Az Mufti Muhammad Abdul Hameed Shakir Qasmi
Topran Zila Medak Telangana
Quran-e-Majid ne insani jaan, Adl-e-Ijtimai, Diyanat-e-Muamla aur Amanat-e-Insani ko aise qatai, atal aur ghair mutbadil usoolon ke taur par qaim kiya hai jo har zamane, har muashre aur har qanooni nizam par baladast hain. Qatl-e-Na-Haq unhi usoolon se inhiraf ki woh muhlik suratein hain jinhen Quran ne mahaz infiradi laghzish nahin balki ijtimai fasad, akhlaqi inhitat aur tehzibi zawal ka pesh khema qarar diya hai. Insani jaan ki hurmat ke bab mein Quran-e-Kareem ka faisla kun ailaan yeh hai: ﴿مَنْ قَتَلَ نَفْسًاۢ بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًاۖ وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا النَّاسَ جَمِيعًا﴾ (Al-Ma'idah: 32). Yeh aayat is haqeeqat ko qatai andaz mein wazeh karti hai ke ek fard ka na-haq qatl mahaz ek jaan ka ziyan nahin balki poore muashrati nizam ke aitmad, aman aur baqa par hamla hai. Quran ki istelah mein jaan ek Ilahi amanat hai aur is par dast darazi darasal Rabbani nizam se baghawat hai. Qatl-e-Na-Haq ko Quran mahaz dunyawi jurm nahin balki ukhrawi halakat, ghazab-e-Ilahi aur daimi laanat ka mojib qarar deta hai, chunanche farmaya: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُۥ جَهَنَّمُ خَـٰلِدًا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيْهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمًا﴾ (An-Nisa: 93). Yahi woh Qurani bunyad hai jis par Islami qanoon mein qisas, diyat, zamaan aur tazeerat ki poori imarat ustuwar hai, jahan jurm ko mahaz fail nahin balki niyat, nateeja aur ijtimai asar ke tanazur mein parkha jata hai. Isi tarah Quran-e-Majid gharat giri, fareb, khayanat, kitman-e-haq aur jhooti gawahi ko adl ke qatl se tabeer karta hai, irshad hota hai: ﴿وَلَا تَكْتُمُوا الشَّهَادَةَ ۚ وَمَنْ يَكْتُمْهَا فَإِنَّهُۥٓ ءَاثِمٌ قَلْبُهُۥ﴾ (Al-Baqarah: 283). Yahan jurm ko zahiri amal tak mahdood nahin rakha gaya balki qalbi fasad ko is ki asal jar qarar diya gaya hai, kyunke Quran ki nazar mein bigra hua batin hi bigre hue nizam ko janam deta hai. Maali aur maashi gharat giri par Quran ki waeed nihayat shadeed hai: ﴿وَيْلٌ لِّلْمُطَفِّفِينَ﴾ (Al-Mutaffifin: 1). Yeh mahaz naap tol mein kami nahin balki aitmad ke qatl aur maashi adl ki jar kaatne ka ailaan hai, isi liye Quran ise Wail, yani halakat aur tabahi ke sath jodta hai. Quran fasad ko Allah Taala ki na pasandeeda tareen rawish qarar deta hai: ﴿وَٱللَّهُ لَا يُحِبُّ ٱلْفَسَادَ﴾ (Al-Baqarah: 205), aur taqat o iqtedar ke ghalat istemal ko Fir'auni tarz-e-amal se tabeer karta hai: ﴿إِنَّ فِرْعَوْنَ عَلَا فِى ٱلْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا﴾ (Al-Qasas: 4), jis se yeh usool wazeh hota hai ke jab quwwat adl se khali ho jaye to woh khud ek munazzam jurm ban jati hai. Adl-e-Ijtimai ke bab mein Quran-e-Kareem ka jame hukm yeh hai: ﴿إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلإِحْسَـٰنِ﴾ (An-Nahl: 90), yani qanoon, siyasat aur maeeshat sab ka maqsad mahaz nazm nahin balki haq ka qayam aur zulm ka izala hai. In Qurani usoolon ki amli tafseer Asar-e-Sahabaؓ mein poori shiddat aur wuzu ke sath jalwa gar hai. Hazrat Umar bin Al-Khattab Razi Allahu Anhu ka yeh qaul ke "Lau 'atharat baghlah fi al-'Iraq lakhashitu an yas'alani Allahu 'anha" mahaz ek jazbati jumla nahin balki Qurani tasawwur-e-jawab dehi ka amli izhar hai, jahan hakim khud ko raaya ke har nuqsan ka zimmedar samajhta hai. Inhi ka yeh ailaan ke "An-nasu sawasiyatun amamal haqqi la fadla li ahadin illa bil adli" Islami masawat-e-qanooni ki woh bunyad hai jis mein na mansab jurm ko chhupa sakta hai aur na taqat hisab se bacha sakti hai. Hazrat Ali bin Abi Talib Razi Allahu Anhu ka yeh faisla kun qaul "Tadum ad-duwalu ma'al kufri wala tadumu ma'az zulmi" Quran ke is ailaan ki zinda tafseer hai ke Allah fasad aur zulm ko pasand nahin karta, aur inhi ka farman "Al-adlu asasul mulki" is haqeeqat ko rasikh karta hai ke riyasat ki baqa qanoon ki sakhti se nahin balki adl ki baladasti se wabasta hai. Hazrat Abu Bakr Siddiq Razi Allahu Anhu ka khutba-e-khilafat ka yeh usooli jumla "Aqwakum indi ad-da'ifu hatta akhuzal haqqa lahu, wa ad'afukum indi al-qawiyyu hatta akhuzal haqqa minhu" Qurani Meezan-e-Adl ki amli shakal hai, jahan kamzor ka haq taqatwar se bila imtiaz liya jata hai. Hazrat Abdullah bin Masood Razi Allahu Anhu ka qaul "Al-adlu meezaanullahi fil ardi" is amar ko wazeh karta hai ke adl mahaz akhlaqi qadar nahin balki Ilahi nizam ka sutoon hai. Hazrat Abdullah bin Umar Razi Allahu Anhuma se manqool hai "Innaz zulma zulumatun yaumal qiyamati", yani zulm dunya mein bhi andhera aur aakhirat mein bhi halakat hai. Hurmat-e-jaan ke bab mein Hazrat Abdullah bin Masood Razi Allahu Anhu se marwi yeh qaul nihayat faisla kun hai: «Lazawaalud dunya ahwanu indallahi min qatli imri'in muslimin bighairi haqqin», jis ka mafhoom yeh hai ke poori dunya ka mit jana Allah ke nazdeek ek Musalman ke na-haq qatl se kam tar hai, aur yahi woh meezaan hai jis par Quran ne insani jaan ki hurmat qaim ki. Hazrat Abdullah bin Umar Razi Allahu Anhuma ka yeh qaul ke «Inna min waratatil umoori allati la makhraja liman uqi'a feeha safkud dima'i bighairi haqqin» is haqeeqat ko mazeed pukhta karta hai ke na-haq khoon bahana aisa gadha hai jis se nikalne ki koi sabeel baqi nahin rehti. Hazrat Aisha Razi Allahu Anha se manqool hai «Awwalu ma yuqda bainan nasi yaumal qiyamati fid dima'i», yani qayamat ke din sab se pehle khoon ke muamlaat ka faisla ho ga. Rasool-e-Akram ﷺ ka yeh irshad jo Sahabaؓ ke zariye ummat tak pahuncha "Lazawaalud dunya ahwanu indallahi min qatli rajulin muslimin" isi Qurani usool ki qatai tasdeeq hai. Quran aur Asar-e-Sahabaؓ ki roshni mein yeh haqeeqat roz-e-roshan ki tarah ayaan ho jati hai ke jurm ki pehchan is ke qanooni unwan, is ki asri shakal ya is ke rasmi jawaz se nahin balki is ke akhlaqi asar, ijtimai nuqsan aur adl-e-Ilahi se tasadum se hoti hai. Qatl-e-Na-Haq aur gharat giri khwah qadeem maashron mein hon ya asr-e-hazir ke qanooni, maali aur idara jati nizamun mein, Quran-e-Majid ke meezaan aur Sahaba-e-Kiramؓ ke amli namoone ki roshni mein yaksaan taur par fasad fil arz, mojib-e-ghazab-e-Ilahi aur sabab-e-zawaal-e-aqwam hain. Isi Qurani meezaan ki roo se qatl o gharat giri ke asbab bhi mahaz waqti muharrikat nahin balki woh nafsiyati, akhlaqi aur samaji amraz hain jo jab fard aur muashra dono mein jar pakad lete hain to khoon na-haq ko mamool bana dete hain. Quran ne in asbab ko mukhtalif maqamat par usooli andaz mein be naqab kiya hai. Aurat, daulat, shohrat, iqtedar o kursi aur hub-e-jah woh bunyadi muharrikat hain jo tareekh-e-insani mein qatl o khoonrezi ke sab se bade asbab rahe hain. Aurat ke bab mein Quran insani nafs ki kamzori ki taraf ishara karta hai ke jab khwahish hudood-e-Ilahi se azad ho jaye to aql o adl dono mafluj ho jate hain, jaisa ke Yusuf Alaihis Salam ke qisse mein nafs ki kashmakash aur is ke nataij wazeh hain, jahan shehwat agar taqwa se khali ho to zulm aur jurm ki rah hamwar karti hai. Daulat ke bare mein Quran ka ailaan hai: ﴿إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ﴾, yani maal mahaz nemat nahin balki aazmaish hai, aur jab daulat hiras, tama aur isteesar mein badal jaye to qatl, daka, gharat giri aur haq talfi ko janam deti hai, jaisa ke Qarun ki misal mein wazeh kiya gaya ke daulat ne ise takabbur, baghawat aur bil aakhir halakat tak pahunchaya. Shohrat aur namwari ka junoon bhi khoonrezi ka ek muhlik sabab hai, kyunke jab insan tareef-e-khalq ko raza-e-khaliq par muqaddam kar leta hai to woh apni namwari ki khatir har had pamal kar deta hai, Quran isi kaifiyat ko ﴿يُرَاءُونَ النَّاسَ﴾ ke unwan se bayan karta hai, jahan riyakari bil aakhir zulm aur fasad ki soorat ikhtiyar kar leti hai. Iqtedar, mansab aur kursi ki mohabbat woh sab se khatarnak sabab hai jise Quran ne Fir'auni tarz-e-fikr se tabeer kiya, ﴿إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ﴾, kyunke jab iqtedar jawab dehi se azad ho jaye to qatl-e-aam, zulm-e-munazzam aur gharat giri riyasati policy ban jati hai. Hub-e-jah, yani badai aur bartari ki khwahish, darasal takabbur ki woh shakal hai jis ke bare mein Quran ne farmaya: ﴿تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا﴾, is aayat se wazeh hota hai ke jo log dunya mein ulu, ghalba aur badai ke khwahishmand hote hain wohi fasad aur khoonrezi ki bunyad rakhte hain. Quran ki nigah mein yeh tamam asbab darasal nafs-e-ammara ki paida waar hain, aur jab nafs ki tarbiyat taqwa, adl aur khauf-e-Khuda se khali ho jaye to aurat, daulat, shohrat aur kursi sab insan ko qatl o gharat giri ke dahane tak le aate hain. Qatl o gharat giri ke asbab bhi Quran aur Asar-e-Sahabaؓ ki roshni mein bilkul wazeh aur mutayyan hain. Sab se pehla sabab nafs-e-ammara ki sarkashi hai, jise Quran ne insan ka sab se khatarnak dushman qarar diya, kyunke jab khwahish, ghazab aur hiras aql o wahi par ghalib aa jayen to insan khoon bahane ko mamooli amal samajhne lagta hai. Isi nafs parasti ka nateeja yeh hota hai ke iqtedar, daulat aur bartari ki hawas insan ko adl se kaat kar zulm ki rah par dal deti hai. Doosra bada sabab adl se inhiraf aur qanoon ki be tauqeeri hai, kyunke jahan qanoon taqatwar ke tabe ho jaye wahan qatl o gharat giri ek munazzam soorat ikhtiyar kar leti hai. Quran ne Fir'auni tarz-e-hukumat ko isi liye fasad fil arz ki alamat banaya ke wahan qanoon kamzor ke liye saza aur taqatwar ke liye sahoolat ban jata hai. Teesra bunyadi sabab jahalat aur deeni shaoor ki kami hai, jaisa ke Hazrat Umar bin Al-Khattab Razi Allahu Anhu ne wazeh farmaya ke Islam ki girhen is waqt tootti hain jab aise log paida ho jayen jo jahiliyat ko na pehchante hon, kyunke jahalat insan ko jurm ke anjam aur is ke akhlaqi bojh se ghafil kar deti hai. Chautha sabab maashi na insafi, istehsal aur gharat giri hai, kyunke jab rozi ke zaraaye adl par qaim na rahen aur naap tol, lain dain aur huqooq mein khayanat aam ho jaye to muashra dakhili tasadum ka shikar ho jata hai, aur yahi tasadum bil aakhir qatl o gharat giri ki shakal ikhtiyar kar leta hai. Panchwan sabab iqtedar aur taqat ka ghalat istemal hai, jise Quran ne uluww fil arz se tabeer kiya hai, kyunke jab taqat jawab dehi se azad ho jaye to khoon bahana iqtedar ke istehkam ka zariya ban jata hai. Chhata sabab hasad, asabiyat aur girohi taassub hai, jis ne tareekh-e-insani mein sab se pehle qatl ko janam diya, aur aaj bhi yahi asabiyat nasal, firqa, qaum aur siyasat ke naam par insani jaan ko arzaan bana deti hai. Saatwan sabab haq ki gawahi chhupana aur zulm par khamoshi ikhtiyar karna hai, kyunke Quran ke mutabiq kitman-e-shahadat khud ek qalbi jurm hai, aur jab muashra zulm par khamosh ho jaye to qatil ko akhlaqi jawaz muyassar aa jata hai. Aathwan sabab khauf-e-aakhirat ka fuqdan hai, kyunke jis dil se yaum-e-hisab ka tasawwur nikal jaye wahan jaan ki hurmat bhi khatam ho jati hai, isi liye Hazrat Abdullah bin Masood Razi Allahu Anhu farmaya karte the ke adl Allah ka meezaan hai, aur jo is meezaan se be khauf ho jaye woh khoon bahane mein bhi be khauf ho jata hai. In tamam asbab ka khulasa yeh hai ke qatl o gharat giri mahaz waqti ishtial ya infiradi jurm nahin balki nafs parasti, na insafi, jahalat, maashi fasad, iqtedar ki be lagami aur khauf-e-aakhirat ke zawal ka majmoi nateeja hai, aur jab tak Quran ke Meezan-e-Adl aur Sahaba-e-Kiramؓ ke qaim karda amli namoone ko dobara miyar na banaya jaye, is fasad ka sadd-e-bab mumkin nahin.