Ahkaam e Taqleed, phatave tauzeeh ul masail by Aayat ul Allah Sayed Ali Hussani Seestaani Urdu/Hindi

Namaaz Qaim Karin

samasya (1) har musalamaan ke lie dharm ke siddhaanton ko antardrshti se jaanana zarooree hai kyonki dharm ke siddhaanton kee kisee bhee tarah se nakal nahin kee ja sakatee.arthaat, kisee vyakti ke lie dharm ke siddhaanton par keval isalie vishvaas karana sambhav nahin hai kyonki vah in siddhaanton ko jaanata hai.parantu yadi koee vyakti islaam kee mool maanyataon par vishvaas karata hai aur use vyakt karata hai (bhale hee yah abhivyakti antardrshti se na ho), to vah abhee bhee musalamaan aur aastik hai.isalie is musalamaan par eemaan aur islaam ke tamaam hukm kaayam rahenge lekin (muslim dharm) Ko Chhor kar baakee dhaarmik aadeshon mein yah aavashyak hai yah hai ki manushy saakshy ke maadhyam se nirnay tak pahunch sakate hain.ya kisee mujatahid kee nakal karen ek yazeer ko apana kartavy saavadhaanee se nibhaana chaahie taaki use yakeen ho jae ki usane apana sharee daayitv poora kar liya hai.udaaharan ke lie, haalaanki kuchh mujatahid kisee kaary ko haraam ghoshit karate hain aur kuchh any kahate hain ki yah haraam nahin hai.atah yah kaary na karen aur yadi kuchh mujatahid kahate hain ki koee kaary anivaary hai aur any kahate hain ki yah mustahab hai, to unhen aisa karana chaahie.isalie, yah un logon ke lie anivaary hai jo svayan mujatahid nahin hain aur mujatahid ka paalan karane ke lie saavadhaanee se kaary nahin kar sakate hain.

samasya (2) dhaarmik phaisalon mein takaleed ka matalab mujatahid ke phatave ka paalan karana hai. aur yah jarooree hai ki jis mujatahid ka paalan kiya jaana hai vah purush, vayask, samajhadaar, shiya Asnaa Asharee, Halaal zaadaa, jeevit aur nyaayapriy hona chaahie. , aur vah vyakti nyaayakaaree hai. yah vah hai jo apane oopar sabhee anivaary kaary karata hai aur nishiddh kaaryon ko tyaag deta hai. nek hone kee nishaanee yah hai ki vah achchha insaan dikhe aur jab usake baare mein aas-pados ya padosiyon se poochha jae to ve usake achchhe hone kee pushti karen.

yadi yah gyaat ho ki maujooda muddon mein mujatahidon ke phatave ek doosare se bhinn hain, to in mujatahidon ka paalan karana aavashyak hai.jaanakaar banen, yaanee aapake paas apane samay ke any mujatahidon kee tulana mein eeshvar ke aadeshon ko samajhane kee behatar kshamata hai.

samasya (3) mujatahid aur vidvaan kee pahachaan teen tarah se sambhav hai.

1- pahala yah ki insaan ko khud par yakeen hona chaahie ki phalaan shakhs mujatahid hai, masalan vah khud aalim hai aur mujatahid aur aalim ko pahachaanane kee kshamata rakhata hai.

2- do vyakti jo svayan vidvaan aur qaazee hain aur mujatahid aur vidvaan ke beech antar karane mein saksham hain, ek ke mujatahid ya vidvaan kee pushti karate hain.basharte ki do any vidvaan aur dharmee unase inakaar na karen, aur jaahir taur par kisee cheez ka gyaan gyaan vaale vishvasaneey vyakti ke shabdon se saabit hota hai.

3- kisee vyakti ke ijtihaad ya gyaan ke baare mein tarkasangat roop se santusht hona aavashyak hai, udaaharan ke lie kuchh vidvaan jo mujatahid aur gyaan ke beech antar karane mein saksham hain, ve pushti karate hain ki ek vyakti mujatahid ya gyaan hai, aur vah vyakti apanee pushti se santusht hai.

samasya (4) mujatahid ka phatava praapt karane ke chaar tareeke hain: (1) mujatahid ko svayan sunana (usaka paath karana). (doosara): do dhaarmik vyaktiyon ko mujatahid ka phatava dete hue sunie. (iv:) mujatahid kee kitaab padhana (udaaharan ke lie tozeeh al-masail), basharte koee kitaab kee sudrdhata se santusht ho.

samasya (5) jab tak koee vyakti aashvast na ho jae ki mujatahid ka phatava badal gaya hai, vah kitaab mein likhe phatave ka paalan kar sakata hai aur is baat kee sambhaavana hai ki raay badal gaee hai aur isakee jaanch karana aavashyak nahin hai.

samasya (6) agar koee mujatahid aalam phatava deta hai to vah is masale par doosare mujatahid ke phatave par amal nahin kar sakata. haalaanki, agar vah (yaanee mujatahid aalam) phatava nahin deta hai, lekin kahata hai ki ehatiyaat is tarah se kaam karana hai.udaaharan ke lie, ehatiyaat yah hai ki namaaz kee pahalee aur doosaree rakat mein, soorah al-hamd ke baad, pooree soorah ko ek baar padha jaana chaahie, phir muklid ko ya to is ehatiyaat par karana chaahie, jise anivaary ehatiyaat kaha jaata hai. prakriya Kare ya aaaalam falaaalam use chhodakar any mujatahidon ke phatavon ka paalan karana chaahie isalie, yadi vah (yaanee doosara mujatahid) keval soorah al-hamd ko paryaapt maanata hai, to baakee soorah ko chhoda ja sakata hai. jab mujtahid-ul-ilam kisee maamale mein kahata hai ki yah mahal tamil hai ya mahal ashkaal hai, to vahee usaka hukm hai.

samasya (7) udaaharan ke lie, yadi koee mujatahid aalam vidvaan kisee mudde par phatava jaaree karane se pahale ya baad mein chetaavanee deta hai, to vah kahata hai:

ek najis bartan ko kirapaanee mein ek baar dhokar shuddh kiya jaata hai, haalaanki chetaavanee yah hai ki ise teen baar dhoya ja sakata hai. is prakaar kee ehatiyaat ko mustahab ehatiyaat kaha jaata hai.

samasya (8) ahar woh mujatahid jis ki aek shakhas Taqleed karts hai fot hojae toh Jo hukm us ki Zindagi Mai tha Wohi us ke wafaat ke Baad bhi hai banabareen agar marhoon mujatahid zindah mujatahid ke muqable Mai aalam tha toh woh shakhas jise darpesh masaail Mai donoo mujatahideeb ke maben ikhtelaaf ka agar chah ijmaali Tor par ilim ho marahoom mujatahid kee takaleed par amal karana jarooree hai aur agar jinda mujatahid jaanakaar hai to jinda mujatahid kee taraph rukh karana jarooree hai. aur agar unake beech koee gyaan nahin hai athava yadi ve baraabar hon, to jo bada hai vah pavitr siddh hota hai. yaanee agar aap phatava dene mein jyaada saavadhaanee baratate hain to usaka paalan bhee karana chaahie aur yadi yah siddh na ho to kisee vidvaan ke phatave ke anusaar kisee ke kaary ko ghoshit karana jaayaz hoga siwae ilim ke ijmali maqam Mai yaa us takleef ke silsile main saaraansh tark kee sthaapana kee jagah Mai (jaise praarthana mein laghuta aur poornata ke beech ka antar) to aise mein ehatiyaat vaajib ke chalate donon phatave kee chhoot karana chaahie is masale mein takaleed ka matalab mueen mujatahid ke phatave anukaran karana (ichchhit sandarbh) ko sirph apane lie maanana aur usake aadesh ke mutaabik kaam na karana hai. Mukallif ke lie yah aavashyak ke samasyaon ke baare mein yah sambhaavana deta hai ki vidya kee kamee ke kaaran paap hota hai (arthaat anivaary ya nishiddh kaaryon ka tyaag karana) Mai giraphtaar kiya jaega toh isalie ise seekhana jarooree hai. 

samasya (11) yadi koee vyakti mujatahid ka phatava doosare vyakti ko bataata hai, lekin mujatahid ne apana phatava badal diya hai, to usake lie doosare vyakti ko phatava badalane kee jaanakaaree dena jarooree nahin hai. lekin agar phatava dene ke baad yah mahasoos ho ki (shaayad phatava dene mein) galatee ho gaee hai aur agar yah dar ho ki is jaanakaaree ke kaaran vah vyakti apane shareeyat kartavy ke khilaaph jaega, to (ehatiyaat ke taur par) jahaan tak sambhav ho galatee ko sudhaarana chaahie. karen. 

samasya (12) agar koee ehasaanamand kuchh samay tak bina kisee kee nakal kiye amal karata rahe, agar usaka amal haqeeqat ke mutaabiq tha ya us mujatahid ke fatave ke mutaabiq tha jisakee vah is vaqt nakal kar raha hai, to yah sahee hai. isake alaava any maamalon mein yadi agyaanee vyakti asamarth ho aur usake kaary mein, sadasyon aadi mein koee dosh na ho to vah kaary sahee hota hai isee prakaar (kaary sahee hai) yadi agyaanee vyakti doshee hai aur kaary ka dosh aisa hai ki agyaan kee sthiti mein kaary sahee maana jaata hai. jaise akhafaat ke bajaay jahar padhana ya isake vipareet) ya isee tarah (kriya sahee hai) yadi aap in pichhale kaaryon kee sthiti ke baare mein nahin jaanate hain ho jo ke paas sahee hone ka aadesh hai ullikhit sthaanon ko chhodakar yah minhaaj al-saleeheen mein hua hai.