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Is article ke ahkaam na-paki ka shak aur wuzu tutne ka shak dono ke mutallik hai.
Bunyadi usool ye hai ki shak hone par naa hi napaki hoti hai aur na hi wuzu tut ti hai. Na-paki aur wuzu ka tutna sirf usi haal me hoti hai jab ek shaks ko pura yakeen ho is chiz par, sirf shak na ho.
۞ 'Abd al-Rahman ibn' Auf r.a. kahte hai ki maine Umme Salma r.a. se kaha: Mai lamba daman rakhne wali aurat hu aur mera gandi jagaho par bhi chalna hota hai, (to main kya karun?)
Toh Unhone kaha ki Rasool ﷺ ne farmaya hai, “Uske baad ki (Paak) zameen use paak kar deti hai.”
Jamia at Tirmizi, Kitab al Taharat. hadith-143. Ise Shaykh Zubair ali zai ne Hasan karaar diya hai.
۩ Imaam Tirmizi kahte hai:
“Abdullah bin Masood r.a. se bhi riwayat hai ke ham Rasool ﷺ ke saath gandi jagaho par se guzarne ke baad paaon nahi dhote the.
Ahle ilm me se bahut se logon ka ye qawl hai ke jab aadami kisi gande raste se ho kar aaye to use paon dhone zaroori nahi siwaye iske ke gandagi gili ho to aisi soorat me jo cheez lagi hai ise dho leni chahiye.”
Jamia at Tirmizi, Kitab al Taharat. hadith-143.
۞ Abbad bin Tamim r.a. apne chacha se riwayat karte hai ki Rasool Allah ﷺ ke saamne ek aise shaks ki haalat bayan ki gai jise khayal aaya ke namaz mein iski hawa khaarij hui hai toh Nabi e Akram ﷺ ne farmaya: ‘Namaz us waqt tak na tode jab tak (hawa nikalne ki) awaaz na sun le ya use badbu mahsoos na ho.’
Sahih al Bukhari, kitab al Wuzu, hadith- 137.
۩ Abdullah ibn al-Mubarak r.h. (Tabe-Tabaeen) kahte hai ki jab (hawa kharij) hone me shak ho toh wuzu wajib nahi hota, jab tak ke aesa yakeen na ho jaye ki us par kasam kha sake.
۩ Shaykh ibn Uthaymeen kahte hai:
“RasoolAllah ﷺ ki ye hadith jisme unhone ek ahkaam jaari kiya hai use ek aham shari usool maana gaya hai, wo ye hai ki shak ki bunyad par Yakeen ko hataya nahi ja sakta, aur chize waisi hi rahti hai jaisi ki wo hai. Jab tak ke Taharat par yakeen hai, to ise sirf shak ki wajah se nahi badla ja sakta hai. Jab tak ke paaki qayam rahti hai toh use qayam hi maana jata hai jab tak ke sabit na ho jaye ki (paaki) qayam na rah saki hai. Ye hadith ek shaks ko aasani aur firse yakeen dilati hai, kyuki ye waswasa aur shak se dur rakhti hai, kyuki is hadees ke zarye shak dur ho jate hai aur jis par yakeen hai wo qayam rah jata hai, yaani Taharat.” End quote.
Fatawa Noor ‘ala ad-Darb, 56/119.
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