*Qurbani: Aalameegeer Mushtarka Ibadat, Muasir Aitrazaat Ka Mudallal Jawaab*
*Khama Bakaf Mufti Muhammad Ansar Ul Haq Qasmi*
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Duniya ki tareekh gawah hai ke insaan ne jab se shaoor ki aankh kholi, apne Khaliq ke huzoor mohabbat, aqeedat, shukarguzari aur bandagi ke izhaar ke liye mukhtalif tareeqe ikhtiyar kiye. Unhi muqaddas tareeqon mein ek azeem ibadat qurbani bhi hai, jis ki tareekh itni hi qadeem hai jitni khud insaan ki tareekh. Qurbani mahaz ek mazhabi rasm nahi, balke wafadari, isaar, ita'at, hamdardi, muasharti taawun aur roohani pakeezgi ka haseen paigham hai.
Kalam-e-Ilahi se maloom hota hai ke duniya ki taqreeban tamam badi aqwam aur mazahab mein kisi na kisi shakal mein qurbani ka tasawwur maujood raha hai. Irshad-e-Rabbani hai. (Aur hum ne har ummat ke liye qurbani muqarrar ki.) Quran-e-Kareem se wazeh hota hai ke qurbani ka aaghaz Hazrat Aadam Alaihis Salam ke daur se hua. Aapؑ ke do sahibzade Habeel aur Qabeel ne bargah-e-Yazdi mein apni apni qurbani pesh ki. Habeel ne umda dumba pesh kiya jabke Qabeel ne mamooli ghalla. Allah Taala ne Habeel ki qurbani ko sharaf-e-qabooliyat bakhsha.
Hazrat Saleh Alaihis Salam ke zamane mein bhi apne mabood ke naam par janwar chhod kar qurban karne ka riwaj maujood tha, aur aaj bhi duniya ke mukhtalif khatton mein is ki mukhtalif soortein pai jati hain.
Yahoodi mazhab mein qurbani ki mukhtalif nauiyatein bayan ki gai hain. Shahi qurbani ke liye bail, aam qurbani ke liye bhed bakri, ghareeb ke liye fakhta ya jawan kabootar, aur intehai muflis ke liye jau muqarrar tha. (Qurbani aur Mulhideen, Safha: 15)
Eesai mazhabi rawayaat mein bhi Khuda ke liye qurbani ka zikr milta hai, aur un ka aqeeda hai ke Hazrat Isa Alaihis Salam ne insaniyat ki nijaat ke liye apni jaan pesh kar di. Hindu mazhabi kitabon se bhi maloom hota hai ke qadeem zamane mein yajniya yaani qurbani ko mazhabi amal aur baais-e-sawab samjha jata tha. Chittagong University ke Sanskriti Professor Doctor Koshal Barn Chakravarti ne Ramayan, Mahabharat aur deegar mazhabi kitabon mein janwaron ki qurbani ke muta'addid hawale naqal kiye hain. Rigveda mein mazkoor hai (Woh bail pakate hain aur tum unhen khate ho.) (Mandal: 10, Mantar: 13)
Atharvaveda mein ghee ke saath paka hua bakra aala ghiza aur swarg (jannat) dilane wala qarar diya gaya hai.(Khand: 9, Anuvark: 19, Mantar: 6) Samveda mein billi (qurbani) ka zikr milta hai. Manusmriti mein shradh ke mauqe par mehmanon aur qarabt daron ko umda gosht khilane ki targheeb di gai hai.
(Manusmriti 368) Isi tarah Mahabharat mein bhi qurbani ka tazkira maujood hai. Baaz muhaqqiqeen ne Hindu mazhabi kitabon ke hawale se likha hai ke makhsoos mazhabi mawaqe par janwaron ki qurbani ko jaiz samjha jata tha, aur ise aam qatl o tashaddud se mukhtalif qarar diya jata tha. Maroof Islami mufakkir Maulana Khalid Saifullah Rahmani Sahab farmate hain ke duniya ke aksar mazahab mein kisi na kisi shakal mein qurbani ka tasawwur paya jata hai. Aaj bhi Hindustan ke mukhtalif ilaqon mein baaz mazhabi tehwaron maslan Durga Pooja waghera ke mauqe par janwaron ki nazar o niyaz aur qurbani ka riwaj maujood hai.
Deegar mazahab ki tarah Shariat-e-Muhammadiya mein bhi qurbani ko nihayat pakeeza, mutawazan aur insaan dost andaaz mein ek azeem ibadat qarar diya gaya hai. Islam mein qurbani ka maqsad mahaz gosht khori ya khoon bahana nahi, balke raza-e-Ilahi, sunnat-e-Ibrahimi ki pairwi aur itteba-e-Nabawi Sallallahu Alaihi Wasallam ka amali muzahira hai. Qurbani insaan ko yeh sabaq deti hai ke woh apna tan, mann aur dhan Allah Taala ke liye qurban karne ka jazba paida kare. Is ke zariye muashre mein hamdardi, gham khwari, isaar aur makhlooq parwari ka jazba bhi farogh pata hai.
Irshad-e-Bari Taala hai
(Allah Taala tak na un ka gosht pahunchta hai aur na khoon, balke is tak tumhara taqwa pahunchta hai.) (Surah Al-Hajj 37)
Ahadees-e-Mubaraka mein qurbani ke be shumaar fazail warid hue hain. Hazrat Aisha Raziallahu Anha se riwayat hai ke Rasool Allah Sallallahu Alaihi Wasallam ne farmaya (Qurbani ke din insaan koi aisa amal nahi karta jo Allah Taala ke nazdeek qurbani se zyada mahboob ho. Qurbani ka janwar qayamat ke din apne seengon, balon aur khuron samet aayega, aur qurbani ka khoon zameen par girne se pehle Allah Taala ke yahan qubool ho jata hai, lehaza khush dili ke saath qurbani karo.(Mishkat)
Yahi wajah hai ke ayyam-e-azhiya mein qurbani ko azeem tareen ibadaat mein shumar kiya gaya hai.
Lekin afsos ke jo ibadat taqreeban har qaum ka hissa ho aur is par aqli o naqli dalail maujood hon, woh kaise ghalat aur khilaf-e-aql ho sakti hai? Is ke bawajood baaz aghyar, mustashriqeen, mulhideen aur kuch naam nihad danishwaran-e-qaum sada lau musalmanon ke zehnon mein shukook o shubuhat paida karne ki koshish karte hain, chunanche baaz roshan khayal log aitraz karte hain ke qurbani par kharch hone arbon kharbon rupaye agar aspataalon, schoolon aur rafahi idaron par kharch ki jaye to zyada faida hoga. Bila shuba rafahi kaam badi neki hain, lekin har ibadat ka apna mustaqil maqam aur waqt hota hai. Namaz, roza, zakat aur qurbani ek doosre ka badal nahi ban sakte. Ayyam-e-qurbani mein Allah Taala ke nazdeek qurbani hi matloob aur afzal ibadat hai, jabke rafahi kaam apni jagah baais-e-ajr hain. Dilchasp baat yeh hai ke qurbani khud bhi ek azeem rafahi amal hai, kyunke is ke zariye lakhon ghareeb khandanon tak ghiza pahunchti hai. Mulhideen ka ek tola qurbani ko zulm qarar deta hai, halanke Islami taleemat mein janwaron ke saath rehm o shafqat, achha sulook aur takleef kam se kam karne ki sakht takeed ki gai hai.
Agar ghiza ke liye janwar istemal karna zulm qarar diya jaye to phir nabataat ka istemal bhi isi sawal ko janam dega, kyunke jadeed scientific tehqeeqat ke mutabiq paudon mein bhi zindagi pai jati hai. Maroof scientist Doctor Jagdish Chandra Bose ne apne tajurbat ke zariye paudon mein hassasiyat ke aasaar ko wazeh kiya tha. Unhone paudon ke dard, takleef aur asraat ko barqi lehron ke zariye screen par zahir kiya, lekin hum un ki aawaz is liye nahi sun sakte ke insani quwwat-e-samaat ki ek had hai. Bees (20) hertz (Hertz) se bees hazar (20000) hertz tak ki aawaz insaan sun sakta hai, jabke paudon ki aawaz bees hazar hertz se ek lakh hertz ke mabain hoti hai, jo hamari quwwat-e-samaat se koson door hai.
Kuch log qurbani ko be rehmi qarar dete hain, halanke haqeeqat yeh hai ke duniya ka qudrati nizam hi bahami ghizai silsile par qaim hai. Badi makhlooq chhoti makhlooq se ghiza haasil karti hai, jaisa ke sher bhediye aur hiran ko, aur magarmachh o badi machhliyan deegar chhote aabi janwaron ko ghiza banate hain. Isi tarah insaan bhi qudrati zaroorat ke tehat nabataat aur haiwanaat dono se faida uthata hai.
Baaz log qurbani ko khilaf-e-aql kehte hain, halanke aql mein kisi cheez ka poora idraak na hona, is ke khilaf-e-aql hone ki daleel nahi. Jis tarah ek sipahi apne watan ke liye jaan qurban kare to use wafadari aur azmat samjha jata hai, isi tarah Allah Taala ki raza ke liye mahboob maal ko qurban karna bhi aala insani aqdar mein shamil hai.
Islam mein shariat ki bunyad mahaz insani aql par nahi balke wahi-e-Ilahi par hai, kyunke insani aql mahdood hai, jabke wahi khata se paak hai. Kuch log yeh aitraz karte hain ke qurbani se janwaron ki tadaad kam ho jayegi, lekin amali taur par aisa nahi hota. Duniya bhar mein har saal karoron janwar qurban hote hain, lekin janwar khatam nahi hote. Is liye ke janwaron ki afzaish baqaida nizam ke tehat jari rehti hai, aur insani zaroorat ke mutabiq un ki parwarish bhi badhti rehti hai.
Agar janwaron ki afzaish aur istemal mein tawazun na rahe to is se zarai, maeeshati aur maholiyati masail paida ho sakte hain. Isi liye duniya bhar mein janwaron ki afzaish, khorak aur istemal ka ek munazzam nizam qaim hai.
Baaz log qurbani ko maeeshat ke liye nuqsan deh qarar dete hain, halanke haqeeqat is ke baraks hai. Eid-ul-Azha ke mauqe par lakhon afraad ko rozgar milta hai. Janwaron ki khareed o farokht, chara, transport, qassab, khalon ki sanat aur deegar mutalliqa shobon se maeeshat ko faida pahunchta hai. Baaz duniya parast log qurbani ko gosht ka ziya qarar dete hain, jabke haqeeqat yeh hai ke qurbani ka gosht ghuraba, masakeen, rishtedaron aur zaroorat mandon tak pahunchta hai. Eid-ul-Azha aise lakhon khandanon ke liye khushi aur ghizai sahoolat ka zariya banti hai jo aam dinon mein gosht khareedne ki istita'at nahi rakhte.
In tamam tareekhi shawahid, mazhabi rawayaat aur aqli dalail se wazeh hota hai ke qurbani na zulm hai, na fazool kharchi, na khilaf-e-aql aur na hi insaniyat ke khilaf koi amal; balke yeh Allah Taala ki raza, sunnat-e-Ibrahimi, itteba-e-Nabawi Sallallahu Alaihi Wasallam aur isaar o bandagi ka azeem mazhar hai.
Qurbani insaan ko yeh paigham deti hai ke woh Allah Taala ki raza ke liye apni khwahishat, mohabbaton aur mufadaat ko qurban karne ka hausla paida kare, aur saath hi muashre ke ghareeb o nadar afraad ka bhi khayal rakhe.
Allah Taala humein qurbani ki sahi rooh samajhne, ikhlas ke saath is azeem ibadat ko ada karne aur is ke haqeeqi paigham ko aam karne ki taufeeq ata farmaye.
Aameen Summa Aameen Ya Rabb Al Aalameen.