kuffaaro mushrekin ke najis hone par dalil aur in ki najaasat me hikmaten aur in se ta'alloqaat

Sawaal az : mohtaram janaab Z. J.  sb

Salaamunalaikum Maulana
Allah aapko jazaye khair inayat kare

Mera sawaal yeh hai "kya ham khaane ke cheez ko" but'parast ke haath se khaa sakte hain aur agar nahi to iska reason. Kya quran sharif me ya hadis ya riwayat me likha hua ke ham kaafir ke haatho se nahi khaa sakte. Ye sawaal isliye bhi kiya hoon ke mai bhi Hindu se convert ho gaya hoon. Please reply in details if possible inshallah. Jazakallah

Jawaab :

باسمه تعالى
عليكم السلام و رحمةالله و بركاته

agar but'parast, kaafir aur mushrik ka gila wa tar haath khaane par is tarah lage ke tari saraayat kar jaa'ae to nahi khaa sakte hain, is liae ke wo najis ho gaya

aap ki khidmat me arz kar dun ke ye hukm sirf but'parast, kaafir aur mushrik ke liae nahi hai balke musalmaanon ke darmeyaan bhi baaz aiyse gumraah firqe hain jo kaafir wa najis hain, oun ke haath ka bhi khaana, khaana najaasat ki wajah se haraam hai

misaal ke taur par agar koei Maasumin (سلام الله عليم) me se kisi aek ko Khoda maane (yaani ghaali) ya Khoda ya Rasule Akram ya 12 imaamon me se kisi aek ko ya Janaabe Saiy'yedah (صلوات الله عليهم) ko bura kahe, in se adaawat wa dhush'mani ka izhaar kare jaiyse khawaarij aur naasebi, ye bhi najis hain in ki najaasat kuffaaro mushrekin se zeyaadah shadid hai

khawaarij, naasebi, kaafir, mushrik aur but'parast ki najaasat aek insaan hone ke aetebaar se nahi hai balke in ki baateni khabaasat, ghalat aqaa'aed aur fikri aaludgi wa palidi ki wajah se hai, maqsad tauhin nahi hai

But'parast, kaafir aur mushrik ke najis hone aur oun ke haath ka khaana na khaane ki wajah :

asl eillat wa hikmat ka eilm Khoda aur Maasumin (سلام الله عليهم) ko hai, farmaane aelaahi hai is liae is hukm ko maante hain

lekin baaz aiysi eillaten aur waj'hen hain jin ko ham apni naaqis aql ke zari'ae samajh sakte hain oun me se baaz ki taraf aeshaarah kiya jaa raha hai :

1. But'parast, kaafir aur mushrik tahaarat wa najaasat ki is tarah re'aayat aur aehtemaam nahi karte jis ka hukm shari'at ne diya hai



misaal ke taur par paakhaana wa peshaab karne ke baad ous tarah nahi dhote hain jis tarah islaam ne hukm diya hai ya bilkul nahi dhote hain.




peshaab karte waqt sirf kaan par janew [جنیو - wo bata (بٹا) huaa dhaaga jise baaz but'parast gale me daale rahte hain] lapet lete hain lekin dhote nahi hain




jo nahi dhote hain oun ka badan, lebaas aur bartan waghairah yaqinan najis hai, jab najis haath waghairah bartan ya khaane par lage to najis ho hi jaa'ae ga aur najis chiz ka khaana pina haraam hai




chunke but'parast ... najaasat se parhez nahi karte hain lehaaza islaam ne in ki najaasat ka kulli wa o'mumi hukm de diya



2. Baateni khabaasat wa aaludgi :



ghalat aqaa'aed wa afkaar ki bena par kuffaaro mushrekin ka baatin aaludah hai, is baateni aaludgi ka asar jism par bhi hota hai, in ke jism se aiyse microbe muntaqil hote hain jin ko ham mahsus nahi karte lehaaza oun se bachna zaruri hai, isi liae in ke haath ka khaana nahi khaana chaahiae




gilaa wa tar haath ... hone ki shart isi liae hai, agar kisi chiz par gilaa haath laga tab wo chiz najis hogi agar sukha hai to najis nahi hogi is liae ke khushk chiz se microbe muntaqil nahi hote hain




isi liae jab pasina bhi lag jaa'ae to dhone ka hukm hai




sharaab keyon najis hai ? agar is baare me mokhtasar fikr karen to samajh me aa jaa'aega, noqsaan wa zarar aur manfi asaraat ki wajah se najis hai
kuffaaro mushrekin ki najaasat bhi isi tarah hai




insaan ki fikr ka asar jism par hota hai, ye baat eilmi lehaaz se saabit shudah hai, baateni khabaasat wa ghalat aqaa'aed ki bena par ruho jaan aaluda ho jaa'ae to badarja'ae aula (بدرجۂ اولی) is ka asar jism par hoga




ye alag baat hai ke ham ko is ka aehsaas nahi hota hai is liae ke ye microbe naa'mahsus hai



3. Najaasat ka hukm bataure saza hai :



khoda se inkaar ya ous ke liae sharik qaraar dena islaam ki nazar me buzurg'tarin wa sangin jurm wa gunaah hai
lehaaza in ki najaasat ka hukm momkin hai bataure saza ho



4. Najaasat ka hukm seyaasi hai :



agar musalmaan ki nashisto barkhaast, kaafir wa mushrik ke saath beghair kisi qaiydo shart aur aazaadaana taur par kisi rok tok ke beghair ho to is outhne baiythne ka asar, kam eilm aur eimaan me kamzor musalmaan par hoga
in ki raftaar, guftaar, inheraaf, baatil aqaa'aed aur mokharrib afkaar ka manfi asar hoga




qawi aehtemaal hai ke kamzor aqida musalmaan par in ke seyaasi wa baateni aur poshidah microbe ka asar hoga, maanawi wa ruhaani lehaaz se ye microbe zaaheri microbe se zeyaadah khatarnaak hai lehaaza najis qaraar dene ki aek wajah ye ho sakti hai, taake musalmaan aazaadaana taur par in se raabeta na rakhe, aehteyaat se kaam le




dar waaqe in se parhez moqaddema wa pesh'khaiyma hai, in ki baateni khabaasat se ijtenaab wa parhez ka




agar badan paak ho to raabeta qaribi wa zeyaadah rahe ga is ka natija in ke rang me tabdil wa badal jaana hai




aiysho nosh, jowaari ... se dur rahne ke liae isi liae kaha gaya hai ya rewaayat me hai :




"ahmaq se dosti na karo is liae ke ous ki hemaaqat ka asar tum par hoga"




ham ko hemaaqat nazar nahi aati hai lekin is ka asar hota hai




kuffaaro mushrekin ki najaasat ka hukm bhi in hi baaton ke peshe nazar hai, ye aek mohim wa qaabile tawaj'joh sabab hai




in ki najasat ka hukm manteqi, aaqelaana aur hakimaana hai




Mash'hur kahaawat hai :




"Kharbuze ko dekh kar kharbuzah rang pakadta hai"

---

"خربوزے کو دیکھ کر خربوزه رنگ پکڑتا ہے"




Yaani aadmi jaiysi sohbat me baithe waiysa ho jaata hai




shuru me arz kiya, farmaane aelaahi hai is liae is hukm par yaqin rakhte hain




surah tauba aayat 28 me hai :




"یا أَیُّهَا الَّذینَ آمَنُوا إِنَّمَا الْمُشْرِکُونَ نَجَسٌ ..."




"aiy eimaan waalo mushrekin to bela shub'ha najis wa naa'paak hain ..."




foqaha, kuffaaro mushrekin ki najaasat par is aayat se istidlaal karte hain




(Tah'zibul Ahkaam - jild 1 - p 223 - baabul meyaah wa ahkaamoha ...)




Rewaayat :




Imaame Saadiq (عليه السلام) se aiyse shakhs ke baare me sawaal huaa jis ne majusi se mosaafaha kiya tha to aap ne farmaaya :




"يَغْسِلُ يَدَهُ وَ لَا يَتَوَضَّأُ"




"apne haath ko dho'ae aur wozu na kare"




(yaani agar haath ki tari lagi hai to dho'ae lekin is se wozu baatil nahi hoga lehaaza dobaarah wozu karna laazim nahi hai)




(Osul-e-Kaafi - jild 2 - p 650 - baabut taslim ala ahlil melal)




majusi wa kuffaaro mushrekin ka taqriban aek hi hukm hai




is hadis se bhi in ki najaasat par istidlaal kiya jaata hai




najis hain tabhi to Imaam (عليه السلام) ne haath dhone ke liae kaha




(ye aek eilmi bahs hai, najafe ashraf wa qum moqaddasah me foqaha wa maraaje sirf is mauzu ke mota'alliq barson darse khaarij dete hain, zaahir hai is ko chand satron me bayaan nahi kiya jaa sakta hai, dusre ye ke is tarah ki bahs awaam ke liae nahi hai)

Note :

kuffaaro mushrekin aur but'parast ki najaasat ke hukm ka matlab hargiz ye nahi hai ke oun se insaani wa tejaarati ... ta'alluqaat bhi mana hain

insaani wa tejaarati ta'alluqaat qaa'aem karne me eimaan ki shart nahi hai

Surah Tauba aayat 12 me hai :

"kufr ke imaamon se jang karo ..."

is liae nahi ke :

"لَا اِيمَانَ لَهُم"

---

"laa eimaana lahum"

(oun ke liae eimaan nahi hai)

balke farmaaya :

"لَا اَيمَانَ لَهُم"

---

"laa aiymaana lahum"

(oun ki qasamo ka koei aetebaar nahi hai ye log apne ahd wa qasamen todte hain)

is aayat se ba'khubi waazeh hai ke jo apne ahdo paiymaan ke paa'band nahi oun se raabeta na rakho lehaaza jo kuffaaro mushrekin ahdo paiymaan nahi todte oun se insaani wa tejaarati ... raabeta rakha jaa sakta hai

khoda behaqqe mohammad wa aale mohammad (سلام الله عليهم) aap ke taufiqaat me mazid aezaafa farmaa'ae

والسلام

Syed Shamshad Ali Katokhari
khaadime edaara-e-darul itrat Azim Aabaad / patna - shoba-e-sawaalaat Qum / iran

18 / جمادى الاولى / 1440 ھ.ق

subscribe us on youtube