Nikah Mutah: Halal Rishta Ya Mansookh Rasm? Islam Ka Mukammal Jawab

Aaj ke daur me jahan rishton ki pechidgiyan barh gayi hain, bohat se Musalman naujawan ek “halal” raaste ki talaash me rehte hain. Is talaash me aksar unka saamna ek behad pur-israar aur mutanaza (controversial) mauzu se hota hai: Nikah Mutah. Internet par iske baare me itni mukhtalif aur contradictory maloomat maujood hain ke ek aam insan shukook o shubhat ka shikar ho jaata hai. Kuch websites aur videos mutah marriage ko ek jaiz aur aasan hal ke taur par pesh karti hain, jabki doosri taraf se isay sakhti se haram qarar diya jaata hai.

Yeh article is dhund ko saaf karne ke liye likha gaya hai. Hum yahan jazbati behas ya zaati raye se hat kar, sirf thos dalail ki buniyad par baat karenge. Quran, Allah ke Rasool (ﷺ) ki Sunnat, aur Ummat ke Ijma (consensus) ki roshni me hum yeh wazeh karenge ke nikah e muta ki shar’i haisiyat kya hai, aur is silsile me paida hone wale har sawal ka ek tasalli-bakhsh aur mukammal jawab pesh karenge.

Key Takeaways

• Nikah Mutah Mustaqil Taur Par Haram Hai: Jamhoor (mainstream) Islam ke nazdeek, thos aur ghalib dalail ki buniyad par, Mut’ah ko mansookh (abrogated) aur Qayamat tak ke liye mustaqil taur par haram qarar diya gaya hai.
• Buniyadi Farq: Mustaqil Nikah khandan aur muashre ki tameer ke liye ek muqaddas ahad (covenant) hai, jabke Mut’ah ek muqarrar waqt aur fees ke liye ek aarzi ijazat thi, jisme Islami shadi ke buniyadi maqasid nahi paaye jaate.
• Ummat ka Ijma: Mut’ah ki hurmat (prohibition) koi naya fatwa nahi, balke Sahaba-e-Kiram (R.A.) ke daur se lekar tamam bade Sunni fiqhi makatib-e-fikr (schools of law) ka is par Ijma (ijma) yaani ittefaq hai.
• Ibn Abbas (R.A.) ne Apni Raye Wapas Li: Hazrat Abdullah ibn Abbas (R.A.) ki taraf mansoob Mut’ah ke jawaz ka fatwa ek intehai majboori ki haalat ke liye tha, jise unhone Hazrat Ali ibn Abi Talib (R.A.) jaise buzurg Sahabi ke islah karne par wapas le liya tha.
• Islam ka Asal Hal: Nafsani khwahishat ke liye Islam ka hal aarzi (temporary) intizamat nahi, balke mustaqil Nikah ka idaara aur rohani tarbiyat ke liye roze ka amal hai.

Nikah aur Mutah me Asal Farq: Islam ka Tasawwur-e-Khandaan

Kisi bhi masle ko samajhne ke liye uski buniyad tak jana zaroori hai. Nikah Mutah par behas se pehle, humein yeh samajhna hoga ke Islam me “Nikah” ka asal tasawwur kya hai aur woh Mut’ah se kaise mukhtalif hai.

Nikah ka Maqsad aur Uski Ahmiyat

Islam me Nikah sirf jinsi ta’alluq ko jaiz banane ka ek qanooni contract nahi hai. Yeh ek “mithaqun ghalithun” yaani “mazboot ahad” hai, jaisa ke Quran (Surah An-Nisa, Ayat 21) me zikr hai. Iska maqsad sirf jism ki taskeen nahi, balke rooh ka sukoon hai. Quran ke mutabiq, is rishte ke teen buniyadi maqasid hain:

1. Sakinah (Sukoon aur Itminan): Miyan-biwi ek doosre ke liye sukoon ka zariya bante hain.
2. Mawaddah (Mohabbat): Unke darmiyan gehri ulfat aur mohabbat paida hoti hai.
3. Rahmah (Rehamdili): Woh ek doosre ke liye reham aur shafqat ka jazba rakhte hain.

Inke alawa, nasl ki baqa, ek paakiza maashre ki tashkeel, aur insaniyat ki tarbiyat bhi Nikah ke azeem maqasid me shamil hain. Nikah ek zimmedari hai, ek aisi buniyad jis par poora khandani nizam qayam hota hai.

‘Nikah’ ka Lughvi aur Shar’i Maana

Kuch log lafz ‘Nikah’ ke lughvi (linguistic) maana, jo ‘milna’ ya ‘jinsi amal’ ho sakta hai, ko buniyad banakar ghalatfehmi paida karte hain. Lekin Shariat ki istilah (terminology) me, har lafz ka ek khaas

shar’i ya takneeki maana hota hai. Fiqh (Islamic jurisprudence) me ‘Nikah’ se murad woh mustaqil ‘aqd’ (contract) hai jo ek mard aur aurat ke darmiyan poori zindagi ke liye qayam hota hai aur un par mustaqil huqooq aur faraiz (rights and duties) aaid karta hai. Tamam fiqhi makatib-e-fikr, chahe Hanafi hon ya Shafi’i, is baat par muttafiq hain ke Nikah ek mustaqil aur zimmedarana idaara hai.

Nikah Mutah ki Asal Haqeeqat

Iske bar-aks, Mut’ah (jiska lafzi matlab ‘faida uthana’ ya ‘lutf andoz hona’ hai) ek aarzi (temporary) contract tha. Iski buniyadi shartein yeh theen:

• Waqt Muqarrar Tha: Yeh contract ek tay shuda muddat ke liye hota tha, chahe woh kuch ghante ho, kuch din, ya kuch saal.
• Fees Muqarrar Thi: Isme mard ki taraf se aurat ko ek muqarrar raqam (jise mahr ke bajaye ujr ya ‘ujaarat’ yani ‘kiraya’ kaha jata tha) di jaati thi.
• Zimmedariyan Nahi Theen: Muddat khatam hote hi rishta khud-ba-khud khatam ho jata tha. Isme na talaq ki zaroorat thi, na miyan par biwi ke kharch (nafaqah) ki zimmedari thi, aur na hi woh ek doosre ke waris (heirs) hote the.

Yeh buniyadi farq saaf zahir karta hai ke Nikah ka maqsad ek ghar basana hai, jabke Mut’ah ka maqsad sirf waqt guzarna tha. Aaj ke daur me Mut’ah ko “halal dating” ya “trial marriage” keh kar pesh karna Islami Nikah ke poore falsafay ko nazar-andaz karne ke mutaradif hai.

Nikah vs. Mutah – Ek Wazeh Taqabul

Neeche diye gaye table se in dono ke darmiyan farq mazeed wazeh ho jayega:

Mutah ki Hurmat ka Safar: Naskh (Abrogation) ki Hikmat

Ab sawal yeh paida hota hai ke agar Mut’ah Islam ke aaghaz me jaiz tha, to baad me haram kyun hua? Iska jawab Shariat ke ek ahem usool me posheeda hai, jise Naskh (abrogation) aur Tadreej (gradualism) kehte hain.

Shariat me Tadreej (Gradualism) ka Usool

Allah Ta’ala ki yeh hikmat rahi hai ke maashre me gehrai tak paivast (deep-rooted) kuch rasmon ko ek dum se nahi, balke marhala-war (in stages) khatam kiya. Iski sabse behtareen misaal sharab ki hurmat hai. Sharab ko teen marhalon me haram qarar diya gaya taake logon ke liye is aadat ko chhodna aasan ho. Bilkul isi tarah,

Nikah Mutah, jo zamana-e-jahiliyat se arab maashre ka hissa tha, use bhi hikmat ke sath mustaqil taur par khatam kiya gaya.

Mutah ki Mansookhi ka Mukammal Safar

Ahadees aur tareekh ki roshni me Mut’ah ki ijazat aur phir hurmat ka safar bilkul wazeh hai:

1. Ibtedai Ijazat: Islam ke shuruaati dino me, khaas taur par lambi foji muhimmat (military expeditions) ke dauran, jab Sahaba (R.A.) apne gharon se mahino door rehte the, to majboori ke tehat iski ijazat di gayi.
2. Khaybar me Pehli Hurmat: Iski sabse pehli wazeh mamaniyat (prohibition) Ghazwa-e-Khaybar ke mauqe par aayi. Hazrat Ali ibn Abi Talib (R.A.) riwayat karte hain ke Rasoolullah (ﷺ) ne Khaybar ke din Mut’ah aur paaltu gadhon (domestic donkeys) ke gosht se mana farma diya. Yeh hadith Sahih Bukhari aur Sahih Muslim, dono me maujood hai aur iski sehat par poori ummat ka ittefaq hai.
3. Hamesha ke liye Pabandi: Iske baad, Fatah Makkah (jise Aam-ul-Autas bhi kehte hain) ke mauqe par Nabi Kareem (ﷺ) ne is par hamesha ke liye, Qayamat tak ke liye pabandi laga di.
4. Hukm ka Qatai Hona: Aap (ﷺ) ke aakhri elaan ke alfaaz behad wazeh aur qatai (conclusive) the. Aap (ﷺ) ne farmaya: “Aye logo! Allah ne Mutah Ko Qayamat ke din tak ke liye haram kar diya hai“. In alfaaz ke baad kisi bhi qism ke shak ya gunjaish ki koi surat baaqi nahi rehti.

Ahadees me Khaybar aur Fatah Makkah, dono ka zikr aana koi tazaad (contradiction) nahi hai, jaisa ke kuch log pesh karne ki koshish karte hain. Balkay yeh ek mukammal tareekhi tasalsul (historical sequence) hai. Yeh is baat ka saboot hai ke Shariat ne is masle ko kaise hikmat ke sath handle kiya: pehle mana kiya, phir ek khaas zaroorat ke tehat mukhtasar ijazat di, aur aakhir me hamesha ke liye is darwaze ko band kar diya. Is “contradiction” ko sahi se samajhna hi is masle ki kunji (key) hai.

Aitraaz aur Ghalatfehmi: Hazrat Abdullah ibn Abbas (R.A.) ka Mawkif

Mut’ah ke jawaz ke liye sabse badi daleel jo pesh ki jaati hai, woh azeem Sahabi aur mufassir-e-Quran Hazrat Abdullah ibn Abbas (R.A.) ka qaul (saying) hai. Aaiye is aitraaz ka tafseeli jaiza lete hain.

Ibn Abbas (R.A.) ka Asal Mawkif Kya Tha?

Yeh baat durust hai ke Hazrat Ibn Abbas (R.A.) ibteda me Mut’ah ko jaiz samajhte the. Lekin unke fatwe ki haqeeqat ko samajhna zaroori hai:

• Yeh Ijazat Aam Nahi Thi: Unka fatwa mutlaq (unconditional) nahi tha. Unhone iski ijazat sirf dharurah yaani intehai majboori ki haalat me di thi, jaise safar ya jung ke dauran jab zina me mubtala hone ka shadeed khatra ho. Unhone iski misaal aise di jaise bhook se marne wale shakhs ke liye murdar (carrion) ya khinzeer (pork) ka gosht khana jaiz ho jata hai. Unhone kabhi ise aam halaat me jaiz qarar nahi diya.

Buzurg Sahabi ki Taraf se Islah

Jab Hazrat Ali ibn Abi Talib (R.A.), jo ke ilm aur faham me buland darja rakhte the, unhone Hazrat Ibn Abbas (R.A.) ke is narmi wale mawkif ke baare me suna, to unhone foran unki islah ki. Unhone farmaya: “Ruk jao, Aye Ibn Abbas! Beshak Allah ke Rasool (ﷺ) ne Khaybar ke din is se mana farma diya tha”. Yeh waqia Sahaba-e-Kiram ke aapas me ek doosre ki ilmi islah karne ki behtareen misaal hai.

Raye se Ruju (Retraction) ke Thos Saboot

Yeh is behas ka sabse ahem nuqta hai. Hazrat Ibn Abbas (R.A.) ne jab haqeeqat wazeh ho gayi to apne purane mawkif se ruju kar liya, yaani use wapas le liya. Iske beshumar saboot maujood hain:

• Bade muhaddiseen jaise Imam al-Bayhaqi, Imam al-Zuhri, Imam al-Nawawi, aur Hafiz Ibn al-Humam ne is baat ki tasdeeq ki hai ke Ibn Abbas (R.A.) ne apni wafat se pehle is fatwe se ruju kar liya tha.
• Riwayat me aata hai ke unhone tauba karte hue farmaya: “Aye Allah! Main Mut’ah ke baare me apne qaul se teri taraf tauba karta hoon”.

Gadhe ke Gosht ki Daleel se Mumaslat (Analogy)

Jaisa ke kuch log aaj aitraaz uthate hain, isi tarah Hazrat Ibn Abbas (R.A.) ki ek munfarid (isolated) raye ko buniyad banakar kuch log paaltu gadhe ke gosht ko bhi halal sabit karne ki koshish karte hain, jabke uski hurmat bhi Khaybar ke din wazeh taur par sabit ho chuki thi aur us par bhi Ummat ka Ijma hai.

Yeh ek ghalat manhaj (flawed methodology) hai. Deen ke ahkam kisi ek Sahabi ki munfarid ya mansookh raye se nahi, balke Quran, saheeh aur qatai Sunnat, aur Jamhoor Sahaba ke ittefaq se sabit hote hain. Is daleel ko pesh karna kai mantiqi ghalatiyon (logical fallacies) ko janam deta hai:

• Appeal to False Authority: Ek aisi shakhsiyat ki raye ko daleel banana jinhone khud us raye se ruju kar liya ho.
• Cherry-Picking (Pasand ki Cheez Uthana): Unki ibtedai ijazat ko to bayan karna lekin uski sharton (majboori) aur unke ruju (retraction) ko chupa jana.

Isse saabit hota hai ke Ibn Abbas (R.A.) ka naam lekar Mut’ah ko jaiz kehna ek adhoori aur gumrah-kun daleel hai.

Ummat ka Ittefaq: Mutah ki Hurmat par Ijma (Consensus)

Islam me qanoon saazi (legislation) ke teen buniyadi maakhiz (sources) hain: Quran, Sunnat, aur teesra, Ijma. Mut’ah ki hurmat ka masla Ijma ki sabse wazeh misaalon me se ek hai.

Ijma Kya Hai aur Uski Shar’i Haisiyat

Ijma ka matlab hai kisi bhi daur ke tamam mustanad (qualified) Musalman ulama ka Deen ke kisi masle par ittefaq kar lena. Iski buniyad is mash’hoor Hadith par hai ke “Meri Ummat kabhi gumrahi par jama nahi hogi”. Jab kisi masle par Ijma ho jaye, to woh ek qatai (conclusive) daleel ban jata hai aur uske khilaf jana jaiz nahi rehta.

Mutah ki Hurmat par Qatai Ijma

Nikah Mutah ki hurmat par Ummat ka Ijma hai. Tamam bade classical ulama ne is Ijma ko naqal kiya hai:

• Imam al-Qurtubi farmate hain: “Mut’ah ki hurmat par Musalmano ka Ijma hai”.
• Imam al-Nawawi aur Qadi ‘Iyad ne bhi is par tamam ulama ke ittefaq ka zikr kiya hai, siwaye ek makhsoos firqe ke.
• Imam al-Tahawi ne wazahat ki hai ke jab Hazrat Umar (R.A.) ne iska elaan kiya to kisi Sahabi ne aitraaz nahi kiya, jo unke ittefaq ki daleel hai.

Hazrat Umar (R.A.) ke Kirdar ki Wazahat

Aksar yeh ghalatfehmi phailayi jaati hai ke Mut’ah ko Hazrat Umar (R.A.) ne apni taraf se haram kiya tha. Yeh tareekhi aur ilmi taur par bilkul ghalat hai. Hazrat Umar (R.A.) ka apne daur-e-khilafat me mimbar se iska elaan karna koi nayi qanoon-sazi (

tashree’) nahi thi, balke woh Rasoolullah (ﷺ) ke pehle se diye gaye hukm ka izhar (reaffirmation) aur nifaz (enforcement) tha. Unka yeh elaan Sahaba-e-Kiram ki maujoodgi me tha aur kisi ne is par aitraaz nahi kiya. Fiqh ki istilah me ise

Ijma Sukuti (silent consensus) kehte hain, jo Ijma ki ek mazboot qism hai.

Isse yeh saabit hota hai ke Mut’ah ki hurmat ka mawkif teen mazboot sutoono (pillars) par khada hai:

1. Sunnat se saaf Naskh (Abrogation).
2. Iske sabse bade haami (supporter) Hazrat Ibn Abbas (R.A.) ka Ruju (Retraction).
3. Poori Ummat ka is par qatai Ijma (Consensus).

Jadeed Daur ke Shubhat aur Mantiqi Jawab

Aaj ke daur me kuch log naye andaz me Mut’ah ko jaiz qarar dene ki koshish karte hain. Aaiye unke kuch ahem aitraazat aur unke mantiqi jawab dekhte hain.

Aitraaz 1: “Mut’ah Zina se bachne ki dhaal aur ‘halal dating’ ki ek surat hai.”

Jawab: Yeh daleel dekhne me bhalayi par mabni lagti hai, lekin iski buniyad ghalat hai. Mut’ah ka buniyadi dhancha—ek aarzi muddat ke liye jinsi rasai (sexual access) ke badle me fees—apni saakht (structure) me prostitution se is had tak mushabihat rakhta hai ke beshtar ulama ne yahi natija nikala hai. Yeh jinsi ta’alluq ke taqaddus aur shadi ke idaare ko pamaal karta hai. Zina se bachne ke liye Islam ne jo dhaal faraham ki hai, woh Mut’ah nahi, balke yeh hai:

1. Mustaqil Nikah: Asal Nikah ko aasan aur sasta banana.
2. Roza Rakhna: Nafs par qabu paane ke liye rohani amal, jaisa ke Nabi (ﷺ) ne sikhaya.
3. Nigah Nichi Rakhna aur Taqwa: Paakdamni ki asal buniyad, jo dil me Allah ka khauf hai.

Mantiqi Ghalati (Logical Fallacy): Is daleel me False Dilemma (Ghalat Do-raha) ki ghalati hai. Isme yeh farz kar liya jaata hai ke insan ke paas sirf do hi raaste hain: ya to Zina kare ya Mut’ah. Jabke Islam ne teesra, chautha, aur asal raasta—Nikah, roza, aur taqwa—pesh kiya hai.

Aitraaz 2: “Shia nazariye me Quran ki Ayat 4:24 ki buniyad par iski ijazat hai.”

Jawab: Jamhoor mufassireen ke nazdeek Surah An-Nisa ki Ayat 24 me jumla ‘istamta’tum’ se murad ek jaiz aur mustaqil Nikah se haasil hone wala lutf hai, aur ‘ujoor’ se murad lazmi mahr hai. Iske alawa, Rasoolullah (ﷺ) ki Sunnat Quran ki tashreeh (explanation) aur tafseel (specification) karti hai. Sunnat ek mustaqil shar’i haisiyat rakhti hai. Jab Nabi (ﷺ) ne saheeh ahadees me kisi cheez ko wazeh taur par haram kar diya, to wohi aakhri aur qatai hukm hai.

Aitraaz 3: “Agar Nabi (ﷺ) ne ek baar bhi ijazat di, to yeh cheez buniyadi taur par buri ya prostitution jaisi nahi ho sakti.”

Jawab: Yahan phir se Tadreej (gradualism) ki hikmat ko samajhna hoga. Yeh ek aarzi ijazat (rukhsah) thi jo ek khaas, mushkil haalat (jaise jung) ke liye thi. Kisi cheez ki aarzi ijazat ka matlab yeh nahi ke woh hamesha ke liye aala aur pasandeeda amal hai. Iski mustaqil hurmat yeh saabit karti hai ke ek mustahkam (stable) Islami maashre me iske fawaid se zyada nuqsanat hain.

Mantiqi Ghalati (Logical Fallacy): Yeh aitraaz ek Strawman Argument hai. Isme Sunni mawkif ko ghalat tareeqe se pesh kiya jaata hai. Sunni ulama yeh nahi kehte ke yeh pehle din se “bura” tha. Woh yeh kehte hain ke yeh ek aarzi ijazat thi jise usi Authority ne mustaqil taur par haram kar diya jisne ijazat di thi—yaani Allah ke Rasool (ﷺ). Aur aakhri aur laagu hone wala hukm hurmat ka hi hai.

Hasil-e-Kalam

Is tafseeli jaize ke baad, baat bilkul saaf ho jaati hai. Nikah Mutah ki hurmat Quran o Sunnat se saabit hai aur is par Ummat ka Ijma hai. Iske khilaf di jaane wali daleelein ya to adhoori maloomat par mabni hain, ya mansookh ahadees par, ya phir ek azeem Sahabi (Ibn Abbas R.A.) ki aisi raye par jisse woh khud ruju farma chuke the.

Islam ne insani rishton ke liye jo nizam diya hai, woh paidaari (permanence), zimmedari, waqar (dignity), aur mohabbat ki buland aqdar par qayam hai. Yeh tamam khoobiyan mustaqil Nikah ke muqaddas idaare me jama hain. Aarzi aur lamhati hal talaash karne ke bajaye, humein Islam ke diye hue mustahkam aur paakiza raaste ko apnana chahiye. Apne ilm ko mustanad zaraye se badhayein, Shariat ki hikmat par bharosa karein, aur Allah aur Uske Rasool (ﷺ) ke muqarrar karda shadi ke taqaddus ko buland rakhein.

FAQs (Aksar Puche Jane Wale Sawalat)

Q: Kya Nikah Mut’ah aur prostitution (Zina) me koi haqeeqi farq hai? A: Han, zahiri taur par Mut’ah me ek contract hota hai, lekin iska buniyadi amal—aarzi jinsi faiday ke liye raqam ka tabadla, baghair kisi mustaqil zimmedari ke—ise amli taur par prostitution ke behad qareeb la khada karta hai. Yahi wajah hai ke aksariyat ulama ne ise Islami shadi ki rooh ke khilaf qarar diya hai. Mustaqil Nikah ek zindagi banane ka naam hai, jabke Mut’ah ek aarzi ta’alluq khareedne jaisa hai.

Q: Kya Mut’ah ko Hazrat Umar (R.A.) ne haram kiya tha ya Nabi (ﷺ) ne? A: Aakhri aur mustaqil hurmat ka hukm Nabi Kareem (ﷺ) ne Fatah Makkah ke mauqe par jaari farmaya tha. Hazrat Umar (R.A.) ne, बतौर Khalifa, is pehle se qayam shuda nabawi hukm ko naafiz kiya aur logon ke darmiyan kisi bhi ghalatfehmi ko door karne ke liye iska sar-e-aam elaan kiya.

Q: Hazrat Abdullah ibn Abbas (R.A.) jaise azeem aalim ne shuru me Mut’ah ki ijazat kyun di thi? A: Unki ijazat ek ijtihad (ilmi raye) thi jo aam halaat ke liye nahi, balke intehai majboori ki haalat ke liye thi. Jab unke saamne Hazrat Ali (R.A.) ke zariye hurmat ki wazeh hadith aayi, to unhone use qubool kiya aur, beshumar riwayat ke mutabiq, apni pehli raye se ruju kar liya. Yeh Sahaba ke wazeh daleel ke saamne sar jhuka dene ki behtareen misaal hai.

Q: Aaj ke daur me agar koi Mut’ah contract kare to uska kya hukm hai? A: Charon Sunni fiqhi makatib-e-fikr ke mutabiq, aisa contract baatil (invalid) hai aur yeh ta’alluq ghair-shar’i (zina ki ek qism) tasawwur kiya jayega. Yeh Shariat ki nazar me ek jaiz shadi qayam nahi karta.

Q: Agar Mut’ah haram hai, to jo naujawan shadi ka kharch nahi utha sakte, unke liye Islam me kya hal hai? A: Islam ne amli aur rohani, dono hal diye hain. Maashre ki zimmedari hai ke woh mustaqil Nikah ke amal ko aasan aur kam-kharch banaye. Fard (individual) ke liye, Nabi (ﷺ) ne apni khwahishat par qabu paane ke liye roza rakhne ki takeed farmayi hai, iske sath sath apne imaan ko mazboot karna aur fitne ki jagahon se bachna bhi lazim hai.