keya ye hadees sahi hai ke makh'khi ke aek par me bimaari aur dusre me shefa hai ?

Sawaal az : mohtaram janaab Asad Ali sb

assalam alaikum

mujhe Ek hadis instagram se mili iske baare me bataaiye ke keya ye sahi hadis hai ? Keya motabar hai ? Ye reference me ketaab kis firqe ka hai

Ye hadees hai wo :

"jab tum me se kisi ke bartan me mak'khi gir jaaye to wo us ko achhi tarah paani me ghota de kar baahar phenkiye, kyu ke is ke do me se ek par me shefa jabke dusre me bimaari hai

(mishkat ul masabeeh-4115 Bukhari 5782)

Jawaab :

باسمه تعالى

ياصاحب الزمان ادركنا

عليكم السلام و رحمةالله و بركاته

jis hadees ka jo tarjamah aap ne naql kiya hai wo hadees mokhtalif alfaaz ke saath sunni ketaabon me naql huei hai

ye hadees "hadees-e-zobaab" ( makh'khi ki hadees ) se maaruf hai

sahih bokhaari ke motaabiq hadees ka matn molaaheza farmaa'aen :

Abu Horay'rah se rewaayat hai ke nabi-e-kareem ( صلى الله عليه وآله ) ne farmaaya :

" اِذَا وَقَعَ الذُّبَابُ فِى شَرَابِ اَحَدِكُم فَليَغمِسهُ ثُمَّ لِيَنزِعهُ فَاِنَّ فِى اِحدَى جَنَاحَيهِ دَاءً وَالاُخرى شِفَاءً "

"jab tum me se kisi ke pine ki chiz me makh'khi gir jaa'ae to ous ko ( pine ki chiz me ) dabo de phir nikaal daale is liae ke ous ke aek par me bimaari hai aur dusre me shefa"

( sahih bokhaari jild 4 p 580 baab 894 - jild 7 p 263 baab 420 naashir daarul qalam birote / sonan abi daaoud jild 2 p 149 baab makh'khi ke baare me khaane me gir jaa'ae, naashir daarul ketaabul arabi birote )

Aap ne jin ketaabon ka zikr kiya hai wo beraadaraane sunni ki mustanad ketaaben hain, in logon ke nazdik "Bokhaari" qur'aan ke baad sab se motabar ketaab hai

"Mish'kaatul masaabih" me maujud hadees ki asl aebaarat ka tarjama :

"agar khaane me makh'khi gir pade to ous ko khaane me ghota de kar makh'khi ko phenk den phir ous khaane ko khaa'aen keyaon'ke makh'khi ke 2 paron me se aek me bimaari aur dusre me ous ki shefa hai aur makh'khi ous par ko khaane me pahle daalti hai jis me bimaari hoti hai, is liae ghota de kar dusra shefa waala par bhi khaane me pahuncha den"

( jild 2 p 438 ketaabus said ... fasl saani )

ye hadees shia ketaabon me bhi naql huei hai, darj zail hadees ka matn is tarah hai :

Imaam Baaqir ( عليه السلام ) se rewaayat hai ke Rasule Khoda ( صلى الله عليه وآله ) ne farmaaya :

" اِذَا وَقَعَ الذُّبَابُ فِى اِنَاءِ اَحَدِكُم فَليَغمِسهُ فِيهِ ، فَاِنَّ فِى اِحدَى جَنَاحَيهِ شِفاءً ، وَ فِى الآخَرِ سَمَّاً ، لِاَنَّهُ يَغمِسُ جَنَاحَهُ المَسمُومَ فِى الشَّرَابِ ، وَلَا يَغمِسُ الَّذِى فِيهِ الشِّفَاءُ فَاغمِسُوهَا لِئَلَّا يَضُرَّكُم "

"jab tum me se kisi ke bartan me makh'khi gir pade to ous ko bartan me dabo de is liae ke ous ke aek par me shefa hai aur dusre me zahr, makh'khi ous par ko pine ki chiz ya bartan me daalti hai jo zahrila hai, ous par ko nahi daalti hai jis me shefa hai lehaaza dusra shefa waala par bhi pine ki chiz me dabo do taa'ke tumhen noqsaan na pahunch sake"

( tib'bul A'eim'mah p 106 baab fiz zobaab taalif ibne bistaam, isi ketaab se allaamah majlesi aur mohad'dis nuri ne is hadees ko apni ketaab me naql kiya hai, bahaarul anwaar jild 64 p 312 naashir moas'sasah al wafa / mustadrakul wasaa'ael jild 16 p 328 )

is hadees ka zikr sunniyon ki qadimi wa motabar ketaabon aur maakhaz jaiyse sahih bokhaari waghaiyrah me huaa hai

baaz sunni olama ke nazdik ye hadees sahih aur hasan hai aur baaz ke ba'qaul sanad munqata hai lehaaza zaeif hai

aur baaz ne to yahaan tak kaha hai ke ye hadees ghair motabar aur man ghadat ( من گھڑت ) hai, abuhorayrah ne jaal kiya hai

jin ko is hadees se aekhtelaaf hai oun me se baaz ne "maarekatuz zobaab" ( معركة الذباب = makh'khi ke baare me jang ) ke ounwaan se ketaaben aur maqaale bhi likhe hain

is par aeteraaz wa tanqeed ka sabab ye hai ke aaj aek aam aadmi ko bhi maalum hai ke makh'khi ghalaazat aur gandi chizon par zeyaadah baiyth'ti hai, ous ke paaon ( پاؤں ) aur jism me sainkdon ( سینکڑوں ) jaraaseem aur bacteria lage hote hain aur bimaari ke jaraaseem ko phaiylaati hai. makh'khi wabaa'ei amraaz phaiylaane ka aek bada zari'ah hai, medical science ki ru se ye baat saabit hai

dusre ye ke islaam nazaafat aur paakizgi ka deen hai, islaam ne safaa'ei suthraa'ei ki bahot zeyaadah taakid aur targheeb di hai

tisre ye ke insaani tabi'at aur fitrat makh'khi se nafrat karti hai aur ghin mahsus karti hai, ham sab makh'khi se karaahat karte hain

in baaton ke peshe nazar aql se sochne waali baat hai ke Rasule Khoda ( صلى الله عليه و آله ) is tarah ki baat kaiyse kah sakte hain

mokhtasar ye ke is hadees ke mokhaalefeen aur munkereen ka kahna hai ke ye hadees zaeif hai ya man ghadat hai

dusre ye ke is me jo bayaan kiya gaya hai wo scientific research ( سائنسی تحقیقات ) ke bhi khelaaf hai lehaaza ye hadees qaabile qabul nahi hai

is hadees ke silsile me haamiyon ka ye kahna hai ke tib aur medical science ki ru se ye hadees qaabile qabul hai is liae ke maa'herine tib ne is hadees ki hemaayat me apni raa'ae ka izhaar kiya hai, in ke ba'qaul makh'khiyon me kuchh aiyse bacteria ka inkeshaaf wa daryaaft kiya gaya hai jo jaraaseem'kush hain, ounhen jaraaseem ki sar'kobi ke liae istemaal kiya jaata hai

makh'khiyon me shefa ka pahlu bhi hai yaani kuchh aiyse maad'de hain jo jaraaseem'kush hain aur ous zahr ka asar zaa'ael karne waale hain jo zahr khud ye makh'khiyaan le kar aati hain ( Antibiotic ki tarah )

lehaaza makh'khi ke aek par me bimaari ke jaraaseem hote hain aur dusre par me aiyse jaraaseem hote hain jo pahle par ke noqsaan deh asaraat ko zaa'ael kar dete hain

Haamiyon ka kahna hai ye hadees nabi-e-kareem ( صلى الله عليه وآله ) ka aek eilmi mojezah hai is liae ke is ke baare me aap ne chaudah saw saal pahle hi bata diya tha

mazkurah hadees shion ki kisi motabar wa qadimi ketaabon jaiyse kotobe arba'ah me kisi maasum ( عليه السلام ) se naql nahi huei hai

Shaikh Saduq, Shaikh Mofeed aur Shaikh Tusi ( نورالله مرقدهم ) ka shumaar aiyse mohad'deseen me hota hai jo shia hadison ke baani hain, aap hazaraat ki ketaabon me is hadees ka zikr nahi hai

kuchh ketaabon me is hadees ka tazkerah hai to sunni ketaabon se hi naql ki gaei hai aur shion ki fiqhi ketaabon me is hadees ka zikr hai to sunniyon ke baaz fiqhi masaa'ael wa raa'ae ka jawaab dene ke liae hai

mokhtasar ye ke shion ke nazdik ye rewaayat motabar nahi hai is liae ke is ki sanad mazbut wa mohkam nahi hai balke saabit nahi hai

ab rahi ye baat ke is hadees me jo bataaya gaya hai ke 2 paron me mokhtalif asar hai ; aek me bimaari aur dusre me shefa wa aelaaj hai to keya ye qaabile qabul hai ?

aehteyaat ka taqaaza hai ke is baare me izhaare nazar na karun

Biologists aur chemists ( ماہر حیاتیات اور کیمسٹ ) tahqiq karen aur apne khayaalaat ka izhaar karen

aakhir me hadees ke haamiyon se sirf aetna sawaal karta hun ke agar makh'khi mash'rub jaiyse paani, sharbat, dudh, chaa'ae ... me gir jaa'ae to ous ko mash'rub me dubki de phir ouse nikaal phenke ous ke baad piae lekin agar khaane ki khushk chiz jaiyse chaawal, aata, roti aur chocolate waghaiyrah par baith jaa'ae to keya karna chaahiae ? keya ous par masal den phir khaa'aen ?

agar farz kar len aek par me bimaari aur dusre me shefa hai to keya ye hadees qur'aan hakeem ki is aayat " ... oun ke liae paakizah chizon ko halaal karte hain aur oun par paleed wa gandi chizon ko haraam karte hain ... " ( sura Aaraaf aayat 157 ) ke khelaaf nahi hai ?

والسلام

Syed Shamshad Ali Katokhari

khaadim-e-edaara-e-darul itrat Azim Aabaad / patna - shoba-e-sawaalaat Qum / iran

20 / جمادى الاولى / 1443 ھ.ق

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