Alhamdulillah..
۞ Gair-Muslim ko Salaam ka jawab dene me koi harj nahi hai. Iski dalail ye hai:
Allah farmate hai,
۩ Aur jab koi ahtaraam ke sath tumhe salaam kare toh usko usse behtar tareeqe ke sath jawab do ya kam az kam usi tarah, Allah har cheez ka hisaab lene wala hai.
Surah Nisa (4), ayat- 86.
۩ Anas bin Malik r.a. riwayat karte hai ki Rasoolullah ﷺ ne farmaya,
“Jab ahle kitab tumhe salaam kare toh tum us ke jawaab me 'Wa alaykum' kaho.”
Sahih al bukhari, kitab al istaizan (79), hadees- 6258.
Is hadees ki sharah me Ibn Uthaymeen kahte hai,
“Agar ek gair-muslim, kisi musalman ko 'as salaamu alaykum' kahta hai toh hame us ke jawab me 'wa alaykum' kahna chahiye. Ye baat ki Rasoolullah ne 'wa alaykum' kaha tha is baat ki taraf ishara hai ki agar wo asslaam alaykum kahte toh un par bhi salaamti hoti, yaani wo jo bhi hame kahte hai ham wapis unhe wahi kahenge. Isi liye kuch ulema ne kaha hai ki agar yahudi, eesaai ya dusre gair muslim saaf alfaazo me assalaam alaykum kahe toh hame (wa) alaykum assalaam kahne ki ijazat hai.”
Majmoo’ al-Fataawa, 3/33. (fatwe ka ek hissa)
۞ Gair Muslim Ko Salaam Karne Me Pahel Karna (yaani unhe assalaam alaykum kahna)
Ye ek aesa masla hai jisme hamare ahle ilm ne ikhtilaf kiya hai. Daleel ki roshni me behtar raaye yahi hai ki Gair-Muslim ko salaam karne me pahel karne me koi harj nahi hai.
۩ Nabi ﷺ ek gadhe par sawaar hue jis par paalaan (saddle) bandha hua tha aur neeche fadak ki bani hui ek makhmali chadar bichi hui thi. Nabi ﷺ ne sawari par apne peeche Usama bin Zaid r.a. ko bithaya tha. Aap Bani Haris bin khazraj me Saad bin Ubada r.a. ki ayadat ke liye tashreef le jaa rahe the. Yeh jung e badar se pahle ka waqya hai. Nabi ﷺ ek majlis se guzre jis me Musalmaan, But-parast, Mushriq aur Yahudi sab hi shareek the.
Abdullah bin Ubai ibn Salul bhi un me tha. Majlis me Abdullah bin Rawaha bhi maujud the. Jab majlis par sawari ka gird pada toh Abdullah ne apni chadar se apni naak chupa li aur kaha ke hamare upar gard (dust) na udao. Fir Nabi ﷺ ne Salaam kiya aur waha ruk gaye aur utar kar unhe Allah ki taraf bulaya aur un ke liye Quran majeed ki tilawat ki.
Sahih al Bukhari, kitab al istaizan (79), hadees- 6254.
۩ Aby Sufyan bin Harb r.a. riwayat karte hai,
Heraclius ne Quresh ke chand afraad ke sath inhe bhi bulawa bheja, yeh log shaam tijarat ki gharz se gaye the. Sab log Heraclius ke paas aaye fir unhone waqya bayan kiya ke fir Heraclius ne Rasoolullah ﷺ ka khat mangwaya aur woh padha gaya.
Khat me ye likha hua tha:
“Bismillahir Rahman ar raheem, Muhammad ki taraf se jo Allah ke bande aur us ke Rasool hai. Heraclius azeem e room ki taraf, Salaam ho us par jinhone hidaayat ki itteba ki. Ammabaad.”
Sahih al Bukhari, kitab al istaizan (79), hadees- 6260.
۩ Ibn Qayyim r.h. farmate hai,
'Ulema ki ek jamaat ne kaha hai: Us (gair-muslim) ko salaam me pahel karne ki ijazat hai agar isse koi maqsad pura hota hai, ya fir uske nuksaan ke dar se, ya fir rishtedaari ki wajah se, ya koi aur zarurat ki wajah se.'
Zaad al-Ma’aad (2/424).
Aur Allah sabse behtar janta hai.
Abdullah bin Ubai ibn Salul bhi un me tha. Majlis me Abdullah bin Rawaha bhi maujud the. Jab majlis par sawari ka gird pada toh Abdullah ne apni chadar se apni naak chupa li aur kaha ke hamare upar gard (dust) na udao. Fir Nabi ﷺ ne Salaam kiya aur waha ruk gaye aur utar kar unhe Allah ki taraf bulaya aur un ke liye Quran majeed ki tilawat ki.
Sahih al Bukhari, kitab al istaizan (79), hadees- 6254.
۩ Aby Sufyan bin Harb r.a. riwayat karte hai,
Heraclius ne Quresh ke chand afraad ke sath inhe bhi bulawa bheja, yeh log shaam tijarat ki gharz se gaye the. Sab log Heraclius ke paas aaye fir unhone waqya bayan kiya ke fir Heraclius ne Rasoolullah ﷺ ka khat mangwaya aur woh padha gaya.
Khat me ye likha hua tha:
“Bismillahir Rahman ar raheem, Muhammad ki taraf se jo Allah ke bande aur us ke Rasool hai. Heraclius azeem e room ki taraf, Salaam ho us par jinhone hidaayat ki itteba ki. Ammabaad.”
Sahih al Bukhari, kitab al istaizan (79), hadees- 6260.
۩ Ibn Qayyim r.h. farmate hai,
'Ulema ki ek jamaat ne kaha hai: Us (gair-muslim) ko salaam me pahel karne ki ijazat hai agar isse koi maqsad pura hota hai, ya fir uske nuksaan ke dar se, ya fir rishtedaari ki wajah se, ya koi aur zarurat ki wajah se.'
Zaad al-Ma’aad (2/424).
Aur Allah sabse behtar janta hai.
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