Aksar social media par ya doston ki mehfil mein ek Hadees ka zikr hota hai jo sunne walon, khaas kar khawateen ko, pareshani aur kashmakash mein daal deta hai. Yeh riwayat Sahih Bukhari (304) mein milti hai, jismein Nabi Akram (ﷺ) ne farmaya ke unhone Jahannam mein aurton ki aksariyat dekhi. Yeh baat sun kar foran zehan mein kayi sawalat uthte hain: Kya Islam aurat ko kamzor ya gunahgaar samajhta hai? Kya aurton ka muqaddar Jahannam hai? Aur sab se barh kar, is Hadees mein istemal hone wale alfaaz jaise “deen aur aql mein kami” ka kya matlab hai?
Yeh sawalat bilkul fitri hain. Lekin aksar is Hadees ko iske sahi pas-manzar (context) aur asal mafhoom se alag karke pesh kiya jaata hai, jiski wajah se ghalat fehmiyan janam leti hain. Is article mein hum is Hadees ka ek gehra aur imandaar jaiza lenge. Hum iske har pehlu ko dalail aur mantiq (logic) ki roshni mein parkhenge taake iski asal haqeeqat hum sab par wazeh ho jaye. Humara maqsad ilzamat ka jawab dena nahi, balke haqeeqat ko samajhna aur samjhana hai.
Key Takeaways
- Jahannam ki Wajah Aamaal hain, Fitrat Nahi: Hadees ke mutabiq, aurton ke Jahannam mein zyada hone ki wajah unki paidaishi fitrat nahi, balke do khaas aamaal hain jinse bacha ja sakta hai: zyada laan-taan karna (cursing) aur shohar ki na-shukri karna.
- “Deen aur Aql mein Kami” ka Asal Matlab: Hadees mein zikr shuda “deen aur aql mein kami” ka Jahannam mein jaane se koi ta’alluq nahi hai. In dono baton ko aapas mein jodna ek badi mantiqi ghalati (logical fallacy) hai.
- Deen mein Kami Ek Inaam hai, Saza Nahi: “Deen mein kami” se murad haiz (menses) ke dino mein namaz aur roze se rukhsat (concession) hai. Yeh Allah ka hukum hai aur is par amal karne ka sawab milta hai, gunah nahi.
- Aql mein Kami Ka Mafhoom Zimmedariyon mein Takhfeef hai: “Aql mein kami” se murad aam zehanat ki kami nahi, balke khaas maali muamlaat mein gawahi (testimony) ki zimmedari mein takhfeef (reduction) hai. Yeh aurat ko ghair-zaroori bojh se bachane ke liye Shariat ki ek hikmat hai.
- Islam mein Aurat ke liye Jannat ka Aasan Raasta: Shariat ne aurat ke liye Jannat ka raasta behad aasan banaya hai. Chand buniyadi faraiz ada karke woh Jannat ke jis darwaze se chahe dakhil ho sakti hai, jo uske buland muqaam ki daleel hai.
Hadees ka Sahi Pas-Manzar: Kya Yeh Waqai Aurat Ki Mazammat Hai?
Kisi bhi baat ko samajhne ke liye uska pas-manzar (context) sab se ahem hota hai. Agar hum ek jumla uske mahaul se nikaal dein to uska matlab bilkul badal sakta hai. Sahih Bukhari ki yeh Hadees Eid ke din bayan ki gayi thi. Eid khushi, jashn aur ibadat ka din hota hai. Nabi Akram (ﷺ) ne Eid ki namaz ke baad mardon aur aurton ko khutba diya. Aap (ﷺ) khaas taur par aurton ke majmay ke paas tashreef le gaye. Isse Aap (ﷺ) ki unke liye fikarmandi aur tarbiyat ka ehtimam zahir hota hai.
Aap (ﷺ) ne apni guftagu ka aaghaz ek hukum se nahi, balke ek mashwaray aur hal (solution) se kiya. Aap ne farmaya, “Tasaddaqna” yaani “Sadqa karo”. Yeh ek behtareen usloob-e-tarbiyat hai. Aap ne pehle masle ka hal pesh kiya aur phir uski wajah bayan ki. Yeh andaaz ek shafiq aur meherban rehbar ka hota hai, na ke ek sakht hakim ka.
Jab Aap (ﷺ) ne farmaya ke unhone Jahannam mein aurton ki aksariyat dekhi hai, to wahan maujood Sahabiyat (female companions) ne bura nahi manaya, na hi unhone ise apni tauheen samjha. Balke unhone foran sawal kiya, “Lima ya Rasool Allah?” yaani “Aisa kyun hai, Ya Allah ke Rasool?”. Unka yeh sawal is baat ki daleel hai ke woh Aap (ﷺ) ke is kalaam ko ek tanqeed (criticism) nahi, balke ek islah (reformation) aur fikar-mandi ka izhaar samajh rahi theen. Unka Aap (ﷺ) par mukammal aitmaad tha aur woh janti theen ke Aap (ﷺ) jo bhi farma rahe hain, woh unki bhalai ke liye hai.
Is pure manzarname ko dekhein to yeh Hadees aurat ki mazammat (condemnation) nahi, balke ek “spiritual health intervention” ya rohani hifazati tadbeer lagti hai. Jaise ek meherban doctor apne mareez ko batata hai ke “Aapko falan beemari ka khatra hai, isliye yeh parhez karein aur yeh dawa lein.” Doctor ka maqsad mareez ko darana nahi, balke usay bachana hota hai. Bilkul isi tarah, Nabi Akram (ﷺ) ne aurton ko ek rohani khatre se aagah kiya aur usse bachne ka aasan tareeqa (sadqa) bhi bata diya. Is Hadees ka asal maqsad aurton ko Jahannam se bachana hai, na ke unhein Jahannami ailaan karna.
Jahannam Ki Asal Wajah: Fitrat Ya Aamaal?
Ab aate hain us ahem sawal ki taraf ke Hadees mein aurton ke Jahannam mein zyada hone ki kya wajah batayi gayi hai. Kya yeh wajah unki paidaish, unki fitrat ya unka aurat hona hai? Jawab wazeh taur par “nahi” hai. Hadees ne iski do bilkul saaf aur wazeh wajuhaat bayan ki hain, aur dono ka ta’alluq insaan ke ikhtiyari aamaal (actions by choice) se hai, na ke uski majboori ya fitrat se.
1. “Tukthirna al-La’n” (Zyada Laan-Taan Karna)
Pehli wajah jo bayan ki gayi, woh hai “zyada laan-taan karna” ya “kasrat se la’nat bhejna”. La’nat karne ka matlab hai kisi ko Allah ki rehmat se door hone ki bad-dua dena. Zabaan ka ghalat istemal aur bad-kalami Islam mein ek sakht gunah hai, chahe woh mard kare ya aurat. Apni zabaan ko qabu mein rakhna imaan ki alamat hai. Is Hadees mein aurton ko is aadat se khaas taur par mutanabbeh kiya gaya hai, shayad isliye ke gusse ya jazbaat mein aakar is gunah mein mubtala hone ka imkaan zyada hota hai. Magar yeh ek aisi kamzori hai jise koshish aur tarbiyat se door kiya ja sakta hai. Iska aurat hone se koi lazmi ta’alluq nahi.
2. “Takfurna al-‘Ashir” (Shohar ki Na-Shukri Karna)
Dusri aur sab se ahem wajah “shohar ki na-shukri” bayan ki gayi hai. Yahan lafz
‘ashir istemal hua hai, jiska matlab hai saathi ya shohar. Aur lafz kufr yahan Allah ke inkaar ke ma’no mein nahi, balke na-shukri (ingratitude) ke ma’no mein hai. Hadees iski wazahat bhi karti hai: “Agar tum mein se koi umar bhar uske saath ehsaan kare, phir woh tumse koi mamuli (na-pasandeeda) cheez dekh le to keh uthti hai, ‘Maine tumse kabhi koi bhalai nahi dekhi'”.
Yeh ek insani nafsiyat ka pehlu hai jahan ek ghalati ki wajah se saari achchaiyon par pani pher diya jaata hai. Islam ne is rawaiyye ko itna sangeen gunah kyun qarar diya? Iski wajah sirf miyan-biwi ka apasi jhagra nahi hai. Iske peeche ek gehri rohani hikmat hai. Islam mein nikah ko “aadha deen” kaha gaya hai. Shohar aur biwi ek dusre ke liye Allah ki taraf se ek azeem ne’mat hain. Kisi ne’mat ki na-shukri karna dar-haqeeqat us ne’mat ke dene wale, yaani Allah Ta’ala ki na-shukri hai.
Is tarah, shohar ki na-shukri sirf ek akhlaqi burai nahi rehti, balke yeh Allah ke saath talluq ki kamzori ki alamat ban jaati hai. Jab insaan apne sab se qareebi saathi ke ehsanaat ko ek jhatke mein bhula sakta hai, to is baat ka andesha hai ke woh apne Rab ke be-shumar ehsanaat ko bhi bhool jaye. Isliye yeh Hadees darasal shukrguzari (gratitude) ki azeem ahmiyat par zor de rahi hai, jo imaan ka ek lazmi hissa hai.
In dono wajuhaat se saaf zahir hai ke Jahannam mein jaane ka sabab aurat ki fitrat nahi, balke woh aamaal hain jin par insaan ko mukammal ikhtiyar hai. Yeh aisi cheezein hain jinhein imaan, sabr aur tarbiyat ke zariye badla ja sakta hai.
“Deen aur Aql mein Kami”: Islam Ka Sabse Bada Ilzaam?
Yeh is Hadees ka sab se zyada ghalat samjha jaane wala hissa hai. Hadees ke pehle hisse mein Jahannam ki wajuhaat bayan karne ke baad, ek alag jumle mein Nabi Akram (ﷺ) ne farmaya: “Maine deen aur aql mein naqis (kam) hone ke bawajood ek hoshiyar aur samajhdar mard ki aql par ghalib aane wali tumse barh kar kisi ko nahi dekha”.
Yahan sab se pehli aur ahem baat yeh samajhni hai ke yeh ek alag jumla hai. Iska upar wali baat se barah-e-raast (direct) ta’alluq nahi hai. Transcript mein bhi wazahat ki gayi hai ke Hadees ka pehla hissa jahan Jahannam ki wajah batayi gayi, woh mukammal ho chuka tha. Yeh kehna ke “aurtein deen aur aql mein kami ki wajah se Jahannam mein jayengi” ek zabardast mantiqi ghalati hai, jise False Cause Fallacy kehte hain. Yeh bilkul waisa hi hai jaise koi kahe, “Kal barish hui thi, aur aaj main fail ho gaya, iska matlab hai main barish ki wajah se fail hua.” Yeh do alag alag waqiyat ko bila-wajah jodna hai.
Ab hum in dono istalahaat (terminologies) ka gehrai se jaiza lete hain.
“Naqisat-id-Deen” (Deen mein Kami) ka Asal Mafhoom
Jab Sahabiyat ne pucha ke hamare deen mein kami kya hai, to Aap (ﷺ) ne khud iski wazahat farmayi: “Kya aisa nahi hai ke jab aurat haiz (menses) ki halat mein hoti hai to woh na namaz parhti hai aur na roza rakhti hai?” Unhone jawab diya, “Ji haan, aisa hi hai.” Aap (ﷺ) ne farmaya, “Yahi uske deen ka nuqsan hai”.
Yahan lafz “nuqsan” ya “kami” (deficiency) ka matlab gunah ya kotahi nahi hai. Haiz ek fitri (natural) amr hai jo Allah ne aurat ke liye muqarrar kiya hai. Is dauran namaz aur roza na rakhne ka hukum bhi Allah ne hi diya hai. Allah ke hukum par amal karna ‘ibadat’ hai. Isliye, ek aurat jab haiz ki wajah se namaz chhorti hai, to woh gunah nahi kar rahi hoti, balke Allah ki ita’at kar rahi hoti hai, aur is ita’at par usay sawab milta hai.
Toh phir “kami” ka kya matlab hua? Yeh kami miqdaar (quantity) ke aitbar se hai, mayar (quality) ke aitbar se nahi. Yani, ek mard pure mahine namazein parhta hai, jabke ek aurat chand din nahi parhti. To zahiri aamaal ki ginti mein ek “kami” waqay hoti hai. Lekin is kami ko Allah Ta’ala dusre tareeqon se pura kar deta hai. Roze ki qaza ka hukum hai, jisse woh kami puri ho jaati hai. Namaz ki qaza nahi, lekin us waqt mein zikr-o-azkaar ki takeed hai, jisse usay namaz jaisa hi sawab mil sakta hai. Isliye, yeh “kami” darasal ek rukhsat (concession) aur Allah ki taraf se asaani hai, na ke koi aib ya saza.
“Naqisat-il-Aql” (Aql mein Kami) ki Haqeeqat
Isi tarah jab “aql mein kami” ke bare mein pucha gaya, to Aap (ﷺ) ne farmaya: “Kya do aurton ki gawahi ek mard ke barabar nahi hai?” Unhone tasdeeq ki. Aap (ﷺ) ne farmaya, “Yeh uski aql ka nuqsan hai”.
Yahan bhi lafz naqs ke sahi matlab ko samajhna zaroori hai. Classical Arabic mein lafz naqs ka buniyadi matlab “kami” ya “takhfeef” (reduction) hai, na ke “aib” ya “kharabi” (defect). Is Hadees mein “aql mein kami” se murad aurat ki aam zehanat (general intelligence) ya samajh boojh mein kami hargiz nahi hai. Islam ne ilm haasil karna mard aur aurat dono par farz kiya hai, aur tareekh aisi be-shumar aalimah aur faqihah (female scholars) se bhari pari hai jinki aql-o-danayi ki misaal di jaati hai, jaise Hazrat Ayesha (RA).
Yeh “kami” ek khaas shara’i (legal) maamle se mutalliq hai, yaani maali lain-dain (financial transactions) mein gawahi. Quran (Surah Al-Baqarah: 282) mein iska zikr hai, aur wahan iski wajah bhi bata di gayi hai: “…taake agar ek bhool jaye to dusri usay yaad dila de”. Shariat ne iski wajah bhoolna (forgetfulness) batayi hai, na ke aql ki kami. Us daur ke mua’sharati (societal) haalat mein aurtein maali aur karobari muamlaat mein aam taur par hissa nahi leti theen. Unka daaira-e-kar alag tha. Isliye, unhein is qism ke muamlaat mein bojh aur zimmedari se bachane ke liye Shariat ne yeh asaani paida ki ke ek aurat ke saath ek aur madadgaar ho.
Yeh bhi yaad rahe ke yeh qanoon har qism ki gawahi ke liye nahi hai. Aise muamlaat jinse sirf aurtein waqif ho sakti hain, jaise paidaish (childbirth) ya khawateen ke makhsoos masail, wahan ek aurat ki gawahi hi kafi aur mustanad (authoritative) maani jaati hai. Isse saabit hota hai ke masla zehanat ka nahi, balke zimmedariyon ki taqseem aur muamle ki nau’iyat (nature) ka hai. Yeh “kami” darasal “zimmedari mein takhfeef” (reduction in responsibility) hai, jo aurat ke liye ek sahulat hai, uski tanqees (belittling) nahi.
Balance in Shariah: Jannat Ka Aasan Raasta
Jab aalochna karne wale is Hadees ko pesh karte hain, to woh aksar ek aur mantiqi ghalati ka shikaar hote hain jise Cherry-Picking Fallacy kehte hain. Iska matlab hai ke woh Islam ki taleemat ke samandar se sirf ek qatra (jo unke matlab ka ho) utha lete hain aur baqi pure samandar ko nazar-andaaz kar dete hain. Woh warning wali Hadees to batate hain, lekin bisharat (khushkhabri) wali ahadees ko chupa lete hain.
Islam mein aurat ke muqaam ka ek mutawazin (balanced) tasawwur haasil karne ke liye zaroori hai ke hum dusri ahadees ko bhi dekhein. Ek mash’hoor aur Sahih Hadees mein Nabi Akram (ﷺ) ne farmaya:
“Jab aurat apni paanch waqt ki namazein parhe, apne mahine (Ramzan) ke roze rakhe, apni sharmgah ki hifazat kare, aur apne shohar ki ita’at kare, to us se kaha jayega ke Jannat ke jis darwaze se chaho dakhil ho jao.”
Ghaur karein, Jannat mein dakhile ke liye kitna aasan aur wazeh nuskha (formula) diya gaya hai. Ismein koi aisi shart nahi jo aurat ki taqat se bahar ho. Mardon par iske ilawa bhi kitni zimmedariyan hain, jaise ghar walon ki maali kifalat, jihad, aur deegar ijtemai faraiz. Iske muqable mein, aurat ke liye nijaat ka raasta uske buniyadi deeni aur khan’dani faraiz se joda gaya hai. Yeh is baat ki alamat hai ke Allah ne aurat ke liye apni jaza aur inaam ka raasta kitna qareeb aur aasan rakha hai.
Yeh dono ahadees (Jahannam ki warning aur Jannat ki bisharat) ek dusre ki zidd (contradiction) nahi hain. Balke yeh deen ke do ahem usoolon, Khauf (Allah ka darr) aur Raja (Allah ki rehmat ki umeed) ki ak’kasi karti hain. Pehli Hadees insaan ko gunahon ke anjaam se dara kar Khauf paida karti hai taake woh ghaflat se baaz rahe. Dusri Hadees nijaat ke aasan raaste bata kar Allah ki rehmat ki Raja (umeed) dilati hai taake woh mayus na ho. Ek kamil deeni tarbiyat ke liye yeh dono pehlu zaroori hain. Sirf ek pehlu par zor dena tasveer ko na-mukammal aur ghalat bana deta hai.
Natija (Conclusion) Aurat Jahannam mein Kyun Jayegi? Sahih Bukhari 304 Explained
Mukhtasar yeh ke Sahih Bukhari ki Hadees 304 ko agar uske sahi pas-manzar, alfaaz ke durust mafhoom aur deen ki majmui taleemat ki roshni mein dekha jaye, to woh tamam ghalat fehmiyan door ho jaati hain jo iske sath jod di gayi hain.
Hum ne dekha ke yeh Hadees aurat ki mazammat nahi, balke uske liye ek shafqat bhari naseehat hai. Jahannam mein jaane ki wajah aurat ki fitrat nahi, balke uske ikhtiyari aamaal hain jinse bachna mumkin hai. “Deen aur aql mein kami” ki istalahaat ka matlab zehni ya rohani kamzori nahi, balke Allah ki taraf se di gayi sahuliyat aur zimmedariyon mein takhfeef hai.
Jab hum is Hadees ko us Hadees ke saath mila kar parhte hain jismein aurat ke liye Jannat ka aasan raasta bataya gaya hai, to Islam ka mutawazin aur khoobsurat nazariya samne aata hai. Islam aurat ko na to kamtar samajhta hai aur na hi usay gunahon par majboor. Balke, usne aurat ko ek muazzaz muqaam diya hai aur uski fitrat aur zimmedariyon ka lihaz karte hue uske liye nijaat aur kamiyabi ki raahein aasan kar di hain. Zaroorat is amr ki hai ke hum deen ko jazbaat ya adhoore ilm se nahi, balke tehqeeq, aql aur imandaari se samjhein.
FAQs (Aksar Puche Jane Wale Sawalat)
Q: To kya aurat ko haiz (menses) ki wajah se saza milegi? A: Hargiz nahi. Haiz ke dauran namaz aur roza chhorna Allah ka hukum hai. Is hukum ki pairwi karna ‘ibadat hai aur is par sawab milta hai, saza nahi. Yeh Allah ki taraf se ek sahulat aur rehmat hai, na ke koi rohani aib.
Q: Kya har aurat shohar ki na-shukri karti hai? A: Nahi. Hadees ek aam insani kamzori ki nishandahi karti hai jo baaz aurton mein zyada ho sakti hai, lekin yeh har aurat par laagu nahi hoti. Yeh ek tanbeeh (warning) hai taake khawateen is rawaiyye se bachein aur Allah ke nazdeek apna darja buland karein.
Q: Agar aurat ki gawahi (testimony) aadhi hai, to kya Islam usay kam-aql samajhta hai? A: Nahi. Yeh qanoon Quran mein zikr shuda khaas maali muamlaat ke liye hai, aur iski wajah bhoolne ke imkaan ko kam karna hai. Bohat se dusre muamlaat, jaise bachay ki paidaish ya aurton ke makhsoos masail, mein ek hi aurat ki gawahi kafi aur mustanad hoti hai. Yeh zimmedariyon ki taqseem hai, zehanat ka paimana nahi.
Q: Agar mard aurat par zulm kare to kya tab bhi aurat ko uski ita’at karni chahiye? A: Islam mein ita’at sirf jaiz aur bhalai ke kaamo (ma’roof) mein hai. Allah ki na-farmani mein kisi makhlooq ki ita’at nahi hai. Agar shohar zulm kare ya Shariat ke khilaf koi hukum de, to uski ita’at wajib nahi. Islam ne aurat ko zulm se bachane ke liye huqooq diye hain, jismein khula (talaaq ka haqq) bhi shamil hai.
