اورنگزیب یوسفزئی کی تحریر طلاق پر قاری محمد حنیف ڈار کا جواب

محترم اورنگ زیب یوسف زئی صاحب نے طلاق کے موضوع پر قرآن کے ترجمے پر طبع آزمائی فرمائی ھے ، ان کے نزدیک حیض سے مراد خونریزی ھے اور المحیض سے مراد عربوں کے پڑوس بسنے والی دو قومیں ہیں جن میں خونریزی جاری تھی یعنی ایران اور رومی ،، نکاح سے مراد دوسری قوموں سے معاہدے ہیں اور طلاق سے مراد ان قوموں سے معاہدے ختم کرنا ھے ، نساء سے مراد قوم کے کمزور طبقات ہیں ،، وغیرہ وغیرہ ، اب اس کے بعد ان کا ترجمہ پڑھیں ،، خاص طور پر جہاں قرآن ایلاء کے ضمن میں چار ماہ کا وقت دیتا ھے شوھر کو کہ وہ یا تو اپنی قسم توڑ دے اور بیوی سے ازدواجی تعلق جوڑ لے یا پھر اس کو فارغ کر دے وہ اس کو یرغمال بنا کر نہیں رکھ سکتا ، نیز جہاں شوھر کی فوتگی پر عورت کو چار ماہ دس دن کی عدت بتائی گئ ھے وھاں کمزور طبقات کو حکومت کے خلاف بغاوت کر کے کسی دوسری قوم سے تعلق جوڑنے کے لئے چار ماہ دس دن کی مہلت کے بعد ایکشن لینے کا ذکر ھے ،، سمجھ نہیں لگتی کہ بندہ ھنسے یا روئے ، ناشتہ کرتے ھوئے کئ دفعہ اچھو لگا ھے یار ،، حد ھے اور بےحد ہے  🙂

Aurangzaib Yousufzai – May 2017

[2:219]
Your responsible officers will ask you about the intoxication of
power and authority (Al-Khumr) and the abundance and comforts
gained there from (Al-Mayisarah). Tell them, in both there is
great evil for your character, though some benefits may be
obvious; but the evil which they generate is greater than the
benefits which they tempt you in.” And they will ask thee as to
how much of the resources they should leave open/make
available in God’s cause. Say: “All that can be spared.” In this
way God makes clear unto you His messages, so that you might
reflect in the perspective of this world and the Hereafter.
Note: Please do analyze how the powerful tyrants, upon getting
exposed by Quranic verdict, have radically transformed the
expressions of Khmr and Mayisar into commonplace literal
meanings.
[2:220]
And they will ask thee about the issue of orphans. Say: “To
rehabilitate them is best.” And if you share your family life with
them, they will become your brethren/family: for God
distinguishes between him who spoils things and him who
reforms. And had God so willed He would indeed have imposed
such hardships upon you too which you would not have been able
to bear: Indeed God has all the might, and He is wise too!
(2:221)
And do not enter into close working ties/agreements (Tankihu)
with polytheist groups/communities (Al-Mushrikaat) until they
become believers and peace loving, because a peace-keeper
group is better than a polytheist group even if the latter may
appear worthy of your liking. And also do not have close
relations with polytheist individuals (Al-Mushrikeen) until they
convert to believers in peace. A peace-keeping subject is always
better than a polytheist one though the latter may look admirable
to you. They are those who invite you towards the fire of
remorse, whereas Allah, with his laws/guidance invites you to a
life of paradise and protection/safety. And He explains his
signs/directives for the multitude of humans so that they must
keep those in mind and take advice from.
[2:2222]

AND these operatives will also ask thee about the parties still
engaged in bloodletting (al-Muhayiz): Tell them “It is a painful
and abhorrent state of affairs (Azan). Keep, therefore your
vulnerable masses (an-Nisaa) away and safe (A‟taziloo) from this
bloodletting. And do not draw near to these warring factions until
they exercise restraint (yatahharna); and when they stop from
this act, establish close relations with them the way God has
bidden you to do.” Verily, God loves those who turn unto Him in
repentance and He loves those who keep themselves clean from
misdeeds.”
Note: This Verse necessitates some explanation for those of us
who are not aware of its historical and linguistic background.
The natural question arises at this juncture as to which particular
bloodshed is meant here by Al-Muhayiz, a proper noun. God has
only hinted at it without naming. It is important to keep in mind
here that during almost the entire period of the Holy Messenger‟s
tenure, a 20 year long series of battles and bloodshed on an
unprecedented scale had persisted between the two great
empires of their time in the very near neighborhood. Though
Quran doesn‟t refer to this bloodshed by name, but its use of AlMuhayiz
(Ism-e-Ma‟arfah), instead of only Muhayiz, and the
government elders seeking his advice on this hot issue, can most
probably relate to that particular well known continued
bloodshed. Moreover, the word Al-Muhayiz is the noun of time
and place and „source‟; which means that it‟s not women‟s
bleeding, but a particular state of affairs causing bloodshed.
You will also kindly observe from traditionist translations that the
word An-Nisaa is not only defined as women but also as WIVES.
This is an illegitimate interpolation in Quran as Nisaa does not
denote WIVES at all. Hence this also is a part of the big Hoax.
Please note that while they talk of WOMEN getting cleansed from
an “unclean state”, it is immediately followed by the words
““
Tawwabeen” and “Mutatahhirin”, meaning “males” who have
gotten cleansed and repentant. It proves that no females were
16
under discussion in this Verse and were not required to be
cleansed from a dirty state, and the word NISAA was used for the
male plural groups. Apart from all that, a natural temporary state
of women‟s menstruation can‟t be called a dirty one.
Again, you have also seen that “A‟tazilu an-Nisaa” does not mean
““
keep away FROM Nisaa” (because they are dirty), but to keep
the “vulnerable masses away from the ravages of Wars”.
The very next sentence confirms that Quran here is talking about
lower cadres of the masses.
ِٔ
[2:223]
““
Your lower cadres (Nisaa‟u-kum) are your real national wealth
and assets (Harth-u-kum); keep then direct working relationship
unto your national assets as you may desire, but keep providing
17
them for their progress and stability (Qaddimu). And remain
conscious of God‟s commandments, and know that you are liable
to justify your actions to Him. And always keep direct rapport
with your responsible officers. “
[2:224]
““
AND DO NOT allow your oaths in the name of God to become an
obstacle to virtue, God-consciousness and the reformation
process of your men: for God is all-hearing, all-knowing.”
Note: In the fabricated traditionist translations this verse is
grossly misrepresented where women folk have been humiliated
by symbolizing them with “your cultivable land”.
[2:225]
““
And keep in mind in this context that God will not take you to
task for oaths which you may have uttered without thought, but
will take you to task [only] for what your hearts have conceived
in earnest: for God is much-forgiving, forbearing.”
[2:226]
““
If rulers fall short in fulfilling the needs and rights of their
masses (Yu‟loona min Nisaai-him), the people must keep patience
18
((
tarabbas) for some time expecting a better and prosperous
situation to develop (Arba‟ati ashhur). Then if they are granted
their rights, they will acknowledge that God is forgiving and
generous.”
[2:227]
““
But if the situation persists and they resolve on separation from
allegiance („azamu at-Tallaaq), behold, God is all-hearing, allknowing
of their plight.”
[2:228]
And those having separated from allegiance (ُبدَمٍََطٌُّْا ( shall
withhold (َْٓصَثَشَزَ٠ ))themselves up to three stages of study and
investigation ( ٍءُٚشُلَ خَبصٍََص .((It is not fair for them that they hide that
companionship that God had created by virtue of their recent
close mutual relationship, if they believe in God and the
Hereafter. And their elders/seniors (ba‟oolata-hunna) have
preferential rights to draw them back (bi raddi-hinna)and restore
to their old status by committing to remove the causes of
separation. If they have their rights, they also have their
obligations or duties towards State to perform. And those on the
seats of authority do have a higher position over them (lil-Rajjalu
19
„„
alayi-hinna darajatun). However, the real Authority rests with
God, the Wise One.
[2:229]
……
It means that the procedure of freedom from allegiance
((
Attalaaq) must be undertaken in two steps (marrataan). It may
be possible during its course to join each other again (imsaakun)
in a respectable way, or ultimately to become free altogether
later on. In such a situation it is not allowed to you to demand
return of that which you have provided them with. This can be
done only in case both parties fear violating the limits/values
prescribed by God. Hence, if you fear that both parties are not
safeguarding the limits, there‟s no sin if some compensation is
20
paid in this process. These are bounds set by God; do not, then,
transgress them: for they who transgress the bounds set by God,
they violate the values of justice and fair-play.
[2:230]
Therefore if a group or regional unit is set free from allegiance, it
is no longer fair for a government to force them to stay on, so
that they feel free to enter into a close working agreement with
another nation or leadership.
Then, if the latter may set them free, there shall be no sin upon
either of the former parties to revert to one another if they think
that they will be able to keep within the bounds set by God: for
these are the bounds of God which He makes clear unto people of
knowledge.
[2:231]
It means that if you set a segment of your people free from your
Center (izaa talaqtum an-Nisaa), and that group may have
reached the end of separation process (balaghna ajala-hunna),
you can still either re-enter into an allegiance in a respectable
way, or otherwise, bid them a final farewell; do not keep them
21
linger on in a harmful way which might cause you to transgress
your limits. Whoever would commit such transgression he would
be doing an injustice to his own self. Therefore, do not take
these commandments in a casual or frivolous way; and keep in
mind always the blessings with which God has graced you, and all
the revelation and the wisdom which He has bestowed on you in
order to admonish you thereby; and remain conscious of God,
and know that God has full knowledge of everythingg.

[2:232]
And when you disengage a population unit from control and
allegiance, and they have come to the end of their separation
process, hinder them not from establishing other allegiances if
they have agreed with each other in a fair manner. This is an
admonition unto every one of you who believes in God and the
Hereafter; it is the most virtuous way of conduct for you, and the
cleanest. And God knows what this implies, whereas you do not
know.
[2:233]
And the governmental bodies responsible for providing
sustenance to the masses(al-Walidaat) must be directed to do
so(yarzi‟na) by reaching perfection in two respects (haulayina
kaamilayin), if they have genuine intentions to do so; for new
generations they must provide sustenance as well as education
and training (rizqu-hunna wa kiswatu-hunna). No human being
shall be burdened with more than he is well able to bear: neither
shall a mother be made to suffer because of her child, nor,
because of his child, he who has begotten it. The heir may also
not be made to suffer. In spite of this ideal situation, if both
parties still decide by mutual consent and counsel upon
separation (in iraada fasaalan) they will incur no sin thereby. And
if you still decide to keep providing sustenance for your younger
generations, you will incur no sin provided you surrender in a fair
manner what you have handed over to them. But remain
conscious of God, and know that God sees all that you do.
[2:234] 
And those of you whose rights have been paid in full
((
yutawaffawna) and they now look forward to further expansion
and strengthening of their people (yazuroona azwaajan), they
should hope for more prosperous conditions (arba‟ata ashhur)
through their people‟s own efforts (bi anfusi-hinna). When noted
that they have reached their goals, there shall be no sin in
allowing them autonomy in whatever they may do with their
people in a lawful manner. And God keeps knowledge of all that
you do.
[2:235] 
And no problem for your government if you offer in your
public address whatever you wish to do for your people‟s benefit,
or keep it to yourselves. Allah well knows that you will always
take cognizance of their problems. But the proper way is not to
24
make secret promises, but to express your intentions clearly in a
befitting manner. And do not make hasty conclusions on the
performance of a mutual working agreement until its deadline is
reached. And know that God knows what is in your minds, and
therefore remain conscious of Him; and know too, that God is
much-forgiving, forbearingg.

[2:236]
You will incur no sin if you set free from allegiance or dominion a
regional community from which you have still not derived a due
benefit or have assigned them certain duties to be performed.
Even in such a case make provisions for them – to the affluent
according to his means, and the poor according to his means.
It‟s a duty upon kind-hearted ones (rulers).
[2:237]
And if you have set them free before having any service from
them, but have committed to give them some financial benefits,
25
pay them half of what you had settled – unless it be that they
forgo their claim or he (the state institution) in whose hand is the
power of decision, forgoes the claim: and to forgo what is due to
you is more in accord with God-consciousness. And forget not the
grace you have had towards one another: verily, God sees all
that you doo.

 سورس

 

اپنے اورنگ زیب یوسف زئی صاحب فرماتے ہیں کہ قرآن جیسی اللہ کی کتاب چھوٹتے ہی حیض و نفاس ( جیسی گندی چیزوں ) پر سورتوں کی سورتیں اور ڈھیر ساری آیتوں میں ڈسکس کرنا شروع کر دے ؟ ان ( جاھل ان پڑھ ) لوگوں نے اس کتاب کا مقام نہیں سمجھا ،، اس کے بعد پھر انہوں نے حیض خونریزی اور نساء کو خونریزی کرنے والی قوم قرار دیا ، اس کے بعد جو لطیفے لکھے ہیں وہ آپ نے پڑھ ھی لئے ہیں ،،

سوال یہ ھے کہ ترجمہ کرنے والوں پر خان صاحب بے شک غصہ کر لیں مگر جن کی زبان میں قرآن نازل ھوا تھا وہ اس کو خان صاحب سے زیادہ سمجھتے تھے ، انہوں نے اس کا مطلب کیسے غلط اخذ کر لیا ؟ اب خود رسول اللہ ﷺ کو عربی خان صاحب سمجھائیں گے ؟ اللہ کے رسول ﷺ کو اللہ کے کلام کا مدعا کے پی کے سے سمجھانے جائے گا بندہ ؟

جن کی زبان میں نازل ھوا تو جب انہوں نے روم و فارس قابو کیئے تو ان پر حیض و طلاق کے اسی مفھوم کا اطلاق فرمایا جو خان صاحب Suggest کر رھے ہیں ؟ کہ ان قوموں کو کہا گیا ھو کہ اللہ کے حکم کے مطابق اگر تم نے ھم سے جدا ھونا ھو یعنی طلاق لینی ھو تو ھم کو نوٹس دینا یا ھم تم کوچار ماہ کا نوٹس دیں گے اور اس کے بعد ھم جدا ھو جائیں گے اور اس کے بعد تم ھمارے ساتھ دوبارہ اتحاد نہیں کر سکتے جب تک کہ افغانستان کے ساتھ نکاح یعنی معاہدہ نہ کر لو ؟ کوئی شرم ھوتی ھے کوئی حیا ھوتی ہے !!

سورس

 

قرآن فرماتا ھے کہ اگر طلاق ھو گئ ھے اور بچہ دودھ پیتا ھے تو مائیں اپنے بچوں کو دو سال تک دودھ پلا سکتی ہیں ( اس سے زیادہ عرصہ پلائیں گی تو سابقہ شوھر کے ذمے ان کا نان نفقہ نہیں ھو گا ،، شوھر بس دو سال تک کا خرچہ اٹھائے گا ،، عوام الناس میں یہ مشہور ھو گیا ھے کہ بچے کو صرف دو سال دودھ پلایا جا سکتا ھے اس کے بعد حرام ھے ، یہ غلط بات ھے جب تک دودھ آتا ھے تب تک ماں اپنے بچے کو دودھ پلا سکتی ھے اور اگر ایک بچہ اپنے دوسرے بہن بھائی کے ساتھ بھی دودھ کا شوق پورا کرنا چاھے تو پی سکتا ھے ، ان آیات میں طلاق کے بعد بچوں کی پرورش کی شرائط طے کی جا رھی ہیں ) اگر بچے کا باپ دودھ پلانے کی تکمیل چاھتا ھے ، مگر اس دوران عورت کے نان نفقے اور کپڑوں کی ذمہ داری بچے کے باپ پر ھو گی ،، اس کے بعد بچہ باپ کو سونپ دیا جائے گا

یوسف زئ صاحب فرماتے ہیں کہ مائیں یعنی متعلقہ محکمے دودھ پلائیں یعنی مفادات کا خیال رکھیں اپنی اولاد یعنی عوام الناس کا دو سال پورے ( اس کے بعد ان کو دھکے کھا کر گول ھونے کے لئے چھوڑ دیں ،،)

سوال یہ ھے کہ اللہ پاک نے ایک مدت مقرر فرمائی دو سال کی جس کے بعد بچے کا باپ سابقہ بیوی کی ذمہ داریوں سے فارغ ھو گیا ،، اب یوسف زئی صاحب دو سال کے بعد اپنی والدات یعنی محکموں کو فارغ کیسے کریں گے ؟ اور اگر دو سال بعد بھی انہیں والدات یعنی محکموں نے ھی بچے پالنے ہیں تو دو سال کی مدت کی تحدید عبث قرار پائی یا نہیں ؟


[2:233]
And the governmental bodies responsible for providing sustenance to the masses(al-Walidaat) must be directed to do so(yarzi‟na) by reaching perfection in two respects (haulayina kaamilayin), if they have genuine intentions to do so; for new generations they must provide sustenance as well as education and training (rizqu-hunna wa kiswatu-hunna). No human being shall be burdened with more than he is well able to bear: neither shall a mother be made to suffer because of her child, nor, because of his child, he who has begotten it. The heir may also not be made to suffer. In spite of this ideal situation, if both parties still decide by mutual consent and counsel upon separation (in iraada fasaalan) they will incur no sin thereby. And if you still decide to keep providing sustenance for your younger generations, you will incur no sin provided you surrender in a fair manner what you have handed over to them. But remain conscious of God, and know that God sees all that you do.

 سورس

 

یوسفزئی صاحب کو چند جملوں کا علمی جواب ضرور دونگا ان شاء اللہ مگر علمی دلیل کو جواب علمی دلیل سے دیا جاتا ھے ، خود یوسفزئی صاحب نے صحابہؓ کا تمسخر نہیں اڑایا ،،؟ جن کی مادری زبان میں قرآن نازل ھوا اور جن میں جاری ھوا اور جنہوں نے تین براعظموں پر حکومت کی اور دو سوپر پاور کو اکھاڑ پھینکا اور رسول اللہ ﷺ کے دور سے لے کر اسی فہم کے مطابق عدالتیں فیصلے دیتی رہیں ،، ان کے بارے میں ایک جملہ بھی سنجیدہ لکھا ھے یوسف زئی صاحب نے ؟ جن کے مقالے کا عنوان ھی تمسخر پر مبنی ھے ، وہ کہتے ہیں کہ علمی دلیل دیں ،، ترجموں کے بارے میں تو غلط فمہی پھیلائی جا سکتی ھے ، قرآن جن کی مادری زبان ھے ان کو بھلا غلط فہمی کیسے لگ سکتی ھے اور خدا نے ان کی غلط فہمی قائم کیسے رھنے دی ،، اور چودہ سو سال بعد ایک بندہ آ کر پورے قرآن کے ساتھ ٹھٹھا کر رھا ھے اور آپ کہتے ہیں کہ علمی دلیل دیں ، مجھے بتائیں کہ رسول اللہ ﷺ سے لے کر صحابہ تک کی اس سمجھ کو کہ یہ آیات ، حیض اور طلاق کے بارے میں نازل ھوئی ہیں آخر کس ٹھوس دلیل سے رد کیا ھے یوسفزئی صاحب نے ؟ یہ لوگ منکرینِ قرآن ہیں جو رسول ﷺ کو قرآن پڑھانے نکلے ہیں ،، اور لوگ چاھتے ہیں کہ رسول اللہ ﷺ اس بندے کو قائل کریں کہ رسول ﷺ کا فہمَ آیات درست ھے یا یوسفزئی کا ،، آپ لوگ یوسفزئی کو ھی رسول کیوں نہیں مان لیتے علمی دلیل کی بجائے ؟

 سورس

اس حوالے سے مزید دیکھیں: قران اور انسان تحریر قاری حنیف ڈار

 

Dr. Muhammad Hamidullah
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