Is Baat Ko Yaqeeni Banaayen Ke Aapki Ghiza Shara'ee Zabeeha Se Haasil Ki Gayi Ho
✒Az : Mufti Khalid Saifullah Rahmaani Sahab
♦Ghiza insaan ki ek bunyaadi zaroorat hai, isliye Allah Ta'ala ne kainaat mein ghiza ke waafir wasaail paida farmaaye hain. Ye wasaail na sirf duniya mein insaan ke gird phaile huwe hain balke aakhirat mein bhi faraaham rahenge. Ye aur baat hai ke ahl-e-jannat ko har qism ki takleef-o-
mashaqqat se mehfooz ghizaaein di jaayengi aur ahl-e-dozakh ko bad-maza, bad-boo daar aur takleef dah khaane ki cheezein faraaham ki jaayengi. Duniya mein insaan ko ghiza ke taur par jo cheezein mayassar hein wo bunyaadi taur par teen hain : Jamaadaat, Nabaataat, aur Haiwaanaat.
💠Jamaadaat se muraad mitti, loha waghaira hen, aisi cheezen jin mein zindagi nahi hoti aur jin mein tez raftaar namoo ki kefiyat nahi paayi jaati. Jamaadaat mein bohot kam cheezein hen, jo ghiza ke taur par istemaal hoti hen. Unka zyaada tar istemaal dawaaon mein hota hai. Loha, choona, paththar, sona, chaandi, wagera qadeem zamaane se hi dawaaon mein istemaal kiye jaa rahe hen aur aaj ke taraqqi yaafta daur mein bhi iss tareeqe par istemaal huwa karte hen. Isi tarah qudrati namak, ghiza aur dawa, dono kaamon mein istemaal hota hai.
💠Ghiza ka sab se bada waseela 'Nabaataat' hain. Chaawal, gehun, daal, tel aur tarkaariyaan, ye sab yaa to nabaataat hain ya nabaataat se haasil hone waali ashyaa hain. Badi had tak insaani ghiza ka in'hisar nabaataat ki paidawaar hi par hai. Allah Ta'ala ne nabaataat mein ye khusoosiyat rakhi hai ke inko afzaish mein kam mehnat aur muddat darkaar hoti hai aur paidawaar ki miqdaar bohot zyaada hoti hai. Allah Ta'ala ne in gizaaon mein aisi salaahiyat rakhi hai ke jism ko jo vitamin aur ajzaa matloob hote hen, wo badi had tak inke zariye muhayya hojaate hen. Isi liye bohot se log nabaataati ashyaa ke zariye apni ghiza ki zaroorat puri karte hen.
💠Nabaataat ke ba'ad insaani khuraak ka dusra bada waseela haiwaanaat hain. Guzishta zamaane mein jab naql-o-hamal ke zaraae' mehdood the aur sust raftaar bhi, to sehraayi ilaaqon mein zyaadatar haiwaani ghizaaon par logon ka daar-o-madar hota tha. Isi tarah jungalaat mein jahaan baa-zaabta kheti nahi hoti thi, shikaar ke jaanwar aur phalon ke zariye aadmi apni zaroorat poori karta tha, lekin lahmi ghizaaon ki ahmiyat har ilaaqe mein basne waale logon ke liye rahi hai kyunke jism ki bohot si zarooratein lahmi ghizaaon ke zariye hi behtar taur par poori hoti hain aur Allah Ta'ala ne in mein jo lazzat rakhi hai, nabaataat ke zariye wo haasil nahi ho paati.
Isliye duniya mein hamesha lahmi ghizaaon se istifaada karne waalon ki miqdaar hamesha zyaada rahi hai aur duniya ke beshtar mazaahib ne iski ijaazat di hai. Musalmaan, yahoodi, eisaayi, aur buddhist to isko durust samajhte hi hain lekin hindu mazhab ki kitaabon mein bhi jaanwaron ki qurbaani aur jaanwaron ke gosht ko bataur-e-ghiza istemaal karne ka zikr maujood hai. Gaur kiya jaaye to qudrat ka ishaara bhi yahi hai. Jo jaanwar chaara khaate hen, unke andar gosht ko hazam karne ki salaahiyat nahi hoti, wo qudrati taur par chaara khor hote hen. Jo jaanwar qudrati taur par gosht khor hote hen, wo gosht hi ko hazam karte hen, taba'ee taur par wo chaara nahi khaate. Isliye kabhi ye nahi suna gaya ke bhensein gosht khaane lagi hon aur sheron ne ghaas phoos khaana shuru kardiya ho lekin Allah Ta'ala ne insaan ke me'de mein dono tarah ki ghizaaon ko hazam karne ki salaahiyat rakhi hai.
Isi tarah jaanwaron ko Allah Ta'ala ne daant diye hain jo khaane waali cheezon ko chhote chhote tukde karne ke kaam aate hen. Is tarah unko hazam karna aasan u ho jaata hai. Chaara khor jaanwaron ko chapte daant diye gaye hain, jo nabataati cheezon ko chabaane ke kaam aate hen, inhein nok daar daant nahi diye gae, jinko gosht waghaira ko kaatne mein istemaal kiya jaata hai. Iske bar-aks gosht khor jaanwaron ko nok daar daant diye gaye hain jo lahmi gizaaon ko tukde karne aur kaatne ke kaam aate hen, jaise kutte aur sher waghaira. Insaan ko Allah Ta'ala ne dono tarah ke daant diye hen, ye sab qudrat ke ishaare hain taake insaan apni ghiza ke daaire ko samajh le.
♦Jab ham ghizaaon par shara'ee nuqta-e-nazar se ghaur karte hen to jamaadaat aur nabaataat ka masla aasaan aur waazeh hai kyunke Allah Ta'ala ka irshaad hai ke usne kainaat ki tamaam cheezon ko insaan hi ke liye paeda kiya hai. [Al-Baqara : 29]
Fuqahaa ne isi hukm-e-rabbani ki raushni mein ye qaida muqarrar kiya hai ke cheezon mein asal mubaah hona hai, jab tak ke unke haraam hone ki koi daleel maujood na ho. Lekin haiwaanaat ka muaamla isse mukhtalif hai. Haiwaanaat asal mein haraam hen, jab tak ke unke halaal hone ki shara'ee daleel faraaham na ho. Isliye lahmi ghizaaon ke halaal hone ke liye teen baaton ka lihaaz zaruri hai :
▪Awwal ye ke jis jaanwar ka gosht hai, wo khud halaal ho, aise jaanwaron ki ta'daad mahdood hai. Qura'an-o-hadees mein is silsile mein usool bhi zikr kar diye gaye hain aur unki juzwi tafseelaat bhi mazkoor hen. Chunaancha tamaam darinda jaanwar haraam hen. Nez rengne waale jaandaar keede makode waghaira bhi haraam kiye gaye hen. Oont, bel, bhens, bakre, hiran, murgh mein nar-o-maada, nez paaltu jungli jaanwar halaal kiye gaye hen.
▪Dusri qaabil-e-lihaaz cheez ye hai ke halaal jaanwar ke bhi ba'az ajzaa haraam hen, jiska zikr khud hadees mein hai aur wo ye hen : Nar-o-maada ke aa'za-e-tanaasul, faute, behta huwa khoon, masaana, pitta, jis gosht mein girah pad gai ho. [Kitaab-Ul-Aasar : 116] Ba'az fuqahaa ne un par iska bhi izaafa kiya hai, jisko qassab hazraat "Magaz-e-Haraam" se ta'abeer karte hen. Ye kul 8 hen.
▪Teesri zaroori baat ye hai ke wo halaal jaanwar shara'ee usoolon ke mutaabiq zabah kiya gaya ho.
💠Shara'ee Tareeqe Par Zabah Karne Ke Silsile Men Do Baaten Bunyaadi Ahmiyat Ki Haamil Hen :
▪Awwal ye ke jaanwar ki gardan se 4 naaliyaan guzarti hen : Ek ghiza ki, ek saans ki, aur do khoon ki, jinko shah-e-rag kaha jaata hai. Zabah ke sahi hone ke liye unmen se teen ka achchi tarah kat jaana zaroori hai. [Fataawa Hindiya : 5/287]
Iska ek faaida to jaanwar ki takleef ko kam karna hai kyunke agar dimaag ki taraf jaane waali khoon ki supply line cut jaaye to chand second men quwwat-e-aehsaas khatam hojaati hai, dimaag ki maut khatam hojaati hai aur takleef ka aehsaas baaqi nahi rehta. Iss tarah jaanwar ko takleef ka aehsaas kam hota hai. Dusra faaida ye he ke ragon men gardish karta huwa khoon achchhi tarah nikal jaata hai, iss khoon ke nikal jaane se gosht men muzir-e-sehat (muraad sehat ko nuqsaan pohonchaane waala) asar baaqi nahi rehta. Agar khoon achchi tarah na beh paaye aur jism ke andar hi jazb hojaaye to khoon men sehat ko nuqsaan pohonchaane waale jaraaseem paida hojaate hein aur gosht insaan ke liye nuqsaandah ho jaata hai. Ghaaliban murdaar ke gosht ko haraam qaraar dene ki hikmat yahi hai.
▪Zabah ke amal ke durust hone ke liye dusri zaroori baat ye hai ke zabah karte waqt jaanwar par Allah ka naam liya jaye. Allah Ta'ala ne iss baat ki saraahat farmaayi hai ke wahi jaanwar halaal hai, jo Allah ka naam lekar zabah kiya gaya ho aur aese jaanwar ka gosht khaane se mana farmaaya gaya hai jis par Allah ka naam na liya gaya ho. [Sura-e-An'aam:121]
Ahadees mei iski aur bhi wazaahat aayi hai. Yun to asal maqsood jaanwar par Allah ka naam lena hai khwah kisi bhi tareeqe par naam liya jaaye, lekin afzal tareeqa ye hai ke "Bismillahi Allahu Akbar" kaha jaaye. Zabeeha par Allah Ta'ala ke naam lene ka ye hukm imaan-o-aqeeda ke pehlu se hai, choonke dunya ki mukhtalif mushrik qaumein zabah aur qurbaani ko mushrikaana nuqta-e-nazar se anjaam deti aayi hein, log dewiyon aur dewtaaon ke naam par jaanwaron ko chodte the, asthaano aur buton ki ibaadat gaahon par jaanwaro ke nazraane pesh kiya karte the aur khaane ke liye bhi gairullah ke naam par jaanwar zabah karte the, goya zabah-o-qurbaani ko wo apne mushrikaana aqaaid ke izhaar ka zariya banaate the.
Iski waazeh misaal khud Hindustan hai. Aam taur par biraadraan-e-watan gosht khori ko naa pasand karte hein aur zyaada tar sabzi khor hen. Unko na sirf gaaye ki qurbaani par aitraaz hai balke bada jaanwar bhi naagawaar-e-khatir hai, lekin iske bawajood tehwaaron par unke yahaan bhi jaanwaron ki qurbaani ki jaati hai. Rasoolullah Sallallahu Alaihi Wasallam ne logon ke zahen men aqeeda-e-tauheed ko raasikh karne aur mushrikaana afkaar se unhein bachaane ke liye ye tadbeer farmaayi ke jin kaamon ko wo shirk aur ghairullah ki taqdees ke taur par karte the, unhi ko tauheed ke saanche mein dhaal diya gaya. Qurbaani dena choonke ek fitri jazba hai aur gosht insaan ki ek fitri ghiza hai, isliye Aap Sallallahu Alaihi Wasallam ne qubaani ke tareeqe ko baaqi rakha, lekin inko shirk ki bajaaye aqeeda-e-tauheed ka mazhar bana diya ke qurbaani ki jaaye magar Allaah ke naam par! Jaanwar zabah kiya jaaye lekin Allaah hi ke naam par! Ghairullaah ke naam par na qurbaani jaaiz he aur na hi jaanwaron ko chhodnaa aur zabah karna. Ulemaa is baat par muttafiq hain ke agar koi shakhs Allah ke alaawa kisi aur ke naam par jaanwar zabah karey to uska khaana haraam hai, kyunke khud Qura'an-e-Majeed mein iski saraahat hai. [Sura-e-Maaida : 3]
Iss par bhi qareeb qareeb ittefaaq he ke agar zabah karte waqt qasdan Allah ka naam chhod de to is soorat mein bhi zabeeha halaal nahi hogaa. [Hidaaya : 4/347]
Ye bhi zaroori hai ke zabah karne waala musalmaan ho. [Sura-e-Maaida : 4] Ghair muslim ka zabeeha halaal nahi; Albatta aise yahudi aur eesaayi jo Allaah Ta'ala ke wujood ke qaail hon, nabuwwat aur wahee par imaan rakhte hon, aakhirat par unka imaan ho, wo Hazrat Moosa aur Eesa Alaihimassalam par imaan rakhte hon; Albatta Rasoolullah Sallallahu Alaihi Wasallam par unka imaan na ho to agarcha ye musalmaan nahi hen, lekin kufr mein unka darja dusre ghair muslimon ke muqaable kamtar he, isliye aam ghair muslimon ke muqaable un ke hukm mein narmi barti gayi hai, unki auraton se nikaah jaaiz qaraar diya gaya aur unka zabeeha halaal hai. [Sura-e-Maaida : 5] Lekin isse sirf naam ke yahoodi ya eesaayi muraad nahi hein jo mulhid hon ya jo risaalat-o-aakhirat ka inkaar karte hon, magar apne aap ko baraaye naam yahoodi yaa eesaayi kehte hon, aese naam nihaad yahoodi-o-eesaayi ka na zabeeha halaal hai aur na unki auraton se nikaah jaaiz hai! Aaj kal aam taur par jo log apne aap ko yahoodi ya eesaayi kehte hen, unki soorat-e-haal yahi he ke wo zyaadatar dahriya hen. Khuda, nabuwwat aur aakhirat waghaira ke qaail nahi hain!
Hindustan mein zyaadatar jo ghair muslim bhai aabaad hen, ya'ani hindu, sikh, budh wagera, inka zabeeha mutlaqan haraam he, kyunke wo beher haal ahl-e-kitaab men shaamil nahi hain. Isi tarah agar koi shakhs haqeeqat men yahoodi ya eesaayi ho, tab bhi jab tak wo zabah karte waqt Allah ka naam na le aur Bismillah na kahe, us waqt tak zabeeha halaal nahi hoga!
♦Aaj Kal Zabeeha Ke Silsile Mein Do Baaten Khaas Kar Qaabil-e-Tawajjo Hen :*
▪Awwal ye ke ab gosht ki tijaarat mein achchi khaasi ta'daad ghair muslimon ki daakhil ho chuki hai aur ghair muslim qassaab bhi jaanwar zabah kiya karte hein. Khaas kar chicken ki tijaarat mein musalmaanon ko is pehlu ko saamne rakhte huwe gosht khareedna chaahiye. Agar musalmaan jaanwar zabah kare aur ghair muslim uske gosht farokht karte hon to unse gosht lene mein haraj nahi lekin agar ghair muslim hi jaanwar zabah bhi karte hon to phir unka zabeeha halaal nahi, agarcha aesi jaghen kam hein ke jahaan biraadraan-e-watan jaanwar zabah karne ka kaam karte hon, zyaadatar ilaaqon mein khud musalmaan is kaam ko anjaam dete hein, lekin bade shehron mein ise khaas taur par malhooz rakhne ki zaroorat hai.
▪Dusra qaabil-e-tawajjo pehlu khud musalmaan qassaabon ka hai. Logon ko ehsaas hai ke aam taur par qassaab jaanwar zabah karte chale jaate hein, Bismillah padhne ka ehtimaam nahi karte. Aisa bhi hota hai ke ek taraf jaanwar ke gale par chhuri chala rahe hein, dusri taraf dukaan mein kaam karne waalon par daant dapat kar rahe hein. Aisi soorat mein agar qasdan usne jaanwar par Bismillah nahi kaha to ye zabeeha halaal nahi huwa!
Murgiyaan chunke taqreebaat me badi ta'adad men zabah ki jaati hen, isliye aise mauqe par ghaflat aur zyaada hoti hai. Qassab hazraat ko is silsile mein khusoosi ehtiyaat baratne ki zaroorat hai. Behtar he ke jahaan wo aur kaam karne waalon ko rakhte hen, ek shakhs ko khaas isi maqsad ke liye rakhen jo jaanwar par *Bismillahi Allahu Akbar* kehte huwe zabah karne ka ehtimaam kare. Nez jo log da'awat aur mukhtalif taqreebaat ke liye badi badi miqdaar mein chicken khareed karte hen, wo bhi iss baat ka ehtimaam karen ke chicken zabah karne men apne ek aise saathi ko muqarrar karde jo mustaqil taur par Bismillahi Allahu Akbar kehte huwe zabah ka fareeza anjam de. Is tarah halaal-o-haram jaise ek aham masle mein ek badi be aehtiyaati se bachne ka aehtemaam ho sakta he.
Haraam ghiza ibaadat ko naa maqbool bana deti hen, duaaon ko be asar kardeti he. Insaan ki apni or apne baal bachchon ki zindagi par bura asar padta hai. Aur agar insaan kisi dusre ko aisi ghiza khilaaye jo haraam ho to ye gunaah baalaa-e-gunaah he, isliye jo musalmaan qassaab jaanwar ko zabah karte hen ya jo log chicken zabah karke supply karte hen ya jo gosht khareed kar bazaar me farokht karte hen, wo sab apne aapko haraam se bachaane aur halaal par qaaim rehne ka ehtimaam karen!
Masaajid ke khutabaa ko bhi chaahiye ke woh aam musalmaanon aur khaas kar qassaab ke peshe se waabasta bhaaiyon aur gosht farokht karne waalon ko masle ki ahmiyat samjhaaen balke unke liye tarbiyati camp rakhen, jis men zabah ka shara'ee tareeqa samjhaaya jaaye. Zabeeha ke jo aa'za jaaiz nahi, un ke baare mein ma'aloomaat faraaham ki jaaye. Is silsile mein ye baat bhi qaabil-e-tawajjo hai ke ba'az ilaaqon main log bakre ke faute bhi tal kar khaaya karte hen, jin ko 'kapore' kaha jaata hai, ye haraam hain aur ye un 8 aa'zaa mein shaamil hai jin ko khaane ki mumaani'at hai.
Jo tanzeemen ya idaare zabeeha ke halaal hone ki certificate jaari karte hein, un ki zimmedaariyaan bohat naazuk hain, un mein ahkaam-e-shariat se waaqif numaainde hone chaahiye, zabah ke waqt nigraani honi chaahiye. Peshgi ittela ke baghair achaanak mu'aaina hona chaahiye taake unki tasdeeq ka ghalat istemaal na ho.
Machini tareeqe par jaanwar ko zabah karne ki ek to soorat ye hai ke jaanwar ko aam mamool ke mutaabiq chhure se zabah kiya jaaye aur machine se tukde waghairah kiye jaayen, is main koi haraj nahi. Dusri soorat ye hai ke jaanwar ke zabah karne ka amal hi machine k zariye anjaam paaye, iski ba'az sooraten jaaiz aur beshtar naa jaaiz hain. Hindustan mein aam tor par abhi machini zabeehe ka tareeqa murawwaj nahi hai, lekin agar jaanwar ke zabah ke liye machino se kaam liya jaaye to ulamaa aur arbaab-e-iftaa se daryaaft karnaa chaahiye balke unse mu'aaina karaanaa chaahiye taake woh machine ki no'iyat dekh kar hukm-e-shara'ee bayaan karen.
✒Az : Mufti Khalid Saifullah Rahmaani Sahab
♦Ghiza insaan ki ek bunyaadi zaroorat hai, isliye Allah Ta'ala ne kainaat mein ghiza ke waafir wasaail paida farmaaye hain. Ye wasaail na sirf duniya mein insaan ke gird phaile huwe hain balke aakhirat mein bhi faraaham rahenge. Ye aur baat hai ke ahl-e-jannat ko har qism ki takleef-o-
mashaqqat se mehfooz ghizaaein di jaayengi aur ahl-e-dozakh ko bad-maza, bad-boo daar aur takleef dah khaane ki cheezein faraaham ki jaayengi. Duniya mein insaan ko ghiza ke taur par jo cheezein mayassar hein wo bunyaadi taur par teen hain : Jamaadaat, Nabaataat, aur Haiwaanaat.
💠Jamaadaat se muraad mitti, loha waghaira hen, aisi cheezen jin mein zindagi nahi hoti aur jin mein tez raftaar namoo ki kefiyat nahi paayi jaati. Jamaadaat mein bohot kam cheezein hen, jo ghiza ke taur par istemaal hoti hen. Unka zyaada tar istemaal dawaaon mein hota hai. Loha, choona, paththar, sona, chaandi, wagera qadeem zamaane se hi dawaaon mein istemaal kiye jaa rahe hen aur aaj ke taraqqi yaafta daur mein bhi iss tareeqe par istemaal huwa karte hen. Isi tarah qudrati namak, ghiza aur dawa, dono kaamon mein istemaal hota hai.
💠Ghiza ka sab se bada waseela 'Nabaataat' hain. Chaawal, gehun, daal, tel aur tarkaariyaan, ye sab yaa to nabaataat hain ya nabaataat se haasil hone waali ashyaa hain. Badi had tak insaani ghiza ka in'hisar nabaataat ki paidawaar hi par hai. Allah Ta'ala ne nabaataat mein ye khusoosiyat rakhi hai ke inko afzaish mein kam mehnat aur muddat darkaar hoti hai aur paidawaar ki miqdaar bohot zyaada hoti hai. Allah Ta'ala ne in gizaaon mein aisi salaahiyat rakhi hai ke jism ko jo vitamin aur ajzaa matloob hote hen, wo badi had tak inke zariye muhayya hojaate hen. Isi liye bohot se log nabaataati ashyaa ke zariye apni ghiza ki zaroorat puri karte hen.
💠Nabaataat ke ba'ad insaani khuraak ka dusra bada waseela haiwaanaat hain. Guzishta zamaane mein jab naql-o-hamal ke zaraae' mehdood the aur sust raftaar bhi, to sehraayi ilaaqon mein zyaadatar haiwaani ghizaaon par logon ka daar-o-madar hota tha. Isi tarah jungalaat mein jahaan baa-zaabta kheti nahi hoti thi, shikaar ke jaanwar aur phalon ke zariye aadmi apni zaroorat poori karta tha, lekin lahmi ghizaaon ki ahmiyat har ilaaqe mein basne waale logon ke liye rahi hai kyunke jism ki bohot si zarooratein lahmi ghizaaon ke zariye hi behtar taur par poori hoti hain aur Allah Ta'ala ne in mein jo lazzat rakhi hai, nabaataat ke zariye wo haasil nahi ho paati.
Isliye duniya mein hamesha lahmi ghizaaon se istifaada karne waalon ki miqdaar hamesha zyaada rahi hai aur duniya ke beshtar mazaahib ne iski ijaazat di hai. Musalmaan, yahoodi, eisaayi, aur buddhist to isko durust samajhte hi hain lekin hindu mazhab ki kitaabon mein bhi jaanwaron ki qurbaani aur jaanwaron ke gosht ko bataur-e-ghiza istemaal karne ka zikr maujood hai. Gaur kiya jaaye to qudrat ka ishaara bhi yahi hai. Jo jaanwar chaara khaate hen, unke andar gosht ko hazam karne ki salaahiyat nahi hoti, wo qudrati taur par chaara khor hote hen. Jo jaanwar qudrati taur par gosht khor hote hen, wo gosht hi ko hazam karte hen, taba'ee taur par wo chaara nahi khaate. Isliye kabhi ye nahi suna gaya ke bhensein gosht khaane lagi hon aur sheron ne ghaas phoos khaana shuru kardiya ho lekin Allah Ta'ala ne insaan ke me'de mein dono tarah ki ghizaaon ko hazam karne ki salaahiyat rakhi hai.
Isi tarah jaanwaron ko Allah Ta'ala ne daant diye hain jo khaane waali cheezon ko chhote chhote tukde karne ke kaam aate hen. Is tarah unko hazam karna aasan u ho jaata hai. Chaara khor jaanwaron ko chapte daant diye gaye hain, jo nabataati cheezon ko chabaane ke kaam aate hen, inhein nok daar daant nahi diye gae, jinko gosht waghaira ko kaatne mein istemaal kiya jaata hai. Iske bar-aks gosht khor jaanwaron ko nok daar daant diye gaye hain jo lahmi gizaaon ko tukde karne aur kaatne ke kaam aate hen, jaise kutte aur sher waghaira. Insaan ko Allah Ta'ala ne dono tarah ke daant diye hen, ye sab qudrat ke ishaare hain taake insaan apni ghiza ke daaire ko samajh le.
♦Jab ham ghizaaon par shara'ee nuqta-e-nazar se ghaur karte hen to jamaadaat aur nabaataat ka masla aasaan aur waazeh hai kyunke Allah Ta'ala ka irshaad hai ke usne kainaat ki tamaam cheezon ko insaan hi ke liye paeda kiya hai. [Al-Baqara : 29]
Fuqahaa ne isi hukm-e-rabbani ki raushni mein ye qaida muqarrar kiya hai ke cheezon mein asal mubaah hona hai, jab tak ke unke haraam hone ki koi daleel maujood na ho. Lekin haiwaanaat ka muaamla isse mukhtalif hai. Haiwaanaat asal mein haraam hen, jab tak ke unke halaal hone ki shara'ee daleel faraaham na ho. Isliye lahmi ghizaaon ke halaal hone ke liye teen baaton ka lihaaz zaruri hai :
▪Awwal ye ke jis jaanwar ka gosht hai, wo khud halaal ho, aise jaanwaron ki ta'daad mahdood hai. Qura'an-o-hadees mein is silsile mein usool bhi zikr kar diye gaye hain aur unki juzwi tafseelaat bhi mazkoor hen. Chunaancha tamaam darinda jaanwar haraam hen. Nez rengne waale jaandaar keede makode waghaira bhi haraam kiye gaye hen. Oont, bel, bhens, bakre, hiran, murgh mein nar-o-maada, nez paaltu jungli jaanwar halaal kiye gaye hen.
▪Dusri qaabil-e-lihaaz cheez ye hai ke halaal jaanwar ke bhi ba'az ajzaa haraam hen, jiska zikr khud hadees mein hai aur wo ye hen : Nar-o-maada ke aa'za-e-tanaasul, faute, behta huwa khoon, masaana, pitta, jis gosht mein girah pad gai ho. [Kitaab-Ul-Aasar : 116] Ba'az fuqahaa ne un par iska bhi izaafa kiya hai, jisko qassab hazraat "Magaz-e-Haraam" se ta'abeer karte hen. Ye kul 8 hen.
▪Teesri zaroori baat ye hai ke wo halaal jaanwar shara'ee usoolon ke mutaabiq zabah kiya gaya ho.
💠Shara'ee Tareeqe Par Zabah Karne Ke Silsile Men Do Baaten Bunyaadi Ahmiyat Ki Haamil Hen :
▪Awwal ye ke jaanwar ki gardan se 4 naaliyaan guzarti hen : Ek ghiza ki, ek saans ki, aur do khoon ki, jinko shah-e-rag kaha jaata hai. Zabah ke sahi hone ke liye unmen se teen ka achchi tarah kat jaana zaroori hai. [Fataawa Hindiya : 5/287]
Iska ek faaida to jaanwar ki takleef ko kam karna hai kyunke agar dimaag ki taraf jaane waali khoon ki supply line cut jaaye to chand second men quwwat-e-aehsaas khatam hojaati hai, dimaag ki maut khatam hojaati hai aur takleef ka aehsaas baaqi nahi rehta. Iss tarah jaanwar ko takleef ka aehsaas kam hota hai. Dusra faaida ye he ke ragon men gardish karta huwa khoon achchhi tarah nikal jaata hai, iss khoon ke nikal jaane se gosht men muzir-e-sehat (muraad sehat ko nuqsaan pohonchaane waala) asar baaqi nahi rehta. Agar khoon achchi tarah na beh paaye aur jism ke andar hi jazb hojaaye to khoon men sehat ko nuqsaan pohonchaane waale jaraaseem paida hojaate hein aur gosht insaan ke liye nuqsaandah ho jaata hai. Ghaaliban murdaar ke gosht ko haraam qaraar dene ki hikmat yahi hai.
▪Zabah ke amal ke durust hone ke liye dusri zaroori baat ye hai ke zabah karte waqt jaanwar par Allah ka naam liya jaye. Allah Ta'ala ne iss baat ki saraahat farmaayi hai ke wahi jaanwar halaal hai, jo Allah ka naam lekar zabah kiya gaya ho aur aese jaanwar ka gosht khaane se mana farmaaya gaya hai jis par Allah ka naam na liya gaya ho. [Sura-e-An'aam:121]
Ahadees mei iski aur bhi wazaahat aayi hai. Yun to asal maqsood jaanwar par Allah ka naam lena hai khwah kisi bhi tareeqe par naam liya jaaye, lekin afzal tareeqa ye hai ke "Bismillahi Allahu Akbar" kaha jaaye. Zabeeha par Allah Ta'ala ke naam lene ka ye hukm imaan-o-aqeeda ke pehlu se hai, choonke dunya ki mukhtalif mushrik qaumein zabah aur qurbaani ko mushrikaana nuqta-e-nazar se anjaam deti aayi hein, log dewiyon aur dewtaaon ke naam par jaanwaron ko chodte the, asthaano aur buton ki ibaadat gaahon par jaanwaro ke nazraane pesh kiya karte the aur khaane ke liye bhi gairullah ke naam par jaanwar zabah karte the, goya zabah-o-qurbaani ko wo apne mushrikaana aqaaid ke izhaar ka zariya banaate the.
Iski waazeh misaal khud Hindustan hai. Aam taur par biraadraan-e-watan gosht khori ko naa pasand karte hein aur zyaada tar sabzi khor hen. Unko na sirf gaaye ki qurbaani par aitraaz hai balke bada jaanwar bhi naagawaar-e-khatir hai, lekin iske bawajood tehwaaron par unke yahaan bhi jaanwaron ki qurbaani ki jaati hai. Rasoolullah Sallallahu Alaihi Wasallam ne logon ke zahen men aqeeda-e-tauheed ko raasikh karne aur mushrikaana afkaar se unhein bachaane ke liye ye tadbeer farmaayi ke jin kaamon ko wo shirk aur ghairullah ki taqdees ke taur par karte the, unhi ko tauheed ke saanche mein dhaal diya gaya. Qurbaani dena choonke ek fitri jazba hai aur gosht insaan ki ek fitri ghiza hai, isliye Aap Sallallahu Alaihi Wasallam ne qubaani ke tareeqe ko baaqi rakha, lekin inko shirk ki bajaaye aqeeda-e-tauheed ka mazhar bana diya ke qurbaani ki jaaye magar Allaah ke naam par! Jaanwar zabah kiya jaaye lekin Allaah hi ke naam par! Ghairullaah ke naam par na qurbaani jaaiz he aur na hi jaanwaron ko chhodnaa aur zabah karna. Ulemaa is baat par muttafiq hain ke agar koi shakhs Allah ke alaawa kisi aur ke naam par jaanwar zabah karey to uska khaana haraam hai, kyunke khud Qura'an-e-Majeed mein iski saraahat hai. [Sura-e-Maaida : 3]
Iss par bhi qareeb qareeb ittefaaq he ke agar zabah karte waqt qasdan Allah ka naam chhod de to is soorat mein bhi zabeeha halaal nahi hogaa. [Hidaaya : 4/347]
Ye bhi zaroori hai ke zabah karne waala musalmaan ho. [Sura-e-Maaida : 4] Ghair muslim ka zabeeha halaal nahi; Albatta aise yahudi aur eesaayi jo Allaah Ta'ala ke wujood ke qaail hon, nabuwwat aur wahee par imaan rakhte hon, aakhirat par unka imaan ho, wo Hazrat Moosa aur Eesa Alaihimassalam par imaan rakhte hon; Albatta Rasoolullah Sallallahu Alaihi Wasallam par unka imaan na ho to agarcha ye musalmaan nahi hen, lekin kufr mein unka darja dusre ghair muslimon ke muqaable kamtar he, isliye aam ghair muslimon ke muqaable un ke hukm mein narmi barti gayi hai, unki auraton se nikaah jaaiz qaraar diya gaya aur unka zabeeha halaal hai. [Sura-e-Maaida : 5] Lekin isse sirf naam ke yahoodi ya eesaayi muraad nahi hein jo mulhid hon ya jo risaalat-o-aakhirat ka inkaar karte hon, magar apne aap ko baraaye naam yahoodi yaa eesaayi kehte hon, aese naam nihaad yahoodi-o-eesaayi ka na zabeeha halaal hai aur na unki auraton se nikaah jaaiz hai! Aaj kal aam taur par jo log apne aap ko yahoodi ya eesaayi kehte hen, unki soorat-e-haal yahi he ke wo zyaadatar dahriya hen. Khuda, nabuwwat aur aakhirat waghaira ke qaail nahi hain!
Hindustan mein zyaadatar jo ghair muslim bhai aabaad hen, ya'ani hindu, sikh, budh wagera, inka zabeeha mutlaqan haraam he, kyunke wo beher haal ahl-e-kitaab men shaamil nahi hain. Isi tarah agar koi shakhs haqeeqat men yahoodi ya eesaayi ho, tab bhi jab tak wo zabah karte waqt Allah ka naam na le aur Bismillah na kahe, us waqt tak zabeeha halaal nahi hoga!
♦Aaj Kal Zabeeha Ke Silsile Mein Do Baaten Khaas Kar Qaabil-e-Tawajjo Hen :*
▪Awwal ye ke ab gosht ki tijaarat mein achchi khaasi ta'daad ghair muslimon ki daakhil ho chuki hai aur ghair muslim qassaab bhi jaanwar zabah kiya karte hein. Khaas kar chicken ki tijaarat mein musalmaanon ko is pehlu ko saamne rakhte huwe gosht khareedna chaahiye. Agar musalmaan jaanwar zabah kare aur ghair muslim uske gosht farokht karte hon to unse gosht lene mein haraj nahi lekin agar ghair muslim hi jaanwar zabah bhi karte hon to phir unka zabeeha halaal nahi, agarcha aesi jaghen kam hein ke jahaan biraadraan-e-watan jaanwar zabah karne ka kaam karte hon, zyaadatar ilaaqon mein khud musalmaan is kaam ko anjaam dete hein, lekin bade shehron mein ise khaas taur par malhooz rakhne ki zaroorat hai.
▪Dusra qaabil-e-tawajjo pehlu khud musalmaan qassaabon ka hai. Logon ko ehsaas hai ke aam taur par qassaab jaanwar zabah karte chale jaate hein, Bismillah padhne ka ehtimaam nahi karte. Aisa bhi hota hai ke ek taraf jaanwar ke gale par chhuri chala rahe hein, dusri taraf dukaan mein kaam karne waalon par daant dapat kar rahe hein. Aisi soorat mein agar qasdan usne jaanwar par Bismillah nahi kaha to ye zabeeha halaal nahi huwa!
Murgiyaan chunke taqreebaat me badi ta'adad men zabah ki jaati hen, isliye aise mauqe par ghaflat aur zyaada hoti hai. Qassab hazraat ko is silsile mein khusoosi ehtiyaat baratne ki zaroorat hai. Behtar he ke jahaan wo aur kaam karne waalon ko rakhte hen, ek shakhs ko khaas isi maqsad ke liye rakhen jo jaanwar par *Bismillahi Allahu Akbar* kehte huwe zabah karne ka ehtimaam kare. Nez jo log da'awat aur mukhtalif taqreebaat ke liye badi badi miqdaar mein chicken khareed karte hen, wo bhi iss baat ka ehtimaam karen ke chicken zabah karne men apne ek aise saathi ko muqarrar karde jo mustaqil taur par Bismillahi Allahu Akbar kehte huwe zabah ka fareeza anjam de. Is tarah halaal-o-haram jaise ek aham masle mein ek badi be aehtiyaati se bachne ka aehtemaam ho sakta he.
Haraam ghiza ibaadat ko naa maqbool bana deti hen, duaaon ko be asar kardeti he. Insaan ki apni or apne baal bachchon ki zindagi par bura asar padta hai. Aur agar insaan kisi dusre ko aisi ghiza khilaaye jo haraam ho to ye gunaah baalaa-e-gunaah he, isliye jo musalmaan qassaab jaanwar ko zabah karte hen ya jo log chicken zabah karke supply karte hen ya jo gosht khareed kar bazaar me farokht karte hen, wo sab apne aapko haraam se bachaane aur halaal par qaaim rehne ka ehtimaam karen!
Masaajid ke khutabaa ko bhi chaahiye ke woh aam musalmaanon aur khaas kar qassaab ke peshe se waabasta bhaaiyon aur gosht farokht karne waalon ko masle ki ahmiyat samjhaaen balke unke liye tarbiyati camp rakhen, jis men zabah ka shara'ee tareeqa samjhaaya jaaye. Zabeeha ke jo aa'za jaaiz nahi, un ke baare mein ma'aloomaat faraaham ki jaaye. Is silsile mein ye baat bhi qaabil-e-tawajjo hai ke ba'az ilaaqon main log bakre ke faute bhi tal kar khaaya karte hen, jin ko 'kapore' kaha jaata hai, ye haraam hain aur ye un 8 aa'zaa mein shaamil hai jin ko khaane ki mumaani'at hai.
Jo tanzeemen ya idaare zabeeha ke halaal hone ki certificate jaari karte hein, un ki zimmedaariyaan bohat naazuk hain, un mein ahkaam-e-shariat se waaqif numaainde hone chaahiye, zabah ke waqt nigraani honi chaahiye. Peshgi ittela ke baghair achaanak mu'aaina hona chaahiye taake unki tasdeeq ka ghalat istemaal na ho.
Machini tareeqe par jaanwar ko zabah karne ki ek to soorat ye hai ke jaanwar ko aam mamool ke mutaabiq chhure se zabah kiya jaaye aur machine se tukde waghairah kiye jaayen, is main koi haraj nahi. Dusri soorat ye hai ke jaanwar ke zabah karne ka amal hi machine k zariye anjaam paaye, iski ba'az sooraten jaaiz aur beshtar naa jaaiz hain. Hindustan mein aam tor par abhi machini zabeehe ka tareeqa murawwaj nahi hai, lekin agar jaanwar ke zabah ke liye machino se kaam liya jaaye to ulamaa aur arbaab-e-iftaa se daryaaft karnaa chaahiye balke unse mu'aaina karaanaa chaahiye taake woh machine ki no'iyat dekh kar hukm-e-shara'ee bayaan karen.
