Zahni Beemari Eeman ki Kamzori Nahi Hoti

Alhamdulillah..

Hamare muashre me logo me ye galat fahmi hai ki Zahni bimari ka matlab eeman ki kamzori hoti hai lekin ye haqiqat nahi hai.

۞ Shaykh ibn Uthaymeen r.h. se pucha gaya,

'Mai bahot taqleef, dard, depression, thakaan, dil ka zoro se dhadakna, rona aur inke alawa aur dusri chizo se guzri hu, aur maine in chizo ke wajah se Allah se ajar ki talab ki hai, Albatta ek shaks ne mujhse kaha hai ki ye eeman ki kamzori ki daleel hai. Kya ye sahih hai?'

۩ Shaykh ibn Uthaymeen r.a. farmate hai,

'Ye Eeman ki kamzori nahi balki Allah s.w.t. ki taraf se imtehan hai: ki kya wo is par sabr karta hai ya nahi. Agar in bimariyo par wo sabr karta hai aur inki wajah se wo Allah se ajar ka talabgaar hota hai, toh ye uske gunaho ka kaffara aur darjaat me bulandi ka sabab banta hai.

Ye uske upar hai ki wo Allah se hamesha sehatyaabi maange, kyuki sehatyabi se badi koi chiz nahi di jaa sakti. Ham Allah se apne sathi ke liye bimari se shifayabi maangte hai aur unhe Sehat aur sabr ata ho.'

Durrar min Musannafaat Allama ibn Uthaymeen, page- 253.

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Namaz e Witr ki Dua e Qunoot me Hath Uthaya Jaaye Ya Nahi ?

Namaz e witr ki Dua e qunoot me hath uthane ke bare me koi marfoo riwayat nahi hai lekin hadees ke kitabo me baaz Sahaaba e karaam r.a. ke aasaar milte hai. Islamic shariah me jab koi baat Rasoolullah se na mile aur sahaba se wo amal mil jaye bina kisi dusre sahaba ka aetraz kiya to us amal ko apnane me koi harj nahi. Lekin behtar yahi hoga ki hath bandh ke Dua e Qunut padhi jaaye kyuki hath uthane ki koi marfoo hadees nahi hai.

Iske mutalliq Shaykh Zubair Ali Zai ka Risala Al Hadees jo ki Rajab 1430 Hijri ko shaya hua tha us Risale ke safa no. 12 par ek sawal kiya gaya tha ki, Namaz e Witr me ruku se qabl Haath Uthaye bagair Qunoot padhne ki kya daleel hai?

Jiske Jawab me Shaykh Zubair Ali Zai ne farmaya tha,

'Namaz e Witr me ruku se pahle Qunoot padhne ka zikr Sunan Darqutni (2/32, hadees- 1644, Wa Sanad Hasan) aur Sunan Nasai (1,248, hadees- 1700) me hai. Dekhye meri kitab Hidayatul Muslimeen (hadees- 28 faidah- 3).

Qunoot e Witr me Hath Uthana kisi sarih marfu Hadees se sabit nahi hai.'

Malum Hua ki Namaz e Witr me ruku se pahle Hath Uthaye bagair Qunoot padhna sahih hai.

Aur Shaykh Zubair ali zai ke Risala Al Hadees jo Jamadil Awwal 1426 Hijri me shaya hua tha Uske Safa No. 13 par ek sawal kiya gaya tha,

Kya Qunoot e Witr me Hath Utha kar dua karna Sabit hai?

Uske jawab me Shaykh Zubair ali zai ne Qunoot e witr me hath na Uthane ki Daleel me ek Riwayat naqal ki:

۩ Abu Hatim al Raazi (277 hijri) farmate hai, 'Abu Zarah (Al Raazi 264 hijri) ne mujhse pucha, 'Kya Aap qunoot me hath uthate ho?

Maine kaha, 'Nahi!' Fir maine unse pucha, 'Kya Aap (qunoot me) Hath utha te ho?' Unhone kaha: Ji han, maine pucha, aapki daleel kya hai? Unhone kah, Hadees ibn Masood.

Mane kaha, use Lais bin Abu Saleem ne riwayat kiya hai. Unhone kaha: Hadees Abu Hurairah, Maine kaha: Use Ibn Lahya ne riwayat kiya hai. Unhone kaha, Hadees Ibn Abbas, maine kaha, Use Aouf (Al aarabi) ne riwayat kiya hai. Toh unhone pucha, aapke pas (Qunoot me) hath na uthane ki kya Daleel hai?

Maine kaha, Hadees e Anas, ki beshaq Rasoolullah ﷺ kisi Dua me Hath Nahi Uthate the siwaye Istisqa ke to wo (Abu Zarah r.a.) Khamosh ho gaye.

Tareekh Baghdaad, Jild 2, Safa- 76 tahet- 455. Wa sanad Hasan, wa Zikruhu Al Zahabi fi Siyar Aalam Al Nubala 13/253).

Ye Riwayat naqat karke Qunoot e Witr me Hath na uthane ki Daleel dene ke baad Shaykh Zubair Ali zai ne un riwayat ki Tahqeeq pesh ki hai aur aakhir me likha hai ki, 'Behtar yahi hai ki Hadees e Anas r.a. aur deegar dalail ki ru se Qunoot me Hath Na Uthaye jaye.

Wallahu Aalam.

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Related:

۩ Witr Padhne ka Nabawi Tarika

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Azan Hone Par Sar ke Baal ko Dhaanpna

hi     

۞ Shaykh ibn Uthaymeen se Sawal kiya gaya,

'Jab Muazzin namaz ke liye azan deta hai aur us waqt ek khwateen ka baal dhanpa nahi hai jab wo apne ghar me ya fir uske family ke ghar me, ya fir pados ke ghar me ho, jaha use koi nahi dekh sakta siwaye mahram ke ya dusri aurto ke, kya ye haraam hai? Kya farishte azan hone tak us par lanat karte hai?'

۩ Shaykh ibn Uthaymeen farmate hai,

'Ye Sach nahi hai. Ek khwateen, namaz ke azaan ke dauran bhi apne baal bina dhanpe rakh sakti hai, jab tak ke kisi namahram ki nazar us par na pade. Lekin agar use namaz padhna hai, fir use saare jism siwaye uske chehre ko, albatta bohut se ulema ne iski ijazat bhi di hai ki wo apne hatheliyo aur paao ko bhi bina dhanpe rakh sakti hai. Lekin ahtiyat ke tahat use ye bhi dhaanpna chahiye, siwaye uske chehre ko, isko khula rakhne me koi harj nahi hai. Ye us waqt hai jab koi na-mahram uske aas paas nahi hai; lekin agar koi hai toh use apne chehre bhi dhanpna chahiye kyuki ye uske liye jayz nahi ki wo apne chehre apne shauhar ya mahram ke alawa kisi ke saamne khole. Alfaz khatm.'

Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (12/202).

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Namaz me Imamat ki Sharait

hi    

Alhamdulillah..

Imamat ki Shart Rasoolullah ne ye bataye hai:

۩ Abu Mas’ood al Ansaari r.a. riwayat karte hai ki Rasoolullah ﷺ ne farmaya,

'Logo ki Imamat woh karaye jise Allah ki kitab (Quran majeed) ka sabse zyada Ilm ho aur agar woh sab is me barabar ho toh fir sunnat ka sab se zyada janne waala shakhs imamat karwaye, agar wo sunnat (ke ilm) me bhi barabar ho toh wo jis ne un sab ki nisbat pahle hijrat ki ho, agar wo hijrat me barabar ho toh wo jo Islam qubul karne me sabqat rakhta ho (yaani jo pahle musalman hua ho).'

Sahih muslim, kitab al masaajid (5), hadees- 1532.

Is hadees se sabit hua ki Imamat ke liye sabse badi chiz Quran ka ilm hai. Aur is ilm se murad ye nahi hai ki Quran ko kitna zyada khubsurti se padha jaa raha hai balki isse muraad Quran ka sabse zyada yaad hona hai. Is ki daleel hame is hadees se milti hai:

۩ Amr bin Salama r.a. riwayat karte hai,

'Jab Mecca fatah ho gaya toh har qaum ne Islam laane me pahal ki aur mere waalid ne bhi meri qaum ke islam me jaldi ki. Fir jab (Madinah) se wapas aaye toh kaha ke mai Allah ki qasam ek sachhe Nabi ke paas se aa raha hu. Unhone farmaya hai ke fula namaz is tarha fula waqt padha karo aur jab namaz ka waqt ho jaaye to tum me se koi ek shakhs azaan de aur imamat woh kare jise Quran sab se zyada yaad ho.

Logo ne andaza kiya ke kise quran sab se zyada yaad hai toh koi shakhs un ke qabeele me mujh se zyada Quran yaad karne waala inhe nahi mila. Kyunke mai aane jaane waale sawaaro se sun kar Quran majeed yaad kar liya karta tha. Is liye mujhe logo ne imam banaya. Halaanki us waqt meri umar chay (6) ya saat (7) saal ki thi aur mere paas ek hi chaadar thi.

Jab mai (use lapait kar) sajda karta toh upar ho jati (aur peeche ki jagah) khul jati. Is qabeela ki ek aurat ne kaha tum apne qaari ka jism ke peeche ka hissa toh pahle chupa do. Aakhir unhone kapda khareeda aur mere liye ek kameez banayi, mai jitna khush us kameez se hua utna kisi aur cheez se nahi hua tha.'

Sahih al bukhari, kitab al maghaazi (64), hadees- 4302.

Ek baat ka aur khayaal rakhe ki Imamat karne waale ko dusri zaruri cheeze bhi aate ho jaise, Quran ka alfaz achhe se padhna aata ho aur use namaz padhne aur iske sharait ka ilm ho, yaani kaun si duae kab padhna hai, namaz me galti ho jaaye ya wuzu tut jaye toh kya karna hai, wagairah.

۩ Ibn Qudamah r.h. kahte hai,

'Agar un dono me se ek shakhs namaz ke ahkam ka zyada ilm rakhe, aur dusra shakhs namaz ke alawa baaki dusre muamlaat me zyada ilm rakhta ho toh namaz ke ahkaam jaan ne waale ko muqaddam kiya jayegaa.'

Al-Mughni, 2/19.

Hamare muashre me logo ne dadhi ko imamat ki shart rakh di hai, aur ye sahih nahi hai kyuki iski taleem Allah aur uske Rasool ne hame nahi di hai.

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۩ Imamat ke chand masail

۩ Ghar Me Ba Jamaat Saff Banane ka Tareeqa

۩ Jamaat Se Namaz Padhna

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Ramzaan ki Mubarakbaad Dena | Jayez ya Na-Jayez

Alhamdulillah..

Ramzaan, Eid ya Juma ki mubarakbaad dena ye hamare muashre ka ek riwaj hai, aur Deen ka usool ye kahta hai ki koi bhi rasm-riwaj ko apnane ki ijazat hai jab tak ki wo Quran ya sahih hadees ke khilaf na ho.

Toh is liye chahe wo Ramzan ki aamad ki Mubarakbaad dena ho ya Eid ki ya fir Juma ki, isme koi harj nahi hai.

۩ Shaykh ibn Uthaymeen se Eid ki mubarakbaad dene ke mutallik pucha gaya gaya:

'Namaz eid ke baad musafah karne, gale milne aur mubarakbaad dene ka kya hukm hai?'

Toh Shaykh ka jawab tha:

'In chizo me koi harj nahi hai, kyuki log use bataur Ibadat aur Allah taala ka qurb samajh kar nahi karte hai, balki log ye bataur riwaaj (custom) aur izzat o ikraam aur ehtram karte hai, aur jab tak shariyat me kisi rasm-riwaj ki mumaniyat (manaahi) na aaye to bunyadi usool ye hai ki us chiz ki ijazat hoti hai.'

Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/208-210.

Aur akhir me, Ramzan ki mubarakbaad dene me koi harj nahi hai, is baat par Ummat e Muslimah ka Ijma bhi hai.

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Related:

۩ Islam me rasm-riwaj ka muqam

۩ Juma Mubarak kahna kaisa hai

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Kya Ludo/Chess/Carrom Khelna Waaqai Haraam Hai?

۞ Buraida r.a. apne walid se riwayat karte hai ki Allah ke Rasool ﷺ ne farmaya,

'مَنْ لَعِبَ بِالنَّرْدَشِيرِ فَكَأَنَّمَا صَبَغَ يَدَهُ فِي لَحْمِ خِنْزِيرٍ وَدَمِهِ'

“Jis shaks ne 'Nardashir' kheli toh goya us ne apne hath ko khinzeer ke khoon aur gosht se rang liya.”

Sahih Muslim, book of poetry (41), hadees- 5896.

Ab is Nardashir ke lafz ko kuch tarjumaan ne english me dice tarjuma kar diya. Ab kyuki yaha dice alfaz maujud ho gaya toh baaz Ulema ne fatawa de diya ki ludo haraam ho gai, carrom board haraam ho gaya, shatranj haraam ho gayi.

Halaki agar ham Arabic dictionary 'Al Munzir' padhe toh usme iska meaning ye hai,

'Ye Faarsi baadshah ka khel tha, jiski bisaat khujur ke patto ke sath banayi jaati thi.'

Gaur karne ki baat ye hai ki chess ko arabi me shatranj kahte hai toh agar shatranj khelna galat hota toh hadees ke arabi me khud Shatranj alfaz likha hota. Lekin aesa nahi hai.

Jaha tak ludo ki baat hai toh ye toh abhi 100-150 saal pahle aaya tha. Aap ﷺ ke waqt ye khel maujud bhi nahi tha aur na hi kisi hadees me is ludo game ka zikr tak hai.

Aur Carrom board ko toh zabarzasti is hadees me ghaseet diya gaya. Dur dur tak isse aur upar waali hadees se koi lena-dena hi nahi hai.

Ek aur hadees pesh ki jaati hai,

۩ Ali r.a. kahte hai,

'Shatranj ajmiyo ka juwa hai.'

Shobul Eemaan, (Imam Baihaqi) hadees- 6018.  Mishqaat ul Masabih, hadees- 4510.

Lekin ye riwayat munqate hai. Shaykh Zubair ali zai ne Mishqaat ul masabih me is riwayat ko zaif karaar diya hai. [scan]

Is riwayat ki kamzor hone ki wajah ye hai ki Imam Muhammad bin Ali bin Hussain al Bakir ne direct ye hadees Ali r.a. se riwayat ki hai aur Imam Bakir ki mulaqat Ali r.a. se sabit nahi hai.

Lihaza aesi koi sahih riwayat nahi hai jisme shatranj alfaz ka naam lekar ise haraam karaar diya ho.

Ek zaruri nukhta ye hai ki hame kisi cheez ko haraam kahne ke liye boht zyada gaur o fikr karna chahiye, har cheez ko haraam nahi kah dena chahiye kyuki Quran me kayi jagah badi sakhti ke sath is chiz se mana kiya gaya hai:

۩ Aye Nabi, Tum kyu us cheez ko haraam karte ho jo Allah ne tumhare liye halal ki hai? (kya is liye ke) tum apni biwiyo ki khushi chahte ho? Allah muaf karne wala aur raham farmane wala hai.

Surah Tahreem (66), ayat- 1.

۩ Aur yeh jo tumhari zubaane jhuthe ahkaam lagaya karti hai ke yeh cheez halal hai aur woh haraam, toh is tarah ke hukm laga kar Allah par jhoot na baandha karo..

Surah Nahl (16), ayat- 116.

Isi silsile me Rasoolullah ﷺ ki ek taleem hame milti hai:

۩ Abu Salaba r.a. riwayat karte hai ki Rasoolullah ﷺ ne farmaya,

“Beshak Allah ne faraiz ko wajib kiya hai toh use nazarandaaz mat karo. Usne hadd muqarrar ki hai toh usse aage mat badho. Usne kuch chizo ko muqaddas rakha hai, unse khilaaf warzi mat karo. (Aur) usne kuch chizo me khamoshi ikhtiyaar ki hai, tum par raham karne ke liye na ki bhool me, toh unhe talaash mat karo.”

Sunan Daraquṭni, hadees- 4316. Ise Imam ibn Qayyim ne I'lam al-Muqi'in'an (1/221) me sahih karaar diya hai.

Toh isliye ye jo hamari teen indoor games hai in par haraam ka fatawa lagana, ye mere nazdeek deen me gulu hai. Sirf zahiri alfaz ke upar fatawe nahi laga dene chahiye balki hame iske bunyad me jakar haqiqi cheez ko samajh kar raaye deni chahiye.

Sath hi sath ek paigam unlogo ke liye jo aankh aur aqal band kar ke apne ulema ki pairwi karte hai, aur inme wo log bhi shamil hai jo khud kisi zamane me 4 Imam ki taqleed se mana karte the aur aj khud apne ulema ki taqleed karte hai,

Aapke liye paigam ye hai ki:

'Kisi shaks ka ahtaraam apko yaha tak na le jaaye ki ap uski galti ko bhi defend karne lage aur kisi shaks par tanqeed apko yaha tak na le jaaye ki ap uska wajibi ahtaraam karna bhi chhor dein.'

۩ Anas bin Malik r.a. riwayat karte hai ki Rasoolullah ﷺ ne farmaya,

“(Deen me) Logo ke liye aasani karo aur sakhti na karo aur khush karo aur (deen se) nafrat mat dilao.”

Sahih al bukhari, kitab al adab ﴾78﴿, hadees- 6125.

Allah se dua hai ki wo hame deen ki fiqh (sahih samajh) ata kare. aameen.

Note: Ye khelne ke sath sath is baat ka khyaal bhi rakhe ki zarurat se zyada isme waqt na guzre aur na hi inke wajah se namaz ya dusri ibadat par koi asar pade, mard o aurat ka ikhtilat (mixing) na ho. Yaani sharai ahkaam ka khayaal rakha jaaye.

Aur Allah sab se behtar jaanta hai.

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Gair-Muslim ko Salaam Karna

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.

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Kutta Paalne ka Hukm

hi  -

Alhamdulillah..

Hamare Deen ne hame kutta rakhne se mana kiya hai aur iski mukhalifat karne waale ko rozana ek ya do qirat nekiyo ka nuksaan uthana padega. Lekin shikaar ya jaanwaro aur kheti ki chaukidaari ke liye kutte rakhne ki ijazat hamare deen ne hame di hai.

۩ Abu Hurairah r.a. bayan karte hai ki Nabi ﷺ ne farmaya,

'Jis ne bhi jaanwaro ki rakhwaali, ya shikaar karne, ya khet ki rakhwali ke ilawa kutta rakhha, us ka rozana ek qirat ajar kam hota hai.'

Sahih Muslim, kitab al musaqah (22), hadees- 4032.

۩ Abdullah ibn Umar r.a.a bayan karte hai ke Rasool ﷺ ne farmaya,

'Jis ne bhi jaanwaro ki rakhwaali ya shikaar ke ilawa kutta rakhha, us ke aamaal se rozana do qirat kami hoti hai.'

Sahih al Bukhari, kitab az zabah wa al saeed (72), hadees- 5480.

۩ Imam Nawawi se sawaal kiya gaya:

Kya gharo ki chaukidaari ke liye kutta rakhna jaiz hai?

Imam Nawawi r.h. kahte hai,

'In teen umoor ke ilawa kisi aur kaam maslan gharo aur raasto waghera ki hifazat aur chawkidaari ke liye kutta rakhne me ikhtilaaf hai, sahih (raaye) yahi hai ke un teeno par qiyaas aur hadees se samajh aane waali illat aur zarurat ki bina par kutta rakhna jaiz hai.' Alfaz khatm.

Sharh Sahih Muslim, 10/236.

۞ Ghar Me Kutta Hone Se Farishte Nahi Aate

۩ Ali r.a. riwayat karte hai ki Rasoolullah ﷺ ne farmaya,

'Farishte us ghar me dakhil nahi hote jis me kutte aur tasweer ho.'

Sunan ibn Majah, kitab al libas (32), hadees- 3650. Ise darussalaam ne hasan karaar diya hai.

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Related: Jaanwar paalne ka hukm

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Paani ke Israaf ke Mutallik Riwayaat

Alhamdulillah..

Abdullah ibn Amr ibn Aas riwayat karte hai ki Rasool ﷺ Saad r.a. ke paas se guzre toh Saad r.a. wuzu kar rahe the, Nabi ﷺ ne farmaya,

Saad! israaf (zarurat se zyada istemal) kyu kar rahe ho?

Saad r.a. ne arz kiya,

Kya wuzu me bhi israaf hota hai?

Toh Rasool ﷺ ne farmaya,

'Ji haan, agar aap chalti naher aur darya par bhi ho tab bhi israaf hota hai.'

Musnad Imam Ahmad,  hadees- 6768 aur Sunan ibn Maajah, hadees- 419. Iski sanad Shaykh Ahmad Shakir ke nazdeek sahih hai..

۩ Mawsuah al Fiqhiyyah me kaha gaya hai,

“Ulema is par muttfiq hai ke pani ke istemaal me israaf se kaam lena makrooh hai.”

Mawsoo‘ah al-Fiqhiyyah (4/180).

۩ Shaykh Abdul Muhsin Abbaad kahte hai,

“Pani ke istemaal me israaf se kaam lene ki mumaniat par ulema e karaam ka ittafaq hai, chahe samandar ke kinare par hi kyu na ho, kyunke Imam Ahmad aur Imam Ibn Majah r.h. ne Abdullah bin Amr bin Aas r.a. se riwayat ki hai ke,

'Saad r.a.wuzu kar rahe the tho waha se Nabi ﷺ guzre aur farmaya.... (Fir Shaykh ne muqammal hadees bayaan ki).' [alfaz khatm]

Sharah Sunan Abu Dawud (source)

۩ Shaykh ibn Uthaymeen kahte hai,

“Hame ilm hona chahiye ke wuzu ya ghul me pani zyada istemaal karna niche diye gaye farmaan e baari taala me daakhil hota hai,

'Aur tum israaf na kiya karo, kyunke Allah israaf karne waalo ko pasand nahi farmata.'

Surah Anaam, ayat- 141.

Isi liye Fuqaha e karaam ka kahna hai ki,

'Israaf makruh hai chahe chalti naher ke kinare bhi ho, toh fir agar pani nikalne wali motor (nal) ke paas aisa kiya jaaye toh kya hukm hoga?

Haasil ye hua ke wuzu wagaira me israaf karna mazmum umoor (blameworthy action) me shaamil hota hai.” [alfaz khatm]

Sharah Riyadh us Saaliheen (source)

Wa Allahu alam.

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Allah se dua hai ki wo hame amal ki taufeeq ata kare. aameen

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Kya Hasne Se Wuzu Tut Jata Hai?

۞ Pahli baat

Ulema me isme koi ikhtilaf nahi hai ki namaz ke bahar hasne se wuzu nahi tut ta, agarche koi shaks namaz ke liye tayaar ho raha ho fir bhi.

۩ Ibn Munzir kahte hai,

“Ulema ka is par Ijma hai ki namaz ke bahar hasne se wuzu nahi tut ta aur firse wuzu banane ki zarurat nahi hai.”

Al-Awsat, (1/166).

۩ Imam Nawawi kahte hai,

“Unka (Ulema ka) is par ijma hai ki namaz ke bahar hasne se wuzu nahi tut ta.”

Al Majmoo, (2/61).

۞ Dusri baat

Ulema me is par ijma hai ki namaz ke dauran hasne se namaz tut jati hai.

۩ Ibn Munzir kahte hai,

“Un sab ka is par ijma hai ki namaz ke dauran hasne se namaz tut jati hai.”

Al-Ijmaa, safa- 3.

Yaha hasne se muraad hai zor se hasna.

۩ Ibn Qudamah kahte hai,

“Hame is muamle me koi ikhtilaf e raaye ka ilm nahi hai.”

Al-Mughni, (2/451).

۞ Teesri baat

Sahih raaye ye hai ki namaz me zor se hasne se sirf namaz tut ti hai aur wuzu nahi tut ta, kyuki wuzu tutne ki koi daleel nahi hai.

۩ Jabir ibn Abdullah r.a. kahte hai, 'Agar koi namaz me hasta hai, toh use apne namaz ko dohrana chahiye lekin use wuzu karne ki koi zarurat nahi hai.'

Sahih al Bukhari, muallaq riwayat. Sunan Daaraqutini,  hadees- 51, mawsool riwayat.

۩ Ibn Hajar kahte hai,

“Ye baat sahih hai lekin ye alfaz Jaabir r.a. ka hai.”

Fath al-Baari, (1/280).

۩ Imam Nawawi kahte hai,

“Hamari aur aksar ulema ki raaye ye hai isse wuzu nahi tut ti hai. Ye aksar Tabayeen aur unke baad aane waale logo ki raaye hai.

Bayhaqi riwayat karte hai ki Abu'z Zinaad kahte hai: Mai kafi zyada ilm rakhne waale ahle ilm se mila jinki raaye faislakun (decisive) hai. Sa‘eed ibn al-Musayyab, ‘Urwah ibn az-Zubayr, al-Qaasim ibn Muhammad, Abu Bakr ibn ‘Abd ar-Rahmaan, Khaarijah ibn Zayd ibn Thaabit, ‘Ubaydullah ibn ‘Abdillah ibn ‘Uqbah, Sulaymaan ibn Yasaar, aur bahut saare qabil e ahtaraam ahle ilm se mila jo kahte hai ki hasne se namaz tut jati hai lekin isse wuzu nai tut ta.”

Al-Majmoo, (2/60).

Jo hadeese kahti hai ki hasne se wuzu tut jata hai wo zaif hai aur unme se koi bhi saheeh nahi hai.

۩ Imam Nawawi kahte hai:

“Muhaddiseen ka is par ijma hai ki unme se saare zaif aur waahin (kamzor) hai.”

Al-Majmoo, (2/61).

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Kya Rukyah Sunne Se Rukyah ka Maqsad Pura Ho Jata Hai?

en   -

Is tarha se (Tape ya mobile phone se) ruqyah sunna faydemand hai in shaa Allah. Bahut se logo ne isse fayda uthaya hai, agarche ek shaks ke liye sabse acha yahi rahega ki wo khud se Quran ki tilawat kare, ya koi aur uske liye padhe.

Shaykh Abd al Azeez ibn Baaz r.h. ne fatawa diya tha jisme ye tha ki radio se Surah al Baqarah sunna, shaitaan ko ghar se bhagaane ke maqsad ko pura karta hai.

Majmoo‘ Fataawa ash-Shaykh Ibn Baaz (24/413).

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source: islamqa.info

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Quran ki Tilawat ko Radio/Recording Se Chalana Aur Tilawat Par Dhyan Na Dena

  en  -

  Shaykh Abdul Azeez ibn Baaz r.h. se sawaal kiya gaya, 

“Ghar se baahar family ya rishte-daaro se milne jaane ke waqt Quran pak ko ghar me radio ya recorder par chalane ka kya hukm hai?” [Yaani jab ham ghar me maujud na ho to Quran ki tilawat laga kar ghar se bahar chale jana ka kya hukm hai?]

 Shaykh ka jawab 

“Is me koi harj nahi hai, agar aas paas me bekaar ki baate na ki ja rahi ho.

Agar (tilawat) ke nazdeek koi bekaar ki baate, ya bolna-chaalna ya bahes kar raha ho toh ye thik nahi hai. Fir ye behtar hoga ki tilawat ko chala kar na jaya jaye, aur ise band kar dena chahiye, kyuki ye ek tarha se Quran ki be-aetbi (disrespect) hai.

Lekin agar radio khula hua ho aur aas-paas koi na ho ya aas paas koi ho jo ise sun raha ho, ya khamosh ho, ya so raha ho, toh fir isme koi harj nahi hai.” alfaz khatm.

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source: https://binbaz.org.sa/old/37782

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Eid ke Din Ek Baar Gale Mile Ya Teen Baar

Alhamdulillah..

Hamare muashre do tarha ke log hai. Ek toh wo jo eid ke din ek baar gale milte hai aur dusre wo jo teen baar gale milte hai. Aaiye dekhte hai kiska amal sahih hai.

Eid ke din ek dusre ko eid mubarak kahna, gale milna, hath milana, siwai banana, eidi lena-dena, wagaira. Ye saare kaam na toh Rasoolullah ﷺ ne kiye aur na hi kisi sahaba e karaam ne. Ye saari chize ham apne muashre ke mutabik rasam ke taur par karte hai, in cheezo ka deen se koi lena dena nahi hai. Aur ye saari chize is liye rasam me shumaar hoti hai kyuki koi ye amal sawab ki ummeed se nahi karta, ye rasam ke taur par ki jaati hai. Koi bhi shaks eid ke din sawab ki niyat se siwai nahi banata, wo rasm ke taur par banate hai.

Isi tarha eid ke din ek dusre se gale milna, ye bhi ek rasm hi h. Aur rasm ka bunyadi usool ye hai ki Deen me kisi bhi rasm ki ijazat hai jab tak ke us rasm ki koi bhi chiz deen se takraaye na. Toh is lehaaj se jis ilake me ek baar gale milne ka rasm hai waha ek baar gale milna chahiye aur jis ilake me teen baar gale milne ka rasm hai waha par teen baar gale milna chahiye taaki koi nafrat aur galat rawayya na paida ho ek dusre Musalman ke bich.

Kuch ilaqe aese bhi hai jaha par dono tarha ke rasm ka jawaz hai, yaani ek baar bhi aur teen baar bhi. Toh iska hal ye hai ki jo log ek baar milne ke qayel hai ap unse ek baar mile aur jo log teen baar milne ke qayel hai ap unse teen baar mile taaki ek dusre ke bich koi nafrat ya galat khyal na paida ho. Eid ka din waise bhi khushi aur muhabbat ka din hota hai. Aur ye deen ka koi masala nahi hai jisse koi pakad hogi hamari.

Aur agar apke paas is raaye se behtar koi raaye hai toh us par amal kare. Aur Allah sabse behtar janta hai.

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Related: Eid Ki Namaz Ke Baad Mubarakbaad Dena, Hath Milana Aur Gale Lagne Ke Ahkaam

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Junbi Haalat Me Zikr o Azkaar Karna

hi     en   -

Alhamdulillah..

Agar koi shakhs haalat e janabat (post-sex impurity) me ho toh uske liye Allah ka zikr karna aur Allah se dua karna jaiz hai, chahe sone ki duae, ya koi azkaar ho toh woh bhi kar sakta hai.

Is ki daleel Ayesha r.a. ki darj e zail hadees hai:

۩ Ummul Momineen Ayesha r.a. bayan karti hai,

“Rasool ﷺ har haalat me Allah tala ka zikr kiya karte the.”

Sahih Muslim, kitab al haiz ﴾3﴿, hadees- 826.

Baaz shaarheen hadees is ki sharah karte hue kahte hai:

Hadees asal ke liye muqarrar hai, woh yeh ke har haalat me Allah tala ka zikr kiya jaaye, chahe be-wuzu ho ya fir junbi haalat me ho Allah ka zikr, subhanAllah, Laa ilaaha illallah, Allahu akbar, alhamdulillah wagaira dusre jaiz azkaar aur duae padhi ja skti hai, Musalmano ka is par ijma hai.

Lekin junbi haalat me jo azkaar haraam hai woh quran majeed ki tilawat hai, ke koi ek aayat Quran majeed se dekh kar ya zubani padhna jaiz nahi, kyuki Rasool ﷺ se aisa karne ki mumaniyat sabit hai.

Lekin junbi shakhs ke liye mustahab yeh hai ke woh jab sona chahe to apni sharamgaah dho kar wuzu kare.

Is ki daleel darj zail (niche di hui) hadees hai :

۩ Abdullah bin Umar r.a. bayan karte hai ke Umar r.a. ne Rasool ﷺ se arz kiya, 'Aye Allah tala ke Rasool kya ham me se koi shakhs janabat ki halat me so jaya kare?'

Toh Rasool ﷺ ne jawab diya, 'Ji haan! jab woh wuzu karle.'

Sahih al bukhari, kitab al ghusl ﴾5﴿, hadees- 290.

Dekhe: al-Sharh al-Mumti by Ibn Uthaymeen, 1/288; Tawdeeh Ahkaam by al-Bassaam, 1/250; Fataawa Islamiyyah, 1/232.

Allah se dua hai ki wo hame sirat e mustqeem ata kare. aameen.

source: islamqa.info

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Related: Halat e Haiz me Quran padhne aur zikr karne ke ahkaam

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Kya Nawafil Namaz Baith Kar Padhna Chahiye

Alhamdulillah..

Hamare masjido me dekha jata hai ki bahut se log nawafil namaz baith kar padhte hai aur jab unse pucha jata hai ki ap aesa kyu karte hai toh wo kahte hai ki Rasool ﷺ nawafil namaz baith kar ada karte the. Aaiye dekhte hai iski haqiqat kya hai.

Ibadat ki do shakal hai, ek toh farz aur dusra gair-farz yaani nawafil. Aur namaz ki ibadat me bhi yahi do kism hai.

۞ Farz Namaz baith kar ada karna

۩ Imran bin Hussain r.a. riwayat karte hai, 'Mujhe bawasir (piles) ka marz tha. Is liye maine Nabi ﷺ se namaz ke bareme daryaft kiya, Aap ﷺ ne farmaya,

“Khade ho kar namaz padha karo, agar iski bhi taaqat na ho toh baith kar aur agar iski bhi na ho toh pahlu ke bal layt kar padh lo.”

Sahih al bukhari, kitab al taqseer ﴾18﴿, hadees- 1117.

۩ Ibn Qudaamah al-Maqdisi kahte hai,

“Ulemao ka is par ijma hai ki agar koi shaks khada na ho sake toh wo baith kar namaz padh sakta hai.”

Mughni, 1/443.

۩ Imam Nawawi farmate hai,

“Ummat ka ijma hai ke jo shakhs farz namazo me qiyam na kar sake toh woh baith kar namaz ada kare, aur use namaz nahi lautana hoga, hamare ashaab ka kahna hai,

'Qiyam na kar ke namaz ada karne se us ka sawab kam nahi hoga kyuki woh qiyam se mazoor hai, aur fir sahih al bukhari me Nabi ﷺ ka farmaan sabit hai ki jab banda bimaar ho jata hai ya safar me ho toh us ke liye bhi wahi aamaal likhe jaate hai jo woh tandurusti aur sehat ki haalat me karta raha hai.'”

Al-Majmoo, 4/226.

Toh isse baat sabit hui ki farz namaz me sirf tabhi baitha ja sakta hai jab koi uzar ho aesa karne ka.

۞ Nawafil namaz ke liye baithna

Jaha tak nawafil namaz ke liye baithna hai toh ulema ka is par ijma hai ki bina uzar ke bhi nawafil namaz ke liye baitha ja sakta hai lekin aese karne wale ko khade ho kar namaz padhne wale ke muqable me aadha sawab milega.

۩ Hafsah r.a. kahti hai, 'Maine Rasoolullah ﷺ ko kabhi baith kar nawafil padhte nahi dekha yaha tak ke aapki wafaat se ek saal pahle Aap baith kar namaz padhne lage the, Aap ﷺ surat padhte toh itna thaher thaher kar padhte ke wo taweel se taweel tar ho jati.'

Sunan Nisai, kitab qiyam ul lail ﴾20﴿, hadees- 1659. Ise darussalaam ne sahih karaar diya hai.

۩ 'Imran bin Husain r.a. kahte hai, 'Maine Nabi ﷺ ko baith kar namaz padhte dekha toh maine arz kiya ke mujh se bayan kiya gaya hai ke Aap ne farmaya hai ki baith kar padhne waale ki namaz khade ho kar padhne wale ki namaz ke aadhi hoti hai, Aur Aap khud baith kar padh rakhe hai?

Aap ﷺ ne farmaya,

“Ha lekin mai tum logo ki tarah nahi hu”'

(Yaani baith kar namaz padhne se bhi mujhe pura sawab milta hai)

Sunan Nisai, kitab qiyam ul lail ﴾20﴿, hadees- 1660. Ise darussalaam ne sahih karaar diya hai.

Toh baat wazeh hui ki ham nawafil namaz baith kar bhi padh sakte hai lekin sawab me kami ho jayegi. Aur jaha tak ye kahna hai ki Rasool ka tarika hai nawafil namaz baith kar padhna toh upar ki hadees se baat wazeh hui ki ye Rasoolullah ﷺ ki khususiyat thi ki wo baith kar namaz padhte the fir bhi unhe muqammal namaz ka sawab milta tha. Isi liye hame bhi chahiye ki ham khade ho kar nawafil padhe taaki zyada sawab ke haqdaar ho jaye.

Aur Allah sabse behtar janta hai.

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Related: Taaqat Se Badh Kar Ibadat Karna

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Ramzan ke Teen Ashre Aur Ek Neki Par 70 Neki | Hadees ki Tahkeek

hi     

  Sawal  

Niche di gai hadees jo ke Salman Farsi r.a. se marwi hai, is ki sahet kaisi hai?

Nabi ﷺ ne hame shabaan ke aakhri din khutba irshad farmaya, jis me yeh farmaya, 'Logo tum par azmat aur barkat wala maheena nazdeek aa raha hai, aisa maheena jis me ek raat aisi hai jo hazaar maheeno se behtar hai, is ke roze Allah taala ne farz karaar diye hai aur is ki raat ka qiyam nawafil hai, jis ne bhi is mahine me (koi) neki ki woh aise hai jis tarha aam dino me fareeza ada kiya jaaye, aur jis ne Ramzan me farz ada kiya goya ke usne Ramzan ke ilawa sattar farz ada kiye, yeh aisa maheena hai jis ka awwal rahmat aur darmiyan magfirat aur aakhri hissa jahannam se aazaadi hai.'

  Jawab  

Alhamdulillah..

Is hadees ko Imam ibn Khuzaima ne apni kitab 'Saheeh ibn Khuzaima 3/191, hadees- 1887' me naqal kiya hai. Aur unhone sath me likha hai, 'Agar ye riwayat sahih hai'.

Aur jinhone is kitab se apni kitab me is hadees ko naqal kiya, un maise kuch kitabo ke musannif jaise Munziri [al Targheeb wal Tarheeb (2/95)] se 'Agar' alfaz chhut gaya tha. Toh unko laga ki Imam ibn Khuzaima ne farmaya hai ki 'Ye riwayat sahih hai', jab ki asal me unhone aesa kuch nahi farmaya.

Ye riwayat dusri kitabo me bhi maujud hai jinke ye naam hai:

• Imam Bayhaqi ki Shu’ab al-Eemaan (7/216)

• Fazail al-Awqaat, p. 146, no. 37

• Abu’l-Shaykh Ibn Hibbaan ne Kitaab al Sawaab me

• Saa’aati ne Fath al-Rabbaani me (9/233) 

• Imam Suyuti ne Durr al-Mansoor me, aur unhone kaha ki ise Aqeeli ne riwayat kiya hai aur unhone is zaif karaar diya hai

• Isbahaani ne al-Targheeb me

• Al-Munaqqi ne Kanz al Ummaal (8/477) me.

In saare logo ne Saeed ibn Musayyib se riwayat kiya hai jinhone Salman Farsi se riwayat kiya hai. Iski sanad do (2) wajah se zaif hai:

1. Is ki sanad me inqita (break in the chain of narrators) hai kyuke Saeed bin Musayyab ka Salman Farsi r.a. se samaa sabit nahi hai.

2. Iski sanad me ek raawi hai jiska naam 'Ali ibn Zayd ibn Jad’aan' hai, jiske bareme Ibn Sa'd kahte hai, 'Is (raawi) me kamzori hai aur is raawi ko daleel nahi banaya ja sakta.' Is raawi ko Imam Ahmad, Ibn Ma’een, Imam Nasaa’i, Imam ibn Khuzaymah, al Jawzjaani aur dusro ne zaif karaar diya hai, jaisa ki Siyar A’laam al-Nubala’, 5/207 me kaha gaya hai.

Abu Haatim al-Raazi ne is hadees ko Munkar (zaif ki ek qism) karaar diya hai. Al Ayni ne Umdat al-Qaari’, 9/20 me bhi yahi kaha hai aur Al-Albani ne Silsilat al-Ahaadeeth al-Zaifah wa’l-Mawzu’ah, jild. 2/262, hadees- 871. me bhi yahi kaha hai.

Toh in daleelo se wazeh hua ki hamare Muhaddiseeno ne is hadees ko qubul nahi kiya aur Allah behtar janta hai.

Ek baat ki wazahat aur zaruri hai ki jaisa is zaif hadees me kaha gaya hai ki 10 din (ek ashra) rahmat ka hota hai, dusra ashra magfirat ka aur teesra jahannam ki aag se najaat ka. Jab ki dusre sahih hadees se pata chalta hai ki Ramzan ki taqseem is tarha se nahi hai balki pura Ramzan, pura maheena rahmat ka hai, pura maheena magfirat ka hai aur pura maheena hi jahannam se najaat ka hai.

Allah se dua hai ki wo hamari maah e Ramzan ki ibadat ko qubul kare aur is maheene ki barkat se hamari magfirat kar de. aameen.

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Related: 15 Ramzan ke Mutallik Ek Hadees

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Surat aur Ayat ko Mukhtalif Tarteeb me Tilawat Karna

Alhamdulillah..

Quran majeed me baad wale ko pahle padh liya jaye toh ise Tankees ka naam diya jata hai. Is ke kayi aqsaam hai:

● Tankees al-Huroof (huruf ko ulta padhna)

● Tankees al-Kalimaat (alfaz ko ulta padhna)

● Tankees al-Aayat (ayat ko ulta padhna)

● Tankees al-Suwar (surat ko ulta padhna)

۞ Tankees al-Huroof (huruf ko ulta padhna)

Ek kalima me baad waale huroof ko pahle padh lena, maslan 'rab' ko 'bar' padhna!

Toh is ki hurmat me koi shak nahi aur is ke karne se namaz baatil ho jati hai, is liye ke kalma ko is tareeqe se jis par Allah taala ne kalaam kiya hai nikaal diya gaya hai aur fir is me gaaliban maaene (matlab) me bhi bahut zyada ikhtilaf paida ho jata hai.

Al-Sharh al-Mumti by Ibn Uthaymeen, 3/110.

۞ Tankees al-Kalimaat (alfaz ko ulta padhna)

Iska matlab ke baad wale kalime ko muqaddam kar ke padha jaaye maslan 'qul hu Allaho ahad' ko 'ahad allaho qul' padha jaaye.

Toh yeh bhi bila shak wa shubah haraam hai kyuki ye Quran ko us lehaj se badal deta hai jis lihaj se Allah ne kalaam kiya hai.

(Al-Sharh al-Mumti, 3/110).

۞ Tankees al-Aayat (ayat ko ulta padhna)

Iska matlab ki baad wali aayat ko pahle se muqaddam kar ke parhna, maslan 'min sharril was waasil khannas' ko 'elah  hin-naas se pahle padhna.

Shaykh ibn Uthaymeen ka qawl hai :

Raajhe qawl yahi hai ke ayat ki tankees bhi haraam hai, is liye ke ayat ki tarteeb tawqeefi (jo wahee par mabni ho, na ki ijtihaad par)  hai, aur tawqeefi  ka maaene yeh hai ke yeh tarteeb Nabi ﷺ ke hukum se di gai hai.

(al-Sharh al-Mumti, 3/110)

۞ Tankees al-Suwar (surat ko ulta padhna)

Iska matlab ke baad wali surat ko pahle se muqaddam karke padha jaaye, maslan surah Imran ko surah baqarah se pahle parh li jaaye.

۩ Is ka hukum :

Ahle ilm me se kuch ka kahna hai ke surato ki tarteeb tawqeefi  nahi hai is liye is me koi harj nahi .

Aur kuch ahle ilm ka kahna hai ke surato ki tarteeb tawqeefi hai, ya fir is ki tarteeb me sahaba ka ijma hujjat hai. Is liye ye jaiz nahi.

Sahih raaye:

Sahih raaye yahi hai ke tarteeb tawqeefi nahi balke yeh baaz sahaba karaam ka ijtihad tha, aur yeh ke sahaba karaam ke darmiyan is tarteeb me koi ijma nahi tha, jab ke Abdullah bin Masood r.a. ka mushaf is tarteeb ke khilaaf tha.

Sunnat se iski daleel ye hai:

۩ Huzaifa r.a. bayan karte hai ke Maine ek raat Nabi ﷺ ke sath namaz padhi toh unhone namaz surah baqarah ke sath shuru ki maine khayal kiya ke Aap sao (100) ayat par ruku karenge lekin Aap padhte gaye, maine socha ke Aap use ek rakat me khatam karenge lekin Aap padhte gaye, maine socha ke Aap ab ruku karenge, lekin Aap ne use khatam karne ke baad surah Nisa shuru kar di, (aur) use khatam karne ke baad surah aal e Imran padhi aur use bhi khatam kiya.

Sahih Muslim, kitab salaat al musafireen wa qasar ﴾6﴿, hadees- 1814.

To yeh hadees daleel hai ke Nabi ﷺ ne Surah Nisa ko surah aal e Imran se pahle padha .

۩ Imam Nawawi kahte hai,

'Qaazi Ayyaaz r.h. ka qawl hai ke is hadees me us shakhs ke liye daleel hai jo yeh kahta hai ke mushaf likhne me surato ki tarteeb Musalmano ka ijtihad hai, aur yeh tarteeb Nabi ﷺ ki tarteeb nahi thi balke unhone apne baad use apni ummat ke supurd kar diya.

Yahi Jamhoor Ulema aur Imam Malik r.h. ka qawl hai, Aur Qazi Abu Bakr al Baaqillaani ne bhi yahi qawl ikhtiyar kiya hai, Ibn al-Baaqillaani kahte hai, “Agarche dono raaye mumkin hai lekin yahi qawl behtar hai.

Hamara qawl yeh hai ke na to kitabat me surato ki tarteeb wajib hai aur na hi namaz aur dars aur na hi padhne padhane aur talqeen me, is liye ke is ki tarteeb me Nabi ﷺ se koi khabar nahi milti, aur na hi koi aisi tareef jo ke is ki mukhalifat ko haraam hi karti hai, isi liye mushaf e Usmaan r.a. se pahle mushaf ki tarteeb me ikhtilaaf paya jata tha.

Nabi ﷺ ne apne baad ke ummat ke liye har jagah par ye jawaz chora hai ke namaz aur dars wa tadrees me tarteeb zaruri nahi.

Ahle ilm me se jo yeh kahte hai ke yeh tarteeb Nabi ﷺ se tawqeefi hai jo ke unhone is ko muqarrar kiya tha jaisa ke mushaf e Usman me hai, aur jo dusre mushaf ki tarteeb me ikhtilaaf tha woh is liye tha ke inhe yeh aakhri aur tawqeefi tarteeb pahunchi nahi thi.

Aur Nabi ﷺ ka surah Nisa ko aal e Imran se pahle padhne ki taaweel ki jayegi ke tarteeb aur tawqeef se pahle ki baat hai aur ye dono surate mushaf e Ubayy bin ka'b me isi tarteeb se thi.

Pahli rakat me padhi gai surat se pahle wali surat ko dusri rakat me padhne ke jawaz me koi ikhtilaf nahi, masla sirf yeh hai ke namaz aur namaz se bahar aisa karna makrooh hai.

[Wo mazeed kahte hai,]

'Aur baaz ne ise mubah (jayz) qaraar diya hai.

Quran kareem ko ulta padhne me salaf ne jo manahi ki hai iski taaweel ye hai ke surat ke aakhir se shuru karke surat ki ibtida ki taraf padha jaaye.

Bila shak har surat me ayat ki jo tarteeb aaj mushaf me paayi jati hai woh Allah taala ki taraf se tawqeefi hai, aur Ummat ne isi tarha Nabi ﷺ se ise naqal kiya hai.”'

[Qaazi Ayyaz r.h. ka kalaam khatm hua] Wa Allahu taala aalam.

Sharh Sahih Muslim, 6/61,62.

۩ Shaykh Sindhi kahte hai.

'Raawi ka ye kahna ke (Nabi ﷺ ne aal e Imran shuru kar di) is baat ki daleel hai ke qirat me surato ki tarteeb lazim nahi.'

Sharh al-Nisaai, 3/226.

۞ Anas ibn Malik  r.a. bayan karte hai ke ek Ansari shakhs masjid e Qubaa me imamat karwate the, toh woh jab bhi namaz me koi surat padhte toh usse pahle Qul huwa Allaahu ahad padh kar koi aur surat padhte, aur woh har rakat me isi tarha karte toh unke namaziyo ne unse baat ki ke ap har rakat isi surat ke sath shuru karte aur fir dusri surat padhte hai, Aap ya toh Qul huwa Allaahu ahad padha kare ya phir use chore kar aur koi surat padhe toh inhone jawab diya ke mai ye nahi chor sakta, agar ap chahte hai toh mai imamat karwata hu, aur agar napasand karte ho toh imamat chore deta hu, unke haan woh sab se afzal the aur namazio ko inki imamat achhi lagti thi aur woh yeh napasand karte the ke inke alawa koi aur imamat karwaye.

Jab Nabi ﷺ un ke paash tashreef laaye toh unhone yeh muamla unke saamne pesh kiya, toh Nabi ﷺ farmane lage, 'Aye fula jo kuch tumhe tumhare namazi kahte hai us par amal karne se kaun si cheez rokti hai? Aur tumhe is par kis ne ubhara hai ke tum ye kaam har rakat me karte ho?'

Toh inhone jawab me arz kiya, 'Mai is surat se muhabbat karta hu', Nabi ﷺ farmane lage ke is surat ke sath tumhari muhabbat tumhe jannat me le jayegi.

Sahih al Bukhari, kitab al azaan ﴾10﴿, baab al-jam bayna suratayn fil-rakah ke tahet, muallaq riwayat. Jamia Tirmizi, kitab fazail al Quran ﴾45﴿, hadees- 2901. Sahih (Darussalaam).

Toh is hadees me daleel yeh hai ke woh sahabi har rakat me har surat me Qul huwa Allaahu ahad padhte the jo ke aakhir me hai, is ke baad is se pahle wali koi bhi surat padhte aur Nabi ﷺ ne isko mana nahi farmaya.

۞ Umar bin khattab r.a. ka Amal

۩ Imam Bukhari bayan karte hai:

وَقَرَأَ الأَحْنَفُ بِالْكَهْفِ فِي الأُولَى، وَفِي الثَّانِيَةِ بِيُوسُفَ أَوْ يُونُسَ، وَذَكَرَ أَنَّهُ صَلَّى مَعَ عُمَرَ رَضِيَ اللَّهُ عَنْهُ الصُّبْحَ بِهِمَا-

Ahnaaf ne pahli rakat me surah al kahf aur dusri me surah Yusuf ya Yunus padhi aur farmane lage ke maine Umar r.a. ke sath subah ki namaz padhi thi, unhone aesa hi kiya tha.

Sahih al Bukhari, kitab al azaan ﴾10﴿, baab al-jam bayna suratayn fil-rakah ke tahet, muallaq riwayat.

Wallah taala aalam.

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Related: Quran Likhne Wala Kaun Hai Aur Ise Jama Kis Tarah Kiya Gaya?

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Kya Shadi Ke Baad Biwi (Wife) Apne Naam Ke Sath Shauher Ka Naam Laga Sakti Hai?

hi     

Alhamdulillah..

Abu Zar r.a. riwayat karte hai ki Nabi ﷺ ne farmaya,

'Jis shaks ne bhi jaan-bujh kar apne baap ke siwa kisi aur ko apna baap banaya toh us ne kufr kiya aur jis shaks ne bhi apna nasab kisi aesi qaum se milaaya jis se uska koi talluq nahi hai toh wo apna thikaana jahannam me bana le.'

Sahih al bukhari, kitab al manaqib (61), hadees-3508.

Is hadees se kuch logo ne ye faham aqhaz kiya hai ki biwi apne naam ke aage shauhar ka naam nahi laga sakti hai. Dar asal ye galat hai, hadees me aesi kisi baat ka zikr nahi hai.

Arab me log apne baap ka naam badal kar apne apko kisi aur baap ki taraf mansoob kiya karte hai. Is liye Allah s.w.t. ne hame is cheez se mana farmaya. Misaal ke taur par Aap ﷺ  ke gulaam, Zaid ibn harisa, unko Zaib ibn Muhammad kaha jaata tha halaanke Muhammad ﷺ unke baap nahi the. Mazeed details ke liye Surah Ahzaab padh lein.

Toh darasal is chiz se mana farmaya gaya hai kyuki Islam sachhai ko pasand karta hai. Toh jo asal me kisi ka walid nahi hai use koi haq nahi hai ki wo uske walid ka muqam paaye.

۞ Ek Misaal:

Agar koi aurat hai, uska naam hai Ayesha binte Khalid yaani Ayesha khalid ki beti. Ab uski shady ek Momin naami ladke se ho jati hai. Aur ab wo agar apna naam Ayesha Momin rakh leti hai, toh isse usne apna baap ka naam nahi badla hai.

Baap ka naam tab baldla jayega jab wo likhe 'Ayesha binte Momin' yaani Ayesha Momin ki beti.

Aur us se agar pucha bhi jaye ki apke baap ka naam kya hai toh wo Khalid hi kahegi na ki Momin.

۞ Is Par Hamare Aslaaf e Deen Ka Faham

Hamari ek Maa hai jinko kaha jaat hai Umme Salamah r.a. Ye Aap ﷺ  ki biwi hai jo sab se aakhir me faut hui thi. Ab inka naam hai Umme Salamah yaani Salamah ki Maa. Agar is par bukhari ki hadees ka galat fahm liya jaaye toh inhone jab Rasoolullah se shady ki tab inhe khud ko apne baap ke alawa kisi aur ki taraf mansoob nahi karna chahiye tha.

Lekin inhone khud ko apne baap ki taraf mansoob nahi kiya aur iske bajaye apne aulaad ki taraf khud ko mansoob kiya. Toh baat wazeh hui ki hamare aslaaf ne bhi iska wahi fahm samjha tha jise hamne bayaan kiya hai.

Isi tarha ek aur sahabiya hai jinka naam hai Umme Sulaim. Inhone ne bhi khud ko apne bete Sulaim ki tafaf mansoob kiya.

Toh ye naam badalna wo nahi hai jisse hadees me mana farmaya gaya hai. Hadees me is se mana farmaya gaya hai ki koi Ayesha binte Khalid apne apko Ayesha binte Momin kahe. Toh ye hoga badalna warna badalna nahi hoga.

Aur Allah sabse behtar jaanta hai.

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Aqeeqah Ki Dua

hi   

۩ Ayesha r.a. ne farmaya ke Nabi ﷺ ne farmaya, “Aqeeqah karo, ladke ke taraf se do bakre ek jaise aur ladki ki taraf se ek bakra.”
Ap r.a. ne farmaya ke Aap ﷺ ne Hasan aur Hussain ki taraf se saatwe din do (do) bakre diye aur sar ke baal utarwane ka hukm diya aur farmaya ke isi ke naam pe zabah karo aur is tarha kaho:

بسم الله والله أكبر واللهم لك وإليك هذه عقيقة فلان -

Bismillahi wa Allahu akbar wa Allahumma laqa wa ilayk hazihi aqeeqatu fulaan. [pic]

Allah ke naam se, Allah sab se Bada hai, aur aye Allah ye tere hi liye hai aur teri hi taraf hai. Ye fulaan bachhe ka aqeeqah hai. 

[fulaan ke jagah bachhe ka naam hoga]

Sunan Baihaqi, kitab az-zahaya ﴾58﴿, hadees- 19077. [scan]. Imam Nawawi ne isko al Majmua, 8/428 me hasan karaar diya hai.

Note: Ye dua aqeeqah ka janwar qurban karte waqt padhni hai aur chahe bachha ladka ho ya ladki, dono ke liye ek hi dua hai.

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Related:

۩ Aqeeqah ke ahkaam wa masail

۩ Bachha paida hone ke istaqbal me Islami umoor

۩ Khud se apna aqeeqah karne ke ahkaam

۩ Aqeeqah aur qurbani ke liye ek hi jaanwar zabah karna

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Kya Namaz ki Sirf Farz Rakat Padh lena Kaafi hai?

hi    

Alhamdulillah..

Sabse pahle ye baat wazeh ho jaye ki farz, sunnat aur nawafil ibadat ya namaz kise kahte hai aur inme kya farq hai kyuki hamare muashre me inki alag alag tashree paayi jati hai.

Farz ibadat: Yaani zaruri ibadat. Isko Allah ne har shaks ke upar lazim kiya hai. Ise karne se ajar hai aur ise chorne par gunah hai. Isme Ummat me koi ikhtilaf nahi hai.

Sunnat aur nawafil ibadat: Is ibadat me hamare ummat me ikhtilaf hai, iske bawujud ki kitab o sunnat me iski saaf tashree aayi hai. Hamare muashre me sunnat aur nawafil namaz do kism ke ibadat ke darje me shumar hote hai. Lekin ye kitab o sunnat ki roshni me sahih nahi hai.

Arabic me, nawafil, 'nafila' alfaz ka jama ka seegha hai, jiska matlab hota hai 'jo chiz farz se zyada ho' yaani izafi chiz.

Hamare deen me sirf do tarha ke ibadat hote hai, ek farz aur ek nawafil. Yaani ek wo ibadat jo ham par farz hui hai aur dusri wo jo farz ke alawa ho. Aur is nawafil me sunnat ka bhi shumaar hota hai kyuki sunnat farz nahi hote. Is liye jab Nawafil kaha jayega to isme farz ke alawa jitni bhi kisme hai wo sab isi me shumar hongi jaise sunnat namaz, witr namaz, wagaira. Ab aaiye is baat ki daleel dekhte hai:

۩ حَدَّثَنَا بَيَانُ بْنُ عَمْرٍو، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا ابْنُ جُرَيْجٍ، عَنْ عَطَاءٍ، عَنْ عُبَيْدِ بْنِ عُمَيْرٍ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ لَمْ يَكُنِ النَّبِيُّ صلى الله عليه وسلم عَلَى شَىْءٍ مِنَ النَّوَافِلِ أَشَدَّ مِنْهُ تَعَاهُدًا عَلَى رَكْعَتَىِ الْفَجْرِ-

Ayesha r.a. se riwayat hai ke Rasool Allah ﷺ Nawaafil (sunnat) me se kisi cheez par itni muhafizat aur mudawemat nahi karte the jis qadr Fajr ki 2 rakat (sunnat) par karte the.

Sahih al Bukhari, kitab al tahajjud ﴾19﴿, hadees- 1163.

Is hadees me Ammi Ayesha r.a. ne fajr ki sunnat ke liye nawafil alfaz ka istemal kiya hai.

Aur fir is sunnat me ahle ilm ne do taqseeme ki hai, ek Sunnat e Muakkadah aur dusra Sunnat e ghair Muakkadah, yaani ek wo sunnat jisko ada karne par zyada zor diya gaya ho jaise witr aur dusri wo sunnat jisko ada karne par usse kam zor diya gaya ho. Lekin iske bawujud in dono kism ke sunnat ko chorne par gunah nahi hoga. Sunnat ke liye mustahab alfaz ka bhi istemal hota hai aur sunnat ke badle is alfaz ko bhi ada kiya jata hai.

Ab aaiye asal mauzu par roshni dalte hai ki kya namaz ki sirf farz rakat hi padh lena kafi hai.

۩ Abu Hurairah r.a. riwayat karte hai ke ek dehati Nabi ﷺ ki khidmat me aaya aur arz kiya ke Aap mujhe koi aisa amal batlaiye jis par agar mai hameshgi (continuously) karu toh Jannat me dakhil ho jau. Aap ﷺ ne farmaya ke Allah ki ibadat karo, us ka kisi ko shareek na thehrao, farz namaz qayam karo, farz zakat do aur Ramzan ke roze rakho.

Dehati ne kaha, 'Us zaat ki kasam jis ke hath me meri jaan hai' mai isse zyada nahi karunga.

Jab woh peeth mod kar jaane laga to Nabi ﷺ ne farmaya ke agar kisi Jannati ko dekhna ho toh is shakhs ko dekh lo.

Sahih al-Bukhari, kitab al zakat ﴾24﴿, hadees- 1397.

Is hadees se ye wazeh haqiqat malum pada ki Allah ko kam se kam apne bando se jo namaz ki rakat chahiye wo farz rakat hai, kyuki us dehati shaks ne kaha ki mai farz se zyada nahi padhunga aur iske bawujud RasoolAllah ne unhe Jannat ki basharat di. Is hadees me Hajj ka hukm nahi hai kyuki us waqt tak Hajj farz nahi hua tha. Toh ab sawaal uthta hai ki jab sirf farz rakat hi padh lena kafi hai toh fir hame baaki nawafil (sunnat) namaz padhne ki kya zarurat hai. Is sawal par ek dusri hadees roshni daalti hai:

۩ Hurais bin Qabisah riwayat karte hai ki,

Mai Madeene aaya, mai ne kaha, Aye Allah mujhe nek aur saaleh saathi naseeb farma, chunanche Abu Hurairah r.a. ke paas baithna muyassar ho gaya, Maine un se kaha, 'Maine Allah se dua mangi thi ke mujhe nek saathi ata farma, toh Ap mujhse koi aisi hadees bayan kijiye, jise Ap ne RasoolAllah ﷺ se suni ho, shayad Allah mujhe isse faida pohnchaye.' Unhone kaha, Maine RasoolAllah ﷺ ko farmate suna hai, 'Qayamat ke roz bande se sab se pahle uski namaz ka hisab hoga, agar woh thik rahi to qamyab ho gaya, aur agar woh kharab nikli toh woh nakaam aur namuraad raha, aur agar uski farz namazo me koi kami aayi hogi toh Rab ajjowa (farishto se) farmayega, dekho, mere is bande ke paas koi nawafil namaz hai? Chunanche farz namaz ki kami ki talaafi us nawafil se kar di jayegi, fir isi andaz se saare aamaal ka hisab hoga.'

Jamia Tirmizi, kitab as salaat ﴾2﴿, hadees- 413. Imam Tirmizi ne iski sanad ko hasan gareeb aur Darussalaam ne is hadees ko sahih karaar diya hai.

Toh is hadees se malum pada ki jo nawafil (sunnat) namaz ham padhte hai wo darasal farz ke pure na hone par kaam ayega. Toh ek hisab se ye asal qaza e umri hui (lafzi maane ke taur par) na ki wo jo logo ne khud se banayi hai. Is hadees se hame ye pata chala ke hame nawafil (sunnat) namaz bhi padhni hai, agar hamare namazo me kami rah gayi toh wo is nawafil (sunnat) namaz se puri honi hai.

Aur is nawafil (sunnat) namaz ki ek aur fazilat hai,

۩ Umme Habeeba r.a. kahti hai ke RasoolAllah ﷺ ko farmate hue suna, “Jis ne ek din aur raat me barah (12) rakat ada ki us ke liye un ke badle jannat me ek ghar bana diya jata hai.” Ap r.a. mazeed farmati hai, 'Jab se maine in ke bare me RasoolAllah se suna, maine inhe kabhi tark nahi kiya'.

Sahih Muslim, kitab salat al musafireen wa qasar ﴾6﴿, hadees- 1694.

Aur ye barah (12) rakat kaun si thi ye hame is hadees se pata chalta hai:

۩ Abdullah bin Shaqiq r.a. riwayat karte hai ke maine Ayesha r.a. se Rasool Allah ﷺ ke nawafilo ka haal daryaft kiya toh Ayesha r.a. ne kaha, ‘Rasool Allah ﷺ mere ghar mein Zohar se pahle 4 rakate padhte the, fir Aap nikalte aur logo ke sath (zohar ke farz) padhte, fir (ghar me) dakhil hote aur 2 rakat namaz padhte. Aap logo ke sath maghrib ki namaz padhte, fir (ghar mein) dakhil hote aur 2 rakat (sunnat) padhte, fir Aap logo ke sath Isha ki namaz padhte, fir (ghar mein) dakhil hote aur 2 rakat namaz padhte aur raat ko Aap 9 rakat (Tahajjud ki) namaz padhte in me witr bhi hota tha aur jab subha namudaar hoti to (namaz e fajr se pahle) 2 rakat (nawafil) padhte.’

Sahih Muslim, kitab salat al musafireen wa qasar ﴾6﴿, hadees- 1699.

Allah se dua hai ki wo hame amal ki taufeeq ata kare. aameen.

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Related: Namaz ki sunnato ka bayan

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