இமாம் முஹம்மத் அப்துஹு முஸ்லிம் சமூகத்தினை அதன் சமகால வீழ்ச்சி நிலையில் இருந்து வெளியேற்றி முன்னேற்றத்தின் பாதையில் அவர்களை நடைபோட வைப்பது எனில் முதன்மையாக அவர்களின் மார்க்கம் பற்றிய புரிதலை சீர்திருத்த வேண்டும் (இஹ்லாஹுத் தீனி) என்பார்.

இத்தகைய புனரமைப்பு அல்லது சீரமைப்பு பணி என்பது இஸ்லாமிய சமூகங்களின் அரசியல், கலாசாரம், பண்பாடு, சட்டவாக்கம் என்று அனைத்தையும் தழுவியதாக இருக்க வேண்டும் என்பது ஷெய்க் முஹம்மத் அப்துஹுவின் அவா.

உயிர்த் துடிப்புள்ள சமூக உருவாக்கத்திற்கு ஒரு தத்துவ அடிப்படை அவசியம். முஹம்மத் அப்துஹு வலியுறுத்திய தத்துவ அடிப்படை என்பது மார்க்கம் பற்றிய புரிதலில் இருந்து கிளைத்து எழுவது. அது யதார்த்தபூர்வமானது. மக்களின் அன்றாட வாழ்க்கை கணங்களில் ஊடுருவி அவர்கள் எதிர் கொள்ளும் பிரச்சனைகளுக்கு தீர்வுகளை அளிப்பது. சமூக உணர்வுகளின் உள்ளீடற்ற ஆன்மீகத்தை புறந்தள்ளி அவ்விடத்தில் மண்ணில் நடைமுறைப்படுத்தக்க ஒரு சமூக, அரசியல் புரட்சியை கொண்டு வருவது தான் ஷெய்க் அப்துஹு வலியுறுத்திய சமூக மாற்றத்தின் அடிப்படை.

இந்த வகையில் இஸ்லாமிய பிக்ஹும் நவீன காலத்திற்கு ஏற்ப அதன் அடிப்படைகள் மாறாது சீர்திருத்தம் காண வேண்டும், புதிய வடிவம் பெற வேண்டும் என்பது இமாம் முஹம்மத் அப்துஹுவின் கோரிக்கைகளில் ஒன்று. இந்த வகையில் நவீன இஜ்திஹாத், சட்டவியல் ஓப்பீட்டாய்வு, மகாஸித் ஷரீஆ, மஸ்லஹா எனப்படும் சமூக நலன் கோட்பாடு போன்ற சொல்லாடல்கள் உருவாகி பிக்ஹின் பிரயோகத்தை நவீன காலத்திற்கு ஏற்ப மாற்ற ஆரம்பித்தன.

யூசுஃப் அல் கர்ளாவியின் ‘அல் ஹலால் வல் ஹராம் பில் இஸ்லாம்’ நூலை தமிழில் சென்னை IFT நிறுவனம் வெளியிட்டுள்ளது. தமிழ் மொழி பெயர்ப்பு பரவலான வாசிப்புக்கும் உரையாடலுக்கும் உட்பட வேண்டும் எனும் அவாவின் காரணமாக இஸ்லாமிய ஷரீஆ குறித்தும், சட்டவாக்கம் குறித்துமான பொதுவான சில எண்ணங்களை இங்கே பகிர்ந்து கொள்ள வேண்டும்.

முதலில் இஸ்லாத்தில் உள்ள நிரந்தரமான விழுமியங்கள், நம்பிக்கைகள், மதிப்பீடுகளை கால, இட, சூழல் பரிமாணங்களுக்கு உட்பட்ட தற்காலிகமான அம்சங்களில் இருந்து வேறுபடுத்திப் பார்க்க வேண்டும். தமக்கு முந்தைய, சமகால சீர்திருத்த வாதிகளின் இந்தப் பார்வையை யூசுஃப் அல் கர்ளாவியும் பிக்ஹு தொடர்பில் அதிகம் அழுத்திப் பேசுகிறார்.

இஸ்லாத்தின் அடிப்படையான நம்பிக்கைகள் ; வணக்க வழிபாடுகள் ; ஒழுக்கம் சார்ந்த அம்சங்கள் மற்றும் நீதி, சமூக சமத்துவம் போன்ற விழுமியங்கள் தான் அதன் நிரந்தரமான கோட்பாடுகள் என்கிறோம். இவை கால மாறுதல்களுக்கு ஏற்ப மாறுவதில்லை. காலாவதியாகுவதில்லை. இஸ்லாத்தின் அடையாளமே இவை தான்.

ஆனால் இவற்றை தவிர உள்ள ஏனைய ஷரீஆ சட்டங்களில் பல கால, இட, சூழல் பரிமாணங்களுக்கு ஏற்ப மாறுபடக் கூடியவை. பல கருத்துகளுக்கு இடம்பாடானவை. வேறுபட்ட அபிப்பிராயங்களை கொள்ளத் தக்கவை.

கருத்து வேறுபாடுகளின் இலக்காக ஷெய்க் தாஹிர் இப்னு ஆஷுர் ‘இஸ்லாத்தை நடைமுறைப்படுத்தலை இலகுபடுத்தல்’என்பதை கூறுகிறார்.

இந்த கருத்து வேறுபாடுகளின் வெளிக்குள் தான் தனது ஹலால், ஹராம் பிரதியை கட்டமைக்கிறார், ஷெய்க் யூசுஃப் அல் கர்ளாவி. இஸ்லாமிய ஷரீஆவின் நெகிழ்வுத் தன்மை, இலகுபடுத்தல், மானிட இயல்புகளுக்கு இயைபான தன்மை மற்றும் இவை காரணமாக அதன் சர்வ வியாபகத் தன்மை போன்றவற்றை உள்ளோட்டமாக கொண்டது யூசுஃப் அல் கர்ளாவியின் பிக்ஹு கோட்பாடு. அதன் தூலமான வெளிப்பாடு தான் கர்ளாவியின் ஹலால், ஹராம் நூல்.

இஸ்லாமிய பிக்ஹு என்பது அதன் அனைத்து கிளைகளிலும் உலகப் பொதுவான ஒரே அலைவரிசையை எட்டும் புள்ளியை நோக்கி பிரயாணப்பட வேண்டிய அவசியம் இல்லை. கிளையம்சங்களில் கால, இட, சூழல் பரிமாணங்களில் வேறுபாடுகள் முக்கியமானவை. அவை தான் சட்டவாக்கத்தின் இயக்கத்திற்கான நெகிழ்வுத் தன்மையை அளிக்கின்றன. யூசுஃப் அல் கர்ளாவியின் ஹலால், ஹராம் நூல் உரையாடலின் ஜனநாயக தன்மை ஷரீஆ ரீதியான ‘மொழியில்’ நிலை நாட்டுகிறது.

ஷரீஆ என்பது மனிதர்களுக்கு இறைவன் வழங்கிய நீதியின் மொழி. அந்த மொழி வெளிப்படும் ஊடகங்கள் தான் அல் குர்ஆனும், ஸுன்னாவும். யூசுஃப் அல் கர்ளாவியின் ஹலால், ஹராம் நூல் இறைவனின் ‘மொழி’ திட்டவட்டமான சட்ட வசனங்களில் வெளிப்படும் பாங்கையும், திட்டவட்டமில்லாத வசனங்களில் வெளிப்படும் தன்மையையும் பொது மன்றத்தில் முன் வைக்கிறது. இதன் மூலமாக நவீன இஜ்திஹாத்தின் வாயிலில் நுழைந்து அதன் பிரமாண்டமான கட்டுமானங்களை வியக்கும் சந்தர்ப்பங்களை சாமான்யர்களுக்கு யூசுஃப் அல் கர்ளாவி அளிக்கிறார்.

ஆனால் யூசுஃப் அல் கர்ளாவியின் நூலை வாசித்து உரையாடலுக்கு எடுப்பதற்கு முன்னரே அதற்கு எதிரான ஒரு சீரழிவு விமர்சனப் போக்கு தமிழகத்தில் உருப் பெற்று இருப்பதை சமூக ஊடகங்களில் அவதானிக்க முடிகின்றது. முன் முடிவுடன் முஸ்லிம் பொது மன்ற அறிதலை சமைப்பவர்களின் எண்ணங்களை புரிந்து கொள்ள முடியவில்லை.

தமிழகத்தில் இஸ்லாமிய அறிவுப் பாரம்பரியம் அதலபாதாளத்தில் வீழ்ந்து இருப்பதற்கான முக்கியமான காரணம் இதர சிந்தனைப் பள்ளிகள் மீதான சகிப்பின்மை தான். ஏனையவர்களையும், அவர்களின் கருத்து வெளிப்பாட்டுக்கான உரிமையையும் அங்கீகரித்தால் அல்லவா உரையாடல் தொடரும், சிந்தனைகள் வளரும்?

நான் அறிந்த வகையில் இன்று தமிழகத்தில் செயல்படும் எந்த இஸ்லாமிய அமைப்புகளிலும் இஸ்லாத்தின் மூலப் பிரதிகளை, ஆதாரப் பனுவல்களை நவீன பார்வைக் கோணத்துடன் அணுகும் முறை பரவலாக இல்லை. இந்நிலையில் ஷெய்க் யூசுஃப் அல் கர்ளாவியின் ஹலால் வல் ஹராம் நூலின் மொழி பெயர்ப்பு பிக்ஹு சார்ந்த பார்வைகளை விசாலிக்க உதவும். ஆனால் அது கர்ளாவியின் நூலை எந்தளவுக்கு வாசித்து, உரையாடலுக்கு எடுக்கப்படுகிறது என்பதை பொறுத்தது.

நவீன இஸ்லாமிய சிந்தனையாளர்கள் அனைவருக்கும் சமூக சீர்திருத்ததுக்கான வலுவான தத்துவ அடிப்படை இருந்தது. யூசுஃப் அல் கர்ளாவியின் பிக்ஹு சீர்திருத்தத்திற்கான அடிப்படைகளை நாம் அவருடைய ஹலால், ஹராம் நூலில் காணலாம்.

நவீன வாழ்வமைப்பு பற்றிய முதிர்ச்சி நிறைந்த புரிதலின் வெளிப்பாடு தான் யூசுஃப் அல் கர்ளாவியின் ஹலால் வல் ஹராம் நூல். இதன் மொழி பெயர்ப்பு தமிழ் அறிவுச் சூழலுக்கான மகத்தான கொடை.

கொடைகளை பயன்படுத்தி கொள்ள வேண்டியது அதனை பெற்றவர்களின் கடமை. வாசிப்பும் உரையாடலுமாக நாம் அந்த கடமையை செய்வோம்..!

 

எழுதியவர்

லபீஸ் சஹீத்

 

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