Baat yeah hay kay jis controversy ki main nay baat ki us ko samjhna bara zarori hay. Kion kay is say na sirf app zana ki saza kay issue ko understand karo gay balkay is say yeah bhi andaza ho ga kay Islam ki taraf hamara behaviour kitna immature hay.

Rizwaan nay apni post main Binyamin ko rightly appreciate tou kya laikin sath main app likhtay hain kay Islam main saza hamesha sakht hoti hay. Is say zahir hota hay kay app nay un ayat ko parha hi nahi jo Binyamin nay quote ki. Kion kay in ayat main zana ki saza tou bari mamoli si hay … 100 koray … and that is it … Rajam ki saza ka siray say zikar hi nahi … or yeahi baat is controversy ka base bani … remember yeah controversy Muslim scholars kay darmiyaan hay, yeah koi western shosha nahi.

Problem yeah hoi kay Rajam (stoning till death) ki saza ka Quran main koi zikar nahi. Jis waja say kuch Muslim scholars ka view hay kay zana bil raza ki saza sirf 100 koray hain whether the culprits are married or unmarried.

Laikin yeah bhi reality hay kay Prophet Muhammad nay kai adulteres and adulteresses ko Rajam ki saza sunai. (Reference: Sahi Bukhari Hadees no. 3829, 8804, 8805 and 8824).

So masla yeah hay kay rajam ki saza Hadees main hay or Quran main nahi.

Aik or baat kay Rajam basically Mosa ki shariat ka asool tha jis ko Jesus nay reject kya (remember the famous waqiya … “pahla pathar wo maray jis nay khud kabhi gunah na kya ho”)

Prophet Muhammad nay is saza ko continue kya. Hadees 4829 ka jo case hay us main yeah saza jews ko sunai gai under Law of Torah (not Law of Quran). Laikin kuch Muslims ko bhi yeah punishment di gai.

Ab baat yeah kay Ullema kya kahtay hain … “ Quran 23 saal main nazil hoa or jab tak Nabi pay aik khass hukam nazil nahi hota tha us waqat tak Mosa or Ibrahim ki Shariat ko valid samjha jata tha … laikin jab Quran ka apna hukam nazil hoa tou pichli shariat mansookh ho gai… Is lihaaz say Rajam ki saza jis ko Nabi nay enforce kya ab wo mansookh ayat main shamil ho gaya”.

Now this is a good explanation. Laikin is main bhi aik problem hay … Rajam ki Hadeeso kay narrater yeah nahi bata sakay kay aaya is Qurani ayat (Verses 24-2,3 : "The woman and the man guilty of adultery or fornication flog each of them with 100 stripes." ) kay nazil honay kay baad bhi kabhi kissi ko Rajam ki saza sunai gai ya nahi.

So Nabi kay period tak problem yeah tha kay Rajam Quran main nahi hay or Hadees main hay tou kya Rajam ko mansookh samjha jaye? Magar yeah problem Khalifa Umer kay dor main or complicated ho gaya jinhoon nay Rajam ko strongly nafiz kya although bhut say Sahaba is kay khilaaf thay.

So hum daikhtay hain kay jab Umer nay feel kya kay log Rajam kay hukam ko ignore kar rahay hain tou unho nay aik or hi baat kahi. Yeah Bukhari ki Hadees hay … (Refernce: Bukhari, Kitab-un-Nikah, Baab-e-Rajam):

“Umer nay kaha … Kitaab Ullah main Rajam ki saza mojood na honay ki waja say mujhay dar hay kay loog is hukam ko bhula na dain. Yaad rakho Rajam ka hukam Kitaab Ullah main mojood tha. Hum nay wo ayat tilawat bhi ki or us per amal bhi kya.”

Ab is hadees say zahir hota hay kay Quran ki aik ayat aisi bhi thi jis main Rajam ka hukam aaya tha. Laikin yeah ayat ab mojood nahi. Mufaseereen kay mutabiq yeah ayat un ayat main shamil thi jo “O Nunsiha Wa Nasakha” ki definition main aati hain. (Al Bakara ayat 111:hum jab koi ayat mansookh kartay hain ya ussay bhool janay daitay hain tou us say bahtar ya uski manind or ayat lay aatay hain). So Rajam wali ayat Quran main thi magar us ko Allah nay Nabi kay zahan say mahav kar diye(see tafseer of surah bakarah ayat 111).

Laikin yahan bhi aik or question paida hoa:
“jo ayat quran main shamil na ho saki, us ka hukam kaisay baqi rah gaya?”


So yeah tha Rajam controversy ka back ground. Now … aaj kay Ullema is problem pay divided hain kay agar koi married mard ya aoraat zana ka irteqab karay tou us ko kya saza di jaye. 100 stripes or stoning till death.

Musharaf dor main jab hadood ordinance pay bahas chiri tou Geo TV nay aik program nashar kya tha “The Great Debate” Hadood ordinance, jis main Mufti Muneeb Ur Rehman aik taraf tha or Javeed Ahmed Ghamdi Doosri Taraf. Is program kay baray net pay bhut material available hay.

So my stance is kay suni sunai bato pay believe na kya karo and please Islam kay baray main extremist, impulsive, over sensitive and over reactive bilkul nahi hoa karo.

(I gave my version in Urdu coz i think people will better understand me this way. Please ask if I you still have any question)

__________________
He who has a why to live can bear almost any how.