Internet pe jahan sab ko, sab tarah ki maloomat milti hain, wahi islam se dil chaspi rakhne wale ahbab ko bhi mustanad aur ghair mustanad, har tarah ki maloomat baa asani aur ba afraat mil jati hain jis ke natije mein har koi wa na-kas, 'Islamic scholar' ya 'mufti' ban chuka ho. Kisi bhi masle mein jab koi hadees kisi website pe nazar aati hai to sab apni apni samajh ke mutabiq is se masail ka istinbat kar ke unhein sawab samajh kar phaila na shuru kar dete hain. Halankay yeh istinbat aam tor par jahalat dar jahalat par mabni hota hai. Is soorat halat mein yeh sawal paida hota hai ke kisi hadees ko samajhne ke liye kya zaroori hai ke sirf us ke alfaz aur un ka tarjuma janna kafi hota hai ya alfaz ke sath sath kuch aur ilm, lawazimat, siyaaq o sabaq aur fun-e-hadees ke mahireen ki ara ka janna bhi zaroori hota hai. Is sawal ke jawab mein mujhe ek bar phir wahi waqia ya dastan hai jo aaj se kam o bas tees baras qabl pesh aya tha. Waqia ki tafseelat mein thora bohat farq ho sakta hai ke ek zamana beet gaya lekin juziyat se qata nazar us ka mafhoom suniye aur khud hi faisla kijiye ke ek ghair aalim ke liye mahaz hadees ke alfaz sun kar us se koi natija akhz kar lena kis had tak durust amal hai. Jis saal ki yeh baat hai, us saal raqam ek masjid mein chand aur nojawanon ke sath mo'takif tha. Garmiyon ka zamana tha, ek nojawan ne imam masjid se sawal poocha ke janab kiya halat e aitikaaf mein nahana jaiz hai? Imam masjid, jo Pakistan ke aksar aima masajid ki tarah ek do saal laga kar madrase se bhage hue the lekin jabah aur imamah ke zor par aalim banay hue the, ne farmaya ke ji janab jaiz hai. Baat yahi tak rah ti to shayad theek hoti lekin apni ilmiyat ka raab jamane ke liye woh urdu tarjume wali Bukhari shareef utha laye aur daleel ke tor par yeh hadees parhi 'Wa kaana yukhrijoo raasahu ilayya wahuwa mu'takifun fa aghsiluhu wa ana ha'iz'. (Hazrat Ayesha bayan karti hain) 'Aur aap ﷺ apna sar mubarak meri taraf kar dete. Is waqt aap ﷺ aitikaaf mein bethe hue hote aur main haiz ki halat mein hone ke bawajood aap ﷺ ka sar mubarak dho deti.' Maulvi sahib yeh hadees parh rahe the ke ek nojawan ne Bukhari shareef maulvi sahib ke hath se pakar kar khud dekhna shuru kar diya aur is hi hadees se mutalliq hadith ka tarjuma parh dal. Woh hadees yeh thi. 'An Aisha qalat: Kaanat ihdani idha kaanat ha'izan fa arada rasoolullahi sallallahu alaihi wasallam an yubashiraha amaraha an tattazira fi fawri hayzatiha, thumma yubashiruha, qalat: Wa ayyukum yamliku irbaha kama kaana an nabiyyu sallallahu alaihi wasallam yamliku irbaha.' '(Hazrat Ayesha se riwayat hai ke) Aap ne farmaya hum azwaj mein se koi jab haizah hoti, us halat mein rasool Allah ﷺ agar mubashirat ka irada karte to aap ﷺ azar bandhne ka hukm de dete bawajood haiz ki ziadati ke. Phir mubashirat karte, aap ne kaha tum mein aisa kaun hai jo nabi Kareem ﷺ ki tarah apni shahwat par qabu rakhta ho.' Yeh tarjuma parh kar woh nojawan hairan sa reh gaya kyunke urdu tarjume mein likha hua tha ke hazoor ﷺ mubashirat karte jabke (Hazrat Ayesha) halat haiz mein hoti. Nojawan ne maulvi sahib se poocha ke janab kiya halat haiz mein biwi se mubashirat jaiz hai? Maulvi sahib ne bhi tarjuma dekha to un ki samajh mein kuch na aya, thora tauqif kiya aur kehne lage ke haan nabi ke liye jaiz hai mein ne arz kiya ke janab aap kiya keh rahe hain? Quran majeed mein is ki wazeh mumaaniat mojood hai (Faa'tazilun nisa fil mahid fa la taqrabuhan hatta yaturn). Kya nabi akram ﷺ Quran ke khilaf karte the (maaz Allah) to maulvi sahib, bajaye is ke ke apni baat par ghaur karte ya nazar sani karte, kehne lage tum college mein parhne walon ko kiya maloom... is maulvi sahib ka kya hua yeh alag kahani hai. Yahan yeh arz karna maqsood hai ke kisi bhi masle ko akhz karne ya byanKarne ke liye sirf ek hadees ke alfaaz ya tarjuma kafi nahi hota, balkay aur bhi bohot si cheezon ka dekhna zaroori hota hai. In mein se pehli cheez to khud Arabi alfaaz ko waise jaanna zaroori hota hai jaise woh Arabi zuban mein maroof hain. Maslan, yehi mubashrat ka lafz Arabi zuban mein bohot se maani mein istemal hota hai. Magar Urdu mein aam tor par ek hi maani mustamil hain, yaani miyaan biwi ka jinsi talluq. Isi hadees mein yeh lafz lams aur chhone ke maani mein hai aur khud hadees ke andar iska bara wazeh qareena mojood hai. Isi tarah yeh lafz milne, chipakne aur sarait karnay ke maani mein bhi hota hai jaisay ek hadees ke alfaaz hain "Allahumma inni as'aluka imaanan tabashur bi qalbi" yaani Allah mein tujhse aise imaanan ka sawal karta hoon jo mere dil mein ghar kar jaaye ya chipak jaaye ya sarait kare. Aaj kal ki jadeed Arabi mein yehi lafz layivu teli cast ke maani mein bhi istemal hota hai jo program live aa raha ho, uss par likha hota hai mubashir. Dusri ahem cheez yeh hai ke kisi bhi mawad par mahaz ek hadees se kisi maslay ka istinbat nahi ho sakta jab tak ke us mawad se mutalliq tamam ya aksar ahadees pesh nazar na hon. Maslan, hamare haan aam tor par yeh samjha jata hai ke musiqi najayaz hai. Iss baat mein kitni haqeeqat hai yeh tab maloom hui jab raqam ne zamanat taleemi mein musiqi ke jaiz ya najayaz hone pe mas'ala degree ke liye ek maqala likha. Us waqt jab is mawad par tamam ahadees jama kiye to maloom hua ke musiqi ke adam joaz ki nisbat joaz ki ahadees zyada mustanad aur wazeh hain. Ahadees asal mein Allah ke Rasool ﷺ ke umooman woh aqwal hain (agarche is mein a'maal aur taqreer bhi shamil hai) jo sahaba ne aap se sun kar jama kiye iss liye ek hi mawad par aap ne jo jo, jis jis se bhi farmaya ya amal kiya hai, uss sab ko jama kiya jayega to phir hi majmooi surat hal wazeh hogi. Mahaz ek qoul samne ho to iss mawad ke baray mein ghalat mafhoom ka ikhaz kiya jana aien mumkin hai jaise koi ek hadees parh kar khade ho kar pishaab karna shuru kare. Iss ke liye zaroori hai ke agar yeh hadees uske samne aa gayi hai to woh uss mawad par baqi ahadees ko bhi jaane ya kam az kam ahle ilm se pooch le to tab hi usay maloom hoga ke Nabi ﷺ ne khade ho kar kab pishaab kiya aur kyun kiya. Ahle ilm hi batayenge ke yeh istisna'i amr hai ya umoomi. Teesri ahem cheez yeh hai ke kisi bhi baat ka mafhoom samajhne ke liye yeh zaroori hai ke yeh maloom ho ke yeh baat kis ne kahi, kyun kahi, kab kahi, kis ko kahi, alag kahi ya mehfil mein kahi, kis tarah kahi, kis mood mein kahi waghera. Yeh saari cheezen iss baat ka sahi mafhoom mutaeen karne ke liye az had zaroori hain jis tarah ek lafz apna sahi matlab jumlay mein ada karta hai issi tarah ek jumla apna sahi mafhoom paragraph mein ada karta hai. Is liye siyaq o sabaaq ka jaanna jumle ka mafhoom mutaeen karne ke liye lazmi shart hai. Chothi ahem cheez yeh hai ke kisi hadees ka mafhoom jaanne ke liye ahle ilm khasoosan muhaddiseen ki raaye jaanna az had zaroori hai bilkul issi tarah jis tarah hum medical mein dactron aur science mein scientists ki raaye ke mohtaj hote hain. Ahadees ka mafhoom aur ma'ani mutaeen karne mein muhaddiseen ki raaye hi mani jayegi, na ke meri aur aap ki. Aur paanchvi ahem baat Rasool Allah ﷺ ke zamanay ki tahzeeb o tamaddun, culture, tareekh, maahol aur muashrat se waqif hona bhi ahem hai kyunke aien mumkin hai ke ek hi baat ka mere culture aur zamanay mein aur ma'ani ho jab ke uss zamanay aur culture mein uska ma'na kuch aur ho. Agarche iss mawad par aur bhi bohot sa kalam kiya ja sakta hai lekin Facebook ke danishwar aur mazhabi mahireen agar sirf in paanch shara'it ko hi pesh nazar rakhein to shayad ahadees pe is bebaaki se kalam na karein. Aur aakhri e arz yeh hai ke kisi hadees ko mahaz za'eef keh kar rad na karein kyunke za'eef ek asalatla hai jiska mafhoom mukhtalif ya mawad har ghaz nahi. Khuda ra kisi bhi hadees par apni raaye bayan karne se pehle ahle ilm se zaroor ruju karein kyunke Nabi ﷺ ki taraf baat ko mansoob karna ya Nabi ﷺ ki baat ke mafhoom ko baghair ilm ke bayan karna badi jurat aur bebaaki ka kaam hai.Aur aeen mumkin hai ke is ke baare mein aakhirat mein persh ho jaaye. Haan albata har woh hadees jis ke baare mein ahl-e-ilm ki ara ki roshni mein ye sabit ho jaaye ke ye Quran ke khilaf hai to is amr ko byan karne mein koi harj nahi kyunkeh Quran majeed behr-haal Furqan, Meezan, Hukm aur Mu'min hai. Haan albata is ke ilaawah koi hadees zaeef hi kyun na ho is ke baare mein sukoon ikhtiyaar karna hi ek mominana aur mohabbatna rawiya hai.