேண்டுமே? அவர்களை விட்டு விட்டு இயேசுவை மட்டும் வழிபட என்ன நியாயம் வைத்திருக்கிறார்கள்?

அற்புதம் நிகழ்த்த முடியாத இயேசு

காலையிலே அவர் நகரத்துக்குத் திரும்பி வருகையில் அவருக்குப் பசியுண்டாயிற்று. அப்பொழுது வழியருகே ஒரு அத்திமரத்தைக் கண்டு அதனிடத்திற்போய் அதிலே இலைகளையன்றி வேறொன்றையும் காணாமல்  இனி ஒருக்காலும் உன்னிடத்தில் கனி உண்டாகாதிருக்கக் கடவது  என்றார். உடனே அத்தி மரம் பட்டுப்போயிற்று.

மத்தேயு 21:18,19

அற்புதம் நிகழ்த்தியதால் அவர் கடவுளாகி விடவில்லை என்பதற்கும், அவர் சுயமாக அற்புதம் நிகழ்த்தும் ஆற்றல் பெற்றிருக்கவில்லை என்பதற்கும் இதை விடச் சான்று வேறு என்ன வேண்டும்?

அற்புதம் நிகழ்த்தியதால் இயேசு கடவுளாகி விட்டார் என்றால் அவருக்குப் பசி எடுத்தது எப்படி?

கடவுளுக்குப் பசிக்குமா?

அத்தி மரத்தில் கனி இருக்குமா? இருக்காதா என்பது கடவுளுக்கு முன் கூட்டியே தெரியாமல் போகுமா?

ஏமாறுவதும், அறியாமையும் கடவுளுக்குரிய பண்புகளாக இருக்க முடியுமா?

அத்தி மரத்தைக் கனியுடையதாக்கியதும், கனியில்லாமல் செய்ததும் அந்த மரத்தின் செயலன்று. கடவுள் தாம் அவ்வாறு ஏற்படுத்துகிறார். இயேசுவே கடவுள் என்றால் மரத்தில் கனியில்லாமலாக்கியதும் அவர் தாமே? பிறகு ஏன் அத்தி மரத்தைச் சபிக்க வேண்டும்? அவ்வாறு சபிப்பது தம்மையே சபிப்பதாக ஆகாதா?

ஏதோ சில சமயங்களில் கடவுள் அனுமதிக்கும் போது இயேசு அற்புதங்கள் நிகழ்த்தியுள்ளார். ஆயினும் அவர் முழுக்க முழுக்க மனிதராகவே இருந்திருக்கிறார். மனிதனுயை பலவீனங்களான பசி, அறியாமை, ஏமாறுதல், அர்த்தமற்ற கோபம் ஆகிய பலவீனங்கள் நீங்கப் பெற்றவராக அவர் இருக்கவில்லை என்பதை இது விளக்கவில்லையா?

அது தான் போகட்டும் விட்டு விடுவோம்! தெரியாமல் கனியில்லாத மரத்திடம் வந்து விட்டார். வந்தவர் கடவுள் அல்லவா? அவர் வந்த உடனே அம்மரத்தில் கனி உண்டாகியிருக்க வேண்டாமா? அப்படியும் நடக்கவில்லையே? ஊராரின் பசியைப் போக்கியவருக்குத் தம் பசியை நீக்கும் வகையில் அற்புதம் நிகழ்த்த முடியாமல் போனது ஏன் என்பதையாவது கிறித்தவர்கள் சிந்திக்க வேண்டாமா?

காகங்கள் அவனுக்கு (எலியாவுக்கு) விடியற்காலத்தில் அப்பமும், இறைச்சியும், சாயங்காலத்தில் அப்பமும் இறைச்சியும் கொண்டு வந்தது. தாகத்திற்கு அந்த ஆற்றின் தண்ணீரைக் குடித்தான்.

முதலாம் ராஜாக்கள் 17:6

கனி தருவது மரங்களின் இயல்பு. அந்த இயல்பே இயேசு விஷயத்தில் மாறி அவரைச் சிரமப்படுத்தியிருக்கிறது. பிறரது உணவைத் தட்டிப் பறிப்பது காகங்களின் இயல்பு. அந்த இயல்புக்கு மாற்றமாகக் காகங்கள் எலியாவுக்கு தினமும் உணவு கொண்டு வந்து உபசரித்திருக்கின்றன.

இவ்விரண்டில் எதை அற்புதம் என்று கிறித்தவர்கள் சொல்லப் போகிறார்கள்? இவ்விருவரில் யாரைக் கடவுள் என்று நம்புவதற்கு அதிகத் தகுதி இருக்கிறது? சிந்தித்துப் பாருங்கள்!

தொழுநோயைக் குணப்படுத்தியவர்கள்

இயேசு அற்புதமான முறையில் தொழு நோயளிகளைக் குணப்படுத்தியிருக்கிறார் என்றால் அதே அற்புதத்தை மற்றவர்களும் கூடச் செய்துள்ளனர்.

அப்பொழுது எலிஷா அவனிடத்தில் ஆளனுப்பி  நீ போய் யோர்தானில் ஏழு தரம் ஸ்நானம் பண்ணு! அப்பொழுது உன் மாம்சம் மாறி நீ சுத்தமாவாய்  என்று சொல்லச் சொன்னான்.

இரண்டாம் ராஜாக்கள் 5:10

அப்பொழுது அவன் இறங்கி தேவனுடைய மனுஷன் வார்த்தையின் படியே யோர்தானில் ஏழு தரம் முழுகின போது அவன் மாம்சம் ஒரு சிறு பிள்ளையின் மாம்சத்தைப் போல மாறி அவன் சுத்தமானான்.

இரண்டாம் ராஜாக்கள் 5:14

குருடர்களுக்குப் பார்வை கிடைக்கச் செய்தவர்கள்

இயேசு சில குருடர்களுக்குப் பார்வை கிடைக்கச் செய்திருக்கிறார் என்றால் அதையும் கூட மற்றவர்களும் செய்துள்ளனர்.

அப்பொழுது எலிஷா விண்ணப்பம் பண்ணி கர்த்தாவே இவன் பார்க்கும் படி இவன் கண்களைத் திறந்தருளும் என்றான். உடனே கர்த்தர் அந்த வேலைக்காரன் கண்களைத் திறந்தார்…

இரண்டாம் ராஜாக்கள் 6:17

அவர்கள் சமாரியாவில் வந்த போது எலிஷா  கர்த்தாவே! இவர்கள் பார்க்கும் படிக்கு இவர்கள் கண்களைத் திறந்தருளும்  என்றான். பார்க்கும் படிக்கு கர்த்தர் அவர்கள் கண்களைத் திறக்கும் போது இதோ அவர்கள் சாமாரியாவின் நடுவே இருந்தார்கள்.

இரண்டாம் ராஜாக்கள் 6:20

தண்ணீரில் நடந்தவர்கள்

மோசே தன் கையைச் சமுத்திரத்தின் மேல் நீட்டினான்; அப்பொழுது கர்த்தர் இராமுழுதும் பலத்த கீழ்காற்றினால் சமுத்திரம் ஒதுங்கும்படி செய்து, அதை வறண்டு போகப் பண்ணினார்; ஜலம் பிளந்து பிரிந்து போயிற்று. இஸ்ரவேல் புத்திரர் சமுத்திரத்தின் நடுவாக வெட்டாந்தரையிலே நடந்து போனார்கள்; அவர்கள் வலது புறத்திலும் அவர்கள் இடது புறத்திலும் ஜலம் அவர்களுக்கு மதிலாக நின்றது.

யாத்திராகமம் 14:21,22

எலிஷா இரும்புக் கோடாலியைத் தண்ணீரில் மிதக்கச் செய்திருக்கிறார்.

ஒருவன் ஒரு உத்திரத்தை வெட்டி விழுத்துகையில் கோடரி தண்ணீரில் விழுந்தது; அவன்: ஐயோ என் ஆண்டவனே, அது இரவலாக வாங்கப்பட்டதே என்று கூவினான். தேவனுடைய மனுஷன் அது எங்கே விழுந்தது என்று கேட்டான்; அவன் அந்த இடத்தைக் காண்பித்த போது, ஒரு கொம்பை வெட்டி, அதை அங்கே எறிந்து, அந்த இரும்பை மிதக்கப் பண்ணி, அதை எடுத்துக் கொள் என்றான்; அப்படியே அவன் தன் கையை நீட்டி அதை எடுத்துக் கொண்டான்.

இரண்டாம் ராஜாக்கள் 6:5-7

இயேசு எந்த அற்புதத்தை நிகழ்த்தியதாகக் கூறி அவரைக் கடவுள் என்று வாதம் செய்தாலும் அந்த அற்புதங்களை அவருக்கு முன்பே மற்றும் பலர் செய்திருப்பதாகப் பைபிளில் காண முடிகின்றது. இயேசுவை விடச் சிறப்பாகச் செய்திருப்பதையும் காண முடிகின்றது. அவர்களையெல்லாம் கடவுள் என்று கிறித்தவர்கள் நம்பினால் இயேசுவைக் கடவுள் என்று நம்புவதில் ஓரளவாவது நியாயமிருக்கும்.

அற்புதம் நிகழ்த்தியது எப்படி?

அப்படியானால் மனிதர்கள் எப்படி அற்புதம் நிகழ்த்த முடியும்? என்ற நியாயமான கேள்விக்குரிய விடையை பைபிளிலிருந்தே நாம் அளிப்போம்.

நான் சுயமாய் ஒன்றுஞ் செய்கிறதில்லை. நான் கேட்கிறபடியே நியாயம் தீர்க்கிறேன். எனக்குச் சித்தமானதை நான் தேடாமல் என்னை அனுப்பின பிதாவுக்குச் சித்தமானதையே நான் தேடுகிறபடியால் என் தீர்ப்பு நீதியாயிருக்கிறது.

யோவான் 5:30

நான் தேவனுடைய விரலினாலே பிசாசுகளைத் துரத்துகிறபடியால் தேவனுடைய ராஜ்யம் உங்களிடத்தில் வந்திருக்கிறதே.

லூக்கா 11:20

அந்நாளில் அனேகர் என்னை நோக்கி,  கர்த்தாவே! கர்த்தாவே! உமது நாமத்தினால் தீர்க்க தரிசனம் உரைத்தோம் அல்லவா? உமது நாமத்தினாலே பிசாசுகளைத் துரத்தினோம் அல்லவா? உமது நாமத்தினாலே அநேக அற்புதங்களைச் செய்தோம் அல்லவா?  என்பார்கள். அப்பொழுது நான்,  ஒருக்காலும் உங்களை நான் அறியவில்லை. அக்கிரமச் செய்கைக்காரரே என்னை விட்டு அகன்று போங்கள்  என்று அவர்களுக்குச் சொல்லுவேன்.

மத்தேயு 7:22,23

பரலோகத்திலிருக்கிற என் பிதாவின் சித்தத்தின் படி செய்கிறவனே பரலோக ராஜ்ஜியத்தில் பிரவேசிப்பானேயல்லாமல் என்னை நோக்கி கர்த்தாவே கர்த்தாவே என்று சொல்லுகிறவன் அதில் பிரவேசிப்பது இல்லை.

மத்தேயு 7:21

இவை யாவும் இயேசுவின் எச்சரிக்கைகள்! அற்புதங்கள் நிகழ்த்தியதாலோ, இன்ன பிற காரணங்களாலோ நான் கடவுளாகி விடவில்லை. அவ்வாறு கூறுவோரை நான் கைவிட்டு விடுவேன். அவர்களுக்குப் பரலோக ராஜ்ஜியத்தில் (சொர்க்கத்தில்) இடம் கிடையாது என்று இயேசு தெளிவாக அறிவிக்கிறார்.

மேலும் தாம் செய்த அற்புதங்கள் தமது சுய ஆற்றலினால் செய்யப்பட்டதல்ல. கர்த்தரின் விருப்பப்படி அவர் விரும்பிய போது செய்து காட்டியவை தாம் எனவும் இயேசு விளக்கம் தருகிறார்.

இயேசுவின் விளக்கத்தை விட யாருடைய விளக்கத்துக்காகக் கிறித்தவர்கள் காத்திருக்கிறார்கள்? இதிலிருந்து உண்மையை அவர்கள் விளங்க வேண்டாமா?

அங்கே அவர் சில நோயாளிகளின் மேல் கைகளை வைத்து அவர்களைக் குணமாக்கினதேயன்றி வேறொரு அற்புதமும் செய்யக் கூடாமல் அவர்களுடைய அவிசுவாசத்தைக் குறித்து ஆச்சரியப்பட்டு கிராமங்களிலே சுற்றித் திரிந்து உபதேசம் பண்ணினார்.

மாற்கு 6:5,6

இதிலிருந்து தெரிய வருவதென்ன? மக்கள் இதை விடவும் அநேக அற்புதங்களை இயேசுவிடம் எதிர்பார்த்துள்ளனர். அவருக்கோ சில நோயாளிகளைக் குணப்படுத்தியது தவிர வேறொன்றும் செய்ய இயலவில்லை. இதன் காரணமாகவே அவர்கள் அவிசுவாசம் (நம்பிக்கையின்மை) கொண்டனர்.

அவர்கள் எதிர்பார்த்தது இது மட்டும் தான் என்றால் அவர்கள் அவிசுவாசம் கொண்டிருக்க மாட்டார்கள். அதிக விசுவாசம் கொண்டிருப்பார்கள்.

ஆக அவர்கள் கேட்ட பல அற்புதங்களில் ஒன்றே ஒன்றை மட்டும் இயேசு செய்துள்ளதால் அற்புதம் நிகழ்த்துவது அவரது சுய அதிகாரத்தில் இல்லை என்பது தெளிவாகிறது.

அப்பொழுது வேதபாரகரிலும், பரிசேயரிலும் சிலர் அவரை நோக்கி, போதகரே! உம்மால் ஒரு அடையாளத்தைக் காண விரும்புகிறோம் என்றார்கள். அவர்களுக்கு அவர் பிரதியுத்தரமாக  இந்தப் பொல்லாத விபசார சந்ததியர் அடையாளத்தைத் தேடுகிறார்கள்  ஆனாலும் யோனா தீர்க்கதரிசியின் அடையாளமேயன்றி வேறடையாளம் இவர்களுக்குக் கொடுக்கப்படுவதில்லை.

மத்தேயு 12:38,39

மரியாதையுடன் போதகரே என அழைத்து அவரிடம் அற்புதத்தை வேண்டியும் அவர் கடும் கோபத்துடன் அதை மறுக்கிறார் என்றால் அற்புதம் நிகழ்த்தும் வேலை அவரது அதிகாரத்தில் இல்லை என்பது தானே பொருள்.

மேலும், இயேசு சில அற்புதங்கள் நிகழ்த்திக் காட்டிய போது அவரது காலத்து மக்கள் அவரைக் கடவுள் என நம்பவில்லை.

ஜனங்கள் அதைக் கண்டு ஆச்சரியப்பட்டு மனுஷருக்கு இப்படிப்பட்ட அதிகாரத்தைக் கொடுத்தவராகிய தேவனை மகிமைப்படுத்தினார்கள்.

மத்தேயு 9:8

அற்புதங்கள் நிகழ்த்திக் காட்டிய இயேசு அதன் மூலம் தம்மைக் கடவுள் என்று வாதம் செய்திருந்தால் மக்களும் அவரைக் கடவுள் என்று நம்பியிருப்பார்கள். இயேசு அவ்வாறு வாதம் செய்யாததால் அவரை மனிதர் என்றே நம்பினார்கள். மனிதருக்கு இத்தகைய அதிகாரத்தை வழங்கிய கர்த்தரையே அவர்கள் மகிமைப்படுத்தினார்கள் என்பதை இவ்வசனம் தெளிவாக எடுத்துரைக்கின்றது.

கெட்டவர்களும் அற்புதங்கள் நிகழ்த்தலாம்

அற்புதங்கள் நிகழ்த்துவதால் ஒருவன் கடவுளாக முடியாது. ஏன்? அற்புதம் செய்பவர்கள் நல்ல மனிதர்களாகத் தான் இருக்க வேண்டும் என்பதும் இல்லை. இதையும் பைபிள் தெளிவாகக் கூறுகின்றது.

உங்களுக்குள்ளே ஒரு தீர்க்கதரிசியாகிலும் சொப்பனக்காரனாகிலும் எழும்பி, நீங்கள் அறியாத வேறே தேவர்களைப் பின்பற்றி அவர்களைச் சேவிப்போம் வாருங்கள் என்று சொல்லி உங்களுக்கு ஓரு அடையாளத்தையும் அற்புதத்தையும் காண்பிப்பேன் என்று குறிப்பாய்ச் சொன்னாலும், அவன் சொன்ன அடையாளமும் அற்புதமும் நடந்தாலும் அந்தத் தீர்க்கதரிசியாகிலும் சொப்பனக்காரனாகிலும் சொல்லுகிறவைகளை கேளாதிருப்பீராக. உங்கள் தேவனாகிய கர்த்தரிடத்தில் நீங்கள் உங்கள் முழு இருதயத்தோடும், உங்கள் முழு ஆத்துமாவோடும், அன்பு கூருகிறீர்களோ இல்லையோ என்று அறியும்படிக்கு உங்கள் தேவனாகிய கர்த்தர் உங்களைச் சோதிக்கிறார்.

உபாகமம் 13:1-4

தீர்க்கதரிசி அல்லாதவரும் கூட அற்புதங்கள் செய்யலாம்; நாம் முழு இதயத்துடன் கர்த்தரை மட்டுமே வழிபட வேண்டும் என்று அறிவிக்கும் இந்த வசனங்கள் கிறித்தவர்களின் கண்களில் படவில்லையா? இதை அறிந்து கொண்டே இயேசுவைக் கடவுளாக்க முயன்றால் மேற்கண்ட வசனங்களை அவர்கள் நிராகரிக்கிறார்கள் என்பதே பொருள்.

இயேசுவும் கூட இதைத் தெளிவாகப் பிரகடனம் செய்திருக்கிறார்.

ஏனெனில் கள்ளக் கிறிஸ்துகளும், கள்ளத் தீர்க்கதரிசிகளும் எழும்பி கூடுமானால் தெரிந்து கொள்ளப்பட்டவர்களையும் வஞ்சிக்கத்தக்கதாகப் பெரிய அடையாளங்களையும், அற்புதங்களையும் செய்வார்கள்.

மத்தேயு 24:24

அற்புதங்களை இயேசு மட்டுமின்றி இன்னும் பல நல்ல மனிதர்கள் செய்திருப்பதாக பைபிள் கூறுவதாலும்

நல்ல மனிதர்கள் மட்டுமின்றி மோசமான மனிதர்கள் கூட அற்புதங்கள் நிகழ்த்த முடியும் என்று பைபிள் கூறுவதாலும்

அற்புதங்கள் நிகழ்த்திய இயேசு கடவுளாக முடியாது என்பதை ஐயமற அறியலாம்.

இதன் பின்னரும் இயேசுவைக் கடவுள் என்று யாரேனும் நம்பினால் அவர் பைபிளையும் நம்பவில்லை; இயேசுவின் போதனையையும் மதிக்கவில்லை என்பதே அதன் பொருளாகும்.

6. மரணித்த பின் உயிர்த்தெழுந்தால் கடவுளா?

இயேசு சிலுவையில் அறையப்பட்டு மரணித்தார். பின்னர் மூன்றாம் நாளில் திரும்பவும் உயிர்த்தெழுந்தார் என்பதால் இயேசு கடவுள் தாம்  என்பது கிறித்தவர்கள் எடுத்து வைக்கும் மற்றொரு ஆதாரம்.

இதை நாம் நம்பாவிட்டாலும் கூட, கிறித்தவர்களின் நம்பிக்கையின் அடிப்படையிலேயே இதை அணுகுவோம்.

மரணித்த பின் உயிர்த்தெழுதல் என்பதில் இரண்டு விஷயங்கள் உள்ளன.

ஒன்று மரணித்தல்

மற்றொன்று உயிர்த்தெழுதல்

இயேசு உயிர்த்தெழுந்ததை நம்பக்கூடிய கிறித்தவர்கள் இதை நம்புவதற்கு முன் அவர் மரணித்ததை நம்புகிறார்கள்! மரணித்தல் பற்றி பைபிள் என்ன கூறுகிறது என்பதைச் சிந்தித்தார்களா?

யார் மரணத்தைச் சுவைக்கிறாரோ அவர் கடவுளாக இருக்கவே முடியாது என்று பைபிள் ஐயத்திற்கிடமின்றி கூறிக் கொண்டிருக்கிறது.

பாவஞ் செய்கிற ஆத்மாவே சாகும்…

எசக்கியேல் 18:20

மனிதனாகப் பிறந்த அனைவரும் மரணிக்கின்றனர். எனவே அனைவரும் பாவம் செய்தவர்களே. இறைவன் மாத்திரம் தான் இதிலிருந்து தூய்மையானவன். இயேசு மரணித்ததால் அவரும் பாவம் செய்திருக்கிறார்; அதனால் அவர் கடவுளாக இருக்க முடியாது  என்பதை இந்த வசனம் கூறவில்லையா?

கர்த்தரோ மெய்யான தெய்வம். அவர் ஜீவனுள்ள தேவன். நித்திய ராஜா…

எரேமியா 10:10

கடவுள் உயிருடன் இருக்க வேண்டும் எனவும், நித்தியமாகவும், நிரந்தரமாகவும் இருக்க வேண்டும் எனவும் இவ்வசனம் கூறுகிறது. நிரந்தரமான உயிருள்ளவர்  என்ற தகுதியை மரணித்ததன் மூலம் இயேசு இழந்து விடுகிறாரே! இதன் பின்னரும் அவரிடம் கடவுள் தன்மை இருப்பதாக நம்புவது பைபிளின் போதனைக்கே முரண் என்பது கிறித்தவர்களுக்குத் தெரியவில்லையா?

பூமியின் கடையாந்தரங்களைச் சிருஷ்டித்த கர்த்தராகிய அநாதி தேவன் சோர்ந்து போவதுமில்லை. இளைப்படைவதுமில்லை. இதை நீ அறியாயோ? இதை நீ கேட்டதில்லையோ?

ஏசாயா 40:28

கடவுளுக்குச் சோர்வோ, களைப்போ ஏற்படக் கூடாது! மிகப் பெரிய சோர்வாகிய மரணம் அவருக்கு வந்ததேன்? இதன் பின்னரும் இயேசுவிடம் கடவுள் தன்மையிருப்பதாக எப்படி நம்ப முடியும்?

நித்தியமும், அழிவில்லாமையும் அதரிசனமுமுள்ள ராஜனுமாய் தாம் ஒருவரே ஞானமுள்ள தேவனுமாயிருக்கிறவருக்கு கனமும் மகிமையும் சதா காலங்களிலும் உண்டாயிருப்பதாக ஆமென்!

1 தீமோத்தேயு 1:17

கடவுளுக்கு மரணமும் ஏற்படக் கூடாது; மற்றவர்களுக்கு அவர் காட்சி தரவும் கூடாது என்று இந்த வசனம் கூறுகிறது.

இயேசுவிடம் இந்த இரண்டு பலவீனங்களும் அமைந்திருந்தன.

இயேசு சிலுவையில் அறைந்து கொல்லப்பட்டார் என்பது கிறித்தவர்களின் நம்பிக்கை. எனவே அவருக்கு மரணம் ஏற்பட்டிருப்பதால் அவர் நிச்சயம் கடவுளாக இருக்க முடியாது.

கடவுள் யாருக்கும் காட்சி தரக் கூடாது என்ற பைபிளின் மேற்கண்ட கூற்றுக்கு மாற்றமாக இயேசு பலராலும் காணப்பட்டுள்ளார். அவரை அனேகம் பேர் கண்களால் கண்டதற்கு நான்கு சுவிசேஷங்களிலும் ஏராளமான சான்றுகள் உள்ளன.

பலராலும் காணப்பட்ட ஒருவர் ஒருக்காலும் கடவுளாக முடியாது.

உயிர்த்தெழுந்ததால் கடவுளா?

இயேசு மரணித்து விட்டாலும் மரணித்த பின் உயிர்த்தெழுந்திருப்பதால் அவர் கடவுளாகி விட்டார். உலகில் வாழும் போது தான் மனிதராக வாழ்ந்தார். மரணித்து உயிர்த்தெழுந்த பின் அவருக்குக் கடவுள் தன்மை வந்து விட்டது என்று கிறித்தவ மத குருமார்கள் கூறுவதை நாம் அறிவோம்.

இயேசு மரணித்த பின் உயிர்த்தெழவில்லை; அது தவறான தகவல் என்பதை  இயேசுவின் சிலுவைப் பலி  என்ற நூலில் நாம் விளக்கியுள்ளோம். அது சரியான தகவல் என்று வைத்துக் கொண்டாலும் கூட அவர் உயிர்த்தெழுந்த பின்னரும் அவர் கடவுளாக ஆகி விடவில்லை.

ஏனெனில் இயேசு உயிர்த்தெழுந்த பிறகு பேசிய பேச்சுக்களிலும் கூட, தம்மை மனிதர் என்றே வலியுறுத்திக் கூறியிருக்கிறார்.

இயேசு உயிர்த்தெழுந்த பின் கூறியதைக் கேளுங்கள்!

இயேசு அவளை நோக்கி என்னைத் தொடாதே. நான் இன்னும் என் பிதாவினிடத்திற்கு ஏறிப் போகவில்லை. நீ என் சகோதரரிடத்திற்கு போய் நான் என் பிதாவினிடத்திற்கும், உங்கள் பிதாவினிடத்திற்கும் என் தேவனிடத்திற்கும் உங்கள் தேவனிடத்திற்கும் ஏறிப் போகிறேன் என்று அவர்களுக்குச் சொல் என்றார்.

யோவான் 20:17

என்னைப் பற்றிப் பிடித்துக் கொள்ளாதே! எனக்கும், உங்களுக்கும் ஒரே கடவுள் தான்  என்று உயிர்த்தெழுந்த பின்னரும் இயேசு கூறுகிறார். மரணிப்பதற்கு முன்பு எப்படி அவர் கடவுளாக இருக்கவில்லையோ அப்படியே உயிர்த்தெழுந்த பின்னரும் அவர் கடவுளாக மாறி விடவில்லை என்பதற்குத் தெளிவான வாக்கு மூலம் இது!

இவைகளைக் குறித்து அவர்கள் பேசிக் கொண்டிருக்கையில் இயேசு தாமே அவர்கள் நடுவிலே நின்று  உங்களுக்குச் சமாதானம்  என்றார். அவர்கள் கலங்கி பயந்து ஆவியைக் காண்கிறதாக நினைத்தார்கள். அவர் அவர்களை நோக்கி நீங்கள் ஏன் கலங்குகிறீர்கள்? உங்கள் இருதயங்களில் சந்தேகங்கள் எழும்புகிறதென்ன? நான் தான் என்று அறியும் படி என் கைகளையும், என் கால்களையும் பாருங்கள்! என்னைத் தொட்டுப் பாருங்கள். நீங்கள் காண்கிறபடி எனக்கு மாம்சமும், எலும்புகளும் உண்டாகியிருக்கிறது போல ஒரு ஆவிக்கு இராதே  என்று சொல்லித் தம்முடைய கைகளையும், கால்களையும் அவர்களுக்குக் காண்பித்தார். ஆனாலும் சந்தோஷத்தினால் அவர்கள் இன்னும் விசுவாசியாமல் ஆச்சரியப்படுகையில்  புசிக்கிறதற்கு ஏதாகிலும் இங்கே உண்டா  என்று அவர்களிடத்தில் கேட்டார். அப்பொழுது பொரித்த மீன் கண்டத்தையும், தேன் கூட்டுத் துணிக்கையையும் அவருக்குக் கொடுத்தார்கள். அவைகளை அவர் வாங்கி அவர்களுக்கு முன்பாக புசித்தார்.

லூக்கா 24:36-43

உயிர்த்தெழுந்த பின்பும் இயேசுவுக்கு மாம்சமும், எலும்புகளும் இருந்துள்ளன. இது கடவுளுக்கு இருக்க முடியாது.

உயிர்த்தெழுந்த பின்பும்  புசிக்கிறதற்கு ஏதாகிலும் இங்கே உண்டா  என்று பிறரிடம் யாசித்திருக்கிறார். இதுவும் மனிதனின் இயல்பு தான். உயிர்த்தெழுந்த பின்பும் அவருக்குப் பசித்திருக்கிறது. பொரித்த மீன் சாப்பிட்டிருக்கிறார். இந்தத் தன்மையும் கடவுளுக்கு இருக்க முடியாது.

உயிர்தெழுந்த பின்பு சீடர்களும், வேறு சிலரும் இயேசுவைக் கண்களால் கண்டுள்ளனர். உயிர்த்தெழுந்த பின்னரும் அவரை மற்றவர்கள் பார்த்திருப்பதால் அவர் கடவுள் தன்மை பெறவில்லை என்பதில் எந்தச் சந்தேகமும் இல்லை.

இயேசு மரணிப்பதற்கு முன் எவ்வாறு மனிதராகவே – கடவுளின் அம்சம் ஒரு சிறிதும் அற்றவராகவே – இருந்தாரோ அப்படித் தான் உயிர்த்தெழுந்த பின்பும் மனிதத் தன்மை கொண்டவராகவே இருந்திருக்கிறார். இந்த வசனம் இதை ஐயத்திற்கிடமின்றி நிரூபிக்கின்றது.

மற்றவர்களும் உயிர்த்தெழுந்துள்ளனர்

மற்றொரு கோணத்திலும் இதைக் கிறித்தவர்கள் சிந்திக்கக் கடமைப்பட்டுள்ளார்கள்.

இயேசு உயிர்த்தெழுந்து அந்த நிலையிலேயே நீடிப்பதால் இயேசு கடவுளாகி விட்டார் என்றால் இது போல் இன்னும் பலர் இறந்த பின் உயிர்த்தெழுந்துள்ளதாக பைபிள் கூறுகிறதே? அவர்களையும் கடவுள் என்றோ, கடவுளின் குமாரர்கள் என்றோ கிறித்தவர்கள் கூறாமலிருப்பது ஏன்?

இதோ! பைபிள் கூறுவதைக் கேளுங்கள்!

ஏனோக்கு தேவனோடே சஞ்சரித்துக் கொண்டிருக்கையில் காணப்படாமற் போனான். தேவன் அவனை எடுத்துக் கொண்டான்.

ஆதியாகமம் 5:24

விசுவாசத்தினாலே ஏனோக்கு மரணத்தைக் காணாதபடிக்கு எடுத்துக் கொள்ளப்பட்டான். தேவன் அவனை எடுத்துக் கொண்டபடியினாலேயே அவன் காணாப்படாமற் போனான்.

எபிரேயர் 11:5

இயேசு மரணத்திற்குப் பின்பே தேவனாலே எடுத்துக் கொள்ளப்பட்டிருக்கிறார். கடவுளுக்கு மரணம் ஏற்பட முடியாது. ஆனால் ஏனோக்கு மரணத்தைக் காணாமலேயே எடுத்துக் கொள்ளப்பட்டிருக்கிறான்.

கிறித்தவர்கள் இயேசுவை விடப் பெரிய கடவுளாக ஏனோக்கை ஏன் நம்புவதில்லை? விளக்குவார்களா?

அவர்கள் பேசிக் கொண்டு நடந்து போகையில் இதோ அக்கினி ரதமும் அக்கினிக் குதிரைகளும் அவர்களுக்கு நடுவாக வந்து இருவரையும் பிரித்தது. எலியா சுழற்காற்றில் பரலோகத்திற்கு ஏறிப் போனான். அதை எலிஷா கண்டு…

இரண்டாம் ராஜாக்கள் 2:11,12

இயேசுவைக் கர்த்தர் பரலோகத்துக்கு எடுத்துச் சென்றதை எவரும் பார்த்ததில்லை. ஆனால் எலியாவைக் கர்த்தரே எடுத்துச் சென்றிருக்கிறார். உயிருடன் எடுத்துச் சென்றிருக்கிறார். இன்னொரு தீர்க்கதரிசியாகிய எலிஷா பார்த்துக் கொண்டிருக்கும் போதே எலியா எடுத்துச் செல்லப்பட்டார். பலமான சாட்சியத்துடன் இது நிரூபிக்கப்பட்டுள்ளது.

அப்படியானால்  எலியா இயேசுவை விடப் பெரிய கடவுள்  என்று கிறித்தவர்கள் நம்ப வேண்டுமல்லவா?

எலியா, ஏனோக்கு போன்றோர் உயிருடன் பரலோகத்துக்குக் கர்த்தரால் எடுத்துக் கொள்ளப்பட்டதும், இன்னும் பலர் இறந்த பின் உயிர் பெற்றதாக பைபிள் கூறுவதும்  இயேசு கடவுளல்லர்; கடவுளின் மகனுமல்லர்; மனிதர் தாம்  என்பதை எள்ளளவும் ஐயத்திற்கிடமின்றி நிரூபிக்கின்றன.

கிறித்தவர்களுக்கு உண்மையிலேயே பைபிளில் நம்பிக்கை இருக்குமானால் இயேசுவைக் கடவுள் என்றோ, கடவுளின் குமாரர் என்றோ நம்புவதை விட்டொழித்து ஒரே கடவுளின் பால் திரும்பட்டும்.

7. பரிசுத்த ஆவி நிறைந்திருப்பதால் கடவுளாக முடியுமா?

இயேசு பரிசுத்த ஆவியால் நிரப்பப்பட்டிருந்தார் என்பதால் இயேசு கடவுளாகவும், கடவுளின் குமாரராகவும், கடவுளின் அம்சம் பெற்றவராகவும் ஆகி விட்டார் என்பதும் கிறித்தவர்களின் வாதம்.

இயேசுவிடம் பரிசுத்த ஆவி நிறைந்திருந்ததால் அவரைக் கடவுள் நிலைக்கு உயர்த்தும் கிறித்தவர்கள் இன்னும் எத்தனையோ பேரிடம் பரிசுத்த ஆவி நிரம்பியிருந்ததாக பைபிள் கூறுவதை ஏன் கணக்கில் எடுத்துக் கொள்வதில்லை?

இதோ பைபிள் கூறுவதைக் கேளுங்கள்!

இயேசுவுக்கு ஞானஸ்நானம் தந்து அவருக்கு குருவாகத் திகழ்ந்தவர் யோவான். அவரைக் குறித்து பைபிள் பின் வருமாறு கூறுகிறது.

அவன் கர்த்தருக்கு முன்பாகப் பெரியவனாயிருப்பான். திராட்சை ரசமும், மதுவும் குடியான். தன் தாயின் வயிற்றிலிருக்கும் போதே பரிசுத்த ஆவியால் நிரப்பப்பட்டிருப்பான்.

லூக்கா 1:15

அவனுடைய தகப்பனாகிய சகரியா பரிசுத்த ஆவியினாலே நிரப்பப்பட்ட தீர்க்கதரிசனமாக…

லூக்கா 1:67

இவ்விரு வசனங்களும் சகரியா, அவரது மகன் யோவான் ஆகியோர் பரிசுத்த ஆவியினால் நிரப்பப்பட்டிருந்ததாகக் கூறுகின்றன. கிறித்தவர்கள் இவர்களைக் கடவுளர்களாக அல்லது கடவுளின் குமாரர்களாக நம்புவதில்லையே அது ஏன்?

எலிசபெத்து, மரியாளுடைய வாழ்த்துதலைக் கேட்ட பொழுது அவளுடைய வயிற்றிலிருந்த பிள்ளை துள்ளிற்று. எலிசபெத்து பரிசுத்த ஆவியினால் நிரப்பப்பட்டு…

லூக்கா 1:41

யோவானும் பரிசுத்த ஆவியினால் நிரப்பப்பட்டவர்,

அவரது தந்தை சகரியாவும் ஆவியினால் நிரப்பப்பட்டவர்,

அவரது தாய் எலிசபெத்தும் பரிசுத்த ஆவியினால் நிரப்பப்பட்டவர்

என்று இவ்வசனங்கள் கூறுகின்றன.

இப்படிப் பாரம்பர்யமாகப் பரிசுத்த ஆவியினால் நிரப்பப்பட்டவர்களை மறப்பதும் அவர்களிடம் ஓரவஞ்சனையாக நடப்பதும் நியாயம் தானா?

இயேசுவுக்குக் குருவாகவும் அவரை விட ஆறு மாதம் மூத்தவராகவும் இருந்த யோவானைக் கடவுளின் குமாரர் என்று கிறித்தவர்கள் கூறுவதில்லையே அது ஏன்?

இயேசுவுக்குள் இருந்த பரிசுத்த ஆவி, பல சந்தர்ப்பங்களில் அவரை விட்டு விலகியிருக்கிறது. பிசாசினால் அவர் சோதிக்கப்பட்டார்.

மத்தேயு 4:1-10

இந்தச் சந்தர்ப்பத்தில் பரிசுத்த ஆவி அவரை விட்டு விலகி விட்டது என்று தெரிகின்றது.

யோவானிடம் இயேசு வந்து ஞானஸ்நானம் பெற்ற பிறகு தேவ ஆவி அவர் மேல் இறங்கியதாக மத்தேயு (3:16) கூறுகிறார்.

அப்படியானால் ஞானஸ்நானம் பெறுவதற்கு முன் அவரிடம் பரிசுத்த ஆவி இருக்கவில்லை என்பது தெரிகின்றது. ஆனால் யோவான் தாயின் வயிற்றிலிருக்கும் போதே பரிசுத்த ஆவியால் நிரப்பப்பட்டிருந்தார்.

இப்போது யாரைக் கடவுளின் குமாரர் என்று சொல்லப் போகிறார்கள்?

இன்னும் யாரிடமெல்லாம் பரிசுத்த ஆவி குடி கொண்டிருக்கிறது என்பதைப் பாருங்கள்!

பேசுகிறவர்கள் நீங்கள் அல்ல. உங்கள் பிதாவின் ஆவியானவரே உங்களிலிருந்து பேசுகிறவர்.

மத்தேயு 10:20

பரிசுத்த ஆவியால் பேசுகின்ற இயசுவின் சீடர்களும் கடவுளர்களா?

இயேசுவைக் காட்டிக் கொடுத்த யூதா, மூன்று தடவை இயேசுவை மறுத்த பேதுரு ஆகியோரும் கூட பரிசுத்த ஆவியால் நிரப்பப்பட்டிருந்தார்களா?

அப்பொழுது சிமியோன் என்னும் பேர் கொண்ட ஒரு மனுஷன் எருசலேமில் இருந்தான். அவன் நீதியும் தேவ பக்தியும் உள்ளவனாயும் இஸ்ரவேலின் ஆறுதல் வரக் காத்திருக்கிறவனாயும் இருந்தான். அவன் மேல் பரிசுத்த ஆவி இருந்தார்.

லூக்கா 2:25

இந்தச் சங்கதிகளைக் குறித்து நாங்கள் அவருக்குச் சாட்சிகளாயிருக்கிறோம். தேவன் தமக்குக் கீழ்ப்படிகிறவர்களுக்குத் தந்தருளின பரிசுத்த ஆவியும் சாட்சி என்றார்கள்.

அப்போஸ்தலர் 5:32

அவன் நல்லவனும், பரிசுத்த ஆவியினாலும் விசுவாசத்தினாலும் நிறைந்தவனுமாயிருந்தான். அநேக ஜனங்கள் கர்த்தரிடமாய் சேர்க்கப்பட்டார்கள்.

அப்போஸ்தலர் 11:24

இந்த யோசனை சபையாரெல்லாருக்கும் பிரியமாயிருந்தது. அப்பொழுது விசுவாசமும் பரிசுத்த ஆவியும் நிறைந்தவனாகிய ஸ்தேவானையும், பிலிப்பையும், பிரகோரையும், நிக்கானோரையும், தீமோனையும், பர்மெனாவையும், யூத மார்க்கத்தமைந்தவனான அந்தியோகிய பட்டணத்தானாகிய நிக்கோலாவையும் தெரிந்து கொண்டு…

அப்போஸ்தலர் 6:5

உன்னிடத்தில் ஒப்புவிக்கப்பட்ட அந்த நற்பொருளை நமக்குள்ளே வாசம் பண்ணுகிற பரிசுத்த ஆவியினாலே காத்துக் கொள்!

இரண்டாம் தீமோத்தேயு 1:14

தீர்க்கதரிசனமானது ஒரு காலத்திலும் மனுஷருடைய சித்தத்தினாலே உண்டாகவில்லை. தேவனுடைய பரிசுத்த மனுஷர்கள் பரிசுத்த ஆவியினாலே ஏவப்பட்டு பேசினார்கள்.

இரண்டாம் பேதுரு 1:21

இவ்வாறு பரிசுத்த ஆவியால் நிரப்பப்பட்டவர்கள் கணக்கு வழக்கில்லாமல் இருந்துள்ளதாக பைபிள் கூறும் போது இயேசுவை மட்டும் கடவுள் என்று கூறுவது என்ன நியாயம்?

பரிசுத்த ஆவியினால் நிரப்பப்படுதல் என்பதன் பொருள் என்ன? கடவுள் தன்மை வந்து விட்டது என்பது தான் அதன் பொருளா? நிச்சயமாக இல்லை.

தேவனுக்குக் கட்டுப்பட்டு, அவனது அடிமைகளாகத் தங்களைக் கருதுவோர் தாம் பரிசுத்த ஆவியினாலே நிரப்பப்பட்டவர்கள்.

மேலே எடுத்துக்காட்டப்பட்ட அப்போஸ்தலர் 5:32 வசனத்திலிருந்து இதை விளங்கலாம்.

இயேசுவைத் தவிர மற்றவர்களிடம் பரிசுத்த ஆவி இருப்பதாகக் கூறப்படும் போது அவர்கள் நல்ல மனிதர்களாக இருந்தார்கள் என்று விளங்கிக் கொள்ளும் கிறித்தவர்கள், இயேசுவுக்கு அந்த வார்த்தை பயன்படுத்தப்படும் போது மட்டும் அவர் கடவுள் தன்மை பெற்றவர் என்று பொருள் கொள்ள என்ன ஆதாரம் வைத்திருக்கிறார்கள்? விளக்குவார்களா?

இன்னும் சொல்வதென்றால் பரிசுத்த ஆவியினால் நிரம்பிய மற்றவர்களைக் கடவுள் என்று கூறினால் கூட இயேசுவைக் கடவுள் என்று கூற முடியாது. அதற்கு பைபிளிலேயே ஆதாரம் கிடைக்கின்றது.

சோதிக்கப்படுகிற எவனும் நான் தேவனால் சோதிக்கப்படுகிறேன் என்று சொல்லாதிருப்பானாக.

யாக்கோபு 1:13

கடவுள் என்பவர் தீமைகளால் சோதிக்கப்பட முடியாது என்பதை இவ்வசனம் அழுத்தமாகக் கூறுகின்றது.

ஆனால் இயேசுவோ பலமுறை பிசாசினால் – தீமைகளால் சோதிக்கப்பட்டதாகவும் பைபிள் கூறுகிறது.

மத்தேயு 4:1-10)

இயேசுவிடம் பரிசுத்த ஆவி நிரம்பி வழிந்தாலும் அவர் பிசாசினால் சோதிக்கப்பட்டிருக்கிறார். இவ்வாறு சோதிக்கப்பட்டவர் கடவுளாக இருக்க முடியாது எனும் போது இயேசுவைக் கடவுளாக ஏற்பதில் கடுகளவாவது நியாயம் இருக்கிறதா என்று சிந்தித்துப் பாருங்கள்!

தங்களுக்குச் சிறு வயது முதலே ஊட்டப்பட்டதை மறந்து விட்டு வேதமாக நம்புகின்ற பைபிளை நடுநிலையோடு ஆராய்ந்தால்,  இயேசு நிச்சயமாகக் கடவுள் அல்லர்; கடவுளின் மகனுமல்லர்; அவர் ஒரு நல்ல மனிதர்  என்ற முடிவைத் தவிர வேறு முடிவுக்கு எந்தக் கிறித்தவரும் வர முடியாது.

பகுதி இரண்டு

கடவுளின் இலக்கணம்

கடவுளுக்கும், மனிதனுக்கும் தனித்தனி இலக்கணங்களை பைபிள் கூறுகிறது. கடவுளுக்குக் கூறப்பட்ட எந்த இலக்கணமும் இயேசுவுக்குப் பொருந்தவில்லை. மனிதனுக்குக் கூறப்படுகின்ற எல்லா இலக்கணங்களும் இயேசுவுக்குக் கச்சிதமாகப் பொருந்துகின்றன என்பதை பைபிளின் துணையுடன் இப்பகுதியில் காண்போம்.

1. காணப்படுதல் கடவுளின் தன்மை அன்று

தேவனை ஒருவனும் ஒருக்காலும் கண்டதில்லை.

யோவான் 1:18

 கடவுள் என்பவர் எவராலும், எச்சந்தர்ப்பத்திலும் காணப்படக் கூடாது  என்று இவ்வசனம் கூறுகிறது.

இயேசுவைப் பல்லாயிரம் மக்கள் கண்டுள்ளனர். உயிர்த்தெழுந்த பின்பும் கூட அவரைச் சிலர் கண்டுள்ளனர். மரணிப்பதற்கு முன்னரும், மரணித்து உயிர்த்தெழுந்த பின்னரும் இயேசு பலரால் காணப்பட்டுள்ளதால் இயேசு கடவுளாகவோ, கடவுளின் மகனாகவோ இருக்க முடியாது என்பது ஐயத்திற்கிடமின்றி நிரூபணமாகின்றது.

2. இரத்தமும் சதையும் கடவுளுக்குக் கிடையாது

 கடவுளுக்கு இரத்தமோ, சதையோ, எலும்புகளோ இருக்கக் கூடாது. அவர் ஆவி வடிவிலேயே இருக்க வேண்டும்  எனவும் பைபிள் கடவுளுக்கு இலக்கணம் கூறுகிறது.

தேவன் ஆவியாக இருக்கிறார்.

யோவான் 4:24

இந்த வசனத்தில் கூறப்படும் இலக்கணத்திற்கேற்ப இயேசு இருந்தாரா?

இல்லை என்று பைபிள் அடித்துச் சொல்கிறது.

இயேசுவின் முழு வாழ்க்கையிலும் அவர் ஆவியாக இராமல் மாம்சம், சதை, எலும்பு ஆகியவற்றுடனே இருந்தார்.

அவர் சிலுவையில் அறையப்பட்ட போதும் அவர் இவ்வாறே இருந்தார்.

ஒரு ஆவியைச் சிலுவையில் அறைய முடியாது.

இயேசுவைச் சுட்டிக் காட்டும் ஓவியங்களில் அவர் சிலுவையிலறையப்பட்டு இரத்தம் சிந்தும் நிலையிலேயே தீட்டப்படுகிறார்.

அது மட்டுமின்றி அவர் உயிர்த்தெழுந்த பின்னரும் இதே நிலையிலேயே இருந்திருக்கிறார்.

அவர், அவர்களை நோக்கி, நீங்கள் ஏன் கலங்குகிறீர்கள்? உங்கள் இருதயங்களில் சந்தேகங்கள் எழும்புகிறதென்ன? நான் தான் என்று அறியும் படி என் கைகளையும், என் கால்களையும் பாருங்கள்! என்னைத் தொட்டுப் பாருங்கள்! நீங்கள் காண்கிற படி எனக்கு மாம்சமும், எலும்புகளும் உண்டாகியிருக்கிறது போல் ஒரு ஆவிக்கு இராதே என்று சொல்லி தம்முடைய கைகளையும், கால்களையும் அவர்களுக்குக் காண்பித்தார்.

லூக்கா 24:38-40

உயிர்த்தெழுந்த பின்னரும் கூட இயேசு ஆவியாக இல்லை; இரத்தமும், சதையும், எலும்பும் உள்ளவராகவே இருந்தார். இதன் பிறகும் அவரைக் கடவுள் என்று எப்படி நம்ப முடியும்?

3. தவறாக மதிப்பிடுதல் கடவுளின் தன்மை அன்று

துன்மார்க்கனை நீதிமானாக்குகிறவனும் நீதிமானைக் குற்றவாளியாக்குகிறவனுமாகிய இவ்விருவரும் கர்த்தருக்கு அருவருப்பானவர்கள்.

நீதிமொழிகள் 17:15

கெட்டவனை நல்லவன் என்றும், நல்லவனைக் கெட்டவன் என்றும் தீர்ப்பது கடவுளுக்குரிய இலக்கணமன்று. இவ்வாறு தீர்ப்பது கடவுளுக்குப் பிடிக்காததும் கூட. இயேசுவிடம் இந்தத் தகுதி இருந்ததா என்றால் இல்லை என்று பைபிள் கூறுகிறது.

அவரோ திரும்பிப் பேதுருவைப் பார்த்து  எனக்குப் பின்னாகப் போ சாத்தானே! நீ இடறலாயிருக்கிறாய். தேவனுக்கு ஏற்றவைகளைச் சிந்தியாமல் மனுஷனுக்கு ஏற்றவைகளைச் சிந்திக்கிறாய்  என்றார்.

மத்தேயு 16:23

பேதுரு என்ற சீடனைச் சாத்தான் என்றும்

இயேசுவையே தடம் புரளச் செய்தவன் என்றும்

கடவுளுக்குரியவைகளைச் சிந்திக்காதவன் என்றும்

இயேசு எடை போட்டிருக்கிறார்.

அது மட்டுமின்றி இயேசுவையே அவன் மூன்று தடவை மறுப்பான் என்றும் இயேசு கூறியதாக நான்கு சுவிஷேசங்களும் கூறுகின்றன.

இவ்வளவு மோசமான துன்மார்க்கனுக்கு இயேசு வழங்கிய அந்தஸ்து என்ன தெரியுமா?

பரலோக ராஜ்ஜியத்தின் திறவுகோல்களை நான் உனக்குத் தருவேன். பூலோகத்திலே நீ கட்டுகிறது எதுவோ அது பரலோகத்திலும் கட்டப்பட்டு இருக்கும். பூகோலத்தில் நீ கட்டவிழ்ப்பது எதுவோ அது பரலோகத்திலும் கட்டவிழ்க்கப்பட்டிருக்கும்  என்றார்.

மத்தேயு 16:19

பேதுருவை விடச் சிறந்த சீடர்கள் ஒன்பது பேர் இருக்கும் போது பேதுருவைச் சரியாக எடை போடாமல் அவனிடம் பரலோக ராஜ்ஜியத்தின் திறவுகோலை வழங்கியது கடவுள் செய்யக் கூடியதா? இயேசு கடவுளாக இருக்க முடியாது என்பதை இதிலிருந்தும் ஐயமற அறியலாம்.

4. நிலையாமை கடவுளின் தன்மையன்று

கடவுள் என்றென்றும் நிலையாக இருக்க வேண்டும். அவருக்கு ஆரம்பமும், முடிவும் இருக்க முடியாது.

கர்த்தரே என்றென்றைக்கும் இருப்பார்.

சங்கீதம் 9:7

இயேசு உயிர்த்தெழுந்ததை நம்பினால் கூட அவர் பிறப்பதற்கு முன் இருந்திருக்கவில்லை. மரணத்திற்கும் உயிர்த்தெழுவதற்கும் இடைப்பட்ட மூன்று நாட்கள் அவர் இருக்கவில்லை. என்றென்றைக்கும் இராததால் இயேசு கடவுளாக இருக்க முடியாது என்று அறியலாம்.

5. கொல்லப்படுவது கடவுளின் தன்மை அன்று

கடவுளை ஒருவரும் ஒருக்காலும் கொலை செய்ய முடியாது. கொல்லப்பட்ட யாரும் கடவுளாயிருக்க முடியாது என்றும் பைபிள் கூறுகிறது.

உன்னைக் கொல்லுகிறவனுக்கு முன்பாக நான் தேவனென்று நீ சொல்வாயோ? உன்னைக் குத்திப் போடுகிறவன் கைக்கு நீ மனுஷனேயல்லாமல் தேவனல்லவே!

எசக்கியேல் 28:9

குத்திப் போடப்பட்டவன் மனுஷனாகத் தான் இருக்க முடியுமே தவிர கடவுளாக இருக்கவே முடியாது என்ற இந்த இலக்கணத்துக்குப் பொருந்த இயேசு கொல்லப்பட்டிருக்கிறார்.

நீங்கள் மரத்திலே தூக்கிக் கொலை செய்த இயேசுவை நம்முடைய பிதாக்களின் தேவன் எழுப்பி….

அப்போஸ்தலர் 5:30

கொலை செய்யப்பட்ட காரணத்தால் தாம் கடவுள் இல்லை என்று இயேசு தெளிவாகக் காட்டிச் சென்ற பின் அவரைக் கடவுள் என்று கூறலாமா?

6. கடவுளுக்குத் துன்பமில்லை

 கடவுளுக்கு எந்தத் துன்பமும் ஏற்பட முடியாது. மற்றவர்களின் துன்பங்களை அவர் நீக்கக் கூடியவராக இருக்க வேண்டும்  எனவும் பைபிள் கடவுளுக்கு இலக்கணம் கூறுகிறது.

நீதிமானுக்கு வரும் துன்பங்கள் அனேகமாயிருக்கும். கர்த்தர் அவைகளெல்லாவற்றிலும் நின்று அவனை விடுவிப்பார்.

சங்கீதம் 34:19

இயேசு இந்த இலக்கணத்திற்கு மாறாகத் துன்பங்கள் பல அடைந்திருக்கிறார். அது மட்டுமின்றித் தம்மைத் துன்பங்களிலிருந்து காக்கும் படி கடவுளிடம் வேண்டுதலும் செய்திருக்கிறார்.

இப்பொழுது என் ஆத்மா கலங்குகிறது. நான் என்ன சொல்லுவேன். பிதாவே இந்த வேளையினின்று என்னை இரட்சியும் என்று சொல்வேனா? ஆகிலும் இதற்காகவே இந்த வேளைக்குள் வந்தேன்.

யோவான் 12:27

சற்று அப்புறம் போய், முகங்குப்புற விழுந்து; என் பிதாவே, இந்தப் பாத்திரம் என்னை விட்டு நீங்கக் கூடுமானால் நீங்கும் படிச் செய்யும்; ஆகிலும் என் சித்தத்தின் படியல்ல. உம்முடைய சித்தத்தின் படியே ஆகக் கடவது என்று ஜெபம் பண்ணினார்.

மத்தேயு 26:39

அப்பொழுது, அவருடைய முகத்தில் துப்பி, அவரைக் குட்டினார்கள். சிலர் அவரைக் கன்னத்தில் அறைந்து;

மத்தேயு 26:67

அவரைக் கட்டி; கொண்டு போய், தேசாதிபதியாகிய பொந்தியு பிலாத்துவினிடத்தில் ஒப்புக் கொடுத்தார்கள்.

மத்தேயு 27:2

அப்பொழுது, அவன் பாபாசை அவர்களுக்கு விடுதலையாக்கி, இயேசுவையோ வாரினால் அடிப்பித்துச் சிலுவையில் அறையும்படிக்கு ஒப்புக் கொடுத்தான். அப்பொழுது தேசாதிபதியின் போர்ச்சேவகர் இயேசுவைத் தேசாதிபதியின் அரண்மனையிலே கொண்டு போய், போர்ச்சேவகரின் கூட்டம் முழுவதையும் அவரிடத்தில் கூடிவரச் செய்து…

மத்தேயு 27:26-27

முள்ளுகளால் ஒரு முடியைப் பின்னி, அவர் சிரசின் மேல் வைத்து, அவர் வலது கையில் ஒரு கோலைக் கொடுத்து, அவர் முன்பாக முழங்காற்படியிட்டு, யூதருடைய ராஜாவே, வாழ்க என்று அவரைப் பரியாசம் பண்ணி, அவர் மேல் துப்பி, அந்தக் கோலை எடுத்து, அவரைச் சிரசில் அடித்தார்கள்.

மத்தேயு 27:29-30

அவரைச் சிலுவையில் அறைந்த பின்பு, அவர்கள் சீட்டுப் போட்டு அவருடைய வஸ்திரங்களைப் பங்கிட்டுக் கொண்டார்கள். என் வஸ்திரங்களைத் தங்களுக்குள்ளே பங்கிட்டு, என் உடையின் பேரில் சீட்டுப் போட்டார்கள் என்று தீர்க்கதரிசியால் உரைக்கப்பட்டது நிறைவேறும் படி இப்படி நடந்தது.

மத்தேயு 27:35

ஒன்பதாம் மணி நேரத்தில் இயேசு; ஏலீ! ஏலீ! லாமா சபக்தானி, என்று மிகுந்த சத்தமிட்டுக் கூப்பிட்டார். அதற்கு என் தேவனே! என் தேவனே! ஏன் என்னைக் கைவிட்டீர் என்று அர்த்தமாம்.

மத்தேயு 27:46

இயேசு தமது வாழ்நாள் முழுவதும் பட்ட துன்பங்கள் கொஞ்சநஞ்சமல்ல என்பதை நான்கு சுவிசேஷங்களும் கூறுகின்றன. மேலே நாம் சுட்டிக்காட்டியவை அவரது வாழ்வில் கடைசியாக பட்ட துன்பங்கள் மட்டுமே. மிகவும் கேவலமான முறையில் இயேசு நடத்தப்பட்டிருக்கிறார்.

என் தேவனே ஏன் என்னைக் கைவிட்டீர்? என்று புலம்பும் அளவுக்கு அவரால் தாங்கிக் கொள்ள முடியாத பெருந்துன்பத்தை அவர் அடைந்திருப்பதை இதிலிருந்து அறியலாம்.

கடவுள் என்பவர் எந்தத் துன்பத்தையும் அடையக் கூடாது. அடைய மாட்டார் என்று பைபிளே கடவுளுக்கு இலக்கணம் சொல்லும் போது அதை மீறி துன்பத்திற்கு ஆளானவரைக் கடவுள் எனக் கூறுவது தகுமா? கிறித்தவர்கள் இதையும் சிந்திக்க வேண்டும்.

இதிலிருந்து இயேசு கடவுளல்லர் என்பது தெளிவாகவில்லையா? பைபிள் கூறும் கடவுளுக்குரிய இலக்கணத்தைக் கூடக் கிறித்தவர்கள் நம்ப வேண்டாமா?

7. கடவுள் தவறு செய்ய மாட்டார்

கடவுள் அனைத்து விஷயங்களிலும் நல்லதையே செய்ய வேண்டும். எந்தத் தவறும் செய்யக் கூடாது என்று பைபிள் கடவுளுக்கு இலக்கணம் கூறுகிறது.

கர்த்தரைத் துதியுங்கள். அவர் நல்லவர்…

முதலாம் நாளாகமம் 16:34

இந்த இலக்கணம் தம்மிடம் இல்லை என்று இயேசுவே மறுத்துள்ளார்.

அதற்கு இயேசு,  நீ என்னை நல்லவன் என்று சொல்வானேன்? தேவன் ஒருவர் தவிர நல்லவன் ஒருவனுமில்லையே  என்றார்.

மார்க்கு 10:18

8. கடவுள் அறியாமைக்கு அப்பாற்பட்டவர்

கடவுளுக்கு எதைப் பற்றியும் அறியாமை இருக்கக் கூடாது. அனைத்தும் அவருக்குத் தெரிந்திருக்க வேண்டும். மனிதர்களின் உள்ளத்தில் மறைத்து வைத்திருப்பதும் கூட அவருக்குத் தெரிய வேண்டும். இவ்வாறு பைபிள் கூறுகிறது.

தேவரீர் ஒருவரே எல்லா மனுப்புத்திரரின் இருதயத்தையும் அறிந்தவராதலால்…

முதலாம் ராஜாக்கள் 8:40

மனிதர்களின் இருதயங்களில் உள்ளதை அறிவது ஒரு புறமிருக்கட்டும்! வெளிப்படையான பல விஷயங்கள் கூட இயேசுவுக்குத் தெரியாமல் இருந்திருக்கின்றன.

அப்பொழுது இயேசு, என்னைத் தொட்டது யார் என்று கேட்டார்.

லூக்கா 8:45

காலையிலே அவர் நகரத்துக்குத் திரும்பி வருகையில், அவருக்குப் பசியுண்டாயிற்று. அப்பொழுது வழியருகே ஒரு அத்தி மரத்தைக் கண்டு, அதனிடத்திற் போய், அதிலே இலைகளையன்றி வேறொன்றையும் காணாமல், இனி ஒருக்காலும் உன்னிடத்தில் கனி உண்டாகாதிருக்கக் கடவது என்றார்; உடனே அத்தி மரம் பட்டுப் போயிற்று.

மத்தேயு 21:18-19

இஸ்ரவேலின் பன்னிரண்டு கோத்திரங்களையும் நியாயந்தீர்க்கிறவர்களாகப் பன்னிரண்டு சிங்காசனங்களின் மேல் வீற்றிருப்பீர்கள் என்று, மெய்யாகவே உங்களுக்குச் சொல்லுகிறேன்.

மத்தேயு 19:28

என்று இயேசு கூறினார்.

அந்தப் பன்னிரெண்டு சீடர்களில் ஒருவன் அவரைக் காட்டிக் கொடுப்பான் என்பதை அப்போது இயேசு அறியவில்லை.

அந்த நாளையும், அந்த நாழிகையையும் பிதா ஒருவர் தவிர மற்றொருவனும் அறியான். பரலோகத்திலுள்ள தூதர்களும் அறியார். குமாரனும் அறியார்.

மார்க்கு 13:32

இப்படி ஏராளமான விஷயங்களை இயேசு அறிந்திருக்கவில்லை. பக்தர்களைக் காப்பது என்றால் அனைத்தையும் அறிந்திருக்க வேண்டியது அவசியம் இல்லையா? தன்னைத் தொட்டது யார் என்பதைக் கூட அறியாத ஒருவர் தங்களை இரட்சிப்பார் என்று கிறித்தவர்கள் நம்புவது முறை தானா? சிந்திக்கட்டும்.

9. கடவுள் உறங்க மாட்டார்

இதோ இஸ்ரவேலைக் காக்கிறவர் உறங்குவதுமில்லை. தூங்குகிறதுமில்லை.

சங்கீதம் 121:4

அப்பொழுது படவு அலைகளினால் மூடப்படத் தக்கதாய் கடலில் பெருங்காற்று உண்டாயிற்று. அவரோ நித்திரையாயிருந்தார்.

மத்தேயு 8:24

இயேசு நன்றாக அயர்ந்து தூங்கினார் என்று இவ்வசனம் கூறுகிறது. கடவுள் உறங்கக் கூடாது என்ற இலக்கணத்துக்கு இது முரணாகவுள்ளது.

10. கடவுள் பாவியா?

இயேசு தம்மைச் சிலுவை மரணத்திலிருந்து காப்பாற்றுமாறு பிரார்த்தனை செய்திருக்கிறார்.

அப்பொழுது, அவர்: என் ஆத்துமா மரணத்துக்கேதுவான துக்கங்கொண்டிருக்கிறது; நீங்கள் இங்கே தங்கி, என்னோடே கூட விழித்திருங்கள் என்று சொல்லி; சற்று அப்புறம்போய், முகங்குப்புற விழுந்து: என் பிதாவே, இந்தப்பாத்திரம் என்னைவிட்டு நீங்கக் கூடுமானால் நீங்கும்படி செய்யும்; ஆகிலும் என் சித்தத்தின்படியல்ல, உம்முடைய சித்தத்தின்படியே ஆகக்கடவது என்று ஜெபம் பண்ணினார். பின்பு, அவர் சீஷர்களிடத்தில் வந்து, அவர்கள் நித்திரை பண்ணுகிறதைக் கண்டு, பேதுருவை நோக்கி: நீங்கள் ஒரு மணி நேரமாவது என்னோடே கூட விழித்திருக்கக் கூடாதா? நீங்கள் சோதனைக்குட்படாத படிக்கு விழித்திருந்து ஜெபம் பண்ணுங்கள்; ஆவி உற்சாகமுள்ளது தான், மாம்சமோ பலவீனமுள்ளது என்றார். அவர் மறுபடியும் இரண்டாந்தரம் போய்: என் பிதாவே, இந்தப் பாத்திரத்தில் நான் பானம் பண்ணினாலொழிய இது என்னை விட்டு நீங்கக் கூடாதாகில், உம்முடைய சித்தத்தின் படி ஆகக் கடவது என்று ஜெபம் பண்ணினார். அவர் திரும்ப வந்த போது, அவர்கள் மறுபடியும், நித்திரை பண்ணுகிறதைக் கண்டார்; அவர்களுடைய கண்கள் மிகுந்த நித்திரை மயக்கம் அடைந்திருந்தது. அவர் மறுபடியும் அவர்களை விட்டுப் போய், மூன்றாந்தரமும் அந்த வார்த்தைகளையே சொல்லி ஜெபம் பண்ணினார்.

மத்தேயு 26:38-45

அப்பா பிதாவே, எல்லாம் உம்மாலே கூடும்; இந்தப் பாத்திரத்தை என்னிலிருந்து எடுத்துப் போடும், ஆகிலும் என் சித்தத்தின் படியல்ல, உம்முடைய சித்தத்தின்படியே ஆகக்கடவது என்றார்.

மார்க்கு 14:36

அவர் மிகவும் வியாகுலப்பட்டு, அதிக ஊக்கத்தோடே ஜெபம் பண்ணினார். அவருடைய வேர்வை இரத்தத்தின் பெருந்துளிகளாய்த் தரையிலே விழுந்தது.

லூக்கா 22:44

ஆனாலும் அவர் சிலுவையில் அறையப்பட்டார்.

தேவனிடம் நல்லவர் செய்யக்கூடிய எந்தப் பிரார்த்தனையும் நிராகரிக்கப்படுவதில்லை. பாவிகளின் கோரிக்கைக்கு தேவன் செவி கொடுப்பதில்லை என்பது பைபிளின் போதனை.

யோவான் 9:31

இயேசுவின் கோரிக்கை இறைவனால் ஏற்கப்படாதது எதைக் காட்டுகிறது?

இயேசு பாவம் செய்பவராக இருந்திருக்கிறார்; நல்லவராக இருக்கவில்லை என்று இந்த வசனத்திலிருந்து விளங்கவில்லையா?

11. கடவுள் போதை அடிமையா?

மதுபானம் அருந்துவதைப் பைபிள் கடுமையாகக் கண்டிக்கிறது. எல்லாத் தீமைகளும் மதுபானம் அருந்துவதால் தான் ஏற்படுகிறது எனவும் பைபிள் கூறுகிறது.

(பார்க்க: நீதிமொழிகள் 23:29-35)

இயேசுவோ மதுபானம் அருந்துபவராக இருந்தார் என்று பைபிள் அறிமுகம் செய்கிறது.

மனுஷகுமாரன் போஜனபானம் பண்ணுகிறவராய் வந்தார்; அதற்கு அவர்கள்: இதோ, போஜனப் பிரியனும் மதுபானப் பிரியனுமான மனுஷன், ஆயக்காரருக்கும் பாவிகளுக்கும் சிநேகிதன் என்கிறார்கள். ஆனாலும் ஞானமானது அதன் பிள்ளைகளால் நீதியுள்ளதென்று ஒப்புக்கொள்ளப்படும் என்றார்.

மத்தேயு 11:19

இயேசு மதுபானம் அருந்துபவராக மட்டுமல்ல. அதை மிகவும் விரும்பக் கூடியவராக இருந்தார் என்பதும், இது மக்கள் அனைவருக்குமே தெரிந்த விஷயமாக இருந்தது என்பதும், அதை மக்கள் விமர்சனம் செய்தார்கள் என்பதும், அந்த விமர்சனம் இயேசுவின் காதுகளுக்கு எட்டியது என்பதும் மேற்கண்ட வசனத்திலிருந்து தெரிகிறது.

மதுபானம் அருந்திய ஒருவர் எப்படிக் கடவுளாக இருக்க முடியும்?

(இயேசு இறைவனின் தூதராக இருந்ததால் அவர் மதுபானம் அருந்துதல் போன்ற செயல்களில் ஈடுபட்டிருக்க மாட்டார் என்று இஸ்லாம் அவரைக் கண்ணியப்படுத்துகிறது. பைபிள் அவரை மதுபானப் பிரியர் எனக் கூறுவதால் அதைச் சுட்டிக் காட்டுகிறோம்)

12. கடவுள் தவறுகளுக்கு அப்பாற்பட்டவர்

விபச்சாரம் செய்வது தண்டனைக்குரிய குற்றம் என்கிறது பைபிள்.

(பார்க்க : நீதிமொழிகள் 6:29)

ஒரு பெண் விபச்சாரம் செய்த போது விபச்சாரம் செய்யாதவன் எவனோ அவன் அவளைத் தண்டிக்கட்டும் என்று இயேசு கூறியதாகவும் பைபிள் கூறுகிறது.

(பார்க்க : யோவான் 8:3-11)

அந்தச் சமுதாயத்தில் எவருமே விபச்சாரம் செய்யாமல் இருக்கவில்லை. இயேசுவின் சீடர்களும் கூட அதைச் செய்துள்ளனர். ஏன் இயேசுவும் கூட அதில் ஈடுபட்டதாக அந்த வசனம் மறைமுகமாகக் கூறுகிறது. (நாம் அவ்வாறு நம்பவில்லை)

இது தான் கடவுளின் குமாரனுக்குரிய இலக்கணமா? இயேசு அந்தப் பாவத்தைச் செய்திருக்கவில்லையானால் கடவுளின் கட்டளைப் படி அவராவது தண்டனையை நிறைவேற்றியிருக்க வேண்டுமல்லவா?

கிறித்தவர்கள் விசுவாசிக்கின்ற பைபிளே அவரை இவ்வாறு அறிமுகம் செய்யும் போது அவரைக் கடவுள் என்று எவ்வாறு கருதுகிறார்கள்?

13. கடவுள் முன்கோபியா?

சாந்த குணம் தான் புத்திசாலித்தனம்; முன்கோபம் மதியீனம் என்று பைபிள் கூறுகிறது.

(பார்க்க: நீதிமொழிகள் 14:29)

இயேசு இந்தப் போதனையை பல தடவைகள் மீறியிருக்கிறார்.

விரியன் பாம்புக் குட்டிகளே! நீங்கள் பொல்லாதவர்களாயிருக்க நலமானவைகளை எப்படிப் பேசுவீர்கள்?

மத்தேயு 12:34

இதே கருத்து லூக்கா 3:7-லிலும் உள்ளது.

இந்தப் பொல்லாத விபச்சாரச் சந்ததியார் அடையாளத்தைத் தேடுகிறார்கள்…

மத்தேயு 12:39

இதே கருத்து மத்தேயு 16:4-லிலும் உள்ளது.

அவர் அவளை நோக்கி: பிள்ளைகளின் அப்பத்தை எடுத்து, நாய்க்குட்டிகளுக்குப் போடுகிறது நல்லதல்ல என்றார்.

மத்தேயு 15:26

சர்ப்பங்களே – விரியன் பாம்புக் குட்டிகளே

மத்தேயு 23:33

எனத் திட்டினார்.

இப்படியெல்லாம் கடுமையான சொற்களைப் பயன்படுத்தி சாந்த குணத்தை இயேசு இழந்திருப்பதாக பைபிள் கூறுகிறது. இதன் பிறகும் அவரைக் கடவுள் என்று கூறலாமா?

14. கடவுளுக்குப் பசி, தாகமா?

ஆனாலும் சந்தோஷத்தினால் அவர்கள் இன்னும் விசுவாசியாமல் ஆச்சரியப்படுகையில்: புசிக்கிறதற்கு ஏதாகிலும் இங்கே உண்டா என்று அவர்களிடத்தில் கேட்டார். அப்பொழுது பொறித்த மீன் கண்டத்தையும் தேன்கூட்டுத் துணிக்கையையும் அவருக்குக் கொடுத்தார்கள். அவைகளை அவர் வாங்கி…

லூக்கா 24:41-43

இயேசு… தாகமாயிருக்கிறேன் என்றார்.

யோவான் 19:28

ஏதோ ஓரிரு சந்தர்ப்பங்களில் தான் அவர் சாப்பிட்டார் என்று நினைத்து விடக் கூடாது. நன்றாக விரும்பிச் சாப்பிடக் கூடியவராக இருந்தார்.

இயேசு மதுபானம் அருந்தியதாகக் கூறும் வசனத்தில் (மத்தேயு 11:19) போஜனப் பிரியர்  என்று கூறப்பட்டுள்ளது.

சாப்பிடுவதில் அதிக விருப்பம் உள்ளவராக இயேசு இருந்திருக்கிறார். சாப்பிடுதல் கடவுளின் இலக்கணமாகுமா? என்பதைக் கிறித்தவர்கள் சிந்திக்க வேண்டும்.

15 கடவுள் மலஜலம் கழிப்பாரா?

வாய்க்குள்ளே போகிறதெல்லாம் வயிற்றில் சென்று ஆசன வழியாய்க் கழிந்து போம் என்பதை நீங்கள் இன்னும் அறியவில்லையா?

மத்தேயு 15:17

வாயின் வழியாக எது உள்ளே போனாலும் அது வெளியே வந்தாக வேண்டும் என்பது இயேசுவே கூறுகிற நியதி. அவர் தனது வாயின் வழியாக பல உணவுகளையும், பானங்களையும் உள்ளே செலுத்தியுள்ளார். எனவே அவர் மல ஜலம் கழித்திருக்கிறார் என்பதில் சந்தேகம் இல்லை.

கடவுள் மல ஜலம் கழிப்பாரா? என்பதைச் சிந்திப்பவர்கள் இயேசுவைக் கடவுள் என்று ஒருக்காலும் கூற மாட்டார்கள்.

16 கடவுள் நன்பரைக் கைவிடுவாரா?

இயேசுவுக்கு ஞானஸ்நானம் வழங்கிய குருநாதர் யோவான் காவலில் வைக்கப்பட்டதை அறிந்தும் இயேசு அவரைக் காக்க எந்த முயற்சியும் எடுக்காமல் இருந்திருக்கிறார்.

யோவான் காவலில் வைக்கப்பட்டான் என்று இயேசு கேள்விப்பட்டு, கலிலேயாவுக்குப் போய்,

மத்தேயு 4:12

தனக்கு ஞானஸ்நானம் தந்த குருநாதராகிய யோவான் காவலில் வைக்கப்பட்டது தெரிந்ததும் அவருக்கு எந்த வகையிலும் உதவாமல் ஊரைவிட்டே வெளியேறி கலிலேயாவுக்குச் சென்றுவிட்டதாக என்று இவ்வசனம் கூறுகிறது.

குறைந்தபட்சம் அவரது குடும்பத்தினருக்கு உதவுவதற்காக ஊரிலேயே இருந்திருக்கலாம். அதையும் அவர் செய்யவில்லை.

17. கடவுளுக்கு அச்சமில்லை

கடவுள் அச்சத்திற்கு அப்பாற்பட்டவர்; யாருக்கும், எதற்கும் அஞ்சத் தேவையற்றவர். ஆனால் இயேசு அச்சமுற்று வரிப்பணம் வசூலிக்கிறவர்களிடம் வரி செலுத்தக் கூறியிருக்கிறார்.

அவன் வீட்டிற்குள் வந்த போது, அவன் பேசுவதற்கு முன்னமே இயேசு அவனை நோக்கி  சீமோனே, உனக்கு எப்படித் தோன்றுகிறது? பூமியின் ராஜாக்கள் தீர்வையும் வரியையும் தங்கள் பிள்ளைகளிடத்திலோ, அந்நியரிடத்திலோ, யாரிடத்தில் வாங்குகிறார்கள்?  என்று கேட்டார். அதற்குப் பேதுரு அந்நியரிடத்தில் வாங்குகிறார்கள்  என்றான். இயேசு அவனை நோக்கி,  அப்படியானால் பிள்ளைகள் அதைச் செலுத்த வேண்டுவதில்லையே. ஆகிலும், நாம் அவர்களுக்கு இடறலாயிராதபடிக்கு, நீ கடலுக்குப் போய், தூண்டில் போட்டு முதலாவது அகப்படுகிற மீனைப் பிடித்து, அதின் வாயைத் திறந்து பார்; ஒரு வெள்ளிப் பணத்தைக் காண்பாய்; அதை எடுத்து எனக்காகவும், உனக்காகவும் அவர்களிடத்தில் கொடு  என்றார்.

மத்தேயு 17:25-27

அந்நியரிடத்தில் தான் வரி வாங்க வேண்டும் என்று அந்தக் காலத்தில் இருந்த நியதிக்கு மாறாக குடிமகன்களிடமே அன்று வரி வாங்கியுள்ளனர். அதைத் தவறு என்று கண்டிக்கும் இயேசு வரி செலுத்தாவிட்டால் அதனால் இடைஞ்சல் ஏற்படும் என அஞ்சி வரி செலுத்த ஏற்பாடு செய்கிறார்.

தவறாக வரி வசூலித்தால் அந்த வரியைச் செலுத்த முடியாது எனக் கூறி அதனால் ஏற்படும் விளைவுகளைச் சந்திக்க அவர் அஞ்சியிருக்கிறார்.

இயேசு, தாம் யூதர்களால் பிடிக்கப்படப் போவதை அறிந்து அச்சமும் துக்கமும் கொண்டிருந்தார்.

அவர் தம்முடைய சீஷர்களை நோக்கி, நான் ஜெபம் பண்ணுமளவும் இங்கே உட்கார்ந்திருங்கள் என்று சொல்லி, பேதுருவையும், யாக்கோபையும், யோவானையும் தம்மோடே கூட்டிக் கொண்டு போய், திகிலடையவும், மிகவும் வியாகுலப்படவும் தொடங்கினார். அப்பொழுது அவர், என் ஆத்துமா மரணத்துக்கேதுவான துக்கங்கொண்டிருக்கிறது. நீங்கள் இங்கே தங்கி விழித்திருங்கள் என்று சொல்லி…

மாற்கு 14:32-34

யூதர்கள் தம்மைக் கல்லால் எறியத் தேடிய போது இயேசு இருளைத் தேடினார்.

யோவான் 8:59-10:39

ஆகையால் இயேசு அதன் பின்பு வெளியரங்கமாய் யூதருக்குள்ளே சஞ்சரியாமல், அவ்விடம் விட்டு வனாந்தரத்துக்குச் சமீபமான இடமாகிய எப்பிராயீம் என்னப்பட்ட ஊருக்குப் போய், அங்கே தம்முடைய சீஷருடனே கூடத் தங்கியிருந்தார்.

யோவான் 11:54

யூதர்கள் தன்னைத் தேடுகிறார்கள் என்பதை அறிந்தவுடன் இயேசுவுக்கு ஏற்பட்ட அச்சம் சாதாரணமானது அல்ல.

மரணத்துக்கு நிகரான துக்கத்தில் இருக்கிறேன் என்றார்.

நான் ஜெபம் பண்ணும் போது யாரும் என்னைப் பிடித்து விடாதிருக்கத் துணையாக இருங்கள் என்கிறார்.

தனக்குப் பாதுகாப்பாக தூங்காமல் விழித்திருக்குமாறு சீடர்களிடம் கெஞ்சுகிறார்.

இருளைத் தேடி ஓடி தலைமறைவாக இருந்துள்ளார்.

காட்டுக்குச் சென்று ஒளிந்திருக்கிறார்.

வேறொரு ஊருக்குச் சென்று அங்கே ஒளிந்து கொண்டார்

என்றெல்லாம் இவ்வசனங்கள் கூறுகின்றனவே? கடவுள் இப்படித் தான் அஞ்சி நடுங்குவாரா? மனிதனுக்குப் பயந்து தலைமறைவு வாழ்க்கை வாழ்வது தான் கடவுளின் தன்மையா? என்னோடு இருங்கள் என்று மற்றவர்களிடம் கெஞ்சுவது தான் கடவுளின் இலக்கணமா?

18 கடவுள் பிசாசினால் சோதிக்கப்படுவாரா?

அப்பொழுது இயேசு பிசாசினால் சோதிக்கப்படுவதற்கு ஆவியானவராலே வனாந்திரத்திற்குக் கொண்டு போகப்பட்டார்.

மத்தேயு 4:1

19. கடவுள் சலிப்படையார்

இயேசு தமக்குத் தனிமையில்லை; ஓய்வில்லை என்று சலிப்புற்றிருக்கிறார்.

அதற்கு இயேசு நரிகளுக்குக் குழிகளும் ஆகாயத்துப் பறவைகளுக்குக் கூடுகளும் உண்டு. மனுஷகுமாரனுக்கோ தலைசாய்க்க இடமில்லை என்றார்.

மத்தேயு 8:20

20. கடவுளுக்கு படிப்படியான வளர்ச்சி உண்டா?

பிள்ளை வளர்ந்து, ஆவியிலே பெலன் கொண்டு, ஞானத்தினால் நிறைந்தது. தேவனுடைய கிருபையும் அவர் மேல் இருந்தது.

லூக்கா 2:40

அவருக்குப் பன்னிரண்டு வயதான போது, அவர்கள் அந்தப் பண்டிகை முறைமையின்படி எருசலேமுக்குப் போய்

லூக்கா 2:42

இயேசு ஞானத்திலும் வளர்த்தியிலும் அதிகரித்து, கடவுளுக்கும் மனுஷனுக்கும் பிரியராக மென்மேலும் வளர்ந்து வந்தார்.

லூக்கா 2:52

சாதாரண, சராசரி மனிதனுக்கு உள்ள அத்தனை தன்மைகளும், பலவீனங்களும் இயேசுவிடம் இருந்துள்ளன. மனிதர்கள் எப்படிப் பலவீனங்களைக் கொண்டவர்களாக இருக்கிறார்களோ அப்படித் தான் இயேசுவும் இருந்திருக்கிறார் என்பதை பைபிளின் இந்த வசனங்கள் தெளிவாகக் காட்டவில்லையா?

21 கடவுள் தாய்க்குப் பிறப்பாரா?

அவள் தன் முதற் பேறான குமாரனைப் பெற்று, சத்திரத்திலே அவர்களுக்கு இடமில்லாதிருந்தபடியினால், பிள்ளையைத் துணிகளில் சுற்றி, முன்னணையிலே கிடத்தினாள்.

லூக்கா 2:7

தாய் வயிற்றில் உருவாகிப் பிறந்தவர் கடவுளாக இருப்பது கிடக்கட்டும். தூய்மையானவராகக் கூட இருக்க முடியாது என்று பைபிள் கூறுகிறது.

ஸ்திரீயிடத்தில் பிறந்தவன் சுத்தமாய் இருப்பது எப்படி?

யோவான் 25:4

22 கடவுள் தாய்ப்பால் குடிப்பாரா?

அவர் இவைகளைச் சொல்லுகையில், ஜனக் கூட்டத்திலிருந்த ஒரு ஸ்திரீ அவரை நோக்கி: உம்மைச் சுமந்த கர்ப்பமும், நீர் பாலுண்ட முலைகளும், பாக்கியமுள்ளவைகளென்று சத்தமிட்டுச் சொன்னாள்.

லூக்கா 11:27

23 கடவுள் விருத்த சேதனம் செய்யப்படுவாரா?

பிள்ளைக்கு விருத்த சேதனம் பண்ண வேண்டிய எட்டாம் நாளிலே, அது கர்ப்பத்திலே உற்பவிக்கிறதற்கு முன்னே தேவதூதனால் சொல்லப்பட்டபடியே, அதற்கு இயேசு என்று பேரிட்டார்கள்.

லூக்கா 2:21

24 கடவுள் தொழில் செய்வாரா?

இவன் தச்சன் அல்லவா? மரியாளுடைய குமாரன் அல்லவா? யாக்கோபு யோசே யூதா சீமோன் என்பவர்களுக்குச் சகோதரன் அல்லவா? இவன் சகோதரிகளும் இங்கே நம்மிடத்தில் இருக்கிறார்கள் அல்லவா? என்று சொல்லி, அவரைக் குறித்து இடறலடைந்தார்கள்.

மார்க்கு 6:3

25 கடவுள் பாவ அறிக்கையிடுவாரா?

தங்கள் பாவங்களை அறிக்கையிட்டு யோர்தான் நதியில் அவனால் ஞானஸ்நானம் பெற்றார்கள்.

மத்தேயு 3:6

இயேசுவின் காலத்தில் வாழ்ந்த யோவானிடம் மக்கள் ஞானஸ்நானம் பெற்றனர் என்பதை இவ்வசனம் கூறுகிறது.

மேலும் ஞானஸ்நானம் பெறுபவர் தான் பாவம் செய்திருப்பதை ஒப்புக் கொண்டு பாவ அறிக்கையிட வேண்டும் என்றும் இவ்வசனம் கூறுகிறது.

இந்த யோவானிடம் இயேசுவும் ஞானஸ்நானம் பெற்றதாக பைபிள் கூறுகிறது.

அப்பொழுது யோவானால் ஞானஸ் நானம் பெறுவதற்கு இயேசு கலிலேயாவைவிட்டு யோர்தானுக்கு அருகே அவனிடத்தில் வந்தார்.

மத்தேயு 3:13

எனவே ஞானஸ்நானம் பெறும் போது இயேசுவும் பாவ அறிக்கை வெளியிட்டிருக்கிறார் என்பதை இரண்டு வசனங்களிலிருந்தும் நாம் அறியலாம்.

26 கடவுள் பிறருக்கு கால் கழுவி விடுவாரா?

பின்பு பாத்திரத்தில் தண்ணீர் வார்த்து, சீஷருடைய கால்களைக் கழுவவும், தாம் கட்டிக் கொண்டிருந்த சீலையினால் துடைக்கவும் தொடங்கினார்.

யோவான் 13:5

27 கடவுள் நறுமணம் பூசிக் கொள்ள ஆசைப்படுவாரா?

ஒரு ஸ்திரீ விலையேறப் பெற்ற பரிமள தைலமுள்ள வெள்ளைக் கல் பரணியைக் கொண்டு வந்து அவர் போஜன பந்தியிலிருக்கும் போது அந்தத் தைலத்தை அவர் சிரசின் மேல் ஊற்றினாள். அவருடைய சீஷர்கள் அதைக் கண்டு விசனமடைந்து  இந்த வீண் செலவு என்னத்திற்கு? இந்தத் தைலத்தை உயர்ந்த விலைக்கு விற்று தரித்திரருக்கு கொடுக்கலாமே  என்றார்கள்.

இயேசு அதை அறிந்து, அவர்களை நோக்கி : நீங்கள் இந்த ஸ்திரீயை ஏன் தொந்தவுபடுத்துகிறீர்கள்? என்னிடத்தில் நற்கிரியையைச் செய்திருக்கிறாள்.

மத்தேயு 26:7-10

28 கடவுளுக்கு மோசமான பரம்பரையா?

வேசிப் பிள்ளைகள், விபச்சாரச் சந்ததியினர் கர்த்தரின் சபைக்கு உட்படலாகாது என்று பைபிள் கூறுகிறது.

உபகாமம் 23:2,3

விபச்சாரச் சந்ததிகள் கடவுளுக்கு நெருக்கமானவர்கள் அல்லர் என்று அடித்துச் சொல்லும் இயேசுவையே விபச்சார சந்ததி எனவும் பைபிள் கூறுகிறது.

தாமார்

தாமார் தனது மாமனாராகிய யூதாவுடன் கள்ளத் தொடர்பு கொண்டு பிள்ளை பெற்றவள் என்று பைபிள் கூறுகிறது.

அப்பொழுது  உன் மாமனார் தம்முடைய ஆடுகளை மயிர்க்கத்தரிக்கத் திம்னாவுக்குப் போகிறார் என்று தாமாருக்கு அறிவிக்கப்பட்டது?  சேலா பெரியவனாகியும் தான் அவனுக்கு மனைவியாகக் கொடுக்கப்படவில்லை என்று அவள் கண்டபடியால், தன கைம்பெண்மைக்குரிய வஸ்திரங்களைக் களைந்து போட்டு, முக்காடிட்டுத் தன்னை மூடிக் கொண்டு, திம்னாவுக்குப் போகிற வழியிலிருக்கிற நீரூற்றுக்களுக்கு முன்பாக உட்கார்ந்தாள். யூதா அவளைக் கண்டு, அவள் தன் முகத்தை மூடியிருந்தபடியால், அவள் ஒரு வேசி என்று நினைத்து, அந்த வழியாய் அவளிடத்தில் போய், அவள் தன் மருமகள் என்று அறியாமல், நான் உன்னிடத்தில் சேரும்படி வருவாயா? என்றான். அதற்கு அவள், நீர் என்னிடத்தில் சேரும்படி, எனக்கு என்ன தருவீர் என்றாள். அதற்கு அவன்: நான் மந்தையிலிருந்து ஒரு வெள்ளாட்டுக் குட்டியை அனுப்புகிறேன் என்றான். அதற்கு அவள்: நீர் அதை அனுப்புமளவும் ஒரு அடைமானம் கொடுப்பீரா என்றாள். அப்பொழுது அவன், நான் உனக்கு அடைமானமாக என்ன கொடுக்க வேண்டும் என்று கேட்டான். அதற்கு அவள்: உம்முடைய முத்திரை மோதிரமும் உம்முடைய ஆரமும் உம்முடைய கைக்கோலும் கொடுக்க வேண்டும் என்றாள். அவன் அவைகளை அவளுக்குக் கொடுத்து, அவளிடத்தில் சேர்ந்தான்; அவள் அவனாலே கர்ப்பவதியாகி, எழுந்து போய், தன் முக்காட்டைக் களைந்து, தன் கைம்பெண்மைக்குரிய வஸ்திரங்களை உடுத்திக் கொண்டாள். யூதா அந்த ஸ்திரீயினிடத்தில் இருந்த அடைமானத்தை வாங்கிக் கொண்டு வரும்படி அதுல்லாம் ஊரானாகிய தன் சிநேகிதன் கையிலே ஒரு வெள்ளாட்டுக் குட்டியைக் கொடுத்தனுப்பினான்; அவன் அவளைக் காணாமல், அவ்விடத்து மனிதரை நேக்கி: வழியண்டை நீரூற்றுக்கள் அருகே இருந்த தாசி எங்கே என்று கேட்டான்; அதற்கு அவர்கள்: இங்கே தாசி இல்லை என்றார்கள். அவன் யூதாவினிடத்தில் திரும்பி வந்து: அவளைக் காணோம், அங்கே தாசி இல்லையென்று அவ்விடத்து மனிதரும் சொல்லுகிறார்கள் என்றான். அப்பொழுது யூதா: இதோ, இந்த ஆட்டுக்குட்டியை அனுப்பினேன், நீ அவளைக் காணவில்லை; நமக்கு அவகீர்த்தி வராதபடிக்கு, அவள் அதைக் கொண்டு போனால் போகட்டும் என்றான். ஏறக்குறைய மூன்று மாதம் சென்ற பின்பு  உன் மருமகளாகிய தாமார் வேசித் தனம் பண்ணினாள், அந்த வேசித் தனத்தினால் கர்ப்பவதியுமானாள்  என்று யூதாவுக்கு அறிவிக்கப்பட்டது. அப்பொழுது யூதா:  அவளை வெளியே கொண்டு வாருங்கள், அவள் சுட்டெரிக்கப்பட வேண்டும்  என்றான். அவள் வெளியே கொண்டு வரப்பட்ட போது, அவள் தன் மாமனிடத்துக்கு அந்த அடைமானத்தை அனுப்பி, இந்தப் பொருட்களை உடையவன் எவனோ அவனாலே நான் கர்ப்பவதியானேன்; இந்த முத்திரை மோதிரமும் இந்த ஆரமும் இந்தக் கோலும் யாருடையவைகள் பாரும் என்று சொல்லி அனுப்பினாள். யூதா அவைகளைப் பார்த்தறிந்து: என்னிலும் அவள் நீதியுள்ளவள்; அவளை என் குமாரனாகிய சேலாவுக்குக் கொடாமற்போனேனே என்றான். அப்புறம் அவன் அவளைச் சேரவில்லை. அவளுக்குப் பிரசவகாலம் வந்த போது, அவள் கர்ப்பத்தில் இரட்டைப் பிள்ளைகள் இருந்தன. அவள் பெறுகிற போது, ஒரு பிள்ளை கையை நீட்டினது; அப்பொழுது மருத்துவச்சி அதன் கையைப் பிடித்து, அதில் சிவப்பு நூலைக் கட்டி, இது முதலாவது வெளிப்பட்டது என்றாள். அது தன் கையைத் திரும்ப உள்ளே வாங்கிக் கொண்ட போது, அதின் சகோதரன் வெளிப்பட்டான். அப்பொழுது அவள்: நீ மீறி வந்ததென்ன, இந்த மீறுதல் உன் மேல் நிற்கும் என்றாள்; அதினாலே அவனுக்குப் பாரேஸ் என்று பேரிடப்பட்டது.

ஆதியாகமம் 38:13-29

பைபிளின் மேற்கண்ட வசனத்தில் தாமார் என்ற பெண்ணைப் பற்றிக் கூறப்படுகிறது. அவன் தெரிந்து கொண்டே தனது மாமனாரிடம் விபச்சாரம் செய்து அதன் மூலம் இரண்டு பிள்ளைகளைப் பெற்றாள் எனக் கூறப்படுகிறது. தான் மாட்டிக் கொள்ளக் கூடாது என்பதற்காக தனது மாமனாரிடம் வஞ்சகமாக அடைமானம் பெற்றுக் கொண்டவள் என்பதும் தெரிகின்றது.

ஒழுக்கம் கெட்டவள் என்று பைபிள் அறிமுகப்படுத்தும் தாமார்  என்பவள் வழியில் தான் இயேசு பிறந்தார் எனவும் பைபிள் கூறுகிறது.

மத்தேயுவின் முதல் அதிகாரத்தில் 1 முதல் 16 வரை இயேசுவின் பரம்பரைப் பட்டியல் கூறப்படுகிறது. அந்தப் பட்டியலில் தாமார் என்ற ஒழுக்கங்கெட்டவளும் இடம் பெற்றுள்ளாள்.

ஆபிரகாமின் குமாரனாகிய தாவீதின் குமாரனான இயேசு கிறிஸ்துவினுடைய வம்ச வரலாறு:

ஆபிரகாம் ஈசாக்கைப் பெற்றொன்; ஈசாக்கு யாக்கோபைப் பெற்றான்; யாக்கோபு யூதாவையும் அவன் சகோதரரையும் பெற்றான்;

யூதா பாரேசையும் சாராவையும் தாமாரினிடத்தில் பெற்றான்; பாரேஸ் எஸ்ரோமைப் பெற்றான்; எஸ்ரோம் ஆராமைப் பெற்றான்;

ஆராம் அம்மினதாபைப் பெற்றான்; அம்மினதாப் நகசோனைப் பெற்றான்; நகசோன் சல்மோனைப் பெற்றான்;

சல்மோன் போவாசை ராகாபினிடத்தில் பெற்றான்; போவாஸ் ஓபேதை ரூத்தினிடத்தில் பெற்றான்; ஓபேத் ஈசாயைப் பெற்றான்;

ஈசாய் தாவீது ராஜாவைப் பெற்றான். தாவீது ராஜா உரியாவின் மனைவியாயிருந்தவளிடத்தில் சாலொமோனைப் பெற்றான்;

சாலொமோன் ரெகொபெயாமைப் பெற்றான்; ரெகொபெயாம் அபியாவைப் பெற்றான்; அபியா ஆசாவைப் பெற்றான்;

ஆசா யோசபாத்தைப் பெற்றான்; யோசபாத் யோராமைப் பெற்றான்; யோராம் உசியாவைப் பெற்றான்;

உசியா யோதாமைப் பெற்றான்; யோதாம் ஆகாசைப் பெற்றான்; ஆகாஸ் எசோக்கியாவைப் பெற்றான்;

எசோக்கியா மனாசேயைப் பெற்றான்; மனாசே ஆமோனைப் பெற்றான்; ஆமோன் யோசியாவைப் பெற்றான்;

பாபிலோனுக்குச் சிறைப்பட்டுப் போகுங்காலத்தில், யோசியா எகொனியாவையும் அவனுடைய சகோதரரையும் பெற்றான்.

பாபிலோனுக்குச் சிறைப்பட்டுப் போன பின்பு, எகொனியா சலாத்தியேலைப் பெற்றான்; சலாத்திலேல் சொரொபாபேலைப் பெற்றான்;

சொரொபாபேல் அபியூதைப் பெற்றான்; அபியூத் எலியாக்கீமைப் பெற்றான்; எலியாக்கீம் ஆசோதைப் பெற்றான்;

ஆசோர் சாதோக்கைப் பெற்றான்; சாதோக்கு ஆதீமைப் பெற்றான்; ஆதீம் எலியூதைப் பெற்றான்;

எலியூத் எலெயாசாரைப் பெற்றான்; எலெயாசார் மாத்தானைப் பெற்றான்; மாத்தான் யாக்கோபைப் பெற்றான்;

யாக்கோபு மரியாளுடைய புருஷனாகிய யோசேப்பைப் பெற்றான்; அவளிடத்தில் கிறிஸ்து என்னப்படுகிற இயேசு பிறந்தார்.

மத்தேயு 1:1-16

இதில் மூன்றாவது வசனத்தைப் பாருங்கள்!

தாமார் என்பவள் மாமனாருடன் விபச்சாரம் செய்தாலும் அவள் விபச்சாரம் செய்வதற்கு முன் கணவன் மூலம் பிள்ளை பெற்றிருக்கலாம் அல்லவா? அந்தப் பிள்ளையின் வழித் தோன்றலாக இயேசு பிறந்திருக்கலாம் அல்லவா? என்றெல்லாம் நாம் நல்லெண்ணம் வைக்க நினைத்தாலும் பைபிள் அதற்கு குறுக்கே நிற்கிறது.

ஏனெனில் தாமார் தனது மாமனாரிடம் விபச்சாரம் செய்து எந்தப் பிள்ளையைப் பெற்றாலோ அந்தப் பிள்ளையும் இயேசுவின் பரம்பரைப் பட்டியலில் இடம் பெற்றுள்ளது.

தாமார் விபச்சாரம் செய்ததைக் கூறும் வசனத்தில் விபச்சாரத்தில் பிறந்த மகனுக்கு பாரேஸ் என்று பெயரிடப்பட்டதாகக் கூறப்படுகிறது. அந்தப் பாரேஸ் வழியில் தான் இயேசு பிறந்தார் என்று மத்தேயுவின் பரம்பரைப் பட்டியலில் கூறப்பட்டுள்ளது.

மத்தேயு மூன்றாம் வசனத்தில் இவரது பெயர் கூறப்பட்டுள்ளது.

விபச்சாரச் சந்ததியினர் கடவுளை நெருங்க முடியாது என்று ஒரு பக்கம் பைபிள் கூறுகிறது.

மறுபக்கம் இயேசு விபச்சாரச் சந்ததிகளின் வழித்தோன்றலாக வந்தவர் எனவும் கூறுகிறது.

கடவுளுக்கு மகன் இருக்க முடியாது என்பதை மறந்து விட்டு மகன் இருப்பதாகவே வைத்துக் கொள்வோம். மாமனாரும், மருமகளும் கூடி விபச்சாரம் செய்து அதன் மூலம் பிறந்த சந்ததியின் வழித்தோன்றலில் தானா தனது மகனைக் கடவுள் தேர்வு செய்வார்? இதைக் கூட கிறித்தவர்கள் சிந்திக்க மாட்டார்களா?

உரியாவின் மனைவி

மேலும் அதே வம்சப் பட்டியலில்  தாவீது ராஜா உரியாவின் மனைவியாயிருந்தவளிடத்தில் சாலமோனைப் பெற்றான்.

மத்தேயு 1:6

என்று கூறுகிறது.

இன்னொருவன் மனைவி மூலம் தாவீது ராஜா பெற்ற சாலமோன் வழியாக இயேசுவின் வம்சம் தொடர்வதாக பைபிள் கூறுகிறது.

ராகாப்

சல்மோன் போவாசை ராகாபினிடத்தில் பெற்றான்.

மத்தேயு 1:5

இயேசுவின் வம்சப் பட்டியலில் இடம் பெறும் இந்த ராகாப் யார்?

அவர்கள் போய் ராகாப் என்னும் பெயர் கொண்ட வேசியின் வீட்டிக்குள் பிரவேசித்து, அங்கே தங்கினார்கள்.

யோசுவா 2:1

இந்த விபச்சாரியின் வழியில் தான் இயேசு பிறந்ததாக பைபிள் கூறுகிறது.

ரூத்

போவாஸ் ஒபேதை ரூத்தினிடத்தில் பெற்றான்.

மத்தேயு 1:5

இயேசுவின் பாரம்பர்யப் பட்டியலில் இடம் பெறும் ரூத் என்பவள் யார்?

அவளும் தகாத நடத்தையுடயவள் என்று ரூத் 1:4, 4:10 ஆகிய வசனங்கள் கூறுகின்றன.

கடவுள் எந்தப் பரம்பரை தமது சபைக்கு வரலாகாது என்று கூறினாரோ அந்தப் பரம்பரையிலிருந்து தான் தனக்கு மகனைத் தேர்வு செய்வாரா?

பைபிள் கூறும் இயேசுவின் பாரம்பர்யம், நடத்தை, அவரது பலவீனங்கள் இவற்றையெல்லாம் சிந்தித்துப் பார்க்கும் போது இயேசு நிச்சயம் கடவுளாக இருக்க முடியாது என்ற முடிவைத் தவிர வேறு முடிவுக்கு வர இயலாது.

இதன் பின்னரும் கிறித்தவர்கள் அவரைக் கடவுள் என்றோ, கடவுளின் குமாரர் என்றோ கூறினால் இது வரை நாம் எடுத்துக் காட்டிய அத்தனை பைபிள் வசனங்களையும் மறுக்கிறார்கள் என்றே பொருள்.

கடவுளிடம் இருக்கக் கூடாத பலவீனங்கள்!

இயேசுவிடம் காணப்பட்ட பலவீனங்கள் அனைத்தையும் மீண்டும் நினைவு கூர்ந்து பாருங்கள்! இத்தனை பலவீனங்களையும் கொண்டிருந்த ஒருவர் கடவுளாகவோ, கடவுளின் மகனாகவோ இருக்க இயலுமா? என்றும் சிந்தியுங்கள்!

* இயேசு கண்ணீர் விட்டுக் கலங்கி, துக்கங் கொண்டிருந்தார்.

* இயேசுவுக்குத் தாகம் எடுத்திருக்கிறது.

* இயேசு சாப்பிட்டிருக்கிறார்.

* இயேசு பயந்திருக்கிறார்.

* இயேசு கவலைப்பட்டிருக்கிறார்.

* இயேசு பிசாசினால் சோதிக்கப்பட்டிருக்கிறார்.

* குருவைக் கைவிட்டிருக்கிறார்

* மிகவும் சலிப்படைந்திருக்கிறார்.

* மதுபானம் அருந்தியிருக்கிறார்.

* மலஜலம் கழித்திருக்கிறார்.

* அரசனுக்குப் பயந்திருக்கிறார்.

* மோசமான ஆட்சியாளருக்குப் பயந்து கொண்டு வரி செலுத்தி இருக்கிறார்.

* பலரை மோசமான முறையில் திட்டியிருக்கிறார்.

* விருத்த சேதனம் செய்யப்பட்டிருக்கிறார்.

* தாய்ப்பால் குடித்திருக்கிறார்.

* தொழில் செய்திருக்கிறார்.

* மனிதனாகவே வளர்ந்தார்.

* பாவ அறிக்கையிட்டிருக்கிறார்.

* பிறருக்கு கால் கழுவி விட்டிருக்கிறார்.

* ஓடி ஒளிந்திருக்கிறார்.

* நறுமணம் பூசிக் கொள்ள ஆசைப்பட்டிருக்கிறார்.

* துன்புறுத்தப்பட்டுள்ளார்.

* அவரது முகத்தில் துப்பியுள்ளனர்.

* தலையில் குட்டி கன்னத்தில் அறைந்துள்ளனர்.

* வாரினால் அடிக்கப்பட்டார்.

* முள் முடியைத் தலையில் சுமந்தார். * அவரை நிர்வாணப்படுத்தியுள்ளனர்.

* அவர் வேதனை தாளாமல் கத்தியிருக்கிறார்.

சாதாரண, சராசரி மனிதனுக்கு உள்ள அத்தனை பலவீனங்களும் இயேசுவிடம் இருந்துள்ளன. மனிதர்கள் எப்படிப் பலவீனங்களைக் கொண்டவர்களாக இருக்கிறார்களோ அப்படித் தான் இயசுவும் இருந்திருக்கிறார் என்பதைப் பைபிளின் இந்த வசனங்கள் தெளிவாகக் கூறவில்லையா?

இவ்வளவு பலவீனங்களைக் கொண்ட ஒருவரைக் கடவுள் என்று நம்ப, கிறித்தவர்கள் வெட்கப்பட வேண்டாமா? தன்னையே காத்துக் கொள்ள முடியாதவர் தங்களைக் காப்பார் என்று கிறித்தவர்கள் நம்புவது விவேகமாகுமா?

கடவுள் இவ்வளவு பலவீனங்கள் உள்ளவரைத் தான் தனக்கு மகனாக தேர்வு செய்வாரா?

கடவுளின் மகன் என்றால் சராசரி மனிதர்களின் அத்தனை பலவீனங்களும் அவரிடம் இருந்திருக்குமா?

மனிதர்களையும், இயேசுவையும் யார் படைத்தானோ – இயேசு எவனிடம் தமது தேவைகளைக் கேட்டுப் பிரார்த்தனை செய்தாரோ அந்த ஒரே கடவுளிடம் தான் அனைவரும் திரும்ப வேண்டும்! ஏனெனில் அவனிடம் தான் இத்தகைய பலவீனங்கள் ஏதும் கிடையாது.

பகுதி மூன்று

கர்த்தரின் அறிவுரைகள்

இயேசுவைப் பற்றி எடுக்கப்படும் முடிவாகட்டும்! கிறித்தவர்கள் மதம் சம்மந்தப்பட்ட சட்டங்களைத் தீர்மானிப்பதாகட்டும்! கிறித்தவர்கள் வேதமாக நம்புகின்ற பைபிளின் போதனைக்கு உட்பட்டதாகவே அது இருக்க வேண்டும். பைபிளுக்கு முரணாக எடுக்கப்படும் எந்த முடிவாக இருந்தாலும் அதை நிராகரிக்க வேண்டும்.

இயேசுவைக் கடவுள் என்றோ, கடவுளின் குமாரர் என்றோ நம்புவதற்கு கிறித்தவர்கள் எடுத்து வைக்கும் அனைத்து ஆதாரங்களும் தவறானவை என்பதை பைபிளிலிருந்தே நிரூபித்துக் காட்டியுள்ளோம்.

முடிவாகச் சில போதனைகளை முன் வைக்கிறோம். கடவுள் ஒருவர் தான் என்பதை அழுத்தமாகச் சொல்லும் அந்தப் போதனைகளைப் பைபிளிலிருந்தே முன் வைக்கிறோம்.

கடவுள் யார்?

கடவுள் தன்னுடைய அதிகாரத்தை எவருக்கேனும் வழங்கியிருக்கிறாரா?

மோசேயின் உபாகமம்

ஆகையால் உயர வானத்திலும், தாழ பூமியிலும் கர்த்தரே தேவன். அவரைத் தவிர ஒருவரும் இல்லை என்பதை நீ இந்நாளில் அறிந்து, உன் மனதிலே சிந்தித்து

உபகாமம் 4:39

இஸ்ரவேலே கேள்! நம்முடைய தேவனாகிய கர்த்தர் ஒருவரே கர்த்தர். நீ உன் தேவனாகிய கர்த்தரிடத்தில் உன் முழு இருதயத்தோடும், உன் முழு ஆத்துமாவோடும், உன் முழுப் பலத்தோடும் அன்பு கூருவாயாக. இன்று நான் உனக்குக் கட்டளையிடுகிற இந்த வார்த்தைகள் உன் இருதயத்தில் இருக்கக் கடவது. நீ அவைகளை உன் பிள்ளைகளுக்குக் கருத்தாய்ப் போதித்து, நீ உன் வீட்டில் உட்கார்ந்திருக்கிற போதும், வழியில் நடக்கிற போதும், படுத்துக் கொள்கிற போதும், எழுந்திருக்கிற போதும் அவைகளைக் குறித்துப் பேசி

உபாகமம் 6:4-7

உங்களுக்குள்ளே ஒரு தீர்க்கதரிசியாகிலும், சொப்பனங்காண்கிறவனாகிலும் எழும்பி நீங்கள் அறியாத வேறே தேவர்களைப் பின்பற்றி, அவர்களைச் சேவிப்போம் வாருங்கள் என்று சொல்லி, உங்களுக்கு ஒரு அடையாளத்தையும், அற்புதத்தையும் காண்பிப்பேன் என்று குறிப்பாய்ச் சொன்னாலும், அவன் சொன்ன அடையாளமும் அற்புதமும் நடந்தாலும், அந்தத் தீர்க்கதரிசியாகிலும், அந்தச் சொப்பனக்காரனாகிலும் சொல்லுகிறவைகளைக் கேளாதிருப்பீர்களாக; உங்கள் தேவனாகிய கர்த்தரிடத்தில் நீங்கள் உங்கள் முழு இருதயத்தோடும் உங்கள் முழு ஆத்துமாவோடும் அன்பு கூருகிறீர்களோ இல்லையோ என்று அறியும்படிக்கு உங்கள் தேவனாகிய கர்த்தர் உங்களைச் சோதிக்கிறார். நீங்கள் உங்கள் தேவனாகிய கர்த்தரைப் பின்பற்றி, அவருக்குப் பயந்து, அவர் கற்பனைகளைக் கைக்கொண்டு அவர் சத்தத்தைக் கேட்டு, அவரைச் சேவித்து அவரைப் பற்றிக் கொள்வீர்களாக.

உபாகமம் 13:1-4

அங்கே காணாமலும், கேளாமலும், சாப்பிடாமலும், முகராமலும் இருக்கிற மரமும் கல்லுமான, மனுஷர் கைவேலையாகிய தேவர்களைச் சேவிப்பீர்கள். அப்பொழுது அங்கேயிருந்து உன் தேவானகிய கர்த்தரைத் தேடுவாய்; உன் முழு இருதயத்தோடும் உன் முழு ஆத்துமாவோடும் அவரைத் தேடும் போது, அவரைக் கண்டடைவாய்.

உபாகமம் 4:28-29

மோசே எனும் தீர்க்கதரிசிக்குக் கர்த்தரால் அருளப்பட்டதாக கிறித்தவர்கள் நம்புகின்ற உபாகமத்தில் காணப்படும் ஓரிறைக் கொள்கைப் பிரகடனம் இவை.

இவைகளை கிறித்தவர்கள் அலட்சியம் செய்தால் பைபிளில் அவர்களுக்கே நம்பிக்கையில்லை என்பதைத் தவிர வேறு என்ன பொருள்? பரலோக ராஜ்ஜியத்தில், இந்தப் போதனைகளை மீறியதற்காக கர்த்தர் விசாரணை செய்தால் கிறித்தவர்கள் என்ன பதில் கூறுவீர்கள்? சிந்தித்துப் பாருங்கள்!

ஏசாயாவிடம் கர்த்தர் உரைத்தவை

நான் முந்தினவரும், நான் பிந்தினவருந்தானே. என்னைத் தவிர தேவன் இல்லையென்று இஸ்ரவேலின் ராஜாவாகிய கர்த்தரும், சேனைகளின் கர்த்தராகிய அவனுடைய மீட்பரும் சொல்லுகிறார்.

ஏசாயா 44:6

எனக்கு முன் ஏற்பட்ட தேவன் இல்லை. எனக்குப் பின் இருப்பதுமில்லை. நான், நானே கர்த்தர். என்னையல்லாமல் ரட்சகர் இல்லை. நானே அறிவித்து இரட்சித்து, விளங்கப் பண்ணினேன். உங்களில் இப்படிச் செய்யத்தக்க அந்நிய தேவன் இல்லை. நானே என்பதற்கு நீங்கள் எனக்குச் சாட்சிகள் என்று கர்த்தர் சொல்லுகிறார்.

ஏசாயா 43:10-12

வானங்களைச் சிருஷ்டித்துப் பூமியையும் வெறுமையாயிருக்கச் சிருஷ்டியாமல் அதைக் குடியிருப்புக்காகச் செய்து படைத்து, அதை உருவேற்படுத்தின தேவனாகிய கர்த்தர் சொல்லுகிறதாவது: நானே கர்த்தர், வேறொருவர் இல்லை.

ஏசாயா 45:18

தங்கள் விக்கிரகமாகிய மரத்தைச் சுமந்து இரட்சிக்க மாட்டாத தேவனைத் தொழுது கொள்ளுகிறவர்கள் அறிவில்லாதவர்கள். நீங்கள் தெரிவிக்கும்படி சேர்ந்து, ஏகமாய் யோசனை பண்ணுங்கள். இதைப் பூர்வ கால முதற்கொண்டு விளங்கப் பண்ணி, அந்நாள் துவக்கி இதை அறிவித்தவர் யார்? கர்த்தராகிய நான் அல்லவோ? நீதிபரரும், இரட்சகருமாகிய என்னையல்லாமல் வேறே தேவன் இல்லை; என்னைத் தவிர வேறொருவரும் இல்லை. பூமியின் எல்லையெங்குமுள்ளவர்களே! என்னை நோக்கிப் பாருங்கள்; அப்பொழுது இரட்சிக்கப்படுவீர்கள்; நானே தேவன், வேறொருவரும் இல்லை. முழங்கால் யாவும் எனக்கு முன்பாக முடங்கும். நாவு யாவும் என்னை முன்னிட்டு ஆணையிடும் என்று நான் என்னைக் கொண்டே ஆணையிட்டிருக்கிறேன். இந்த ரீதியான வார்த்தை என் வாயிலிருந்து புறப்பட்டது; இது மாறுவது இல்லையென்கிறார்.

ஏசாயா 45:20-23

விக்கிரகங்களை உருவாக்குகிற யாவரும் வீணார். அவர்களால் இச்சிக்கப்பட்டவைகள் ஒன்றுக்கும் உதவாது; அவைகள் ஒன்றும் காணாமலும், ஒன்றும் அறியாமலும் இருக்கிறதென்று தங்களுக்கு வெட்கமுண்டாக அவைகளுக்குத் தாங்களே சாட்சிகளாயிருக்கிறார்கள். ஒன்றுக்கும் உதவாத தெய்வத்தை உருவாக்கி, விக்கிரகத்தை வார்ப்பிக்கிறவன் எப்படிப்பட்டவன்? இதோ அவனுடைய கூட்டாளிகளெல்லாரும் வெட்கமடைவார்கள். தொழிலாளிகள் நரஜீவன்கள் தானே; அவர்கள் எல்லோரும் கூடி வந்து நிற்கட்டும்; அவர்கள் ஏகமாய்த் திகைத்து வெட்கப்படுவார்கள்.

ஏசாயா 44:9-11

நானே கர்த்தர். வேறொருவர் இல்லை. என்னைத் தவிர தேவன் இல்லை. என்னைத் தவிர ஒருவரும் இல்லையென்று சூரியன் உதிக்கிற திசையிலும், அது அஸ்தமிக்கிற திசையிலும் அறியப்படும்படிக்கு நீ என்னை அறியாதிருந்தும், நான் உனக்கு இடைக்கட்டு கட்டினேன். நானே கர்த்தர், வேறொருவர் இல்லை.

ஏசாயா 45:5,6

நானே தேவன். வேறொருவரும் இல்லை. நானே தேவன். எனக்குச் சமானமில்லை. அந்தத்திலுள்ளவைகளை ஆதி முதற்கொண்டும், இன்னும் செய்யப்படாதவைகளைப் பூர்வகால முதற் கொண்டும் அறிவிக்கிறேன்; என் ஆலோசனை நிலை நிற்கும், எனக்குச் சித்தமானவைகளையெல்லாம் செய்வேன் என்று சொல்லி….

ஏசாயா 46:9,10

இப்படியிருக்க, தேவனை யாருக்கு ஒப்பிடுவீர்கள்? எந்தச் சாயலை அவருக்கு ஒப்பிடுவீர்கள்? கன்னான் ஒரு சுரூபத்தை வார்க்கிறான். தட்டான் பொன் தகட்டால் அதை மூடி, அதற்கு வெள்ளிச் சங்கிலிகளைப் பொருந்த வைக்கிறான்.

ஏசாயா 40:18,19

இவை யாவும் ஏசாயா எனும் தீர்க்கதரிசியிடம் கடவுள் உரைத்தவை.

சிலுவையையும், இயேசுவையும், அவரது தாயாரையும் உருவங்களாக்கி அவற்றைக் கடவுள்கள் என்று எண்ணி வழிபட்டு, பைபிளின் இந்தப் போதனைகளைப் புறக்கணிப்போர் தங்களைக் கிறித்தவர்கள் என்று கூறிக் கொள்ள அருகதை உள்ளவர்கள் தாமா?

பைபிளைத் தூக்கி எறிந்து விட்டு தங்கள் பாதிரிமார்கள் கூறிய திரித்துவம் (முக்கடவுள் கொள்கை) எனும் கொள்கையை ஏற்கலாமா?

பைபிள் மீது கிறித்தவர்களுக்கு நம்பிக்கை இருந்தால் அது வலியுறுத்தும் ஓரிறைக் கொள்கையின் பால், அந்தக் கொள்கையை அழுத்தமாகப் போதிக்கும் இஸ்லாத்தின் பால் திரும்புவதைத் தவிர அவர்களுக்கு வேறு வழி இல்லை என்பதை உணருங்கள்!

உபாகமத்திலும், ஏசாயாவிலும் கூறப்படும் இந்தக் கொள்கைப் பிரகடனத்தை ஒன்றுக்குப் பல முறை மனதில் அசை போட்டுப் பாருங்கள்.

வானிலும், பூமியிலும் கடவுள் ஒருவரே! அவருக்கு நிகரில்லை. இதை எல்லா நிலைகளிலும் நினைவில் வைத்திருக்க வேண்டும்.

அற்புதங்களைக் கண்டு யாரையும் கடவுளர்களாக எண்ணி விட வேண்டாம். கிறித்தவர்கள் வணங்கும் இயேசுவின் சிலையும், சிலுவையும் பார்க்கவும், கேட்கவும், புசிக்கவும், முகரவும் சக்தியற்றவை.

கர்த்தருக்கு முன்னரோ, பின்னரோ எந்தத் தெய்வமும் இல்லை.

அனைவரையும் இரட்சிப்பவர் அவர் மட்டுமே.

முழங்காலை அவருக்கு முன்னால் மட்டுமே மண்டியிடச் செய்ய வேண்டும்

என்றெல்லாம் தெளிவாகப் பிரகடனம் செய்யும் இந்த வசனங்கள் பிதா, சுதன், பரிசுத்த ஆவி எனும் முக்கடவுள் கொள்கையைத் தகர்க்கவில்லையா? இயேசு உள்ளிட்ட யாரும் கடவுளுக்குக் குமாரர்களாக இருக்க முடியாது என்பதை அறிவுறுத்தவில்லையா?

இவற்றையெல்லாம் சிந்தித்து உண்மையான மார்க்கத்தின் பால் கிறித்தவர்கள் திரும்ப வேண்டாமா?

கிறித்தவக் குருமார்கள் புதிதாகக் கண்டுபிடித்த முக்கடவுள் கொள்கை தவறானது. அதற்கும், பைபிளுக்கும் எந்தச் சம்மந்தமும் இல்லை என்பதை நிரூபிக்கும் மற்றும் சில பைபிள் வசனங்களைப் பாருங்கள்!

மோசேவின் லேவியராகமம்

விக்கிரகங்களை நாடாமலும், வார்ப்பிக்கப்பட்ட தெய்வங்களை உங்களுக்கு உண்டாக்காமலும் இருப்பீர்களாக; நான் உங்கள் தேவனாகிய கர்த்தர்.

லேவியராகமம் 19:4

நீங்கள் உங்களுக்கு விக்கிரகங்களையும் சுரூபங்களையும் உண்டாக்காமலும், உங்களுக்குச் சிலை நிறுத்தாமலும், சித்திரந்தீர்ந்த கல்லை நமஸ்கரிக்கும் பொருட்டு உங்கள் தேசத்தில் வைக்காமலும் இருப்பீர்களாக; நான் உங்கள் தேவனாகிய கர்த்தர்.

லேவியராகமம் 26:1

மோசே தீர்க்கதரிசிக்கு அருளப்பட்டதாகக் கிறித்தவர்கள் நம்பும் லேவியராகமத்தின் வசனங்கள் இவை.

யாத்திராகமத்தில் கர்த்தர் உரைத்தவை.

உன்னை அடிமைத்தன வீடாகிய எகிப்து தேசத்திலிருந்து புறப்படப் பண்ணின உன் தேவனாகிய கர்த்தர் நானே. என்னையன்றி வேறே தேவர்கள் உண்டாயிருக்க வேண்டாம். மேலே வானத்திலும், கீழே பூமியிலும், பூமியின் கீழ்த் தண்ணீரிலும் உண்டாயிருக்கிறவைகளுக்கு ஒப்பான ஒரு சொரூபத்தையாகிலும் நீ உனக்கு உண்டாக்க வேண்டாம். நீ அவைகளை நமஸ்கரிக்கவும், சேவிக்கவும் வேண்டாம். உன் தேவனாகிய கர்த்தராயிருக்கிற நான் எரிச்சலுள்ள தேவனாயிருந்து, என்னைப் பகைக்கிறவர்களைக் குறித்து பிதாக்களுடைய அக்கிரமத்தைப் பிள்ளைகளிடத்தில் மூன்றாம் நான்காம் தலைமுறை மட்டும் விசாரிக்கிறவராயிருக்கிறேன்.

யாத்திராகமம் 20:2-5

நீ அவர்களுடைய தேவர்களைப் பணிந்து கொள்ளாமலும், சேவியாமலும் அவர்கள் செய்கைகளின் படி செய்யாமலும் அவர்களை நிர்மூலம் பண்ணி, அவர்களுடைய சிலைகளை உடைத்துப் போடுவாயாக. உங்கள் தேவனாகிய கர்த்தரையே சேவிக்கக் கடவீர்கள்!

யாத்திராகமம் 23:24,25

விக்கிரகத்தை உடைத்துப் போடுமாறு கடவுள் இட்ட கட்டளைக்கு தமது செயல் மாற்றமாக இருப்பது கிறித்தவ நண்பர்களுக்குத் தெரியவில்லையா? சிந்தித்துப் பார்க்க வேண்டாமா?

இன்னும் பல ஆகமங்களில் ஓரிறைக் கொள்கை எவ்வளவு வலியுறுத்தப்பட்டுள்ளது என்பதைப் பாருங்கள்!

ஏரேமியாவுக்கு கர்த்தர் உரைத்தவை

ஜனங்களின் வழிபாடுகள் வீணாயிருக்கிறது; காட்டில் ஒரு மரத்தை வெட்டுகிறார்கள். அது தச்சன் கையாடுகிற வாச்சியால் பணிப்படும். வெள்ளியினாலும் பொன்னினாலும் அதை அலங்கரித்து அது அசையாத படிக்கு அதை ஆணிகளாலும் சுத்திகளாலும் உறுதியாக்குகிறார்கள். அவைகள் பனையைப் போல நெட்டையாய் நிற்கிறது. அவைகள் பேச மாட்டாதவைகள். அவைகள் நடக்கமாட்டாததினால் சுமக்கப்பட வேண்டும். அவைகளுக்குப் பயப்பட வேண்டாம்; அவைகள் தீமை செய்யக் கூடாது, நன்மை செய்யவும் அவைகளுக்குச் சக்தி இல்லை என்று கர்த்தர் சொல்லுகிறார். கர்த்தாவே உமக்கு ஒப்பானவன் இல்லை; நீரே பெரியவர்; உமது நாமமே வல்லமையில் பெரியது.

ஏரேமியா 10:3-6

சங்கீதத்தில் தாவீது ராஜா உரைத்தவை

ஆகாய மண்டலத்தில் கர்த்தருக்கு நிகரானவர் யார்? பலவான்களின் புத்திரரில் கர்த்தருக்கு ஒப்பானவர் யார்?

சங்கீதம் 89:6

ஆண்டவரே, தேவர்களுக்குள்ளே உமக்கு நிகருமில்லை; உம்முடைய கிரியைகளுக்கு ஒப்புமில்லை.

சங்கீதம் 86:8

நீர் ஒருவரே தேவன்.

சங்ககீதம் 86:10

நம்முடைய தேவனாகிய கர்த்தருக்குச் சமமானவர் யார்? அவர் வானத்திலும் பூமியிலுமுள்ளவைகளைப் பார்க்கும்படி தம்மைத் தாழ்த்துகிறார்.

சங்கீதம் 113:5,6

இஸ்ரவேலின் தேவனாகிய கர்த்தாவே! மேலே வானத்திலும் கீழே பூமியிலும் உமக்கு ஒப்பான தேவன் இல்லை.

முதலாம் ராஜாக்கள் 8:23

பைபிளின் பழைய ஏற்பாட்டில் காணப்படும் வசனங்கள் இவை!

ஆரம்பத்தில் ஒரே கடவுளாகிய கர்த்தரை வணங்கும் வழக்கமே கிறித்தவர்களிடம் இருந்து வந்தது. பின்னர் மக்களாக உருவாக்கிக் கொண்டவை தாம் சிலுவை, இயேசு, மேரி ஆகிய உருவங்கள் என்பதை இந்த வசனங்களிலிருந்து அறியலாம்.

பரலோக ராஜ்ஜியத்தில் கர்த்தரின் முன்னிலையில் நாம் விசாரிக்கப்படுவோம் என்பதை நம்புகின்ற எந்தக் கிறித்தவரும் இந்த முக்கடவுள் கொள்கைக்குப் பலியாக மாட்டார்கள்.

இனி புதிய ஏற்பாட்டில் காணப்படும் ஏகத்துவக் கொள்கைப் பிரகடனத்தைப் பாருங்கள்!

இயேசுவின் ஏகத்துவக் கொள்கைப் பிரகடனம்

அப்பொழுது இயேசு:  அப்பாலே போ சாத்தானே! உன் தேவனாகிய கர்த்தரைப் பணிந்து கொண்டு, அவர் ஒருவருக்கே ஆராதனை செய்வாயாக என்று எழுதியிருக்கிறதே  என்றார்.

மத்தேயு 4:10

ஒரு கடவுளைத் தவிர மற்றவர்களை வணங்குவோர் சாத்தான்கள் என்பது இயேசுவின் இந்த வார்த்தையிலிருந்து தெரிகின்றது.

இரண்டு எஜமான்களுக்கு ஊழியஞ் செய்ய ஒருவனாலும் கூடாது. ஒருவனைப் பகைத்து மற்றவனைச் சிநேகிப்பான்; அல்லது ஒருவனைப் பற்றிக் கொண்டு மற்றவனை அசட்டை பண்ணுவான்.

மத்தேயு 6:24

இரண்டு எஜமானர்களுக்கே ஊழியஞ் செய்ய முடியாது என்று இயேசு கூறியிருக்க கிறித்தவர்கள் இரண்டு அல்லது மூன்று கடவுள்களுக்கு உழியஞ் செய்ய முடியும் என்று நம்பலாமா?

பரலோகத்திலிருக்கிற என் பிதாவின் சித்தப்படி செய்கிறவனே பரலோக ராஜ்ஜியத்தில் பிரவேசிப்பானேயல்லாமல், என்னை நோக்கி கர்த்தாவே! கர்த்தாவே! என்று சொல்லுகிறவன் அதில் பிரவேசிப்பதில்லை. அந்நாளில் அநேகர் என்னை நோக்கி: கர்த்தாவே! கர்த்தாவே! உமது நாமத்தினாலே தீர்க்கதரிசனம் உரைத்தோம் அல்லவா? உமது நாமத்தினாலே பிசாசுகளைத் துரத்தினோம் அல்லவா? உமது நாமத்தினாலே அநேக அற்புதங்களைச் செய்தோம் அல்லவா? என்பார்கள். அப்பொழுது நான் ஒருகாலும் உங்களை அறியவில்லை; அக்கிரமச் செய்கைக்காரரே என்னை விட்டு அகன்று போங்கள் என்று அவர்களுக்குச் சொல்லுவேன். ஆகையால் நான் சொல்லிய இந்த வார்த்தைகளைக் கேட்டு இவைகளின் படி செய்கிறவன் எவனோ அவனே கன்மலையின் மேல் தன் வீட்டைக் கட்டின புத்தியுள்ள மனுஷனுக்கு ஒப்பாவான். பெரு மழை சொரிந்து, பெரு வெள்ளம் வந்து, காற்று அடித்து, அந்த வீட்டின் மேல் மோதியும், அது விழவில்லை; ஏனென்றால், அது கன்மலையின் மேல் அஸ்திபாரம் போடப்பட்டிருந்தது. நான் சொல்லிய இந்த வார்த்தைகளைக் கேட்டு இவைகளின் படி செய்யாதிருக்கிறவன் எவனோ அவன் தன் வீட்டை மணலின் மேல் கட்டின புத்தியில்லாத மனுஷனுக்கு ஒப்பிடப்படுவான். பெரு மழை சொரிந்து, பெரு வெள்ளம் வந்து, காற்று அடித்து, அந்த வீட்டின் மேல் மோதின போது அது விழுந்தது; விழுந்து முழுவதும் அழிந்தது என்றார்.

மத்தேயு 7:21-27

பாமரர்களுக்கும் விளங்கும் வகையில் இயேசு செய்த இந்த போதனையைக் கிறித்தவர்கள் சிந்திக்க மாட்டார்களா? இயேசுவே என்றழைத்து பரலோக ராஜ்ஜியத்தில் பிரவேசிக்க இயலாமல் போவதைத் தான் அவர்கள் விரும்புகிறார்களா? குருடர்கள் பார்க்கிறார்கள்; செவிடர் கேட்கிறார்கள் என்று கூறி இயேசுவைக் கடவுளாக்குவோர் அக்கிரமக்காரர், ஏமாற்றுக்காரர் என்று இயேசு முன்கூட்டியே எச்சரிக்கை செய்திருப்பதை அவர்கள் உணர மாட்டார்களா?

ஒரே கடவுளாகிய கர்த்தரை – கர்த்தரை மட்டுமே – வணங்கி, வழிபட்டு கற்பாறையின் மீது தங்கள் கட்டிடத்தை எழுப்ப வேண்டாமா? ஆண்டவரே! என்று இயேசுவை அழைத்து மணல் மீது வீடு கட்டுவது மதியீனமாக அவர்களுக்குத் தோன்றவில்லையா?

பெற்றோர்களும், மதகுருமார்களும் இயேசுவைப் பற்றியும், அவர் போதித்த இலட்சியம் பற்றியும் தவறாகத் தங்களுக்குப் போதித்துத் திசை திருப்பி விட்டனர் என்பது இந்த வசனங்களிலிருந்து கிறித்தவர்களுக்கு உண்மையாகவே தெரியவில்லையா? சிந்தித்துப் பாருங்கள்.

மதபோதகர்கள் குறித்து இயேசு முன்கூட்டியே எச்சரிக்கை செய்து விட்டுச் சென்றிருக்கிறார். அந்த எச்சரிக்கைகளை கிறித்தவர்கள் விளங்கினால் குருட்டுப் பக்தியிலிருந்து விடுபடுவார்கள்.

கீழ்க்காணும் வசனங்கள் கிறித்தவ மத குருமார்கள் நம்பிக்கைக்கு உரியவர்களலல்லர் என்பதை ஐயத்திற்கிடமின்றி விளக்கும்.

மாயக்கார வேதபாரகரே! பரிசேயரே! உங்களுக்கு ஐயோ, ஒருவனை உங்கள் மார்க்கத்தானாக்கும் படி சமுத்திரத்தையும், பூமியையும் சுற்றித் திரிகிறீர்கள்; அவன் உங்கள் மார்க்கத்தானான போது அவனை உங்களிலும் இரட்டிப்பாய் நரகத்தின் மகனாக்குகிறீர்கள்.

மத்தேயு 23:15

நற்செய்தி கூட்டங்கள் நடத்துவோரைக் குறித்த எச்சரிக்கையாக இது கிறித்தவர்களுக்குத் தோன்றவில்லையா?

மாயக்கார வேதபாரகரரே! பரிசேயரே! உங்களுக்கு ஐயோ, மனுஷர் பிரவேசியாத படி பரலோக ராஜ்ஜியத்தைப் பூட்டிப் போடுகிறீர்கள். நீங்கள் அதில் பிரவேசிக்கிறதுமில்லை. பிரவேசிக்கப் போகிறவர்களைப் பிரவேசிக்க விடுகிறதுமில்லை.

மத்தேயு 23:13

ஆண்டவரே! என்று இயேசுவை அழைப்பவருக்குப் பரலோக ராஜ்ஜியத்தில் இடமில்லை என்று இயேசு கூறிய பிறகும் இயேசுவைக் கடவுளாக்கும் கிறித்தவ மதகுருமார்கள் பரலோக ராஜ்ஜியத்தைப் பூட்டிப் போடுகிறார்களா? இல்லையா? என்பதைச் சிந்தியுங்கள்!

தங்கள் கிரியைகளையெல்லாம் மனுஷர் காண வேண்டுமென்று செய்கிறார்கள். தங்கள் காப்பு நாடாக்களை அகலமாக்கி தங்கள் வஸ்திரங்களின் தொங்கல்களைப் பெரிதாக்கி, விருந்துகளில் முதன்மையான இடங்களையும், ஜெப ஆலயங்களில் முதன்மையான ஆசனங்களையும், சந்தை வெளிகளில் வந்தனங்களையும், மனுஷரால் ரபீ ரபீ என்று அழைக்கப்படுவதை விரும்புகிறீர்கள். நீங்களோ ரபீ என்றழைக்கப்படாதிருங்கள். கிறிஸ்து ஒருவரே உங்களுக்குப் போதகராயிருக்கிறார், நீங்கள் எல்லோரும் சகோதரராயிருக்கிறீர்கள். பூமியிலே ஒருவனையும் உங்கள் பிதா என்று சொல்லாதிருங்கள்; பரலேகத்திலிருக்கிற ஒருவரே உங்களுக்குப் பிதாவாயிருக்கிறார்.

மத்தேயு 23:5-10

யாரையும் தந்தை என்று அழைக்கக் கூடாது என்று இயேசு தடுத்திருந்தும் மதகுருமார்கள் ஃபாதர் (தந்தை) என்று தாங்கள் அழைக்கப்படும் நிலையை உருவாக்கி விட்டார்களே! அவர்களையா கிறித்தவர்கள் நம்புகிறீர்கள்?

நீண்ட வஸ்திரங்களை அணிந்து, தங்களுக்குத் தனி மரியாதையை விரும்பக் கூடாது என்று இயேசு கட்டளையிட்டிருந்தும் அதைப் பகிரங்கமாக மீறித் தனி மரியாதையை எதிர்பார்ப்பவர்களையா கிறித்தவர்கள் நம்புகிறீர்கள்?

மதகுருமார்கள் இயேசுவின் போதனைகளுக்கு மாற்றமான வழியைக் கிறித்தவர்கள் மீது திணித்து விட்டனர் என்பதற்கு இதை விட வேறு சான்று வேண்டுமா என்ன?

இந்த மத குருமார்களின் வழிகாட்டுதலை ஒதுக்கித் தள்ளிவிட்டு இயேசுவின் போதனைகளின் பால் கிறித்தவர்கள் மனம் திரும்பட்டும்!

இயேசு கூறுவதை இன்னும் கேளுங்கள்!

அந்த நாளையும், அந்த நாழிகைகயையும் பிதா ஒருவர் தவிர மற்றொருவனும் அறியான். பரலோகத்திலிருக்கிற தூதர்களும் அறியார்கள். குமாரனும் கூட அறியார்.

மத்தேயு 26:36

ஒரே கடவுளாகிய கர்த்தரையே வழிபட வேண்டுமென்று இயேசுவின் இந்தக் கூற்று உங்களைத் தூண்டவில்லையா?

போதகரே! நியாயப் பிரமாணத்தில் எந்தக் கற்பனை பிரதானமானதென்று கேட்டான். இயேசு அவனை நோக்கி உன் தேவனாகிய கர்த்தரிடத்தில் உன் முழு இருதயத்தோடும், உன் முழு ஆத்துமாவோடும், உன் முழு மனத்தோடும் அன்பு கூருவாயாக. இது முதலாம் பிரதான கற்பனை.

மத்தேயு 22:36-38

இந்தப் பிரதானமான கொள்கை கிறித்தவர்களிடம் இன்றைக்கு இருக்கிறதா? பிரதானமான இந்தக் கொள்கையைக் கைவிட்டு விட்டு எந்த அடிப்படையில் தங்களைக் கிறித்தவர்கள் என்கிறார்கள்?

அப்பொழுது செபெதேயுவின் குமாரருடைய தாய் தன் குமாரரோடு கூட அவரிடத்தில் வந்து, அவரைப் பணிந்து கொண்டு, உம்மிடத்தில் ஒரு விண்ணப்பம் பண்ண வேண்டும் என்றாள். அவர் அவளை நோக்கி, உனக்கு என்ன வேண்டும் என்று கேட்டார். அதற்கு அவள் உம்முடைய ராஜ்யத்திலே என் குமாரராகிய இவ்விரண்டு பேரில் ஒருவன் உமது வலது பாரிசத்திலும், ஒருவன் இடது பாரிசத்திலும் உட்கார்ந்திருக்கும்படி அருள் செய்ய வேண்டும் என்றாள். இயேசு பிரதியுத்தரமாக: நீங்கள் கேட்டுக் கொள்கிறது இன்னது என்று உங்களுக்குத் தெரியவில்லை. நான் குடிக்கும் பாத்திரத்தில் நீங்கள் குடிக்கவும், நான் பெறும் ஸ்நானத்தை நீங்கள் பெறவும் உங்களால் கூடுமா? என்றார். அதற்கு அவர்கள் கூடும் என்றார்கள். அவர் அவர்களை நோக்கி, என் பாத்திரத்தில் நீங்கள் குடிப்பீர்கள், நான் பெறும் ஸ்நானத்தையும் நீங்கள் பெறுவீர்கள்; ஆனாலும், என் வலது பாரிசத்திலும் என் இடது பாரிசத்திலும் உட்கார்ந்திருக்கும்படி என் பிதாவினால் எவர்களுக்கு ஆயத்தம் பண்ணப் பட்டிருக்கிறதோ அவர்களுக்கேயல்லாமல், மற்றொருவருக்கும் அதை அருளுவது என் காரியமல்ல என்றார்.

மத்தேயு 20:20-23

ஒரே கடவுளை வணங்க வேண்டும் என்று மக்களுக்குப் போதிக்கவே இயேசு வந்திருக்கிறார். தம்மைக் கடவுள் என்று வாதிட வரவில்லை. சர்வ அதிகாரமும் ஏக இரட்சகனாகிய கர்த்தருக்கு மட்டுமே உரியது என்று போதிப்பதையே குறிக்கோளாகக் கொண்டிருந்தார் என்பதை இந்த வசனங்களிலிருந்து அறியலாம்.

இவ்வளவு தெளிவான போதனைகளுக்குப் பிறகு கிறித்தவர்கள் எங்கே போகிறார்கள்?

ஒன்பதாம் மணி நேரத்தில் இயேசு: ஏலீ! ஏலீ! லாமா சபக்தானி, என்று மிகுந்த சத்தமிட்டுக் கூப்பிட்டார்; அதற்கு என் தேவனே! என் தேவனே! ஏன் என்னைக் கைவிட்டீர் என்று அர்த்தமாம்.

மத்தேயு 27:46

மரணிக்கும்(?) நேரத்தில் கூட இயேசு கடவுளை அழைத்திருக்கிறார் என்பது எதைக் காட்டுகிறது. இயேசு கூட தம்மைத் தாமே காத்துக் கொள்ள முடியாது; அது கடவுளுக்கு மட்டுமே உரிய தனியகதிகாரம் என்பதைக் காட்டவில்லையா?

மத்தேயுவின் சுவிசேஷத்தில் காணப்படும் இயேசுவின் சில போதனைகளை இது வரை கண்டோம்.

ஏனைய சுவிசேஷங்களிலும் இயேசு இந்தக் கொள்கையைப் போதித்ததாகக் காணப்படுகின்றது. அவற்றையும் பாருங்கள்.

பிரதானமான கற்பனை எதுவென்று இயேசுவிடம் கேட்கப்பட்ட போது முழு ஆத்மாவுடன் கர்த்தரிடம் அன்பு கூர வேண்டும்

(மார்க்கு 12:29,30)

இயேசு மரணிக்கும் போது என் கடவுளே ஏன் என்னைக் கைவிட்டீர் என்று கூறிய விபரம் மார்க்கு 15:34-லிலும் கூறப்படுகிறது.

அந்த நாளையும் அந்த நாழிகையையும் பிதாவைத் தவிர யாரும் அறிய முடியாது என்று இயேசு கூறிய விபரம் மார்க்கு 13:32-லிலும் கூறப்பட்டுள்ளது.

என்னை அனுப்பினவர் சத்தியமுள்ளவர். நான் அவரிடத்தில் கேட்டவைகளையே உலகத்துக்குச் சொல்கிறேன் என்றார்.

(யோவான் 8:26)

நான் என் சுயமாய் ஒன்றும் செய்யாமல், என் பிதா எனக்குப் போதித்தபடியே இவைகளைச் சொன்னேன் என்றும் அறிவீர்கள்.

யோவான் 8:28

ஒருவன் என் வார்த்தைகளைக் கேட்டும் விசுவாசியாமற் போனால் அவனை நான் நியாயந் தீர்ப்பதில்லை; நான் உலகத்தை நியாயந்தீர்க்க வராமல், உலகத்தை இரட்சிக்க வந்தேன்.

யோவான் 12:47

இவை யாவும் புதிய ஏற்பாட்டின் நான்கு சுவிஷேசங்களும் கூறும் உண்மை. இவற்றுக்கு முரணாக முக்கடவுள் கொள்கையை உருவாக்கியவர் பவுல் என்பதை அனைவரும் அறிவர். அவர் கூட தன்னையுமறியாமல் அந்த உண்மையை ஒப்புக் கொள்கிறார்.

பவுல் கூறுவது

ஒருவராய், சாவாமையுள்ளவரும், சேரக் கூடாத ஒளியில் வாசம் பண்ணுகிறவரும், மனுஷரில் ஒருவரும் கண்டிராதவரும், காணக் கூடாதவருமாயிருக்கிறார்; அவருக்கே கனமும் நித்திய வல்லமையும் உண்டாயிருப்பதாக. ஆமேன்.

தீமோத்தேயு 6:16

இயேசு கடவுளோ, கடவுளின் குமாரரோ இல்லை என்பதற்கு இதை விட சான்றுகள் தேவையில்லை. பைபிளை நம்பும் மக்கள் இயேசு கடவுளின் குமாரன் என்ற கொள்கையை ஒருக்காலும் நம்ப மாட்டார்கள். பைபிளைத் தூக்கி எறிந்து விட்டுத் தான் அதை நம்ப முடியும்.

கிறித்தவர்கள் பைபிளையும், கர்த்தரின் வார்த்தைகளையும், இயேசுவின் போதனைகளையும் தூக்கி எறிந்து விட்டு முக்கடவுள் கொள்கையில் இருக்கப் போகிறார்களா? முக்கடவுள் கொள்கையைத் தூக்கி எறிந்து விட்டு கர்த்தரின் கூற்றுக்கும், இயேசுவின் போதனைகளுக்கும் மதிப்பளிக்கப் போகிறார்களா?

எந்த முடிவுக்கு வரப் போகிறார்கள்?

இயேசு தம்மைக் கடவுள் தன்மை பெற்றவர் என்றோ, கடவுளின் குமாரர் என்றோ கூறியதில்லை. மாறாகக் கடவுளுக்கு அஞ்சி நடந்த சிறந்த மனிதராகவும் இறைச் செய்தியை மக்களுக்கு எடுத்தோதும் தூதராகவும் இருந்தார் என்பதைப் பைபிளின் வசனங்களை மேற்கோள்காட்டி நாம் நிரூபித்தோம்.

பகுதி நான்கு

இயேசுவைப் பற்றி திருக்குர்ஆன்

கிறித்தவ நண்பர்களே! இயேசு எந்தக் கொள்கையைப் பிரச்சாரம் செய்தாரோ அந்த ஓரிறைக் கொள்கை உங்கள் மத குருமார்களின் தவறான வழிகாட்டுதலின் காரணமாக, முழுமையாகப் புறக்கணிக்கப்பட்டு விட்டது.

கிறிஸ்துவுக்கும் கிறிஸ்தவக் கொள்கைக்கும் எந்த விதச் சம்மந்தமுமில்லாத அளவுக்கு இயேசுவும் புறக்கணிக்கப்பட்டு விட்டார். நாம் இது வரை எடுத்துக் காட்டிய பைபிள் வசனங்களிலிருந்தே இதை நீங்கள் அறிந்து கொள்ளலாம்.

அப்படியானால் இயேசு போதித்த அந்தக் கொள்கையை எங்கே தேடுவது? எப்படிப் பின்பற்றுவது?

கிறித்தவ மார்க்கத்தின் எந்தப் பிரிவினரிடமும் இயேசு வலியுறுத்திப் பிரச்சாரம் செய்த ஓரிறைக் கொள்கையை நிச்சயமாக நீங்கள் காண முடியாது.

 ஏலீ ஏலீ லாமா சபக்தானி – என் தேவனே! என் தேவனே! ஏன் என்னைக் கைவிட்டீர்?  என்று இயேசு இறுதிக் கட்டத்தில் சப்தமிட்டதாகப் பைபிள் கூறுகிறது.

அதை உறுதியாக நீங்கள் நம்புகிறீர்கள்.

 நான் தேவனல்லன்  என்றும்  என்னால் என்னைக் காத்துக் கொள்ள இயலாது  என்றும்

என்னைப் படைத்த தேவனின் சித்தப்படியே யாவும் நடக்கும்  என்றும் இந்த வாக்கு மூலத்தின் மூலம் இயேசு தெளிவுபடுத்தி விட்டார்.

(உங்கள் நம்பிக்கைப்படி) இயேசுவின் கடைசி மூச்சு அடங்கிய நேரத்திலும் இயேசு வலியுறுத்திய இந்தக் கொள்கையை நீங்கள் காற்றில் பறக்க விட்டு விட்டீர்கள்.

இயேசுவின் உயிர் மூச்சாகத் திகழ்ந்த இந்த ஓரிறைக் கொள்கையை அவர் போதித்த அதே வடிவில் நீங்கள் பின்பற்ற விரும்பினால் இஸ்லாத்தில் உங்களை இணைத்துக் கொள்வதைத் தவிர வேறு வழியே இல்லை.

ஆம்! இஸ்லாத்தின் வேத நூலாகிய திருக்குர்ஆன் இயேசு போதித்த அதே கொள்கையை மிகத் தெளிவாக வழிமொழிகின்றது. யூதர்கள் இயேசுவின் மீதும், அவரது தாயார் மேரியின் மீதும் சுமத்திய களங்கத்தைக் குர்ஆன் முழுமையாகத் துடைத்தெறிகின்றது.

இயேசுவுக்குக் கடவுள் தன்மை இருக்கவில்லை என்பதைக் கூறும் அதே நேரத்தில் அவருக்கு வழங்கப்பட்ட சிறப்புக்களையும் திருக்குர்ஆன் தெளிவாகக் கூறுகின்றது.

முஹம்மத் நபியவர்கள் எப்படி தேவனின் செய்தியை மக்களுக்குத் தெரிவிக்க வந்த தூதராக இருந்தார்களோ அது போலவே இயேசுவும் தூதராக இருந்தார் என்பதையும் திருக்குர்ஆன் விளக்குகின்றது.

கிறித்தவ நண்பர்களே! உங்கள் சிந்தனையைத் தூண்டும் வகையில் இயேசுவைக் குறித்த திருக்குர்ஆனின் வசனங்கள் சிலவற்றை உங்கள் முன் வைக்கிறோம்.

அன்னை மேரியைப் பற்றி

அவர்கள் (யூதர்கள்) தமது உடன்படிக்கையை முறித்ததாலும், இறைவனின் வசனங்களை ஏற்க மறுத்ததாலும், நியாயமின்றி தூதர்களைக் கொலை செய்ததாலும், எங்கள் உள்ளங்கள் மூடப்பட்டுள்ளன என்று கூறியதாலும், (இதற்கும்) மேலாக அவர்கள் (ஏக இறைவனை) மறுத்ததாலும் அவர்களின் உள்ளங்கள் மீது இறைவன் முத்திரையிட்டான். அவர்கள் குறைவாகவே நம்பிக்கை கொள்கின்றனர். அவர்கள் (ஏக இறைவனை) மறுத்ததாலும், மேரியின் மீது மிகப் பெரும் அவதூறை அவர்கள் கூறியதாலும்,  அல்லாஹ்வின் தூதரான மேரியின் மகன் கிறிஸ்து எனும் இயேசுவை நாங்களே கொன்றோம்  என்று அவர்கள் கூறியதாலும் (இறைவன் முத்திரையிட்டான்.)

திருக்குர்ஆன் 4:155-156

திருக்குர்ஆன், அன்னை மேரியின் மீது சுமத்தப்பட்ட களங்கத்தை நீக்கி உரிய முறையில் கண்ணியப்படுத்துகின்றது.

தனது கற்பைக் காத்துக் கொண்ட பெண்ணிடம் நமக்குரிய உயிரை ஊதினோம். அவரையும், அவரது புதல்வரையும் அகிலத்தாருக்கு சான்றாக்கினோம்.

திருகுர்ஆன் 21:91

மேரியின் மகனையும், அவரது தாயாரையும் சான்றாக ஆக்கினோம். செழிப்பும், நிலையான தன்மையும் கொண்ட உயரமான இடத்தில் அவ்விருவரையும் தங்க வைத்தோம்.

திருக்குர்ஆன் 23:50

என் இறைவா! சொர்க்கத்தில் உன்னிடம் எனக்கொரு வீட்டை எழுப்புவாயாக! ஃபிர்அவ்னிடமிருந்தும் அவனது சித்திரவதையிலிருந்தும் என்னைக் காப்பாயாக! அநீதி இழைத்த கூட்டத்திலிருந்தும் என்னைக் காப்பாயாக! என்று ஃபிர்அவ்னின் மனைவி கூறியதால் அவரை நம்பிக்கை கொண்டோருக்கு இறைவன் முன்னுதாரணமாகக் கூறுகிறான். இம்ரானின் மகள் மேரியையும் (இறைவன் முன் உதாரணமாகக் கூறுகிறான்) அவர் தமது கற்பைக் காத்துக் கொண்டார். அவரிடம் நமது உயிரை ஊதினோம். அவர் தமது இறைவனின் வார்த்தைகளையும், அவனது வேதங்களையும் உண்மைப் படுத்தினார். அவர் கட்டுப்பட்டு நடப்பவராகவும் இருந்தார்.

திருக்குர்ஆன் 66:11, 12

இறைவா! என் வயிற்றில் உள்ளதை (குழந்தையை) உனக்காக நேர்ச்சை செய்து விட்டேன். அது (உனக்காக) முழுமையாக அர்ப்பணிக்கப்படும். (இதை) என்னிடமிருந்து ஏற்றுக் கொள்வாயாக! நீயே செவியுறுபவன்; அறிந்தவன்  என்று இம்ரானின் மனைவி கூறியதை நினைவூட்டுவீராக! அவர் ஈன்றெடுத்த போது,  என் இறைவா! பெண் குழந்தையாக ஈன்றெடுத்து விட்டேனே  எனக் கூறினார். அவர் எதை ஈன்றெடுத்தார் என்பதை இறைவன் நன்கறிவான்.  ஆண், பெண்ணைப் போன்றவன் அல்ல. நான் இவளுக்கு மேரி என்று பெயரிட்டேன். விரட்டப்பட்ட ஷைத்தானை விட்டும் இவருக்கும், இவரது வழித் தோன்றல்களுக்கும் உன் பாதுகாப்பை வேண்டுகிறேன் எனவும் அவர் கூறினார். அவரை, (அக்குழந்தையை) அவரது இறைவன் அழகிய முறையில் ஏற்றுக் கொண்டான். அவரை அழகிய முறையில் வளர்த்தான். அவருக்கு ஸக்கரிய்யாவை பொறுப்பாளியாக்கினான். அவரது அறைக்கு ஸக்கரிய்யா சென்ற போதெல்லாம் அவரிடம் உணவைக் கண்டு,  மேரியே! இது உனக்கு எங்கிருந்து கிடைத்தது?  என்று கேட்டார்.  இது இறைவனிடமிருந்து கிடைத்தது. இறைவன் நாடுவோருக்கு கணக்கின்றி வழங்குகிறார்  என்று (மேரி) கூறினார்.

திருக்குர்ஆன் 3:35 36, 37

மேரியே! அல்லாஹ் உம்மைத் தேர்வு செய்து தூய்மையாக்கி அகிலத்துப் பெண்களை விட உம்மைச் சிறப்பித்தார் என்று வானவர்கள் கூறியதை நினைவூட்டுவீராக!  மேரியே! உனது இறைவனுக்குப் பணிவாயாக! ஸஜ்தாச் செய்வாயாக! ருகூவு செய்வோருடன் ருகூவு செய்வாயாக!  (என்றும் வானவர்கள் கூறினர்.)

திருக்குர்ஆன் 3:42, 43

இயேசுவைப் பற்றி

அவரை அவர்கள் கொல்லவில்லை. அவரைச் சிலுவையிலும் அவர்கள் அறையவில்லை. மாறாக அவர்களுக்கு ஆள் மாறாட்டம் செய்யப்பட்டது. இதில் முரண்பட்டோர் சந்தேகத்திலேயே உள்ளனர். ஊகத்தைப் பின்பற்றுவதைத் தவிர அவர்களுக்கு இது குறித்து அறிவு இல்லை. அவர்கள் அவரை உறுதியாகக் கொல்லவே இல்லை. மாறாக அவரை அல்லாஹ் தன்னளவில் உயர்த்திக் கொண்டான். அல்லாஹ் மிகைத்தவனாகவும், ஞானமுடையோனாகவும் இருக்கிறான். வேதமுடையோரில் ஒவ்வொருவரும் அவர் (இயேசு, மீண்டும் வந்து) மரணிப்பதற்கு முன் அவரை நம்பாமல் இருக்க மாட்டார்கள். கியாமத் நாளில் அவர் அவர்களுக்கு எதிரான சாட்சியாக இருப்பார்.

திருக்குர்ஆன் 4:155-159

யூதர்களால் இயேசு கொல்லப்படாமல் இறைவனளவில் உயர்த்திக் கொள்ளப்பட்டார் என்பதைக் கூறி, திருக்குர்ஆன் அவரை உரிய முறையில் கண்ணியப்படுத்துகின்றது.

இயேசு தெளிவான சான்றுகளைக் கொண்டு வந்த போது  ஞானத்தை உங்களிடம் கொண்டு வந்துள்ளேன். நீங்கள் முரண்பட்டதில் சிலவற்றை உங்களுக்குத் தெளிவுபடுத்துவேன். எனவே இறைவனை அஞ்சுங்கள்! எனக்குக் கட்டுப்படுங்கள்!  எனக் கூறினார்.  அல்லாஹ்வே என் இறைவனும், உங்கள் இறைவனுமாவான். எனவே அவனையே வணங்குங்கள்! இதுவே நேர்வழி (என்றும் கூறினார்.)

திருக்குர்ஆன் 43:63, 64

மேரியே! (மேரியே!) இறைவன் தன் வார்த்தை பற்றி உமக்கு நற்செய்தி கூறுகிறான். மேரியின் மகனான இயேசு எனும் கிறிஸ்து என்பது அவரது பெயர். இவ்வுலகிலும், மறுமையிலும் தகுதி மிக்கவராகவும், (இறைவனுக்கு) நெருக்கமானவராகவும் இருப்பார்  என்று வானவர்கள் கூறியதை நினைவூட்டுவீராக!  அவர் தொட்டில் பருவத்திலும், இளமையிலும் மக்களிடம் பேசுவார். நல்லவராகவும் இருப்பார்  (என்றும் கூறினர்)  இறைவா! எந்த ஆணும் என்னைத் தொடாத நிலையில் எனக்கு எவ்வாறு குழந்தை ஏற்படும்?  என்று அவர் கேட்டார்.  தான் நாடியதை இறைவன் இவ்வாறே படைக்கிறான். ஏதேனும் ஒரு காரியம் பற்றி அவன் முடிவு செய்து விட்டால் ஆகு என்பான். உடனே அது ஆகி விடும்  என்று இறைவன் கூறினான். அவருக்கு வேதத்தையும், ஞானத்தையும், தவ்ராத்தையும், இஞ்சீலையும் கற்றுக் கொடுப்பான். இஸ்ராயீலின் மக்களுக்குத் தூதராகவும் (அவரை அனுப்பினான்.)  உங்கள் இறைவனிடமிருந்து சான்றை நான் கொண்டு வந்துள்ளேன். உங்களுக்காக களிமண்ணால் பறவையின் வடிவம் அமைத்து, அதில் ஊதுவேன்; இறைவனின் அனுமதியுடன் அது பறவையாக ஆகும். இறைவனின் விருப்பப்படி பிறவிக் குருடையும், குஷ்டத்தையும் நீக்குவேன்; இறந்தோரை உயிர்ப்பிப்பேன்; நீங்கள் உண்பதையும், உங்கள் வீடுகளில் நீங்கள் சேமித்து வைத்திருப்பதையும் உங்களுக்குக் கூறுவேன்; நீங்கள் நம்பிக்கை கொண்டிருந்தால் இதில் உங்களுக்குச் சான்று உள்ளது  (என்றார்) எனக்கு முன் சென்ற தவ்ராத்தை உண்மைப்படுத்தவும், உங்களுக்குத் தடை செய்யப்பட்டவற்றில் சிலவற்றை உங்களுக்கு அனுமதிக்கவும் உங்கள் இறைவனிடமிருந்து சான்றுடனும் வந்துள்ளேன். எனவே இறைவனை அஞ்சுங்கள்! எனக்குக் கட்டுப்படுங்கள்! அல்லாஹ்வே எனது இறைவனும், உங்கள் இறைவனுமாவான். எனவே அவனையே வணங்குங்கள்! இதுவே நேரான வழியாகும்  (எனவும் கூறினார்). அவர்களிடம் (இறை) மறுப்பை இயேசு உணர்ந்த போது  இறைவனுக்காக எனக்கு உதவுவோர் யார்?  என்று கேட்டார். (அவரது) அந்தரங்கத் தோழர்கள்,  நாங்கள் இறைவனின் உதவியாளர்கள். இறைவனை நம்பினோம். நாங்கள் முஸ்லிம்கள் என்பதற்கு நீரே சாட்சியாக இரும்!  என்றனர். எங்கள் இறைவா! நீ அருளியதை நம்பினோம். இத்தூதரைப் பின்பற்றினோம். எங்களை இதற்கு சாட்சிகளாகப் பதிவு செய்து கொள்!  (எனவும் கூறினர்) (இயேசுவின் எதிரிகள்) சூழ்ச்சி செய்தனர். இறைவனும் சூழ்ச்சி செய்தான். இறைவன் சிறப்பாகச் சூழ்ச்சி செய்பவன்.

இயேசுவே! நான் உம்மைக் கைப்பற்றுபவனாகவும், என்னளவில் உம்மை உயர்த்துபவனாகவும், (என்னை) மறுப்போரிடமிருந்து உம்மைத் தூய்மைப்படுத்துபவனாகவும், உம்மைப் பின்பற்றுவோரை கியாமத் நாள் வரை (என்னை) மறுப்போரை விட மேல் நிலையில் வைப்பவனாகவும் இருக்கிறேன்  என்று அல்லாஹ் கூறியதை நினைவூட்டுவீராக! பின்னர் என்னிடமே உங்களின் திரும்புதல் உள்ளது. நீங்கள் முரண்பட்ட விஷயத்தில் உங்களுக்கிடையே தீர்ப்பு வழங்குவேன். (என்னை) மறுப்போரை இவ்வுலகிலும், மறுமையிலும் கடுமையாகத் தண்டிப்பேன். அவர்களுக்கு எந்த உதவியாளரும் இருக்க மாட்டார்.

திருக்குர்ஆன் 3:45-56

அல்லாஹ்விடம் இயேசுவுக்கு உதாரணம் ஆதம் ஆவார். அவரை மண்ணால் படைத்து ஆகு  என்று அவரிடம் கூறினான். உடனே அவர் ஆகி விட்டார்.

திருக்குர்ஆன் 3:59

மேரியின் மகன் இயேசுவே! வானிலிருந்து உணவுத் தட்டை இறக்கிட உமது இறைவனுக்கு இயலுமா?  என்று சீடர்கள் கூறிய போது,  நீங்கள் நம்பிக்கை கொண்டிருந்தால் அல்லாஹ்வுக்கு அஞ்சுங்கள்!  என்று அவர் கூறினார். அதை உண்டு, எங்கள் உள்ளங்கள் அமைதி பெறவும், நீர் எங்களிடம் உண்மையே உரைத்தீர் என நாங்கள் அறிந்து, இதற்குச் சாட்சியாளர்களாக ஆகவும் விரும்புகிறோம்  என்று அவர்கள் கூறினர்.  எங்கள் இறைவா! வானிலிருந்து எங்களுக்கு உணவுத் தட்டை இறக்குவாயாக! அது எங்களில் முதலாமவருக்கும், எங்களில் கடைசியானவருக்கும் திருநாளாகவும், உன்னிடமிருந்து பெற்ற சான்றாகவும் அது இருக்கும். எங்களுக்கு உணவளிப்பாயாக! உணவளிப்போரில் நீயே சிறந்தவன்  என்று மேரியின் மகன் இயேசு கூறினார்.  உங்களுக்கு அதை நான் இறக்குவேன். அதன் பிறகு உங்களில் யாரேனும் (என்னை) மறுத்தால் இவ்வுலகில் யாரையும் தண்டிக்காத அளவு அவரைத் தண்டிப்பேன்  என்று அல்லாஹ் கூறினான்.

திருக்குர்ஆன் 5:112-115

இஸ்ராயீலின் மக்களே! நான் உங்களுக்கு (அனுப்பப்பட்ட) அல்லாஹ்வின் தூதர். எனக்கு முன் சென்ற தவ்ராத்தை உண்மைப்படுத்துபவன். எனக்குப் பின்னர் வரவுள்ள அஹ்மத் என்ற பெயருடைய தூதரைப் பற்றி நற்செய்தி கூறுபவன்  என்று மேரியின் மகன் இயேசு கூறியதை நினைவூட்டுவீராக! அவர்களிடம் தெளிவான சான்றுகளைக் கொண்டு வந்த போது  இது தெளிவான சூனியம்  எனக் கூறினர்.

திருக்குர்ஆன் 61:6

நம்பிக்கை கொண்டோரே! மேரியின் மகன் இயேசு சீடர்களிடம்  அல்லாஹ்வுக்காக எனக்கு உதவுபவர் யார்?  எனக் கேட்ட போது  நாங்கள் அல்லாஹ்வின் உதவியாளர்கள்  என்று சீடர்கள் கூறினர். அது போல் நீங்களும் அல்லாஹ்வின் உதவியாளர்களாக ஆகிவிடுங்கள்! இஸ்ராயீலின் மக்களில் ஒரு பிரிவினர் நம்பிக்கை கொண்டனர். மற்றொரு பிரிவினர் (நம்மை) மறுத்தனர். நம்பிக்கை கொண்டோரை அவர்களுடைய எதிரிகள் விஷயத்தில் பலப்படுத்தினோம். எனவே அவர்கள் வெற்றி பெற்றனர்.

திருக்குர்ஆன் 61:14

இவ்வேதத்தில் மேரியை பற்றியும் நினைவூட்டுவீராக! தமது குடும்பத்தினரை விட்டு கிழக்குத் திசையில் உள்ள இடத்தில் அவர் தனித்திருந்தார். அவர்களை விட்டும் ஒரு திரையை அவர் போட்டுக் கொண்டார். அவரிடம் நமது ரூஹை (வானவரை) அனுப்பினோம். அவர் முழுமையான மனிதராக அவருக்குத் தோற்றமளித்தார்.  நீர் இறையச்சமுடையவராக இருந்தால் உம்மை விட்டும் அளவற்ற அருளாளனிடம் நான் பாதுகாப்புத் தேடுகிறேன் என்று (மேரி) கூறினார்.  நான், உமக்குப் பரிசுத்தமான புதல்வனை அன்பளிப்புத் தருவதற்காக (வந்த) உமது இறைவனின் தூதன் என்று அவர் கூறினார்.  எந்த ஆணும் என்னைத் தீண்டாமலும், நான் நடத்தை கெட்டவளாக இல்லாமலும் இருக்க எனக்கு எப்படிப் புதல்வன் உருவாக முடியும்?  என்று (மேரி) கேட்டார். அப்படித் தான். இது எனக்கு எளிதானது. அவரை மக்களுக்கு சான்றாகவும், நம் அருளாகவும் ஆக்குவோம். இது நிறைவேற்றப்பட வேண்டிய கட்டளையாகும் என உமது இறைவன் கூறுகிறான் என்று அவர் கூறினார். பின்னர் கருவுற்று அக்கருவுடன் தூரமான இடத்தில் ஒதுங்கினார்.பிரசவ வலி அவரை ஒரு பேரீச்சை மரத்தின் அடிப்பாகத்திற்குக் கொண்டு சென்றது.  நான் இதற்கு முன்பே இறந்து, அடியோடு மறக்கடிக்கப்பட்டவளாக இருந்திருக்கக் கூடாதா? என்று அவர் கூறினார். கவலைப்படாதீர்! உமது இறைவன் உமக்குக் கீழே ஊற்றை ஏற்படுத்தியுள்ளான்  என்று அவரது கீழ்ப்புறத்திலிருந்து வானவர் அழைத்தார்.  பேரீச்சை மரத்தின் அடிப்பாகத்தை உலுக்குவீராக! அது உம் மீது பசுமையான பழங்களைச் சொரியும்  (என்றார்) நீர், உண்டு பருகி மன நிறைவடைவீராக! மனிதர்களில் எவரையேனும் நீர் கண்டால்  நான் அளவற்ற அருளாளனுக்கு நோன்பு நோற்பதாக நேர்ச்சை செய்து விட்டேன். எந்த மனிதனுடனும் பேச மாட்டேன்  என்று கூறுவாயாக! (பிள்ளையைப் பெற்று) அப்பிள்ளையைத் தமது சமுதாயத்திடம் கொண்டு வந்தார்.  மேரியே! பயங்கரமான காரியத்தைச் செய்து விட்டாயே?  என்று அவர்கள் கேட்டனர்.  ஹாரூனின் சகோதரியே! உனது தந்தை கெட்டவராக இருந்ததில்லை. உனது தாயும் நடத்தை கெட்டவராக இருக்கவில்லை  (என்றனர்) அவர் குழந்தையைச் சுட்டிக் காட்டினார்!  தொட்டிலில் உள்ள குழந்தையிடம் எவ்வாறு பேசுவோம்?  என்று அவர்கள் கேட்டார்கள். உடனே அவர் (அக்குழந்தை) நான் அல்லாஹ்வின் அடியான். எனக்கு அவன் வேதத்தை அளித்தான். என்னை தூதராக்கினான். நான் எங்கே இருந்த போதும் பாக்கியம் பொருந்தியவனாகவும் ஆக்கினான். நான் உயிருடன் இருந்து, என் தாயாருக்கு நன்மை செய்பவனாகவும், இருக்கும் காலமெல்லாம் தொழுமாறும், ஸகாத் கொடுக்குமாறும் எனக்குக் கட்டளையிட்டான். என்னை துர்பாக்கியசாலியாகவும், அடக்குமுறை செய்பவனாகவும் அவன் ஆக்கவில்லை. நான் பிறந்த நாளிலும், நான் மரணிக்கும் நாளிலும், நான் உயிருடன் எழுப்பப்படும் நாளிலும் என் மீது ஸலாம் இருக்கிறது (என்றார்) இவரே மேரியின் மகன் இயேசு. அவர்கள் சந்தேகம் கொண்டிருந்த உண்மைச் செய்தி இதுவே. எந்தப் பிள்ளையையும் ஏற்படுத்திக் கொள்வது அல்லாஹ்வுக்குத் தகுதியானதன்று. அவன் தூயவன். ஒரு காரியத்தைப் பற்றி அவன் முடிவெடுத்தால் ஆகு  என்று தான் அதற்குக் கூறுவான். உடனே அது ஆகி விடும்.  அல்லாஹ்வே எனது இறைவனும் உங்கள் இறைவனுமாவார். எனவே அவரையே வணங்குங்கள்! இதுவே நேரான வழி (என்று கூறுவீராக!)

திருக்குர்ஆன் 19:16-36

இறைவனுக்குப் பிள்ளை இல்லை

(அவன்) வானங்களையும், பூமியையும் முன்மாதிரியின்றி படைத்தவன். அவனுக்கு மனைவி இல்லாத நிலையில் அவனுக்கு எவ்வாறு பிள்ளை இருக்க முடியும்? அவனே எல்லாப் பொருட்களையும் படைத்தான். அவன் அனைத்துப் பொருட்களையும் அறிந்தவன்.

திருக்குர்ஆன் 6:101

உஸைர் அல்லாஹ்வின் மகன்  என்று யூதர்கள் கூறுகின்றனர்.  கிறிஸ்து அல்லஹ்வின் மகன்  என்று கிறித்தவர்கள் கூறுகின்றனர். இது வாய்களால் அவர்கள் கூறும் கூற்றாகும். இதற்கு முன் (ஏக இறைவனை) மறுத்தோரின் கூற்றுக்கு ஒத்துப் போகிறார்கள். அல்லாஹ் அவர்களை அழிப்பான். எவ்வாறு திசை திருப்பப்படுகின்றனர்? அவர்கள் அல்லாஹ்வையன்றி தமது மத போதகர்களையும், பாதிரிகளையும், மேரியின் மகன் மஸீஹையும் கடவுள்களாக்கினர். ஒரே கடவுளை வணங்குமாறு தான் அவர்கள் கட்டளையிடப்பட்டனர். அவனைத் தவிர வணக்கத்திற்குரியவன் வேறு யாருமில்லை. அவர்கள் இணை கற்பிப்பவற்றை விட்டும் அவன் தூயவன்.

திருக்குர்ஆன் 9:30, 31

அல்லாஹ் சந்ததியை ஏற்படுத்திக் கொண்டான் என்று கூறுகின்றனர். இதற்கு உங்களிடம் ஆதாரம் இல்லை. அவன் தூயவன். அவன் தேவையற்றவன். வானங்களில் உள்ளவையும், பூமியில் உள்ளவையும் அவனுக்கே உரியன. அல்லாஹ்வின் மீது நீங்கள் அறியாததை இட்டுக்கட்டிக் கூறுகின்றீர்களா?  அல்லாஹ்வின் மீது பொய்யை இட்டுக்கட்டுவோர் வெற்றி பெற மாட்டார்கள்  என்று கூறுவீராக!

திருக்குர்ஆன் 10:68, 69

சந்ததியை ஏற்படுத்திக் கொள்ளாத அல்லாஹ்வுக்கே புகழனைத்தும். ஆட்சியில் அவனுக்குப் பங்காளி இல்லை. உதவியாளன் எனும் இழிவும் அவனுக்கு இல்லை என்று (முஹம்மதே!) கூறுவீராக! அவனை அதிகம் பெருமைப்படுத்துவீராக!

திருக்குர்ஆன் 17:111

அளவற்ற அருளாளன் பிள்ளையை ஏற்படுத்திக் கொண்டான்  என்று அவர்கள் கூறுகின்றனர். அபாண்டத்தையே கொண்டு வந்து விட்டீர்கள். அளவற்ற அருளாளனுக்குப் பிள்ளை இருப்பதாக அவர்கள் வாதிடுவதால் வானங்கள் வெடித்து, பூமி பிளந்து மலைகள் நொறுங்கி விடப் பார்க்கின்றன. பிள்ளையை ஏற்படுத்திக் கொள்ளும் அவசியம் அளவற்ற அருளாளனுக்கு இல்லை.வானங்களிலும், பூமியிலும் உள்ள ஒவ்வொருவரும் அளவற்ற அருளாளனிடம் அடிமையாகவே வருவார்கள்.

திருக்குர்ஆன் 19:88-93

அவனுக்கே வானங்கள் மற்றும் பூமியின் அதிகாரம் உள்ளது. அவன் பிள்ளையை ஏற்படுத்திக் கொள்ளவில்லை. அதிகாரத்தில் அவனுக்கு எந்தப் பங்காளியும் இல்லை. அவன் ஒவ்வொரு பொருளையும் படைத்தான். அதைத் திட்டமிட்டு அமைத்தான்.

திருக்குர்ஆன் 25:02

கவனத்தில் கொள்க! அல்லாஹ் (பிள்ளைகளைப்) பெற்றெடுத்தான் என்று அவர்கள் இட்டுக்கட்டியே கூறுகின்றனர். அவர்கள் பொய் கூறுபவர்கள்.

திருக்குர்ஆன் 37:151, 152

அளவற்ற அருளாளனுக்குச் சந்ததி இருந்தால் அவரை நானே முதலில் வணங்குபவன்  என (முஹம்மதே!) கூறுவீராக! வானங்கள் மற்றும் பூமியின் இறைவனாகிய அர்ஷின் இறைவன் அவர்கள் கூறுவதை விட்டும் தூயவன்.

திருக்குர்ஆன் 43:81, 82

அல்லாஹ் மகனை ஏற்படுத்திக் கொண்டான்  எனக் கூறுகின்றனர். அவ்வாறில்லை! அவன் தூயவன். வானங்களிலும், பூமியிலும் உள்ளவை அவனுக்கே உரியன. அனைத்தும் அவனுக்கே அடிபணிகின்றன.

திருக்குர்ஆன் 2:116

(யாரையும்) அவன் பெறவில்லை. (யாருக்கும்) பிறக்கவுமில்லை. அவனுக்கு நிகராக யாருமில்லை.

திருக்குர்ஆன் 112:3, 4

கிறித்தவ நண்பர்களே! பிதாவின் தேவ வார்த்தையால் இயேசு உண்டானார் என்று நீங்கள் கூறுவதை இஸ்லாம் ஏற்றுக் கொள்கிறது. அதே சமயம் அதன் காரணத்தால் இயேசு தேவனாகவோ, தேவ குமாரனாகவோ ஆக முடியாது என்பதையும் இஸ்லாம் அழுத்தமாகக் கூறி விடுகின்றது.

வேதமுடையோரே! உங்கள் மார்க்கத்தில் வரம்பு மீறாதீர்கள்! அல்லாஹ்வின் மீது உண்மையைத் தவிர (வேறெதனையும்) கூறாதீர்கள்! மேரியின் மகன் இயேசு எனும் கிறிஸ்து அல்லாஹ்வின் தூதரும் அவனது கட்டளையா(ல் உருவானவருமா)வார். அக்கட்டளையை அவன் மேரியிடம் போட்டான். அவனது உயிருமாவார். எனவே அல்லாஹ்வையும், அவரது தூதர்களையும் நம்புங்கள்! (கடவுள்) மூவர் எனக் கூறாதீர்கள்! விலகிக் கொள்ளுங்கள்! (அது) உங்களுக்குச் சிறந்தது. அல்லாஹ்வே ஒரே வணக்கத்திற்குரியவன். அவனுக்குப் பிள்ளை இருப்பதை விட்டும் அவன் தூயவன். வானங்களில் உள்ளவையும், பூமியில் உள்ளவையும் அவனுக்கே உரியன. அல்லாஹ் பொறுப்பேற்கப் போதுமானவன். மஸீஹும், நெருக்கமான வானவர்களும் அல்லாஹ்வுக்கு அடிமையாக இருப்பதிலிருந்து விலகிக் கொள்ள மாட்டார்கள். அவனுக்கு அடிமையாக இருப்பதிலிருந்து விலகிப் பெருமையடிப்போர் அனைவரையும் அவன் தன்னிடம் ஒன்று திரட்டுவான். நம்பிக்கை கொண்டு, நல்லறங்கள் செய்வோரின் கூலிகளை அவர்களுக்கு (இறைவன்) முழுமையாக வழங்குவான். தனது அருளை அதிகமாக அளிப்பான். (அடிமைத் தனத்திலிருந்து) விலகிப் பெருமையடிப்போரைத் துன்புறுத்தும் வகையில் தண்டிப்பான். அல்லாஹ்வையன்றி தங்களுக்கு உதவுபவனையோ, பொறுப்பாளனையோ அவர்கள் காண மாட்டார்கள்.

திருக்குர்ஆன் 4:171-173

இயேசு சிறந்த மனிதர் என்பதையும், அதே சமயம் அவர் கடவுள் தன்மை பெற்றவர் அல்லர் என்பதையும் இந்த வசனங்கள் தெளிவாகக் கூறுகின்றன.

மேரியின் (மேரியின்) மகன் கிறிஸ்து தான் அல்லாஹ் எனக் கூறியவர்கள் (ஏக இறைவனை) மறுத்து விட்டனர். இஸ்ராயீலின் மக்களே! என் இறைவனும், உங்கள் இறைவனுமாகிய அல்லாஹ்வை வணங்குங்கள்! அல்லாஹ்வுக்கு இணை கற்பிப்போருக்கு சொர்க்கத்தை அல்லாஹ் விலக்கப்பட்டதாக ஆக்கி விட்டான். அவர்கள் சென்றடையும் இடம் நரகம். அநீதி இழைத்தோருக்கு எந்த உதவியாளர்களும் இல்லை  என்றே கிறிஸ்து கூறினார். மூவரில் (மூன்று கடவுள்களில்) அல்லாஹ்வும் ஒருவன் என்று கூறியோர் (ஏக இறைவனை) மறுப்பவர்களாகி விட்டனர். ஒரே இறைவனைத் தவிர வணக்கத்திற்குரியவன் (வேறு) யாருமில்லை. அவர்கள் தமது கூற்றிலிருந்து விலகிக் கொள்ளவில்லையானால் (ஏக இறைவனை) மறுப்போருக்குத் துன்புறுத்தும் வேதனை வந்தடையும். அவர்கள் அல்லாஹ்விடம் திரும்பி, அவரிடம் பாவமன்னிப்புத் தேட வேண்டாமா? அல்லாஹ் மன்னிப்பவன்; நிகரற்ற அன்புடையவன். மேரியின் மகன் கிறிஸ்து தூதரைத் தவிர வேறில்லை. அவருக்கு முன் பல தூதர்கள் சென்று விட்டனர். அவரது தாய் உண்மையாளர். அவ்விருவரும் உணவு உண்போராக இருந்தனர். அவர்களுக்குச் சான்றுகளை எவ்வாறு தெளிவுபடுத்தியுள்ளோம் என்பதைச் சிந்திப்பீராக! பின்னர் அவர்கள் எவ்வாறு திசை திருப்பப்படுகின்றனர் என்பதையும் சிந்திப்பீராக!

திருக்குர்ஆன் 5:72-75

இயேசுவுக்குப் பல சிறப்புக்கள் வழங்கப்பட்டிருந்ததையும் திருக்குர்ஆன் கூறுகின்றது.

இதனால் அவர் கடவுளாக முடியாது என்பதையும் திருக்குர்ஆன் கூறுகின்றது.

இயேசு எதைப் பிரச்சாரம் செய்ததாக பைபிளிலிருந்து நாம் நிரூபித்துக் காட்டினோமோ அந்த உண்மையை – கிறித்தவ உலகம் கை கழுவிவிட்ட அந்த உண்மையை – திருக்குர்ஆன் தான் நிலை நிறுத்துகின்றது என்பதற்கு இந்த வசனங்களே சான்று.

இயேசுவுக்கும் இன்னும் பல தீர்க்கதரிசிகளுக்கும் எவ்வளவு தான் சிறப்புக்கள் வழங்கப்பட்டாலும் அவர்களில் யாரும் மனிதன் என்ற நிலையிலிருந்து விடுபட்டுக் கடவுள் என்ற நிலைக்கு உயர முடியாது என்பதை – இயேசுவே பிரச்சாரம் செய்த இந்தக் கொள்கையை – இஸ்லாம் இன்றளவும் பேணிக் காத்து வருகின்றது.

மேரியுடைய மகன் கிறிஸ்து தான் அல்லாஹ்  என்று கூறியோர் (ஏக இறைவனை) மறுத்து விட்டனர்.  மேரியின் மகன் மஸீஹையும், அவரது தாயாரையும், பூமியில் உள்ள அனைவரையும் அல்லாஹ் அழிக்க நாடினால் அவரிடமிருந்து (அதைத் தடுக்க) சிறிதளவேனும் சக்தி பெற்றவர் யார்?  என்று (முஹம்மதே!) நீர் கேட்பீராக! வானங்கள், பூமி மற்றும் அவற்றுக்கு இடைப்பட்டவைகளின் ஆட்சி அல்லாஹ்வுக்கே உரியது. அவன் நாடியதைப் படைப்பான். அல்லாஹ் அனைத்துப் பொருட்களின் மீதும் ஆற்றலுடையவன்.

திருக்குர்ஆன் 5:17

இயேசுவையும், அவரது தாயாரையும் இறைவன் அழித்துவிடுவான் என்பது இதன் பொருளன்று. மாறாக, இயேசுவாகட்டும், அவருக்கு முன் சென்ற தீர்க்கதரிசியாகட்டும், அவருக்குப் பின் வந்த முஹம்மது நபியாகட்டும்! இவர்கள் அனைவரும் இறைவனின் அடிமைகள் தாம்.

இறைவனுடைய எந்தக் காரியத்தையும் இவர்களில் எவருமே செய்ய முடியாது. இவர்கள் அனைவரையும் சேர்த்து இறைவன் அழிக்க நாடினால் அதைத் தடுத்து நிறுத்தவோ, தட்டிக் கேட்கவோ யாருக்கும் அதிகாரம் இல்லை; ஆற்றலும் இல்லை என்பதே இந்த வசனங்களின் கருத்து.

இயேசுவுடைய கொள்கையை – அவரது பிரச்சாரத்தைக் – கூட்டாமல், குறைக்காமல், சிதைக்காமல் அதே உயிரோட்டத்துடன் திருக்குர்ஆன் இங்கே எடுத்துரைக்கின்றது.

கிறித்தவ நண்பர்களே! பரலோக ராஜ்ஜியத்தில் நீங்கள் நிறுத்தப்படும் போது இயேசு உங்களைக் காப்பாற்றுவார் என்று நம்பிக் கொண்டிருக்கும் நண்பர்களே!

என்னை நோக்கிக் காப்பாற்றுமாறு அலறுபவன் பரலோக ராஜ்ஜியத்தில் பிரவேசிக்க முடியாது. என் பிதாவை நோக்கி இவ்வாறு அழைப்பவனே பரலோக ராஜ்ஜியத்தில் பிரவேசிக்க முடியும்  என்று இயேசு கூறியதை பைபிளிலிருந்து முன்னர் எடுத்துக் காட்டினோம்.

இதே உண்மையைத் திருக்குர்ஆனும் மிகத் தெளிவாகக் கூறுகின்றது.

மேரியின் மகன் இயேசுவே! அல்லாஹ்வையன்றி என்னையும், என் தாயாரையும் கடவுள்களாக்கிக் கொள்ளுங்கள்! என நீர் தான் மக்களுக்குக் கூறினீரா?  என்று அல்லாஹ் (மறுமையில்) கேட்கும் போது,  நீ தூயவன். எனக்குத் தகுதியில்லாத வார்த்தையை நான் கூற உரிமையில்லாதவன். நான் அவ்வாறு கூறியிருந்தால் அதை நீ அறிவாய். எனக்குள் உள்ளதை நீ அறிவாய்! உனக்குள் உள்ளதை நான் அறிய மாட்டேன். நீயே மறைவானவற்றை அறிபவன் என்று அவர் பதிலளிப்பார்.  நீ எனக்குக் கட்டளையிட்ட படி எனது இறைவனும், உங்கள் இறைவனுமாகிய அல்லாஹ்வை வணங்குங்கள்!  என்பதைத் தவிர வேறு எதையும் நான் அவர்களிடம் கூறவில்லை. நான் அவர்களுடன் இருக்கும் போது அவர்களைக் கண்காணிப்பவனாக இருந்தேன். என்னை நீ கைப்பற்றியதும் நீயே அவர்களைக் கண்காணிப்பவனாக இருந்தாய். நீ அனைத்துப் பொருட்களையும் கண்காணிப்பவன். அவர்களை நீ தண்டித்தால் அவர்கள் உனது அடியார்களே. அவர்களை நீ மன்னித்தால் நீ மிகைத்தவன்; ஞானமிக்கவன்  (எனவும் அவர் கூறுவார்)

திருக்குர்ஆன் 5:116-118

கிறித்தவ நண்பர்களே! பரலோக ராஜ்ஜியத்தில் நுழைய உங்களுக்கு விருப்பமிருந்தால்….

இயேசுவைச் சிறந்த மனிதராகவும், இறைவனின் தீர்க்கதரிசியாகவும் ஏற்றுக் கொள்ளுங்கள்! அவரைக் கடவுள் என்றோ, கடவுளின் மகன் என்றோ கூறாதீர்கள்!

இயேசுவின் போதனையைத் தூய வடிவில் கூறி, பதினான்கு நூற்றாண்டுகளாக அதை நிலைநிறுத்தி வரும் தூய இஸ்லாத்தில் உங்களை இணைத்துக் கொள்ளுங்கள்! ஜெயம் பெறுங்கள்!

இதனால் இயேசுவை மறந்தவர்களாக, அவரை அலட்சியப்படுத்தியவர்களாக நீங்கள் ஆக மாட்டீர்கள்! மாறாக இஸ்லாத்தில் நீங்கள் இணைவதன் மூலம் இயேசுவை உரிய முறையில் மதிப்பவர்களாகவும், அவரது போதனைகளைத் தூய வடிவில் நடைமுறைப்படுத்தியவர்களாகவும் ஆவீர்கள். பரலோக ராஜ்ஜியத்தில் நித்திய ஜீவனை அடைய இறைவன் அருள் புரியட்டும்! ஆமீன்!

25.11.2009. 9:56 AM

அர்த்தமுள்ள கேள்விகள்! அறிவுப்பூர்வமான பதில்கள்!!

நூலின் பெயர்: அர்த்தமுள்ள கேள்விகள்! அறிவுபூர்வமான பதில்கள்

ஆசிரியர் : P.ஜைனுல் ஆபிதீன்

மார்க்கத்தின் எச்சரிக்கை!

அன்புடையீர்! அஸ்ஸலாமு அலைக்கும். இந்த இணைய தளத்தில் உள்ளவைகளைப் பிரச்சாரம் செய்வதற்காகப் பயன்படுத்திக் கொள்ளலாம். ஆனால் சில சகோதரர்கள் நமது ஆக்கங்களை அப்படியே பயன்படுத்தி தமது ஆக்கம் போல் காட்டுகின்றனர்.

இன்னாருடைய கட்டுரையில் இருந்து, அல்லது புத்தகத்தில் இருந்து இது எடுக்கப்பட்டது என்று குறிப்பிடாமல் புகழடைவதற்காக இவ்வாறு செய்கின்றனர்.

சில இணைய தளங்களும் என்னுடைய ஆக்கங்களை அப்படியே வெளியிட்டு தம்முடைய ஆக்கம் போல் காட்டுகின்றன. மேலும் சில புத்தக வியாபாரிகளும் எனது நூல் உட்பட மற்றவர்களின் நூல்களைச் சிறிது மாற்றியமைத்து அனாமதேயங்களின் பெயர்களில் வெளியிட்டுச் சம்பாதிக்கின்றனர். உலகைப் பற்றியும் இவர்களுக்கு வெட்கம் இல்லை. மறுமையைப் பற்றியும் பயம் இல்லை.

இஸ்லாத்தில் இவ்வாறு செய்ய அனுமதி இல்லை. இவர்கள் நல்லது செய்யப் போய் மறுமையின் தண்டனைக்கு தம்மைத் தாமே உட்படுத்திக் கொள்கின்றனர்.

பிறரது ஆக்கங்களைப் பயன்படுத்துவோர் இது இன்னாருடைய ஆக்கம் என்று குறிப்பிடாமல் தன்னுடைய ஆக்கம் போல் காட்டுவது மார்க்க அடிப்படையில் குற்றமாகும்.

இவர்களுக்கு அல்லாஹ் விடுக்கும் எச்சரிக்கையை இங்கே சுட்டிக் காட்டுகிறோம்.

தாங்கள் செய்தவற்றுக்காக மகிழ்ச்சியடைந்து, தாம் செய்யாதவற்றுக்காகப் புகழப்பட வேண்டுமென விரும்புவோர் வேதனையிலிருந்து தப்பித்து விட்டார்கள் என்று நீர் நினைக்காதீர்! அவர்களுக்குத் துன்புறுத்தும் வேதனை உள்ளது.

திருக்குர்ஆன் 3:188

அர்த்தமுள்ள கேள்விகள்! அறிவுப்பூர்வமான பதில்கள்!!

அறிமுகம்

முஸ்லிம் மீடியா டிரஸ்ட் மூலம் வெளியிடப்பட்டு வந்த ஒற்றுமை என்ற மாதமிருமுறை இதழில் சிந்தனையைத் தூண்டும் வாசகர்களின் கேள்விகளுக்கு பீ.ஜைனுல் ஆபிதீன் விளக்கமளித்து வந்தார். அத்தகைய கேள்விகளில் மிகச் சிறந்த கேள்விகளும், அதற்கான விடைகளுமே அர்த்தமுள்ள கேள்விகள் அறிவுப் பூர்வமான பதில்கள் என்ற இந்த நூல்.

இதில் கீழ்க்காணும் கேள்விகளுக்கு விடை அளிக்கப்பட்டுள்ளன.

இறைவனை அவன் என்று குறிப்பிடுவது ஏன்?

கடவுள் ஏன் மனிதனாக வரவில்லை?

இறைவனை அல்லாஹ் என்று அழைப்பது ஏன்?

தேவையற்ற இறைவனுக்கு வணக்க வழிபாடுகள் ஏன்?

அனைத்தும் இறைவன் செயல் என்றால் தீயவனைத் தண்டிப்பது என்ன நியாயம்?

அனைத்தையும் ஒரு கடவுளால் எப்படி கண்காணிக்க முடியும்?

நல்லவர்கள் நோயால் அவதியுறுவது ஏன்?

கஅபாவுக்குள் என்ன இருக்கிறது?

கல்லைத் தொட்டு முத்தமிடுவது ஏன்?

தீ மிதிக்க முடியுமா?

மனிதன் குரங்கிலிருந்து பிறந்தானா?

மனிதன் களிமண்ணால் படைக்கப் பட்டானா?

மனிதர்கள் வெவ்வேறு தோற்றத்துடன் இருப்பது ஏன்?

முஸ்லிம்களுக்கிடையே பிரிவுகள் ஏன்?

முஸ்லிம்கள் பழமைவாதிகளாகச் சித்தரிக்கப்படுவது ஏன்?

ஒரு குர்ஆனை நம்பும் முஸ்லிம்கள் 100 பிரிவுகளானது ஏன்?

ஆங்கிலக் கல்வி பயில்வதை ஊக்குவிக்காதது ஏன்?

இஸ்லாத்தில் சேவை மனப்பான்மை இல்லாதது ஏன்?

பணக்கார முஸ்லிம்களுக்கும், ஏழை முஸ்லிம்களுக்கும் இடையில் மிகப்பெரிய இடைவெளி இருக்கின்றதே ஏன்?

முஸ்லிம்கள் இந்த உலகின் வளர்ச்சிக்கு எந்தவிதப் பங்கும் ஆற்றாதது ஏன்?

முஸ்லிம் பண்டிகைகள் நாட்டிற்கு நாடு மாறுவது ஏன்?

முஸ்லிம் நாடுகள் தமக்குள் ஏன் சண்டையிட்டுக் கொள்கின்றன?

இஸ்லாம் மார்க்கத்தின் அடிப்படை தோற்றுவிட்டது எனக் கருதலாமா?

இஸ்லாம் மார்க்கமா? மதமா?

முதலில் தோன்றிய மதம் எது?

திருக்குர்ஆன் அரபி மொழியில் இருப்பது ஏன்?

முஹம்மது நபி, ஏசுவை விடச் சிறந்தவரா?

காட்டுவாசிகளின் நிலை என்ன?

1400 ஆண்டுகளுக்கு முன்பு திருக்குர்ஆன் அருளப்பட்டதற்கான ஆதாரம் என்ன?

இஸ்லாமும் வாஸ்து சாஸ்திரமும்!

இஸ்லாம் வாரிசு அரசியலை ஏற்கிறதா?

அசையும் பூமியை அசையாத பூமி என்று குர்ஆன் கூறுவது ஏன்?

ஏன் தத்து எடுக்கக் கூடாது?

புத்தர் பற்றி குர்ஆன் கூறுவது என்ன?

பிற மதத்தவர்கள் நோன்பு வைக்கலாமா? தொழலாமா?

பிற மதத்தவர்களை உற்ற நண்பர்களாக ஆக்கக் கூடாது ஏன்?

பிற மதத்தினரிடமிருந்து பள்ளிவாசலுக்காக அன்பளிப்பு வாங்கத் தடை இருக்கின்றதா?

மற்ற மதங்களை விமர்சிக்கக் கூடாதா?

இஸ்லாம் ஏன் போரை விதிக்க வேண்டும்?

பெண் நபி ஏன் இல்லை?

ஆண்களிடமிருந்து பெண்கள் வரதட்சணை வாங்குவது ஆண்களுக்குக் கஷ்டம் ஆகாதா?

குழந்தை பெறும் தகுதியற்றவர்களுக்கு இத்தா அவசியமா?

விவாகரத்து செய்த மனைவியை மீண்டும் திருமணம் செய்ய கேவலமான நிபந்தனை ஏன்?

முத்தலாக் மூலம் பெண்களின் உரிமைகளைப் பறிப்பதேன்?

திருமணத்திற்கு இரண்டு சாட்சிகள் போதுமா?

சிந்திப்பது இதயமா? மூளையா?

இறந்தவரின் உடல் உறுப்புகளைத் தானம் செய்ய இஸ்லாம் அனுமதிக்கிறதா?

குளோனிங் முறையில் படைக்கப்பட்டவர்கள் வணங்கத் தேவையில்லையா?

கரு வளர்ச்சி காலம் பற்றி குர்ஆன் கூறுவது சரியா?

நல்லதை அறிய அறிவு மட்டும் போதுமா?

உணவுக்காக விலங்குகளைக் கொல்வது பாவமா?

அத்தாட்சிகளை மறுக்கலாமா?

மறு பிறவி உண்டா?

பட்டி மன்றம் நடத்தலாமா?

பாபர் மசூதியைக் காக்க அபாபீல் பறவை வராதது ஏன்?

நபிகள் நாயகம் (ஸல்) தம்மை விட மூத்த வயதுடைய கதீஜாவை மணந்தது ஏன்?

குரைஷி வம்சத்திற்கு மாத்திரம் ஏன் சிறப்புத் தகுதி?

தாடி வைப்பது எதற்கு?

ரஹ், அலை, ஸல், ரலி என்றால் என்ன?

ஏசு இறங்கும் போது கிறித்தவர்கள் அனைவரும் அவர் தான் ஈஸா நபி என்று அடையாளம் தெரிந்து கொள்ள முடியுமா?

ஈஸா நபி பிறந்த தினத்தை ஏன் கொண்டாடக் கூடாது?

ஈஸா நபியின் தோற்றம் எது?

பிராணிகளுக்கு சொர்க்கம் – நரகம் உண்டா?

ஆதம், ஹவ்வா ஆகியோரின் புதல்வர்கள் தமது சகோதரிகளைத் திருமணம் செய்தது ஏன்?

இறந்த மீன்களைச் சாப்பிடுவது ஏன்?

பரத நாட்டியம், கதகளி போன்ற கலைகளை இஸ்லாம் அனுமதிக்கிறதா?

மறுமை என்பது உண்மையா?

ஆகிய கேள்விகளுக்கு இந்நூலில் விளக்கம் அளிக்கப்பட்டுள்ளது. மேலும் இந்த 2018 பதிப்புக்காக பீஜே அவர்கள் மீள்வாசிப்பு செய்து மேலும் மெருகேற்றித் தந்துள்ளார்கள்.

இது முஸ்லிம்களுக்கும், முஸ்லிமல்லாதவர்களுக்கும் அன்பளிப்புச் செய்ய ஏற்ற நூல்.

நபீலா பதிப்பகம், சென்னை 1

1 இறைவனை அவன் என்று குறிப்பிடுவது ஏன்?

கேள்வி: அவன் என்ற சொல் நடைமுறையில் மரியாதைக் குறைவான வார்த்தையாகக் கருதப்படுகிற போது, முஸ்லிம்களாகிய நீங்கள் இறைவனை அவன் என்று குறிப்பிடுவது ஏன்? இவ்வாறு முஸ்லிமல்லாத நண்பர்கள் கேட்கும் நியாயமான கேள்விக்கு என்ன பதில்?

– அபூமுஜாஹிதீன், அஜ்மான், யு.ஏ.இ.

பதில்: இது மார்க்கம் சம்பந்தப்பட்ட பிரச்சனை இல்லை. மொழி, வரலாறு, பழக்க வழக்கம் சம்பந்தப்பட்ட பிரச்சனையாகும்.

தமிழ்மொழி போன்ற சில மொழிகளுக்கு மட்டும் ஏற்படும் பிரச்சனை என்பது முதலில் அறிந்து கொள்ள வேண்டிய விஷயமாகும்.

நபிகள் நாயகம் (ஸல்) அவர்களின் தாய் மொழியான அரபுமொழியில் இத்தகைய நிலை ஏற்படாது.

அவன் என்று ஒருவனைக் குறிப்பதற்கு அரபு மொழியில் ஹூவ என்ற வார்த்தையைப் பயன்படுத்துவார்கள்.

அவர்கள் என்று பலரைக் குறிப்பதற்கு ஹூம் என்ற வார்த்தையைப் பயன்படுத்துவார்கள்.

ஒருவனைக் குறிக்கும் போது மரியாதைக்காக ஹூம் (அவர்கள்) என்று கூறவே மாட்டார்கள்.

அல்லாஹ் தன்னைப் பற்றிக் குறிப்பிடும் போது ஹூவ (அவன்) என்று தான் குர்ஆனில் பயன்படுத்தியுள்ளான். தன்னைப் பற்றிக் குறிப்பிடும் போது ஹூம் (அவர்கள்) என்று அல்லாஹ் பயன்படுத்தவில்லை.

அது போலவே தீயவர்களான இப்லீஸ், ஃபிர்அவ்ன் போன்றவர்களுக்கும் ஹூவ (அவன்) என்று தான் இறைவன் பயன்படுத்தியுள்ளான்.

நபிகள் நாயகம் (ஸல்) அவர்களைப் பற்றிக் குறிப்பிடுவதாக இருந்தாலும் ஹூவ என்று தான் கூற வேண்டும். மரியாதைக்காக ஒருமையைப் பன்மையாக மாற்றுவது அரபு மொழியில் கிடையாது.

ஹூவ (அவன்) என்ற குறிப்பிடும் போது பலரைப் பற்றிக் கூறப்படவில்லை; ஒரு நபரைப் பற்றி மட்டும் தான் கூறப்படுகிறது என்று தான் அரபுகள் விளங்குவார்களே தவிர, அவர் மரியாதைக்குரியவரா அல்லவா என்பதை இவ்வார்த்தையிலிருந்து புரிந்து கொள்ள மாட்டார்கள்.

இதே போல் ஒருவரைக் குறிப்பிடுவதற்கு ஆங்கிலத்தில் HE என்ற வார்த்தை பயன்படுத்தப்படுகின்றது. பலரைக் குறிப்பிடுவதற்கு THEY என்ற வார்த்தை பயன்படுத்தப்படுகின்றது.

ஒருவரைப் பற்றி குறிப்பிடும் போது மரியாதைக்காக THEY என்று ஆங்கிலத்தில் குறிப்பிடுவதில்லை.

இன்னும் ஏராளமான மொழிகளிலும் இந்த நிலை தான் உள்ளது.

தமிழ் மொழியிலும் ஆரம்ப காலத்தில் இந்த நிலை தான் இருந்தது. அவன் என்பது ஒருவரைக் குறிக்கும். அவர் என்பது பலரைக் குறிக்கும். இது தான் தமிழ் இலக்கண விதி. நடைமுறையும் ஆரம்பத்தில் இப்படித் தான் இருந்தது.

ஒரு நபரைக் குறிப்பிடும் போது, பலரைக் குறிப்பிடுவதற்குரிய சொல்லை (அவர் என்ற பன்மைச் சொல்லை) மரியாதைக்காகப் பயன்படுத்துவது பிற்காலத்தில் வழக்கமானது. அதுவும் போதாதென்று பன்மையை மீண்டும் பன்மையாக்கி அவர்கள் என்று பயன்படுத்துவதும் வழக்கத்திற்கு வந்தது.

மரியாதை கொடுக்காத போது அவன் எனவும், மரியாதை கொடுக்கப்பட வேண்டியவரைக் குறிப்பிடும் போது அவர் எனவும், அதிகம் மரியாதை கொடுக்கப்பட வேண்டியவரை அவர்கள் எனவும் குறிப்பிடும் வழக்கம் பிற்காலத்தில் வந்தது.

மரியாதைப் பன்மை தமிழில் வழக்கத்திற்கு வருவதற்கு முன் வாழ்ந்தவர்கள் எவ்வளவு மரியாதைக்குரியவர்களாக இருந்தாலும் அவன் என்றே குறிப்பிடப்பட்டனர். இன்றும் கூட அவ்வாறே குறிப்பிடப்படுகின்றனர்.

வள்ளுவன் சொன்னான்; கம்பன் கூறுகிறான்; ராமன் வில்லை ஒடித்தான் என்றெல்லாம் இன்றும் கூட குறிப்பிடப்படுவதைக் காணலாம்.

மரியாதைப் பன்மை தமிழில் வழக்கத்திற்கு வருவதற்கு முன், கடவுளைப் படர்க்கையாகக் குறிப்பிடும் போது அவன் என்றும், முன்னிலையாகக் குறிப்பிடும் போது நீ என்றும் தான் குறிப்பிடப்பட்டது. அதுவே இன்றும் தொடர்கிறது.

மரியாதைப் பன்மை வழக்கத்திற்கு வந்த பின்பு நபிகள் நாயகம் (ஸல்) அவர்கள் தமிழுலகிற்கு அறிமுகமானதால் அவர்களைக் குறிப்பிடும் போது அவர்கள் என மரியாதைப் பன்மையில் குறிப்பிட்டனர்.

கம்பன் சொன்னான் என்று கூறினால் அது மரியாதைக் குறைவு என்று நாம் கூற மாட்டோம். கருணாநிதி சொன்னான் என்று கூறினால் அது மரியாதைக் குறைவு என்போம்.

மரியாதைப் பன்மை வழக்கத்திற்கு வந்து விட்ட பின் கருணாநிதி வாழ்கிறார்; மரியாதைப் பன்மை வழக்கத்திற்கு வராத காலத்தில் கம்பன் வாழ்ந்தான் என்பதே இதற்குக் காரணம்.

கடவுள் சொன்னான் என்று கூறினால் அது மரியாதைக் குறைவு அல்ல. நபிகள் நாயகத்தை அவ்வாறு கூறினால் அது மரியாதைக் குறைவு என்று கருதுகிறோம்.

நபிகள் நாயகம் (ஸல்) அவர்கள் மரியாதைப் பன்மை வழக்கத்திற்கு வந்த பின்பு தான் தமிழ் இலக்கியத்தில் இடம் பிடித்தார்கள் என்பதே இதற்குக் காரணம்.

அல்லாஹ்வை அவன் என்று குறிப்பிடுகின்ற முஸ்லிம்கள் மற்ற எந்தச் சமுதாயமும் கடவுளுக்கு அளிக்கும் மரியாதையை விட அதிக மரியாதை அளிப்பதைக் காணலாம்.

எவ்வளவு துன்பங்கள் ஏற்படும் போதும் கடவுளைப் பற்றி தரக்குறைவாகப் பேசாத ஒரே சமுதாயம் முஸ்லிம் சமுதாயம் தான். கடவுள் முன்னிலையில் பாடுவதும், ஆடுவதும், கூச்சல் போடுவதும், கடவுளைக் கிண்டலடிப்பதும் முஸ்லிம்களிடம் அறவே இல்லை.

ஒரே இறைவனாகிய அல்லாஹ்வுடைய இடத்தை யாருக்கும் வழங்காமல் அகிலத்தைப் படைத்த ஒரே இறைவனுக்கே வழங்குவதன் மூலம் அல்லாஹ்வைக் கண்ணியப்படுத்துகின்றனர்.

கடவுளை அவன் என்று குறிப்பிடுவது மரியாதைக் குறைவுக்காக அல்ல என்பதை இதிலிருந்து அறிந்து கொள்ளலாம்.

இன்னொரு காரணத்துக்காகவும் முஸ்லிம்கள் இறைவனை அவன் என்று ஒருமையில் குறிப்பிடுகின்றனர்.

அல்லாஹ் கூறினார்கள் எனக் கூறும் போது நிறைய அல்லாஹ் இருப்பது போன்ற தோற்றத்தை அது ஏற்படுத்தி விடும். வார்த்தையில் காட்டும் மரியாதையை விட ஏகத்துவம் (ஒரு கடவுள் கொள்கை) மிகவும் முக்கியமானதாகும்.

அல்லாஹ்வை அவர்கள் என்று கூறிப் பழகி விட்டால் நிறைய அல்லாஹ் இருந்திருப்பார்களோ என்று எதிர்காலத்தில் நினைத்து விடலாம். அவ்வாறு நினைத்தால் இஸ்லாத்தின் அடிப்படையே வீழ்ந்து விடும்.

மரியாதையை விட கடவுள் ஒருவன் என்று கூறுவது தான் முக்கியமானது என்பதால் அல்லாஹ்வை அவன் என்று கூறுவதைத் தமிழ் கூறும் முஸ்லிம்கள் பிடிவாதமாகப் பிடித்துக் கொண்டுள்ளனர்.

அதே சமயத்தில் மார்க்கத்தில் இப்படி எந்தக் கட்டளையும் இல்லை.

அல்லாஹ்வை அவர் என்றோ நீங்கள் என்றோ ஒருவர் கூறினால் மார்க்கத்தில் இது குற்றமாகாது. அவ்வாறு கூறும் உரிமை அவருக்கு உள்ளது.

மரியாதையை மனதில் வைத்து ஓரிறைக் கொள்கைக்கு பங்கம் வராமல் அவன் எனக் கூறுவதே சிறந்தது என்பது நமது கருத்தாகும்.

2. கடவுள் ஏன் மனிதனாக வரவில்லை?

கேள்வி: உங்கள் மார்க்கத்தில் கடவுள் ஏன் மனிதனாக வந்து நல்லவைகளை மக்களிடம் விளக்கவில்லை என்று முஸ்லிமல்லாத என் நண்பர்கள் கேட்கின்றனர்?

முஹம்மது கனி, சித்தார்கோட்டை.

பதில்: கடவுள் ஏன் மனிதனாக வரவில்லை என்று கேட்பதே அடிப்படையில் தவறானதாகும்.

இதை ஒரு உதாரணத்தின் மூலம் நீங்கள் தெளிவாக விளங்கிக் கொள்ளலாம்.

நீங்கள் ஒரு ஆட்டுப் பண்ணையோ, கோழிப்பண்ணையோ வைத்திருக்கிறீர்கள். அவற்றை நீங்கள் வழிநடத்திச் செல்வதற்காக நீங்கள் ஆடாக, அல்லது கோழியாக மாறத் தேவையில்லை. நீங்கள் நீங்களாக இருந்து கொண்டே ஆடுகளை நீங்கள் விரும்பியவாறு வழிநடத்த முடியும். இன்னும் சொல்வதானால் உங்களால் ஆடாக மாற இயலும் என்று வைத்துக் கொண்டால் கூட நீங்கள் மாற மாட்டீர்கள்! மனிதனாக இருப்பதில் உள்ள பல வசதிகளை இதனால் இழக்க நேரிடும் என்று நினைப்பீர்கள்! மேலும் உங்களை விட பல விதத்திலும் தாழ்ந்த நிலையில் உள்ள ஜீவனாக நீங்கள் மாறத் தேவையில்லை. மாறவும் மாட்டீர்கள்!

உங்களுக்கும், ஆடுகளுக்கும் உள்ள வேறுபாடுகளை விட பல்லாயிரம் வேறுபாடுகள் கடவுளுக்கும், மனிதர்களுக்குமிடையே இருக்கின்றன.

எந்த விதமான பலவீனமும் இல்லாத கடவுளை, மலஜலத்தைச் சுமந்து கொண்டு எண்ணற்ற பலவீனங்களையும் உள்ளடக்கியுள்ள மனிதனாக மாறச் சொல்வதை விட கடவுளுக்குக் கண்ணியக் குறைவு வேறு இருக்க முடியாது.

முதலமைச்சராக இருக்கும் ஒருவர் முதல்வராக இருந்து கொண்டு தான் நாட்டை ஆள வேண்டும். அவரைச் சாக்கடையைச் சுத்தப்படுத்தும் வேலைக்குப் போகச் சொல்லக் கூடாது.

இருக்கின்ற தகுதியை விட இறக்கம் செய்வதை மனிதர்களே ஏற்க மாட்டார்கள் என்னும் போது கடவுள் எப்படித் தன்னை இழிவுபடுத்திக் கொள்வான்?

இழிவுபடுத்திக் கொள்ள வேண்டும் என்று நாம் விரும்புவது தான் எந்த வகையில் நியாயமானது?

இப்படிச் சிந்தித்தால் கடவுள் கடவுளாக இருப்பது தான் பொருத்தமானது என்பதை விளங்கிக் கொள்ளலாம்.

கடவுள் மனிதனாக வருவான் என்று கதவுகளைத் திறந்து வைத்து விட்டால் என்ன ஏற்படும் என்பதை நாட்டு நடப்புகளிலிருந்தே அறிந்து கொள்ளலாம்.

நான் தான் கடவுள்; அல்லது கடவுளின் அவதாரம் எனக் கூறி யாரேனும் ஏமாற்ற நினைத்தால் கடவுள் மனிதனாக வருவான் என்று நம்பாத முஸ்லிம்களைத் தவிர மற்ற அனைவரையும் எளிதில் ஏமாற்றி விட முடியும். அவர்களைச் சுரண்ட முடியும்.

போலிச் சாமியார்கள் பற்றி நாம் அடிக்கடி கேள்விப்படுகிறோமே இதற்கெல்லாம் கடவுள் மனிதனாக வருவான் என்ற நம்பிக்கை தான் அடிப்படை.

கடவுள் மனிதனாக வரவே மாட்டான் என்று உறுதியாக நம்பினால் மதத்தின் பெயரால் நடக்கும் ஏராளமான சுரண்டல்களைத் தவிர்க்கலாம்.

இன்னொரு கோணத்திலும் இது பற்றி ஆராயலாம்.

கடவுள் மனிதனாக வருகிறான் என்று வைத்துக் கொள்வோம்.

மனிதனாக வந்த காரணத்தினால் மனிதனைப் போலவே கடவுள் செயல்பட வேண்டும். உண்ண வேண்டும்; பருக வேண்டும்; மலஜலம் கழிக்க வேண்டும்; மனிதனைப் போலவே குடும்ப வாழ்க்கையிலும் ஈடுபட வேண்டும்.

சந்ததிகளைப் பெற்றெடுக்க வேண்டும். கடவுளால் பெற்றெடுக்கப்பட்டவனும் கடவுளாகவே இருப்பான்; கடவுளின் பிள்ளைகளான கடவுள்கள் கணக்கின்றி இப்பூமியில் வாழும் நிலை ஏற்படும்.

ஏதோ ஒரு காலத்தில் ஒரே ஒரு தடவை கடவுள் இப்பூமிக்கு வந்திருந்தால் கூட அவரது வழித்தோன்றல்கள் பல கோடிப் பேர் இன்றைக்கு பூமியில் இருக்க வேண்டும். ஆனால் கடவுளின் ஒரே ஒரு பிள்ளையைக் கூட நாம் பூமியில் காண முடியவில்லை. இதிலிருந்து கடவுள் மனிதனாக வரவே இல்லை என்று அறிந்து கொள்ளலாம்.

எனவே கடவுள் ஒரு காலத்திலும் மனித வடிவில் வந்ததுமில்லை. வருவது அவருக்குத் தகுதியானதும் அல்ல.

3. இறைவனை அல்லாஹ் என்று அழைப்பதேன்?

கேள்வி: இறைவனை கடவுள், ஹுதா, காட் போன்று மக்கள் தங்கள் தாய்மொழியில் அழைக்கின்ற போது, நீங்களோ அல்லாஹ் என்று அரபியில் மட்டுமே அழைக்கக் காரணம் என்ன? என்று முஸ்லிமல்லாத என் நண்பர்கள் கேட்கின்றனர்?

– அபூமுஜாஹிதீன், அஜ்மான், யு.ஏ.ஈ.

பதில்: ஏக இறைவனைக் குறிக்கும் எந்தச் சொல்லையும் எந்த மொழியிலும் நாம் பயன்படுத்தலாம்.

நபிகள் நாயகத்துக்கு முன்னர் அனுப்பப்பட்ட இறைத் தூதர்கள் அவரவர் மொழியில் தான் கடவுளைக் குறிப்பிட்டனரே தவிர அல்லாஹ் என்று அரபு மொழியில் குறிப்பிடவில்லை. குறிப்பிட்டிருக்கவும் முடியாது.

கடவுள் கூறினார் என்று நான் பேசும் போது அகில உலகையும் படைத்துப் பரிபாலிக்கும் ஒரே இறைவனைத் தான் நான் குறிப்பிடுகிறேன் என்று நீங்கள் விளங்கிக் கொண்டால் அது போன்ற சந்தர்ப்பங்களில் அவ்வாறு பயன்படுத்தலாம்.

ஏராளமான கடவுள்கள் இருப்பதாக நம்புகின்ற மக்களிடம் பேசும் போது அல்லாஹ் என்று கூறினால் தான் ஏக இறைவனைக் குறிப்பிடுவதாக அவர்கள் புரிந்து கொள்வார்கள்.

கடவுள் சொன்னார் எனக் கூறினால் எந்தக் கடவுள்? ராமரா? கிருஷ்ணரா? சிவனா? விஷ்ணுவா? முருகனா? விநாயகரா? இயேசுவா? மேரியா? என்றெல்லாம் குழப்பம் அடைவார்கள். எனவே பல கடவுள் நம்பிக்கையுடைய மக்களிடம் பேசும் போது அல்லாஹ் என்று கூறுவது தான் பொருத்தமானது.

4. தேவையற்ற இறைவனுக்கு வணக்க வழிபாடுகள் ஏன்?

கேள்வி: அல்லாஹ் யாரிடத்தும் தேவையற்றவன் என்று திருக்குர்ஆனில் உள்ளது. அப்படி இருக்க தொழு! அறுத்துப் பலியிடு என்ற கட்டளையும் உள்ளதே? இது எப்படி என்று ஒரு பிற மத சகோதரர் கேள்வி எழுப்புகிறார்.

– அபூ அப்துர்ரஹ்மான், ரியாத்.

பதில்: அல்லாஹ் எவ்விதத் தேவையுமற்றவன் என்பது இஸ்லாத்தின் முக்கியக் கோட்பாடு என்பதில் சந்தேகமில்லை. தேவையுள்ளவன் கடவுளாக இருப்பதற்குத் தகுதியற்றவன் என்று இஸ்லாம் உறுதிபடக் கூறுகிறது.

இறைவனைத் தொழ வேண்டும் எனவும், இறைவனுக்காக அறுத்துப் பலியிட வேண்டும் எனவும் இஸ்லாம் கூறுவதால் அல்லாஹ் தேவையுள்ளவன் என்று கருத முடியாது.

இறைவனைத் தொழுவதில்லை என்று உலக மக்கள் அனைவரும் ஏகமனதாக முடிவு செய்தாலும் இறைவனுக்கு எந்தக் குறைவும் ஏற்படப் போவதில்லை. இறைவனை அனைவரும் வணங்க வேண்டும் என்று ஏகமனதாகத் தீர்மானம் போட்டாலும் இறைவனது மதிப்பு இதனால் அதிகமாகி விடப்போவதில்லை. இந்தக் கருத்தில் நபிகள் நாயகத்தின் பொன்மொழியும் உள்ளது.

நூல்: முஸ்லிம்

தொழுகை உள்ளிட்ட வணக்கங்களை நிறைவேற்றுமாறு இறைவன் கட்டளையிடுவது அவனுக்கு அது தேவை என்பதற்காக அல்ல. மாறாக, நிறைவேற்றும் மனிதனின் நன்மைக்காகவே.

இன்னொருவரின் நன்மைக்காக அவரை ஒரு காரியத்தில் ஈடுபடுமாறு நாம் கூறினால் நமக்கு அந்தக் காரியத்தின் பால் தேவையுள்ளது என்று புரிந்து கொள்ள மாட்டோம்.

உங்கள் மகன் பரீட்சையில் அதிக மதிப்பெண்கள் பெற வேண்டும் என்று வற்புறுத்துகிறீர்கள்! போட்டிகளில் அவன் வெற்றி பெற வேண்டும் என்று ஆர்வமூட்டுகிறீர்கள்! இவையெல்லாம் உங்கள் தேவைக்காக அல்ல! மாறாக உங்கள் மகனின் நன்மைக்காகவே இவ்வாறு வலியுறுத்துகிறீர்கள்!

மகன் நல்ல நிலையில் இருந்தால் நம்மை நன்றாகக் கவனிப்பான் என்ற எதிர்பார்ப்பாவது இதில் மறைந்து நிற்கும்.

அல்லாஹ், நம்மிடம் எதிர்பார்க்கும் வணக்க வழிபாடுகளில் இது போன்ற எதிர்பார்ப்புகள் கூட கிடையாது.

ஒரு ஆசிரியர் தனது மாணவன் நூற்றுக்கு நூறு மதிப்பெண் பெற வேண்டும் என்று எதிர்பார்த்தால் அது அவரது தேவைக்காகவா? மாணவனின் நன்மைக்காகவா?

நமது நன்மைக்காக ஒரு காரியத்தைச் செய்யுமாறு நமக்கு மேலே உள்ளவர் கூறினால் அவரது தேவைக்காக அதைக் கூறுகிறார் என்று யாருமே புரிந்து கொள்ள மாட்டோம். அப்படித்தான் இறைவனின் கட்டளையையும் புரிந்து கொள்ள வேண்டும்.

எனவே, நமது நன்மைக்காக இடப்படும் கட்டளைகளை கட்டளை பிறப்பித்தவனின் தேவைக்காக இடப்பட்ட கட்டளை என்று கருதுவது தவறாகும்.

5. அனைத்தும் இறைவன் செயல் என்றால் தீயவனைத் தண்டிப்பது என்ன நியாயம்?

கேள்வி: அனைத்து செயல்களும் இறைவனால் செய்யப்படுகிறது என்றால், மனிதன் செய்யும் தீய செயலும் இறைவனால் தான் செய்யப்படுகிறது. அப்படி இருக்கும் போது அவனுக்கு நரகம் கொடுப்பது எவ்வகையில் நியாயம்? என்று ஒரு பிற மத நண்பர் என்னிடம் கேட்டார்.

– எஸ். ஷேக் பீர் முஹம்மது, மேலப்பாளையம்.

பதில்: விதியை நம்புவதால் நீங்கள் கூறுவது போன்ற கேள்விகள் எழுகின்றன. விதியை நம்பவில்லை என்று வைத்துக் கொள்வோம். அப்போது வேறு விதமான கேள்விகளை எதிர்நோக்க வேண்டிய நிலை ஏற்படும்.

ஒவ்வொரு மனிதனும் தனது முடிவின் படி தான் செயல்படுகிறான். இதில் இறைவனின் தலையீடு ஏதுமில்லை என்று நம்பினால் நீங்கள் கேட்டுள்ள கேள்வியிலிருந்து தப்பித்துக் கொள்ளலாம்.

ஆனால், கடவுள் என்பவன் பலவீனனாக, கையாலாகாதவனாகக் கருதப்படும் நிலை இதனால் ஏற்படும்.

நடந்தது, நடந்து கொண்டிருப்பது, இனி நடக்கவிருப்பது அனைத்தையும் அறிந்தவன் என்பது கடவுளின் பண்பாகும். அந்தப் பண்பு இல்லாதவன் கடவுளாக இருக்க முடியாது.

நாளைய தினம் நீங்கள் சென்னை வரவிருக்கிறீர்கள். இது இன்றைக்கே இறைவனுக்குத் தெரியுமா என்று கேட்கப்படும் போது தெரியாது என்று நீங்கள் கூறினால் அப்படி ஒருவனை இறைவனாக ஏற்கத் தேவையில்லை. நாளை நடப்பது எப்படி எனக்குத் தெரியாதோ அது போல இறைவனுக்கும் நாளை நடப்பது தெரியாது என்று ஆகிறது.

நாளை நீங்கள் சென்னை வருவது இன்றைக்கே இறைவனுக்குத் தெரியும் என்பது உங்கள் விடையாக இருக்கிறது என்று வைத்துக் கொள்வோம்.

எது நடக்கும் என்று இறைவன் அறிந்து வைத்திருக்கிறானோ அது நடந்து தீர வேண்டும்.

நாளை எது நடக்கும் என்று இறைவன் அறிந்து வைத்துள்ளானோ அதைத் தான் உங்களால் செய்ய முடியுமே தவிர அதை மீற முடியாது என்பதும் இந்த விடைக்குள் அடங்கியுள்ளது.

அதாவது நாளை என்ன நடக்கும் என்பது இறைவனுக்குத் தெரியும் என்று நீங்கள் நம்பினால் விதியின் நம்பிக்கையும் அதனுள் அடங்குகிறது.

அவனுக்குத் தெரியாது என்று நம்பினால் அப்படி ஒரு இறைவன் தேவையில்லை என்று ஆகிறது.

இரண்டு நம்பிக்கைகளிலுமே சில சங்கடங்கள் உள்ளன.

இதனால் தான் நபிகள் நாயகம் (ஸல்) அவர்கள் விதியைப் பற்றி மட்டும் சர்ச்சை செய்யாதீர்கள்! உங்களுக்கு முன்னர் வாழ்ந்த சமுதாயத்தினர் அழிந்தது விதியில் சர்ச்சை செய்த காரணத்தினாலேயே என்று கூறியுள்ளார்கள்.

நூல்: அஹ்மத்

இஸ்லாத்தின் கொள்கை, கோட்பாடு, சட்டத் திட்டங்கள் பற்றி என்ன கேள்வி கேட்கப்பட்டாலும் அதற்கு அறிவுபூர்வமான விடை இஸ்லாத்தில் உண்டு. விதியைப் பற்றி மட்டும் விவாதிக்க நபிகள் நாயகம் (ஸல்) அவர்கள் தடை விதித்து விட்டதால் அதற்கு மேல் எவரும் விளக்கம் கூற முடியாது.

அப்படிக் கூற ஆரம்பித்தால் மேலே நாம் சுட்டிக் காட்டிய இரண்டு சங்கடங்களில் ஒன்றை எதிர்கொள்ளாமல் இருக்க முடியாது.

அறிவுபூர்வமான பல்லாயிரக்கணக்கான கொள்கை கோட்பாடுகளைத் தந்த இறைவன் நம்மைச் சோதிப்பதற்காகக் கூட இந்த நிலையை ஏற்படுத்தியிருக்கலாம்.

அதே நேரத்தில் விதியைப் பற்றி மற்ற மதங்களின் நம்பிக்கை போல் இஸ்லாத்தில் விதியைப் பற்றிய நம்பிக்கை அமையவில்லை.

எல்லாமே விதிப்படி நடக்கும். எனவே உழைக்காதே! நோய் வந்தால் மருத்துவம் செய்யாதே என்று இஸ்லாம் கூறவில்லை.

மாறாக எது நடந்து முடிந்து விட்டதோ அந்த விஷயங்களில் மட்டுமே விதியின் மேல் பாரத்தைப் போடுமாறு இஸ்லாம் வழிகாட்டுகிறது.

எது நடக்கவில்லையோ அந்த விஷயங்களில் விதி என்று ஒன்று இல்லாவிட்டால் எப்படி நடக்க வேண்டுமோ அப்படி நடக்குமாறு வழிகாட்டுகிறது; உழைக்கச் சொல்கிறது; பாடுபடச் சொல்கிறது.

எனவே இஸ்லாம் கூறுவது போல் விதியை நம்புவதால் மனிதனின் முன்னேற்றத்துக்குக் கடுகளவும் அது தடையாக இராது.

அதே நேரத்தில் விதியை நம்புவதால் மனித குலத்துக்குக் கிடைக்கும் நன்மைகளை நினைத்துப் பார்த்தால் அதற்காகவாவது விதியை நம்புவது தான் மனித குலத்துக்கு உகந்ததாகும்.

ஒரு மனிதன் தனது முழு சக்தியையும் பயன்படுத்தி ஒரு காரியத்தில் ஈடுபடுகிறான். அந்தக் காரியம் கைகூடவில்லை என்று வைத்துக் கொள்வோம்.

விதியை நம்புபவன், நாம் என்ன தான் முயன்றாலும் இறைவனின் நாட்டமும் இருக்க வேண்டுமல்லவா? எனக் கூறி மறு நாளே இயல்பு நிலைக்கு வந்து விடுவான்.

விதியை நம்பாதவன் என்று வைத்துக் கொள்வோம். இவ்வளவு பாடுபட்டும் கைகூடவில்லையே என்று புலம்பியே மன நோயாளியாவான். அந்த அளவுக்குப் போகா விட்டாலும் அவன் இயல்பு நிலைக்கு வருவது மிகவும் தாமதமாகும்.

உங்களுக்குத் தவறி விட்டதற்காக நீங்கள் கவலைப்படாமல் இருப்பதற்காகவும், அவன் உங்களுக்கு வழங்கியதில் நீங்கள் பூரித்துப் போகாமல் இருப்பதற்காகவும், (விதியை ஏற்படுத்தியுள்ளான்) கர்வமும் பெருமையும் கொண்ட ஒவ்வொருவரையும் அல்லாஹ் நேசிக்க மாட்டான்.

திருக்குர்ஆன் 57:23

விதியை நம்புவதால் இரண்டு நன்மைகள் ஏற்படும் என்று இவ்வசனத்தில் அல்லாஹ் கூறுகிறான்.

நமக்கு செல்வங்களையும், வசதிகளையும், வாய்ப்புகளையும் அல்லாஹ் தாராளமாக வழங்கினால் நம்மிடம் ஆணவமும், கர்வமும் குடியேறும்.

விதியை நம்புவதன் மூலம் இந்த மன நோயிலிருந்து விடுபடலாம்.

இந்தச் செல்வங்கள் அல்லாஹ்வின் விதிப்படி தான் நமக்குக் கிடைத்துள்ளனவே தவிர நம்மால் அல்ல என்று நினைத்தால் ஆணவம் இருந்த இடம் தெரியாமல் மறையும். அடக்கம் அதிகமாகும்.

அது போல் தாங்க முடியாத துன்பம் நமக்கு ஏற்பட்டால் நாம் இடிந்து போய் விடுவோம். பல நாட்கள், பல மாதங்கள் எதிலும் ஈடுபாடு காட்டாமல் விரக்தியடைந்து விடுவோம். இந்த மன நோயையும் விதியின் மீதுள்ள நம்பிக்கை நீக்கும்.

நம்மால் என்ன செய்ய முடியும்? அல்லாஹ்வின் நாட்டம் அவ்வளவு தான் என்று நினைத்தால் மிக விரைவாக ஒருவன் இயல்பு நிலையை அடைவான்.

இவ்விரு நன்மைகளும் விதியை நம்புவதால் மனித குலத்துக்கு ஏற்படுவதாக இவ்வசனத்தில் அல்லாஹ் கூறுகிறான்.

சிலர், எல்லாமே விதிப்படி தான் நடக்கிறது என்று காரணம் காட்டி வணக்க வழிபாடுகளில் ஆர்வம் காட்டாமல் இருந்து வருகின்றனர். நாம் வணக்க வழிபாடுகளில் ஈடுபட்டு நல்லவர்களாக ஆவோம் என்று நமது விதியில் இருந்தால் நமது முயற்சி இல்லாமலேயே ஈடுபட்டு விடுவோம். நாம் நல்லவர்களாக மாட்டோம் என்று நமது விதியில் எழுதப்பட்டிருந்தால் நாம் முயற்சி செய்வதால் ஒரு பயனும் ஏற்படப் போவதில்லை எனவும் அவர்கள் நினைக்கின்றனர்.

விதியை நம்பச் சொல்கின்ற இறைவன் தான் முயற்சிகள் மேற்கொள்ளுமாறும் நமக்குக் கட்டளையிடுகிறான் என்பதை மறந்து விடுகின்றனர்.

மேலும் ஒருவர் உண்மையிலேயே விதியின் மீதுள்ள நம்பிக்கையின் காரணமாக வணக்க வழிபாடுகள் செய்யாமல் இருக்கிறார் என்றால் எல்லா விஷயத்திலும் அவர் இவ்வாறு நடந்து கொள்ள வேண்டும்.

ஒருவர் நல்லவரா? கெட்டவரா? என்பதில் மட்டும் விதி இருப்பதாக இஸ்லாம் கூறவில்லை. இவ்வுலகில் ஒருவனுக்கு ஏற்படும் செல்வம், வறுமை போன்றவையும், பட்டம் பதவிகள் போன்றவையும் விதியின் அடிப்படையிலேயே கிடைக்கின்றன என்று தான் இஸ்லாம் கூறுகின்றது.

இறைவணக்கத்தில் ஈடுபடாமல் இருப்பதற்கு விதியின் மீது பழியைப் போடுபவர் இந்த விஷயத்திலும் அப்படி நடந்து கொள்ள வேண்டுமல்லவா?

தனக்கு எவ்வளவு செல்வம் கிடைக்க வேண்டும் என்ற விதி இருக்கிறதோ, அதன்படி செல்வம் வந்து சேர்ந்து விடும் என்று நம்பி அவர் எந்தத் தொழிலும் செய்யாமல் வீட்டில் முடங்கிக் கிடக்க மாட்டார். மாறாக, செல்வத்தைத் தேடி அலைவார். இந்த அக்கறையை வணக்க வழிபாடுகளுக்கும் வழங்க வேண்டும் என்று அவர் நினைக்காதது முரண்பாடாகவும் உள்ளது.

எனவே, விதியைப் பற்றி சர்ச்சைகளைத் தவிர்த்து விட்டு மனிதர்களால் அறிந்து கொள்ள இயலாத ஒன்றிரண்டு விஷயங்களை அல்லாஹ் வைத்திருக்கிறான் என்று முடிவு செய்து, விதியை நம்புவதால் கிடைக்கும் பயன்களை மனதில் நிறுத்தி, விதியை நம்புவது தான் நல்லது.

விதி குறித்து மேலும் அறிய

விதி ஒரு விளக்கம்

என்ற நூலை வாசிக்கவும்

6. அனைத்தையும் ஒரு கடவுளால் எப்படி கண்காணிக்க முடியும்?

கேள்வி: நாம் செய்வதை கடவுள் பார்த்துக் கொண்டிருக்கிறான் என்றும், முழு உலகுக்கும் ஒரே ஒரு கடவுள் தான் என்றும் சொல்கிறீர்கள். அப்படியானால், ஒருவர் ஒரு குற்றத்தை ஒரு இடத்தில் செய்கிறார், மற்றொருவர் வேறு ஒரு இடத்தில் ஒரு குற்றம் செய்கிறார்; ஒரே கடவுளான அவன், அவைகளை எப்படிக் கண்காணிக்க முடியும்? என்று எனது பிற மத நண்பர் கேட்கிறார்.

– எஸ்.ஏ. சையத் அமீர் அலி, சிதம்பரம்.

பதில்: கடவுளும் நம்மைப் போன்றவரே; நமக்கு எது சாத்தியமோ அது தான் கடவுளுக்கும் சாத்தியம் என்ற நம்பிக்கையே இக்கேள்விக்கான அடிப்படையாக உள்ளது.

நமக்கு எது முடியுமோ அது தான் கடவுளுக்கும் இயலும் என்றால் அத்தகைய கடவுள் நமக்குத் தேவையில்லை. அத்தகையவர் மனிதராக இருக்க முடியுமே தவிர கடவுளாக இருப்பதற்குத் தகுதியுடையவர் அல்லர்.

நமது இரண்டு பிள்ளைகள் ஒரு அறையில் சேட்டை செய்தால் நாம் இருவரையும் கண்காணிக்கிறோம். அவர்களது நடவடிக்கைகளை ஒரே நேரத்தில் அறிந்து கொள்கிறோம்.

இறைவனைப் பொருத்த வரை இந்த முழு உலகமும் ஒரு அறையை விடச் சிறியது தான்.

ஆப்கான் நாட்டின் பல இடங்களை சாட்டிலைட் மூலம் அமெரிக்கா பார்க்கிறது என்பதை நம்ப முடிகின்ற நமக்கு அகில உலகையும் படைத்தவனின் ஆற்றல் அதை விடவும் குறைவானது என்றும் நினைக்க முடிகிறது என்றால் இது ஆச்சரியமாகவே உள்ளது.

7. நல்லவர்கள் நோயால் அவதியுறுவது ஏன்?

கேள்வி: ஒரு தாய்க்கு தன் மக்களிடத்தில் இருக்கும் கருணையைக் காட்டிலும் பல மடங்கு கருணையுள்ள இறைவன் மனிதர்களுக்கு நோயை வழங்குவது ஏன்? அதிலும், தீயவர்கள் பலர் நல்ல உடல் ஆரோக்கியத்துடன் வாழும் போது நல்லவர்கள் பலர் நோயால் அவதியுறுவதுடன் அதற்கு மருத்துவம் செய்யவும் உரிய வசதியின்றி வாடுவது ஏன்? என்று எனது நண்பர் ஒருவர் கேட்கிறார்.

– எம். அஹ்மது, சென்னை-1.

பதில்: மனிதர்களுக்கு நோய் ஏற்படுவது ஒரு பாதகமான அம்சம் என்பதில் சந்தேகம் இல்லை. ஆனால் மனித வாழ்க்கையில் பாதகமான அம்சங்கள் பல உள்ளன.

வறுமை, அழகின்மை, உடல் வலுவின்மை, குழந்தைப் பேறு இன்மை, வலிமையானவர்களின் அடக்குமுறைகளுக்கு ஆளாகுதல், தீர்க்க முடியாத கடன், பொருத்தமில்லாத வாழ்க்கைத் துணை, தறுதலைப் பிள்ளைகள், நெருக்கமானவர்களின் மரணம், உடல் ஊனம், நினைவாற்றல் குறைவு, சிந்தனைத் திறன் குறைவு, இப்படி ஆயிரமாயிரம் பாதகங்கள் உள்ளன.

நீங்கள் நோயை மட்டும் பாதகமாகக் கருதுகிறீர்கள்! மேலே சுட்டிக்காட்டியது போன்ற ஏதேனும் பாதகமான அம்சங்கள் சிலவற்றைப் பெற்றே மனிதர்கள் வாழ்ந்து வருகின்றனர். எந்தப் பாதகமும் இல்லாத ஒருவரும் உலகில் கிடையாது.

ஒருவருக்கு இறைவன் வறுமை மற்றும் நோயைக் கொடுத்திருக்கலாம். ஆனால் செல்வமும், ஆரோக்கியமும் உள்ள மற்றவருக்கு வேறு ஏதேனும் குறைகள் இருக்கும்.

அவருக்கு பொருத்தமில்லாத மனைவியையோ, மக்களையோ இறைவன் கொடுத்திருப்பான். அல்லது வேறு ஏதேனும் குறைகளைக் கொடுத்திருப்பான்.

நீங்கள் நோயை நினைத்துக் கவலைப்படுவது போலவே அவர் குடும்பத்தை நினைத்துக் கவலைப்படுவார். மனதை உலுக்குகிற அழுத்தம் இல்லாததால் நீங்கள் படுத்தவுடன் தூங்கி விடுவீர்கள். நீங்கள் யாரைப் பார்த்து பொறாமைப்படுகிறீர்களோ அவரால் பஞ்சு மெத்தையிலும் தூங்க முடியாது.

இந்த உலகம் சீராக இயங்க வேண்டுமானால் குறைகளையும், நிறைகளையும் பலருக்கும் பகிர்ந்து அளிக்க வேண்டும்.

எல்லோருக்கும் ஆயிரம் ஏக்கர் நிலம் இருந்தால் யாரும் வேலைக்குப் போக மாட்டோம். நமது நிலத்தை நாமே உழுது பயிரிட சக்தி பெறவும் மாட்டோம். அனைவரும் உணவுக்கு வழி இல்லாமல் அழிந்து விடுவோம்.

எல்லோரிடமும் கோடி ரூபாய் இருந்தால் என்னவாகும் என்று கற்பனை செய்து பாருங்கள்! அனைவரும் அழிவது தான் நடக்கும்.

அனைவரிடமும் பத்து ஏக்கர் நிலம் உள்ளது என்று வைத்துக் கொள்ளுங்கள். அனைவரிடமும் பத்து ஏக்கர் உள்ளதால் உங்கள் நிலத்தில் வேலை பார்க்க யாரும் வர மாட்டார்கள். நீங்களே உழ வேண்டும்; நீங்களே தண்ணீர் பாய்ச்ச வேண்டும். நீங்களே விதைக்க வேண்டும். நீங்களே களையெடுக்க வேண்டும். நீங்கள் தான் அறுவடை செய்ய வேண்டும். நீங்கள் தான் போரடிக்க வெண்டும். பதரை நீக்க வேண்டும்.

இப்படி ஒவ்வொரு வேலையையும் நீங்கள் தான் செய்ய வேண்டும். உங்கள் உடையை நீங்கள் தான் தயாரிக்க வேண்டும். உங்கள் வீட்டை நீங்கள் தான் கட்டிக் கொள்ள வெண்டும்.

இதனால் என்ன ஏற்படும்? எந்த தேவையும் நிறைவேறாது.

இதனால் தான் ஒவ்வொருவருக்கும் ஒவ்வொரு விதமான குறையையும், நிறையையும் வழங்கி இறைவன் கருணை புரிந்துள்ளான்.

நோயாளியைக் கொண்டு மருத்துவரின் வாழ்க்கை ஓடுகிறது.

மருத்துவரின் மூலம் வியாபாரியின் வாழ்க்கை ஓடுகிறது.

வியாபாரியின் மூலம் விவசாயி, மற்றும் தயாரிப்பாளர்களின் வாழ்க்கை ஓடுகிறது.

இத்தகைய சங்கிலித் தொடர் மூலம் உலகம் இயங்குவதற்காகத் தான் இறைவன் இவ்வாறு செய்துள்ளான்.

எத்தனையோ செல்வந்தர்கள் தினம் இரண்டு இட்லி தான் சாப்பிட வேண்டும்; மாமிசம், எண்ணெய் தொடக்கூடாது என்று மருத்துவர்களால் எச்சரிக்கை செய்யப்படுகின்றனர். கோடி கோடியாக இருந்தும் வாய்க்கு ருசியாகச் சாப்பிட முடிவதில்லை.

கிடைக்கிற அனைத்தையும் சாப்பிடக்கூடிய நிலையில் உள்ள ஏழை, இந்த வகையில் அவனை விடச் சிறந்தவன் இல்லையா?

இது போல் வறுமையும், நோயும் உள்ளவர்கள் தங்களிடம் உள்ள நிறைகளை எண்ணிப் பார்த்தால் நிச்சயமாக நோயற்றவர்களுக்குக் கிடைக்காத ஏதோ ஒரு வசதி, வாய்ப்பு, பாக்கியம் தங்களுக்குக் கிடைத்திருப்பதை உணருவார்கள். அப்போது இறைவன் எத்தகைய கருணைக் கடல் என்பதை சந்தேகமற அறிவார்கள்.

8. கஅபாவுக்குள்ளே என்ன இருக்கிறது?

கேள்வி: நீங்கள் ஹஜ் செய்யும் போது கஅபாவில் உள்ள எங்களின் கடவுளைச் சுற்றி நான்கு புறமும் தடுப்புச் சுவர் கட்டி வழிபடுகிறீர்கள். கஅபா உங்களுக்கு உள்ளது அல்ல. இது இந்துக்களின் தெய்வம் என மராட்டிய இந்து நண்பர் கேட்கிறார். அவருக்கு என்ன விளக்கம் அளிக்கலாம்?

– எம். சையத் அலி, சாக்கிநாக்கா, மராட்டியம்.

பதில்: கஅபா என்னும் செவ்வகமான கட்டிடத்துக்கு உள்ளே ஏதோ சிலைகள் இருப்பதாக நினைத்துக் கொண்டு அவர் இவ்வாறு உங்களிடம் கேட்டிருக்கிறார்.

கஅபா என்னும் கட்டிடம் தொழுகை நடத்துவதற்காக முதல் மனிதர் ஆதம் (அலை) அவர்களால் கட்டப்பட்டது. பின்னர் அது சிதிலமடைந்த பின் இப்ராஹீம் (அலை) அவர்களால் மறு நிர்மாணம் செய்யப்பட்டது. அவர்கள் அக்கட்டிடத்துக்குள்ளேயே தொழுதார்கள். நமது நாட்டில் உள்ள பள்ளிவாசல்கள் எப்படி தூய இடமாக உள்ளதோ அது போன்ற தூய இடம் மட்டும் தான் உள்ளே இருக்கிறது. எந்தப் பள்ளிவாசலும் எப்படி எந்தச் சிலையும், வழிபாட்டுச் சின்னமும் இல்லாமல் உள்ளதோ அது போன்ற வெற்றிடம் தான் கஅபாவுக்கு உள்ளேயும் இருக்கிறது.

மக்கள் தொகை பல கோடி மடங்கு பெருகி விட்ட நிலையில் அதனுள்ளே போய்த் தொழமுடியாது என்பதால் தான் உள்ளே யாரும் இப்போது அனுமதிக்கப்படுவதில்லை.

கஅபாவுக்குள்ளே நான்கு சுவர்களும் தூண்களும் தவிர வேறு எதுவுமே இல்லை என்பதை அவருக்கு விளக்குங்கள்! உண்மையைப் புரிந்து கொள்வார்.

9. கல்லைத் தொட்டு முத்தமிடுவது ஏன்?

கேள்வி : மக்கா (கஅபா)வில் உள்ள ஹஜருல் அஸ்வத் கல்லைத் தொட்டு முத்தமிடுகிறீர்களே! மேலும் இது சொர்க்கத்திலிருந்து வந்த கல் என்று கூறுகிறீர்கள். இந்து சகோதரர்களும் லிங்கம் என்னும் கல் சொர்க்கத்திலிருந்து வந்தது எனக் கூறுகிறார்கள் என்று ஒரு முறை சவூதி – ரியாத்தில் நடந்த கலந்துரையாடலில் ஒரு பிற மத சகோதரர் கேட்டார். விளக்கம் தேவை.

செய்யது முஹைதீன், வேலூர்.

பதில் : மக்காவில் உள்ள ஆலயமாகிய கஅபாவின் சுவரில் ஒரு மூலையில் பதிக்கப்பட்டுள்ள ஹஜருல் அஸ்வத் என்னும் கருப்புக் கல்லை முஸ்லிம்கள் வணங்குவதில்லை. வணங்குமாறு இஸ்லாம் கூறவுமில்லை.

ஆனால் இந்துச் சகோதரர்கள் லிங்கத்தை வணங்குகின்றனர்.

இது தான் முக்கியமான வித்தியாசம்.

ஒரு கல்லை வணங்குவது என்றால் அக்கல்லின் முன்னே நின்றவுடன் அதைப் பற்றி மரியாதை கலந்த பயம் தோன்ற வேண்டும்.

துன்பங்களை நீக்கவும், இன்பங்களை வழங்கவும் அதற்குச் சக்தி இருப்பதாக நம்ப வேண்டும்.

அதற்குரிய மரியாதையைத் தராவிட்டால் அந்தக் கல் நமக்கு ஏதேனும் தீங்கு செய்து விடும் என்று அச்சமிருக்க வேண்டும்.

நமது பிரார்த்தனை அதற்கு விளங்கும்; விளங்கி உரிய நடவடிக்கை மேற்கொள்ளும் என்றெல்லாம் நம்ப வேண்டும். இத்தகைய நம்பிக்கையுடன் செய்யும் மரியாதையே வணக்கம் எனப்படும்.

கற்சிலைகளையோ, லிங்கத்தையோ, இன்ன பிற பொருட்களையோ வழிபடுவோர் இந்த நம்பிக்கையிலேயே வழிபட்டு வருகின்றனர்.

ஹஜ்ருல் அஸ்வத் பற்றி இஸ்லாம் இப்படியெல்லாம் கூறுகிறதா? நிச்சயமாக இல்லை.

அந்தக் கருப்புக் கல் நாம் பேசுவதைக் கேட்கும்; நமது பிரார்த்தனையை நிறைவேற்றும்; அதற்குரிய மரியாதையைச் செய்யத் தவறினால் அந்தக் கல் நம்மைத் தண்டிக்கும் என்றெல்லாம் இஸ்லாம் கூறவில்லை.

அது தெய்வீக அம்சம் எதுவுமில்லாத கல் என்பதை இஸ்லாம் தெளிவாகக் கூறுகிறது.

இஸ்லாமிய வரலாற்றில் இரண்டாவது ஆட்சியாளரும், நபிகள் நாயகத்தின் உற்ற தோழருமான உமர் (ரலி) அவர்கள் அந்தக் கல்லை முத்தமிட்டு விட்டு அதை நோக்கி நிச்சயமாக நீ ஒரு கல் என்பதை நான் அறிவேன். உன்னால் எந்த நன்மையும், தீமையும் செய்ய முடியாது என்பதையும் நான் அறிவேன். நபிகள் நாயகம் (ஸல்) அவர்கள் உன்னை முத்தமிடுவதை நான் பார்த்திரா விட்டால் நான் உன்னை முத்தமிட்டிருக்க மாட்டேன் என்று கூறினார்கள்.

(நூல் : புகாரி: 1597, 1605)

அந்தக் கல் மீது தெய்வீக நம்பிக்கையை நபிகள் நாயகம் (ஸல்) ஊட்டியிருந்தால் அவர்களிடம் பாடம் கற்ற நபித்தோழர் இவ்வாறு கூறியிருக்க மாட்டார்.

இறைவனைத் தவிர எவரையும், எதனையும் வணங்கவோ, வழிபடவோ கூடாது என்று மிகத் தெளிவாக திருக்குர்ஆனும், நபிகள் நாயகம் (ஸல்) அவர்களும் கூறி விட்ட பின், தமது முப்பாட்டன்களான இப்ராஹீம் (ஆப்ரஹாம்) இஸ்மாயீல் (இஸ்மவேல்) ஆகியோரின் சிலைகள் உட்பட அத்தனை சிலைகளையும் நபிகள் நாயகம் உடைத்தெறிந்த பின் சாதாரணக் கல்லுக்கு தெய்வீக அம்சம் உண்டென்று எப்படி கூறியிருக்க முடியும்?

ஹஜருல் அஸ்வத் என்னும் கல்லுக்கு எந்தவிதமான ஆற்றலோ, கடவுள் தன்மையோ இல்லையென்றால் பிறகு ஏன் அதைத் தொட்டு முத்தமிட வேண்டும்? என்று கேள்வி எழுப்பப்பட்டால் அது நியாயமான கேள்வியே.

அக்கல்லுக்கு கடவுள் தன்மை உள்ளது என்பது இஸ்லாத்தின் கொள்கை கிடையாது என்றாலும் அக்கல்லுக்கு வேறொரு சிறப்பு இருப்பதாக இஸ்லாம் கூறுகிறது. அதன் காரணமாகவே அக்கல்லை முஸ்லிம்கள் முத்தமிடுமாறு நபிகள் நாயகம் (ஸல்) அவர்கள் வழிகாட்டினார்கள்.

இஸ்லாமிய நம்பிக்கையின் படி இவ்வுலகம் அழிக்கப்பட்ட பின் கடவுள் விசாரணை நடத்தி நல்லவர்களைச் சொர்க்கத்திலும், கெட்டவர்களை நரகத்திலும் தள்ளுவார். அந்தச் சொர்க்கத்தை அடைவது தான் முஸ்லிம்களின் இலட்சியமாக இருக்க வேண்டும் என்பது இஸ்லாத்தின் போதனை.

ஹஜருல் அஸ்வத் என்னும் கல் சொர்க்கத்தின் கற்களில் ஒன்றாகும் என்று நபிகள் நாயகம் (ஸல்) கூறியுள்ளனர்.

மனிதர்கள் எந்த சொர்க்கத்தை அடைவதை இறுதி இலக்காகக் கொள்ள வேண்டுமோ அந்த சொர்க்கத்தின் பொருள் ஒன்று இவ்வுலகில் காணக் கிடைக்கிறது என்றால் அதைக் காண்பதற்கும், தொடுவதற்கும் ஆவல் பிறக்கும்.

இக்கல்லைத் தவிர சொர்க்கத்துப் பொருள் எதுவும் இவ்வுலகில் கிடையாது. இவ்வுலகிலேயே காணக் கிடைக்கும் ஒரே சொர்க்கத்துப் பொருள் என்ற அடிப்படையில் தான் முஸ்லிம்களை அதைத் தொட்டு முத்தமிடுகின்றனர். கடவுள் தன்மை அதற்கு உண்டு என்பதற்காக இல்லை.

இதை எப்படிப் புரிந்து கொள்ள வேண்டும் என்பதற்கு நாமெல்லாம் அறிந்து வைத்திருக்கிற ஒரு நிகழ்ச்சியை முன்னுதாரணமாகக் கூறலாம்.

ஆம்ஸ்ட்ராங் தலைமையில் சென்ற குழுவினர் சந்திரனிலிருந்து மண்ணை அள்ளிக் கொண்டு வந்தனர். அது சாதாரண மண் தான் என்றாலும் அயல் கிரகத்திலிருந்து அது கொண்டு வரப்பட்டதால் பல நாடுகளுக்கும் அது அனுப்பி வைக்கப்பட்டது. சென்னைக்கும் கூட அம்மண் வந்து சேர்ந்தது.

அது மண் என்று தெரிந்தும் அதைப் போய் பார்த்தவர்கள், தொட்டு முகர்ந்தவர்கள் அனேகம் பேர். இவ்வாறு செய்ததால் அம்மண்ணை அவர்கள் வணங்கினார்கள் என்று கருத முடியாது.

அது போலவே தான் அந்தக் கல் சொர்க்கத்திலிருந்து வந்தது என்ற நம்பிக்கையின் அடிப்படையில் அதை முஸ்லிம்கள் தொட்டுப் பார்க்கின்றனர். இதைத் தவிர எந்த விதமான நம்பிக்கையும் முஸ்லிம்களின் உள்ளத்தில் இல்லை.

மேலும் ஹஜ்ஜுப் பயணம் செல்பவர்கள் அந்தக் கல்லைத் தொட வேண்டும் என்பது கட்டாயமும் அல்ல. அதைத் தொடாமலே ஹஜ் நிறைவேறி விடும்.

எந்த முஸ்லிமாவது அந்தக் கருப்புக் கல்லிடம் பிரார்த்தனை செய்தால் அது நன்மை, தீமை செய்ய சக்தி பெற்றது என்று கருதினால், நமது பிரார்த்தனையை அது செவியுறும், நமது வருகையை அறிந்து கொள்ளும் என்று நம்பினால் அவன் இஸ்லாமிய வட்டத்திலிருந்து வெளியேறி விடுவான்.

ஆனால் லிங்கம் கடவுளின் அம்சம் என்பது இந்து சகோதரர்களின் நம்பிக்கை. அது அவர்களால் வழிபாடு செய்யப்படுகிறது. அதற்கு அபிஷேகமும் நடத்தப்படுகிறது. எனவே கறுப்புக் கல்லை முத்தமிடுவதும், லிங்கத்தைக் கடவுளாகக் கருதி வழிபாடு நடத்துவதும் ஒன்றாக முடியாது.

மேலும், லிங்கம் சொர்க்கத்திலிருந்து வந்ததாக இந்துக்கள் நம்புவதாக நமக்குத் தெரியவில்லை. அப்படி நம்பினால் உலகம் முழுவதற்கும் ஒரே இடத்தில் ஒரே ஒரு லிங்கம் தான் இருக்க வேண்டும்.

ஆனால் ஊர்கள் தோறும் லிங்கங்கள் உள்ளன. மக்கள் தான் ஒரு கல்லைக் குறிப்பிட்ட வடிவில் செதுக்கி அதற்கு லிங்கம் என்று பெயரிட்டு வணங்குகிறார்கள் என்பது கண் முன்னே தெரியும் போது அது சொர்க்கத்தில் இருந்து வந்தது என்று எப்படி கூற முடியும்?

எனவே, அந்த இந்துச் சகோதரர் தவறான தகவலைக் கூறுகிறார். ஹஜருல் அஸ்வத் சொர்க்கத்தின் பொருள் என்று முஸ்லிம்கள் நம்புவதால் ஊர்கள் தோறும் ஹஜருல் அஸ்வத் இல்லை என்பதையும் கவனத்தில் கொள்ள வேண்டும்.

10. தீ மிதிக்க முடியுமா?

கேள்வி: இஸ்லாம் உருவ வழிபாடு கூடாது என்று போதிக்கின்றது என்று கூறுகிறீர்கள். அப்படியெனில், நாங்கள் மாரியம்மனின் அருளினால் எந்தவிதப் பாதிப்பும் இல்லாமல் சாமியை நினைத்து தீ மிதிக்கிறோம். அவ்வாறு உங்களுடைய இறைவனின் அருளினால் அந்த இறைவனை நினைத்துக் கொண்டே எந்தவிதப் பாதிப்பும் இல்லாமல் நீங்கள் தீ மிதித்து வர முடியுமா? என்று இஸ்லாம் ஓர் இனிய மார்க்கம் நிகழ்ச்சியைப் பார்த்து வரும் ஒரு இந்து நண்பர் கேட்கின்றார்.

 – ஜே. கோரி முஹம்மது, ஆடுதுறை.

பதில்: தீ மிதிப்பதை யார் வேண்டுமானாலும் செய்யலாம். இதற்கும் பக்திக்கும் எந்தச் சம்பந்தமும் இல்லை.

மனிதர்களின் உள்ளங்கைகளிலும், உள்ளங்கால்களிலும் மற்ற பகுதிகளை விட வெப்பத்தைத் தாங்கும் ஆற்றல் அதிகமாக உள்ளது.

விளக்கில் தீ எரியும் போது அதில் விரலை நீட்டித் தொட்டு தொட்டு வெளியே எடுக்கலாம். ஒன்றும் செய்யாது. வைத்துக் கொண்டே இருந்தால் தான் விரலைப் பொசுக்கும்.

ஒரு அடுப்பில் உள்ள தீக்கங்கை ஒரு கையால் எடுத்து மறு அடுப்பில் கிராமத்துப் பெண்கள் சர்வ சாதாரணமாகப் போடுவார்கள்.

உள்ளங்கைகளையும், உள்ளங்கால்களையும் நெருப்பில் தொடர்ந்து வைத்துக் கொண்டு இருந்தால் தான் பொசுக்குமே தவிர நெருப்பில் வைத்து வைத்து எடுத்தால் சில நிமிடங்கள் தாக்குப் பிடிக்க முடியும்.

இதன் காரணமாகத் தான் கடவுள் இல்லை எனக் கூறுவோரும் தீ மிதித்துக் காட்டுகின்றனர். முஸ்லிம்களில் அறிவீனர் சிலர் முஹர்ரம் பத்தாம் நாள் அன்று இது போன்ற தீ மிதித்தலை சில பகுதிகளில் செய்கின்றனர்.

எவராலும் செய்ய முடிகின்ற சாதாரணமான ஒரு காரியம் அறியாமை காரணமாக அசாதாரணமான காரியமாகக் கருதப்படுகின்றது.

மாரியம்மன் அருளால் தான் தீ மிதிக்கிறோம் என்று கூறுவதில் அவர்கள் உண்மையாளர்களாக இருந்தால் தீயில் நடக்காமல் ஒரு நிமிடம் நின்று காட்டச் சொல்லுங்கள்!

அல்லது உள்ளங்காலை வைக்காமல் இருப்பிடத்தை தீக்கங்கில் வைத்து பத்து விநாடி உட்காரச் சொல்லுங்கள்! மாரியம்மன் அருள் தான் காரணம் என்றால் அதையும் செய்து காட்டத் தான் வேண்டும். இதற்கு யாரும் முன் வர மாட்டார்கள். நெருப்பில் வைத்து விட்டு உடனே எடுத்து விடும் நிகழ்ச்சி தான் தீமிதிப்பதில் உள்ள சூட்சுமம்.

நீங்கள் தீ மிதிக்கத் தயாரா? என்று அவர் அறை கூவல் விடுத்தால் அதையும் செய்து காட்ட நாம் தயாராக இருக்கிறோம். ஆனால் அதன் பின்னர் அவர் தமது கருத்தை மாற்றிக் கொள்ள வேண்டும். அவரிடம் கேட்டு எழுதுங்கள்!

அல்லது நாம் கூறியவாறு தீயில் ஒரு நிமிடம் உட்கார்ந்து விட்டு எந்தப் பாதிப்பும் இல்லாமல் எழுந்து காட்டட்டும். நாம் நமது கருத்தை மாற்றிக் கொள்வோம். சரி தானே!

11. மனிதன் குரங்கிலிருந்து பிறந்தானா?

கேள்வி 1: ஒரு ஆண் ஒரு பெண்ணிலிருந்து மனிதன் படைக்கப்பட்டான் என்று இஸ்லாம் கூறுகிறது. ஆனால் சார்லஸ் டார்வின் என்ற விஞ்ஞானி மனிதன் குரங்கிலிருந்து பிறந்தான் என்று நிரூபித்துள்ளார். இதற்கு மாற்றமாக இஸ்லாம் கூறுவது அமைந்துள்ளது என எனது பிற மத நண்பர் கேட்கிறார்!

– எம்.எஸ். முஹம்மது ஹபீபுல்லாஹ், சேந்தங்குடி.

கேள்வி 2: உலகம் இயற்கையாகவே தோன்றியது. முதலில் புழு பூச்சிகள் உண்டாயின. அவற்றில் பரிணாம வளர்ச்சி ஏற்பட்டு ஒரு வித குரங்குகள் தோன்றின. அக்குரங்குகள் மேலும் வளர்ச்சியடைந்து மனிதனாகப் பரிணாம வளர்ச்சி பெற்றன என்று எனது பிற மத நண்பர் கூறுகிறார். இது சரியா?

– பி.எஸ். இப்ராஹீம், சீர்காழி.

பதில்:

பரிணாம வளர்ச்சியின் மூலம் உருவானவன் தான் மனிதன் என்பது டார்வினின் தத்துவம்.

கடவுளை மறுப்பதற்கு இந்தத் தத்துவம் உதவுவதால் டார்வினின் கொள்கையைச் சிலர் ஏற்றிப் போற்றுகிறார்களே தவிர, அது விஞ்ஞான ரீதியாக நிரூபிக்கப்பட்ட உண்மை அல்ல. வெறும் அனுமானமேயாகும்.

சில உயிரினங்கள் காலப் போக்கில் வேறு உயிரினமாக வளர்ச்சி பெற்று வந்தன. பல கோடி ஆண்டுகளில் குரங்கு என்ற இனமாக ஆனது. அதன் பின்னர் பல கோடி ஆண்டுகளுக்குப் பின் குரங்கு பரிணாம வளர்ச்சி பெற்று மனிதன் என்ற படைப்பு உருவானது என்பது தான் டார்வினின் கொள்கை!

எந்தக் குரங்காவது மனிதனாக மாறியதைப் பார்த்து விட்டு டார்வின் இப்படி முடிவு செய்தானா என்றால் நிச்சயமாக இல்லை.

குரங்குக்கும், மனிதனுக்கும் இடையே உருவ அமைப்பில் மிகுந்த ஒற்றுமை இருப்பது தான் டார்வினின் இந்த அனுமானத்துக்குக் காரணமாக அமைந்தது எனலாம்.

அறிவியல் அறிவு குறைவாக இருந்த காலத்தில் வாழ்ந்தவர்கள் இதை நம்பினால் அதில் ஆச்சரியம் இல்லை. ஆனால் இன்றைய அறிவியல் உலகில் அதை நம்புவது பைத்தியக்காரத்தனமாகவே இருக்கும்.

உருவ அமைப்பில் குரங்கு, மனிதனுக்கு நெருக்கமான வடிவம் பெற்றிருக்கலாம். ஒரு மனிதனின் இரத்தத்தை இன்னொரு மனிதனுக்குச் செலுத்துகின்ற காலத்தில் நாம் வாழ்கிறோம்.

மனித இரத்தங்கள் கிடைக்காத சூழ்நிலையில் வேறு உயிரினங்களின் இரத்தத்தை மனிதனுக்குச் செலுத்த முடியுமா என்று விஞ்ஞானிகள் ஆய்வு செய்தனர்.

குரங்கு உட்பட எந்தப் பிராணியின் இரத்தமும் மனிதனின் இரத்தத்துக்கு நெருக்கமானதாக இல்லை.

பன்றியின் இரத்தம் தான் மனிதனின் இரத்தத்துடன் அதிக அளவு பொருந்திப் போகிறது. அநேகமாக எதிர்காலத்தில் மனிதனுக்கு பன்றியின் இரத்தம் செலுத்தப்பட முடியும் என்று விஞ்ஞானிகள் முடிவு செய்தாலும், அவ்வாறு செலுத்த முடியாது என்று முடிவு செய்தாலும் எந்த உயிரினங்களின் இரத்தத்தை விடவும் பன்றியின் இரத்தம் மனிதனின் இரத்தத்துக்கு நெருக்கமாகவுள்ளது என்பது நிரூபிக்கப்பட்ட உண்மை.

மனிதன் குரங்கிலிருந்து பரிணாமம் பெற்றவனாக இருந்தால் குரங்கின் இரத்தம் தான் மனிதனுடைய இரத்தத்துக்கு மிகவும் நெருக்கமானதாக இருக்க வேண்டும். ஆடு, மாடு போன்ற பிராணிகளின் இரத்தம் மனித இரத்தத்திலிருந்து எந்தளவு வேறுபடுகிறதோ அதே அளவுக்கு குரங்கின் இரத்தமும் மனித இரத்தத்திலிருந்து வேறுபட்டுள்ளது.

குரங்கிலிருந்து மனிதன் தோன்றியிருக்கவே முடியாது என்பதற்கு மறுக்க இயலாத சான்றாக இந்தக் கண்டுபிடிப்பு அமைந்துள்ளது.

உருவ அமைப்பை வைத்து எதிலிருந்து பிறந்தான் என்று முடிவு செய்வதை விட அறிவியல் பூர்வமான இந்தக் காரணத்தின் அடிப்படையில் முடிவு செய்வதே சரியானதாகும்.

இன்றைக்கும் கூட தகப்பனின் வடிவத்தில் மகன் இல்லாத போது டி.என்.ஏ. சோதனை மூலம் இவன் தான் தந்தை என்று முடிவு செய்கிறோம். வடிவத்தைக் கணக்கில் கொள்வதில்லை.

டார்வின் காலத்தில் இரத்தங்களின் மூலக்கூறுகளை வகைப்படுத்தும் அறிவு இல்லாத போது ஊகமாக அவன் சொன்னதை மன்னிக்கலாம். அறிவியல் வளர்ந்த இந்தக் காலத்திலும் அதைத் தாங்கிப் பிடிப்பது சரி தானா?

இருதய மாற்று அறுவையிலும் இன்று மனிதன் முன்னேறி வருகிறான். இதயம் செயல்பாடில்லாமல் போனால் செயற்கை இதயம் பொருத்தக்கூடிய அளவுக்கு முன்னேறி விட்டான்.

வேறு பிராணிகளின் இதயம் மனிதனுக்குப் பொருந்துமா என்ற ஆய்வு மேற்கொள்ளப்பட்டது. அவ்வாறு பொருந்தினால் எத்தனையோ இதய நோயாளிகளுக்கு மறுவாழ்வு கிடைக்கும்.

ஒவ்வொரு பிராணியின் இதயத்தையும் ஆராய்ச்சி செய்த போது குரங்கு உட்பட எந்தப் பிராணியின் இதயமும் மனித உடலுக்குப் பொருந்தாது என்பதைக் கண்டறிந்தனர். ஆச்சரியமாக பன்றியின் இதயம், மனிதனின் இதயத்துடன் பெருமளவு ஒத்துப் போவதைக் கண்டுபிடித்துள்ளனர். பன்றியின் இதயத்தை மனிதனுக்குப் பொருத்தும் நிலை ஏற்பட்டாலும், அது சாத்தியமற்றது என கண்டுபிடிக்கப்பட்டாலும் மற்ற பிராணிகளின் இதயத்தை விட பன்றியின் இதயம் மனித இதயத்துக்கு நெருக்கமாக இருப்பது நிரூபிக்கப்பட்ட உண்மை.

மனிதன் எந்தப் பிராணியிலிருந்தாவது பரிணாமம் பெற்றான் என்று கூறுவதாக இருந்தால் பன்றியிலிருந்து பரிணாமம் பெற்றான் என்று கூறுவதே அதிகப் பொருத்தமாகும்.

டார்வின் கூறுவது போல் உடலமைப்பை அடிப்படையாகக் கொள்வதை விட உள்ளுறுப்புகளின் அமைப்பை அடிப்படையாகக் கொள்வது அறிவியலுக்கு அதிக நெருக்கமுடையதாகும்.

இன்றைய மனிதன் மரபணுச் சோதனையிலும் முன்னேறி விட்டான். ஜீனோம் இரகசியத்தைக் கண்டுபிடித்து விட்டான்.

குரங்கின் மரபணுக்களையும், மனிதனின் மரபணுக்களையும் சோதனை செய்து பார்த்து இரண்டும் ஏறத்தாழ ஒத்திருக்கின்றது என்று நிரூபணம் செய்யப்பட்டிருந்தாலோ, வேறு எந்தப் பிராணியின் மரபணுவும் மனிதனின் மரபணுவுக்கு ஒத்ததாக இல்லை என்று உறுதி செய்யப்பட்டிருந்தாலோ டார்வினின் தத்துவத்தை ஓரளவுக்காவது நம்பலாம். அப்படி எந்த நிரூபணமும் இல்லை.

இன்னும் சொல்வதானால் ஜீனோம் கண்டுபிடிப்புக்குப் பின் முழு மனித குலமும் ஒரு ஆப்பிரிக்கத் தாயிலிருந்து தோன்றியவர்கள் தான் என்பதைக் கண்டுபிடித்து விட்டனர்.

குறிப்பிட்ட காலகட்டத்தில் குறிப்பிட்ட எண்ணிக்கையிலான குரங்குகள் மனிதர்களாக மாறின என்பது டார்வினின் தத்துவம்.

முழு மனிதனுக்கும் ஒரே தாய் தான் என்ற கண்டுபிடிப்பு டார்வினின் கொள்கையைச் சவக்குழிக்கு அனுப்பி விட்டது.

மனிதன் ஒரு தாய் ஒரு தந்தையிலிருந்து பிறந்தவன் என்ற தத்துவம் உலக சகோதரத்துவத்தை ஏற்படுத்த உதவும். குலம், இனம், நிறத்தின் பெயரால் மனிதனுக்கிடையே ஏற்றத்தாழ்வு கற்பிப்பதைத் தடுக்கும். ஆனால் டார்வினின் தத்துவத்தைத் தாங்கிப் பிடிப்பது மனித குலத்துக்குக் கேடு விளைவிக்கும்.

 என்னுடைய முதல் தந்தையும் உன்னுடைய முதல் தந்தையும் வேறு வேறு எனக் கூறி இன்று நிலவும் வேறுபாட்டை நியாயப்படுத்த முடியும்.

எனவே உலகுக்குக் கேடு விளைவிக்கும் உளறலே டார்வின் தத்துவம்.

இதையெல்லாம் விட உடல் அமைப்பால் மனிதன் என்ற பெருமையை மனிதன் பெறவில்லை. பகுத்தறிவால் தான் அந்தப் பெருமையைப் பெறுகிறான்.

உடல் வளர்ச்சிக்கும், உடலமைப்பில் மாறுதலுக்கும் தான் டார்வின் காரண காரியங்களைக் கூறுகிறான். பகுத்தறிவு இல்லாத உயிரினம் பகுத்தறிவு உள்ளதாக மாறுவதற்குரிய சூழல் – நிர்ப்பந்தம் எது என்று டார்வின் கூறவே இல்லை.

ஆடு, மாடுகளுக்கு இருப்பது போன்ற கழுத்தைத் தான் ஒட்டகச்சிவிங்கி பெற்று இருந்ததாம்! அதற்குத் தேவையான உணவுகள் உயரமான இடத்தில் இருந்ததால் கழுத்தை நீட்டி, நீட்டி வந்ததாம்! இதனால் படிப்படியாக கழுத்துப் பெரிதாகி பல கோடி வருடங்களில் இப்போது நாம் காண்பது போல் ஒட்டகச் சிவிங்கியின் கழுத்து நீண்டு விட்டதாம்! டார்வினிஸ்டுகள் உளறுகின்றனர்.

உலகில் உயிர் வாழ்வதற்கு நீண்ட கழுத்து அவசியம் என்ற நிர்ப்பந்த நிலையில் ஒட்டகச்சிவிங்கியின் கழுத்து நீண்டு விட்டது என்பதை ஒரு வாதத்துக்காக ஒப்புக் கொள்வோம்.

இந்த வாதத்தின் படி உயிர் வாழ்வதற்கு நீண்ட கழுத்து அவசியம் என்ற நிர்ப்பந்தத்தால் ஒட்டகச்சிவிங்கியின் கழுத்து நீண்டு விட்டது.

ஆனால், பகுத்தறிவு இல்லாத ஜீவன் உயிர் வாழவே முடியாது என்ற நிர்ப்பந்தம் எப்போதாவது இருந்ததா? உயிர் வாழ்வதற்கு பகுத்தறிவு அவசியம் என்ற நிர்ப்பந்தம் எப்போதும் இருந்ததில்லை. உயிர் வாழ்வதற்கு பகுத்தறிவு தேவையே இல்லை. எனவே பகுத்தறிவு இல்லாத ஜீவன் பகுத்தறிவுள்ள ஜீவனாக மாறுகின்ற எந்த நிர்ப்பந்தமும் எந்தக் காலக் கட்டத்திலும் இருந்ததில்லை. உயிர் வாழ்வதற்கு பகுத்தறிவு அவசியம் இல்லை என்னும் போது பரிணாம வளர்ச்சியினால் பகுத்தறிவு என்பது வரவே முடியாது. இந்தச் சாதாரண அறிவு கூட டார்வினுக்கு இருக்கவில்லை.

ஒட்டகச்சிவிங்கியின் கழுத்து நீண்டதற்கு டார்வின் கூறும் காரணத்தையும் நாம் ஏற்க முடியாது.

யானையின் தும்பிக்கை ஏன் நீண்டது?

கங்காருவின் வயிற்றில் ஏன் பை வந்தது?

யானை மூக்கை நீட்டியதால் தும்பிக்கையாகி விட்டது என்பார்களா?

கடவுளை மறுப்பதற்காக எத்தகைய உளறலையும் தூக்கிப் பிடிப்பது தான் அறிவுடமையா? பரிணாம வளர்ச்சியினால் பல கோடி ஆண்டுகளில் குரங்கு மனிதனாக மாறியது என்றால் அந்த வளர்ச்சி தொடராமல் நின்று போனதற்கு என்ன காரணம்?

தினம் சில குரங்குகள் உலகின் ஏதாவது ஒரு பகுதியில் மனிதனாக மாறிக் கொண்டே இருக்க வேண்டும்; அல்லது தினந்தோறும் சில தாய்க் குரங்குகள் மனிதக் குழந்தைகளைப் பெற்றெடுக்க வேண்டும். ஏன் அது தொடரவில்லை?

இதற்கும் டார்வினிஸ்டுகளிடம் பதில் இல்லை.

மனிதன் பரிணாமம் பெற்று ஏன் இன்னொரு மேல் நிலையை அடையக் காணோம் என்பதற்கும் உளறல் தான் பதிலாகக் கிடைக்கின்றது.

மனிதனின் இரத்தம், இதயம், ஈரல், சிறுநீரகம் போன்ற உள் அமைப்புகளும், மரபணுக்களும் மனிதன் தனி இனம் என்பதையும். எந்த இனத்திலிருந்தும் அவன் பரிணாமம் பெற்றிருக்க முடியாது என்பதையும் சந்தேகமற நிரூபித்த பின்பும் டார்வின் உளறலை தூக்கிப் பிடிப்பவர்கள் சிந்தனையாளர்களாக இருக்க மாட்டார்கள்.

12. மனிதன் களிமண்ணால் படைக்கப்பட்டானா?

கேள்வி: மனிதன் களிமண்ணால் படைக்கப்பட்டானா? Molecular Biology வளர்ந்து குளோனிங் மூலம் ஒரு மனிதனைப் போன்று இன்னொரு மனிதனை உருவாக்குகிறார்கள். மனிதனின், டி.என்.ஏ. வரிசையை மாற்றியமைத்து ஐன்ஸ்டீன் போன்று அறிவுடைய, ஜஸ்வர்யாராய் போன்ற அழகுடைய மனிதனை உருவாக்க முடியும் என்கிறார்கள். இந்த Bio-Technology யுகத்தில் மனிதன் களிமண்ணால் படைக்கப்பட்டான் என்பதை எவ்வாறு நம்ப முடியும்? விஞ்ஞானப் பூர்வமான விளக்கங்கள் உண்டா? என எனது பிற மத நண்பர் கேட்கிறார்?

– ஏ. சம்சுதீன், அருப்புக்கோட்டை.

பதில்: உங்கள் பாணியிலேயே கூறுவது என்றால் நாம் கம்ப்யூட்டர் யுகத்தில் வாழ்கிறோம். மனிதனின் கண்டுபிடிப்புகளில் தலை சிறந்தது கம்ப்யூட்டர் தான்.

இதில் படம் பார்க்கலாம்! எழுதலாம்! வாசிக்கலாம்! ஏராளமான நூல்களைப் பதிவு செய்யலாம்! பேசலாம்! வரையலாம்! வடிவமைக்கலாம்! உலகை எல்லாம் வலையில் இணைக்கலாம்! இருந்த இடத்திலிருந்து கொண்டே விற்கலாம்! வாங்கலாம்! இன்னும் அடுக்கிக் கொண்டே போகலாம்!

அதன் உறுப்புகளைப் பல வகைகளில் வகைப்படுத்தலாம்!

அதன் ஜீவனாக இருக்கின்ற சிலிக்கானும் இன்ன பிற பாகங்களும் மண் தான் என்பதை மறுக்க முடியுமா?

இப்போது மண் வடிவத்தில் அவை இல்லாவிட்டாலும் மண்ணிலிருந்து அவை தோன்றியதை மறுக்க முடியுமா?

நீங்கள் வாசிக்கின்ற பேப்பர் தனி ஒரு பொருள் என்றாலும், அதுவும் மண் தான் என்பதை மறுக்க முடியுமா? மரக்கூழிலிருந்து இது தயாரிக்கப்பட்டாலும் மரம் மண்ணிலிருந்து உறிஞ்சப்பட்ட சக்தியால் தான் வளர்ந்தது.

எனவே மனிதன் மண் என்று சொல்ல முடியாத கோலத்தைப் பெற்றுள்ளதால் முதல் மனிதன் மண்ணால் படைக்கப்பட்டான் என்பதை மறுக்க முடியாது.

இப்போது உலகில் 600 கோடிப் பேர் இருக்கிறோம். ஒவ்வொருவரும் தலா 50 கிலோ என்று வைத்துக் கொள்வோம். 30,000 கோடி கிலோ மொத்த எடையாகிறது.

ஒரு மனிதனும் இல்லாத போது பூமியின் மொத்த எடை எவ்வளவோ அதே அளவு எடை தான் 600 கோடி மக்கள் அதில் வசிக்கும் காலத்திலும் இருக்கிறது.

600 கோடி மக்கள் இப்பூமியில் அதிகமான போதும் 30 ஆயிரம் கோடி கிலோ எடை அதிகமாகவில்லை. 600 கோடி மக்களையும் சேர்த்து பூமியின் எடை எவ்வளவோ அதே எடை தான் ஒரு மனிதனும் படைக்கப்படாத காலத்தில் பூமிக்கு இருந்தது. அதாவது பூமி, தன்னில் 30 ஆயிரம் கோடி கிலோவை மனிதனாக மாற்றியுள்ளது என்பதை இதிலிருந்து அறியலாம்.

நாம் உண்ணுகிற உணவுகள் மண்ணின் சத்தினால் உருவானதாகும். எனவே நாம் உண்மையில் மண்ணைத் தின்று தான் உடல் வளர்க்கிறோம். இதனால் தான் நம்மால் பூமியின் எடை அதிகரிக்கவில்லை.

ஒவ்வொரு மனிதன் பிறக்கும் போதும் 50 கிலோ எடை பூமிக்கு அதிகமானால் பூமியின் எடை அதிகரித்து வேறு கோள்களுடன் மோதி பூமி சிதறிப் போய் விடும்.

எனவே முதல் மனிதர் மட்டும் அல்ல. நீங்களும், நானும் கூட மண் தான் என்பதை பூமியின் எடை நிரூபிக்கிறது.

நமது முப்பாட்டன்மார்கள் அடக்கம் செய்யப்பட்ட இடத்தைத் தோண்டிப் பார்த்தால் போதுமே! எதிலிருந்து படைக்கப்பட்டார்களோ அதுவாகவே அவர்கள் மாறியிருப்பதைக் காணலாம்!

ஈரக் களிமண்ணால் படைக்கப்பட்டவன் தான் முதல் மனிதன். அதாவது மண்ணும், தண்ணீரும் கலந்து படைக்கப்பட்டவன். உங்கள் உடம்பில் இவை தாம் உள்ளன. கார்பன் அது இது என்றெல்லாம் வகைப்படுத்தினாலும் அதன் முடிவும் மண் தான். நாம் மரணித்த பின் மண்ணாகவும், தண்ணீராகவும் ஆகி விடுவோம்.

முதல் மனிதன் நேரடியாக மண்ணிலிருந்தே படைக்கப்பட்டான் என்பதும், அவனது வழித்தோன்றல்கள் மறைமுகமாக மண்ணிலிருந்து தான் பிறப்பெடுக்கிறார்கள் என்பதும் தான் மண்ணால் படைக்கப்பட்டான் என்பதன் பொருள்.

அறிவியல் பூர்வமாக விளக்கம் கேட்கிறீர்கள்.

மண்ணால் ஆனவன் மனிதன் என்பதற்கு மனித உடலில் அடங்கியுள்ள மண்ணின் மூலச்சத்துகள் சான்றாக உள்ளன. 70 கிலோ கிராம் எடையுள்ள சராசரி மனித உடலை விஞ்ஞான முறையில் பகுப்பாய்வு செய்த போது, உடலின் மூலப்பொருட்கள் துல்லியமாகக் கண்டறியப்பட்டன. மண்ணால் படைக்கப்பட்டவன் மனிதன் என்ற திருக்குர்ஆனின் வசனத்தை அறிவியல் உலகம் மெய்ப்பித்தது.

ஜான் நம்ஸ்லே எழுதியுள்ள க்ளாரென்டன் பதிப்பகம், ஆக்ஸ்போர்டு வெளியிட்டுள்ள தி எமண்ட்ஸ் (மூன்றாம் பதிப்பு-1998) புத்தகத்திலிருந்து மனித உடலின் மூலப் பொருட்கள் பற்றிய ஆய்வுத் தகவலை வாசகர்களுக்கு வழங்குகிறோம்.

70 கிலோ கிராம் எடையுள்ள மனித உடல் உள்ள மூலப் பொருள்கள்:

1. ஆக்ஸிஜன் 43 கிலோ கிராம்

2. கார்பன் 16 கிலோ கிராம்

3. ஹைட்ரஜன் 7 கிலோ கிராம்

4. நைட்ரஜன் 1.8 கிலோ கிராம்

5. கால்சியம் 1.0 கிலோ கிராம்

6. பாஸ்பரஸ் 780 கிராம்

7. பொட்டாசியம் 140 கிராம்

8. சோடியம் 100 கிராம்

9. குளோரின் 95 கிராம்

10. மக்னீசியம் 19 கிராம்

11. இரும்பு 4.2. கிராம்

12. ஃப்ளோரின் 2.6 கிராம்

13. துத்தநாகம் 2.3 கிராம்

14. சிலிக்கன் 1.0 கிராம்

15. ருபீடியம் 0.68 கிராம்

16. ஸ்ட்ரோன்ட்டியம் 0.32 கிராம்

17. ப்ரோமின் 0.26 கிராம்

18. ஈயம் 0.12 கிராம்

19. தாமிரம் 72 மில்லி கிராம்

20. அலுமினியம் 60 மில்லி கிராம்

21. காட்மியம் 50 மில்லி கிராம்

22. செரியம் 40 மில்லி கிராம்

23. பேரியம் 22 மில்லி கிராம்

24. அயோடின் 20 மில்லி கிராம்

25. தகரம் 20 மில்லி கிராம்

26. டைட்டானியம் 20 மில்லி கிராம்

27. போரான் 18 மில்லி கிராம்

28. நிக்கல் 15 மில்லி கிராம்

29. செனியம் 15 மில்லிகிராம்

30. குரோமியம் 14 மில்லி கிராம்

31. மக்னீசியம் 12 மில்லி கிராம்

32. ஆர்சனிக் 7 மில்லி கிராம்

33. லித்தியம் 7 மில்லி கிராம்

34. செஸியம் 6 மில்லி கிராம்

35. பாதரசம் 6 மில்லி கிராம்

36. ஜெர்மானியம் 5 மில்லி கிராம்

37. மாலிப்டினம் 5 மில்லி கிராம்

38. கோபால்ட் 3 மில்லி கிராம்

39 . ஆண்டிமணி 2 மில்லி கிராம்

40. வெள்ளி 2 மில்லி கிராம்

41. நியோபியம் 1.5 மில்லி கிராம்

42. ஸிர்கோனியம் 1 மில்லி கிராம்

43. லத்தானியம் 0.8 மில்லி கிராம்

44. கால்ஷியம் 0.7 மில்லி கிராம்

45. டெல்லூரியம் 0.7 மில்லி கிராம்

46. இட்ரீயம் 0.6 மில்லி கிராம்

47. பிஸ்மத் 0.5 மில்லி கிராம்

48. தால்வியம் 0.5 மில்லி கிராம்

49. இண்டியம் 0.4 மில்லி கிராம்

50. தங்கம் 0.4 மில்லி கிராம்

51. ஸ்காண்டியம் 0.2 மில்லி கிராம்

52. தண்தாளம் 0.2 மில்லி கிராம்

53. வாளடியம் 0.11 மில்லி கிராம்

54. தோரியம் 0.1 மில்லி கிராம்

55. யுரேனியம் 0.1 மில்லி கிராம்

56. சமாரியம் 50 மில்லி கிராம்

57. பெல்யம் 36 மில்லி கிராம்

58. டங்ஸ்டன் 20 மில்லி கிராம்.

மனித உடலின் மூலப் பொருட்களாக உள்ள மேற்கண்ட 58 தனிமங்களில் ஆக்ஸிஜன், ஹைட்ரஜன் போன்ற வாயுக்களைத் தவிர, மற்றத் தனிமங்கள் அனைத்தும் மண்ணிலிருந்து கிடைத்தவை. மண்ணோடு மீண்டும் கலப்பவை என்பது குறிப்பிடத்தக்கது.

13 மனிதர்கள் வெவ்வேறு தோற்றத்துடன் இருப்பது ஏன்?

கேள்வி: ஒரு இந்து சகோதரரிடம் உரையாடும் போது மனித சமுதாயம் ஆதம், ஹவ்வா எனும் இருவர் வழியாகவே உருவாகியுள்ளது என்று கூறினேன். அதற்கு அவர் அப்படியெனில் ஆப்பிரிக்கர்கள், வெள்ளையர்கள், சீனர்கள், ஆதிவாசிகள் வெவ்வேறு தோற்றத்துடன் இருக்கிறார்களே? என்றார். இதற்கு எப்படி விளக்கம் கொடுக்க வேண்டும்?

– எஸ். ஷாஹுல் ஹமீது, அய்யம்பேட்டை.

பதில்:

இந்த வாதத்தில் உள்ள அடிப்படைத் தவறை விளக்கினாலே போதும்.

ஒரு தாய்க்கும், ஒரு தந்தைக்கும் பிறந்தவர்கள் ஒரே தோற்றத்தில், ஒரே நிறத்தில் இருப்பார்கள் என்ற அடிப்படையே தவறாகும்.

இதற்குப் பெரிய ஆராய்ச்சி எதுவும் தேவையில்லை. உங்கள் குடும்பத்தில், உங்கள் தெருவில், உங்கள் ஊரில் உள்ளவர்களை ஆராய்ந்தாலே போதுமானதாகும்.

ஒரு தாய் தந்தையருக்குப் பிறந்த அண்ணன் தம்பிகளை முரண்பட்ட நிறத்திலும், தோற்றத்திலும் சர்வ சாதாரணமாக நாம் பார்க்கிறோம்.

அவர்களின் புறத்தோற்றம் மட்டுமின்றி பண்பாடு, பழக்க வழக்கம், குணாதிசயம் போன்றவையும் மாறுபட்டிருப்பதை நாம் காண்கிறோம்.

மருத்துவ சோதனைக்கு உட்படுத்தினால் இரண்டு சகோதரர்களின் இரத்தங்களும் கூட ஒரே வகையைச் சேர்ந்ததாக இருக்காது.

நேரடிப் பிள்ளைகள் மத்தியிலேயே இவ்வளவு வித்தியாசங்கள் இருக்கும் போது, பல தலைமுறைகள் கடக்கும் போது ஏன் வித்தியாசம் இருக்காது என்று கூறினால் ஏற்றுக் கொள்வார்கள்.

இந்த வேற்றுமைகளை விட முக்கியமான ஒரு ஒற்றுமையையும் நீங்கள் சுட்டிக் காட்டலாம்.

ஒரு மரத்தில் காய்க்கும் காய்கள் பல்வேறு அளவுகளிலும், வடிவங்களிலும், தோற்றத்திலும் இருந்தாலும் அவை ஒரே மரத்தில் உருவான ஒரு இனத்தைச் சேர்ந்த காய்கள் என்று கூறுகிறோம்.

அது போல் பகுத்தறிவு என்னும் அம்சத்தில் ஐரோப்பியர்களும், ஆப்பிரிக்கர்களும் ஒன்றுபட்டுள்ளனர்.

இதை விட முக்கியமாக, இக்கொள்கையை உலகம் ஏற்பதால் உலகத்துக்குக் கிடைக்கும் நன்மைகளையும் அவர்களுக்குச் சுட்டிக் காட்ட வேண்டும்.

எல்லா மனிதர்களும் ஒரு தாய் தந்தைக்குப் பிறந்தவர்கள் என்பதை ஏற்றால், அனைத்து மனிதர்களும் சகோதரர்கள் என்பதும், பிறப்பால் எவரும் உயர முடியாது என்பதும் நிரூபணமாகும்.

குலம், சாதியின் பெயரால் மனிதர்கள் பிளவுபட்டிருப்பது இந்தக் கொள்கையைத் தழுவிய மறு வினாடியே ஒழிந்து போய் விடும்.

முஸ்லிம்கள் இதை நம்புவதால் தான் அவர்களிடம் தலித் முஸ்லிம், நாடார் முஸ்லிம் என்றெல்லாம் சாதி வேற்றுமை இல்லாமல் இருக்கிறது என்பதையும் சுட்டிக் காட்டலாம்.

14. முஸ்லிம்களுக்கிடையில் பிரிவுகள் ஏன்?

கேள்வி 1 : இஸ்லாம் மார்க்கத்தில் சன்னி, ஷியா, ஷேக், சையத் போன்ற பல பிரிவுகள் உள்ளன. இஸ்லாத்தை நான்கு பிரிவுகளாகப் பிரித்திருப்பதின் நோக்கம் என்ன? இந்து மதத்தில் உள்ள நான்கு வர்ணங்களைப் பின்பற்றுவதாக இது அமைந்துள்ளதே? உ.பி.யிலும், பாகிஸ்தானிலும் சன்னி முஸ்லிம்களுக்கும், ஷியா முஸ்லிம்களுக்கும் இடையில் சண்டைகள் நடப்பது ஏன்? என்று பெங்களூரிலிருந்து வெளிவரும் தலித் வாய்ஸ் என்ற இதழில் வாசகர் ஒருவர் கேள்வியெழுப்பியுள்ளார். இதற்கு எவ்வாறு விடையளிப்பது?

சாஜிதா ஹுஸைன், சென்னை.

கேள்வி 2: முஸ்லிம்களிடத்திலும் ஜாதிப் பிரிவுகள் இருப்பதாக என் இந்து நண்பர் கூறினார். மற்ற பிரிவுகளுக்கு விளக்கம் சொல்லும் என்னால் ஷியா-சன்னி பிரிவுக்கு விளக்கம் தர முடியவில்லை?

கௌதியா ஹாஜா, அதிரை.

கேள்வி 3 : முஸ்லிம்களிடையே சாதிப் பிரிவுகள் இல்லை என்று கூறுகின்றீர்கள். ஆனால், திருமண விளம்பரங்கள் வெளியிடும் போது மரைக்காயர், இராவுத்தர், லெப்பை போன்ற பிரிவுகளின் பெயரிலே வெளியிடுகின்றனரே எதனால்?

அமல்ராசன், எழுவை-628 617.

பதில்:

இஸ்லாம் மார்க்கத்தில் இத்தகைய பிரிவுகள் இருப்பதாகக் கூறுவது தவறாகும்.

முஸ்லிம்களிடம் ஏன் இந்தப் பிரிவுகள் என்று தான் கேள்வி அமைந்திருக்க வேண்டும்.

இத்தகைய பிரிவுகளை திருக்குர்ஆனும் அனுமதிக்கவில்லை. நபிகள் நாயகம் (ஸல்) அவர்களும் அனுமதிக்கவில்லை என்றாலும் முஸ்லிம்களிடம் இத்தகைய பிரிவுகள் உள்ளதை மறுக்க முடியாது.

ஆனால் இந்து மதத்தில் உள்ள நான்கு வர்ணங்களைப் போன்றதாக முஸ்லிம்களிடம் காணப்படும் பிரிவை ஒப்பிட எந்த நியாயமும் இல்லை.

வர்ணம் அடிப்படையிலான பிரிவுகள் மனிதனின் பிறப்பின் அடிப்படையில் கிடைக்கக் கூடியவை.

முஸ்லிம்களிடம் காணப்படும் பிரிவுகள் மார்க்கத்தைப் புரிந்து கொள்வதில் ஏற்பட்ட கருத்து வேறுபாட்டின் மூலம் ஏற்பட்டவை.

தலித் சமுதாயத்தில் பிறந்தவர் என்ன தான் முயன்றாலும் ஒருக்காலும் ஐயராக முடியாது; முதலியாராக முடியாது; செட்டியாராக முடியாது.

ஆனால் ஷியாப் பிரிவில் இருந்தவர் அக்கொள்கையிலிருந்து விலகி எந்த நிமிடத்திலும் சன்னி பிரிவில் சேர்ந்து விட முடியும். சன்னி பிரிவைச் சேர்ந்தவர் அப்பிரிவில் அவருக்கு விருப்பமில்லா விட்டால் எந்த நிமிடமும் ஷியாப் பிரிவில் சேர முடியும்.

ஆன்மீகத் தலைவரிடம் பைஅத் (தீட்சை) பெறுதல்

சமாதிகளை வழிபடுதல்

நபிகள் நாயகத்தின் வாரிசுகள் மட்டுமே ஆள்வதற்கு உரிமை பெற்றவர்கள் என நம்புதல்

நபிகள் நாயகம் (ஸல்) அவர்களின் மருமகன் அலீ தான் நபிகள் நாயகத்துக்கு அடுத்த நிலையில் உள்ளவர் என நம்புதல்

இவை ஷியாக் கொள்கையில் சில.

இக்கொள்கைகளை ஏற்றவர்கள் ஷியா எனவும், ஏற்காதவர்கள் சன்னி எனவும் அழைக்கப்பட்டனர். இன்றைக்கும் கூட, ஷியாப் பிரிவைச் சேர்ந்த ஒருவர் தனது கொள்கை தவறானது என உணர்ந்து சன்னிப் பிரிவில் சேரலாம். யாரும் தடுக்க முடியாது.

இது போன்ற சில கருத்து வேறுபாடுகளால் பிரிந்துள்ளனரே தவிர பிறப்பின் அடிப்படையில் அல்ல.

இது வர்ணாசிரமத்துக்கும், முஸ்லிம்களிடம் காணப்படும் பிரிவுகளுக்குமுள்ள முக்கிய வேறுபாடு.

மேலும் வர்ணாசிரம தர்மம் என்பது தீண்டாமையை நிலைநாட்டுவதற்காகவும், உயர்வு தாழ்வு கற்பிப்பதற்காகவும் உருவாக்கப்பட்டதாகும்.

சன்னிகள், ஷியாக்களைத் தீண்டத் தகாதவர்கள் என்று கருதுவதில்லை. அது போல் ஷியாக்களும் கருதுவதில்லை. தவறான கொள்கையில் உள்ளனர் என்று ஒருவர் மற்றவரைப் பற்றி கருதுகிறார்களே தவிர பிறப்பால் தாமே உயர்ந்தவர்கள் என்று எந்தப் பிரிவும் கருதுவதில்லை.

அடுத்து முஸ்லிம்கள் ஏன் தமக்குள் சண்டையிட்டுக் கொள்கின்றனர் என்ற கேள்விக்கு வருவோம். பொதுவாக மனிதர்களிடையே எப்படியெல்லாம் சண்டைகள் நடக்கின்றன என்பதைக் கவனித்தால் இக்கேள்விக்கு சரியான விடை காணலாம்.

ஒரே மொழி பேசக் கூடியவர்களிடையே சண்டைகள் நடக்கின்றன.

ஒரே ஊரைச் சேர்ந்தவர்களிடையே சண்டைகள் நடக்கின்றன.

ஒரே குடும்பத்தவரிடையேயும் சண்டைகள் நடக்கின்றன.

ஒரு தாய்க்குப் பிறந்த இரண்டு சகோதரர்களுக்கிடையே சண்டைகள் நடக்கின்றன.

ஒரு மொழி பேசக்கூடிய மக்களிடையே சண்டைகள் நடக்க அம்மொழி எப்படி காரணமாக இல்லையோ, ஒரு மாநிலத்தவரிடையே ஏற்படும் சண்டைகளுக்கு அம்மாநிலம் எப்படிக் காரணமாக இல்லையோ, ஒரு குடும்பத்தவரிடையே ஏற்படும் சண்டைகளுக்கு அக்குடும்பம் எப்படிக் காரணமாக இல்லையோ அது போல் தான் ஒரு மதத்தவரிடையே நடக்கும் சண்டைகளுக்கும் அம்மதம் காரணம் இல்லை.

இன்னும் சொல்வதானால் இவர்களிடையே சண்டைகள் நிலவிடக் காரணம் இஸ்லாத்தின் போதனைகளை அவர்கள் கைவிட்டது தான்.

கொள்கை சார்ந்து அல்லாமல் தொழில் சார்ந்தும் சில பிரிவுகள் முஸ்லிம்களிடம் ஏற்பட்டன.

மரைக்காயர் என்பது மரக்கலாயர் என்ற சொல்லின் திரிபாகும். மரக்கலாயர் என்றால் மரக்கலம் (படகு) சார்ந்த தொழில் செய்பவர் என்று பொருள்.

ஒரு காலத்தில் கடல் வழியாக வாணிபம் செய்வதில் முஸ்லிம்கள் முன்னணியில் இருந்தனர். மரக்கலம் வழியாக சரக்குகளை ஏற்றுமதி, இறக்குமதி செய்து வந்ததால் அவர்கள் மரக்கலாயர் என்று குறிப்பிட்டுள்ளனர். பின்னர் இது மரைக்காயர் என்று ஆகிவிட்டது.

மரக்கலம் சார்ந்த தொழில் செய்தவர்கள் மரைக்காயர் என்று தம்மைக் குறிப்பிட்டதை நாம் ஏற்றுக் கொள்வோம். அந்தத் தொழில் செய்யாதவர்களும் தம்மை மரைக்காயர் என்று குறிப்பிட்டுக் கொள்வதால் இது சாதியைப் போல் தோற்றமளிக்கிறது.

யானையைப் பயிற்றுவிப்பவர் மாவுத்தர் என்று குறிப்பிடப்படுவது போல குதிரையைப் பயிற்றுவிப்பவர் ராவுத்தர் என்று குறிப்பிடப்படுவார்.

அன்றைய முஸ்லிம்களில் பலர் அரபு நாட்டுக் குதிரைகளை இறக்குமதி செய்து அவற்றைப் பயிற்றுவித்து பாண்டிய மன்னர்களிடம் விற்று வந்தனர். இதனால் அவர்கள் ராவுத்தர் எனப்பட்டனர்.

ஆனால் குதிரையுடன் எந்தத் தொடர்புமில்லாதவர்கள் தம்மை ராவுத்தர் எனக் குறிப்பிடுவதால் இதுவும் ஒரு சாதியைப் போல் தோற்றம் ஏற்பட்டு விட்டது.

தமிழக முஸ்லிம்கள் அனைவரும் இந்த மண்ணில் பிறந்தவர்கள். இம்மண்ணில் பிறந்தவர்களின் வழித்தோன்றல்களாக உள்ளனர் என்பதை நாம் அறிவோம்.

ஆயினும் மிகக் குறைந்த அளவில் சிலர் அரபு நாடுகளிலிருந்து வந்து நமது நாட்டைத் தங்கள் தாயமாகக் கொண்டு இங்கேயே பல நூற்றாண்டுகளுக்கு முன் தங்கிவிட்டனர்.

ஆரம்பத்தில் அவர்கள் ஒருவரை மற்றவர் அழைக்கும்போது லப்பைக் (வந்து விட்டேன்) என்று அரபு மொழியில் குறிப்பிட்டு வந்தனர். இதனால் அவர்களின் பெயரே லப்பை என்று ஆகிவிட்டது.

பல நூற்றாண்டுகள் கடந்து விட்ட நிலையில் இன்று லப்பைகள் எனப்படுவோர் அரபு மொழியில் பேசுவதில்லை. அவர்களுக்கு அம்மொழி தெரியாது. இப்போதும் அவர்கள் லப்பை என்று கூறிக் கொள்வதால் இதுவும் சாதியைப் போல் தோற்றமளிக்கிறது.

எனவே முஸ்லிம்கள் இதை ஒரு பட்டம் போல் பயன்படுத்துவதைக் கட்டாயம் தவிர்க்க வேண்டும்.

அதே சமயத்தில் முஸ்லிம்கள் மரைக்காயர், இராவுத்தர், என்றெல்லாம் குறிப்பிட்டுக் கொள்வதை சாதிப் பிரிவுடன் ஒப்பிடக்கூடாது.

ஏனெனில், அனைவரும் ஒரே வழிபாட்டுத் தலத்தில் ஒரே வரிசையில் நின்று தொழுவார்கள்.

ஒரே தட்டில் மரைக்காயரும், இராவுத்தரும் சாப்பிடுவார்கள்.

திருமண சம்பந்தமும் செய்து கொள்வார்கள்.

ஒரே அடக்கத்தலத்தில் தான் அனைவரும் அடக்கம் செய்யப்படுவார்கள்.

இவர்களுக்கிடையே தீண்டாமையோ, பாரபட்சமோ பிறப்பால் உயர்வு, தாழ்வோ கிடையாது என்பதை நீங்கள் கவனத்தில் கொள்ள வேண்டும்.

ஆயினும், இஸ்லாத்தில் சாதிகள் உள்ளன என்று பலரும் கருதுவதற்கு இது இடமளிப்பதால் இதைத் தவிர்க்குமாறு முஸ்லிம்களுக்கு நாம் அறிவுரை கூறியும் வருகிறோம்.

15. முஸ்லிம்கள் பழமைவாதிகளாக சித்தரிக்கப்படுவது ஏன்?

கேள்வி: முஸ்லிம்கள் பழமைவாதிகளாகச் சித்தரிக்கப்படுவது ஏன்? முஸ்லிம்கள் தங்களது எதிரிகளை இனங்கண்டு கொள்ளாதது ஏன்? அனைத்து பிற்படுத்தப்பட்டோர், தாழ்த்தப்பட்டோர், பழங்குடியினரை இந்துக்கள் என நினைத்து அவர்கள் எதிரிகளாகக் கருதுவது ஏன்? என்று பெங்களூரிலிருந்து வெளியாகும் தலித் வாய்ஸ் இதழில் ஒரு வாசகர் கேள்வியெழுப்பியுள்ளார். இதற்கு எவ்வாறு விளக்கம் அளிப்பது?

சாஜிதா ஹுஸைன், சென்னை.

பதில்:

முஸ்லிம்கள் பழமைவாதிகளாகச் சித்தரிக்கப்பட்டால் தான் இஸ்லாத்தின் பால் மற்றவர்கள் கவனத்தைத் திருப்ப மாட்டார்கள் என்பதற்காக திட்டமிட்டு இத்தகைய பிரச்சாரம் மேற்கொள்ளப்பட்டு வருகிறது.

மனிதனைப் பலியிடுதல், ஜோதிடம் பார்த்தல், விதவை விவாகம் மறுத்தல், பெண் சிசுக்களைக் கொல்லுதல், தீண்டாமையைக் கடைபிடித்தல், போன்ற எல்லா விதமான பழமை வாதத்திலிருந்தும் முஸ்லிம்கள் முற்றிலும் விடுபட்டுள்ளனர்.

மாயம், மந்திரம், புரோகிதம் போன்ற பித்தலாட்டங்களிலிருந்தும் முற்றிலுமாக விடுபட்ட சமுதாயமாக முஸ்லிம்கள் வாழ்ந்து வருவது கண்கூடாகத் தெரிந்த பின்பும் பழமைவாதிகளாகச் சித்தரிக்கப்படுவதற்குக் காரணம் இஸ்லாம் வளர்ந்து விடக்கூடாது என்ற ஒரே நோக்கம் தான்.

தாழ்த்தப்பட்டவர்களையும், பிற்படுத்தப்பட்டவர்களையும் முஸ்லிம்கள் பகைவர்களாகக் கருதுகிறார்கள் என்பதும் தவறாகும்.

பெரும்பாலான முஸ்லிம்கள் இந்துத்துவ சிந்தனை இல்லாத மேல் ஜாதி இந்துக்களையே முஸ்லிம்கள் எதிரிகளாகக் கருதாத போது தங்களைப் போலவே ஒடுக்கப்பட்ட மக்களைப் பகைவர்களாகக் கருத மாட்டார்கள்.

ஆயினும் சிலரது சதியின் காரணமாக ஒரு சில பகுதிகளில் தாழ்த்தப்பட்டவர்களுக்கும், முஸ்லிம்களுக்கும் இடையே மோதல் ஏற்பட்டு பகைமை இருக்கிறது.

இத்தகைய மோதல்கள் குறைவான அளவே உள்ளன என்றாலும் இத்தகைய நிலைமை தாழ்த்தப்பட்டவர்கள் இஸ்லாத்தில் இணைவதற்கு பெரிய தடையாக உள்ளது என்பதை முஸ்லிம்கள் உணர வேண்டும். தங்கள் சுமூகமான நடவடிக்கை மூலம் இத்தகைய எண்ணத்தை நீக்கப் பாடுபட வேண்டும்.

16. ஒரு குர்ஆனை நம்பும் முஸ்லிம்கள் நூறு பிரிவுகளானது ஏன்?

கேள்வி: சென்ற 27-11-2001 hindu நாளிதழில் open page என்ற பக்கத்தில் islam at the crossrods என்ற தலைப்பில் m.riaz hassan என்ற இங்கிலாந்தில் இருப்பவர் ஒரு கட்டுரை எழுதி இருந்தார். அதில் உள்ள ஒரு சில விசயங்கள் பற்றிய விளக்கம் தேவை.

அக்கட்டுரையில் சிறு தலைப்பில் slow decline மெதுவாக அழிகிறது என்று எழுதியிருக்கின்றார். அதில் அவர் முன் வைக்கும் வாதம் முகமது நபி (ஸல்) அவர்கள் 72 பிரிவுகளாக முஸ்லிம்கள் பிரிவார்கள் என்று கூறினார்கள். ஆனால், இப்போதோ 100க்கும் மேற்பட்ட பிரிவுகள் ஏற்பட்டுள்ளன என்றும், அனைவரும் தேர்வு செய்து இருப்பது ஒரே குர்ஆன் தான் என்றும் கூறியுள்ளார். இது பற்றி உங்கள் விளக்கம் என்ன?

மேலும் indian muslims என்கிற தலைப்பில் இந்தியாவில் இருந்து பாகிஸ்தானுக்கு இடம் பெயர்ந்தவர்கள் இப்போது 53 ஆண்டுகள் கடந்த நிலையிலும் அங்கு அகதிகளாகவே உள்ளனர் எனக் கூறியுள்ளார். உண்மை தானா? ஏன்?

இதே கேள்வி ஒன்றைத் தான் எனது இந்து நண்பர் கேட்டார். நீங்கள் முஸ்லிம் என்று சொல்லி பாகிஸ்தான் சென்றால் உங்களைச் சேர்க்க மாட்டார்கள். பின்பு ஏன் சகோதரத்துவம் என்ற முறையில் பாகிஸ்தானை ஆதரிப்பதாக முஸ்லிம்கள் கூறுகிறார்கள். குறிப்பாக இந்திய முஸ்லிம்கள் ஏன் அனுமதிக்கப்படுவது இல்லை. இதைப் பற்றிய விளக்கம் தேவை.

பதில்: இதெல்லாம் அறிவீனர்களின் வாதமாகும்.

ஒரு நாட்டுக்கு ஒரே ஒரு அரசியல் மற்றும் குற்றவியல் சட்டம் தான் உள்ளது.

அந்தச் சட்டத்தின் அடிப்படையில் மாஜிஸ்திரேட் நீதிமன்றத்தில் அளித்த தீர்ப்பை மாவட்ட நீதிமன்றம் தள்ளுபடி செய்கிறது.

மாவட்ட நீதிமன்றம் அளித்த தீர்ப்பு சரியில்லை என்று மாநில உயர் நீதிமன்றம் தீர்ப்பளிக்கிறது. உயர் நீதிமன்றத்தில் அளித்த தீர்ப்பை உயர் நீதிமன்றத்தின் பெஞ்சுகள் தள்ளுபடி செய்கின்றன. உச்ச நீதிமன்றம் அதையும் தள்ளுபடி செய்கின்றது. உச்சநீதிமன்ற பெஞ்ச் உச்சநீதிமன்றத் தீர்ப்பை நிராகரிக்கின்றது.

இப்படி உலகின் எல்லா நாடுகளிலும் இதுபோன்ற முரண்பட்ட தீர்ப்புகள் அளிக்கப்பட்டு வருவதைக் காண்கிறோம்.

அனைவருமே ஒரே சட்டத்தை அடிப்படையாகக் கொண்டே தீர்ப்பளிக்கின்றனர்.

இதை அந்த மேதாவி எழுத்தாளர் குழப்பம் என்பாரா? விமர்சனம் செய்வாரா? நிச்சயம் செய்ய மாட்டார். சட்டம் ஒன்றாக இருந்தாலும் அதைப் புரிந்து கொள்வதில் தவறிழைக்கலாம். முக்கியமான பாயின்டுகளை ஒருவர் கவனிக்க மறுக்கலாம்.

இது போல் குர்ஆன் ஒன்று என்றாலும் அதைப் புரிந்து கொள்வதில் வேறுபாடுகள் ஏற்படுவது இயற்கையானது தான். இந்த எழுத்தாளரின் கட்டுரையையே பலரும் பல விதமாகப் புரிந்து கொள்வார்கள்.

ஆயினும் இஸ்லாமிய சமுதாயத்தில் பல பிரிவுகள் இருந்தாலும் ஒன்றிரண்டு பிரிவினரைத் தவிர மற்றவர்களுக்கிடையே அடிப்படையான விஷயங்களில் எந்த வேறுபாடும் கிடையாது.

நி அல்லாஹ் ஒருவன். வேறு கடவுள் இல்லை.

#முஹம்மது நபி இறைத்தூதரும் இறுதித் தூதரும் ஆவார்கள்.

# வானவர்கள் உள்ளனர்.

# ஷைத்தான்கள் உள்ளனர்.

# உலகம் அழிக்கப்படும்.

# அழிக்கப்பட்டவர்கள் உயிர்ப்பிக்கப்படுவார்கள்.

# விசாரணை நடக்கும்.

#சொர்க்கம் நரகம் உண்டு.

# மது, சூது, லாட்டரி, விபச்சாரம், மோசடி, கலப்படம், திருட்டு போன்றவை குற்றச் செயல்கள்.

என 95 சதவிகிதம் விஷயங்களில் முஸ்லிம்களிடையே கருத்து வேறுபாடு ஏதுமில்லை. வணக்க வழிபாடுகளை நிறைவேற்றும் முறைகளில் ஓரிரண்டு விஷயங்களில் மாறுதல் உள்ளன. இது போன்று வேறு சில சட்டங்களிலும் சின்னச் சின்ன மாறுதல்கள் உள்ளன.

அடிப்படையிலேயே மாறுபட்ட கருத்துகள் மற்ற மதங்களில் உள்ளன. எனவே அவரது விமர்சனம் அறியாமையின் வெளிப்பாடு. அவருடைய நாட்டில் இஸ்லாம் வேகமாக வளர்ந்து வருவதால் ஏற்பட்ட பொறாமையின் வெளிப்பாடு.

அடுத்து பாகிஸ்தான் பற்றி அவர் கூறுவதும் அவரது அறியாமையை எடுத்துக் காட்டுகிறது.

பாகிஸ்தானை இங்குள்ள முஸ்லிம்கள் ஆதரிப்பதாகக் கூறுவது திட்டமிட்ட அவதூறாகும். இங்குள்ள முஸ்லிம்கள் யாரும் பாகிஸ்தானை ஆதரிப்பதில்லை.

நாட்டின் இரகசியங்களைக் காட்டிக் கொடுத்தவர்களின் பட்டியலில் முஸ்லிம்கள் மிகவும் அரிதாகவே காணப்படுகின்றனர். பாகிஸ்தானுக்கு ஆதரவாகச் செயல்பட்டதாகக் கைது செய்யப்பட்டவர்களில் 90 சதவிகிதம் பேர் முஸ்லிமல்லாதவர்கள் தான்.

பாகிஸ்தானுக்கு ஆதரவாகச் செயல்பட்டதாகக் கைது செய்யப்பட்ட முஸ்லிம்களில் பாதிக்கும் மேற்பட்டோர் பாகிஸ்தானைச் சேர்ந்தவர்கள் தான். இந்திய முஸ்லிம்கள் அல்லர்.

மேலும் இந்தியாவுக்கும், பாகிஸ்தானுக்கும் நடந்த பல போர்களில் முஸ்லிம்கள் மற்றவர்களை மிஞ்சும் வகையில் நாட்டுக்காகப் போராடியுள்ளனர் என்பதும் மறுக்க முடியாத உண்மை.

மேலும் இன்னொரு முக்கியமான விஷயத்தை அனைவரும் கவனத்தில் கொள்ள வேண்டும். இந்தியக் குடிமக்களில் முஸ்லிம்கள் மட்டுமே தமக்கு வைக்கப்பட்ட பரீட்சையில் தேறி தங்கள் தேசப்பற்றை நிரூபித்துக் காட்டியுள்ளார்கள். வேறு எந்தச் சமுதாயத்துக்கும் இது வரை பரீட்சை ஏதும் வைக்கப்படவில்லை.

முஸ்லிம்களுக்காக ஒரு நாடு உருவாகி யார் வேண்டுமானாலும் வரலாம் என்று அழைப்பு விடப்பட்ட போதும், ஆசை வார்த்தை காட்டப்பட்ட போதும் இங்கேயே தங்கியவர்கள் தான் இந்திய முஸ்லிம்கள்.

தமக்கென ஒரு நாடு உருவாகும் போது எந்தச் சமுதாயத்தினரும் அந்த வாய்ப்பைப் பயன்படுத்திக் கொள்ளவே செய்வார்கள். ஆனால் இந்தியாவில் தங்கிய முஸ்லிம்கள் மட்டும் தான் அந்த வாய்ப்பை நிராகரித்து விட்டு இங்கேயே தங்கி தங்கள் தேசப்பற்றை நிரூபித்துக் காட்டினார்கள்.

எனவே நாட்டைப் பிரித்துக் கொண்டு சென்றவர்களின் செயலுக்காக, இங்கே தங்கி தங்கள் உறுதிப்பாட்டை நிரூபித்தவர்கள் மீது பழிபோடுவதை விட மிகப் பெரிய அநீதி ஏதும் இருக்க முடியாது.

அடுத்து பாகிஸ்தானில் முஹாஜிர்கள் மரியாதையாக நடத்தப்படவில்லை என்ற குற்றச்சாட்டுக்கு வருவோம்.

முஹாஜிர்கள் என்றால் யார் என்பதைப் புரிந்து கொள்ள பாகிஸ்தான் பூகோள அடிப்படையில் எவ்வாறு பிரிக்கப்பட்டது என்பதை அறிந்து கொள்ள வேண்டும்.

இந்தியாவின் இரண்டு மாநிலங்களை இரண்டிரண்டாகப் பிரித்தே பாகிஸ்தான் உருவாக்கப்பட்டது.

பஞ்சாப் மாநிலத்தை இரண்டாகப் பிரித்து ஒரு பாதி மேற்கு பாகிஸ்தானாக ஆக்கப்பட்டது. இன்னொரு பாதி பஞ்சாப் மாநிலமாக இந்தியாவில் உள்ளது.

அது போல் வங்காள மாநிலத்தை இரண்டாகப் பிரித்து ஒரு பாதி கிழக்கு பாகிஸ்தானாக ஆக்கப்பட்டது. மறு பாதி மேற்கு வங்க மாநிலமாக இந்தியாவில் உள்ளது.

கிழக்கு பாகிஸ்தானாக இருந்த வாங்காளம் இன்று பங்களாதேஷ் என்ற தனி நாடாக ஆகிவிட்டது.

மேற்கு பாகிஸ்தானாக இருந்த பாதி பஞ்சாப் மட்டுமே தற்போது பாகிஸ்தானாக உள்ளது.

நாடு பிரிக்கப்பட்ட போது பஞ்சாப்பில் இருந்த மக்கள் தங்கள் மண்ணோடு தான் பிரிந்து கொண்டார்கள்.

வங்காள மக்களும் அப்படியே பிரிந்து கொண்டனர்.

இந்த நிலையில் இந்தியா முழுவதும் உள்ள முஸ்லிம்களையும் பாகிஸ்தான் வருமாறு அன்று அழைப்பு விடப்பட்டது. இந்த அழைப்பை 99 சதவிகித முஸ்லிம்கள் நிராகரித்து விட்டனர். ஒரு சதவிகிதம் முஸ்லிம்கள் தான் உருவாகவுள்ள பாகிஸ்தானுக்குப் போனார்கள். இவர்கள் தான் முஹாஜிர்கள்.

பஞ்சாப், வங்காள மாநிலத்திலிருந்து நிலப்பரப்போடு பிரிந்தவர்களுக்கு வீடு வாசல், சொத்து சுகமெல்லாம் இருந்தன. வேறு மாநிலங்களிலிருந்து சென்றவர்களுக்கு அங்கே ஏதும் இல்லை.

எனவே தான் வீடு வாசல் அற்ற அகதிகளாக முஹாஜிர்கள் இருக்கின்றனர்.

இது மதத்தின் அடிப்படையில் ஏற்பட்ட நிலை அல்ல. உள்ளூர் வாசிகள், வந்தேறிகள் பிரச்சினையாகும்.

இன்னும் சொல்வதென்றால் பாகிஸ்தான் இஸ்லாத்திற்காகப் பிரிக்கப்படவில்லை. இன்றைய பாகிஸ்தான் மக்களிடமும், தலைவர்களிடமும் உள்ள மார்க்கப்பற்றில் கால்வாசி கூட அன்றைய மக்களுக்கும், தலைவர்களுக்கும் இருக்கவில்லை. இஸ்லாமிய அடைப்படையில்லாமல் பிரிந்ததால் தான் வந்தேறிகள் ஒரு விதமாகவும், உள்ளூர் வாசிகள் வேறு விதமாகவும் நடத்தப்படுகின்றனர்.

கர்நாடகாவில் தமிழர்கள் நடத்தப்படும் விதத்துக்கு என்ன காரணமோ அதே காரணத்துக்காகத் தான் பாகிஸ்தானில் இந்த நிலை.

எனவே பாகிஸ்தானை மேற்கோள் காட்டி இஸ்லாத்தை விமர்சிப்பதை ஏற்க இயலாது.

17. ஆங்கிலக் கல்வி பயில்வதை ஊக்குவிக்காதது ஏன்?

கேள்வி: நவீன ஆங்கிலக் கல்வி பயில்வதை ஊக்குவிக்காத நீங்கள், உங்கள் குழந்தைகளைக் கட்டாயப்படுத்தி மதரஸாக்களுக்கு அனுப்புவது ஏன்? என்று பெங்களூரிலிருந்து வெளிவரும் தலித் வாய்ஸ் என்ற இதழில் ஒரு வாசகர் கேள்வி எழுப்பியுள்ளார். அதற்கு எவ்வாறு விடையளிப்பது.

சாஜிதா ஹுஸைன், சென்னை.

பதில்: என்ன தான் படித்தாலும் முஸ்லிம்களுக்கு வேலை வாய்ப்பு கிடைக்கப் போவதில்லை என்பதை அனுபவப் பூர்வமாக முஸ்லிம்கள் விளங்கியுள்ளனர்.

இதன் காரணமாகவே படிப்புக்கு ஆர்வம் ஊட்டுவதில்லை. உயர் கல்வி கற்பதற்கு தனி இட ஒதுக்கீடு முஸ்லிம்களுக்கு இல்லாததால் பணம் கொடுத்துத் தான் இடம் பிடிக்கும் நிலை உள்ளது. இது போன்ற காரணங்களால் தான் முஸ்லிம்கள் நவீன கல்வியில் ஆர்வம் காட்டுவதில்லை.

அந்த நிலையும் சமீபகாலமாக மாறி வருவதைக் காண்கிறோம்.

வெள்ளையர்களை வெறுக்கிறோம் என்ற பெயரில் தேச பக்தி முற்றிப் போய் ஆங்கிலக் கல்வி படிக்கக் கூடாது என்று அன்றைய முஸ்லிம் அறிஞர்கள் அன்று அறிவுரை கூறினார்கள். அதை ஏற்று முஸ்லிம்கள் படிப்பை நிறுத்தினார்கள். காயிதே மில்லத் போன்றவர்களே படிப்பை பாதியில் விட்டனர்.

வெள்ளையர் காலத்தில் முஸ்லிம்களுக்கு இட ஒதுக்கீடு இருந்தும் தேசப் பற்றின் காரணமாக முஸ்லிம்கள் கல்வியைப் புறக்கணித்தனர். ஆனால் சுதந்திர இந்தியாவில் முஸ்லிம்களுக்கு வெள்ளையர்கள் அளித்து வந்த இட ஒதுக்கீடு மறுக்கப்பட்டது.

முன்னோர்கள் தேசப்பற்றின் காரணமாக கல்வியைக் கற்காததால் அதன் முக்கியத்துவம் தெரியாத சமுதாயமாக இன்றைய முஸ்லிம்கள் உள்ளனர்.

18 இஸ்லாத்தில் சேவை மனப்பான்மை இல்லாதது ஏன்?

கேள்வி: கிறித்துவத்தைப் போன்று, இஸ்லாத்தில் சேவை மனப்பான்மை இல்லாத காரணத்தினாலும் இஸ்லாமியக் கண்ணோட்டத்தில் சேவைக்கு அவசியம் இல்லாததினாலும், ஒடுக்கப்பட்டவர்கள் கிறிஸ்துவத்தை நோக்கிச் செல்கின்றார்களாமே?

சாஜிதா ஹுஸைன், சென்னை.

பதில்:

இஸ்லாம் மார்க்கம் சேவைகள் புரிவதை வலியுறுத்தினாலும் கூட முஸ்லிம்கள் பின் தங்கியே உள்ளனர் என்பது உண்மை தான்.

இது போன்ற சேவைகள் செய்வதற்கு பெரிய அளவு பணம் தேவைப்படுகிறது. கிறித்தவ நாடுகள் அதிகமாக உதவுவது போல் முஸ்லிம் நாடுகள் உதவுவதில்லை. இங்குள்ள முஸ்லிம்களுக்கும் வசதிகள் இல்லை. இதனால் இது போன்ற பணிகளில் குறைவாகவே முஸ்லிம்கள் ஈடுபடுகின்றனர்.

மேலும், இது போன்ற சேவைகளைக் காட்டி அறியாத மக்களை மதத்தின் பால் ஈர்ப்பதை இஸ்லாம் ஆர்வமூட்டவில்லை. கொள்கையை விளங்கி இணைவதையே இஸ்லாம் விரும்புகிறது. கிறித்தவ மிஷினரிகளுக்கு இத்தகைய காரியங்கள் மூலம் மதமாற்றம் செய்ய அனுமதி உள்ளது.

19. பணக்கார முஸ்லிம்களுக்கும், ஏழை முஸ்லிம்களுக்கும் மிகப் பெரிய இடைவெளி ஏன்?

கேள்வி: பணக்கார முஸ்லிம்களுக்கும், ஏழை முஸ்லிம்களுக்கும் இடையில் மிகப் பெரிய இடைவெளி இருக்கின்றதே ஏன்?

பதில்:

பணக்காரர்களுக்கும், ஏழைகளுக்குமிடையே இடைவெளி என்பது மதங்களுக்கு அப்பாற்பட்டு எங்குமே உள்ளது தான்.

ஆனால் மற்ற சமுதாயத்துப் பணக்காரர்களுக்கும், ஏழைகளுக்கும் இடையே உள்ள இடைவெளியை விட முஸ்லிம் பணக்காரர்களுக்கும், முஸ்லிம் ஏழைகளுக்கும் இடையே உள்ள இடைவெளி குறைவாக உள்ளதே தவிர அதிகமாக இல்லை.

ஏழைகளுக்காக வாரி வாரி வழங்கக்கூடியவர்கள் முஸ்லிம்களில் தான் அதிகமாகவுள்ளனர்.

ஏழை முஸ்லிம்களிடம் விசாரணை நடத்தினால் இந்த உண்மையைச் சந்தேகமற அறியலாம்.

20. முஸ்லிம்கள் இந்த உலகின் வளர்ச்சிக்கு எந்த விதப் பங்கும் ஆற்றாதது ஏன்?

கேள்வி: இன்றைய உலகில் கண்டுபிடிப்புகளுக்கும், விஞ்ஞான வளர்ச்சிகளுக்கும் முழுவதும் காரணமாக இருந்தவர்கள், இருப்பவர்கள், மேற்கத்திய நாட்டினர் தான். இவர்களால் உலகில் சில தீமைகள் ஏற்பட்டிருக்கலாம். அதை விடப் பன்மடங்கு நன்மைகளை உலகிற்குச் செய்துள்ளனர். இன்று அரபு தேசங்களில் மக்கள் வசதியாக வாழ்வதற்கு வழி வகுத்தவர்கள் மேற்கத்திய நாட்டினர். எண்ணெய்க் கண்டுபிடிப்பு, கடல் நீரைக் குடிநீராக மாற்றும் தொழில் நுட்பம் ஆகியவற்றை உதாரணமாகக் கூறலாம். ஆனால், முஸ்லிம்கள் இந்த உலகின் வளர்ச்சிக்கு எந்த விதப் பங்கும் ஆற்றவில்லை. மாறாக, உலகத்தைக் குழப்பத்தில் ஆழ்த்தி, ஒருவருக்கொருவர் சண்டையிட்டுக் கொண்டு – தானும் அழிந்து கொண்டு, மற்ற நாட்டினரையும் அழித்து தீவிரவாதத்தையும், பயங்கரவாதத்தையும் செய்து கொண்டு இந்த உலகத்தை நிம்மதியிழக்கச் செய்து கொண்டிருக்கிறார்கள். இப்படி உலகத்திற்கு எந்த நன்மையும் செய்யாத இவர்களை உலக முஸ்லிம்கள் அனைவரும் ஆதரிப்பது ஏன்?

இன்று உலகில் கிறிஸ்தவர்கள், கல்விச் சாலைகள், மருத்துவ மனைகள் ஆரம்பித்து தொண்டாற்றி வருகிறார்கள். அப்படி இந்த உலகத்திற்கு சேவை செய்த, கண்டுபிடிப்புகளை நிகழ்த்திய முஸ்லிம்கள் யாரேனும் உண்டா? என பிற மத நண்பர் கேட்கிறார். இதற்கு விரிவான பதில் அளிக்கவும்.

– அபூ மஸ்ஹாத், நெல்லிக்குப்பம்.

பதில்:

நவீன கண்டுபிடிப்புகளுக்கு முழுவதும் காரணமாக இருந்தவர்கள் மேலை நாட்டவர் என்ற கூற்று முற்றிலும் தவறானதாகும். மேலை நாட்டவர்கள் விஞ்ஞான ஆய்வு செய்திட மதத்தின் பெயரால் தடுக்கப்பட்ட காலத்திலேயே முஸ்லிம்கள் மிகப் பெரும் கண்டுபிடிப்புகளை உலகுக்கு வழங்கினார்கள். இன்றைய கண்டுபிடிப்புகளுக்குப் பெரும்பாலும் முன்னோடியாகத் திகழ்ந்தவர்களே முஸ்லிம்கள் தாம்.

வியக்கத்தக்க சாதனைகள் படைத்த முஸ்லிம் விஞ்ஞானிகளில் சிலர்…

(மேற்கத்திய உலகில் இவர்கள் அறியப்படும் பெயர்கள் அடைப்புக்குறிக்குள் கொடுக்கப்பட்டுள்ளது)

பெயர் காலக்கட்டம் துறை (கி.பி.)

அல்குவாரிஸ்மி 780-850 கணிதம்-வானவியல் (அல்காரிஸ்ம்)

அல் ராஜி 844-946 மருத்துவம் (ரேஜஸ்)

அல் ஹைதம் 965-1039 கணிதம்-ஒளியியல்(அல்ஹேஜன்)

அல்பிரூணி 973-1048 கணிதம்-தத்துவம்-வரலாறு

இப்னு சீனா 980-1037 மருத்துவம் (அவிசென்னா)

அல் இத்ரீஸி 1100 புவியியல் (டிரேஸஸ்)

இப்னு ருஸ்து 1126-1198 மருத்துவம்-தத்துவம் (அவிர்ரோஸ்)

ஜாபிர் இப்னு 803 பௌதீகம் ஹையான் (ஜிபர்)

அல் தபரி 838 மருத்துவம்

அல் பத்தானி 858 தாவரவியல் (அல்பதக்னியஸ்)

அல் மசூதி 957 புவியியல்

அல் ஜஹ்ராவி 936 அறுவை சிகிச்சை (அல்புகேஸிஸ்)

இப்னு ஹல்தூண் 1332 வரலாறு

இப்னு ஜுஹ்ர் அறுவை சிகிச்சை (அவன்ஜோர்)

இன்றைய சூழ்நிலையில் மேலை நாட்டவரின் பங்களிப்பு அதிகமாக உள்ளது என்று கூறினால் அது சரி தான்.

இன்றைக்கு முஸ்லிம்களின் பங்களிப்பு மிக மிகக் குறைவாக இருப்பதற்கு இஸ்லாம் காரணம் அல்ல.

மேலை நாட்டவர் அதிகம் பங்களிப்புச் செய்வதற்கு அவர்களின் மதமும் காரணம் அல்ல.

மாறாக பொருளாதார வசதி, ஆள்வோரின் ஊக்குவிப்பு போன்றவை காரணங்களாகவுள்ளன. காலச் சக்கரம் சுழலும் போது மேலை நாடுகள் பின் தங்கும் நிலையை அடையலாம். பொருளாதார வசதிகள் இன்னொரு பக்கம் குவியலாம். அப்போது அவர்களின் பங்களிப்பு அதிகமாக இருக்கும்.

முந்தைய முஸ்லிம் ஆட்சியாளர்கள் அறிவாளிகளையும், ஆராய்ச்சியாளர்களையும் பெரிய அளவில் ஊக்குவித்தனர்.

இன்றைய முஸ்லிம் ஆட்சியாளர்களோ சுகபோகங்களில் மூழ்கிக் கிடக்கின்றனர். எனவே தான் முஸ்லிம்களின் பங்களிப்பைக் காண முடியவில்லை. ஆயினும், கடந்த காலத்தின் மீது பழியைப் போட்டு விட்டு முஸ்லிம்கள் தப்பித்துக் கொள்ளக் கூடாது.

அந்த நண்பரின் விமர்சனத்தைச் சவாலாக எடுத்துக் கொண்டு முஸ்லிம் இளைஞர்கள் முயற்சி செய்தாக வேண்டும்.

நமது நாட்டில் கிறித்தவர்கள் தாம் கல்விக் கூடங்களையும், மருத்துவ மனைகளையும் நிறுவியுள்ளனர் என்று நண்பர் கூறுவது உண்மை தான். இந்த நிலையை மாற்றும் கடமை முஸ்லிம்களுக்கு இருப்பதும் உண்மை தான்.

ஆனாலும், இதற்கான காரணத்தையும் அந்த நண்பருக்கு விளக்க வேண்டும்.

ஆங்கில வழிக்கல்வி தான் இன்றைக்குக் கல்வி எனப்படுகிறது.

வெள்ளையர்கள் இந்த நாட்டை ஆண்ட போது அவர்களை நாட்டை விட்டே விரட்டும் பல்வேறு போராட்டங்களில் கல்வியைப் புறக்கணிப்பதும் ஒரு போராட்ட முறையாக அறிவிக்கப்பட்டது.

எல்லாச் சமுதாயமும் இந்தப் போராட்டத்தில் பெயரளவுக்குத் தான் பங்களிப்புச் செய்தன. ஆனால், முஸ்லிம்களோ முழு அளவுக்கு இப்போராட்டத்தில் குதித்தனர்.

ஆங்கிலம் படிப்பது பாவம் என்று பள்ளிவாசல்களில் மார்க்க அறிஞர்கள் பிரகடனம் செய்தனர்.

இதன் காரணமாக படித்துக் கொண்டிருந்த முஸ்லிம்கள் கல்விச் சாலையை விட்டு வெளியேறினார்கள்.

முஸ்லிம்கள் யாரும் கல்விச் சாலைக்குள் நுழையவில்லை. பாவமான காரியம் என்ற முஸ்லிம் மத அறிஞர்களின் அறிவிப்பினால் தேச பக்தி என்ற பெயரால் தங்கள் தலையில் மண்ணை அள்ளிப் போட்டுக் கொண்டனர்.

(காயிதே மில்லத் அவர்கள் கூட இவ்வாறு படிப்பைப் பாதியில் விட்டு விட்டு வெளியேறியவர் தாம்)

கிறிஸ்தவர்களும், பிராமணர்களும் எவ்விதப் புறக்கணிப்பும் செய்யாமல் கல்விக் கூடங்களை நிறுவி வந்த போது முஸ்லிம்கள் ஆங்கிலம் கற்பது ஹராம் என்று கூறினார்கள்.

இதனால் வெள்ளையர்கள் மீது கடும் வெறுப்பு முஸ்லிம்களுக்கு ஏற்பட்டு விடுதலைப் போரில் தங்களின் சதவிகிதத்தை விட அதிகமான பங்கைச் செய்தனர். நாட்டுக்கு சுதந்திரம் கிடைப்பதற்கு இந்தப் புறக்கணிப்பு உதவியது. ஆனால், முஸ்லிம்களுக்குப் பேரிழப்பை அது ஏற்படுத்தியது.

வெள்ளையர்கள் காலத்தில் முஸ்லிம்களுக்கு என தனியாக இட ஒதுக்கீடு இருந்தும் தேச பக்தியின் பெயரால் அதைப் பயன்படுத்தத் தவறினார்கள்.

நாடு சுதந்திரம் பெற்றதும் முஸ்லிம்களுக்கு வெள்ளையர்கள் வழங்கிய இட ஒதுக்கீட்டை நீக்கி ஆள்வோர் நன்றிக் கடன் செலுத்தினார்கள்.

வெள்ளையர்கள் காலத்தில் நிறுவப்பட்ட கல்வி நிறுவனங்களின் தொடர்ச்சி,

நிறையக் கல்வி கற்றவர்கள் உருவானதால் அவர்களால் உருவாக்கப்பட்ட கல்வி நிலையங்கள்,

மேலைநாடுகளிலிருந்து தாராளமாகக் கிடைக்கும் நிதியுதவி

போன்றவை காரணமாக கிறித்தவர்கள் கல்விக்கு அதிகம் பங்களிப்பைச் செய்தனர்.

ஆனால், நாடு விடுதலையடைந்த பிறகு தான் அடிப்படைக் கல்வியிலிருந்து முஸ்லிம்கள் ஆரம்பித்தார்கள். இவர்களுக்கு பணக்கார முஸ்லிம் நாடுகளின் உதவியும் இல்லை. தமது சொந்தக் காலில் தான் நிற்க வேண்டிய நிலை.

ஆனாலும், 250 ஆண்டு காலத்தில் கிறித்தவ சமுதாயத்தினர் பெற்ற வளர்ச்சியுடன் ஒப்பிடும் போது முஸ்லிம்களின் ஐம்பது ஆண்டு கால வளர்ச்சி விகிதம் மிகமிக அதிகம் தான்.

சொந்தக் காலில் தான் நிற்க வேண்டும் என்பதை உணர்ந்து தமிழகத்தில் முஸ்லிம் வள்ளல்கள் பல கல்வி நிறுவனங்களை உருவாக்கி சாதனை படைத்துள்ளனர்.

இவை யாவும் ஐம்பது வருடங்களில் வெளியார் உதவியின்றி முஸ்லிம்கள் செய்த சாதனைகள்.

இன்னும் 50 ஆண்டுகளில் கிறிஸ்தவர்களின் 250 ஆண்டு கால சாதனைக்கு நிகராக அல்லது அதை மிஞ்சும் அளவுக்குச் சாதனை படைப்பார்கள். அதற்கான அறிகுறிகள் தென்படுகின்றன.

முஸ்லிம் வள்ளல்கள் உருவாக்கிய கல்வி நிலையங்கள்!

தமிழகத்தில் முஸ்லிம்களால் உருவாக்கப்பட்டு, மதத்திற்கு அப்பாற்பட்டு அனைத்துத் தரப்பு மக்களுக்கும் பயன் அளித்துவரும் உயர்நிலைக் கல்விக் கூடங்கள்.

1) இஸ்லாமியா கல்லூரி, வாணியம்பாடி

2) புதுக்கல்லூரி, சென்னை

3) ஜமால் முஹம்மது கல்லூரி, திருச்சி

4) சதக்கத்துல்லாஹ் அப்பா கல்லூரி, பாளையங்கோட்டை

5) சி. அப்துல் ஹக்கீம் கல்லூரி, மேல்விஷாரம்

6) ஜாஹிர் ஹுசைன் கல்லூரி, இளையான்குடி

7) ஹாஜி கருத்த ராவுத்தர் கல்லூரி, உத்தமபாளையம்

8) காதிர் முஹைதீன் கல்லூரி, அதிராம்பட்டிணம்

9) ஜஸ்டிஸ் பஷீர் அஹ்மது பெண்கள் கல்லூரி, சென்னை

10) காயிதே மில்லத் ஆடவர் கல்லூரி, மேடவாக்கம்

11) முஸ்லிம் கலைக் கல்லூரி, திருவிதாங்கோடு

12) மழ்ஹருல் உலூம் கல்லூரி, ஆம்பூர்

13) எம்.என்.எஸ். வக்ஃப் கல்லூரி, மதுரை

14) கிரஸண்ட் பொறியியல் கல்லூரி, வண்டலூர் (தமிழக பொறியியல் கல்லூரிகளில் முதல் இடத்தை பல ஆண்டுகளாக இக்கல்லூரி பெற்று வந்துள்ளது.)

15) சதக் பொறியியல் கல்லூரி, கீழக்கரை

உட்பட 18 கலைக்கல்லூரிகள்,

5 பெண்கள் கலைக் கல்லூரிகள்,

12 பொறியியல் கல்லூரிகள்,

8 பாலிடெக்னிக்குகள்

மற்றும் பல மருந்தியல் கல்லூரிகள் எனப் பலதரப் பட்ட கல்லூரிகளையும், மெட்ரிகுலேசன் பள்ளிக்கூடங்களையும் முஸ்லிம்கள் தமிழகத்தில் நடத்தி வருகிறார்கள்.

இக்கல்லூரிகளில் அதிகம் பயின்று பயன் பெற்றவர்கள் கிராமப்புறங்களைச் சேர்ந்த பிற்படுத்தப்பட்ட, தாழ்த்தப்பட்ட சமுதாயத்தைச் சேர்ந்தவர்கள் என்பது குறிப்பிடத்தக்கது.

அனைத்திந்திய அளவில் அலிகர் முஸ்லிம் பல்கலைக் கழகமும் பன்னெடுங்காலமாக கல்விச் சேவையை ஆற்றி வருகின்றது.

கர்நாடகம் மற்றும் கேரள மாநிலங்களில் தமிழகத்தை விட பன்மடங்கு அதிகமான அளவில் முஸ்லிம்கள் கல்வி நிலையங்கள் நடத்தி வருகிறார்கள்.

முஸ்லிம்கள் தீவிரவாதத்தை ஆதரிப்பதாக அந்த நண்பர் கூறுவது மீடியாக்களின் மூளைச் சலவையால் ஏற்பட்ட பாதிப்பு. உண்மை நிலை என்னவென்றால் மற்ற சமுதாயத்தில் தீவிரவாதிகள் சிலர் இருப்பது போல் முஸ்லிம்களிலும் இருக்கிறார்கள். ஆனால், மற்றவர்கள் வெறும் தீவிரவாதிகள் என்றோ, போராளிகள் என்றோ மீடியாக்களில் தொடர்ந்து குறிப்பிடப்படுகின்றனர்.

ஆனால், ஒரு சில முஸ்லிம்கள் இத்தகைய காரியங்களில் ஈடுபட்டால் மட்டும் அவர்களது நடவடிக்கையுடன் இஸ்லாம் சேர்க்கப்படுகிறது. இஸ்லாமியத் தீவிரவாதம், முஸ்லிம் தீவிரவாதம் என்று தவறாமல் மீடியாக்கள் குறிப்பிடுகின்றன.

இஸ்ரேல் பயங்கரவாதிகள் கூட யூதத் தீவிரவாதிகள் எனக் கூறப்படுவதில்லை. இந்தப் பாதிப்பின் காரணமாகவே அவர் இவ்வாறு கருதுகிறார். தக்க சான்றுகளை முன் வைத்து அவரது தவறை உணரச் செய்யுங்கள்.

21. முஸ்லிம் பண்டிகைகள் நாட்டிற்கு நாடு மாறுபடுவது ஏன்?

கேள்வி: முஸ்லிம் பண்டிகைகள் மட்டும் நாடுதோறும் மாறுபடுவதேன்? சரியான கணிப்பு உங்களிடம் கிடையாதா? என வினவுகிறார் எனது கிறித்தவ மத சகோதரி. தாங்கள் தக்க விளக்கம் தருவீர்கள் என எதிர்பார்க்கிறேன்.

– ஏ. ஜம்ரூத் அஜீஸ், கொடுங்கையூர்.

பதில் : முஸ்லிம் பண்டிகைகள் மட்டுமின்றி மற்ற பண்டிகைகளும் கூட நாடுகள் தோறும் மாறுபட்டே வரும். அது தான் உலக அமைப்பாகும். உலகில் ஒவ்வொரு பகுதியினருக்கும் ஒவ்வொரு நேரமாக இருப்பதை நாம் அறிவோம். இந்தியாவில் பகலாக இருக்கும் போது உலகின் பாதிப் பகுதிகளில் இரவாக இருக்கும்.

நாம் பகலில் கொண்டாடும் விழாவை நாம் மறு நாளுக்குள் நுழைந்த பிறகு தான் அவர்கள் கொண்டாட முடியும். உலகம் முழுவதும் ஒரே நேரமாக இருந்தால் மட்டுமே அனைவரும் ஒரே நேரத்திலும், ஒரே நாளிலும் எந்த விழாவையும் கடைபிடிக்க முடியும்.

சரியான கணிப்பு கிடையாதா? என்ற கேள்விக்கும் இது தான் விடையாகும்.

இஸ்லாம் கணிக்குமாறு நமக்குக் கூறவில்லை. பிறை பார்த்துத் தான் பண்டிகைகளைக் கொண்டாடுமாறு கூறுகிறது.

கிறித்தவ சகோதரி கூறுவது போல் கணிப்பதாக வைத்துக் கொள்வோம். அப்போதும் உலகம் முழுவதும் ஒரே நாளில் எந்த விழாவையும் கொண்டாட முடியாது.

கணிப்புப்படி நமக்கு இன்று காலையில் பண்டிகை வருகிறது என்று வைத்துக் கொள்வோம். இந்த நேரத்தில் இரவுப் பொழுதை அடைந்த அமெரிக்கா போன்ற நாட்டவர் மறு நாள் காலையில் தான் அந்தப் பண்டிகையைக் கொண்டாட முடியுமே தவிர நாம் கொண்டாடும் அதே நேரத்தில் கொண்டாட முடியாது.

உலகம் முழுவதும் ஒரே நாளில் ஒரே நேரத்தில் எந்தக் காரியத்தையும் செய்ய முடியாத வகையில் தான் இந்த உலகம் அமைந்துள்ளது. பூமிக்கு எதிரும் புதிருமாக இரண்டு சூரியன்களை நிறுத்தினால் மட்டும் தான் இது சாத்தியப்படும். அமெரிக்காவிலும், இந்தியாவிலும் ஒரே நாளில் ஒரே நேரத்தில் கிறிஸ்துமஸ் கொண்டாட முடியாது. அப்படிக் கொண்டாடுவதும் இல்லை.

மனிதர்களாகப் போட்டுக் கொண்ட டேட்லைன் காரணமாக இரண்டையும் ஒரே தேதி என்ற நாம் கூறிக் கொள்கிறோமே தவிர உண்மையில் அடுத்தடுத்த நாட்களில் தான் இந்தக் கொண்டாட்டம் நடக்கிறது.

நள்ளிரவு 12 மணிக்கு அமெரிக்காவில் புத்தாண்டு பிறக்கிறது என்றால் அதே நேரத்தில் பட்டப்பகலில் இருக்கும் நாம் புத்தாண்டைக் கொண்டாடுவதில்லை.

இதைப் புரிந்து கொண்டால் முஸ்லிம்களின் பண்டிகைகள் வேறு வேறு நாட்களில் அமைவதைக் குறை கூற மாட்டார்கள்.

22. முஸ்லிம் நாடுகள் தமக்குள் ஏன் சண்டையிட்டுக் கொள்கின்றன?

கேள்வி: இஸ்லாத்தில் மனித நேயம் இருக்கின்றது சரி. அது நடைமுறையில் இருக்கின்றதா? அப்படி இருந்தால் ஏன் இஸ்லாமிய நாடுகள் தங்களுக்குள் சண்டையிடுகின்றன. ஒருவரை ஒருவர் விட்டுக் கொடுத்துப் போக வேண்டியது தானே! என்று நண்பர் ஒருவர் வினவுகிறார். மேலும், உங்களை நீங்கள் சரி செய்து கொள்ளுங்கள் என்றார்.

– ஏ.ஆர். சைபுல்லாஹ், யு.ஏ.இ.

பதில்:

இந்தக் கேள்விக்குரிய சரியான விடை நம்மைத் திருத்திக் கொள்வது தான்.

முஸ்லிம் நாடுகளின் சண்டைகளை நம்மால் தடுக்க முடியாவிட்டாலும் நம்மிடையே பூரணமான சகோதரத்துவத்தைக் கடைபிடித்தால், ஒருவருக்கொருவர் உதவுவதில் மற்றவர்களை விட முன்னணியில் நாம் இருந்தால் அந்த நாடுகளின் நடவடிக்கைக்கும், இஸ்லாத்துக்கும் சம்பந்தம் இல்லை என்று நாம் கூறுவதை அவர்கள் நம்புவார்கள்.

எனவே முஸ்லிம் சமுதாயம் இது போன்ற கேள்விகளிலிருந்து மற்றவர்கள் நம்மை எந்த அளவுக்குக் கவனிக்கிறார்கள்? நம்மிடம் எந்த அளவுக்கு எதிர்பார்க்கிறார்கள் என்பதை உணர்ந்து கொள்ள வேண்டும். இது நம்மவருக்குக் கூற வேண்டிய செய்தியாகும்.

முஸ்லிம்கள் என இன்று உலகில் வாழ்பவர்களில் தொண்ணூறு சதவிகிதம் பேர் பல்வேறு மதங்களை ஆய்வு செய்து, இஸ்லாம் சரியான வாழ்க்கை நெறி என்று உணர்ந்து இஸ்லாத்தை ஏற்றுக் கொண்டவர்கள் அல்லர்.

மாறாக தமது பெற்றோர் முஸ்லிம்களாக இருந்ததால் தம்மையும் முஸ்லிம்களில் சேர்த்துக் கொண்டவர்கள். இஸ்லாத்தின் அடிப்படை என்ன என்பதை அறியாதவர்கள் கூட இத்தகையோரில் உள்ளனர்.

அதாவது இஸ்லாத்தைப் புரிந்து கொண்டு ஏற்காதவர்களே பெரும்பாலான முஸ்லிம்களாகவுள்ளதால் தான் அந்த நண்பர் சுட்டிக் காட்டுகிற நிலைமை இருக்கிறது. அதிலும் முஸ்லிம் நாடுகளின் ஆட்சியாளர்களின் நிலைமை இதை விட மோசமாகவுள்ளது

அவர்களில் பலர் பெயரளவுக்குத் தான் முஸ்லிம்களே தவிர முழுக்க முழுக்க மேற்கத்தியக் கலாச்சாரத்தின் அடிமைகளாகவே அவர்கள் உள்ளனர். எனவே தான் நாடு பிடிப்பதற்கும், இன்னபிற நோக்கத்திற்கும் அண்டை நாடுகளுடன் சண்டையிட்டு வருகின்றனர் என்பதை நண்பருக்கு விளக்குங்கள்!

முஸ்லிம்களை முஸ்லிம்களாக வாழச் செய்ய இன்னும் கடுமையாக நாம் உழைத்தால் இது போன்ற கேள்விகளை யாரும் கேட்க முடியாமல் செய்யலாம்.

23. இஸ்லாமிய மார்க்கத்தின் அடிப்படை தோற்று விட்டது எனக் கருதலாமா?

கேள்வி: இந்து மற்றும் கிறிஸ்தவ மதங்கள் தனி மனிதனிடம் ஒழுக்க நெறிகளையும், நேர்மைப் பண்புகளையும் கடைபிடிக்குமாறு வலியுறுத்துவதில்லை. ஒரு மதம் ஒருவன் செய்யும் பாவ புண்ணியங்களை அது அவனின் முன் ஜென்ம வினை (ஊழ்வினை) என்று ஒதுங்கிக் கொள்கிறது. மற்றொரு மதமோ என்ன தவறு செய்துவிட்டாலும் பாவ மன்னிப்பு பெற்றுவிட்டால் போதும் என்கிறது. எனவே, இம்மதங்கள் தோற்றுப் போகவோ, அழியவோ வழியில்லை.

ஆனால் இஸ்லாம் மார்க்கம் தனி மனிதனுக்கு ஒழுக்க நெறிகளையும், நேர்மைப் பண்புகளையும் கடைபிடிக்க கடுமையாக வலியுறுத்துகிறது. ஆனால் அதை அட்சரம் பிசகாமல் கடைபிடிக்கும் முஸ்லிம்கள் மிக மிகச் சொற்பமாக இருக்கலாம். மற்றவர்கள் முஸ்லிம் வேடதாரிகளே. முஸ்லிம்களில் மிகப் பெரும்பாலோர் முஸ்லிம் பெயர் தாங்கிகளே.

இதையெல்லாம் கருத்தில் கொண்டு இஸ்லாமிய மார்க்கம் அடிப்படையில் தோற்று விட்டது எனக் கருதலாமா?

எம்.எஸ். இஸ்மாயீல் ஹுஸைன், கருங்கல்பாளையம்..

பதில்: எத்தனை பேர் கடைபிடிக்கிறார்கள் என்பதை வைத்து ஒரு சித்தாந்தத்தின் வெற்றி தோல்வியைத் தீர்மானிக்கக் கூடாது. அது அறிவுடைமையும் அல்ல.

மாறாக, அது ஏற்படுத்தும் விளைவுகளின் அடிப்படையில் தான் வெற்றி தோல்வியைத் தீர்மானிக்க வேண்டும்.

பலவித நோய்களையும் நீக்கக்கூடிய அருமருந்து ஒன்று உள்ளது என வைத்துக் கொள்வோம்.

இம்மருந்தை பலரும் ஏறெடுத்தும் பார்ப்பதில்லை;

வேறு சிலர் இம்மருந்தை வாங்கி வைத்துக் கொண்டு பயன்படுத்தாமல் உள்ளனர்;

இன்னும் சிலர் அதைப் பயன்படுத்தினாலும் அரைகுறையாக ஏனோ தானோ என்று பயன்படுத்துகிறார்கள்; மிகச் சிலர் மட்டும் அம்மருந்தைப் பயன்படுத்த வேண்டிய முறையில் பயன்படுத்துகின்றனர் என்று வைத்துக் கொள்வோம்.

இவர்களின் எண்ணிக்கை மிகவும் குறைவாகவே இருந்தாலும் இம்மருந்தைப் பயன்படுத்தியதால் மற்றவர்களை விட ஆரோக்கியமாக இவர்கள் உள்ளனர்.

இந்த நிலையில் மருந்து தோற்று விட்டது என்று நாம் கூற மாட்டோம். மாறாக அதன் மகத்துவத்தை உணராத மனிதர்கள் தோற்று விட்டார்கள் என்றே கூறுவோம்.

இது போல் தான் இஸ்லாம் என்னும் மருந்தை முழுமையாகவும், சரியாகவும் பயன்படுத்துகின்றவர்களிடம் நேர்மை, நாணயம், ஒழுக்கம், சிறந்த பண்பாடுகள், வீரம், துணிவு, பொது நலநோக்கு என்று பல சிறப்புத் தகுதிகள் காணப்படுகின்றன.

அரைகுறையாகப் பயன்படுத்தக் கூடியவர்களிடம் கூட மற்றவர்களிடம் காணப்படுகின்ற அளவுக்கு மூடநம்பிக்கைகள் இல்லை.

மற்ற சமுதாயத்தின் பண்டிதர்கள் கூட தீண்டாமையை ஊக்குவிக்கும் நிலையில் இந்தச் சமுதாயத்தில் உள்ள பாமரனும் கூட அதைத் தவறு என்று உணர முடிகின்றது.

இப்படி ஆயிரமாயிரம் நன்மைகளை இம்மார்க்கம் மக்களிடம் உருவாக்கியுள்ளது. அந்த அடிப்படையில் தான் இஸ்லாத்தை எடை போட வேண்டும். எத்தனை பேர் பின்பற்றுகிறார்கள் என்ற அடிப்படையில் எடை போடக் கூடாது.

இந்த அளவுகோல் இஸ்லாத்திற்கு மட்டுமில்லை. எந்தக் கொள்கைக்கும் இதைத் தான் அளவுகோலாகக் கொள்ள வேண்டும்.

இப்போது நீங்கள் ஒரு கோணத்தில் கேள்வி கேட்கிறீர்கள். இப்படிக் காரண காரியத்துடன் கேள்வி கேட்பவர்கள் உலகில் மிகவும் குறைவாகவே உள்ளனர். இதனால் உங்கள் கேள்வியோ அல்லது நீங்களோ தோற்று விட்டீர்கள் என்று கூற முடியாது. எனவே சரியான அளவுகோலில் எடை போட்டால் இஸ்லாம் மாபெரும் வெற்றி பெற்று விட்டது என்ற முடிவுக்குத் தான் வர முடியும்.

24. இஸ்லாம் மார்க்கமா? மதமா?

கேள்வி: நான் நேரான பாதையில் செல்ல விரும்புகிறேன். ஆகையால், இஸ்லாத்தின் வழி நடக்க எனக்குச் சில சந்தேகங்கள் உள்ளன. இந்து மதம், கிறித்தவ மதம், சீக்கிய மதம், பிராமண மதம் எனப் பல வகையான மதங்கள் உண்டு. ஆனால், இஸ்லாமிய மதம் என்று கூறாமல், இஸ்லாம் மார்க்கம் என்று கூறுவது ஏன்?

– டி. பாலு, கோவை.

பதில்: முஸ்லிம்கள் இஸ்லாத்தை மதம் என்று கூறாமல் மார்க்கம் என்று கூறி வருகின்றனர். மற்ற மதத்தவர்கள் தங்கள் மதங்களை மதங்கள் என்று தான் கூறிக் கொள்கின்றனர். மார்க்கம் எனக் கூறிக் கொள்வதில்லை.

மார்க்கம் என்றால் பாதை, வழி என்பது பொருள். மனிதன் உலகில் வாழும் போது எந்தப் பாதையில் சென்றால் வெற்றி பெறலாம்? அவன் வாழ்க்கையில் சந்திக்கின்ற எண்ணற்ற பிரச்சனைகளின் போது எந்த வழியில் செல்வது தீர்வாக அமையும்? என்பதற்கெல்லாம் விடை இருந்தால் அதை மார்க்கம் எனக் கூறலாம்.

மலஜலம் கழித்தல் முதல், மனைவியுடன் தாம்பத்தியம் கொள்வது வரை அனைத்து விஷயங்களுக்கும் இஸ்லாத்தில் வழிகாட்டல் உள்ளது. அரசியல், பொருளாதாரம், குற்றவியல் சட்டங்கள், சிவில் சட்டங்கள், விசாரணைச் சட்டங்கள், உள்ளிட்ட எல்லாப் பிரச்சினைகளுக்கும் இஸ்லாத்தில் வழிகாட்டுதல் உள்ளது.

உலகில் உள்ள ஏனைய மதங்கள் கடவுளை வழிபடும் முறைகளையும், புரோகிதர்கள் தொடர்புடைய சடங்குகளையும் மட்டுமே கூறுகின்றன. இதன் காரணமாகத் தான் இஸ்லாம் மார்க்கம் எனவும் ஏனையவை மதங்கள் எனவும் குறிப்பிடப்படுகின்றன.

மதம் என்பது வெறி என்ற பொருளிலும் பயன்படுத்தப்படுகிறது. (உம்: மதம் பிடித்த யானை) இதன் காரணமாகவும் முஸ்லிம்கள் இவ்வார்த்தையைத் தவிர்க்கின்றனர்.

25. முதலில் தோன்றிய மதம் எது?

கேள்வி: உலகில் மதம் மாற்றப்படும் அனைவரும் இந்துக்கள் தான் என்றும், அவர்களுக்கு மதங்கள் போதிக்கப்படுவதில்லை என்றும், புத்த மதம் உலகில் தோன்றிய முதல் மதம் என்றும், பின்பு கிறித்தவம். அதன் பின்பு இஸ்லாம் வந்தது என்றும் இவையனைத்திற்கும் முன்பு தோன்றியது இந்து மதம் என்றும் முஸ்லிமல்லாத என் நண்பர் கேட்கிறார்.

ராஜா கவுஸ், அல் படாயா, சவூதி அரேபியா.

இந்து மதத்தின் தோற்றம் எப்போது என்பதற்கு வரலாற்றுக் குறிப்பு இல்லை. இஸ்லாம், கிறித்தவம், புத்தம் ஆகிய மதங்களின் தோற்றத்துக்கு வரலாற்றுக் குறிப்பு உண்டு.

எனவே தான் இம்மதங்கள் தோன்றுவதற்கு முன் இந்து மதம் தான் இருந்தது என்று அவர் வாதிட்டிருக்கிறார்.

இந்து மதம் என்று ஒரு மதமே இல்லை என்பது தான் வரலாற்று உண்மை.

இந்து மதம் என்றால் என்ன என்று அவரிடம் இலக்கணம் கேளுங்கள்! அவர் கூறும் இலக்கணத்தை 99 சதவிகிதம் இந்துக்கள் மறுப்பார்கள். ஆம். இந்து மதம் எது என்பதற்கு நூற்றுக்கணக்கான இலக்கணங்கள் உள்ளன. ஒவ்வொரு இலக்கணத்திற்கும் ஒவ்வொரு காரணம் கூறுகின்றனர்.

 யார் முஸ்லிம் இல்லையோ, யார் கிறித்தவர் இல்லையோ அவர் தான் இந்து என்று எதிர் மறையாகத் தான் இந்துக்களுக்கு இந்திய அரசு இலக்கணம் கூறுகிறது.

இந்து மதம் என்ற பெயர் இம்மதத்திற்குரியது அல்ல என்று காஞ்சிப் பெரியவாள் கூட கூறியுள்ளார்.

எனவே, நூற்றுக்கணக்கான மதங்களை ஒருங்கிணைப்பதற்காகத் தான் இப்பெயர் பிற்காலத்தில் சூட்டப்பட்டது. சைவம், வைணவம், ஜைனம், சமணம் என்று பல நூறு மதங்களுக்கும் பொதுப் பெயராக இப்பெயர் பயன்படுத்தப்பட்டது.

இவற்றில் எது முதல் தோன்றியது என்பதில் அவர்களுக்குள்ளேயே கருத்து வேறுபாடு உள்ளது.

ஆனால், அகில உலகுக்கும் ஒரு கடவுள் என்ற கொள்கை முதல் மனிதரிலிருந்தே இருந்து வருகிறது. இந்து மதத்தின் முக்கிய நூல்களிலும் கூட ஓரிறைக் கொள்கை குறித்த குறிப்புகள் இன்றளவும் கிடைக்கின்றன. இக்கொள்கையின் பெயர் தான் இஸ்லாம்.

எனவே, கடவுள் ஒரே ஒருவன் தான் என்ற கொள்கை தான் முதல் கொள்கை. இக்கொள்கையில் இஸ்லாம் மட்டும் அறவே சமரசம் செய்து கொள்ளாமல் கடைபிடித்து வருகிறது என்பதை அவருக்கு விளக்குங்கள்!

26. திருக்குர்ஆன் அரபி மொழியில் இருப்பது ஏன்?

கேள்வி: உலகம் முழுவதும் எத்தனையோ மொழிகள் பேசப்படுகின்றன. அத்தனை மொழிகளையும் விட்டு, விட்டு உங்கள் வேதமாகிய குர்ஆனை, ஏன் இறைவன் அரபி மொழியிலே இறக்கி வைத்தான்? என்று பிற மத நண்பர்கள் கேட்கிறார்.

– எஸ்.எம்.ஹெச். கபீர், கீழக்கரை.

பதில்:

மனிதர்களிலிருந்து தூதர்களைத் தேர்வு செய்து அவர்கள் மூலமே இறைவன் வேதங்களை வழங்கியுள்ளான். நபிகள் நாயகம் (ஸல்) அவர்களுக்கு முன்னர் ஏராளமான தூதர்கள் அனுப்பப்பட்டனர். அத்தூதர்களின் தாய்மொழி எதுவோ அம்மொழியில் அவர்களுக்கு வேதங்கள் அருளப்பட்டன.

எந்த ஒரு தூதரையும் அவர் தமது சமுதாயத்திற்கு விளக்கிக் கூறுவதற்காக அச்சமுதாயத்தின் மொழியிலேயே அனுப்பினோம். தான் நாடியோரை அல்லாஹ் வழிகேட்டில் விட்டு விடுகிறான். தான் நாடியோருக்கு நேர் வழி காட்டுகிறான். அவன் மிகைத்தவன்; ஞானமிக்கவன்.

திருக்குர்ஆன் 14:4

ஈஸா என்னும் இயேசு நாதரும் இறைவனால் அனுப்பப்பட்ட தூதர் என்று குர்ஆன் கூறுகிறது. அவருக்கு இஞ்ஜீல் என்னும் வேதம் வழங்கப்பட்டதாகவும் கூறுகிறது. அந்த வேதம் அரபு மொழியில் அருளப்படவில்லை. இயேசுவின் தாய்மொழியில் தான் அருளப்பட்டது.

அந்த அடிப்படையில் தான் நபிகள் நாயகத்துக்கு அரபு மொழியில் வேதம் அருளப்பட்டது. நபிகள் நாயகத்துக்கு அரபு மொழி தான் தெரியும். அவர்களுக்குத் தெரிந்த மொழியில் வேதம் அருளப்பட்டால் தான் அவர்களால் அதற்கு விளக்கம் கூற முடியும்.

அரபு மொழி தான் தேவமொழி என்பதோ, அது தான் உலகிலேயே உயர்ந்த மொழி என்பதோ இதற்குக் காரணம் அல்ல. எல்லா மொழிகளும் சமமானவை என்றே இஸ்லாம் கூறுகிறது.

மொழியின் அடிப்படையில் எவரும் உயர்வு தாழ்வு கற்பிக்கக் கூடாது என்பது இஸ்லாத்தின் கொள்கை.

இஸ்லாம் அரபு மக்களுக்கு மட்டுமின்றி உலகில் உள்ள அனைத்து மொழி பேசுவோருக்காகவும் அருளப்பட்ட வாழ்க்கை நெறியாகும். பல்வேறு மொழி பேசும் மக்களுக்கு ஒரு வழிகாட்டியையும் ஒரு வழிகாட்டி நெறியையும் கொடுத்து அனுப்பும் போது ஏதாவது ஒரு மொழியில் தான் கொடுத்தனுப்ப முடியும். எந்த மொழியில் அந்த வழிகாட்டி நெறி இருந்தாலும் மற்ற மொழியைப் பேசுவோர் இது குறித்து கேள்வி எழுப்புவார்கள்.

யாராலும் எந்தக் கேள்வியும் எழுப்ப முடியாதவாறு ஒரு மொழியைத் தேர்வு செய்ய முடியாது. அரபு மொழிக்குப் பதிலாக தமிழ் மொழியில் நபிகள் நாயகம் (ஸல்) அவர்கள் அனுப்பப்பட்டிருந்தால் இதே கேள்வியை மற்ற மொழி பேசும் மக்கள் கேட்காமல் இருக்க மாட்டார்கள்.

எனவே உலக ஒருமைப்பாட்டைக் கருத்தில் கொண்டு செய்யப்படும் காரியங்களில் மொழி உணர்வுக்கு முக்கியத்துவம் கொடுத்து உலக ஒருமைப்பாட்டைச் சிதைத்து விடக் கூடாது.

நாம் வாழுகின்ற இந்திய நாட்டில் பல்வேறு மொழி பேசும் மக்கள் வாழ்கின்றனர். ஆனால் நமது நாட்டிற்கு ஒரு தேசிய கீதத்தை வங்காள மொழியில் உருவாக்கி அதை அனைத்து மொழியினரும் ஏற்றுக் கொண்டிருக்கிறோம். இவ்வாறு ஏற்றுக் கொண்டிருப்பதால் இந்தியாவிலேயே முதன்மையான மொழி வங்காள மொழி தான் என்றோ, மற்ற மொழிகள் தரம் குறைந்தவை என்றோ ஆகாது.

நாட்டின் ஒருமைப்பாட்டுக்காக மொழி உணர்வை சற்றே ஒதுக்கி வைத்து விட்டு, அந்நிய மொழியை ஏற்றுக் கொள்ளும் போது உலக ஒருமைப்பாட்டுக்காகவும் உலக மக்கள் அனைவரும் ஒரே நல்வழியை நோக்கித் திரும்ப வேண்டும் என்பதற்காகவும் மிகச் சில விஷயங்களில் மொழி உணர்வை ஒதுக்கி வைப்பதால் மனித குலத்துக்கு எந்தக் கேடும் ஏற்படாது. மாறாக உலகளாவிய ஒற்றுமை எனும் மாபெரும் நன்மை தான் ஏற்படும்.

ஏதாவது ஒரு மொழியில் தான் உலகளாவிய ஒரு தலைவரை அனுப்ப முடியும் என்ற அடிப்படையில் தான் நபிகள் நாயகத்திற்கு தெரிந்த அவர்களுடைய தாய் மொழியான அரபு மொழியில் குர்ஆன் அருளப்பட்டது. உலகிலேயே அரபு மொழி தான் சிறந்த மொழி என்பதற்காக அரபு மொழியில் குர்ஆன் அருளப்படவில்லை.

அரபு மொழி பேசுபவன் வேறு மொழி பேசும் மக்களை விட சிறந்தவன் அல்லன் என்று நபிகள் நாயகம் (ஸல்) பிரகடனம் செய்ததே இதற்குப் போதிய சான்றாகும்.

நூல்: அஹ்மத் 22391

27. முஹம்மது நபி, இயேசுவை விட சிறந்தவரா?

கேள்வி: என்னுடன் பணியாற்றும் பிலிப்பைன்ஸ் கிறிஸ்தவ நண்பர்கள்

(1) இயேசு திரும்பி வருவார்; முஹம்மது வர மாட்டார் எனவும்

(2) இயேசு இறைவனுடன் (மகனாக) இருக்கின்றார்; உங்கள் முஹம்மது ஏன் மரணித்தார்? இயேசு போல் ஏன் மேலே செல்லவில்லை?

எனவே இயேசு இறைவனின் மகன். அவரும் எங்கள் கடவுள் என்று கூறுகின்றனர். இவர்களுக்கு எவ்வாறு விளக்கம் தரலாம்.

 – ஜெ. அபூபக்கர், ஜித்தா.

பதில்:

தந்தையின்றி அவர் பிறந்தது, இன்றளவும் உயிருடன் இருப்பது போன்ற காரணங்களைக் கூறித் தான் இயேசுவை இறை மகன் என்று நம்புகின்றனர்.

ஆனால் இந்தத் தன்மைகள் இயேசுவைத் தவிர மற்றவர்களுக்கும் இருந்ததாக பைபிளே கூறுகிறது.

கடவுளுக்கு என்று சில தன்மைகள் அவசியம் என்று பைபிள் கூறுகிறது. அதே பைபிள் இயேசுவிடம் அந்தத் தன்மைகள் இல்லை எனக் கூறுகிறது.

இது போன்ற வசனங்களை நீங்கள் எடுத்துக்காட்ட வேண்டும்.

யாத்திராகமம் 4:22, சங்கீதம் 2:7, இரண்டாம் சாமுவேல் 7:14, எரேமியா 31:9, சங்கீதம் 68:5, உபாகமம் 14:1, மத்தேயு 6:14,15, 5:9, 23:9, லூக்கா 6:35, அப்போஸ்தலர் 17:29, ரோமர் 8:16 ஆகிய வசனங்களில் இயேசு மட்டுமின்றி இன்னும் பலரும், முழு மனித சமுதாயமும் கடவுளின் குமாரர்கள் என்று கூறப்படுகின்றது.

இதிலிருந்து குமாரன் என்பது எந்தக் கருத்தில் பயன்படுத்தப்பட்டுள்ளது என்பதை அறியலாம்.

மத்தேயு 8:20, 9:6, 9:8, 16:13, 16:27, 17:12, 17:22, 19:28, 20:18, 20:28, 26:24, 26:45 ஆகிய வசனங்கள் இயேசு மனுஷ குமாரன் தான் என்று பிரகடனம் செய்கின்றன.

லூக்கா 3:38, ஆதியாகமம் 2:21,22, எபிரேயர் 7:3,4 ஆகிய வசனங்களில் இன்னும் பலரும் இயேசுவைப் போல தந்தையின்றி பிறந்ததாக பைபிள் கூறுகிறது.

ஆதியாகமம் 5:24, எபிரேயர் 11:5, இரண்டாம் ராஜாக்கள் 2:11 ஆகிய வசனங்கள் இயேசுவைப் போலவே வேறு சிலரும் இன்று வரை உயிருடன் இருப்பதாகக் கூறுகின்றன.

எசக்கியேல் 28:9, சங்கீதம் 121:4, மத்தேயு 3:13, 4:1, 4:12, 8:20, 8:24, 15:17, 17:27, 19:28, 23:33, 26:38, 26:67, 27:29, யோவான் 1:18, 8:59, 13:5, 19:28, லூக்கா 2:21, 11:27, 24:38, 24:39, 24:40, 24:42, மார்க்கு 14:33, 14:34 ஆகிய வசனங்களும், இன்னும் பல வசனங்களும் இயேசுவிடம் கடவுள் தன்மை எதுவுமில்லை; அவரிடம் மனிதத் தன்மைகள் தான் முழுக்க முழுக்க இருந்தன என்பதை சந்தேகத்திற்கு இடமின்றி கூறுகின்றன.

இன்னும் பைபிளின் எண்ணற்ற வசனங்களில் இயேசு கடவுளின் அடிமை தான்; தூதர் தான்; நிச்சயமாக மகனில்லை என்று கூறுகின்றன.

இது குறித்து விரிவாக அறிய

இயேசு இறைமகனா

என்ற நமது நூலை வாசிக்கவும்.

28, காட்டுவாசிகளின் நிலை என்ன?

கேள்வி: இஸ்லாத்தை ஏற்காதவர்களுக்கு நரகம் எனக் கூறுகிறீர்கள். அப்படியானால் இஸ்லாமிய போதனைகள் சென்றடையாத காட்டுவாசிகள் போன்றோரின் நிலை என்ன என்று முஸ்லிமல்லாத நண்பர்கள் கேட்கின்றனர்.

எஸ். சீனி சலாபுதீன், எம். ராஜா முஹம்மது, எம். சாஹுல் ஹமீது, டி. சீனிநைனா, எஸ். சித்தீக், பி. அப்துல் ரஹ்மான் ஷாஹிது கூல்பார், பெரிய கடை வீதி, மண்டபம்.

பதில் :

மூஸா நபியவர்கள் ஃபிர்அவ்னிடம் ஓரிறைக் கொள்கையைப் பிரச்சாரம் செய்த போது நீங்கள் எந்தக் கேள்வியைக் கேட்கிறீர்களோ அந்தக் கேள்வியைத் தான் அவன் மூஸா நபியிடம் கேட்டான்.

முந்தைய தலைமுறையினரின் நிலை என்ன? என்று அவன் கேட்டான். அது பற்றிய ஞானம் எனது இறைவனிடம் (உள்ள) பதிவேட்டில் இருக்கிறது. என் இறைவன் தவறிட மாட்டான். மறக்கவும் மாட்டான் என்று அவர் கூறினார். (பார்க்க திருக்குர்ஆன் 20:51, 52)

இப்போது தான் நீர் ஒரே ஒரு கடவுளைப் பற்றிப் பேசுகிறீர். உமது பிரச்சாரம் சென்றடையாத மக்களைப் பற்றி என்ன தீர்ப்பு சொல்லப் போகிறீர்? என்பது இக்கேள்வியின் கருத்து.

அது பற்றிய ஞானம் என் இறைவனுக்குத் தான் உள்ளது; என் இறைவன் தவறான முடிவு எடுக்க மாட்டான்; எதையும் மறக்கவும் மாட்டான் என்று மூஸா நபியவர்கள் விடையளித்தார்கள். அவர்கள் நரகவாசிகள் என்றோ, சுவர்க்கவாசிகள் என்றோ கூறாமல் அதன் முடிவை இறைவனிடம் விட்டு விட்டார்கள். நீதி செலுத்துவதை அதிகம் விரும்புகிற இறைவன் எந்த அநீதியான தீர்ப்பும் வழங்க மாட்டான். நியாயமான தீர்ப்பே வழங்குவான்.

யார் யார் சொர்க்கம் செல்வார்கள்? நரகம் செல்வார்கள்? என்று முடிவு செய்வது நமது அதிகாரத்திற்கு அப்பாற்பட்டது.

எனவே, எந்தப் பிரச்சாரமும் சென்றடையாத மக்கள் விஷயமாக உங்களை விட அதிகம் நியாயம் வழங்கும் இறைவன் சரியான தீர்ப்பை வழங்குவான் என்ற பதிலோடு நிறுத்திக் கொள்வது தான் நமக்குள்ள உரிமையாகும்.

29. 1400 ஆண்டுகளுக்கு முன்பு திருக்குர்ஆன் அருளப்பட்டதற்கான ஆதாரம் என்ன?

கேள்வி: திருக்குர்ஆன் 1400 ஆண்டுகளுக்கு முன்னால் தோன்றியது என்பதற்கான ஆதாரம் என்ன? என்று பிற மத சகோதரர் கேட்கிறார்.

– ஆஸிப் இப்ராஹீம், புதுக்கோட்டை-1.

பதில்:

முஹம்மது நபியவர்கள் கற்காலத்தில் வாழ்ந்தவரல்லர். வரலாறுகள் எழுதப்படுகிற காலத்தில் வாழ்ந்தவர். முஹம்மது நபியவர்கள் வாழ்ந்த காலம், அவர்களது பிரச்சாரம், சாதனை யாவும் வரலாற்றில் தெளிவாகப் பதிவு செய்யப்பட்டுள்ளன. முஸ்லிமல்லாதவர்களும் இவ்வரலாற்றைப் பதிவு செய்துள்ளனர்.

அந்த வரலாற்றின்படி நபிகள் நாயகம் (ஸல்) அவர்கள் கி.பி. 571 ஆம் ஆண்டு பிறந்தார்கள். அவர்களின் நாற்பதாம் வயதில் (ஆங்கில வருடக் கணக்குப்படி 39 ஆம் வயதில்) தம்மை இறைத்தூதர் எனக் கூறினார்கள். அப்போது முதல் தமக்கு குர்ஆன் அருளப்பட்டதாகக் கூறினார்கள். எனவே நபிகள் நாயகத்தின் காலம் வரலாற்றில் பதிவு செய்யப்பட்டதிலிருந்து குர்ஆனுடைய காலத்தையும் அறிந்து கொள்ளலாம்.

நபிகள் நாயகம் (ஸல்) அவர்கள் மரணித்த பின் 20 ஆண்டுகளுக்குள் எழுதப்பட்ட கையெழுத்துப் பிரதிகள் ரஷ்யாவின் தாஷ்கண்ட் நகரத்திலுள்ள அருங்காட்சியகத்திலும், துருக்கியின் இஸ்தான்பூல் நகரத்திலுள்ள அருங்காட்சியகத்திலும் இன்றைக்கும் காட்சிக்குக் கிடைக்கின்றன.

திருக்குர்ஆனை சில வருடங்களுக்கு முன்னால் யாரோ எழுதி நபிகள் நாயகத்துடன் சம்பந்தப்படுத்தி விட்டார்கள் என்று கூற முடியாது. 1400 வருடங்களுக்கு முந்தைய பிரதிகள் பாதுகாக்கப்பட்டிருப்பதை விட வேறு என்ன சான்று வேண்டும்?

30. இஸ்லாமும், வாஸ்து சாஸ்திரமும்!

கேள்வி : இஸ்லாம் மார்க்கச் சகோதரர்களில் சிலர் வாஸ்து சாஸ்திரம் என்ற பெயரில் வீடு, கடைகள் அமைக்கின்றார்களே? இஸ்லாம் எப்படி அறிவுபூர்வமான மார்க்கம் எனக் கூற முடியும் என்று சிலர் கேட்கிறார்கள். விளக்கம் தரவும்.

மு. ஷேக்மைதீன், தென்காசி.

பதில் : முஸ்லிம்களில் அறிவீனர்கள் செய்யும் செயலை இஸ்லாத்துடன் தொடர்பு படுத்தக் கூடாது. இஸ்லாம் ஆதரிக்கிறதா என்பதைத் தான் கவனிக்க வேண்டும்.

கடவுளை நம்புவோர் மனிதனை விட கடவுளுக்கு அறிவு அதிகம் என்பதை நம்ப வேண்டும்.

நீங்கள் ஒரு கொலை செய்து விடுகிறீர்கள். அதற்காக உங்களுக்குத் தூக்குத் தண்டனையோ, ஆயுள் தண்டனையோ விதிக்கப்படுகிறது.

உடனே நீங்கள் உங்கள் வீட்டின் அமைப்பை மாற்றி அமைக்கிறீர்கள். மாற்றி அமைக்கப்பட்ட வீட்டைப் பார்த்து விட்டு இவர் வீட்டை மாற்றி அமைத்துள்ளதால் இவரது தண்டனையை ரத்துச் செய்கிறேன் என்று நீதிபதி தீர்ப்பளித்தால் அவருக்கு மறை கழன்று விட்டது எனக் கூறுவோம். உலகமே கை கொட்டிச் சிரிக்கும்.

வாஸ்து சாஸ்திரத்தை நம்புபவர்கள் இறைவனை இத்தகைய நிலையில் தான் நிறுத்துகின்றனர்.

ஒவ்வொரு மனிதனைப் பொருத்தே அவனுக்கு ஏற்படும் நன்மை – தீமைகளை இறைவன் நிர்ணயம் செய்கிறான். இந்த ஆளுக்கு இது தான் என இறைவன் தீர்மானம் செய்து விட்ட பிறகு வீட்டை மாற்றுவதால், வீட்டின் அமைப்பை மாற்றுவதால், அணிந்திருக்கும் ஆடையை மாற்றுவதால் இவர் வேறு ஆள் என்று இறைவன் நினைத்து ஏமாந்து போவான் என்று நம்புகிறார்களா?

இறைவனைப் பற்றிய இவர்கள் நம்பிக்கை இது தான் என்றால் இதை விட நாத்திகர்களாக அவர்கள் இருந்து விட்டுப் போகலாம்.

ஐயா! என் பெயரை மாற்றிக் கொண்டு, அதிர்ஷ்டக்கல் மோதிரம் அணிந்துள்ளதால் என்னைத் தண்டிக்காதீர்கள்! என்று நீதிபதியிடம் ஒரு குற்றவாளி முறையிட்டால் தப்பித்து விட முடியாது எனும் போது நுண்ணறிவாளனான இறைவனிடம் எப்படி இது போன்ற கிறுக்குத் தனங்களால் தப்பிக்க இயலும்?

நமக்கென விதிக்கப்பட்ட நன்மைகளும் இப்படித் தான்.

உங்கள் வீட்டுக்கு இரண்டு ஜன்னல்கள் இருக்கும் போது உங்களுக்கு ஒருவர் ஒரு லட்சம் ரூபாய் கொடுத்தனுப்புகிறார். அன்றைய தினம் தான் ஒரு ஜன்னலை வாஸ்துப் படி அடைக்கிறீர்கள். உங்களுக்கென அனுப்பப்பட்ட தொகையை அவர் உங்களிடம் தராமல் திரும்பி விடுவாரா? பணம் ஆளுக்குத் தானே தவிர ஜன்னலுக்கு அல்ல.

சாதாரண மனிதனே இவ்வளவு தெளிவாக விளங்கும் போது, இறைவனுக்கு இது விளங்காது; ஏமாந்து விடுவான் என எண்ணுவது என்னே பேதமை!

நமது தமிழகத்தைப் பொருத்த வரை 95 சதவிகிதம் கட்டிடங்கள் எல்லாவிதமான சாஸ்திரங்களும் பார்க்கப்பட்ட பிறகே கட்டப்படுகின்றன. வாஸ்து சாஸ்திரம் உண்மை என்றால் 95 சதவிகிதம் பேர் எவ்விதப் பிரச்சனையும் இல்லாமல் இருக்க வேண்டும். ஆனால் பத்து சதவிகிதம் பேர் கூட நிம்மதியாக இல்லை.

வாஸ்து சாஸ்திரம் பித்தலாட்டம் என்பதற்கு இது ஒன்றே நிதர்சனமான சான்றாக உள்ளது.

வாஸ்து நிபுணர் என்ற ஃபிராடு பேர்வழிகள் நம்மைப் போன்ற மனிதர்கள் தான். ஒரு கட்டடம் இப்படி இருந்தால் இன்ன விளைவு ஏற்படும் என்பதை இவர்களுக்கு யார் சொல்லிக் கொடுத்தார்கள். கடவுளே இவர்களிடம் இதைக் கூறினாரா? நிச்சயமாக இல்லை. எவனோ ஒருவன் உளறி வைத்ததைப் பிழைப்புக்கு உதவுவதால் பற்றிப் பிடித்துக் கொண்டார்கள்.

இஸ்லாத்தை நம்பும் ஒருவன் எந்த நிமிடம் இத்தகைய கிறுக்குத் தனங்களை நம்புகிறானோ அந்த நிமிடமே இஸ்லாத்தை விட்டு வெளியேறி விடுவான். உலகில் தான் முஸ்லிம்கள் கணக்கில் இவன் சேர்க்கப்படுவானே தவிர இறைவனிடத்தில் இறைவனை விபரங்கெட்டவனாகக் கருதிய குற்றத்தைச் செய்தவனாவான். அறியாத முஸ்லிம்கள் இனியாவது திருந்திக் கொள்ள வேண்டும்.

31. இஸ்லாம் வாரிசு அரசியலை ஏற்கிறதா?

கேள்வி : நபிகள் நாயகம் (ஸல்) அவர்களின் மறைவுக்குப் பின், கலீஃபாக்களாக அபூபக்கர் (ரலி), அலீ (ரலி) மற்றும் ஹசன் (ரலி) ஆட்சி பொறுப்பேற்றனர். நபிகள் நாயகம் (ஸல்) அவர்களுக்கு ஆண் வாரிசு இல்லாததால் தான் முறையே மாமனார், மருமகன், பேரன் என பொறுப்பேற்க முடிந்ததா? இஸ்லாம் வாரிசு அரசியலை ஏற்கிறதா? மறுக்கிறதா? என்று முஸ்லிம் அல்லாதவர்கள் கேட்டால் என்ன பதில் கூறுவது. விளக்கம் தரவும்.

-கா.ஷபீயுல்லாஹ், ஏரிப்புதூர்

பதில்: ஒருவரிடம் ஆட்சிப் பொறுப்பு வழங்கப்படுவதற்கு வாரிசுரிமை ஒரு காரணமாக ஆகாது. எந்தப் பணியையும் அதற்குத் தகுதி உள்ளவரிடம் ஒப்படைக்க வேண்டும் என்பது தான் இஸ்லாத்தின் நிலைப்பாடு. நபிகள் நாயகம் (ஸல்) அவர்களின் மாமனார் என்ற அடிப்படையில் அபூபக்கர் (ரலி) அவர்களுக்கு நிச்சயமாக அப்பதவி வழங்கப்படவில்லை.

இன்னும் சொல்லப் போனால் அப்பதவியை நபிகள் நாயகம் (ஸல்) அவர்கள் அபூபக்கரிடம் வழங்கிச் செல்லவில்லை. யாரையும் நியமனம் செய்யாமல் தான் மரணித்தார்கள்.

நபிகள் நாயகத்தின் மரணத்திற்குப் பின் யார் ஆட்சிப் பொறுப்பை ஏற்பது என்பதில் நபித்தோழர்களிடையே மிகப்பெரிய கருத்து மோதல் எல்லாம் ஏற்பட்டது. அபூபக்கருக்கும் உள்ளூர் வாசிகளின் தலைவரான சஅது அவர்களுக்கும் கடும் போட்டியும் நிலவியது.

மக்களின் அதிகப்படியான ஆதரவின் காரணமாக அபூபக்கர் (ரலி) ஆட்சிப் பொறுப்பை ஏற்றார்கள். அவரிடம் அந்தத் தகுதி இருந்ததை மக்கள் கண்டதால் தான் பொறுப்பை ஒப்படைத்தனர்.

ஒரு மனிதனின் சொத்துகளை அவனது வாரிசுகள் அடைவார்கள் என்று உலகுக்குச் சட்டம் சொன்ன நபிகள் நாயகம் (ஸல்) அவர்கள் தாம் விட்டுச் சென்ற சொத்துகள் எதற்கும் தனது குடும்பத்தார் வாரிசு இல்லை; அரசுக் கருவூலத்தில் சேர்க்க வேண்டும் எனப் பிரகடனம் செய்தார்கள்.

தமக்கு உடமையான சொத்துகளையே அரசுக் கருவூலத்தில் சேர்க்குமாறு வலியுறுத்திய நபிகள் நாயகம் (ஸல்) அவர்கள் தமக்கு உடமையாக இல்லாததைத் தமது வாரிசுகளுக்குக் கொடுக்க வேண்டும் எனக் கூறியிருப்பார்களா?

திருக்குர்ஆனின் போதனையும், நபிகள் நாயகத்தின் அறிவுரைகளும் குலம், கோத்திரத்தின் அடிப்படையில் ஒருவரும் சிறப்படைய முடியாது என்று திட்டவட்டமாக அறிவிக்கின்றன.

அதே சமயத்தில் ஒரு ஆட்சித் தலைவரின் வாரிசுக்கு அதற்கான தகுதி இருந்து அந்தத் தகுதியின் காரணமாக அப்பதவியைப் பெற்றால் அதை இஸ்லாம் எதிர்க்காது என்று கூறலாம். இதனால் தான் அலீ (ரலி) அவர்களுக்குப் பின் அவர்களின் மகன் ஹஸன் (ரலி) அவர்களிடம் மக்கள் ஆட்சிப் பொறுப்பை வழங்கினார்கள்.

32. அசையும் பூமியை அசையாத பூமி என்று குர்ஆன் கூறுவது ஏன்?

கேள்வி : …உங்களுடைய பூமி அசையாதிருப்பதற்காக அவன் அதன் மேல் உறுதியான மலைகளை நிறுவினான்.

திருக்குர்ஆன் 16:15

என்று இறைவசனம் கூறுகின்றது. ஆனால் பூமி தன்னைத் தானே சுற்றிக் கொண்டு சூரியனையும் சுற்றி வருகிறது. சுற்றுவதும் அசைவுகளால் நிகழ்வது தானே. ஆனால் இறைவன் அசையாதிருப்பதற்காக மலைகளை நிறுத்தியுள்ளோம் என இறை வசனத்தில் வருகிறதே! குழப்பமாக உள்ளது. விளக்கம் தரவும்.

-ஜீ. முஹம்மது ஜலீல், நாகப்பட்டினம்

பதில் : திருக்குர்ஆன் வசனம் 16:15-க்கு நீங்கள் குறிப்பிட்டுள்ள தமிழாக்கம் தவறானதாகும். உங்களுடன் பூமி அசையாதிருப்பதற்காக என்று பொருள் கொள்ள முடியாது. உங்களைப் பூமி ஆட்டம் காணச் செய்யாதிருக்க என்பது தான் அதன் சரியான அர்த்தமாகும்.

நாம் வாழ்கின்ற இப்பூமி பல்வேறு அடுக்குகளைக் கொண்டதாகும். ஒவ்வொரு அடுக்கும் ஒரே அளவுடைய தாகவோ, ஒரே கனம் உடையதாகவோ இல்லை. மேலடுக்கு மென்மையாகவும் கீழடுக்கு கடினமாகவும் உள்ளன.

இவ்வாறு அமைக்கப்பட்ட ஒரு உருண்டையை பூமி சுற்றும் வேகத்திற்கு சுற்றினால் மென்மையான பகுதி வேகமாகவும், கடினமான பகுதி குறைந்த வேகத்திலும் சுற்றும். இதனால் மேல் பகுதி மையப் பகுதியுடன் உள்ள ஈர்ப்பு சக்தியை இழந்து விடும். மேலே உள்ள பொருட்கள் பறக்க ஆரம்பித்து விடும்.

ஒரு பலகையின் மீது ஒரு அட்டையை வைத்து அப்பலகையை வேகமாகத் தள்ளினால் பலகைக்கு எதிர் திசையில் அட்டை பறந்து வந்து விழுவதை நீங்கள் காணலாம். இரண்டும் சமமான கனமுடையதாக இல்லாததும் இரண்டுக்கும் இடையே இணைப்பு இல்லாததுமே இதற்குக் காரணம்.

பலகைக்கு மேல் வைக்கப்பட்ட அட்டையையும், பலகையையும் இணைக்கும் வகையில் நான்கு ஆணிகளை அறைந்து இணைத்து விட்டு பலகையை எவ்வளவு வேகமாகத் தள்ளிவிட்டாலும் பலகையின் வேகத்திலும், திசையிலும் அட்டையும் சேர்ந்து செல்லும்.

அது போல் தான் பூமியின் மென்மையாக பகுதியையும், கடினமான பகுதியையும் இணைக்கும் வகையில் ஆணிகளைப் போல் மலைகள் நிறுவப்பட்டுள்ளன. அதனால் தான் அனைத்து அடுக்குகளும் ஒரே சீராகச் சுழல முடிகிறது.

மலைகள் இல்லாவிட்டால் பூமியின் மேற்பகுதி, பூமியின் கீழ்ப்பகுதிக்கு எதிர்த் திசையிலும், மையப் பகுதியின் பிடிப்பை விட்டு விலகியும் தாறுமாறாகச் சுற்றும். நாமெல்லாம் பந்தாடப்படுவோம். இந்த மாபெரும் அறிவியலைத் தான் அவ்வசனம் கூறுகிறது.

33. ஏன் தத்து எடுக்கக் கூடாது?

கேள்வி : ஒரு இந்து மத நண்பர் என்னிடம் இஸ்லாத்தில் தத்து எடுத்தல் கூடாது என்று உள்ளது பெரிய குறையாக உள்ளது. குழந்தையே இல்லாமல் தங்களுக்குக் குழந்தை வேண்டும் என்று விரும்புவோர் என்ன செய்வது? விபத்து, பெற்றோரின் நடத்தை சரியில்லாமல் பிரியும் குழந்தைகளுக்கு நாம் ஒரு வழிகாட்டியாக திகழலாம். இது கூடாது என்பதினால் இதை விட மோசமான டெஸ்ட் டியூப் பேபி என்ற முறையைத் தேர்ந்தெடுக்கின்றார்கள் என்று கேட்டதற்கு என்னால் பதில் சொல்ல இயலவில்லை. விளக்கம் தரவும்.

எம்.எஸ். முஹம்மது ஹபீபுல்லாஹ் சீர்காழி

பதில் : குழந்தை இல்லாதவர்கள் மற்றவர்களின் குழந்தைகளை எடுத்து வளர்ப்பதை இஸ்லாம் தடை செய்யவில்லை. இவ்வாறு எடுத்து வளர்க்கப்படும் குழந்தைகள் பெற்றெடுத்த குழந்தைகளுக்கான சட்ட உரிமைகளைப் பெற மாட்டார்கள் என்று தான் இஸ்லாம் கூறுகிறது.

ஒருவர் குழந்தை இல்லை என்பதற்காக ஆண் குழந்தையை எடுத்து வளர்க்கிறார். பின்னர் அவருக்கு அல்லாஹ் ஒரு பெண் குழந்தையைக் கொடுக்கிறான். அந்தப் பெண் குழந்தை பருவமடைந்ததும் அவர் வளர்த்த ஆணுக்கு தனது மகளை அவர் மணமுடித்துக் கொடுக்கலாம். ஏனெனில் அந்த ஆண் இவரது மகனில்லை. எனவே இவரது மகளுக்கும் அவன் சகோதரனாக மாட்டான் என்று இஸ்லாம் கூறுகிறது.

இது போல் வளர்த்தவர் மரணித்து விட்டால் அவரது சொத்துகளுக்கு பெற்ற மகன் வாரிசாவது போல் வளர்க்கப்பட்டவன் வாரிசாக முடியாது. ஏனெனில் இவன் அவரது மகன் இல்லை.

உடன் பிறந்த சகோதரர்கள் சகோதரிகள் போன்ற பல உறவினர்கள் இருக்கும் போது யாரோ ஒருவனை வாரிசெனக் கூறுவது அந்த உறவினர்களுக்கு வெறுப்பை ஏற்படுத்தும். உறவினர்களைப் பகைக்கும் நிலைமை ஏற்படும்.

வளர்க்கப்பட்டவனுக்கு ஏதேனும் கொடுக்க விரும்பினால் மூன்றில் ஒரு பகுதியை விட அதிகமாகாமல் மரண சாசனம் எழுதலாம்.

ஒருவனை நாம் எடுத்து வளர்க்கிறோம். நம் வீட்டில் நமது உடன் பிறந்த சகோதரிகள் உள்ளனர். இவர்களுக்கும் வளர்க்கப்பட்டவனுக்கும் எந்த விதமான உறவும் கிடையாது. எனவே அன்னிய ஆண்களுடன் நடந்து கொள்ள வேண்டிய வகையில் தான் அவனுடன் அவர்கள் நடந்து கொள்ள வேண்டும்.

இரத்தம் சம்பந்தம் இல்லாததால் தந்தையின் சகோதரிகள் என்று அவர்களை அவன் கருத மாட்டான். இதனால் விபரீதங்கள் ஏற்படலாம்.

வளர்க்கப்பட்டவனிடம் நீ என் மகன் தான் என்று கூறி ஏமாற்றுவதையும் இஸ்லாம் தடுக்கிறது. ஒவ்வொருவரையும் அவரது தந்தையின் பெயரிலேயே அழைக்க வேண்டும்.

எந்த மனிதருக்குள்ளும் இரண்டு உள்ளங்களை அல்லாஹ் ஏற்படுத்தவில்லை. உங்களின் மனைவியரில் யாரைத் தாயுடன் ஒப்பிட்டீர்களோ அவர்களை உங்கள் தாயார்களாக அவன் ஆக்கவில்லை. உங்களால் வளர்க்கப்படும் பிள்ளைகளை உங்கள் பிள்ளைகளாக அல்லாஹ் ஆக்கவில்லை. இது உங்கள் வாய்களால் கூறும் வார்த்தை. அல்லாஹ் உண்மையே கூறுகிறான். அவனே நேர் வழி காட்டுகிறான்.

அவர்களை அவர்களின் தந்தையருடனே சேர்த்து அழையுங்கள்! அதுவே அல்லாஹ்விடம் நீதியானது. அவர்களின் தந்தையரை நீங்கள் அறியாவிட்டால் அவர்கள் உங்களின் கொள்கைச் சகோதரர்களும் உங்கள் நண்பர்களுமாவர். தவறுதலாக நீங்கள் கூறி விடுவதில் உங்கள் மீது குற்றம் இல்லை. மாறாக உங்கள் உள்ளங்களால் தீர்மானித்துக் கூறுவதே (குற்றமாகும்). அல்லாஹ் மன்னிப்பவனாகவும், நிகரற்ற அன்புடையோனாகவும் இருக்கிறான்.

திருக்குர்ஆன் 33:4,5

 நீ இன்னாரின் மகன் தான்; எனக்குக் குழந்தையில்லாததால் உன்னை எடுத்து வளர்க்கிறேன் என்று தான் அவனிடம் கூற வேண்டும். உலகத்துக்கும் இப்படித் தான் கூற வேண்டும். இன்னொருவருக்குப் பிறந்தவனை தனக்குப் பிறந்தவன் எனச் சொந்தம் கொண்டாடுவதை இஸ்லாம் தடுக்கிறது.

குழந்தைகளை எடுத்து வளர்ப்பதை இஸ்லாம் தடுக்கவில்லை.

34. புத்தர் பற்றி குர்ஆன் கூறுவது என்ன?

கேள்வி: புத்தர் பற்றி திருக்குர்ஆன் கூறுவது என்ன? என்று புத்த மத நண்பர் கேட்கிறார். அவருக்கு எப்படி விளக்கம் கூறுவது?

– இலங்கை எம்.ஜே.எம். நிஜாம்தீன், ஜித்தா

பதில்:

குர்ஆன், உலகத்தில் வந்த ஒவ்வொருவரையும் பற்றிக் குறிப்பிடும் வரலாற்றுப் புத்தகமல்ல. அவ்வாறு எழுதப்படுவதாக இருந்தால் இப்போது இருப்பதை விட ஆயிரம் மடங்கு பெரிதாக குர்ஆன் ஆகி விடும்.

மனிதன் இவ்வுலகில் எப்படி வாழ்ந்தால் அது நன்மை தரும் என்பதை மட்டுமே குர்ஆன் கூறும். அது தான் மனிதனுக்குத் தேவையானது. ஒரு சிலருடைய வாழ்க்கையில் மனித குலம் பெற வேண்டிய படிப்பினைகளை மட்டும் குர்ஆன் அவ்வப்போது சுட்டிக் காட்டும்.

எனவே தான் குர்ஆனில் புத்தர் பற்றிக் கூறப்படவில்லை. கூறப்படாததால் எந்தக் குறையும் இல்லை.

அதே சமயம் புத்தர் பற்றி எத்தகைய முடிவை மேற்கொள்வது என்று சிந்தித்தால் அதற்கான விளக்கம் இஸ்லாத்தில் உண்டு.

புத்தர் ஒரு காலத்தில் பிறந்தார். பின்னர் இறந்து விட்டார். இவ்வுலகம் படைக்கப்பட்டு இலட்சோப லட்சம் வருடங்கள் கடந்து விட்டன. அவற்றுள் சுமார் நூறு வருடங்களுக்குள் மட்டுமே புத்தர் வாழ்ந்திருப்பார். இத்தகைய ஒருவர் கடவுளாக இருக்க முடியாது. நம்மைப் போலவே வாழ்ந்து மறைந்தவரை வழிபட முடியாது; வணங்க முடியாது.

அவர் கடவுளாக இருந்தார் என்றால், உலகம் தோன்றி பல இலட்சம் வருடங்களாக அவர் இல்லாமல் இருந்தாரே அப்போது இவ்வுலகத்தை யார் நிர்வகித்தார்? என்றெல்லாம் திருக்குர்ஆனை ஆதாரமாகக் கொண்டு புத்தரை ஆய்வு செய்யலாம். அவரை வழிபடுவது தவறு எனக் கூறலாம்.

அது போல் அவரது புலால் உண்ணாமை என்ற கொள்கை எக்காலத்துக்கும் பொருந்தாது. மனித குலத்துக்கு நன்மை தராது என்று ஆய்வு செய்வதற்கான வாசலை திருக்குர்ஆன் திறந்து வைத்துள்ளது.

எனவே புத்தரானாலும், ராமரானாலும், கன்பூஷியஸ் ஆனாலும் நேற்று தோன்றிய ரஜ்னீஷ் ஆனாலும் இன்றைக்கு இருக்கிற சாய்பாபாக்கள் ஆனாலும் அவர்களைப் பற்றி எத்தகைய முடிவுக்கு வரலாம் என்று ஆராயப் புகுந்தால் திருக்குர்ஆனில் மிகத் தெளிவான விடை உள்ளது. இவர்களது பெயர்கள் தான் குர்ஆனில் இருக்காதே தவிர இவர்களது நடவடிக்கைகள் குறித்து என்னென்ன முடிவெடுக்கலாம் என்பதற்கு விடை இருக்கிறது. அதை உங்கள் புத்த மத நண்பருக்குக் கூறுங்கள்.

35. பிற மதத்தவர்கள் நோன்பு வைக்கலாமா? தொழலாமா?

கேள்வி : பிற மத நண்பர்கள் இருவர் நோன்பு வைத்தும், தொழுதும் வந்தார்கள். அதை நமது சகோதரர் ஒருவர் நீங்கள் நோன்பு நோற்பதும், தொழுவதும் பாவம். அதனால் இனி நோன்பு வைக்காதீர்கள் என்று சொல்லி இருக்கிறார்.

அவர்களிடம் நீங்கள் சுன்னத் செய்யவில்லை. கலிமா சொல்லவில்லை என்றும் கூறியிருக்கிறார். அவர்கள் நோன்பு வைக்கலாமா? தொழலாமா? அவர்களுக்கும் நன்மை கிடைக்குமா?

குடவாசல் எம். கமால் பாட்சா, மயிலை.

பதில் :

இதில் இரண்டு விஷயங்கள் உள்ளன. நாம் இத்தகையோரைத் தடுக்கலாமா? என்பது முதல் விஷயம்.

இதனால் அவருக்குப் பயன் ஏற்படுமா? என்பது இரண்டாவது விஷயம்.

நபிகள் நாயகம் (ஸல்) காலத்தில் இஸ்லாத்தை ஏற்காத சிலர் முஸ்லிம்களுடன் சேர்ந்து தொழுகையிலும், இன்ன பிற வணக்கங்களிலும் ஈடுபட்டு வந்தனர். இன்னும் சொல்லப் போனால் போர்க் களத்திற்குக் கூட நபிகள் நாயகத்துடன் சென்றனர்.

இவர்கள் இஸ்லாத்தை ஏற்கவில்லை. சுயநலனுக்காகவும், உலக ஆதாயம் கருதியும் இப்படிச் சிலர் நடிக்கிறார்கள் என்று குர்ஆன் மூலம் நபிகள் நாயகத்திற்கு அறிவிக்கப்பட்டது. அவர்கள் யார் என்பதும் தெரிவிக்கப்பட்டது.

ஆயினும் அவர்களில் ஒருவரையும் நபிகள் நாயகம் (ஸல்) அவர்கள் இஸ்லாமிய வணக்க வழிபாடுகளைச் செய்ய வேண்டாம் என்று தடுக்கவில்லை. நபிகள் நாயகம் (ஸல்) அவர்களின் கடைசிக் காலம் வரையிலும் இத்தகையோர் இருந்தனர்.

நீங்கள் சுட்டிக் காட்டுவோர் அவ்வாறு நடிக்கின்ற சந்தர்ப்பவாதிகள் அல்லர். இஸ்லாத்தில் சில காரியங்கள் அவர்களுக்கு உண்மையாகவே பிடித்துள்ளன. அதில் கவரப்பட்டு அதைக் கடைப்பிடிக்கும் போது இன்னும் பல அம்சங்களை அவர்கள் உள்ளூர விரும்பலாம்.

முஸ்லிமுக்குப் பிறந்து விட்டு சமாதிகளை வணங்குவோரை விட இவர்கள் மேலானவர்கள் எனலாம்.

வணக்க வழிபாடுகளை நிறைவேற்றுவதற்கும், சுன்னத் செய்வதற்கும் எந்தச் சம்பந்தமும் இல்லை. சுன்னத் செய்வது என்பது விரும்பத்தக்க நன்மை பயக்கும் ஒரு காரியமாகத் தான் இஸ்லாத்தில் கூறப்பட்டுள்ளது. கட்டாயக் கடமையாக கூறப்படவில்லை. சுன்னத் என்ற சொல்லுக்கு கட்டாயக் கடமையில்லாத நிலையில் விரும்பத்தக்க நபி வழி என்பதே பொருள்.

இஸ்லாமியக் கொள்கை முழக்கமான வணக்கத்திற்குரியவன் அல்லாஹ்வைத் தவிர யாருமில்லை; நபிகள் நாயகம் (ஸல்) அவர்கள் அல்லாஹ்வின் தூதர் என்பதை நம்பிக்கை கொண்டு வாயால் மொழிவது அவசியம் தான்.

அவர் நம்பிக்கை கொண்டவரா? இல்லையா? என்பதற்கு நாம் யாரும் சான்றிதழ் கொடுக்க முடியாது. ஆனால் தொழுகை, நோன்பு மூலம் நம்பிக்கை இருப்பதை வெளிப்படுத்துகிறார்.

யார் நமது தொழுகையைத் தொழுது, நமது கிப்லாவை முன்னோக்கி, நாம் அறுத்ததை உண்கிறாரோ அவர் முஸ்லிம் ஆவார். முஸ்லிமுக்கு உரிய எல்லா உரிமையும் அவருக்கு உண்டு என்பது நபி மொழி.

(நூல்: புகாரி 378)

எனவே இத்தகையோரைத் தடுக்கக் கூடாது.

அமெரிக்கா, இங்கிலாந்து போன்ற நாடுகளில் வெகு வேகமாக இஸ்லாம் பரவுவதைக் கேள்விப்பட்டு பூரிப்படைகிறோம்.

பெரும்பாலும் எவ்வாறு பரவுகிறது?

பள்ளிவாசலுக்கு வந்து ஓரிரு நாட்கள் முஸ்லிம்களின் தொழுகை முறையைப் பார்ப்பார்கள். பிறகு அவர்களும் முஸ்லிம்கள் செய்வதைப் போல் உளூச் செய்து சேர்ந்து தொழுவார்கள். அதில் கிடைக்கும் மன நிறைவால் தங்களை இஸ்லாத்தில் இணைத்துக் கொள்கிறார்கள். வேறு வகையிலும் இஸ்லாம் பரவினாலும் இப்படித் தான் அதிக அளவில் பரவுகிறது.

எனவே, இத்தகையோரை விரட்டியடிக்காது ஒழுங்குகளைச் சொல்லிக் கொடுத்தால் நமக்கே அறிவுரை கூறும் அளவுக்கு உயர்வார்கள்.

இது தடுப்பவர்கள் அறிந்துகொள்ள வேண்டிய விஷயமாகும்.

தொழுகை, நோன்பு போன்ற கடமைகளைச் சிரமப்பட்டு நிறைவேற்றும் அந்தச் சகோதரர்கள் மறுமையில் அதற்கான பலனை அடைய வேண்டுமானால் வேறு கடவுள் வழிபாடுகளை அவர்கள் விட்டு விட வேண்டும். பல கடவுள் நம்பிக்கையும், ஒரு கடவுள் நம்பிக்கையும் ஒரு உள்ளத்தில் இருக்கக் கூடாது என்பது இறைவன் கவனிக்கும் முதல் விஷயமாகும்.

ஒரே ஒரு கடவுள் தான் உலகிற்கு இருக்க முடியும். முஹம்மது நபி (ஸல்) அவர்கள் அவனது தூதர் என்பதையும் நம்புவார்களானால் இந்தச் செயல் அர்த்தமுள்ளதாக அமையும்.

36. பிற மதத்தவர்களை உற்ற நண்பர்களாக ஆக்கக் கூடாது ஏன்?

கேள்வி: பிற மதத்தவர்களை உற்ற நண்பர்களாக ஆக்கிக் கொள்ளாதீர்கள் என்று குர்ஆனில் உள்ளதே! ஆதலால் எங்களை நண்பர்களாக நீங்கள் ஆக்கிக் கொள்ள மாட்டீர்களா? என்று பிற மத நண்பர் கேட்கிறார்.

ஏ.கே. அப்துல் சலாம், நாகர்கோவில்

பதில் : திருக்குர்ஆனின் 3:28, 4:89, 4:139, 4:144, 5:51, 5:80, 9:23 ஆகிய வசனங்களில் நீங்கள் சுட்டிக் காட்டுகின்ற கட்டளை பிறப்பிக்கப்படுகின்றது.

இஸ்லாம் இன வெறியைத் தூண்டுவதாக இவ்வசனங்களைப் பார்க்கும் சிலர் எண்ணுகின்றனர். இவ்வாறு எண்ணுவது தவறாகும்.

திருக்குர்ஆனின் வசனங்கள் பல்வேறு சந்தர்ப்பங்களில் அருளப்பட்டவை. சில வசனங்களைச் சரியாக புரிந்து கொள்ள அது அருளப்பட்ட சந்தர்ப்பத்தையும் அறிந்து கொள்வது அவசியமாகும்.

திருக்குர்ஆன் அருளப்பட்ட காலத்தில் முஸ்லிம்களைச் சுற்றி வாழ்ந்த பல தெய்வ நம்பிக்கையாளர்களும், யூதர்களும் முஸ்லிம்களுக்கு எதிராகப் படை திரட்டிக் கொண்டிருந்தார்கள்.

எப்படியாவது முஸ்லிம்களை அழித்து இஸ்லாத்தை ஒழிக்க வேண்டும் என்று கங்கணம் கட்டிக் கொண்டிருந்தார்கள். போர் நடக்காத வருடமே இருக்கவில்லை. சில வருடங்களில் ஒன்றுக்கு மேற்பட்ட போர்களையும் முஸ்லிம்கள் சந்தித்தனர்.

இத்தகைய இக்கட்டான சூழ்நிலையில் சில முஸ்லிம்களின் உறவினர்களும், நண்பர்களும் எதிரிகளின் பகுதிகளில் இருந்தனர். அவர்களுடன் முஸ்லிம்கள் உறவாடி வந்தனர். முஸ்லிம்கள் மூலம் தகவல்கள் அவர்களுக்குக் கிடைத்து விடக் கூடாது என்பதற்காகவே இவ்வாறு கட்டளை பிறப்பிக்கப்பட்டது.

திருக்குர்ஆனிலேயே இது பற்றி விளக்கமும் உள்ளது.

இஸ்லாத்தைக் கேலிப் பொருளாக ஆக்கியவர்களை உற்ற நண்பர்களாக்காதீர்கள்!

(பார்க்க : திருக்குர்ஆன் 5:57)

உங்களுக்குப் பகைவர்களாக இருப்போரையும், கைகளாலும், நாவுகளாலும் உங்களுக்குத் தீங்கிழைக்கத் திட்டமிடுவோரையும் உற்ற நண்பர்களாக்காதீர்கள்!

(பார்க்க : திருக்குர்ஆன் 60:2)

உங்கள் பகைவர்களாகவும் இருந்து கொண்டு, உங்களையும், நபிகள் நாயகத்தையும் ஊரை விட்டே விரட்டியடித்தவர்களை உற்ற நண்பர்களாக்காதீர்கள்!

(பார்க்க : திருக்குர்ஆன் 60:1)

மார்க்கத்துக்கு எதிராக உங்களுடன் போருக்கு வருவோரையும், உங்களையும் நபிகள் நாயகத்தையும் விரட்டியடித்தவர்களையும் உற்ற நண்பர்களாக்காதீர்கள்! அவ்வாறு நடக்காத முஸ்லிமல்லாதவர்களுடன் நட்புப் பாராட்டுவது மட்டுமின்றி அவர்களுக்கு நன்மையும் செய்யுங்கள்!

(பார்க்க : திருக்குர்ஆன் 60:8-9)

வெளிப்படையாக எதிர்ப்பைக் காட்டி, உள்ளுக்குள் உங்களை ஒழிக்கத் திட்டமிடுவோரை நண்பர்களாக்காதீர்கள்!

(பார்க்க : திருக்குர்ஆன் 3:118)

அன்றைய கிறித்தவ சமுதாயத்தினர் முஸ்லிம்களிடம் நெருக்கமான அன்பு கொண்டவர்களாக இருந்துள்ளனர்.

(பார்க்க : திருக்குர்ஆன் 5:82)

ஒரு சமுதாயம் உங்களுக்குச் செய்த தீமை காரணமாக அவர்களுக்கு அநியாயம் செய்யாதீர்கள்!

(பார்க்க : திருக்குர்ஆன் 5:2, 5:8)

உடன்படிக்கை செய்து முறையாக நடப்போரிடம் ஒப்பந்தத்தை நிறைவேற்றுங்கள்!

(பார்க்க : திருக்குர்ஆன் 9:4)

முஸ்லிமல்லாதவர் அடைக்கலம் தேடி வந்தால் அவருக்கு அடைக்கலம் அளிக்குமாறு திருக்குர்ஆன் 9:6 வசனம் கூறுகிறது.

பெற்றோர்கள் முஸ்லிம்களாக இல்லாவிட்டாலும் அவர்களுக்குரிய கடமைகளை நிறைவேற்றுமாறு திருக்குர்ஆனின் 31:15, 29:8 ஆகிய வசனங்கள் கூறுகின்றன.

இவ்வசனங்களையும் சேர்த்துக் கவனித்தால் முஸ்லிமல்லாதவர்களில் போர்ப் பிரகடனம் செய்யாத மக்களுடன் நன்றாகப் பழகவே இஸ்லாம் கட்டளையிடுகிறது என்பதை அறிந்து கொள்ளலாம்.

அது மட்டுமின்றி நபிகள் நாயகம் (ஸல்) அவர்களின் ஆட்சியில் முஸ்லிமல்லாதவர்கள் பலர் சகல உரிமையும் பெற்று வாழ்ந்தனர்.

(பார்க்க : புகாரி 1356)

நபிகள் நாயகம் (ஸல்) அவர்கள் தமது கவச ஆடையை யூதரிடம் அடைமானம் வைத்தனர்.

(பார்க்க: புகாரி 2916, 2068)

நபிகள் நாயகம் (ஸல்) அவர்கள் யூதப் பெண்ணின் விருந்தை ஏற்றனர்.

(பார்க்க: புகாரி 2617)

யூதர்களே நியாயம் கேட்டு நபிகள் நாயகத்திடம் வந்தனர்.

 (பார்க்க: புகாரி  2412,2417)

இவர்களெல்லாம் போர்ப் பிரகடனம் செய்யாது முஸ்லிம்களுடன் பழகியவர்கள்.

இன்னும் சொல்லப்போனால் நட்பு பாராட்டுவதாக நடித்த நயவஞ்சகர்கள் கூட, வெளிப்படையாகப் போர்ப் பிரகடனம் செய்யாததால் அவர்களுடனும் முஸ்லிம்கள் பழகி வந்தனர். அதனால் தான் இஸ்லாம் அந்த மக்களை வென்றெடுத்தது. போர்ச் சூழ்நிலையில் எந்த ஒரு நாடும் எடுக்கக் கூடிய அவசர நடவடிக்கையின் ஒரு பகுதியாக இடப்பட்ட கட்டளை தான் மேற்கண்ட வசனங்கள்.

37. பிற மதத்தினரிடமிருந்து பள்ளிவாசலுக்காக அன்பளிப்பு வாங்க தடையிருக்கிறதா?

கேள்வி : எனது பிற மத நண்பர் ஒருவர் வருத்தத்தோடு என்னிடம் சொன்னார். நான் பள்ளிவாசல் கட்டுமானப் பணிகளுக்காகவும், நோன்புக் கஞ்சிக்காகவும் ஒரு தொகையை அன்பளிப்பாகக் கொடுத்தேன். நான் இந்து என்பதால் வாங்க மறுத்து விட்டார்கள். இது சரி தானா? என்று கேட்கிறார்.

எஸ்.ஏ. இர்பான் பாஷா, தர்மபுரி

பதில் :

பள்ளிவாசல்களிலேயே சிறந்த பள்ளிவாசல் கஅபா ஆலயம் தான். சிதிலமடைந்த இந்த ஆலயம் நபிகள் நாயகம் (ஸல்) அவர்கள் சிறுவராக இருந்த போது மீண்டும் புதுப்பித்துக் கட்டப்பட்டது. புதுப்பித்தவர்கள் அனைவரும் பல கடவுள் நம்பிக்கை கொண்டவர்கள் தான். அவர்களின் பொருட்செலவில் தான் கஅபா புதுப்பிக்கப்பட்டது. நபிகள் நாயகம் (ஸல்) அவர்களும் சிறு வயதில் அதற்காக மண் சுமந்தனர்.

நபிகள் நாயகம் (ஸல்) அவர்கள் ஆட்சியை நிறுவி கஅபா ஆலயத்தையும் கைவசப்படுத்திய போது முஸ்லிமல்லாதவர்களின் பொருட்செலவில் கட்டப்பட்டதால் அதை இடித்துவிட்டு கட்டவில்லை. இடித்துவிட்டு கட்ட நினைத்தால் அது அவர்களுக்கு மிக எளிதாகவே சாத்தியமாகியிருக்கும்.

முஸ்லிமல்லாதவர்களால் கட்டப்பட்ட அந்தப் பள்ளியில் தான் நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுதார்கள். அங்கு தான் ஹஜ் கடமையை நிறைவேற்றினார்கள்.

கஅபாவை இடித்து விட்டு மீண்டும் கட்டவும் அவர்கள் சிந்தித்ததுண்டு, அதற்கு இப்ராஹீம் நபி அவர்கள் கட்டிய வடிவில் கஅபாவை அவர்கள் கட்டவில்லை என்பதைத் தான் காரணமாகக் கூறினார்களே தவிர முஸ்லிமல்லாதவர்களின் பொருட்களால் கட்டப்பட்டதைக் காரணமாகக் கூறவில்லை.

உலகின் மிகச் சிறந்த ஆலயமே முஸ்லிமல்லாதவர்களின் பொருளுதவியால் கட்டப்பட்டிருந்து, அதில் நபிகள் நாயகம் (ஸல்) அவர்கள் தொழுகை நடத்தியிருக்கும் போது மற்ற பள்ளிவாசல்களுக்கு பிற மக்களிடம் நன்கொடைகள் பெறுவதில் தவறில்லை.

நன்கொடை கொடுத்ததால் இஸ்லாம் அனுமதிக்காத காரியங்களைப் பள்ளிவாசலில் செய்ய நிர்பந்தம் செய்வார்கள் என்றிருந்தால் மட்டும் அந்தக் காரணத்திற்காக தவிர்க்கலாம்.

நோன்புக் கஞ்சி ஒரு உணவு தான். அது ஒரு புனிதமான உணவு கிடையாது. மற்றவர்கள் தரும் உணவுப் பொருட்களை எவ்வாறு சாப்பிடலாமோ அவ்வாறு அவர்கள் நோன்புக் கஞ்சி காய்ச்சினால் அதையும் உண்ணலாம். இதற்கு எந்தத் தடையும் இல்லை. ஆனால் அந்த நண்பர் இவ்வாறு உதவினால் மறுமையில் பயன் கிடைக்குமா என்பது தனி விஷயம்.

அகில உலகுக்கும் ஒரே ஒரு கடவுளைத் தவிர வேறு கடவுள் கிடையாது என்பதை நம்பாமல், யார் எந்த நல்லதைச் செய்தாலும் அதற்கான பலன் இவ்வுலகில் கிடைக்குமே தவிர மறுமையில் சொர்க்கத்தைப் பெற முடியாது. ஒரே ஒரு கடவுள் தான் என்று நம்பாவிட்டால் அந்த ஒரு கடவுளிடம் ஏதும் கிடைக்காது.

38. மற்ற மதங்களை விமர்சிக்கக் கூடாதா?

கேள்வி: ஏனைய மதங்களை விமர்சிக்கக் கூடாது என்று திருக்குர்ஆன் கூறுகிறது. ஆனால், திருக்குர்ஆனே பல இடங்களில் ஏனைய மதங்களையும், ஏனைய மதங்களின் கடவுள் கொள்கையைப் பற்றியும் விமர்சிக்கின்றதே? ஏன் இந்த முரண்பாடு?

– ஹெச்.எம். ஹில்மி, அக்கூரன, இலங்கை.

பதில்: ஏனைய மதங்களை விமர்சிக்கக் கூடாது என்று திருக்குர்ஆனில் எந்த இடத்திலும் கூறப்படவில்லை. பிற மதத்தவர்கள் கடவுளர்களாகக் கருதுவோரை ஏசக் கூடாது என்று தான் குர்ஆன் கூறுகிறது.

அல்லாஹ்வையன்றி யாரிடம் அவர்கள் பிரார்த்திக்கிறார்களோ அவர்களை ஏசாதீர்கள்! அவர்கள் அறிவில்லாமல் வரம்பு மீறி அல்லாஹ்வை ஏசுவார்கள்.

திருக்குர்ஆன் 6:108

ஏசுவதற்கும், விமர்சிப்பதற்கும் மிகப் பெரிய வேறுபாடு இருக்கிறது.

முஸ்லிமல்லாதவர்களால் கடவுளர்களாக மதிக்கப்படுவோரின் தனிப்பட்ட நடத்தைகள் போன்றவற்றைக் கேலி செய்வதும், தரக்குறைவான வார்த்தைகளைப் பேசுவதும் தான் ஏசுதல் என்பதன் பொருளாகும்.

கொள்கை, கோட்பாடு மற்றும் சட்ட திட்டங்களின் அடிப்படையில் இது தான் சரியானது என்று வாதிடுவதையும், மற்ற கொள்கைகள் தவறானவை என்று கூறுவதையும் இஸ்லாம் அனுமதிக்கின்றது.

குர்ஆனில் அதிகமான இடங்களில் அறிவுபூர்வமான இத்தகைய வாதங்களும், விமர்சனங்களும் காணப்படுகின்றன. ஆனால் ஒரு இடத்திலும் பிற மதத்தினரால் கடவுளர்களாக மதிக்கப்படுவோர் ஏசப்படவே இல்லை.

ஈஸா நபியைக் கிறித்தவர்கள் கடவுளின் மகன் எனக் கூறுவதை இஸ்லாம் மறுக்கிறது. அதற்கான காரண காரியங்களையும் தெளிவாகக் கூறுகிறது. ஆனால் ஒரு இடத்தில் கூட ஈஸா நபியைப் பற்றி தரக் குறைவான ஒரு சொல்லையும் குர்ஆன் பயன்படுத்தவில்லை.

வேதமுடையோரே! உங்கள் மார்க்கத்தில் வரம்பு மீறாதீர்கள்! அல்லாஹ்வின் மீது உண்மையைத் தவிர (வேறெதனையும்) கூறாதீர்கள்! மர்யமின் மகன் ஈஸா எனும் மஸீஹ் அல்லாஹ்வின் தூதரும் அவனது கட்டளையா(ல் உருவானவருமா)வார். அக்கட்டளையை அவன் மர்யமிடம் போட்டான். அவனது உயிருமாவார். எனவே அல்லாஹ்வையும், அவனது தூதர்களையும் நம்புங்கள்! (கடவுள்) மூவர் எனக் கூறாதீர்கள்! விலகிக் கொள்ளுங்கள்! (அது) உங்களுக்குச் சிறந்தது. அல்லாஹ்வே ஒரே வணக்கத்திற்குரியவன். தனக்குப் பிள்ளை இருப்பதை விட்டும் அவன் தூயவன். வானங்களில் உள்ளவையும், பூமியில் உள்ளவையும் அவனுக்கே உரியன. அல்லாஹ் பொறுப்பேற்கப் போதுமானவன்.

திருக்குர்ஆன் 4:171

மர்யமின் மகன் மஸீஹ் தான் அல்லாஹ் எனக் கூறியவர்கள் (ஏக இறைவனை) மறுத்து விட்டனர். இஸ்ராயீலின் மக்களே! என் இறைவனும், உங்கள் இறைவனுமாகிய அல்லாஹ்வை வணங்குங்கள்! அல்லாஹ்வுக்கு இணை கற்பிப்போருக்கு சொர்க்கத்தை அல்லாஹ் விலக்கப்பட்டதாக ஆக்கி விட்டான். அவர்கள் சென்றடையும் இடம் நரகம். அநீதி இழைத்தோருக்கு எந்த உதவியாளர்களும் இல்லை என்றே மஸீஹ் கூறினார்.

திருக்குர்ஆன் 5:72

மர்யமின் மகன் மஸீஹ் தூதரைத் தவிர வேறில்லை. அவருக்கு முன் பல தூதர்கள் சென்று விட்டனர். அவரது தாய் உண்மையாளர். அவ்விருவரும் உணவு உண்போராக இருந்தனர். அவர்களுக்குச் சான்றுகளை எவ்வாறு தெளிவுபடுத்தியுள்ளோம் என்பதைச் சிந்திப்பீராக! பின்னர் அவர்கள் எவ்வாறு திசை திருப்பப்படுகின்றனர் என்பதையும் சிந்திப்பீராக!

திருக்குர்ஆன் 5:75

லாத், உஸ்ஸா போன்ற பெண் பாத்திரங்களைக் கடவுளின் புதல்விகள் என்று மக்காவில் வாழ்ந்தவர்கள் நம்பி வந்தனர். உங்களுக்கு மட்டும் ஆண் மக்கள்! அல்லாஹ்வுக்கு மட்டும் பெண் மக்களா! என்று குர்ஆன் கேள்வி எழுப்பியது. இறைவனுக்கு மனைவியும், மக்களும் அறவே இல்லை என்பதையும் கூறியது. லாத், உஸ்ஸா பற்றி அவர்கள் நம்பி வந்த கட்டுக் கதைகளின் அடிப்படையில் கீழ்த்தரமாக விமர்சிக்க முடியும். அப்படி எந்த விமர்சனமும் குர்ஆனில் இல்லை.

இந்துக்கள் கடவுளர்களாக மதிக்கும் இராமன், கிருஷ்ணன், முருகன், விநாயகர், சிவன், விஷ்ணு போன்றவர்கள் குறித்து முஸ்லிம்கள் குறை கூறக் கூடாது. அதைத் திருக்குர்ஆன் தடை செய்கிறது.

அதே நேரத்தில் ஒரு கடவுள் தான் இருக்க முடியும். பல கடவுள்கள் இருக்க முடியாது என்று வாதம் செய்யலாம். பல கடவுள் கொள்கையை நம்புவதால் ஏற்படும் கேடுகளைப் பட்டியலிட்டு கொள்கைப் பிரச்சாரம் செய்யலாம். மற்றவர்கள் கடவுளர்களாக மதிக்கக்கூடியவர்களின் பெயர்களைக் குறிப்பிடாமலேயே இத்தகைய பிரச்சாரத்தைச் செய்ய முடியும்.

அறிவுபூர்வமான வாதங்களின் அடிப்படையில் இவ்வாறு பிரச்சாரம் செய்வதை இஸ்லாம் அனுமதிக்கிறது. இத்தகைய பிரச்சாரத்தால் சமூக நல்லிணக்கத்திற்கு எந்தக் கேடும் ஏற்படாது. எனவே ஏசுவதைத் தவிர்க்க வேண்டும் என்பதும் அறிவுபூர்வமாக விமர்சனம் செய்யலாம் என்பதும் ஒன்றுக்கொன்று முரண்பட்டவை அல்ல.

39. இஸ்லாம் ஏன் போரை விதிக்க வேண்டும்?

கேள்வி : எங்கள் பக்கத்து வீட்டு இந்து நண்பரிடம் எனக்கு நீண்ட நாளாக பழக்கம் உண்டு. அவரிடம் இஸ்லாத்தை அறிமுகம் செய்தேன். குர்ஆனையும் அவருக்கு படிக்கக் கொடுத்தேன். அவருக்கு அதில் சந்தேகம் ஏற்பட்டது. அதில் இஸ்லாம் ஏன் போரை விதிக்க வேண்டும், மனிதனை மனிதன் கொன்று குவிப்பதையும், பொருளாதாரத்தைச் சேதப்படுத்துவதையும் அல்லாஹ்வின் பாதையில் போர் செய்வதாக சிறப்பித்துக் கூறுவதா? இது இறைவனின் மகா கருணைக்கு இழுக்காக இல்லையா? என்று கேட்கிறார் விளக்கம் தரவும்.

– எம். முஹம்மது மூஸா, மதுரை.

போர் செய்யுமாறு கட்டளையிடும் வசனங்களைச் சிலர் தவறாகப் புரிந்து கொண்டுள்ளனர். திருக்குர்ஆனில் உள்ள பல கட்டளைகள் அனைத்து முஸ்லிம்களுக்கும் உரியது என்றாலும் ஆட்சியாளர்கள் மீதும், அரசுகள் மீதும் மட்டும் சுமத்தப்பட்ட கட்டளைகளும் உள்ளன.

அரசாங்கத்தின் மீது சுமத்தப்பட்ட கடமைகளைத் தனி நபர்கள் செயல்படுத்தக் கூடாது.

திருடினால் கையை வெட்டுதல், விபச்சாரத்துக்கு மரண தண்டனை, அல்லது நூறு கசையடி வழங்குதல், கண்ணுக்குக் கண், பல்லுக்குப் பல் என்பன போன்ற சட்டங்கள் குர்ஆனில் கூறப்பட்டுள்ளன. இச்சட்டங்களைத் தனிப்பட்ட எந்த முஸ்லிமும், முஸ்லிம் குழுவும் கையில் எடுக்க முடியாது. மாறாக இஸ்லாமிய அரசு தான் இவற்றை நடைமுறைப்படுத்த வேண்டும்.

போர் குறித்த வசனங்களும் இது போல் அரசின் மீது சுமத்தப்பட்ட கடமையே தவிர தனி நபர்கள் மற்றும் குழுக்கள் மீது சுமத்தப்பட்டதல்ல. இவ்வாறு நாம் கூறுவதற்கு குர்ஆனிலேயே சான்றுகள் உள்ளன.

4:75 வசனத்தில் பலவீனர்களுக்காக நீங்கள் ஏன் போரிடக் கூடாது? என்று கூறப்படுகிறது. பலவீனர்கள் என்பது மக்காவில் சிறுபான்மையினராக இருந்த முஸ்லிம்களைக் குறிக்கும். அவர்கள் மக்காவில் சொல்லொணாத துன்பத்துக்கு உள்ளாக்கப்பட்டனர். ஊரை விட்டு தப்பித்தால் போதும் என்ற அளவுக்கு அவர்களுக்குக் கொடுமைகள் இழைக்கப்பட்டன.

ஆயினும் அவர்களை அழைத்துப் போர் செய்யுமாறு கட்டளையிடாமல், அவர்களுக்காக நீங்கள் ஏன் போர் செய்யக்கூடாது என்று நபிகள் நாயகம் (ஸல்) தலைமையில் அமைந்த முஸ்லிம் அரசுக்கு திருக்குர்ஆன் கட்டளையிடுகிறது.

பலவீனர்களும், பாதிக்கப்பட்டவர்களும் போர் நடவடிக்கையில் இறங்கலாம் என்றிருந்தால் போரிடுமாறு அந்தப் பலவீனர்களுக்குத் தான் கட்டளை பிறப்பிக்கப்பட்டிருக்க வேண்டும்.

8:60 வசனத்தில் பலவிதமான போர்த் தளவாடங்களைத் தயார்படுத்திக் கொள்ளுமாறு கட்டளை பிறப்பிக்கப்படுகிறது. ஒரு நாட்டுக்குள் பலவீனமாகவும், சிறுபான்மையாகவும் உள்ள தனி நபரோ, குழுக்களோ இப்படி திரட்டிக் கொள்வது சாத்தியமாகாது. இது அரசாங்கத்தினால் மட்டுமே சாத்தியமாகக் கூடியதாகும்.

இஸ்லாமிய அரசு அமைந்து, போர் செய்ய வேண்டிய காரணங்கள் அனைத்தும் இருந்து, போர் செய்வதற்கான படை பலம் இல்லாவிட்டால் அப்போது இஸ்லாமிய அரசின் மீது கூட போர் செய்வது கடமையாகாது.

எதிரிகளின் படை பலத்தில் பத்தில் ஒரு பங்குதான் போதுமான படை பலமாக முன்னர் அறிவிக்கப்பட்டிருந்தது.

(பார்க்க :திருக்குர்ஆன் 8:65)

பின்னர் மக்களிடம் காணப்பட்ட பலவீனத்தைக் கருத்தில் கொண்டு எதிரியின் படை பலத்தில் பாதி படை பலம் இருந்தால் மட்டுமே இஸ்லாமிய அரசின் மீது போர் கடமையாகும்; அதை விடக் குறைவாக இருந்தால் போர் செய்யாமல் அடங்கிச்செல்ல வேண்டும் என்று அறிவிக்கப்பட்டது. இது தான் குர்ஆனின் கட்டளை.

(பார்க்க : திருக்குர்ஆன் 8:66)

படை பலம் பாதிக்கும் குறைவாக இருந்தால் இஸ்லாமிய அரசாங்கம் கூட போரிடக் கூடாது என்றால் நாட்டில் சிறுபான்மையாக வாழும் மக்கள் மீது போர் எவ்வாறு கடமையாகும்?

இதனால் மிகப்பெரிய இழப்புகள் தான் சமுதாயத்துக்கு ஏற்படும் என்பதால் தான் போரைக் கடமையாக்காமல் பொறுமையை இறைவன் கடமையாக்கியுள்ளான்.

நபிகள் நாயகம் (ஸல்) அவர்கள் மக்காவில் பட்ட கஷ்டத்தை யாரும் பட்டிருக்க முடியாது. அந்த நிலையில் நபிகள் நாயகம் (ஸல்) அவர்கள் படை திரட்டவில்லை. பொறுமையைத் தான் கடைபிடித்தனர். மதீனாவுக்குச் சென்று ஆட்சியும் அமைத்து போர் செய்வதற்கான காரணங்கள் ஏற்பட்ட போது தான் போர் செய்தனர்.

இதை முஸ்லிம்கள் சரியாகப் புரிந்து நடந்து கொண்டால் மக்கள் இஸ்லாத்தை நோக்கி தம் பார்வையைத் திருப்புவார்கள் என்பதையும் கவனத்தில் கொள்ள வேண்டும்.

எனவே அரசாங்கத்தின் மீது தான் தேவையேற்படும் போது போர் கடமையாகும். தனி நபர்கள் மீது அல்ல.

நபிகள் நாயகம் (ஸல்) அவர்களும், அவர்களின் தோழர்களும் வீடு வாசல், சொத்து, சுகங்கள் அனைத்தையும் பறிகொடுத்து மக்காவை விட்டு வெளியேற்றப்பட்டனர். மதீனா வந்து தனி அரசையும் உருவாக்கினார்கள்.

இதன் பிறகும் மக்காவாசிகள் படையெடுத்து வந்ததாலும், மக்காவில் இஸ்லாத்தை ஏற்றவர்களில் எஞ்சியிருந்தோரைத் துன்புறுத்தியதாலும், சிலரைக் கொன்று குவித்ததாலும் போர் செய்யும் கடமையை இறைவன் விதித்தான்.

எந்த ஒரு நாடும் வம்பு செய்யும் நாட்டுடன் கடைபிடிக்கும் கடினப் போக்கை விட மிகக் குறைந்த அளவே இஸ்லாம் கடினப் போக்கை மேற்கொண்டது.

கொல்லுங்கள்! வெட்டுங்கள் என்றெல்லாம் கூறப்படும் கட்டளைகள் போர்க்களத்தில் நடைமுறைப்படுத்த வேண்டியவை. போர்க்களத்தில் இப்படித் தான் நடக்க வேண்டும்.

வம்புச் சண்டைக்கு வருவோருடன் தான் போர்!

(பார்க்க : திருக்குர்ஆன் 2:190, 9:13)

சொந்த ஊரை விட்டு விரட்டியடித்தவர்களுடன் தான் போர்!

(பார்க்க : திருக்குர்ஆன் 2:191, 22:40)

போரிலிருந்து விலகிக் கொள்வோருடன் போர் இல்லை!

(பார்க்க : திருக்குர்ஆன் 2:192)

அநீதி இழைக்கப்படும் பலவீனமான ஆண்கள், பெண்கள் மற்றும் சிறுவர்களுக்காகவே போர்!

(திருக்குர்ஆன் 4:75, 22:39-40)

சமாதானத்தை விரும்புவோருடன் போர் இல்லை!

(பார்க்க : திருக்குர்ஆன் 8:61)

மதத்தைப் பரப்ப போர் இல்லை!

(பார்க்க : திருக்குர்ஆன் 2:256, 9:6, 109:6)

என்று திருக்குர்ஆன் கூறுகிறது.

நியாயமான காரணங்கள் இருந்தால் மட்டும் முஸ்லிம் அரசாங்கம் போர் செய்யலாம் என்று தான் இஸ்லாம் கூறுகிறது. தனி நபர்களோ, குழுக்களோ ஜிஹாத் என்ற பெயரில் வன்முறையில் இறங்கினால் அது தவறாகும்.

சொந்த நாட்டை விட்டு விரட்டப்பட்டவர்கள் போரிட்டு, இழந்த உரிமையை மீட்பதை யாரும் குறை கூற முடியாது. அதனடிப்படையில் தான் மக்காவின் மீது போர் தொடுக்கப்பட்டது.

போரை முதல் துவக்கக் கூடாது என்று தெளிவான கட்டளையும் இருக்கிறது.

(பார்க்க : திருக்குர்ஆன் 2:190, 9:12,13)

40. பெண் நபி ஏன் இல்லை?

கேள்வி : ஏராளமான நபிமார்களாக ஆண்களை மட்டும் தேர்ந்தெடுத்து இவ்வுலகத்திற்கு இறைவன் அனுப்பியுள்ளான் என்கிறது உங்கள் மதம். நபியாக ஒரு பெண்ணைக் கூட தேர்ந்தெடுக்கவில்லையே ஏன்? அல்லது ஒரு பெண் நபியாக வருவதில் உங்கள் இறைவனுக்கே உடன்பாடில்லையா? இப்படியிருக்கும் பட்சத்தில் பெண்களுக்கு உங்கள் மதத்தில் தான் சம உரிமை இருக்கிறது என்கிறீர்கள். ஏன் இந்த முரண்பாடு? என்று வாதிடுகிறார் பிற மத நண்பர்.

எஸ். சீனி சலாப்தீன், மண்டபம்.

பதில் :

(முஹம்மதே!) உமக்கு முன் ஆண்களையே தூதர்களாக அனுப்பினோம். அவர்களுக்குத் தெளிவான சான்றுகளுடனும், ஏடுகளுடனும் நமது தூதுச் செய்தியை அறிவித்தோம். நீங்கள் அறியாதிருந்தால் அறிவுடையோரிடம் கேளுங்கள்!

திருக்குர்ஆன் 16:43, 22:07

இவ்விரு வசனங்களும் ஆண்கள் தாம் நபிமார்களாக அனுப்பப்பட்டனர் என்பதைச் சந்தேகத்திற்கு இடமில்லாத வார்த்தைகளால் அறிவிக்கின்றன.

12:109 வசனமும் இதே கருத்தைக் கூறுகின்றது.

மனிதர்களை நல்வழிப்படுத்துவதற்காக அனுப்பப்பட்ட இறைத்தூதர்கள் அனைவரும் ஆண்களாகவே அனுப்பப்பட்டனர் என்பதில் எந்தச் சந்தேகமும் இல்லை. இதில் எந்த ஒளிவு மறைவும் இல்லை.

எனவே பெண் நபிமார்கள் அனுப்பப்படாததன் காரணங்களை அறிந்து கொள்வதற்கு முன் ஆன்மீகத்தில் பெண்களின் நிலை என்ன என்பதை அறிந்து கொள்ள வேண்டும். ஏனெனில் பெண்களில் நபிமார்கள் – இறைத்தூதர்கள் அனுப்பப்படாததற்கு பெண்களை மட்டம் தட்டுவது தான் காரணம் என்று சிலர் கூறுகின்றனர்.

பல்வேறு மதங்களில் ஆன்மீகத்தில் உயர்ந்த நிலையை அடைவதில் ஆண்களுக்கும், பெண்களுக்கும் இடையே பாரபட்சம் காட்டப்பட்டுள்ளது. இஸ்லாத்தைப் பொருத்த வரை இத்தகைய பாரபட்சம் ஏதும் இல்லை என்பதை திருக்குர்ஆன் பல இடங்களில் அறிவிக்கிறது.

யாரேனும் ஒரு தீமையைச் செய்தால் அது போன்ற தைத் தவிர அவர் கூலி கொடுக்கப்பட மாட்டார். ஆண்களிலோ, பெண்களிலோ நம்பிக்கை கொண்டவராக நல்லறம் செய்வோர் சொர்க்கத்தில் நுழைவார்கள். அதில் கணக்கின்றி வழங்கப்படுவார்கள்.

(பார்க்க : திருக்குர்ஆன் 40:40

ஆண்களிலோ, பெண்களிலோ நம்பிக்கை கொண்டு, நல்லறங்கள் செய்தோர் சொர்க்கத்தில் நுழைவார்கள். சிறிதளவும் அவர்கள் அநீதி இழைக்கப்பட மாட்டார்கள்.

திருக்குர்ஆன் 4:124

ஆணோ, பெண்ணோ நம்பிக்கை கொண்டு, நல்லறம் செய்தால் அவரை மகிழ்ச்சியான வாழ்க்கை வாழச்செய்வோம். அவர்கள் செய்து கொண்டிருந்த நல்லவற்றின் காரணமாக அவர்களின் கூலியை அவர்களுக்கு வழங்குவோம்.

திருக்குர்ஆன் 16:97

உங்களில் ஆணோ, பெண்ணோ எவரது செயலையும் நான் வீணாக்க மாட்டேன் என்று அவர்களது இறைவன் அவர்களுக்குப் பதிலளித்தான். உங்களில் சிலர் மற்றும் சிலரிடமிருந்து (தோன்றியவர்கள்.)

திருக்குர்ஆன் 3:195

நல்லறங்கள் மூலம் உயர் நிலையை அடைவதிலும் அதற்கான பரிசுகளை இறைவனிடம் பெறுவதிலும் ஆண்களுக்கும், பெண்களுக்கும் இடையே இறைவன் எந்தப் பாரபட்சமும் பார்ப்பதில்லை என்பதை இவ்வசனங்கள் கூறுகின்றன.

குறைவான நல்லறம் செய்த ஆணை விட நிறைவான நல்லறம் செய்த பெண் இறைவனிடம் உயர்ந்தவளாவாள். ஆணா பெண்ணா என்று கவனித்து மறுமையில் பரிசுகள் வழங்கப்படுவதில்லை. நடத்தைகள் மட்டுமே கவனத்தில் கொள்ளப்படுகின்றன.

எனவே ஆன்மீக நிலையில் பெண்கள் தகுதியற்றவர்கள் என்பதற்காக பெண்களில் நபிமார்கள் அனுப்பப்படுவது தவிர்க்கப்படவில்லை என்பதை இதிலிருந்து அறியலாம்.

முஸ்லிமான ஆண்களும், பெண்களும், நம்பிக்கை கொண்ட ஆண்களும், பெண்களும், கட்டுப்பட்டு நடக்கும் ஆண்களும், பெண்களும், உண்மை பேசும் ஆண்களும், பெண்களும், பொறுமையை மேற்கொள்ளும் ஆண்களும், பெண்களும், அடக்கமாக நடக்கும் ஆண்களும், பெண்களும், தர்மம் செய்யும் ஆண்களும், பெண்களும், நோன்பு நோற்கும் ஆண்களும், பெண்களும், தமது கற்பைக் காத்துக் கொள்ளும் ஆண்களும், பெண்களும், அல்லாஹ்வை அதிகம் நினைக்கும் ஆண்களும், பெண்களும் ஆகிய அவர்களுக்கு அல்லாஹ் மன்னிப்பையும், மகத்தான கூலியையும் தயாரித்துள்ளான்.

திருக்குர்ஆன் 33:35

இதற்கு நிகரான ஒரு பிரகடனம் உலகில் எந்த மதத்தின் வேத நூல்களிலும் காண முடியாது. ஆண் பெண் என அல்லாஹ் பாரபட்சம் காட்டுவதில்லை என்பதற்கு இதுவும் சான்றாகவுள்ளது.

இறைவனிடமிருந்து செய்தியைப் பெறுவதற்கும், இறைச் செய்தி கொண்டு வரும் வானவரைச் சந்திப்பதற்கும் பெண்கள் தகுதியற்றவர்கள் என்பதால் இறைவன் பெண்களில் நபிமார்களை அனுப்பாமல் இருந்திருப்பானோ என்றால் அதுவும் இல்லை.

மூஸா நபியின் தாயாருக்கு ஒரு செய்தியைத் தன் புறத்திலிருந்து இறைவன் அறிவித்துள்ளான் என்பதை 20:38, 28:7 ஆகிய குர்ஆன் வசனங்களில் காணலாம்.

ஈஸா நபியின் தாயார் மர்யம் (அலை) அவர்களிடம் ஜிப்ரீல் எனும் வானவர் வந்ததையும் இறைக் கட்டளையைத் தெரிவித்ததையும் திருக்குர்ஆன் 19:17 வசனத்தில் காணலாம்.

இன்னும் சொல்வதாக இருந்தால் ஒருவன் உண்மையான முஸ்லிமாக வாழ விரும்பினால் அவன் கடந்த காலத்தில் வாழ்ந்த இரண்டு நபர்களைப் போல் வாழ வேண்டும். அவ்விருவர் தான் முஸ்லிம்களுக்குரிய முன் மாதிரிகளாவர் என்று திருக்குர்ஆன் கூறுகிறது. அவ்விருவரும் பெண்களாவர்.

என் இறைவா! சொர்க்கத்தில் உன்னிடம் எனக்கொரு வீட்டை எழுப்புவாயாக! ஃபிர்அவ்னிடமிருந்தும் அவனது சித்திரவதையிலிருந்தும் என்னைக் காப்பாயாக! அநீதி இழைத்த கூட்டத்திலிருந்தும் என்னைக் காப்பாயாக! என்று ஃபிர்அவ்னின் மனைவி கூறியதால் அவரை நம்பிக்கை கொண்டோருக்கு அல்லாஹ் முன்னுதாரணமாகக் கூறுகிறான். இம்ரானின் மகள் மர்யமையும் (இறைவன் முன் உதாரணமாகக் கூறு கிறான்) அவர் தமது கற்பைக் காத்துக் கொண்டார். அவரிடம் நமது உயிரை ஊதினோம். அவர் தமது இறைவனின் வார்த்தைகளையும், அவனது வேதங்களையும் உண்மைப்படுத்தினார். அவர் கட்டுப்பட்டு நடப்பவராகவும் இருந்தார்.

திருக்குர்ஆன் 66:11,12

உலக முஸ்லிம்கள் அனைவருக்கும் ஆன்மீகத்தில் முன்மாதிரிகளாக இரண்டு பெண்களையே இறைவன் குறிப்பிடுகிறான் என்றால் பெண்கள் ஆன்மீகத்தில் ஆண்களுடன் போட்டியிட்டு அவர்களையும் மிஞ்ச முடியும் என்பதை அறிந்து கொள்ளலாம்.

அப்படியானால் பெண்கள் நபிமார்களாக அனுப்பப்படாதது ஏன்? இக்கேள்விக்கு விடை மிக எளிதானது.

இறைத்தூதர்கள் என்ற பொறுப்பை, தகுதியை நிர்ணயிக்கும் விவகாரமாக மட்டும் பார்க்கிறார்கள். உண்மையில் இறைத்தூதுப்பணி என்பது மிகவும் கடினமான பொறுப்பாகும். இப்பொறுப்பை நிறைவேற்றுவது ஆண்களில் கூட அனைவராலும் சாத்தியமாகாது.

இறைத்தூதராக அனுப்பப்பட்டவர்கள் அன்றைய சமூகத்தில் இருந்த அத்தனை கொள்கை கோட்பாடுகளையும் தனியொருவராக நின்று எதிர்க்க வேண்டும்.

அவ்வாறு எதிர்க்கும் போது கொல்லப்படலாம்!

நாடு கடத்தப்படலாம்.

கல்லெறிந்து சித்ரவதை செய்யப்படலாம்!

ஆடையைக் கிழித்து நிர்வாணப்படுத்தப்படலாம்.

இன்னும் சொல்லொண்ணாத் துன்பங்களை அவர்கள் அனுபவித்து ஆக வேண்டும்.

பெண்களாக இருந்தால் இவை அனைத்துக்கும் மேலாக அவர்களிடம் பாலியல் பலாத்காரம் செய்து மேலும் துன்புறுத்துவார்கள்!

ஒட்டுமொத்த சமுதாயத்தையே தன்னந்தனியாக களத்தில் நின்று எதிர்ப்பதால் ஏற்படும் சிரமங்களை எந்தப் பெண்ணாலும் நிச்சயம் தாங்கிக் கொள்ளவே முடியாது.

இன்றைக்குக் கூட உடலுக்கு அதிக வேதனை தராத பணிகளில் தான் பெண்கள் நாட்டம் கொள்கிறார்களே தவிர பாரம் இழுக்கவோ, மூட்டை தூக்கி இறக்கவோ பெண்கள் போட்டியிடுவதில்லை. விரும்புவதுமில்லை. இறைத்தூதர்கள் என்ற பணி இதை விட பல ஆயிரம் மடங்கு கடினமான பணியாகும்.

பெண்களை இழிவு செய்வதற்காகத் தான் இப்பொறுப்பு வழங்கப்படவில்லை என்பது முற்றிலும் தவறு என்பதை மேலே நாம் எடுத்துக்காட்டிய சான்றுகள் சந்தேகமற நிரூபிக்கும்.

41 ஆண்களிடமிருந்து பெண்கள் வரதட்சணை வாங்குவது ஆண்களுக்குக் கஷ்டமாகாதா?

கேள்வி: திருமணத்தின் போது ஆண்கள் பெண்களிடமிருந்து வரதட்சணை வாங்குவதை இஸ்லாம் மார்க்கம் தடை செய்கிறது. ஆனால், திருமணத்தின் போது பெண்கள் ஆண்களிடமிருந்து வரதட்சணை வாங்குவதை அனுமதிக்கிறது. இது ஆண்களுக்குக் கஷ்டமாகாதா? என்று என் நண்பர் ஒருவர் கேட்கிறார்.

. – அப்துல் முனாப், அல்-அய்ன்.

பதில் :

கொடுப்பது எப்போதுமே கஷ்டமானது தான். இதில் எந்தச் சந்தேகமும் இல்லை. மனைவிக்குச் சோறு போடுவதும், உடைகள் மற்றும் அணிகலன்கள் எடுத்துக் கொடுப்பதும் கூட ஆண்களுக்குக் கஷ்டமானது தான்.

அதற்காக ஆண்கள் மீது அந்தச் சுமையைச் சுமத்தக் கூடாது என்று அந்த நண்பர் கூற மாட்டார்.

இதில் கஷ்டத்தைக் கவனத்தில் கொள்வதை விட நியாயத்தைத் தான் கவனத்தில் கொள்ள வேண்டும். சைக்கிள் வாங்குவதை விட கார் வாங்குவது கஷ்டமானது என்பதால் நாம் கார் வாங்காமல் இருப்பதில்லை. கார் மூலம் கிடைக்கும் கூடுதல் வசதி மற்றும் சொகுசுக்காகக் கஷ்டத்தைப் பின்னுக்குத் தள்ளி விடுகிறோம்.

அது போல் தான் திருமண வாழ்க்கையின் மூலம் ஆண்கள் அதிக வசதியையும், சொகுசையும், இன்பத்தையும் அனுபவிக்கிறார்கள்.

சிறிது நேரம் இருவரும் இன்பத்தை அனுபவிப்பதில் மட்டும் சமமாகவுள்ளனர். பின்விளைவுகளைச் சுமப்பதில் சமமாக இல்லை.

இவனது கருவைச் சுமப்பதால் அவள் படும் சிரமங்களை எண்ணிப் பார்க்க வேண்டும். பிரசவிக்கும் சிரமம், குடும்பத்தாருக்கு சேவை செய்யும் சிரமம் என ஏராளமான துன்பங்களைப் பெண்கள் தான் சுமக்கிறார்கள். ஆணுக்குச் சுகம் மட்டுமே கிடைக்கிறது. எனவே மஹர் கொடுப்பது அவனுக்குச் சிரமமாக இருந்தாலும் அவன் கொடுக்க வேண்டும் என்ற நியாயத்தைப் புறக்கணிக்க முடியாது.

இது முதலாவது காரணம்.

பெண் மீது வரதட்சணை சுமை சுமத்தப்பட்டால் அதை அவளது தந்தை தான் தனியாகச் சுமக்க வேண்டும். ஆனால் ஆண் மீது அந்தச் சுமையைச் சுமத்தினால் தந்தையுடன் அவனும் சேர்ந்து உழைக்க முடியும். இந்த விஷயத்தில் கஷ்டத்தைத் தாங்கும் வலிமை ஆண்களுக்குத் தான் அதிகமாகவுள்ளது என்பது இரண்டாவது காரணம்.

பொதுவாக உலகில் ஆண்களை விட பெண்கள் தான் அதிக எண்ணிக்கையில் பிறக்கிறார்கள். ஆண்களை விட பத்து வருடத்திற்கு முன்பே திருமணத்துக்கு தயாராகவும் ஆகிவிடுகிறார்கள்.

திருமணத்துக்குத் தகுதியான பெண்கள் என்று கணக்கிட்டால் அவர்கள் அத்தனை பேருக்கும் கணவர்கள் கிடைக்க வேண்டுமானால் பத்து வருடங்களுக்கு ஆண்களாக மட்டுமே பிறக்க வேண்டும்.

பிறப்பில் பெண்கள் அதிகமாகவுள்ளதாலும், திருமணத்துக்குத் தயாராவதில் ஆண்கள் பத்து வருடம் பின்தங்கியுள்ளதாலும் ஆண்களுக்குக் கடும் தட்டுப்பாடு நிலவுகிறது.

எனவே தான் பெண்கள் மிக மிக கணிசமான அளவுக்கு வரதட்சணை கொடுக்க வேண்டிய நிலைமை உள்ளது.

ஆண்கள் மஹர் கொடுக்க வேண்டும் என்ற நிலை உருவாகும் போது பெண்கள் தாறுமாறாகக் கேட்க மாட்டார்கள். எண்ணிக்கையில் மலிந்து கிடப்பதால் அற்பமான தொகையைப் பெற்றுக் கொண்டே வாழ்வு கிடைத்தால் போதும் என்ற முடிவுக்கு வருவார்கள்.

வரதட்சணை பத்து லட்சம், இருபது லட்சம் என்ற அளவுக்குப் போனாலும் மஹர் கொடுத்து மணம் முடிப்பவர்கள் சில ஆயிரங்களில் தான் இன்றளவும் நிற்கிறார்கள். இது ஆண்களுக்கு தாங்கக்கூடிய கஷ்டமே. பெண்கள் கொடுக்க வேண்டும் என்றால் இதை விடப் பல மடங்கு அதிகமாக அவர்களிடம் கேட்பார்கள். கேட்டு வருகிறார்கள்.

இந்த வித்தியாசங்களைப் புரிந்து கொண்டால் ஆண்கள் தான் மஹர் கொடுக்க வேண்டும் என்பதில் உள்ள நியாயத்தை அந்த நண்பர் ஒப்புக் கொள்வார்.

42 குழந்தை பெறும் தகுதியற்றவர்களுக்கு இத்தா அவசியமா?

கேள்வி: மாதவிடாய் வரக்கூடிய குழந்தை பெறத் தகுதியுடையவர்கள், கணவன் இறந்த பின்பு இத்தா இருப்பது (4 மாதம் + 10 நாள்) ஏற்றுக் கொள்ளக்கூடிய ஒன்று. ஆனால், குடும்பக் கட்டுப்பாடு செய்து கொண்டவர்கள், மாதவிடாய் பிரச்சனை காரணமாக, கர்ப்பப் பையை அகற்றியவர்கள், தள்ளாத வயதுடைய கிழவிகள் இவர்களுக்கு இத்தா அவசியமா!

 -பாட்சா பஷீர், அல்-ஜூபைல்.

பதில்: இறந்து போன கணவனின் கருவை மனைவி சுமந்திருக்கிறாரா? என்பதை அறிவது இத்தாவுடைய நோக்கங்களில் மிகவும் முக்கியமானதாகும்.

கணவன் இறந்த சில நாட்களில் மனைவிக்கு மாதவிலக்கு ஏற்பட்டால் அவள் கருவில் குழந்தை வளரவில்லை என்பது உறுதியாகத் தெரிந்து விடும். ஆனாலும், இஸ்லாம் கூறும் சட்டத்தின்படி உடனே அவள் மறுமணம் செய்ய முடியாது. நான்கு மாதங்களும், பத்து நாட்களும் கழிந்த பிறகு தான் மறுமணம் செய்ய முடியும்.

அவளது கருவறையில் முதல் கணவனின் கரு வளரவில்லை என்பது மாதவிடாய் வந்த உடனேயே தெரிந்துவிடும். அப்படி இருந்தும் நான்கு மாதமும் பத்து நாட்களும் அவள் ஏன் காத்திருக்க வேண்டும்? கரு வளரவில்லை என்பது அவளுக்கு மட்டும் தெரிந்தால் போதாது; உலகம் அறியும் வகையில் வெளிப்படையாக அது நிரூபிக்கப்பட வேண்டும் என அல்லாஹ் விரும்புவதாலேயே இவ்வாறு கூறியிருக்க முடியும்.

இவ்வாறு வெளிப்படையாக நிரூபிக்க வேண்டும் என்பதற்குப் பல நியாயமான காரணங்கள் உள்ளன. அந்தக் காரணங்களை விளங்கிக் கொண்டால் உங்கள் கேள்விக்கு விடை கிடைத்து விடும்.

# ஒரு பெண் தனது கருப்பையில் குழந்தை வளரவில்லை என்பதை மாதவிலக்கு வருவதன் மூலம் தெரிந்து கொள்ள முடியும். ஆனால், மாதவிடாய் வராமலேயே மாதவிடாய் தனக்கு வந்து விட்டதாக ஒரு பெண் பொய் கூறி உடனடியாக மறுமணம் செய்ய நினைக்கலாம்.

இவ்வாறு செய்தால் இரண்டாம் கணவன் ஏமாற்றப்படுகிறான்.

# மறுமணம் செய்து குறுகிய கால கட்டத்தில் குழந்தையை அவள் பெற்றெடுத்தால் இரண்டாம் கணவன், தனது குழந்தை இல்லையெனக் கருதுவான். தன்னை ஏமாற்றி விட்டதாக எண்ணி அவளையும் வெறுப்பான். இது அவளது எதிர்காலத்துக்கே கேடாக முடியும்.

எனவே தான் தனது வயிற்றில் குழந்தை இல்லை என்பதை அனைவருக்கும் தெரியும் வகையில் அவள் நிரூபிக்க வேண்டும். நான்கு மாதமும் பத்து நாட்களும் கடந்த பின் அவளது வயிறு வெளிப்படையாக பெரிதாகாவிட்டால் அவள் வயிற்றில் முதல் கணவனின் வாரிசு இல்லை என்பதற்கு அவளை அறிந்த அனைவரும் சாட்சிகளாக இருப்பார்கள்.

இதனால் தான் நான்கு மாதமும் பத்து நாட்களும் என்ற அதிகப்படியான காலத்தை இஸ்லாம் நிர்ணயித்திருக்கிறது.

மாதவிடாய் வராமலே வந்து விட்டதாகப் பொய் கூறுவது போல் தனது கர்ப்பப்பை எடுக்கப்பட்டு விட்டதாகவும் பொய் கூறலாம்.

குடும்பக் கட்டுப்பாடு செய்த பலருக்கு அதன் பிறகும் குழந்தை பிறக்க சாத்தியம் உள்ளது. அவ்வாறு சில நேரங்களில் பிறந்தும் இருக்கிறது.

மாதவிடாய் பருவம் முடிந்த பிறகும் அரிதாக குழந்தை பெற்ற பெண்கள் உள்ளனர்.

எனவே சந்தேகத்திற்கு இடமில்லாமல் வெளிப்படையாக நிரூபிப்பது தான் இரண்டாம் கணவன் சந்தேகப்படாமல் மகிழ்ச்சியுடன் அவளை நடத்த துணை செய்யும்.

மேற்கண்ட விஷயங்கள் அனைத்தையும் மருத்துவ சோதனை மூலம் உறுதி செய்ய முடியும் அல்லவா? அந்த முடிவின் அடிப்படையில் உடனே அவள் மறுமணம் செய்யலாமே? என்றெல்லாம் சிலர் கேட்கின்றனர்.

மருத்துவர்களும் மனிதர்கள் தான். அந்தப் பெண் பொய் செல்வது போல் மருத்துவர்களும் பொய் சொல்வார்கள். அனைத்து மருத்துவர்களும் இவ்வாறு பொய் சொல்ல மாட்டார்கள் எனினும் பொய் சொல்லக் கூடிய மருத்துவர்களும் உள்ளனர் என்பதை யாராலும் மறுக்க முடியாது.

மேற்கண்ட விஷயங்கள் அனைத்தையும் கண்டுபிடிக்கத் தெரியாத மருத்துவர்களும் இருப்பதையும் நாம் மறுக்க முடியாது.

விதிவிலக்காக நீங்கள் சுட்டிக் காட்டியவர்களும் அரிதாகக் கருவுறுவதும் நடக்கக் கூடியது தான்.

விதவை விவாகத்தை இன்றைக்கும் மறுக்கக் கூடியவர்கள் உள்ள நிலையில் பதினான்கு நூற்றாண்டுகளுக்கு முன்பே விதவைகள் மறுமணத்திற்கு வழிகாட்டியது மட்டுமின்றி இரண்டாம் திருமணத்தால் அவளுக்கு சங்கடங்கள் ஏதும் விளைந்து விடாமல் தக்க ஏற்பாட்டையும் இஸ்லாம் செய்துள்ளது. அது தான் இத்தா.

43. விவாகரத்து செய்த மனைவியை மீண்டும் திருமணம் செய்ய கேவலமான நிபந்தனை ஏன்?

கேள்வி: இஸ்லாமிய முறைப்படி ஒரு மனிதன் தன் மனைவியை மூன்றாவது தடவையாக விவாகரத்து செய்து விட்டால் மீண்டும் அவளைத் திருமணம் செய்ய முடியாது; அவ்வாறு திருமணம் செய்ய வேண்டுமென்றால், அந்தப் பெண் வேறொருவனைத் திருமணம் முடித்து, அவன் அந்தப் பெண்ணுடன் தாம்பத்திய உறவு கொண்டு அவளை விவாகரத்து செய்த பின்பு தான் முதல் கணவனை திருமணம் செய்து கொள்ள வேண்டுமா? என்று முஸ்லிமல்லாத நண்பர் என்னிடம் கேட்டார். நான் ஆமாம் என்று சொன்னேன். அதற்கு பிற மத நண்பர், இது மிகவும் கேவலமான செயலாகவும், பெரிய அநியாயமாகவும் இருக்கிறதே என்று கேட்டார். விளக்கம் தரவும்.

பி.ஏ. ரஃபீக், நெல்லிக்குப்பம்

பதில்:

தனது மனைவியை இன்னொருவன் மணந்து அவனும் விவாகரத்துச் செய்த பிறகு தான் தன்னால் மணந்து கொள்ள முடியும் என்பது அவருக்கு மட்டுமல்ல. பெரும்பாலான ஆண்களுக்கு கேவலமாகத் தான் தோன்றும்.

மூன்றாவது தடவையாக மனைவியை விவாகரத்துச் செய்து விட்டால் அவளுடன் சேர்ந்து வாழும் வாய்ப்பு பறிபோய் விடும்; அல்லது கேவலமான நிலைக்கு ஆளாகித் தான் மணக்க வேண்டும் என்பதை மனிதன் உணரும் போது மூன்றாவது தடவையாக விவாகரத்துச் செய்யத் துணிய மாட்டான்.

அவசர கோலத்தில் இரண்டு தடவை விவாகரத்துச் செய்து விட்டு சாதாரணமாகச் சேர்ந்து கொண்டது போல் இனிமேல் நடந்து விடக் கூடாது என்று உணர்ந்து தொடர்ந்து வாழ்க்கை நடத்துவான். அவர்களின் திருமண உறவு இதனால் நீடிக்கும்.

மூன்றாவது தடவையாக விவாகரத்துச் செய்வோரைத் தடுத்து நிறுத்துவதற்காகத் தான் இந்தக் கேவலத்தைச் சுட்டிக் காட்டி இறைவன் எச்சரிக்கிறான். இதனால் நன்மையே ஏற்படுகிறது.

 நீ இந்தத் தப்பு செய்தால் செருப்பால் அடிப்பேன் என்று ஒருவரிடம் கூறுகிறோம்.

செருப்பால் அடிபடுவது கேவலம் என்று மட்டும் பார்க்கக் கூடாது. செருப்பு அடிக்குப் பயந்து அந்தத் தவறை அவன் செய்யாமல் இருப்பான் என்பதையும் பார்க்க வேண்டும்.

இது போன்ற எச்சரிக்கை தான் இந்தச் சட்டம்.

ஒவ்வொருவரும் மூன்றாவது தடவையாக மனைவியை விவாகரத்துச் செய்து விட்டு இன்னொருவனுக்கு அவளை மணமுடித்துக் கொடுத்து அவன் விவாகரத்துச் செய்த பின் அவளை மணந்து கொள்ளுங்கள் என்று கட்டளையிடப்படவில்லை.

மாறாக இந்த நிலை ஏற்படும் என்பதற்கு அஞ்சி மனைவியுடன் சேர்ந்து குடும்பம் நடத்துங்கள் என்பதே இந்தச் சட்டத்தின் உள்ளர்த்தம்.

எந்த இடத்தில் தட்டினால் ஆண்களுக்கு நன்றாக உறைக்குமோ அந்த இடத்தில் அல்லாஹ் தட்டியிருக்கிறான்.

44. முத்தலாக் மூலம் பெண்களின் உரிமைகளை இஸ்லாம் பறிப்பது ஏன்?

கேள்வி : முத்தலாக் போன்ற விவகாரங்களின் மூலம் இஸ்லாம் பெண்களின் உரிமைகளைப் பறிக்கின்றதே? என்று முஸ்லிமல்லாத நண்பர்கள் கேட்கிறார்களே?

சாஜிதா ஹுஸைன், சென்னை.

பதில்:

விவாகரத்துச் செய்த பின் அதனால் பெண்களே அதிகம் பாதிக்கப்படுவதால் பெண்களின் உரிமை பாதிக்கப்படுவது போல் தோற்றமளிக்கிறது. ஆனால் ஆழமாகச் சிந்தித்துப் பார்த்தால் தலாக் என்னும் விவாகரத்து முறையினால் பெண்களின் உரிமைகள் பாதுகாக்கப்படுகின்றன என்ற உண்மையை அறியலாம்.

விவாகரத்து செய்யும் உரிமை கணவனுக்கு இல்லாவிட்டால் அந்த உரிமையைப் பெறுவதற்காக நீதிமன்றத்தை நாடுகிறான். நீதிமன்றத்தில் வழக்குத் தொடர்ந்து பல வருடங்கள் கழித்து விவாகரத்து தீர்ப்பைப் பெறுகிறான்.

இத்தகைய தாமதத்தைத் தவிர்க்க விரும்புகின்ற கணவன் உடனே மனைவியை விட்டுப் பிரிவதற்குக் கொடூரமான வழியைக் கையாள்கிறான். அவளை உயிரோடு கொளுத்திவிட்டு ஸ்டவ் வெடித்துச் செத்ததாக உலகை நம்ப வைக்கிறான்.

விவாகரத்துச் செய்யும் உரிமை கணவனுக்கு இருந்தால் பெண்கள் உயிருடன் கொல்லப்படுவதிலிருந்து காப்பாற்றப்படுவார்கள்.

இன்னும் சில கணவன்மார்கள் மனைவியைக் கொல்லும் அளவிற்கு கொடியவர்களாக இல்லாவிட்டாலும் வேறொரு கொடுமையை பெண்களுக்கு இழைக்கிறார்கள். கற்பொழுக்கம் உள்ள மனைவியை ஒழுக்கம் கெட்டவள் எனக் கூறுகின்றனர். இப்படிக் கூறினால் தான் நீதிமன்றத்தில் விவாகரத்துப் பெற முடியும் என்று நினைத்து இவ்வாறு செய்கின்றனர்.

இதன் பின்னர் ஒழுக்கம் உள்ள அப்பெண்மணி களங்கத்தைச் சுமந்து கொண்டு காலமெல்லாம் கண்ணீர் விடும் நிலைமை ஏற்படுகிறது. அவளை வேறொருவன் மணந்து கொள்வதும் இந்தப் பழிச் சொல்லால் தடைப்படுகிறது. எளிதாக விவாகரத்துச் செய்யும் வழியிருந்தால் இந்த அவல நிலை பெண்களுக்கு ஏற்படாது.

வேறு சில கயவர்கள் விவாகரத்துப் பெறுவதற்காக ஏன் நீதிமன்றத்தை அணுகி தேவையில்லாத சிரமங்களைச் சுமக்க வேண்டும்? என்று நினைத்து பெயரளவிற்கு அவளை மனைவியாக வைத்துக் கொண்டு சின்ன வீடு வைத்துக் கொள்கின்றனர். மனைவியை அடித்து உதைத்து சித்திரவதையும் படுத்துகின்றனர். இஸ்லாம் கூறும் விவாகரத்து முறையால் இந்தக் கொடுமைகள் அனைத்திலிருந்தும் பெண்கள் பாதுகாக்கப்படுகிறார்கள்.

ஆண்களுக்கு விவாகரத்து செய்யும் உரிமை உள்ளது போல பெண்களுக்கு இவ்வுரிமை வழங்கப்பட வேண்டும் என்று கேட்டால் அதில் நியாயம் இருக்கிறது. ஏனெனில் பெண்களுக்கு கணவனைப் பிடிக்கா விட்டால் கணவனிடமிருந்து விவாகரத்துப் பெறுவது சிரமமாக இருந்தால் அவள் கணவனைக் கொலை செய்கிறாள். உணவில் விஷம் கலந்தோ, அல்லது கள்ளக் காதலனுடன் சேர்ந்தோ கணவனைத் தீர்த்துக் கட்டுகிறாள்.

அல்லது கணவனுக்கு ஆண்மையில்லை என்று பழி சுமத்தி கணவனுக்கு மறு வாழ்க்கை கிடைக்காமல் செய்து விடுகிறாள். அல்லது கணவனையும், பிள்ளைகளையும் விட்டுவிட்டு விரும்பியவனுடன் ஓடுகிறாள். எனவே ஆண்களுக்கு விவாகரத்து செய்யும் உரிமை வழங்கப்பட்டுள்ளது போல பெண்களுக்கும் வழங்கப்பட வேண்டும் என்பது முற்றிலும் சரியான வாதமே.

அந்த உரிமையை இஸ்லாம் 1400 ஆண்டுகளுக்கு முன்பே பெண்களுக்கு வழங்கியுள்ளது.

நபிகள் நாயகம் (ஸல்) காலத்தில் நடந்த ஒரு நிகழ்ச்சியிலிருந்து இதை அறிந்து கொள்ளலாம்.

நபிகள் நாயகம் (ஸல்) காலத்தில் ஸாபித் பின் கைஸ் (ரலி) என்ற நபித் தோழரின் மனைவி நபிகள் நாயகம் (ஸல்) அவர் களிடம் வந்து, அல்லாஹ்வின் தூதரே! எனது கணவரின் நன்னடத்தையையோ, நற்குணத்தையோ நான் குறை கூற மாட்டேன். ஆனாலும் இஸ்லாத்தில் இருந்து கொண்டே (இறைவனுக்கு) மாறு செய்வதை நான் வெறுக்கிறேன் என்றார். (அதாவது கணவர் நல்லவராக இருந்தாலும் அவருடன் இணைந்து வாழத் தனக்கு விருப்பமில்லை என்கிறார்) உடனே நபிகள் நாயகம் (ஸல்) அவர்கள் அப்படியானால் (அவர் உனக்கு மஹராக வழங்கிய) அவரது தோட்டத்தைத் திருப்பிக் கொடுத்து விடுகிறாயா? என்று கேட்டார்கள். அதற்கு அப்பெண்மணி சரி என்றார். உடனே நபிகள் நாயகம் (ஸல்) அவர்கள் அவரது கணவரிடம் தோட்டத்தைப் பெற்றுக் கொண்டு அவளை ஒரேயடியாக விடுத்து விடு என்று கட்டளையிட்டார்கள்.

அறிவிப்பவர்: இப்னு அப்பாஸ் (ரலி)

நூல் : புகாரி 5273, 5275, 5277

மேற்கண்ட செய்தியிலிருந்து நபிகள் நாயகம் (ஸல்) அவர்களின் காலத்திலிருந்த நடைமுறையை அறியலாம்.

ஒரு பெண்ணுக்கு கணவனைப் பிடிக்காவிட்டால் அவள் சமுதாயத் தலைவரிடம் முறையிட வேண்டும். அந்தத் தலைவர், அவள் கணவனிடமிருந்து பெற்றிருந்த மஹர் தொகையைத் திரும்பக் கொடுக்குமாறும் அந்த மஹர் தொகையைப் பெற்றுக் கொண்டு கணவன் அவளை விட்டு விலகுமாறும் கட்டளையிட வேண்டும்; திருமணத்தையும் ரத்துச் செய்ய வேண்டும் என்பதை இந்தச் செய்தியிலிருந்து அறியலாம்.

பெண்கள் தாமாகவே விவாக ஒப்பந்தத்தை முறித்து விடாமல் தலைவர் முன்னிலையில் முறையிடுவதற்கு நியாயம் இருக்கிறது. ஏனெனில் பெண்கள் கணவர்களிடமிருந்து ஊரறிய மஹர் தொகை பெற்றிருப்பதாலும், அதைத் திரும்பவும் கணவனிடம் ஊரறிய ஒப்படைக்க வேண்டும் என்பதாலும் இந்த நிபந்தனை ஏற்படுத்தப்பட்டுள்ளது.

மேலும் விவாகரத்துப் பெற்ற பின்னால் அதிக சிரமத்துக்கு அவர்களே ஆளாக நேர்வதால் அத்தகைய முடிவுக்கு அவர்கள் அவசரப்பட்டு வந்து விடக் கூடாது என்பதற்காகவும் இந்த ஏற்பாடு அவசியமாகின்றது. சமுதாயத் தலைவர் அவளுக்கு நற்போதனை செய்ய வழி ஏற்படுகின்றது. இதனால் சமுதாயத் தலைவரிடம் தெரிவித்து விட்டு அவர் மூலமாகப் பிரிந்து கொள்வதே அவளுக்குச் சிறந்ததாகும்.

பெண்கள் விவாக ரத்துப் பெற இதை விட எளிமையான வழி உலகில் எங்குமே காண முடியாததாகும். இந்த இருபதாம் நூற்றாண்டில் கூட வழங்கப்படாத உரிமையை இஸ்லாம் ஆயிரத்து நானூறு ஆண்டுகளுக்கு முன்பே வழங்கி விட்டது.

இவ்வாறு பெண்கள் விவாக விடுதலை பெற மிகப்பெரிய காரணம் ஏதும் இருக்க வேண்டிய அவசியம் இல்லை. மேலே கண்ட செய்தியில் அப்பெண்மணி கணவர் மீது எந்தக் குறையையும் கூறவில்லை. தனக்குப் பிடிக்கவில்லை என்றே கூறுகிறார்.

அதற்கு என்ன காரணம் என்று கூட நபியவர்கள் கேட்கவில்லை. காரணம் கூறுவது முக்கியம் என்றிருந்தால் நபியவர்கள் கட்டாயம் அதைப் பற்றி விசாரித்திருப்பார்கள். அவர்கள் ஏதும் விசாரிக்காமலேயே விவாகரத்து வழங்கியதிலிருந்து இதை உணரலாம்.

இஸ்லாம் திருமணத்தைப் பிரிக்க முடியாத பந்தமாகக் கருதவில்லை. மாறாக வாழ்க்கை ஒப்பந்தமாகவே அதைக் கருதுகிறது.

உங்களிடம் கடுமையான உடன்படிக்கையை அவர்கள் எடுத்து, நீங்கள் ஒருவர் மற்றவருடன் இரண்டறக் கலந்திருக்கும் நிலையில் எப்படி நீங்கள் அதைப் பிடுங்கிக் கொள்ள முடியும்?

திருக்குர்ஆன் 4:21

பெண்களுக்குக் கடமைகள் இருப்பது போல அவர் களுக்கு உரிமைகளும் சிறந்த முறையில் உள்ளன.

திருக்குர்ஆன் 2:228

ஆண்களுக்கு வழங்கப்பட்ட உரிமைக்குச் சற்றும் குறைவில்லாத வகையில் இஸ்லாம் பெண்களுக்கும் உரிமை வழங்கியுள்ளது என்பதற்கு இவ்வசனங்களும் சான்றாகின்றன.

விவாகரத்து என்பதை முஸ்லிம்களின் பிரச்சனையாகப் பார்க்கிறார்கள். ஆனால் எல்லாச் சமுதாயங்களிலும் விவாகரத்து உள்ளது. எல்லா நாடுகளிலும் சட்டப்படி விவாக ரத்து வழங்கப்படுகிறது. அப்படியானால் அந்தச் சட்டங்களின் படி விவாரத்து செய்யப்பட்ட பெண்கள் பதிக்கப்பட மாட்டார்களா? இனிமேல் இந்தியாவில் விவாகரத்து கிடையாது என்று சட்டம் இயற்றிவிட்டு முஸ்லிம்கள் விவாகரத்துச் செய்யலாமா என்று கேட்க வேண்டும். அப்படி ஒரு சட்டத்தை எந்தக் காலத்திலும் எந்த நாட்டிலும் இயற்ற முடியாது.

மற்ற சமுதாயத்தினர் நீதிமன்றத்தில் முறையிட்டு விவாகரத்து பெறுகின்றனர். முஸ்லிம்கள் தம்பதிகள் நலனில் அக்கரை உள்ள ஜமாஅத்தில் முறையிட்டு தலாக் கொடுக்கிறார்கள். இதுதான் வித்தியாசம்.

நீதிமன்றப் படியேறி பல ஆண்டுகள் அலைந்து வழக்கறிஞருக்காக பணத்தைக் கொட்டிக் கொடுத்து அல்லல் படுவதை விட அந்த ஆணையும் பெண்ணையும் நன்றாக அறிந்து வைத்துள்ள, அவர்களுடன் எந்த வகையிலாவது உறவினராக உள்ள ஜமாஅத்தார்களை நாடுவதே மேலானது என்பதை உணர வேண்டும்.

இனி முத்தலாக் விஷயத்துக்கு வருவோம்.

ஆண்களுக்கு தலாக் கூறும் மூன்று வாய்ப்புகள் உள்ளன.

ஒரு முறை விவாகரத்து செய்து விட்டு பின்னர் சேர்ந்து வாழலாம். பின்னர் மீண்டும் விவாகரத்துச் செய்து மீண்டும் சேர்ந்து வாழலாம். மூன்றாம் முறை விவாகரத்து செய்தால் தான் மீண்டும் சேர முடியாது.

மூன்றாம் முறை விவாகரத்து செய்த பின் இன்னொருவனுக்கு அவள் வாழ்க்கைப்பட்டு அவனும் விவாகரத்து செய்தால் மட்டுமே முதல் கணவன் அவளை மணக்க முடியும்.

அவசரப்பட்டு விவாகரத்து செய்தவர்கள் பின்னர் திருந்தி சேர்ந்து வாழ வேண்டும் என்பதற்காகவே இவ்வாய்ப்பு வழங்கப்பட்டுள்ளது.

சில முஸ்லிம்கள் அறியாமை காரணமாக ஒரே சமயத்தில் மூன்று தலாக் என்று கூறி மனைவியை நிரந்தரமாகப் பிரிந்து விடுகின்றனர். இதற்கு இஸ்லாத்தில் அனுமதியில்லை. ஒரே சமயத்தில் மூன்று தலாக் எனக் கூறினால் ஒரு தலாக் ஆகவே அது கருதப்படும் என்பது தான் சரியான கருத்தாகும்.

நபிகள் நாயகம் (ஸல்) காலத்தில் மூன்று தலாக் என்பது ஒரு தலாக் என்பது மொத்தமாகவே கருதப்பட்டது

அறிவிப்பவர் : இப்னு அப்பாஸ் (ரலி)

நூல் : முஸ்லிம்

எனவே, ஒரே சமயத்தில் முத்தலாக் கூறுவது என்பது இஸ்லாத்தில் இல்லை. முஸ்லிம்களில் சிலரது அறியாமை காரணமாக இது போன்ற கேள்விகளை நாம் எதிர் கொள்ளும் நிலை ஏற்படுகின்றது.

ஒரு நிறுவனத்தில் பணி செய்யும் ஊழியரை அந்த நிறுவனத்திண் உரிமையாளர் பணி நீக்கம் செய்யும் போது

உன்னை நீக்கி விட்டேன்

உன்னை நீக்கி விட்டேன்

உன்னை நீக்கி விட்டேன்

என்று சொன்னால் மூன்று முறை நீக்கினார் என்று நாம் சொல்வோமா?

மீண்டும் அந்த ஊழியரைப் பணியில் அமர்த்திய பிறகு நீக்கினேன் என்று சொன்னால் இரண்டாம் முறை நீக்கியதாகச் சொல்வோம்.

மீண்டும் அவரைப் பணியில் அமர்த்தி விட்டு மீண்டும் நீக்கியதாகக் கூறினால் அப்போது தான் மூன்றாம் முறை நீக்கியதாகச் சொல்வோம்.

விவாகரத்தும் இது போல் நீக்குதல் தான்.

மூன்று தடவை தலாக் என்று சொன்னாலும் அவளை மீண்டும் சேர்த்துக் கொள்ளாமல் இரண்டாவது, மூன்றாவது தலாக் கூற முடியாது.

45. திருமணத்திற்கு இரண்டு சாட்சிகள் போதுமா?

கேள்வி : என்னுடைய இந்து நண்பர் அல்குர்ஆன் தமிழாக்கம் படித்து வருகிறார். அவர் அத்தியாயம் 24:13 படித்து விட்டு ஆயிஷாவை குற்றம் கூறியவர்களைப் பார்த்து இறைவன் நான்கு சாட்சிகள் கேட்கிறான். ஆனால் நான் பல முஸ்லிம் திருமணங்களில் பெண் வீட்டார் ஒரு சாட்சி மாப்பிள்ளை வீட்டார் ஒரு சாட்சி ஆக இரண்டு சாட்சிகளுடன் திருமணம் முடிக்கிறார்களே இது கூடுமா? என்று கேட்கிறார். விளக்கம் தரவும்.

-எம். திவான் மைதீன், பெரியகுளம்

பதில் :

இஸ்லாமியச் சட்டப்படி கொடுக்கல்-வாங்கல், இன்ன பிற உடன்படிக்கைகளுக்கு குறைந்த பட்சம் இரண்டு சாட்சிகள் இருக்க வேண்டும்.

இதைத் திருக்குர்ஆன் 2:282, 5:106 ஆகிய வசனங்களில் காணலாம்.

திருமணம் என்பதும் ஒரு ஒப்பந்தமாக இருப்பதால் குறைந்தபட்சம் இரண்டு சாட்சிகளே அதற்குப் போதுமானது தான்.

ஆனால் ஒரு பெண்ணுடைய கற்புக்கு எதிராகக் குற்றம் சுமத்துவது சாதாரண ஒப்பந்தம் போன்றது அல்ல. அவதூறு சுமத்தப்பட்ட பெண்ணின் எதிர்காலம் மிகப்பெரிய பாதிப்புக்குள்ளாகும். விபச்சாரம் நிரூபிக்கப்பட்டால் அதற்கான தண்டனை மிகவும் கடுமையானது. இரண்டு நபர்களின் சாட்சியத்தின் அடிப்படையில் இவ்வளவு கடுமையான தண்டனை வழங்க முடியாது.

எனவே தான் பெண்களுக்கு எதிராகக் குற்றம் சுமத்துவோர் குறைந்த பட்சம் நான்கு சாட்சிகளைக் கொண்டு சந்தேகத்திற்கு இடமில்லாத வகையில் நிரூபிக்க வேண்டும். ஆணுக்கு எதிராக விபச்சாரக் குற்றம் சுமத்தினாலும் நான்கு சாட்சிகள் நேரடியாகப் பார்த்ததாகக் கூற வேண்டும், என்று இஸ்லாம் கடுமை காட்டுகிறது.

அது மட்டுமின்றி நான்கு சாட்சிகள் இல்லாத நிலையில் இது பற்றி யாரேனும் பேசினால் அவ்வாறு பேசியவர்களுக்கு எண்பது கசையடி வழங்க வேண்டும் என்றும், நீங்கள் சுட்டிக்காட்டும் அத்தியாயத்தில் கூறப்பட்டுள்ளது.

ஒரு பெண் தவறான நடவடிக்கையில் ஈடுபடுவதை ஒருவரோ, இருவரோ கண்டால் கூட அதைப் பரப்பத் தடை விதிக்கப்படுகிறது. நான்கு பேரும் நேரடியான சாட்சிகளாக இருக்க வேண்டும்.

இதில் கணவனுக்கு மட்டுமே விதிவிலக்கு அளிக்கிறது. தன் மனைவியைத் தகாத நிலையில் பார்க்கும் கணவன் நான்கு சாட்சிகளைக் கொண்டு வர வேண்டியதில்லை. ஏனெனில் அதன் பின்னர் அவன் அவளுடன் வாழத் தயங்குவான். எனவே பிரிந்து விட அவன் விரும்பினால் நான்கு தடவை சத்தியம் செய்து கூறி பிரிந்து விட வேண்டும்.

கற்பு விஷயத்தில் ஒருவருக்கு எதிராக மற்றவர் குற்றம் சுமத்துவதில் மிகவும் அஞ்ச வேண்டும் என்பதற்காகவும், பெண்களின் மானத்தைக் காக்க வேண்டும் என்பதற்காகவும் இந்த அற்புதமான சட்டத்தை இஸ்லாம் உலகுக்கு வழங்கியது.

எந்த நாட்டிலும் இத்தகைய அற்புதமான சட்டம் இருபதாம் நூற்றாண்டில் கூட இல்லை. சர்வசாதாரணமாக கிசுகிசுக்கள் பரப்பப்படுகின்றன.. இத்தகைய ஒரு சட்டம் உலகில் நடைமுறைப் படுத்தப்பட்டால் பல பெண்களின் வாழ்வு பாதுகாக்கப்படும்.

46 சிந்திப்பது இதயமா? மூளையா?

இரட்டை வேடம் போடுபவர்களைக் குறிப்பிடும் போது, அவர்கள் செவியிருந்தும் கேளாதவர்கள்; பார்வை இருந்தும் குருடர்கள்; இதயம் இருந்தும் சிந்திக்க மாட்டார்கள் என்று ஓர் இடத்திலும்

(இந்த) குர்ஆனை அவர்கள் ஆராய்ந்து பார்க்க மாட்டார்களா? அல்லது (அவர்களுடைய) இதயங்களின் மீது பூட்டுகள் (போடப்பட்டு) இருக்கின்றனவா? (47:24) என்று ஓர் இடத்திலும்

குர்ஆன் கூறுகின்றது. இந்த வசனங்களைப் பிற மதத்தவர்கள் படிக்கும் போது, சிந்திப்பது மூளை தானே? அல்லாஹ் இதயத்தைக் குறிப்பிடுகிறானே? இதயத்தின் வேலை சிந்திப்பது இல்லையே? என்று கேட்கிறார்கள். எனவே, இதற்குச் சரியான விளக்கத்தைக் கூறவும்.

– எஸ்.ஏ. இர்பான் பாஷா, தர்மபுரி.

பதில் :

மனிதர்களின் சிந்தனை எங்கே நிகழ்கிறது என்பதில் ஒவ்வொரு காலத்திலும் ஒவ்வொரு விதமான நம்பிக்கை நிலவி வந்தது.

சிந்திப்பது, மகிழ்ச்சியடைவது, இரக்கம் காட்டுவது, பொறாமை கொள்வது உள்ளிட்ட எல்லாக் காரியங்களும் இதயத்தில் தான் நிகழ்கின்றன என்ற நம்பிக்கை ஒரு கால கட்டத்தில் இருந்தது. நாடு, மொழி அனைத்தையும் கடந்து உலகம் முழுவதும் இப்படித் தான் நம்பி வந்தது.

பின்னர், அறிவு சம்பந்தப்பட்டது மூளையிலும் ஆசை சம்பந்தப்பட்டது இதயத்திலும் நிகழ்வதாக ஒரு கருத்துக்கு உலகம் வந்தது. இன்றைய விஞ்ஞானிகள் வேறு முடிவுக்கு வந்து விட்டாலும் கூட இன்றைக்கும் சாதாரண மக்களின் கருத்து இதுவாகத் தான் உள்ளது.

ஒருவன் படிப்பில், சிந்தனையில் குறைவாக இருக்கும் போதும், குறைந்த மதிப்பெண் வாங்கும் போதும், மூளை இருக்கிறதா? என்று கேட்கிறோம்.

ஒருவன் கொடியவனாக, இரக்கமற்றவனாக, பேராசை பிடித்தவனாக இருந்தால் அவனுக்கு இதயம் உள்ளதா என்று கேட்கிறோம்.

சிந்திப்பது மூளையின் வேலை எனவும், கவலைப்படுவது போன்றவை இதயத்தின் வேலை எனவும் மக்கள் நினைப்பதை இதிலிருந்து அறியலாம்.

இடைப்பட்ட காலத்தில் உலக மக்களின் கருத்து இதுவாகத் தான் இருந்தது. அது தான் இன்று வரை சாதாரண மக்களிடம் நீடிக்கிறது.

இரத்தத்தை முழு உடலுக்கும் விநியோகம் செய்வது மட்டுமே இதயத்தின் பணி; இதைத் தவிர வேறு எந்தப் பணியும் அதற்கு இல்லை என்பதை இன்றைய விஞ்ஞான உலகம் கண்டறிந்துள்ளது.

சிந்திப்பது சம்பந்தமான விஷயங்களும், ஆசை சம்பந்தமான விஷயங்களும் மனித உடலின் முழு இயக்கமும் மூளையில் தான் தீர்மானிக்கப்படுகின்றன. சிந்திப்பதும், கவலைப்படுவதும், மகிழ்ச்சியடைவதும், பேராசைப்படுவதும், கோபப்படுவதும் மூளையின் வேலை தான். அனைத்து செயல்களையும் மூளை தான் தீர்மானிக்கிறது.

இதயத்தில் உனக்கு இடம் இல்லை என்பது போன்ற வார்த்தைகளை இன்றைய விஞ்ஞானம் கேலிசெய்கிறது. மூளையில் உனக்கு இடமில்லை என்றுதான் கூற வேண்டும். ஒருவரை நேசிப்பதும், பகைப்பதும் கூட மூளையின் பணி தான்.

இனி நீங்கள் கேட்ட கேள்விக்கு வருவோம்.

சிந்தனையைக் குறிப்பிடும் போது இதயம் எனக் கூறாமல் மூளை என்று குர்ஆன் கூறுவதாக வைத்துக் கொள்வோம். இன்றைய உலகத்தின் முடிவுடன் அது அற்புதமாகப் பொருந்திப் போகும்.

ஆனால், இதயத்தில் தான் சிந்தனை மற்றும் உணர்வுகள் உள்ளன என்ற கருத்து நிலை பெற்றிருந்த காலத்தில் இவ்வாறு கூறியிருந்தால் அன்றைய மக்கள் இதையே காரணமாகக் காட்டி குர்ஆனை நிராகரித்திருப்பார்கள்.

இதயத்தில் நடக்கிற காரியங்களை மூளையில் நடப்பதாக இறைவன் தவறாகக் கூறுகிறானே எனக் கேட்டு அன்றைய மக்கள் குர்ஆனை நிராகரித்திருப்பார்கள். அவர்கள் நிராகரித்திருந்தால் குர்ஆன் பாதுகாக்கப்பட்டு நம் காலம் வரை வந்து சேர்ந்திருக்காது.

குர்ஆன் அருளப்பட்ட காலத்தில் வாழ்ந்த மக்கள் நம்பிக்கை கொள்ள வேண்டும் என்பதைக் கவனத்தில் கொண்டு இதயம் எனக் கூறினால் அவர்கள் நிராகரிக்க மாட்டார்கள்.

ஆனால், மூளை தான் சிந்திக்கிறது என்று கண்டுபிடிக்கப்பட்ட காலத்தில் வாழும் மக்கள் அதை ஏற்க மாட்டார்கள். இன்றைய அறிவியல் உலகம் அதை உண்மை என ஏற்காது. இதையே காரணம் காட்டி குர்ஆன் இறைவேதமாக இருக்க முடியாது என்று வாதிடும்!

எனவே, அந்த இடங்களில் மூளை என்றும் குறிப்பிட முடியாது. இதயம் என்றும் குறிப்பிட முடியாது. ஒன்றுமே குறிப்பிடாமலும் இருக்க முடியாது.

இப்போது என்ன செய்வது? எல்லாக் காலத்துக்கும் பொருந்தக்கூடிய வகையில் இதை எவ்வாறு கூறுவது? நாமாக இருந்தால் இப்படிக் குழம்புவோம். அனைத்தையும் அறிந்த இறைவனுக்கு இவ்வாறு குழப்பம் ஏதும் இல்லை. அவன் எக்காலத்துக்கும் பொருந்தக்கூடிய வகையில் கூறவல்லவன்.

அரபு மொழியில் கல்ப் என்ற சொல்லுக்கு மூளை என்ற பொருளும் உள்ளது. இதயம் என்ற பொருளும் உள்ளது.

அரபு இலக்கியங்களில் மூளையைக் குறிக்கவும், இதயத்தைக் குறிக்கவும் இச்சொல் பயன்படுத்தப்பட்டுள்ளது. மூளை தான் எல்லாக் காரியங்களையும் நிகழ்த்துகிறது என்பதைக் கண்டுபிடிக்கும் முன் பல நூறு ஆண்டுகளுக்கு முன் எழுதப்பட்ட அரபு அகராதி நூல்களில் (லிஸானுல் அரப், முக்தாருஸ் ஸஹாஹ்) சிந்திக்கும் திறன், மூளை, இதயம் ஆகிய அர்த்தங்கள் இச்சொல்லுக்கு உள்ளன எனக் குறிப்பிடப்பட்டுள்ளது.

இரண்டையும் குறிக்கக்கூடிய இந்தச் சொல்லை அல்லாஹ் தேர்ந்தெடுத்து பயன்படுத்தியிருக்கிறான். இதயத்தில் தான் இந்தக் காரியங்கள் நிகழ்கின்றன என்ற நம்பிக்கை நிலவிய காலத்தில் குர்ஆனுக்கு மொழி பெயர்ப்பு செய்தவர்கள் இச்சொல்லுக்கு இதயம் என்று மொழி பெயர்த்தார்கள். அவர்களும் திருக்குர்ஆன் உண்மையே கூறியது என்று கருதினார்கள்.

மூளை தான் எல்லாக் காரியத்தையும் செய்கிறது என்ற நம்பிக்கை நிலவுகின்ற இக்காலத்தில் அந்தச் சொல்லுக்கு மூளை என்றே பொருள் கொள்ள வேண்டும். அப்பொருளும் அச்சொல்லுக்கு அகராதியில் உள்ள பொருள் தான்.

5:25, 7:179, 9:87, 9:93, 17:46, 18:57, 63:3 ஆகிய வசனங்களில் சிந்தனையுடன் தொடர்புபடுத்தியே கல்ப் என்ற வார்த்தை பயன்படுத்தப்பட்டுள்ளது. இதயங்கள் என்று இங்கே தமிழாக்கம் செய்வது தவறாகும்.

33:10, 40:18 ஆகிய இரண்டு இடங்களில் மட்டுமே இச்சொல் இதயம் என்ற பொருளில் பயன்படுத்தப்பட்டுள்ளது. ஏனைய எல்லா இடங்களிலும் மூளை என்ற பொருளில்தான் பயன்படுத்தப்பட்டுள்ளது.

நீங்கள் குறிப்பிட்டுள்ள இடங்களிலும் மூளை என்றே பொருள் கொள்ள வேண்டும். அரபு மூலச் சொல் அதற்கு இடம் தரக்கூடிய வகையில் தான் அமைந்துள்ளது.

எதை நீங்கள் பலவீனமாகக் கருதி கேள்வி கேட்கிறீர்களோ, அதுவே இவ்வேதம் இறைவனுடையது என்பதை நிரூபிக்கும் பலமாக அமைந்துள்ளது.

மூளை தான் மனிதனை முழுமையாக இயக்குகிறது என்ற உண்மை இறுதிக் காலத்தில் கண்டுபிடிக்கப்படும் என்ற உண்மையை அறிந்தவனால் தான் இவ்வாறு கூற முடியும். அது அருளப்பட்ட காலத்திலும் மறுக்கப்பட முடியாமல் காப்பாற்றி – உண்மை கண்டறியப்படும் காலத்திலும் அதை மேலும் உண்மைப்படுத்தக் கூடிய வகையில் வார்த்தைகளைப் பயன்படுத்தியிருப்பது தான் இறைவேதம் என்பதற்கான நிரூபணங்களில் ஒன்றாகவுள்ளது.

47 இறந்தவரின் உடல் உறுப்புகளை தானம் செய்ய இஸ்லாம் அனுமதிக்கிறதா?

கேள்வி : இறந்தவரின் உறுப்புகளைக் கொண்டே தவிர வேறு எந்த சிகிச்சையாலும் மனித உயிரைக் காப்பாற்ற முடியாது என்ற இக்கட்டான நிலை வரும் போது இறந்தவரின் உடல் உறுப்புகளை தானம் செய்ய இஸ்லாமிய ஷரீஅத் அனுமதிக்கிறதா? கூடுமா?

ஏனெனில், அல்லாஹ் ஒவ்வொரு மனிதனுக்கும் அவனுடைய உடல் உறுப்புகளை அமானிதமாக வழங்கியுள்ளான். அந்த அமானிதத்தை முழுமையாக அவனிடத்தில் சேர்ப்பது மனிதனின் கடமையாகும்.

மறுமையில் அல்லாஹ்வுடைய சந்நிதானத்தில் நாம் முழுமையான உடலுறுப்புகளுடன் நிறுத்தப்பட்டு கேள்வி கணக்கு கேட்கப்படுவோம் என்பதற்கு குர்ஆனுடைய வசனங்கள் சான்று பகர்கின்றன.

ஹாமீம் ஸஜ்தா என்ற அத்தியாயத்தில் 20, 21, 22 வசனங்களில் அல்லாஹ் கூறுகிறான்.

இறுதியாக நரகமாகிய அதன் பால் அவர்கள் வந்தடைந்து விடுவார்கள். பாவம் செய்த அவர்களுக்கு விரோதமாக அவர்களுடைய செவியும், அவர்களுடைய பார்வையும், அவர்களுடைய தோல்களும் அவர்கள் செய்து கொண்டிருந்ததைப் பற்றி சாட்சி கூறும்…

மேலும், தாஹா என்ற அத்தியாயத்தில் 125, 126 ஆயத்துக்களில் அல்லாஹ் கூறுகிறான்.

அந்த மனிதன் என் ரட்சகனே! ஏன் என்னை குருடனாக நீ எழுப்பினாய்? நான் திட்டமாக (உலகத்தில்) பார்வையுடையவனாக இருந்தேனே என்று கேட்பான். (அதற்கு) அவ்வாறே! நம் வசனங்கள் உன்னிடம் வந்தன. நீ அவைகளை மறந்து விட்டாய். (நீ மறந்த) அவ்வாறே இன்றைய தினம் நீயும் (நம் அருளிலிருந்து) மறக்கப்படுகிறாய் என்று (அல்லாஹ்) கூறுவான்.

மேலும், மார்க்கச் சட்ட மேதைகள் ஒருவன் குளிப்புக் கடமையாக இருக்கும் போது குளிப்பதற்கு முன்னால் அவனுடைய நகங்களையோ, மீசை போன்ற முடிகளையோ அகற்றக் கூடாது. அவ்வாறு செய்தால் மறுமையில் அந்த நகங்களும், முடிகளும் தீட்டுடன் அவன் முன் கொண்டு வந்து வைக்கப்படும் என்று கூறியுள்ளார்கள்.

உடல் உறுப்புகள் பற்றி மறுமையில் அவற்றின் நிலை பற்றி தெளிவாகக் கூறியிருக்கும் போது, அதை உலகிலே எப்படி தானம் செய்யலாம்?

– மவ்லவி ஹாபிழ் எஸ். அபூபக்கர் சித்தீக் பாகவி, மண்டபம்.

பதில்:

நீங்கள் சுட்டிக்காட்டியுள்ள திருக்குர்ஆன் வசனங்கள் எடுத்துக் கொண்ட தலைப்புடன் சம்பந்தப்பட்டவை அல்ல.

மறுமையில் இறைவன் நம்மை எழுப்புவது குறித்துக் கூறும் வசனங்களாகும்.

நமது உடல் உறுப்புகளைத் தானம் செய்யக் கூடாது என்றோ, அவ்வாறு செய்தால் அவ்வுறுப்புகள் இல்லாமல் எழுப்பப்படுவார்கள் என்றோ அவ்வசனங்கள் கூறவில்லை. மறைமுகமாகவும் அந்தக் கருத்து அவ்வசனத்திற்குள் அடங்கியிருக்கவில்லை.

நீங்கள் சுட்டிக்காட்டிய தாஹா 125, 126 வசனங்களை எடுத்துக் கொண்டால் அது உங்களது வாதத்துக்கு எதிராக அமைந்துள்ளதைக் காணலாம்.

கண் பார்வையுடன் இவ்வுலகில் வாழ்ந்தவன் இறைவனின் போதனையை மறுத்தால் குருடனாக எழுப்பப்படுவான் என அவ்வசனம் கூறுகிறது. குருடனாக எழுப்பப்படுவதற்குக் காரணம் அவன் நல்லவனாக வாழவில்லை என்பது தானே தவிர இவ்வுலகில் கண்ணை இழந்திருந்தான் என்பது அல்ல.

கண் இருந்தவனைக் குருடனாக எழுப்பிட அவனது நடத்தை தான் காரணம். அது போல் கண்ணற்றவன் இவ்வுலகில் நல்லவனாக வாழ்ந்தால் அவன் குருடனாக எழுப்பப்பட மாட்டான். அவனும் மற்ற நல்ல முஸ்லிம்களைப் போல இறைவனைக் காண்பான்.

எனவே நல்லவர் கெட்டவர் என்ற அடிப்படையில் இறைவன் செய்யும் ஏற்பாட்டை அதற்குத் தொடர்பு இல்லாத காரியத்துடன் பொருத்தக் கூடாது.

மேலும் மறுமையில் நாம் எழுப்பப்படும் போது அனைத்து ஆண்களும் சுன்னத் செய்யப்படாதவர்களாகவே எழுப்பப்படுவோம் – புகாரி 3349, 3447, 4635, 4740, 6524

சுன்னத் மூலம் நம்மிடமிருந்து அப்புறப்படுத்திய பகுதிகளையும் சேர்த்து இறைவன் எழுப்புவான் என்பது எதை உணர்த்துகிறது?

இவ்வுலகில் எந்த உறுப்புக்களை இழந்தான் என்பதற்கும் மறுமையில் எழுப்பப்படும் கோலத்துக்கும் எந்தத் தொடர்பும் இல்லை என்பதை இது உணர்த்தவில்லையா?

சில முகங்கள் மறுமையில் கறுப்பாக இருக்கும். சில முகங்கள் வெண்மையாக இருக்கும் எனவும் திருக்குர்ஆன் கூறுகிறது.

அமெரிக்கர்களின் முகம் வெண்மையாகவும், ஆப்பிரிக்கர்களின் முகம் கறுப்பாகவும் இருக்கும் என்று இதற்கு அர்த்தமில்லை.

மாறாக நல்லடியாராக வாழ்ந்த ஆப்ரிக்கர் வெண்மையான முகத்துடன் வருவார். ஜார்ஜ் புஷ் இப்படியே மரணித்தால் கறுத்த முகமுடையவராக வருவார் என்பதே இதன் கருத்தாகும்.

இவ்வுலகின் தோற்றத்துக்கும், மறுமைக்கும் எந்தவொரு தொடர்பும் இல்லை என்பதை இதிலிருந்து அறியலாம்.

நவீனமான காரியங்கள் மற்றும் கண்டுபிடிப்புகளைப் பொருத்த வரை நேரடியாக திருக்குர்ஆனிலும், ஹதீஸ்களிலும் கூறப்பட்டிருக்காது. ஆயினும், மறைமுகமாக ஏதேனும் தடை இருக்கிறதா? எனப் பார்க்க வேண்டும். தடை காணப்பட்டால் அதைக் கூடாது என அறியலாம்.

கண்தானம், இரத்ததானம், கிட்னி தானம் போன்ற காரியங்கள் கூடாது என்பதை மறைமுகமாகக் கூறும் எந்த ஒரு ஆதாரமும் நாமறிந்த வரை கிடைக்கவில்லை.

சுட்டிக் காட்டப்படும் ஆதாரமும் ஏற்புடையதாக இல்லை.

மார்க்கம் தடை செய்யாத ஒன்றை தடை செய்ய நமக்கு எந்த அதிகாரமும் இல்லை.

அடுத்தது நமது உறுப்புகள் அமானிதம் என்று கூறுகிறீர்கள். அமானிதம் தான். ஆனால், இந்த அமானிதத்தின் பொருள் வேறாகும்.

நான் உங்களிடம் ஒரு பொருளை அமானிதமாகத் தந்தால் அதை நீங்கள் உபயோகிக்கக் கூடாது. அதை அப்படியே திருப்பித் தர வேண்டும்.

ஆனால், அல்லாஹ் அமானிதமாகத் தந்த கண்களால் நாம் பார்க்கிறோம். காதுகளால் கேட்கிறோம். இன்னும் மற்ற உறுப்புகளையும் பயன்படுத்துகிறோம். அமானிதம் என்பதற்கு மற்ற அமானிதம் போன்று பொருள் கொண்டால் இவையெல்லாம் கூடாது எனக் கூற வேண்டும்.

இறைவன் தடை செய்த காரியங்களில் பயன்படுத்தக் கூடாது என்ற ஒரு நிபந்தனையுடன் அதைப் பயன்படுத்தலாம். இந்த அடிப்படையில் தான் அது அமானிதமாகிறது.

நம்மிடம் அல்லாஹ் காசு பணத்தைத் தருகிறான் என்றால் அதுவும் அமானிதம் தான். அதாவது அதை நாமும் பயன்படுத்தலாம். மற்றவர்களுக்கும் கொடுக்கலாம். தவறான வழியில் மட்டும் செலவிடக் கூடாது.

அது போல் தான் நமது உறுப்புகளை நாமும் பயன்படுத்தலாம். நமக்கு எந்தக் கேடும் வராது என்றால் பிறருக்கும் கொடுக்கலாம். தப்பான காரியங்களில் அவற்றைப் பயன்படுத்தக் கூடாது. இது தான் அமானிதத்தின் பொருள்.

குர்ஆனினும், ஹதீஸிலும் தடை செய்யப்படாதவற்றைத் தவறா? சரியா? எனக் கண்டுபிடிக்க நமது மனசாட்சியையே அளவுகோலாகக் கொள்ள நபி(ஸல்) அனுமதியளித்துள்ளனர். (அஹ்மத் 17320)

உங்களுக்கு மிக விருப்பமான ஒருவர் ஆபத்தான நிலையில் இருக்கிறார். அவருக்கு இன்னொருவரின் இரத்தமோ, கிட்னியோ வைக்கப்பட்டால் தான் பிழைப்பார். இந்த நிலையில் உங்களுக்கு நெருக்கமானவர் என்றால் உங்கள் மனசாட்சி அதைச் சரி காணும்.

பெற்றுக் கொள்வதை மட்டும் சரி கண்டு விட்டு கொடுப்பதைச் சரி காணாமல் இருந்தால் அது நேர்மையான பார்வை இல்லை.

மார்க்கத்தில் தடை செய்யப்பட்ட காரியத்துக்கு இந்த அளவுகோலைப் பயன்படுத்துமாறு நாம் கூறுவதாக நினைக்க வேண்டாம். மார்க்கத்தில் தடுக்கப்பட்ட ஒன்றை நமது மனசாட்சி சரி கண்டாலும் அது தவறு தான்.

மார்க்கத்தில் தடுக்கப்படாத ஒன்றை நமது மனசாட்சி சரி கண்டால் அது சரியான அளவுகோல் தான் என்பதே அந்த நபிமொழியின் கருத்தாகும்.

குளிப்புக் கடமையானவர்கள் முடியையோ, நகங்களையோ வெட்டக்கூடாது என்று சில அறிஞர்கள் கூறினாலும் அதற்கு குர்ஆனிலோ, ஹதீஸ்களிலோ எந்த ஆதாரமும் இல்லை. எனவே தான் வேறு சில அறிஞர்கள் ஆதாரமற்ற இக்கருத்தை நிராகரித்துள்ளனர்.

எனவே உறுப்புகள் தானம் பற்றி தடை செய்யும் ஏற்கத்தக்க ஆதாரங்கள் வேறு இருந்தால் தெரிவியுங்கள். நாம் பரிசீலிக்கத் தயாராகவுள்ளோம்.

48. குளோனிங் முறையில் படைக்கப்பட்டவர்கள் வணங்கத் தேவையில்லையா?

கேள்வி : பிற மதத்தவர் ஒருவர் – அல்லாஹ் தான் படைப்பவன் என்றால் மனிதனை இப்போது குளோனிங் முறையில் படைக்கிறார்களே, அவர்கள் எல்லாம் அல்லாஹ்வை வணங்க வேண்டியதில்லையா? என்று கேட்கிறார். விளக்கம் தரவும்!

-எஸ். ராஜா முஹம்மது, காயல்பட்டணம்

பதில்:

இறைவன் உயிரினங்களில் ஏற்கனவே படைத்து வைத்துள்ள கோடிக்கணக்கான மரபணுக்களில் ஒன்றை எடுத்து அதை வளர்த்துக் காட்டுவது தான் குளோனிங். இது படைத்தல் ஆகாது.

மண்ணிலிருந்தோ, உலோகத்திலிருந்தோ ஒரு உயிரணுவையோ, அல்லது மரபணுவையோ படைக்கச் சொல்லுங்கள்! எறும்பின் மரபணுவைக் கூட மனிதனால் படைக்க முடியாது.

நான் உங்களிடம் தருகின்ற விதையை தண்ணீர் ஊற்றி வளர்த்தால் நீங்கள் படைத்தவராக மாட்டீர்கள். இறைவன் படைத்து வைத்துள்ளவற்றை மனிதன் கண்டுபிடிக்கிறானே தவிர படைக்கவில்லை.

உயிரணுவும், மரபணுவும் இல்லாத களி மண்ணிலிருந்து அவற்றை அல்லாஹ் எப்படி உருவாக்கினானோ அப்படி உருவாக்கும் போது தான் மனிதன் கடவுள் வேலையைச் செய்தான் எனக் கூற முடியும். ஒருக்காலும் இது மனிதனால் ஆகாது.

எனவே குளோனிங் மூலம் படைக்கப்பட்டவர்களும் இறைவனால் தான் படைக்கப்படுகின்றனர் என்பதால் அவர்களும் இறைவனை வணங்கியாக வேண்டும்.

49. கருவளர்ச்சி காலம் பற்றி குர்ஆன் கூறுவது சரியா?

கேள்வி : மனித வளர்ச்சியில் கருவறையின் காலம் சராசரி பத்து மாதங்கள். குர்ஆனில் 2:233-வது வசனம் பால்குடியின் காலம் 2 வருடம் எனக் கூறுகிறது. இவை இரண்டும் சேர்ந்தால் மொத்த மாதங்கள் முப்பத்து நான்கு ஆகிறது. இப்படியிருக்க, அல்குர்ஆனின் 46:15-வது வசனத்தில் கருவறை மற்றும் பால்குடியின் கால அளவு 30 மாதங்கள் எனக் கூறுகிறது. இரண்டும் முரண்படுகிறதே! என்ற என்னுடைய மற்றும் என் தோழருடைய கேள்விக்கு விளக்கம் தருமாறு கேட்டுக் கொள்கிறேன்.

– எம்.ஏ. பக்கீர் முஹம்மது, தென்காசி.

பதில்:

2:233-வது வசனத்தில் மட்டுமின்றி 31:14 வது வசனத்திலும் பால்குடி மறக்கடிக்கப்படும் காலம் இரண்டு வருடங்கள் என்று திருக்குர்ஆன் கூறுகிறது.

ஆனால், 46:15-வது வசனத்தில் பாலூட்டும் காலத்தையும், கர்ப்ப காலத்தையும் சேர்த்துக் குறிப்பிடும் போது மொத்தம் முப்பது மாதங்கள் என்று திருக்குர்ஆன் கூறுகிறது.

அதில், பாலூட்டும் காலங்கள் என்று இறைவன் கூறிய இரண்டு வருடங்களை (24 மாதங்களை) கழித்தால் கர்ப்ப காலம் ஆறு மாதம் என்று ஆகிறது.

ஒரு குழந்தையின் கர்ப்ப காலம் ஆறு மாதம் என்று எந்தக் காலத்திலும் எவரும் கூறியதில்லை. ஏறத்தாழ பத்து மாதங்கள் என்று இன்றைய சமுதாயம் விளங்கி வைத்துள்ளது போலவே திருக்குர்ஆன் அருளப்பட்ட காலத்து மக்களும் விளங்கி வைத்திருந்தனர்.

கர்ப்ப காலம் பத்து மாதம் என்று அனைத்து மனிதர்களும் விளங்கி வைத்திருக்கும் போது, கர்ப்ப காலம் ஆறு மாதம் என்று குர்ஆன் கூறுகிறது என்றால் வேண்டுமென்றே தான் அவ்வாறு கூறுகிறது. இந்த இடத்தில் அவ்வாறு குறிப்பிடுவது தான் பொருத்தமானதாகும்.

இறைவன் வேண்டுமென்றே அனைவரும் தெரிந்து வைத்துள்ள நிலைக்கு எதிராகக் கூறுகிறான் என்றால் இதற்கு ஆழமான பொருள் இருக்கும் என்று சிந்தித்து, கரு வளர்ச்சியை ஆராயும் போது இவ்வசனம் இறை வார்த்தை என்பதை தனக்குத் தானே நிரூபிக்கும் அதிசயத்தைக் காண்கிறோம்.

மனிதனுக்கு என்று தனியான வித்தியாசமான வடிவம் உள்ளது. மற்ற விலங்கினங்களுக்கு என்று தனியான வடிவம் இருக்கிறது. மனிதன் கருவில் விந்துத் துளியாகச் செலுத்தப்படுகிறான். பின்னர் கருவறையின் சுவற்றில் ஒட்டிக் கொண்டு வளர்கிறான். அதன் பின்னர் சதைக் கட்டியாக ஆகின்றான். இந்தக் காலக்கட்டங்களில் மனிதன் தனக்கே உரிய வடிவத்தை எடுப்பதில்லை. தாயின் கருவறையில் இருக்கும் ஆடு எவ்வாறு ஒரு இறைச்சித் துண்டு போல் கிடக்குமோ அது போலவே மனிதனும் இருக்கிறான். கைகளோ, கால்களோ எதுவுமே தோன்றியிருக்காது.

கருவறையில் இந்த நிலையை அடைந்த இறைச்சித் துண்டைப் பார்த்து இது மனிதனுக்குரியது. இது இன்ன பிராணிக்குரியது என்றெல்லாம் கூட கூற முடியாது. ஆய்வும், சோதனைகளும் நடத்திப் பார்த்தாலும் அதில் மனிதனுக்குரிய அம்சம் ஏதும் இருக்காது.

இந்த நிலையைக் கடந்த பின் தான் மனிதனிடம் உள்ள செல்கள் உரிய இடங்களுக்குச் செல்கின்றன. அதன் பின்னர் தான் மனிதன் என்று சொல்லப்படுவதற்குரிய தன்மைகளுடனும் உறுப்புகளுடனும் அது வளரத் துவங்குகிறது.

மனிதனுக்கே உள்ள சிறப்புத் தகுதிகளுடனும், மனித உருவத்திலும் கருவில் வளரும் மாதங்கள் மொத்தம் ஆறு தான். அதற்கு முந்திய கால கட்டத்தில் மனிதன் என்று சொல்லப்படுவதற்குரிய எந்தத்ன் தன்மையும் அடையாளமும் இல்லாத இறைச்சித்துண்டு தான் கருவில் இருந்தது.

நீங்கள் சுட்டிக் காட்டிய வசனத்தில் கருவளர்ச்சி என்று கூறாமல் மனிதன் – இன்ஸான் – என்ற சொல்லை இறைவன் பயன்படுத்தி விட்டு இன்ஸானை (மனிதனை) அவள் சுமப்பது ஆறு மாதம் என்று அற்புதமாக கூறுகிறான்.

பின்னர் விந்துத் துளியை கருவுற்ற சினை முட்டையாக்கினோம். பின்னர் கருவுற்ற சினை முட்டையை சதைத் துண்டாக ஆக்கினோம். சதைத் துண்டை எலும்பாக ஆக்கி எலும்புக்கு இறைச்சியையும் அணிவித்தோம். பின்னர் அதை வேறு படைப்பாக ஆக்கினோம். அழகிய படைப்பாளனாகிய அல்லாஹ் பாக்கியசாலியாவான்.

திருக்குர்ஆன் 23:14

பின்னர் மற்றொரு படைப்பாக அதை நாம் ஆக்கினோம் என்பது எவ்வளவு அற்புதமான சொல்!

இந்த நிலையை அடையும் வரை கருவில் எல்லாப் படைப்பும் ஒன்று தான். அதன் பின்னர் ஆடு ஆடாகவும், மாடு மாடாகவும் மனிதன் மனிதனாகவும் வேறுபடும் நிலை உருவாகிறது. எனவே அதை மற்றொரு படைப்பு என்று இறைவன் கூறுகிறான். இதையே தான் மனிதனை தாய் ஆறு மாதம் சுமந்தாள் என்ற வசனமும் கூறுகிறது.

இந்த மாபெரும் உண்மை, படைத்த இறைவனுக்குச் சாதாரண விஷயம் என்பதால் தான் மக்கள் விளங்கி வைத்திருந்ததற்கு மாற்றமாக வேண்டுமென்றே மனிதனைத் தாய் சுமந்தது ஆறு மாதம் என்கிறான். கருவின் வளர்ச்சி காலம் எனக் கூறவில்லை. எனவே எந்த முரண்பாடும் இல்லை.

50. நல்லதை அறிய அறிவு மட்டும் போதுமா?

கேள்வி : மனிதனின் அறிவு நல்லதை மட்டும் ஏவுமா, தீயதையும் ஏவுமா? காரல் மார்க்ஸ் வாதிகள் மனிதனின் அறிவாற்றல் தான் எல்லாமே; மற்ற எந்த நம்பிக்கையும் வீண் என்கிறார்கள். கல்லூரி மாணவிகள் இதைப் பற்றி அறிய பெரிதும் ஆவல் கொள்கிறார்கள். விளக்கவும்!

-ஜுலைஹா புதல்வி, தருமபுரம், காரைக்கால்

பதில் :

மனிதனின் அறிவு மகத்தானது என்பதில் ஐயமில்லை. பல விஷயங்களை அறிவு சரியாகவே கண்டுபிடித்து விடும். ஆயினும் சில விஷயங்களில் அறிவு தவறிழைத்து விடுவதும் உண்டு.

பல விஷயங்களை அறிவு சரியாகக் கண்டு பிடித்துவிட்டாலும் அறிவின் கண்டு பிடிப்பைக் காலில் போட்டு மிதித்து விட்டு வேறு வழியில் மனிதனை இழுத்துச் செல்லும் இன்னொரு ஆற்றல் மனிதனிடம் இருப்பதை யாரும் மறுக்க முடியாது.

புகை பிடிக்கும் ஒருவரிடம் புகை பிடிப்பது நன்மையா? எனக் கேட்டால் அதில் உள்ள கேடுகளை நம்மை விட விரிவாக அவர் விளக்குவார். அவரது அறிவு புகை பிடிப்பதைத் தவறு என்று தீர்ப்பளித்த பிறகும் ஏன் புகை பிடிக்கிறார்? தவறு எனக் கண்டுபிடித்தவுடன் அதை அந்த மனிதனால் ஏன் விட முடியவில்லை? எனச் சிந்தித்தால் அறிவுக்குப் பெரிய ஆதிக்கம் ஏதுமில்லை என அறியலாம்.

திருடுபவன், மது அருந்துபவன், கொலை செய்பவன் எனப் பல்வேறு தீமைகளில் மூழ்கியிருப்போர்க்கு அவை தீமைகள் என்று அவர்களின் அறிவு உணர்த்துகின்றது. உணர்த்துவதைத் தவிர அவர்களது அறிவால் வேறு ஒன்றும் செய்ய இயலவில்லை. செவிடன் காதில் ஊதிய சங்காக இதை மனிதன் எடுத்துக் கொள்கிறான்.

சர்வாதிகார நாட்டின் அதிபருக்கும், ஒரு பள்ளிக் கூட வாத்தியாருக்கும் எவ்வளவு வித்தியாசம் இருக்கிறதோ அதை விட அதிக வித்தியாசம் மனிதனின் அறிவுக்கும் அவனை இயக்கும் மற்றொரு சக்திக்கும் இருக்கிறது.

பள்ளிக்கூட வாத்தியார் நல்லது கெட்டது இது எனச் சொல்லித் தருவார். அந்த வழியில் மாணவனை நடத்திச் செல்ல அவருக்கு ஆற்றல் இல்லை. ஒரு சர்வாதிகாரி ஒரு உத்தரவின் மூலம் மனிதனை வழி நடத்திச் செல்வான்.

இந்த வகையில் அறிவு என்பது எவ்வித அதிகாரமும் செலுத்த முடியாத பள்ளிக் கூட வாத்தியார் போன்ற பரிதாப நிலையில் உள்ளது.

எத்தனையோ விஷயங்கள் நன்மையானவை என்று மனிதனின் அறிவு கூறுகிறது. ஆயினும் அவற்றை அவன் செய்வதில்லை. அறிவு மூலம் நன்மையைக் கண்டுபிடிக்க முடிந்ததே தவிர அவ்வழியில் மனிதனை வழி நடத்த முடியவில்லை.

காரல் மார்க்ஸுக்கு இது தெரியா விட்டாலும் நம் அனைவருக்கும் இது கண் கூடாகத் தெரிகிறது. நாமே கூட நமது அறிவை இப்படித் தான் நடத்துகிறோம்.

அறிவு சொல்லும் பாதையில் மனிதனை நடத்திச் செல்ல அவனை விட வலிமையான ஒரு சக்தியை நம்ப வேண்டும். தவறு, தீமை எனத் தெரிந்தவற்றை நாம் செய்தால் நம்மை ஒருவன் தண்டிப்பான் என்ற நம்பிக்கை மட்டுமே அறிவுக்கு மரியாதையைப் பெற்றுத் தரும்.

இது முதல் விஷயம்.

எல்லா விஷயத்திலும் நன்மையையும், தீமையையும் அறிவு கண்டுபிடித்து விடுகிறதா என்றால் இல்லை என்று அடித்துச் சொல்லலாம்.

இரண்டு அறிவாளிகள் ஒரு விஷயத்தை தீமை என்று முடிவு செய்வதில் மாறுபட்ட கருத்துக் கொள்கின்றனர். இவர்களில் ஏதோ ஒருவரது அறிவு தவறான முடிவை அவருக்குக் காட்டியுள்ளது.

புதிய பொருளாதாரக் கொள்கை நன்மை பயப்பது என வாதிடுவோரும், தீமை பயப்பது என வாதிடுவோரும் முட்டாள்கள் அல்லர். மாபெரும் மேதைகள் தான் முரண்பட்ட இவ்விரண்டு வாதங்களையும் முன் வைக்கின்றனர்.

இவ்விரண்டும் ஒரு சேர உண்மையாக இருக்க முடியாது. ஏதோ ஒன்று தான் இதில் உண்மையாக இருக்க முடியும். அப்படியானால் ஒரு தரப்புடைய அத்தனை அறிவாளிகளின் அறிவும் அவர்களுக்குச் சரியான முடிவைக் காட்டவில்லை என்பது தெளிவு.

வட்டி ஒரு வன்கொடுமை என வாதிடும் காரல் மார்க்ஸும், வட்டி ஒரு வணிகமே எனக் கூறுவோரும் அறிவாளிகள் தாம். முரண்பட்ட இவ்விரண்டில் எது சரியானது என வைத்துக் கொண்டாலும் ஒரு சாராரின் அறிவு சரியானதைக் கண்டு பிடிக்கவில்லை என்பது உறுதி.

அறிஞர்களிடையே மாறுபட்ட கருத்துகள் உடைய விஷயங்கள் ஆயிரமாயிரம் உள்ளன. இதிலிருந்து மனித அறிவின் லட்சணத்தை அறிந்து கொள்ளலாம்.

அறிவாற்றல் தான் எல்லாமே என்பது ஒரு மாயை! மார்க்ஸ் வழி வந்த ரஷ்யாவே மார்க்ஸை ஏன் ஓரம் கட்டியது? மார்க்ஸுக்குச் சரி எனப்பட்டது அவர் வழி வந்தவர்களுக்கே தவறு எனப்பட்டது ஏன்? என்றெல்லாம் சிந்தித்தால் அறிவு மமதையிலிருந்து விடுபட்டு, ஆன்மீக நெறியின் மூலம் மனிதன் தன்னை பக்குவப்படுத்துவதன் அவசியத்தை உணரலாம்.

51 உணவுக்காக விலங்குகளைக் கொல்வது பாவமா?

கேள்வி : தாவரங்களுக்கு மைய நரம்பு மண்டலம் இல்லாததால் அவை வலியை உணர முடியாது. உணவுக்காகக் கொல்லும் போது தாவரங்களுக்கு வலிப்பதில்லை. ஆனால் விலங்குகளுக்கு மைய நரம்பு மண்டலம் இருப்பதால் அவைகளால் வலியை உணர முடியும். அதனால் உணவுக்காக விலங்குகளைக் கொல்வது பாவம் என்று வாதிடுகிறார்கள். இதற்கு தங்களின் பதில் என்ன? விளக்கம் தரவும்.

பி.எம். அஜீஸ், திருத்துறைப்பூண்டி.

பதில் :

ஒரு உயிரை எப்படிக் கொல்லலாம்? கொன்று எப்படிச் சாப்பிடலாம் என்பது அவர்களின் வாதமா? வலியை உணருமா? உணராதா? என்பது அவர்களின் வாதமா?

இதை அவர்கள் தெளிவுபடுத்த வேண்டும்.

நாம் 20-ஆம் நூற்றாண்டில் வாழ்கிறோம். ஆடு, மாடுகளைக் கூட வலியை உணராத வகையில் மயக்க நிலைக்குக் கொண்டு சென்று அறுக்க முடியும். அப்படி அறுக்கப்படும் உணவை அவர்கள் உட்கொள்ளத் தயார் என்றால் தான் இவ்வாறு வாதிட வேண்டும்.

வலியை உணராத வகையில் பிராணிகளை நாம் அறுத்து உண்போமே என்று அவர்கள் பிரச்சாரம் செய்து தாமும் உண்ண வேண்டும்.

ஆனால் அவ்வாறு உண்ண மாட்டார்கள். உண்ணக் கூடாது என்றே கூறுவார்கள்.

அப்படியென்றால் வலியை உணர்வது பற்றி எடுத்துக் கூறி வித்தியாசப்படுத்துவது போலித்தனமானது.

இவர்களின் வாதப்படி மனிதனைக் கூட வலியை உணராத வகையில் கொல்வது பாவமில்லை என்று ஆகிவிடும் அல்லவா? வலியை உணராத வகையில் மனிதனை இன்றைக்குக் கொலை செய்வது சாத்தியமான ஒன்றுதான்.

இதெல்லாம் குற்றம் என்று கூறுவார்களானால் வலியை உணர்வது என்ற காரணம் பொய் என்பது தெளிவு. ஒரு உயிரை எப்படி எடுக்கலாம் என்ற உள்ளுணர்வு தான் அசைவத்தைத் தவிர்க்கத் தூண்டுகிறது.

இந்தக் காரணம் தாவரத்திலும் இருக்கிறது.

தாவரம் என்ற உயிரை – அது வலியை உணரா விட்டாலும் – அதைக் கொல்வதும், சாப்பிடுவதும் என்ன நியாயம் என்ற கேள்வி விடையின்றி அப்படியே தான் உள்ளது.

இன்னொரு விஷயம் உங்களுக்குத் தெரியுமா? அறிவியல் முடிவின் படி இஸ்லாம் கூறும் முறையில் பிராணிகளை அறுத்தால் அவை தாவரங்களைப் போலவே வலியை உணராது.

உணவுக்காக விலங்குகளையும், பறவைகளையும் கொல்லுவதற்கு பலரும் பலவிதமான வழிகளைக் கடைபிடிக்கின்றனர்.

சிலர் கோழி போன்ற பறவையினங்களை நீரில் முக்கி திக்குமுக்காட வைத்து கொல்கின்றனர். மேல்நாடுகளில் கிட்டத்தட்ட இதே முறையில் விலங்குகளை கைத்துப்பாக்கியால் தலையில் சுட்டு அவைகளை நிலைகுலையச் செய்து கொல்கின்றனர்.

மனிதர்களுக்கு வாழ்க்கையின் எல்லாத் துறையிலும் இஸ்லாம் வழிகாட்டியிருப்பது போல் இந்தத் துறையிலும் – அதாவது உயிரினங்களை உணவுக்காகக் கொல்வதிலும் – திட்டவட்டமான வழியைச் சொல்லிக் கொடுக்கிறது. இறந்து போன பிராணிகளையும், பிராணிகளின் ஓட்டப்பட்ட ரத்தத்தையும் இஸ்லாம் தடை செய்கிறது.

பிராணிகளைக் கொல்லும் போது கூரிய ஆயுதம் கொண்டு கழுத்தை அறுத்து அவைகளைக் கொல்லும் படி பணிக்கிறது.

அப்படிச் செய்யும் போது தலைக்கு இரத்ததைக் கொண்டு செல்லும் ரத்த நாளமும், ரத்தத்தை தலைப் பகுதியிலிருந்து வெளிக் கொண்டு வரும் ரத்தக் குழாய்களும் அறுபடுவதோடு சுவாசக் குழாய் மற்றும் உணவுக் குழாய் முதலியவை ஒரு சேர அறுக்கப்பட்டு விடுகின்றன. அதன் காரணமாக அறுக்கப்பட்ட உடலிலிருந்து இரத்தம் முற்றிலுமாக வெளியேற்றப்படுகிறது. ஆனால் அடுத்த சில வினாடிகளில் வலிப்பினால் அவைகள் துடிக்கின்றன.

இதனைக் காணுகின்றவர்கள் இஸ்லாமிய முறை பிராணிகளை வதை செய்யும் முறை என்றும் அது மனிதாபிமான செயலுக்கு ஏற்றதல்ல என்றும் வாதிடுகின்றனர்.

அவர்களின் இந்த குற்றச்சாட்டு உண்மை தானா? இஸ்லாம் சொல்லும் ஹலால் வழியை விடவும் மேற்கத்தியர்கள் கையாளும் முறை சிறந்தது தானா? அம்முறையைக் கையாள்வதால் உயிரினங்கள் வலியின்றி துன்பப்படாமல் இறக்கின்றனவா? அப்படிக் கொல்லப்படும் விலங்குகளின் மாமிசம் இரத்தம் ஓட்டப்பட்ட ஹலால் மாமிசத்தை விடவும் உண்ணுவதற்கு ஏற்ற தகுதியை அடைகிறதா? மேற்கண்ட கேள்விகளுக்கு விடை காணும் நோக்கில் ஜெர்மனி நாட்டில் உள்ள ஹனோவர் பல்கலைக் கழகத்தில் ஒரு ஆய்வு மேற்கொள்ளப்பட்டது.

அந்த ஆய்வை நடத்தியவர்கள் பேராசிரியர் சூல்ட்ஜ் மற்றும் அவரது துணை ஆய்வாளர் டாக்டர் ஹாஸிம் ஆவார்கள்.

அவர்கள் செய்த பரிசோதனையின் விவரத்தையும் அதன் முடிவுகளின் விவரத்தையும் கீழே தருகின்றோம்.

1-முதலில் உணவுக்காக அறுக்கப்படும் விலங்குகள் தேர்வு செய்யப்பட்டன.

2 – அறுவை சிகிச்சை செய்து அவ்விலங்குகளின் தலையில் மூளையைத் தொடும் படி பல பகுதிகளில் மின்னணுக் கருவிகள் பொருத்தப்பட்டன.

3 – உணர்வு திரும்பியதும். முழுவதுமாகக் குணமடையப் பல வாரங்களுக்கு அப்படியே விடப்பட்டன.

4 – அதன் பிறகு பாதி எண்ணிக்கை விலங்குகள் இஸ்லாமிய ஹலால் முறைப்படி அறுக்கப்பட்டன.

5 – மறு பாதி எண்ணிக்கை விலங்குகள் மேற்கத்தியர் கையாளும் முறைப்படி கொல்லப்பட்டன.

6 – பரிசோதனையின் போது கொல்லப்பட்ட எல்லா விலங்குகளுக்கும் E.E.G. மற்றும் E.C.G பதிவு செய்யப்பட்டன. அதாவது E.E.G. மூளையின் நிலையையும், E.C.G. இருதய நிலையையும் படம் பிடித்துக் காட்டின.

இப்போது மேற்கண்ட பரிசோதனையின் முடிவுகளையும், அதன் விளக்கங்களையும் காண்போம்.

இஸ்லாமிய ஹலால் முறை:

1- இம்முறையில் விலங்குகள் அறுக்கப்பட்ட போது, முதல் மூன்று வினாடிகளுக்கு E.E.G. ல் எந்த மாற்றமும் தென்படவில்லை. அறுக்கப்படுவதற்கு முன்னிருந்த நிலையிலேயே அது தொடர்ந்து நீடித்தது. விலங்குகள் அறுக்கப்படும் போது அவை வலியினால் துன்பப்படவில்லை என்பதை இது காட்டியது.

2-மூன்று வினாடிகளுக்குப் பின் அடுத்த மூன்று வினாடிகளுக்கு விலங்குகள் ஆழ்ந்த தூக்கம் அல்லது உணர்வற்ற நிலைக்கு ஆளாகின்றன என்பதை E.E.G. பதிவு காட்டியது. அந்நிலை உடம்பிலிருந்து அதிகப்படியான ரத்தம் பீறிட்டு வெளியாவதால் ஏற்படுகின்றது.

3 – மேற்கண்ட ஆறு வினாடிகளுக்குப் பின் E.E.G. பூஜ்ய நிலையைப் பதிவு செய்தது. அறுக்கப்பட்ட விலங்கு எந்த வலிக்கோ, அல்லது வதைக்கோ ஆளாகவில்லை என்பதை இது காட்டியது.

4 – மூளையின் நிலையை பூஜ்யமாகப் பதிவு செய்த நேரத்திலும், இதயத் துடிப்பு நிற்காமல் தொடர்ந்து துடிப்பதாலும், உடலில் ஏற்படும் வலிப்பினாலும் உடலிலிருந்து முற்றிலுமாக ரத்தம் வெளியேற்றப்படுகிறது. அதனால் அந்த மாமிசம் உணவுக்கேற்ற சுகாதார நிலையை அடைகிறது.

முஸ்லிமல்லாதவர்கள் பிராணிகளைக் கொல்லும் முறை:

1 -இந்த முறையில் கொல்லப்படும் விலங்குகள் உடனே நிலை குலைந்து போய் உணர்வற்ற நிலைக்குப் போகின்றன.

2 – அப்போது விலங்குகள் மிகக் கடுமையான வலியால் அவதியுறுவதை E.E.G. பதிவு காட்டியது.

3 – அதே நேரத்தில் விலங்குகளின் இதயம் ஹலால் முறையில் அறுக்கப்பட்ட விலங்குகளோடு ஒப்பிடும் போது முன்னதாகவே நின்று விடுகிறது. அதனால் உடலில் மிகுதியான ரத்தம் தேங்கிவிடுகிறது. ரத்தம் உறைந்த அந்த மாமிசம் உட்கொள்ளத்தக்க சுகாதார நிலையை அடையவில்லை.

மேற்கண்ட ஆய்வுகள் இஸ்லாமிய ஹலால் முறையே சிறந்தது என்பதை எடுத்துக் காட்டுவதோடு அம்முறையே மனிதாபிமான முறை என்பதையும் நிரூபித்துள்ளது. ஹலால் முறையில் உயிர்கள் கொல்லப்படும் போது அவை வலி அல்லது வதையினால் துன்பப்படுவதில்லை.

இங்கு நபிகள் நாயகம் (ஸல்) அவர்களின் வார்த்தை ஒன்றை நாம் நினைவு கூர்வது பொருத்தமாக இருக்கும்.

அல்லாஹ் எல்லாக் காரியங்களிலும் இரக்கத்தையும், கருணையையும் நாடுகிறான். ஆகவே நீங்கள் (விலங்குகளை) அறுக்கும் முன் உங்கள் ஆயுதத்தை நன்றாக (தீட்டி) கூராக்கிக் கொள்ளுங்கள். இதன் மூலம் அறுக்கப்படும் பிராணிக்கு துன்பத்தை நீக்குங்கள்.

நூல் : முஸ்லிம்: 3615

வலியை உணர்வது தான் காரணம் என்று வைத்துக் கொண்டாலும் இஸ்லாமிய முறைப்படி அறுக்கப்பட்டதை அவர்கள் தாராளமாக உண்ணலாம்.

அவர்கள் கூறுவது போலித்தனமான வாதம் என்பதற்கு மற்றொரு சான்றையும் காட்ட முடியும்.

நாம் கொல்லாமல் தாமாகச் செத்துவிட்ட உயிரினங்களைச் சாப்பிட நாங்கள் தயார் என்று அவர்கள் கூற வேண்டும். ஏனெனில் அதை இவர்கள் கொல்லவில்லை. செத்த பின் அதைத் துண்டு துண்டாக வெட்டினாலும் அது வலியை உணராது. எனவே இதைச் சாப்பிடுவார்களா? முட்டை சாப்பிடுவார்களா? செத்த மீன்களைச் சாப்பிடுவார்களா? சாப்பிட மாட்டார்கள். இவற்றையும் சாப்பிடக் கூடாது என்றே அவர்கள் கூறுவார்கள். அப்படியிருக்க ஏன் போலியான காரணம் கூற வேண்டும்?

52. அத்தாட்சிகளை மறுக்கலாமா?

கேள்வி: தங்களின் பார்வைக்கு மரம் ருகூவு செய்வது போன்ற புகைப்படத்தின் காப்பியை அனுப்பி உள்ளேன். இது போன்ற வேறு சில புகைப்படங்களும் கை வசம் உள்ளன. மீன் வயிற்றில் அல்லாஹ் என்றும் முஹம்மது என்றும் எழுதப்பட்டுள்ளது. மேலும் ஜெர்மன் நாட்டில் ஒரு மரத்தில் (லாயிலாஹ இல்லல்லாஹ்) என்ற அரபி பதம் தெளிவாக தெரியும் வகையில் அமைந்த புகைப் படங்களும் உள்ளன. இது போன்ற விஷயங்களை எல்லாம் பெரிதாக எடுத்துக் கொள்ளத் தேவையில்லை என்ற கருத்தோடு நானும் இணைகிறேன். என்றாலும் மாற்றுக் கருத்துடைய சகோதரர்கள் இந்த விஷயத்தை நம்பி பெரிதாக எடுத்துக் கொண்டு மற்றவர்களிடமும் இதைப் பெரிய அளவில் பிரச்சாரம் செய்கிறார்கள்.

அவர்களுக்கு உண்மை தெளிவாக வேண்டும் என்பதற்காக பல பாகங்களிலும், அவர்களுக்கு உள்ளேயும் நமது சான்றுகளை அவர்களுக்குக் காட்டுவோம். உமது இறைவன் ஒவ்வொரு பொருளையும் பார்த்துக் கொண்டிருக்கிறான் என்பது போதுமானதாக இல்லையா? (திருக்குர்ஆன் 41:53)

என்ற வசனத்தை எடுத்துக்காட்டி இது அல்லாஹ்வின் அற்புதம் தான் என்றும் இதை மறுத்தால் இந்த வசனத்தையே மறுத்தது போல் ஆகும் என்றும் கூறுகிறார்கள். மேலும் இதை எல்லாம் அற்புதமாக எடுத்துக் கொள்ளக் கூடாது என்பதற்கு உங்களிடம் என்ன ஆதாரம் உள்ளது என்றும் கேட்கிறார்கள்?

எம்.ஹுசைன், யூ.ஏ.இ.

பதில்: ]

இறைவன் தனது அத்தாட்சிகளைக் காட்டுவான் என்பதிலோ, அவற்றை நம்ப வேண்டும் என்பதிலோ மாற்றுக் கருத்து இருக்க முடியாது.

மாயையையும், மாயத் தோற்றங்களையும் அத்தாட்சிகள் என்று கூறுவோர் தான் இவை அத்தாட்சி என்பதற்கான ஆதாரத்தைக் காட்ட வேண்டும்.

தற்செயலாக அமைந்த இது போன்றவற்றை எல்லாம் அத்தாட்சிகள் என வாதிட்டால் எல்லா மதத்தவர்களிடமும் இதுபோன்ற அத்தாட்சிகள் அதிகமதிகம் உள்ளன.

சிலுவை, மேரி வடிவத்தில் பல்லாயிரம் பொருட்கள் உள்ளன. எல்லா மதத்தினரும் தற்செயலாக அமைந்து விட்ட இது போன்ற காட்சிகளைக் காட்டுகின்றனர். உங்கள் நண்பர்கள் வாதப்படி இவையும் அத்தாட்சிகள் தாமா?

இதோ வணக்கம் செய்யும் மரம் என்று நீங்கள் கூறினால் கும்பிடுவது போல தோற்றமளிக்கும் மரங்களை அவர்கள் காட்டுவார்கள்.

அல்லாஹ் என்ற அரபு எழுத்து எழுதப்பட்டுள்ளது என்று நீங்கள் காட்டினால் இல்லை சூலம் தான் இவ்வாறு எழுதப்பட்டுள்ளது என்று அவர்கள் கூறுவார்கள்.

இறைவனின் அத்தாட்சிகள் இவ்வளவு பலவீனமாக, வலிமையற்றதாக ஒருக்காலும் இருக்க முடியாது.

அத்தாட்சிகள் என்பன, ஒரே இறைவன் இருக்கிறான் என்பதைத் தெளிவாக அறிவிக்கும். நீங்கள் கூறுபவற்றை எல்லாம் அத்தாட்சிகள் என்று எடுத்துக் கொண்டால் பல கடவுள் உள்ளனர் என்பதற்கும் இது போன்ற அத்தாட்சிகளை (?) மற்றவர்கள் காட்டுவார்கள்.

அல்லாஹ்வைப் பற்றிய அறிவும், அவனது அத்தாட்சிகள் பற்றிய அறிவும் இல்லாதவர்கள் தான் மாயைகளை அத்தாட்சிகள் என்பர்.

மூஸா நபி இலேசாகப் பாறையில் தட்டியவுடன் தண்ணீர் பீறிட்டு அடித்தது. இது போல் எவரும் செய்ய முடியாது என்பதால் இதை அத்தாட்சி எனலாம்.

வானங்கள், பூமி, சூரியன், கோள்கள், மழை மேகங்கள், விண்மீன்கள், காற்று, பயிர்கள் முளைப்பது, கருவில் மனிதன் வளர்வது, மனிதனுக்குள்ளே அமைக்கப்பட்டுள்ள வியக்க வைக்கும் அற்புதங்கள் என கோடானு கோடி அத்தாட்சிகளை அல்லாஹ் காட்டிக் கொண்டே தான் இருக்கிறான்.

இத்தகைய பிரம்மாண்டமான மலைக்கச் செய்யும் அத்தாட்சிகளை விட்டு விட்டு அற்பமானவைகளை அத்தாட்சி என்று கூறுவது முற்றிலும் தவறாகும்.

கோடி கோடியாக செல்வம் வைத்திருப்பவன் செல்லாத காலணாவைப் பெரிதாக நினைப்பது போலவே இவர்களின் நிலைமை அமைந்துள்ளது.

இத்தகைய அற்பமான தற்செயலானவற்றை அத்தாட்சி என்று கூற ஆரம்பித்தால் நிச்சயம் நீங்கள் தோற்று விடுவீர்கள்! இது போன்ற செல்லாக் காசுகள் உங்களை விட மற்றவர்களிடம் மூட்டை மூட்டையாகக் குவிந்துள்ளன.

அல்லாஹ்வுடைய வசனத்தைத் தவறான இடத்தில் பயன்படுத்தாதீர்கள்!

இவை அத்தாட்சி இல்லை என்று நம்மிடம் ஆதாரம் கேட்கக் கூடாது. யார் அத்தாட்சி என்று வாதிடுகிறார்களோ அவர்கள் தான் இது போன்றவைகளை அத்தாட்சிகளாக இறைவன் கூறியிருக்கிறான் என்ற ஆதாரத்தைக் காட்ட வேண்டும்.

53. மறு பிறவி உண்டா?

கேள்வி : என்னுடைய ஒரு இந்து நண்பன் மறு பிறவி இல்லையென்பதை நிரூபித்தால் நான் இஸ்லாத்தில் வந்து விடலாம் எனக் கூறியுள்ளான். எனவே தயவு செய்து பதில் தந்தால் அந்த நண்பனின் சந்தேகம் தீர்க்க வாய்ப்பாக அமையும்.

ஹெச்.ஜாஃபர் சாதிக், கேரளா.

பதில் :

மறு பிறவி என்பது கற்பனையே தவிர வேறில்லை என்பதைச் சிரமமின்றி நிரூபித்து விடலாம்.

அதற்கு முன்னால் மறு பிறவி என்பது என்ன என்பதை அறிந்து கொள்ள வேண்டும்.

மனிதர்கள் இன்று நல்ல வாழ்வைப் பெற்றிருந்தாலும், மோசமான வாழ்வைப் பெற்றிருந்தாலும் அதற்குக் காரணம் முந்தைய பிறவியில் அவர்கள் செய்த வினை தான். இந்தப் பிறவியில் ஒருவன் நல்லவனாக வாழ்ந்தால் அடுத்த பிறவியில் சகல இன்பங்களையும் பெற்று வாழ்வான்.

இப்படி ஏழு ஜென்மங்களை எடுப்பதாகக் கூறுகின்றனர். மனிதனோடு மட்டும் இதை நிறுத்திக் கொள்வதில்லை. மற்ற உயிரினங்கள் வரை விரிவுபடுத்துகின்றனர்.

நாம் ஒரு நாயைச் சித்திரவதை செய்தால் அடுத்த பிறவியில் நாம் நாயாகவும், நாய் மனிதனாகவும் பிறப்பெடுப்போம். அப்போது மனிதனாகப் பிறப்பெடுத்த நாய், நாயாகப் பிறப்பெடுத்த நம்மை அதே போன்று சித்திரவதை செய்யும் என்றெல்லாம் உபந்நியாசங்களில் நாம் கேட்டுள்ளோம்.

இதைக் கவனத்தில் வைத்துக் கொண்டு இன்னொரு அடிப்படை உண்மையைக் கவனியுங்கள்.

இன்றைக்கு உலகில் 700 கோடிக்கும் அதிகமான மக்கள் வாழ்கின்றனர். நூறு வருடங்களுக்கு முன்னால் இதில் கால்வாசி அளவுக்குத் தான் மக்கள் தொகை இருந்தது. இன்னும் பல ஆயிரம் ஆண்டுகளுக்கு முன்னே மேலும் முன்னே சென்று கொண்டே இருந்தால் மனிதர்கள் சில ஆயிரம் பேர் தான் இருந்திருப்பார்கள். இன்னும் முன்னேறிச் சென்றால் ஒரே ஒரு ஜோடியில் போய் முடிவடையும்.

மனிதன் மட்டுமின்றி ஏனைய உயிரினங்களை எடுத்துக் கொண்டாலும் பல்லாயிரம் ஆண்டுகளுக்கு முன்னே சென்று கொண்டே இருந்தால் ஒவ்வொரு உயிரினமும் ஒரு ஜோடியில் போய் முடியும்.

அனைத்து உயிரினங்களும் ஒரே ஒரு ஜோடியிலிருந்து தான் பல்கிப் பெருகின. மனிதனையும் சேர்த்து எத்தனை வகை உயிரினங்கள் உலகில் உள்ளன என்று நம்மிடம் கணக்கு இல்லை.

உதாரணத்துக்காக ஐம்பது லட்சம் வகை உயிரினங்கள் இருப்பதாக வைத்துக் கொள்வோம். ஒவ்வொரு வகை உயிரினத்திற்கும் ஒரு ஜோடி என்று வைத்துக் கொண்டால் ஐம்பது லட்சம் ஜோடிகள் அதாவது ஒரு கோடி உயிரினங்கள் இருந்திருக்கும்.

மறு பிறவி என்று ஒன்று இருந்தால் இந்த எண்ணிக்கை அதிகமாகக் கூடாது. இந்த ஒரு கோடி உயிரினங்கள் தான் அடுத்த ஜென்மத்திலும் இருக்க வேண்டும். வேண்டுமானால் ஆடு மனிதனாக, மனிதன் ஆடாக பிறப்பெடுக்கலாமே தவிர, ஒரு கோடியை விட அதிகமாகவே கூடாது. ஒரு கோடியாக இருந்த உயிரினங்கள் இரண்டு கோடியாக பெருகினால் அதற்குப் பெயர் மறுபிறவி அல்ல. புதிய உயிர்களின் உற்பத்தி என்றே கூற வேண்டும்.

பாரதியார் முப்பது கோடி முகமுடையாள் என்று பாடினார். அப்போது இந்தியாவில் முப்பது கோடி மக்கள் இருந்தனர். அவர்கள் மறு பிறவி எடுத்தால் இப்போதும் முப்பது கோடி தான் இருக்க வேண்டும். 90 கோடிப் பேர் அதிகமாகியுள்ளோம். நாம் மட்டும் அதிகமாகவில்லை. அனைத்து உயிரினங்களும் அதிகமாகியுள்ளன.

புதுப் புதுப் பிறவிகள் உற்பத்தியானால் மட்டுமே இது சாத்தியமாகுமே தவிர பழையவர்களே மீண்டும் பிறந்தால் இப்படி தாறுமாறாகப் பெருகக் கூடாது. பெருக முடியாது. மறு பிறவி இல்லை என்பதற்கு இதை விட வேறு எந்தச் சான்றும் தேவையில்லை.

அதற்குச் சொல்லப்படுகின்ற தத்துவமும் ஏற்புடையதாக இல்லை. ஏற்கனவே செய்த பிறவிப் பயனையே இப்போது அனுபவிக்கிறோம் என்பதற்கு இவர்கள் கூறும் தத்துவம் என்ன?

இவ்வுலகில் நாம் கெட்ட காரியம் செய்தால் அடுத்த பிறவியில் அனுபவிப்போம் என்று கூறினால் மனிதன் நல்லவனாக வாழ்வான் என்பது தான் தத்துவம்.

ஒருவருக்குத் தண்டனை கொடுப்பதாக இருந்தால் இன்ன குற்றத்துக்காக இந்தத் தண்டனை வழங்கப்படுகிறது என்று அவருக்குத் தெரிய வேண்டும். அது தான் தண்டனை.

பரிசு கொடுப்பதாக இருந்தாலும் எந்தச் செயலுக்காக அந்தப் பரிசு கிடைத்தது என்பதை அவர் உணர வேண்டும்.

அவ்வாறு இல்லாவிட்டால் பரிசுகளாலோ, தண்டனைகளாலோ எந்தப் பயனும் ஏற்படாது.

இந்தப் பிறவியில் துன்பம் அனுபவிக்கும் யாருக்காவது நாம் இதற்கு முன் எந்தப் பிறவியில் இருந்தோம் என்பது தெரியுமா? நிச்சயம் தெரியாது!

என்ன பாவம் செய்ததற்காக இந்த நிலையை அடைந்தோம் என்று தெரியுமா? அதுவும் தெரியாது.

அப்படியானால் அவன் அடுத்த பிறவியைப் பற்றிக் கவலைப்பட்டு ஒருவன் எப்படி நல்லவனாக வாழ்வான்?

ஒருவன் கொலை செய்து விடுகிறான். அக்குற்றம் நிரூபிக்கப்பட்டு விடுகிறது. ஆனால் கொலை செய்தவனுக்குப் பைத்தியம் பிடித்து விடுகிறது என்று வைத்துக் கொள்வோம். இந்த நிலையில் அவனுக்குத் தூக்குத் தண்டனை வழங்க மாட்டார்கள். அவனே உணராமல் அவனைத் தண்டிப்பது தண்டனையாகாது; அதில் பயனும் இருக்காது என்று உலக அறிஞர்களின் ஒருமித்த அறிவு இவ்வாறு தீர்ப்பளிக்கிறது.

அனைவரையும் படைத்த கடவுளுக்கு இந்த அறிவு கூட இருக்காதா? நான் என்ன செய்தேன் என்பது எனக்கே தெரியாமல் இருக்கும் போது என்னைத் தண்டிப்பது கடவுளின் தகுதிக்கும், நீதிக்கும் சரியாக இருக்குமா?

எனவே தத்துவ ரீதியாக விவாதித்தாலும் மறு பிறவி சரிப்பட்டு வரவில்லை. காரண காரியத்தோடு அலசினாலும் சரிப்பட்டு வரவில்லை.

54 பட்டிமன்றம் நடத்தலாமா?

கேள்வி: எமது நாட்டில் அரபு மத்ரஸாக்களுக்கு மத்தியில் இலங்கை ஒளிபரப்புக் கூட்டுத்தாபன முஸ்லிம் சேவையில் ஒரு தனியார் நிறுவனத்தின் அனுசரணையுடன் வாரம் தோறும் விவாத நிகழ்ச்சி நடைபெற்று வருகின்றது. ஹாரூன் ரஷீதுடைய காலத்திலும் இது போன்ற நிகழ்ச்சி நடைபெற்றுள்ளது என்று சொல்லிக் கொண்டு பல தலைப்புகளிலும் பட்டிமன்றம் நடத்தப்பட்டு வருகின்றது. இந்தியாவின் பட்டிமன்றம் போலவே இதன் முறை அமைந்திருக்கின்றது. இதற்கு நடுவராக இந்தியர் ஒருவரே இருக்கின்றார். இந்தியத் தமிழ் பட்டிமன்றம் போன்று இது அமைந்திருப்பதும், இஸ்லாத்தின் ஆரம்ப காலத்தில் இது இருந்திருக்கின்றது, பின்னர் தான் இது விடுபட்டுப் போயுள்ளது என்று சொல்வதெல்லாம் இஸ்லாத்தின் அடிப்படைக்கு மாற்றமாக உள்ளது போன்று தோன்றுகிறது. குர்ஆன், ஹதீஸை வைத்து இரு சாராரும் ஒட்டியும் வெட்டியும் பேசுவதைக் கேட்கும் போது எனக்கு அசிங்கமாகத் தோன்றுகிறது.

இதையொரு தவறான போக்காகக் காணும் எனக்கு அதைப் பற்றி போதுமான விளக்கம் என்னிடத்தில் இல்லை. எனவே தங்களிடத்தில் இதற்குரிய விளக்கத்தை வேண்டுகிறேன்.

பதில்:

பட்டிமன்றங்களை இரண்டு வகைகளாக நாம் பிரித்துப் பார்க்க வேண்டும்.

ஒன்று மார்க்கம் சம்பந்தப்பட்ட கொள்கை, கோட்பாடு, சட்டதிட்டங்கள் பற்றியவை. இவற்றைப் பட்டிமன்றமாக ஆக்கக் கூடாது.

இஸ்லாம் வலியுறுத்தும் இரண்டு விஷயங்களை எடுத்துக் கொண்டு இரண்டில் எது முக்கியம் என்று வாதிடுவது, இது தான் முக்கியம் என்று வலியுறுத்துவதற்காக இன்னொன்றை குறைத்துப் பேசுவது, பொய் என்று தெரிந்து கொண்டே பொய்க்காக வாதிடுவது போன்றவை மாபெரும் குற்றமாகும்.

ஹாரூன் ரஷீதே இதை நடத்தியிருந்தாலும் மார்க்கத்தில் விளையாட எவருக்கும் அதிகாரம் இல்லை.

விதியைக் குறித்து வருகின்ற மாறுபட்ட இரு வகையான வசனங்களை எடுத்துக் கொண்டு எதிரெதிராக நபித்தோழர்கள் வாதிட்டுக் கொண்டிருந்ததைக் கண்ட நபிகள் நாயகம் (ஸல்) அவர்கள் அல்லாஹ்வின் வசனங்களை ஒன்றுடன் ஒன்றை மோதவிட்டதால் தான் முந்தைய சமுதாயத்தினர் அழிக்கப்பட்டனர் என்று கூறினார்கள். (நூல்: அஹ்மத் 6381)

இதன் மூலம் இத்தகைய பட்டிமன்றம் பற்றி தெளிவான தீர்ப்பைத் தந்து விட்டனர்.

மற்றொன்று சமுதாயப் பிரச்சனைகள்! இவற்றில் இரண்டு பார்வைகள் இருக்கலாம். இது போன்ற விவகாரங்களைப் பட்டிமன்றமாக்கினால் பிரச்சனையின் ஆழம் புரியலாம்.

நி வரதட்சணைக்கு ஆண்கள் அதிகம் காரணமா? பெண்களா?

நி சமுதாயச் சீர்கேட்டுக்குக் காரணம் மத குருக்களா? தலைவர்களா?

போன்ற தலைப்புகளில் வாதிடும் போது குர்ஆன் ஹதீஸ்களில் மோதல் ஏற்படுத்தும் நிலை ஏற்படாது. ஏற்படாமல் பார்த்துக் கொள்ள வேண்டும்.

ஆண்கள் எப்படிக் காரணமாக இருக்கிறார்கள் என்பதை ஒருசாரார் ஆய்வு செய்வர்.

பெண்கள் எப்படிக் காரணமாக இருக்கிறார்கள் என்பதை மறுசாரார் ஆய்வு செய்வார்கள்.

இதனால் அந்தத் தீமை நன்கு மனதில் பதியும்.

உங்கள் நாட்டு பட்டிமன்றங்கள் மார்க்கத்தில் தலையிடாமல் சமுதாயப் பிரச்சனைகளை அலசுவதாக இருந்தால் அதைத் தடுக்க எந்த ஆதாரமும் நமக்குத் தெரியவில்லை.

55 பாபரி மஸ்ஜிதைக் காக்க அபாபீல் பறவை வராதது ஏன்?

கேள்வி: இறைவன் தனது ஆலயமான கஅபாவை அழிக்க வந்தவர்களைச் சிறு பறவைகள் மூலம் அழித்து ஒன்றுமில்லாமல் ஆக்கினான் என்கிறீர்கள். ஆனால், பாபர் மஸ்ஜித் இடிப்பின் போது இது போன்ற நிகழ்வுகள் ஏன் நடைபெறவில்லை என்ற என் நண்பரின் கேள்விக்கு எவ்வாறு பதில் கூறலாம்?

– ஹெச். முகைதீன், சென்னை-113.

பதில்:

இரண்டு காரணங்களால் இந்தக் கேள்வியே தவறானது என்பதை அவருக்குப் புரிய வையுங்கள்! திருக்குர்ஆன் மற்றும் நபி மொழிகளின் அடிப்படையில் கஅபாவும் உலகின் ஏனைய பள்ளிவாசல்களும் சமமானவை அல்ல.

கஅபாவும் அதைச் சுற்றியுள்ள புனித எல்லையும் இறைவனால் அபய பூமியாக அறிவிக்கப்பட்டுள்ளது.

கஅபாவை எவரும் தகர்க்க முடியாது; அன்னியர்கள் கைப்பற்றவும் முடியாது என்று திருமறைக் குர்ஆன் உறுதி மொழி அளிக்கிறது.

நாங்கள் உம்முடன் சேர்ந்து நேர்வழியைப் பின்பற்றினால் எங்களின் பூமியிலிருந்து வாரிச் செல்லப்பட்டு விடுவோம் என்று அவர்கள் கூறுகின்றனர். அபயம் அளிக்கும் புனிதத் தலத்தை அவர்களுக்காக வசிப்பிடமாக நாம் ஆக்கவில்லையா? ஒவ்வொரு கனி வர்க்கமும் நம்மிடமிருந்து உணவாக அதை நோக்கிக் கொண்டு வரப்படுகிறது. எனினும் அவர்களில் அதிகமானோர் அறிய மாட்டார்கள்.

திருக்குர்ஆன் 28:57

இவர்களைச் சுற்றியுள்ள மனிதர்கள் வாரிச் செல்லப்படும் நிலையில் (இவர்களுக்கு) அபய மளிக்கும் புனிதத் தலத்தை நாம் ஏற்படுத்தியிருப்பதை அவர்கள் கவனிக்கவில்லையா? வீணானதை நம்பி, அல்லாஹ்வின் அருளுக்கு நன்றி மறக்கிறார்களா?

திருக்குர்ஆன் 29:67

அதில் தெளிவான சான்றுகளும் மகாமே இப்ராஹீமும் உள்ளன. அதில் நுழைந்தவர் அபயம் பெற்றவராவார். அந்த ஆலயத்தில் அல்லாஹ்வுக்காக ஹஜ் செய்வது, சென்று வர சக்தி பெற்ற மனிதர்களுக்குக் கடமை. யாரேனும் (ஏக இறைவனை) மறுத்தால் அல்லாஹ் அகிலத்தாரை விட்டும் தேவையற்றவன்.

திருக்குர்ஆன் 3:97

இறைவா! இவ்வூரை அபயமளிக்கக் கூடியதாக ஆக்குவாயாக! என்னையும், என் பிள்ளைகளையும் சிலைகளை வணங்குவதை விட்டும் காப்பாயாக! என்று இப்ராஹீம் கூறியதை நினைவூட்டுவீராக!

திருக் குர்ஆன் 14:35

யுக முடிவு நாளின் போது கால்கள் சிறுத்த ஒரு கூட்டத்தினர் கஅபாவை அழிப்பார்கள் என்ற நபிகள் நாயகத்தின் முன் அறிவிப்பு உள்ளது.

(நூல் : புகாரி 1591, 1596)

அதற்கு முன் எவரும் கஅபாவை அழிக்க முடியாது. இத்தகைய உத்தரவாதம் இருப்பதால் தான் அபாபீல் பறவைகளை அனுப்பி கஅபாவை இறைவன் பாதுகாத்தான். நாளை யாரேனும் கஅபாவைத் தகர்க்க முயன்றால் யானைப் படைக்கு ஏற்பட்டது போன்ற கதியை அவர்கள் அடைவார்கள்.

மற்ற எந்தப் பள்ளிவாசலுக்கும் இத்தகைய எந்த உறுதிமொழியையும் இறைவன் தரவில்லை. மாறாக மற்ற பள்ளிவாசல்கள் இடிக்கப்படலாம் என்பதைத் திருக்குர்ஆன் கூறியுள்ளது.

எங்கள் இறைவன் அல்லாஹ்வே என்று அவர்கள் கூறியதற்காகவே நியாயமின்றி அவர்களின் இல்லங்களிலிருந்து வெளியேற்றப்பட்டனர். மனிதர்களில் ஒருவர் மூலம் மற்றவரை அல்லாஹ் தடுத்திருக்கா விட்டால் மடங்களும், ஆலயங்களும், வழிபாட்டுத் தலங்களும், அல்லாஹ்வின் பெயர் அதிகமாகத் துதிக்கப்படும் பள்ளிவாசல்களும் இடிக்கப்பட்டிருக்கும். தனக்கு உதவி செய்வோருக்கு அல்லாஹ்வும் உதவுகிறான். அல்லாஹ் வலிமையுள்ளவன்; மிகைத்தவன்.

திருக்குர்ஆன் 22:40

பாபரி மஸ்ஜிதோ, ஏனைய மஸ்ஜிதுகளோ இடிக்கப்படுமானால் அதைத் தடுக்கும் பொறுப்பு நம் மீது தான் சுமத்தப்பட்டுள்ளது. அபாபீல் பறவைகளை எதிர்பார்க்கக் கூடாது. அப்படி எந்த உத்தரவாதமும் எந்தப் பள்ளிவாசலுக்கும் இல்லை.

56 நபி (ஸல்) அவர்கள் கதீஜாவை மணந்தது எதற்காக?

கேள்வி: நபிகள் நாயகம் (ஸல்) அவர்கள் அன்றைய செல்வச் சீமாட்டி கதீஜா (ரலி) அவர்களைத் திருமணம் செய்தது ஏன்? பணம் இருந்ததால் தான் விதவைப் பெண்ணான கதீஜா (ரலி) அவர்களை மணம் முடித்தார்கள் என்று ஒரு பிற மத சகோதரி கூறுகிறார்! இதற்கு என்ன விளக்கம்?

– சி. முஹம்மது வாசிம், கொள்ளுமேடு

பதில்:

நபிகள் நாயகம் (ஸல்) அவர்கள் தமது நாற்பதாம் வயதில் தான் இறைவனின் தூதராக நியமிக்கப்பட்டார்கள். அவர்களின் நாற்பதாம் வயது முதல் மரணிக்கும் வரை உள்ள வாழ்க்கையில் தான் முஸ்லிம்களுக்கு முன் மாதிரி இருக்கிறது.

இந்த அடிப்படையை அவருக்கு முதல் புரிய வையுங்கள். கதீஜா (ரலி) அவர்களை நபிகள் நாயகம் (ஸல்) அவர்கள் தமது இருபத்தி ஐந்தாம் வயதில் தான் மணந்தார்கள். அழகுக்காகவும், பாரம்பரியத்திற்காகவும், செல்வத்திற்காகவும், நன்னடத்தைக்காகவும் பெண்கள் திருமணம் செய்து கொள்ளப்படுகிறார்கள். நீ நன்னடத்தையுடையவளை மணந்து வெற்றி பெறு என்பது இறைத்தூதராக ஆன பின் நபிகள் நாயகம் (ஸல்) அவர்கள் காட்டிய வழி.

(நூல்: புகாரி 4700)

இவ்வாறு கூறிய நபிகள் நாயகம் (ஸல்) அவர்கள் பணத்திற்காக கதீஜா (ரலி) அவர்களை மணந்திருக்க முடியாது. கதீஜா (ரலி) அவர்களின் நன்னடத்தைக்காகத் தான் மணந்திருக்க வேண்டும் என்பதை இதிலிருந்து அறியலாம்.

மேலும் பணத்திற்காக மணந்திருந்தால் பணத்தைக் கட்டிக் காக்க அவர்கள் முயன்றிருப்பார்கள்.

ஆனால் அனைத்தையும் மக்களுக்கு வாரி வழங்கினார்கள். எஞ்சியவற்றைத் துறந்து நாட்டை விட்டு அகதியாக வெளியேறத் துணிந்தார்கள். அடைமானம் வைக்கப்பட்ட தமது கவச ஆடையை மரணிக்கும் போது கூட மீட்க முடியாத வறிய நிலையில் மரணித்தார்கள்.

பணத்திற்காக ஒரு பெண்ணை மணந்த யாரும் இப்படி நடக்கவே முடியாது என்பதையும் விரிவாக விளக்குங்கள்

57 குரைஷி வம்சத்திற்கு மாத்திரம் ஏன் சிறப்புத் தகுதி?

கேள்வி: நபிகள் நாயகத்திற்குப் பிறகு வரும் ஆட்சித் தலைவர்கள் குரைஷி என்ற (நபியவர்களின்) வம்சத்தைச் சார்ந்தவராகத் தான் இருக்க வேண்டும் என்பது நபி வாக்கு. குரைஷி வம்சத்திற்கு மாத்திரம் ஏன் இந்த சிறப்புத் தகுதி? மற்றவர்களால் ஆட்சி செய்ய முடியாதா? என்று பிற மத சகோதரர் கேட்கிறார்.

– ஹெச்.எம். ஹில்மி, அக்கூரன, இலங்கை.

பதில்:

குரைஷி என்னும் குலத்துக்குத் தான் சிறப்புத் தகுதி என்ற அடிப்படையில் நபிகள் நாயகம் (ஸல்) அவர்கள் இவ்வாறு கூறவில்லை. இது குறித்து வருகின்ற எல்லா ஹதீஸ்களையும் ஒருங்கிணைத்துப் பார்க்கும் போது முன் அறிவிப்பாகவே இதைக் கூறிச் சென்றார்கள் என்பதை அறியலாம்.

தஜ்ஜால் வருவான் என்று நபிகள் நாயகம் (ஸல்) கூறியதால் அவன் சிறந்தவன் என்று கூற மாட்டோம்.

பன்னிரண்டு ஆட்சியாளர்கள் தோன்றுவார்கள். அனைவரும் குரைஷிகளாக இருப்பார்கள் என்று நபிகள் நாயகம் (ஸல்) அவர்கள் கூறினார்கள்.

(நூல் : புகாரி: 7223)

தமக்குப் பின் பன்னிரெண்டு பேர் தொடர்ந்து குரைஷிக் குலத்தவராகவே ஆட்சியில் இருப்பார்கள் என்பது நடக்கவுள்ள நிகழ்ச்சியை அறிவிப்பதற்காகக் கூறப்பட்டதே தவிர சிறப்புச் சேர்ப்பதற்கு அல்ல. நபிகள் நாயகம் (ஸல்) கூறியவாறு உமர்பின் அப்துல் அஸீஸ் வரை 12 குரைஷியர்கள் தொடர்ந்து அதிகாரத்தில் இருந்தனர்.

அவர்களில் கெட்டவர்களும், அநியாயக்காரர்களும் இருப்பார்கள் எனவும் நபிகள் நாயகம் (ஸல்) கூறியுள்ளனர்.

(நூல் புகாரி: 3605, 7057)

ஆட்சிக்கு வரும் குரைஷியர்களால் சமுதாயத்திற்கு அழிவும் ஏற்படும் என்பதையும் சேர்த்தே நபிகள் நாயகம் (ஸல்) கூறியிருக்கிறார்கள்.

எனவே மனித குலத்தில் குரைஷிக் குலத்துக்கோ, வேறு குலத்துக்கோ எந்தத் தனிச் சிறப்பும் இல்லை

58. தாடி வைப்பது எதற்கு?

கேள்வி: ஒரு பிறமத நண்பர், முஸ்லிம்களில் ஆண்கள் தாடி வைக்கின்றார்கள். அது எதனால் என்றும், ஆண்களுக்கும் – பெண்களுக்கும் முகத்தில் வேறுபாடு காண்பிப்பதற்கு என்று கூறினால், நவீன யுகத்தில் ஆடை மூலமோ அல்லது பெண்களிடம் உள்ள மற்ற வேறுபாடுகள் மூலமோ அறிந்து கொள்ளலாமே என்று கூறுகிறார்.

– முஹம்மது அலி, தென்காசி

விளக்கம்: வேறுபாடு காட்டுவதற்காக என்று கூறுவது இதற்கான முழுமையான பதிலாக ஆகாது.

ஆண் என்பவன் தன்னை முழு அளவில் ஆண் என்று வெளிப்படுத்த வேண்டும். பெண் என்பவள் தன்னை முழு அளவில் பெண் என வெளிப்படுத்த வேண்டும். இரண்டுமே அவரவரைப் பொருத்த வரை பெரும் பாக்கியமாகும்.

40 மார்க் வாங்கினால் பாஸ் ஆகி விடலாம் என்றாலும், நூறு மார்க் வாங்கவே அனைவரும் ஆசைப்படுகிறோம்.

மாதம் பத்தாயிரம் ரூபாய் போதும் என்றாலும் வண்ணக் கனவுகள் எல்லாம் நிறைவேறும் அளவுக்கும், அதை விட அதிகமாகவும் கிடைக்க வேண்டும் என முயற்சிக்கிறோம்; ஆசைப்படுகிறோம்.

ஆண்மை எனும் பாக்கியத்தைக் காட்டிக் கொள்வதில் மட்டும் தான் இந்தப் போதுமென்ற மனநிலை இருக்கிறது.

முகத்தில் முடி இருப்பதோ, இல்லாமல் இருப்பதோ இல்லறத்திற்கு முக்கியமானது இல்லை என்ற நிலையிலும் இறைவன் ஆணுக்கு மட்டும் முடி வளரச் செய்து பெண்களுக்கு வளரச் செய்யாமல் விட்டுள்ளான்.

ஆடைகளைப் பொருத்த வரை ஆண்கள் அணியும் ஆடையைப் பெண்களும் அணிந்திட முடியும். ஆனால் பெண்களால் தாடி வைக்க முடியாது.

எனவே அனைத்திலும் முழுமையை விரும்பும் ஆண்களும் – பெண்களும், ஆண்மையிலும் – பெண்மையிலும் முழுமையை விரும்ப வேண்டும் என்று இஸ்லாம் எதிர்பார்க்கிறது.

தாடியை வைக்க பெரிய அளவில் பொருளாதாரச் செலவும் ஏற்படாது. எடுப்பதற்குத் தான் செலவு ஏற்படும்.

எளிதில் கடைபிடிக்க இயன்ற ஒரு கம்பீரத்தை தானாகவே ஆண்கள் இழந்து விட வேண்டாம் என்பது தான் இஸ்லாத்தின் விருப்பம்.

59. ரஹ், அலை, ஸல், ரலி – என்றால் என்ன?

கேள்வி: முன் சென்றவர்களின் பெயருக்குப் பின்னால் ஸல், அலை, ரலி, ரஹ் என்றெல்லாம் முஸ்லிம்களாகிய நீங்கள் குறிப்பிடுவதன் கருத்து என்ன என்று முஸ்லிமல்லாத நண்பர் கேட்கிறார். எப்படி விளக்கம் கூறுவது?

– தஸ்லீம், சென்னை.

பதில்:

ஸல் என்பது ஸல்லல்லாஹு அலைஹி வஸல்லம் என்பதன் சுருக்கமாகும்.

எழுத்தில் ஸல் என்று கூறப்பட்டாலும் வாசிக்கும் போது ஸல்லல்லாஹு அலைஹி வஸல்லம் என்று வாசிக்க வேண்டும். அவர் மீது அல்லாஹ் சிறப்பருள் புரியட்டும். சாந்தியை வழங்கட்டும் என்பது இதன் பொருள்.

நபிகள் நாயகம் (ஸல்) அவர்களைப் பற்றிக் கூறப்படும் போது அவர்களுக்காக இறையருள் வேண்டி பிரார்த்தனை செய்ய வேண்டும். நபிகள் நாயகம் (ஸல்) அவர்கள் இது பற்றி வலியுறுத்தியுள்ளனர். எனவே, முஹம்மது நபியவர்களைப் பற்றிக் கூறும் போது, அவர்களுக்கு அல்லாஹ் அருள் புரியட்டும் என்பதையும் சேர்த்துக் கூறுகிறோம்.

ஒவ்வொரு சமுதாயமும் தங்களுக்கு வழிகாட்ட அனுப்பப்பட்ட நபிமார்களைக் கடவுளர்களாக ஆக்கி விட்ட நிலையில் முஸ்லிம்கள் நபிகள் நாயகம் (ஸல்) அவர்களைக் கடவுளாக ஆக்காமல் இந்த அடைமொழி தடுத்து வருகிறது.

நபிகள் நாயகத்தைப் பற்றிப் பேசும் போதெல்லாம் அவர்களுக்கு நாம் பிரார்த்தனை செய்கிறோமே தவிர அவர்களிடம் பிரார்த்தனை செய்ய மாட்டோம் என்ற தெளிவை முஸ்லிம் சமுதாயத்துக்கு இது உருவாக்கியுள்ளது.

அலை என்பது அலைஹிஸ்ஸலாம் அல்லது அலை ஹிஸ்ஸலாத்து வஸ்ஸலாம் என்பதன் சுருக்கமாகும்.

நபிகள் நாயகம் (ஸல்) தவிர மற்ற நபிமார்களைப் பற்றிக் கூறும் போது இவ்வாறு பயன்படுத்தி வருவது வழக்கமாகவுள்ளது. அவர் மீது இறைவனின் சிறப்பருளும் சாந்தியும் ஏற்படட்டுமாக என்பது இதன் பொருள்.

அதாவது ஸல்லஸ்லாஹு அலைஹி வஸல்லம் என்பதற்கு என்ன பொருளோ அது தான் அலைஹிஸ் ஸலாத்து வஸ்ஸலாம் என்பதற்கும் பொருளாகும்.

நபிகள் நாயகம் (அலை) மூஸா (ஸல்) என்று பயன்படுத்தினால் அதில் எந்தத் தவறும் இல்லை. பழங்கால நூல்களில் இப்படியும் பலர் பயன்படுத்தியுள்ளனர்.

ஆனாலும் ஸல் என்பதை நபிகள் நாயகம் (ஸல்) அவர்களுக்கும், அலை என்பதை மற்ற நபிமார்களுக்கும் பயன்படுத்துவதை வழக்கமாக ஆக்கி விட்டனர்.

(அலை) என்பதை நபிமார்கள் அல்லாதவர்களுக்கும் பயன்படுத்தினால் அதில் மார்க்க அடிப்படையில் தவறு இல்லை. அவர்கள் மீது சாந்தியும் அருளும் ஏற்படட்டும் என்பது இதன் பொருள். இது யாருக்கு வேண்டுமானாலும் செய்யத் தக்க துஆ தான்.

ரலி என்பது ரலியல்லாஹு அன்ஹு என்பதன் சுருக்கமாகும். அவரை அல்லாஹ் பொருந்திக் கொள்வானாக என்பது இதன் பொருள்.

இதை எந்த இறை நம்பிக்கையாளருக்கும் பயன்படுத்தலாம். எல்லோருக்கும் இறைவனின் பொருத்தம் தேவையானது தான்.

ஆனாலும், இதை நபித்தோழர்களுக்கு மட்டுமே பயன்படுத்துவது வழக்கமாகி விட்டது. நபித்தோழர் அல்லாத மற்றவர்களுக்கும் ரலி என்பதைப் பயன்படுத்துவது மார்க்கச் சட்டப்படி குற்றமல்ல.

உங்களைக் கூட தஸ்னீம் (ரலி) எனக் கூறலாம். ஆனாலும் ரலி என்பது அதன் அர்த்தத்தைக் கடந்து நபித்தோழர்களின் அடையாளமாகவே இன்று ஆகிவிட்டது. மற்றவர்களுக்கு ரலி என்று பயன்படுத்தினால் அவர்கள் நபித்தோழர்களாக இருப்பார்களோ என்ற எண்ணத்தை ஏற்படுத்தி விடும்.

இதைக் கவனத்தில் கொண்டு மற்றவர்களுக்கு இதைப் பயன்படுத்தாமல் தவிர்க்கலாம்.

ரஹ் என்பது ரஹ்மத்துல்லாஹி அலைஹி என்பதன் சுருக்கம். அல்லாஹ் அவருக்கு அருள்புரிவானாக என்பது இதன் பொருள்.

எல்லா நம்பிக்கையாளர்களுக்கும் இதைப் பயன்படுத்தலாம். ஏனெனில் அனைவருக்குமே அல்லாஹ்வின் அருள் தேவை தான். ஆனால், இறந்தவர்களுக்கு மட்டுமே இது பயன்படுத்தப்படுகிறது.

அதுவும் பிரபலமானவர்களுக்கே பயன்படுத்தப்பட்டு வருகிறது. எனக்கோ, உங்களுக்கோ இதைப் பயன்படுத்தினால் நாம் எந்தக் காலத்திலோ வாழ்ந்து மடிந்தவர்கள் என்று மக்கள் நினைப்பார்கள். இதை எவருக்கும் பயன்படுத்தலாம். மார்க்க ரீதியாக இதற்குத் தடை இல்லை.

60. இயேசு இறங்கும் போது கிறித்தவர்கள் அனைவரும் அவர் தான் ஈஸா நபி என்று அடையாளம் தெரிந்து கொள்ள முடியுமா?

கேள்வி : என்னுடைய கிறித்தவ நண்பரிடம் ஈஸா நபி (அலை) அவர்கள் சிலுவையில் அறையப்படவில்லை. அவரை இறைவன் தன் பால் உயர்த்திக் கொண்டான் என்பதைக் குர்ஆன் ஆதாரத்துடன் காண்பித்தேன். மேலும் ஈஸா நபி அவர்கள் டமாஸ்கஸ் (திமிஷ்க்) நகரில் இறங்குவார்கள் என்றும் சொன்னேன். இதற்கு இயேசு இறங்கும் போது கிறித்தவர்கள் அனைவரும் அவர் தான் ஈஸா நபி என்று அடையாளம் தெரிந்து கொள்ள முடியுமா? அவரை ஏற்றுக் கொண்ட கிறித்தவ மதம் அப்போது இருக்காதா? அவர் இறங்குவதை உலக மக்கள் அனைவரும் பார்ப்பார்களா? என்றும் கேட்கிறார். என்ன விளக்கம் அளிக்கலாம்?

எஸ்.ஏ. ஜம்ஸாத் அலி, திருப்பத்தூர்

பதில் :

நாம் எந்த யுகத்தில் இருக்கிறோம் என்பதைக் கவனித்தால் இக்கேள்விக்கு நீங்களே பதில் கூற முடியும்.

ஆகாயத்தில் பறக்கும் பறவைகளைக் கூட கண்டுபிடிக்கும் ரேடார் கருவிகள் இன்று கண்டுபிடிக்கப்பட்டு பயன்படுத்தப்பட்டு வருகின்றன.

நூற்றுக்கணக்கான செயற்கைக் கோள்கள் விண்ணில் நிறுத்தப்பட்டு பூமியைப் படம் பிடித்து அனுப்பிக் கொண்டே இருக்கின்றன.

இத்தகைய யுகத்தில் ஒரு மனிதர் எவ்விதக் கருவிகளின் துணையுமின்றி பூமியை நோக்கி வருகின்றார் என்றால் அந்த வினாடியே அது உலகுக்குத் தெரிந்து விடும்.

அதிசயமான முறையில் இறங்கும் அவரை நோக்கி உலகத்தின் அனைத்துத் தொலைக்காட்சி கேமராக்களும் திரும்பி விடும். வீட்டிலிருந்தபடியே அவர் இறங்கி வருவதை உலகின் ஒவ்வொரு மனிதனும் காண்பான்.

அதிசயமான முறையில் இறங்கி வருவதே பெரிய சான்றாக இருப்பதால் நான் தான் ஈஸா என்று அவர் கூறினால், அதற்கு உலகத்தில் யாருமே சான்று கேட்காமல் நம்புவார்கள். இறைவனுக்கு மகன் இருக்க முடியாது. நானும் இறைவனின் மகன் அல்ல என்று அவர் கூறும் போது இதை உலகமே ஏற்கும் நிலை உருவாகும்.

முழு உலகும் அவரது தலைமையை ஏற்கும் என்ற நபிகள் நாயகத்தின் முன்னறிவிப்பு குறித்து நூறு வருடத்திற்கு முன் வாழ்ந்தவர்கள் இது எப்படி சாத்தியம் என்று நினைக்கலாம். இன்றைக்கு அத்தகைய கேள்விக்கே இடமில்லை.

(இதற்கு முந்தைய இதழ்களை நீங்கள் வாசிக்காதவராக இருந்தால் ஈஸா நபி மரணிக்கவில்லை என்ற தொடர் கட்டுரையில் இதை நாம் நிரூபித்திருப்பதைப் பார்வையிடுக.)

61. ஈஸா நபி பிறந்த தினத்தை ஏன் கொண்டாடக் கூடாது?

கேள்வி : ஏசு என்னும் ஈஸா நபியை இறைத் தூதர் என்று ஏற்றுக் கொள்கிறீர்கள். அப்படியானால் நபிகள் நாயகத்தின் பிறந்த நாளைக் கொண்டாடும் நீங்கள் ஈஸா நபியின் பிறந்த நாளை ஏன் கொண்டாடக் கூடாது? என்று பிற மத நண்பர் கேட்கிறார். விளக்கம் தரவும்.

எஸ். செய்யது அலி ஜின்னா, மும்பை – 72

பதில் :

முஸ்லிம்கள் செய்யும் ஒரு தவறு இன்னொரு தவறை நியாயப்படுத்த உதவாது. இஸ்லாத்தில் மீலாது விழா என்பது கிடையாது. நபிகள் நாயகம் (ஸல்) அவர்கள் தமக்குப் பிறந்த நாள் கொண்டாடவில்லை. நான்கு கலீஃபாக்களும் கொண்டாடவில்லை. நான்கு இமாம்கள் உள்ளிட்ட ஏராளமான இமாம்களும் மீலாது விழா கொண்டாடவில்லை.

அப்துல்லாஹ்வின் மகனாகப் பிறந்த முஹம்மது அவர்கள் அல்லாஹ்வின் தூதராக நியமிக்கப்பட்டதைத் தான் முஸ்லிம்கள் கொண்டாட வேண்டும். நபிகள் நாயகம் (ஸல்) அவர்களுக்கு குர்ஆன் அருளப்பட்டு இறைத்தூதராக நியமிக்கப்பட்ட அந்த இரவு லைலத்துல் கத்ர் எனப்படுகிறது. அந்த இரவு தான் ஆயிரம் மாதங்களை விடச் சிறந்தது என்று இஸ்லாம் கூறுகிறது.

முஹம்மது நபி அவர்கள் பிறந்து இறைத்தூதராக நியமிக்கப்படாவிட்டால் அவர்களுக்கு இந்த வரலாறு இருந்திருக்காது.

ஈஸா நபியின் பிறந்த நாள் கொண்டாடுவதும், நபிகள் நாயகத்தின் பிறந்த நாள் கொண்டாடுவதும், மற்ற எவருடைய பிறந்த நாள் கொண்டாடுவதும் இஸ்லாத்திற்குச் சம்பந்தமில்லாதது.

பிறந்த நாளுக்கு ஏதாவது மதிப்பு இஸ்லாத்தில் இருந்திருந்தால் இஸ்லாமிய வரலாறு நபிகள் நாயகத்தின் பிறப்பிலிருந்து ஆரம்பித்திருக்கும். ஆனால் இஸ்லாமிய ஆண்டு நபிகள் நாயகம் (ஸல்) அவர்களின் 53-ஆம் வயதிலிருந்து உமர் (ரலி) ஆட்சிக்காலத்தில் ஆரம்பமாகிறது.

அதாவது அவர்கள் பிறந்த ஊரைத் துறந்து மதீனாவுக்குப் புறப்பட்டது தான் ஹிஜ்ரி ஆண்டின் ஆரம்பம். இதிலிருந்தே பிறந்த நாளுக்கு இஸ்லாம் எந்த மரியாதையும் கொடுக்கவில்லை என்பதை அறியலாம்.

62 ஈஸா நபியின் தோற்றம் ஏது?

கேள்வி : இஸ்லாமிய நம்பிக்கையின் படி ஈஸா நபி (இயேசு) திரும்பி வருவார். அப்படி வரும் போது கிறித்தவர்கள் ஈஸா நபியின் உருவத்தை தற்போது வைத்துள்ளது மாதிரி தான், ஈஸா நபியின் (இயேசுவின்) உருவம் இருக்குமா? அல்லது வேறு மாதிரியாக இருக்குமா?

-எம். கண்ணன், அபுதாபி

பதில்:

ஈஸா நபியின் உருவமாக இன்று அறிமுகமாகியிருக்கும் உருவத்திற்கும், ஈஸா நபிக்கும் எந்தச் சம்பந்தமும் இல்லை. இயேசு நாதரின் சீடர்கள் யாரும் இயேசு நாதரை வரையவும் இல்லை. இயேசுநாதர் காலத்திற்குப் பின்பு பல நூறு ஆண்டுகள் கழித்துத் தான் இயேசுநாதர் வடிவம் கற்பனையாக உருவாக்கப்பட்டது.

ஒரு காலத்தில் அவர் தாடியில்லாத தோற்றத்தில் வரையப்பட்டார். ஒரு மரியாதை ஏற்படுவதற்காக ஞானியின் தோற்றம் அவருக்கு வழங்கப்பட்டு சில ஆண்டுகளுக்கு முன்பு தான் இந்த உருவம் உருவாக்கப்பட்டது.

இரண்டாயிரம் ஆண்டுகளுக்கு முன்னால் வாழ்ந்த திருவள்ளுவரின் இன்றைய சிலைக்கும், திருவள்ளுவருக்கும் எந்தச் சம்பந்தமுமில்லை. இது போல் தான் இயேசுவின் உருவமும்.

63, பிராணிகளுக்கு சுவர்க்கம் -நரகம் உண்டா?

கேள்வி: இறைவன் மறுமையில் மனிதனை எழுப்பி கேள்வி கேட்பான் என்றால், உலகத்தில் வாழும் விலங்குகள், பறவைகள், புழு, பூச்சிகள் இறந்து விட்டாலும், அதையும் மறுமையில் எழுப்பி கேள்வி கேட்பானா? அதற்கும் சுவர்க்கம் – நரகம் உண்டா? என்று என்னிடம் பிற மத அன்பர் கேட்கிறார்.

– எம். முஹம்மது முஸ்தபா, சிவகாசி.

பதில்: அவற்றுக்கும் விசாரணை உண்டு. ஆயினும், மனிதர்களுடைய விசாரணையிலிருந்து அது வித்தியாசமானது.

மனிதர்களுக்கு பகுத்தறிவு இருப்பதால் அவர்களுக்கு மட்டுமே நன்மை தீமைகளுக்கு ஏற்றவாறு சொர்க்கம், நரகம் என்ற பரிசோ, தண்டனையோ அளிக்கப்படும்.

ஏனைய உயிரினங்களுக்கு பகுத்தறிவு இல்லாததால் அவற்றுக்கு ஏற்பட்ட பாதிப்புகளுக்காக அவற்றை இறைவன் மனம் குளிரச் செய்வான்.

நியாயத் தீர்ப்பு நாளில் (பறித்த) உரிமைகளை உரியவர்களிடம் நீங்கள் வழங்கியாக வேண்டும். கொம்பு இல்லாத ஆட்டுக்காக கொம்புள்ள ஆட்டிடம் கணக்குத் தீர்க்கப்படும் என்பது நபிமொழி.

(நூல்: முஸ்லிம் 4679)

ஒரு ஆடு இன்னொரு ஆட்டை முட்டித் தாக்கியிருந்தால் முட்டப்பட்ட ஆடு முட்டிய ஆட்டைத் தாக்கும் வாய்ப்பை இறைவன் வழங்குவான். இது போன்ற பாதிப்புகளுக்கு நியாயம் வழங்கப்படுவதுடன் அவை அழிக்கப்பட்டு விடும்.

64 ஆதம், ஹவ்வா ஆகியோரின் புதல்வர்கள் தமது சகோதரிகளைத் திருமணம் செய்தது ஏன்?

கேள்வி: ஆதம், ஹவ்வா இருவர் மூலமே மனித குலம் பல்கிப் பெருகியதாக இஸ்லாம் கூறுகிறது. ஆதம், ஹவ்வா ஆகியோரின் நேரடிப் புதல்வர்கள் தமது சகோதரிகளைத் தானே திருமணம் செய்திருக்க முடியும்? சொந்தச் சகோதரியை மணப்பதை இஸ்லாம் அனுமதிக்கிறதா? என்று எனது பிற மத நண்பர் கேட்கிறார். விளக்கம் தரவும்.

– எம். தவ்ஃபீக் அஹ்மத், தமாம்.

பதில்:

ஆதம், ஹவ்வா ஆகிய இருவர் வழியாகவே மனித குலம் தோன்றியது என்பது தான் இஸ்லாத்தின் கோட்பாடு. இந்த இருவரைத் தவிர வேறு ஜோடிகள் ஏதும் இறைவனால் நேரடியாகப் படைக்கப்படவில்லை என்பதால் அண்ணன் தங்கைகளுக்கிடையே தான் திருமண உறவு நடந்திருக்க முடியும்.

அண்ணன் தங்கைகளுக்கிடையே திருமணம் செய்யலாமா என்று இப்போது கேட்டால் கூடாது என்று தான் விடை கூறுவோம்.

எந்த ஒரு காரியமும் குற்றமாக எப்போது ஆகும்? இறைவன் தடுத்தால் அது குற்றமாகும். தடுக்காவிட்டால் அது குற்றமாக ஆகாது.

இஸ்லாத்தின் ஆரம்ப காலத்தில் மதுபானமும், வட்டியும் தடை செய்யப்பட்டிருக்கவில்லை. அந்தக் காலகட்டத்தில் மதுபானம் அருந்தியவர்களாகவும், வட்டி வாங்கியவர் களாகவும் யாரேனும் மரணித்திருந்தால் அவர்கள் இறைவனிடம் குற்றவாளிகளாக ஆக மாட்டார்கள். ஏனெனில், தடை செய்யப்பட்ட பின் அக்காரியங்களை அவர்கள் செய்யவில்லை.

இது பக்தியின் அடிப்படையில் கற்பிக்கும் நியாயம் அல்ல. அறிவுப் பூர்வமாக ஏற்கத்தக்க காரணமே.

பான்பராக் விற்கக் கூடாது என்று ஒரு அரசு சட்டம் போடுகிறது. இந்தச் சட்டம் போடப்படுவதற்கு முன்னால் அதை விற்பனை செய்தவர்கள் மீது எந்த நடவடிக்கையும் எடுக்கப்படாது. மாறாக, இச்சட்டம் அமுலுக்கு வந்த பிறகு விற்பனை செய்பவர்கள் தாம் குற்றம் சாட்டப்படுவார்கள்.

ஒரே ஒரு ஜோடி மட்டுமே உலகில் படைக்கப்பட்டிருந்த நிலையில் அண்ணன் தங்கைகளுக்கிடையே திருமணம் செய்து கொள்ள அல்லாஹ் அனுமதித்தான். மனிதகுலம் பல்கிப் பெருகிட இது தேவையாக இருந்தது. அவன் அனுமதித்த போது அவ்வாறு திருமணம் செய்தவர்கள் குற்றவாளிகளாக மாட்டார்கள்.

இன்று அவ்வாறு செய்வதைத் தடை செய்து விட்டான். அதை அனுமதிப்பதற்கு எந்த அவசியமும் இருக்கவில்லை. தடை செய்யப்பட்ட பிறகு அதைச் செய்தால் தான் அது குற்றமாகும்.

தடை செய்யப்படுவதற்கு முன் செய்யப்பட்ட காரியத்தை தடை செய்யப்பட்ட பின் முன் மாதிரியாகக் கொள்வதை அறிவுடைய யாரும் ஒப்புக் கொள்ள மாட்டார்கள்.

65 இறந்த மீன்களைச் சாப்பிடுவது ஏன்?

கேள்வி : இறந்த ஆடு, மாடு, கோழிகளைச் சாப்பிட மறுக்கும் நீங்கள் ஏன் இறந்த மீன்களை மட்டும் சாப்பிடுகிறீர்கள் என்று என் பக்கத்து வீட்டு அன்பர் கேட்கிறார்.

இராயப்பேட்டை அஸ்ரப் சென்னை.

பதில் :

நீர் வாழ் உயிரினங்களுக்கும், மற்ற உயிரினங்களுக்கும் வித்தியாசம் இருக்கிறது.

நீர் வாழ் உயிரினங்களுக்கு ஓடுகின்ற இரத்தம் கிடையாது. அதை உயிருடன் பிடித்து அறுத்தாலும் அதில் இரத்தம் சிறிதளவு கசியுமே தவிர இரத்தம் ஓடாது. வடிவது கூட இல்லை.

இஸ்லாமிய நம்பிக்கையின் படி ஓட்டப்படும் இரத்தம் தடை செய்யப்பட்டுள்ளது. ஆடு, மாடு போன்ற உயிரினங்களை அறுக்கும் போது வெளியாகும் இரத்தத்தை உண்ணக் கூடாது.

ஆடு, மாடு போன்றவை உயிருடன் இருக்கும் போது அறுத்தால் மட்டுமே அதிலிருந்து இரத்தம் வெளிப்படும். செத்த பிறகு அறுத்தால் இரத்தம் வெளிப்படாது. எனவே அந்த இறைச்சியைச் சாப்பிடும் போது இரத்தத்தையும் சேர்த்து சாப்பிடும் நிலை ஏற்படுகிறது.

இது மார்க்க ரீதியான காரணம்.

இரத்தத்தில் மனிதன் உட்கொள்ளக் கூடாத அணுக்களோ, கிருமிகளோ இருக்கலாம் என்பதற்காக இறைவன் இதைத் தடுத்திருக்கலாம். பிராணிகள் செத்தவுடன் இரத்தம் உறைய ஆரம்பித்து விடுகிறது. இரத்தத்தில் வாழ முடியாத கிருமிகள் மற்ற பகுதிகளுக்கும் பரவி விடுகிறது. இரத்தத்தைச் சாப்பிடுவதால் ஏற்படும் விளைவுகள் அனைத்தும் அந்த இறைச்சியைச் சாப்பிடும் போதும் ஏற்படும் என்பதை யாரும் மறுக்க முடியாது.

மீன்களில் அந்த நிலைமை கிடையாது.

66. பரத நாட்டியம், கதகளி போன்ற கலைகளை இஸ்லாம் அனுமதிக்கிறதா?

கேள்வி : பெண்கள் பரத நாட்டியம், கதகளி, குச்சிப்புடி போன்ற பல வகையான கலைகளில் ஈடுபட இஸ்லாம் அனுமதிக்கிறதா? அனுமதிக்கவில்லை என்றால் நாட்டின் கலை கலாச்சாரம் எப்படி வளரும்? அதிகமான பேருக்கு வேலையில்லாமல் போய் விடுமே? விளக்கம் தரவும்.

சுரேஷ், திருக்குறுங்குடி

பதில் :

பெண்களைப் போகப் பொருளாக்கி ஆண்கள் ரசிக்கவே நீங்கள் குறிப்பிடும் நாட்டியங்கள் ஏற்படுத்தப்பட்டன. அதன் பரிணாம வளர்ச்சியாக சினிமாவும், நீலப்படங்களும் உருவாகியுள்ளன.

பெண்கள், கண்டவர்களும் ரசித்து, அனுபவிக்கும் போகப் பொருட்கள் என்பதை இஸ்லாம் அடியோடு மறுக்கிறது.

அங்க அசைவுகளையும், உடல் திரட்சியையும் மற்றவர்களுக்குக் காட்டுவது கலை என்றால் அந்தக் கலையில் இஸ்லாத்திற்கு உடன்பாடு கிடையாது.

வேலை வாய்ப்பு என்று வாதிடுவது என்றால் கள்ளச்சாராயம், சூதாட்டம், விபச்சாரம் அனைத்தையும் அனுமதிக்க வேண்டும். இதுவும் பலருக்கு வேலை வாய்ப்பாகத் தான் உள்ளது.

67. மறுமை என்பது உண்மையா?

கேள்வி: நான் வேலை செய்யும் கடைக்கு வந்த, நாத்திகர் ஒருவரிடம் நம் மார்க்கத்தையும், அதன் சிறப்பையும் கூறும் பொழுது, அவர் ஓர் கேள்வி கேட்டார். அதாவது, மறுமை என்பதை எவ்வாறு நீங்கள் உண்மை என்று கூறுகிறீர்கள்? ஆதாரம் உள்ளதா? மரணத்திற்குப் பின்பு மனித உடல் மட்கியவுடன் எவ்வாறு அவை திரும்ப எழுப்பப்படும்? எரிக்கப்படுபவர் அல்லது மீன் விழுங்கி மரணம் அடைந்தவர்கள் எவ்வாறு மீள முடியும்? மண்ணறையில் வேதனை நடைபெற்றால் மண்ணறையைத் தோண்டிப் பார்க்கும் போது அவ்வாறு எந்த மண்ணறையிலும் நடைபெறவில்லையே ஏன்? உங்களால் நடந்ததாக நிரூபணம் செய்ய முடியுமா? என்றும் பல கேள்விகள் கேட்டார்.

– ஜே. ரியாஸ் கான், கீழக்கரை.

பதில்:

மறுமையைப் பற்றிப் பேசுவதற்கு முன்னர் இப்போது நாம் வாழும் வாழ்க்கையைப் பற்றி முடிவு செய்வது நல்லது. ஏனெனில், ஒரு பொருளை முதலில் படைப்பது தான் சிரமமானது. அதை அழித்து விட்டு மறுபடியும் உருவாக்குவது அவ்வளவு சிரமமானதல்ல. இது அறிவுள்ளவர்கள் ஏற்றுக் கொள்ளக்கூடிய விதியாகும்.

ஒரு கம்ப்யூட்டரை உருவாக்க எத்தனையோ ஆண்டுகள் தேவைப்பட்டன. உருவாக்கிய பின் அது போல் இலட்சக்கணக்கில் உருவாக்குவது எளிதாகி விட்டது.

நூறு வருடங்களுக்கு முன்னர் நீங்கள் இவ்வுலகில் இருக்கவில்லை. வேறு எங்கேயும் இருக்கவில்லை. எந்தப் பொருளாகவும் நீங்கள் இருக்கவில்லை. ஒன்றுமில்லாத நிலையிலிருந்து இறைவன் படைத்திருப்பதை நம்பும் முஸ்லிம்களுக்குப் படைக்கப்பட்டவைகளை அழித்து விட்டு மீண்டும் படைப்பதை நம்புவது எளிதானதாகும்.

மேலும், கடவுள் இருப்பதை முஸ்லிம்கள் நம்பும் போது அவன் சர்வ சக்தியுள்ளவன் என்று நம்புகின்றனர். மனிதனைப் போல் பலவீனமானவனாக கடவுளை முஸ்லிம்கள் நம்புவதில்லை.

மட்கிப் போனவைகளை உருவாக்குவது உங்களுக்கும், உங்கள் நண்பருக்கும் இயலாத ஒன்று தான். கடவுளின் நிலையும் அது தான் என்றால் அப்படி ஒரு கடவுள் தேவையே இல்லை.

நமக்கெல்லாம் முடியாததை எவனால் செய்ய முடியுமோ அவன் தான் கடவுள் என்பது இஸ்லாத்தின் கோட்பாடு.

எனவே, மறுமை பற்றி கேள்வி கேட்பது பொருத்தமில்லாதது.

கடவுளைப் பற்றி விவாதித்து முடிவுக்கு வந்து விட்டால் மறுமை, சொர்க்கம், நரகம் என்பதெல்லாம் நம்புவதற்கு மிகச் சாதாரணமானவை.

மண்ணறையில் வேதனை என்பது ஒரு அடையாளத்திற்காகச் சொல்லப்படும் வார்த்தையாகும். மண்ணறையைத் தோண்டிப் பார்த்தால் மனிதர்கள் யாரும் வேதனை செய்யப்படுவதை பார்க்க முடியாது. இதைச் சரியான முறையில் புரிந்து கொண்டு மற்றவர்களுக்கும் விளக்க வேண்டும்.

நல்லவர் கெட்டவர் அனைவரும் மண்ணறை வாழ்க்கையை அனுபவிக்கின்றனர் என்பது இஸ்லாத்தின் நம்பிக்கை. குறிப்பாக, கெட்டவர்கள் மண்ணறை வேதனையிலிருந்து தப்பவே முடியாது என்பதற்கும் இஸ்லாத்தில் ஆதாரங்கள் உள்ளன.

கெட்டவர்கள் பலர் தீயிட்டு சாம்பலாக்கப்படுகின்றனர். அவர்களின் சாம்பல்கள் பல பகுதிகளில் ஓடும் ஆறுகளில் கரைக்கப்படுகின்றன. இவர்கள் குறிப்பிட்ட இடத்தில் அடக்கம் செய்யப்படவில்லை. மாறாக நாட்டின் பல பகுதிகளிலும் இவர்களின் சாம்பல்கள் பரப்பப்பட்டுள்ளன. இவர்களுக்கு மண்ணறையே இல்லை என்பதால் மண்ணறை வேதனை கிடையாது எனக் கூறினால் அனைவரும் மண்ணறை வேதனையைச் சந்திப்பார்கள் என்ற ஆதாரங்கள் நிராகரிக்கப்பட்டு விடும்.

அது போல் ஒரு மனிதனைக் காட்டு விலங்குகள் அடித்துச் சாப்பிட்டு விடுகின்றன; அல்லது கடலில் மூழ்கிச் செத்தவனை மீன்கள் உணவாக உட்கொண்டு விடுகின்றன. இவர்களுக்கெல்லாம் மண்ணறை ஏது?

அடக்கம் செய்யப்பட்ட இடத்தில் தான் – அந்த மண்ணுக்குள் தான் வேதனை நடக்கிறது என்று நாம் நம்பினால் உலகில் பெரும் பகுதியினருக்கு மண்ணறை வேதனை இல்லாமல் போய்விடும்.

இறந்தவர்களின் உயிர்களைக் கைப்பற்றிய இறைவன் நம்மால் காண முடியாத உலகில் வைத்து தண்டிக்கிறான் என்பது தான் இதன் பொருளாக இருக்க முடியும்.

குறிப்பிட்ட சில மண்ணறைகளில் வேதனை செய்யப்படுவதை நபிகள் நாயகம் (ஸல்) சுட்டிக் காட்டியிருப்பதாக ஹதீஸ்கள் உள்ளன. அவை இறைத் தூதர் என்ற வகையில் அவர்களுக்கு எடுத்துக் காட்டப்பட்டதாகும் என்று கருத வேண்டும்.

எரிக்கப்பட்டவர்களுக்கும், மிருகங்களுக்கு உணவாகிப் போனவர்களுக்கும் மண்ணறை வாழ்க்கை கிடையாது என்ற விபரீதமான நிலை ஏற்படுவதைத் தவிர்க்க மண்ணறை வாழ்க்கை பற்றி இப்படித்தான் முடிவு செய்ய வேண்டும்.

மண்ணறை வாழ்வு இது தான் என்பதை நீங்கள் விளங்கிக் கொண்டால் உங்கள் நாத்திக நண்பரின் கேள்விக்கு விடையளிக்கலாம். மண்ணுக்குள் தோண்டிப் பார்த்து வேதனை செய்யப்படுவதைக் காட்ட முடியுமா? என்றெல்லாம் அவர் கேள்வி கேட்க முடியாது.

25.11.2009. 9:36 AM