خوش آمدید

Islam Me Rasm-riwaj (Culture) Ka Muqam


Alhamdulillah..

Bunyadi usool ye hai ki Islam me kisi bhi tarha ke rasm riwaj ki ijazat hai aur tab tak ijazat hai jab tak wo shairat ke kisi ahkaam se takraaye na.

۩ Anas r.a. riwayat karte hai ke jab Nabi ﷺ ne Room ke hukumaran ko khat likhne ka iradah kiya to Aap ﷺ se kaha gaya ke woh log koi khat us waqt tak qubool nahi karte jab tak us par mohar na ho, chunancha Nabi ﷺ ne ek chandi ki anguthi banwayi. Is anguthi par 'Mohammad-RasoolAllah khudra hua (stamped) tha.

Sahih al Bukhari, kitab al Jihad ﴾56﴿, hadith- 2938.

۩ حَدَّثَنَا قُتَيْبَةُ حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم اتَّخَذَ خَاتَمًا مِنْ فِضَّةٍ، فَكَانَ يَخْتِمُ بِهِ وَلا يَلْبَسُهُ

۩ Ibn Umar r.a. farmate hai ki RasoolAllah ﷺ ke paas ek chandi ki anguthi thi, wo isse khutut (letters) wagaira par muhar lagate the lekin ise pahente nahi the.

Imam Tirmizi ki Shamail Muhammadiyah, baab- RasoolAllah ﷺ ki mubarak anguthi, hadith- 83.

Bukhari ki is hadith se hamare ahle ilm ye natija nikalte hai ki kisi bhi rasm-riwaj ki pairwi karne ki ijazat hai kyuki RasoolAllah ﷺ ne dusre mulk ke mohar lagane wale rasm ko be-jhijhak apnaya tha. Aur kisi rasm-riwaj ki ijazat tab tak hi hai jab tak wo rasm shariat ke kisi ahkaam se na takraaye.

۩ Shaykh al-Sa’di [d.1376 a.h.] farmate hai:

“Rasm-riwaj ka bunyadi usool ye hai ki iski ijazat hai, jab tak ke kisi shariyat [ke ahkaam] me isko mana na kiya ho [yaani shariat ke kisi ahkaam se takraaye na].”

Risaalah fi Usool al-Fiqh (7).

۩ Shaykh ibn Uthaymeen se 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.

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Kya Andhere Me Namaz Padhna Jayz Hai?

ur     en  -
Alhamdulillah..

Andhere me namaz padhne me koi harj nahi hai.

۩ Abu Salama r.a. riwayat karte hai ki Ayesha r.a. ne batlaya ke mai RasoolAllah ﷺ ke aage so jati thi aur mere paon Aap ﷺ ke qibla ke ulat (opposite) hote the. Jab Aap ﷺ sajda karte, to mere paon ko aahista se daba dete. Mai apne paon samet leti aur Aap jab khade ho jate toh mai inhe fir faila deti. Un dino gharo mein charag bhi nahi hua karte the.

Sahih al Bukhari, kitab al salaat ﴾8﴿, hadith - 382.

۩ Shaykh Abd al-Kareem al-Khudayr r.h. iske mutallik farmate hai:

“Agar namaz puri sharayat aur arqan aur wajibat ke sath ada ki jaye to woh namaz sahih hai, aur roshni na toh namaz ki shart mein se hai aur nah hi is ke arqan aur na wajibat mein shaamil hai.

Illa yeh ke agar andhera namazi ke liye khauf ka bais ho aur is ki bina par is ka khushu o khuzu hi jata rahe to fir andhere mein namaz padhna makruh hai.”


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Aurat Ke Liye Sone Chandi Ke Alawa Dusre Patthar Ke Zewar Pahenna

en  -
Alhamdulillah..

Aurto ke liye sona ya chandi ki anguthi pahenne ki ijazat hai jis par Heera ya dusri keemti pathhar jade ho jaise panna (emeralds), Lal (rubies) aur Aqeeq (carnelians), ya fir agar lohe ke anguthi ho agar wo chahe, kyuki bunyadi usool ye hai ki in sab ki ijazat hai jab tak daleel na ho jisme ye kaha gaya ho ki in maise koi chiz ki ijazat nahi hai.

Lohe ki anguthi pahenna makruh nahi hai.

۩ Ibn Qudaamah r.h. kahte hai:

“Aurto ke liye unke rasm-riwaj (muashre) ke mutabik sona, chandi aur keemti pathhar pahenne ki ijazat hai, jaise churiya, paazeb, kaan ki baaliya aur anguthia, aur jo wo apne chehre, gale, baazu, pair, kaan wagaira me pahenti hai, iski bhi ijazat hai.” end quote.

Al-Mughni, 2/324.

Ye bayaan kiya gaya hai ki in chizo me israaf nahi hona chahiye.

۩ Imam Nawawi r.h. kahte hai:

“Hamare saathi kahte hai: Aurat ke liye sabhi tarah ke zewar pahenne ki ijazat hai; (lekin) iski sirf tabhi tak ijazat hai jab tak isme waazeh israaf na ho.” end quote.

Al-Majmoo’, 5/523.

Aur Allah sabse behtar janta hai.

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'Allah-Muhammad' Ka Naksh Banana Kaisa Hai?

hi  -
Alhamdulillah..

Hamare muashre me kuch gharo ke bahar ya fir gharo ke andar ye dekha jata hai ki 'Allah-Muhammad' naam ka naksh bana hua hota hai. Aur baaz auqat kapdo me bhi iska design bana hua hota hai. Is tarha ka naksh banana thik nahi hai kyuki isme shirk ki bu (smell) aati hai. Agar ek gair-muslim ise dekhega to use Tawheed ka ahsaas ho na ho lekin shirk ka ahsaas zarur ho jayega.

Hamari daleel ye hai:

Adi bin Hatim ؓ riwayat karte hai ki ke ek shakhs ne RasoolAllah ﷺ ke samne khutba diya aur (is mein) kaha: 'Jo Allah aur uske Rasool ki itaat karta hai usne rushad aur hidayat paali aur jo in dono ki nafarmani karta hai woh bhatak gaya.'
Is par RasoolAllah ﷺ ne farmaya: 'Kitna bura khateeb hai tu, (fiqre ke pahle hisse ki tarah) yun kaho, jisne Allah ki aur uske Rasool ki na farmani ki (woh gumraah hua).'
Ibn Numair kahte hai: Balki wo gumraah ho gaya.

Sahih Muslim, kitab al Jumah ﴾7﴿, hadith- 2010.

Is hadees me RasoolAllah ﷺ ne khateeb ko sirf isliye danta kyuki unhone Allah aur Rasool kahne ke bajaye 'Dono' alfaz kah diya tha, toh agar aj Rasool ﷺ maujud hote to wo kaise iski ijazat de dete ki koi Allah-Muhammad ka naksh banwa kar in dono naamo ko ek sath ek muqam par rakh de.

Kuch log ek aetraz kar sakte hai ki Allah aur Muhammad naam ek sath rakh kar koi Rasool ko Khuda ka darja nahi deta hai toh fir ye kyu galat hoga. Toh iska jawab ye hai ki agar ham gaur kare to wo sahabi (khateeb) 'Dono' ka lafz istemal kar ke Rasool ko Allah ka darja nahi de raha tha lekin iske ba-wujud RasoolAllah ne unhe is chiz se mana farmaya.

Iske bajaye wo naksh lagaye jaye jisse Tawheed ki khushbu aati ho aur Huzur ﷺ ki shaan bayan hoti ho jaise La ilaha illallah Muhammadur RasoolAllah, wagaira.

Aur Allah sabse behtar janta hai.

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Allah se dua hai ki wo hame sidhi raah ata kare. aameen.
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Deen Ki Baate Batane Ke Liye Certificate Ki Zarurat Nahi Hoti

hi  -
Sawal- Asslaam alaikum warahmatullah Shaykh. Kya Deen batane ya sikhane ke liye kisi madarse ya university ke certificate ka hona zaruri hai? Bara e maherbani jawab irshad farma dijiye. Allah apke ilm me izafa kare.

Alhamdulillah..

Quran e hakeem me hame kahi bhi ye nahi milta ki Deen ki baate batane ya sikhane ke liye apko kisi madarse ya university ki certificate ka hona zaruri hai. Balki Allah farmate hai,

۩ Aur usse behtar kiski baat hai jo logo ko Allah ke taraf bulata hai, nek kaam karta hai aur kahta hai ki mai Musalmano maise hu.

Surah Fussilat ﴾41﴿, ayat- 33.

۩ Tum behtareen Ummat ho jo logon ke liye paida kiye gaye ho. Tum nek baaton ka hukm dete ho aur buri baaton se rokte ho aur Allah Taalaa par eemaan rakhte ho.

Surah Aal e Imran ﴾3﴿, ayat- 110.

In ayato me Allah ne puri ummat ko  ek aam ijazat di hai ki wo logo ko Deen ke taraf dawat dein. Ab aiye dekhte hai ki hamare Rasool ﷺ ne hame is baare me kya baate batayi hai.

۩ حَدَّثَنَا أَبُو عَاصِمٍ الضَّحَّاكُ بْنُ مَخْلَدٍ، أَخْبَرَنَا الأَوْزَاعِيُّ، حَدَّثَنَا حَسَّانُ بْنُ عَطِيَّةَ، عَنْ أَبِي كَبْشَةَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏"بَلِّغُوا عَنِّي وَلَوْ آيَةً، وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلاَ حَرَجَ، وَمَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ"-

۩ Abd-Allaah ibn Amr r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, "Pohcha do meri taraf se wo kyu na ek ayat hi ho, aur Bani Israail ke waaqyaat tum bayan kar sakte ho, isme koi harj nahi aur jis ne mujh par jaanbuj kar jhut bandha to use apne jahannam ke thikane ke liye tayar rahna chahiye."

Sahih al Bukhaari, Kitab ahadees anNabi ﴾60﴿, hadith-3461.

Ye hamare Rasool ﷺ ka ek saada (simple) sa hukm hai ki agar hame ek ayat bhi aati hai to ham use dusro tak pohchaye. Rasool ne yaha par na to kisi degree ka zikr kiya aur na hi kisi madarse ya university ka. Ab aiye dekhte hai ki hamare ahle ilm is mauzu par hame kya naseehate karte hai.

۩ Imam Ibn Hajar Asqalani, Fath al Baari me likhte hai:

“Is hadees me '(Pohcha do meri taraf se) chahe wo ek ayat hi kyun na ho' se murad ye hai ke har shaks jisne jo bhi baat unse (Rasool se) suni ho, chahe kitni hi thodi ho, wo logo tak pohchane ki jaldi koshish kare, is tarah se har cheez jo RasoolAllah ﷺ lekar aaye the, wo logo tak pahunch jayegi.” End quote.

Fath ul Bari by Imam ibn Hajar, Kitab ahadees anNabi ﴾60﴿, hadith-3461.

۩ Shaykh ibn Uthaymeen r.h. kahte hai:

“Jab ek shaks us chiz ki samajh rakhta hai jis ke taraf wo logo ko bula raha hai to isse koi fark nahi padta ke wo bada ya mashhoor aalim ho ya Deen ka sachha taalib e ilm ho ya ek aam sa aadmi ho jise kuch ilm ho us masle me jo sawal pucha ja raha hai.
RasoolAllah ﷺ ne farmaya hai, "Pohcha do meri taraf se wo kyu na ek ayat hi ho", aur unhone ne ye shart nahi rakhi ke us daaiyah (logo ko deen ki taraf bulane wale) ko Ilm ke aala darjeh par faiz hona chahiye, bas zaroori hai ke use us baat ka ilm ho jiski taraf wo bula raha hai. Lekin apne la-ilmi aur apne jazbaat ke bina par logo ko (deen ki taraf) bulane ki ijazat nahi hai.” End quote.

Fataawa ‘Ulama’ al-Balad al-Haraam, p. 329. 

۩ Shaykh Saleh al Munajjid farmate hai:

“Allah ke taraf logo ko bulana sabse behtareen aur azeem amal hai Allah subhanahu wa tala ke yaha. Jab ye fareeza Nabiyo aur Rasoolo ka hai jinhe Allah ne makhlook maise chuna toh ye farza unke (Nabiyo aur Rasoolo ke) wariso ka kaise nahi ho sakta hai jo ki Ulema aur Daaiya hai.

Ye zaruri hai ki jo shaks logo ko Islam ki taraf bula raha ho uske paas us chiz ki kuch samajh zarur ho jiski taraf wo logo ko bula raha hai, lekin iski zarurat nahi hai ki use poore Deen ka ilm hona chahiye kyuki Abd-Allaah ibn Amr se Bukhaari (3461) me riwayat hai ki RasoolAllah ﷺ ne farmaya, "Pohcha do meri taraf se wo kyu na ek ayat hi ho".


۩ Shaykh Saleh al Fawzan se sawal kiya gaya, “Moazzaz Shaykh, Allah apko qamyabi ata kare. Kya wo shaks logo ko Deen muamlat ki taaleem dena chahta hai, kya ye kafi hai ki uske pas kisi university ka certificate ho ya fir uske paas kisi ulema ki tazkiyaat (shabashi, taareef) ke hone ki zarurat hai?”

Shaykh farmate hai,

“Ilm ka hona zaruri hai. Har shaks jiske paas certificate hai wo alim nahi ban jata hai (certificate hone ke wajah se), (lekin) Ilm aur Allah ke Deen ki samajh (fiqh) zaruri hai. Ek Certificate ilm ki nishandehi nahi karta. Ek shaks ke paas (certificate) hone ke ke bawujud wo logo me sabse zyada jahil ho sakta hai, aur ek shaks ke paas certicate na hokar bhi wo logo me sabse zyada ilm rakhne wala shaks ho sakta hai. Kya Shaykh ibn Baaz ke paas certificate tha? Kya Shaykh Ibn Humayd (ke paas koi certificate tha)? Kya inlogo ke paas certificate tha? Fir bhi wo is waqt ke maroof (leading) Imam the. Lihaza ye taqreer ek shaks ke andar ilm aur samajh ki maujudgi ke ird-gird ghumti hai, uske certificate aur tazkiyaat par nahi, (certificate aur tazkiyaat) par gaur nahi kiya jata hai. Aur haqiqat ek shaks ko be-naqab kar deta hai jab sath me koi masla aata hai, ya koi musibat ati hai, fir (sachha) alim aur naqli aur jahil alim se wazeh ho jata hai. Ji Ha!”

source: https://goo.gl/zd2F71

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Allah se dua hai ki wo hame sirat e mustakeem ata kare. aameen.
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Kya Beemar Shaks Do Namazo Ko Jama Kar Sakta Hai?

hi     en     ur  -
Sawal- Ek mareez ko maide ka cancer hai, is ke pet me ek surakh rakha gaya hai jahan se fazla (gandagi) wagaira nikala jata hai, mareez ka sawal yeh hai ke kya is ke liye do (2) namazon ko jama karna jaiz hai?

Alhamdulillah

Ji haan. Aesa mareez do (2) namazon ko jama kar sakta hai, toh is ke liye woh Zohar aur Asar ki namaz jama karega, isi tarhan maghrib aur Isha ki namaz jama kar sakta hai, nez apni sahulat ke mutabik jama taqdeem ya jama takheer dono ki ijazat hai jis mein aasani ho wohi kar le kyun ke bimari ki wajah se pesh ane wali mushkilaat do (2) namazon ko jama karne ke asbaab me shaamil hain, Nabi ﷺ ne istihaza (non-menstrual bleeding) wali aurat jise mahwari ke ayyaam ke alawa bhi khoon aata rahta tha use ijazat di thi ke woh do (2) namazon ko jama karle. Is hadees ka zikr Sunan Abu Dawud, hadith-287 aur Jamia Tirmizi, hadith- 128 me hai. Ise Albani r.h. ne sahih Tirmizi me hasan karar diya hai.
aur istihaza bhi ek bimari hai.

Imam Ahmad ne mareez shakhs ke liye do (2) namaze jama karne ki Daleel yeh di hai ke bimari, safar se zyada badtar (worse) hoti hai, nez unhone Suraj ghuroob hone ke baad singhi lagwai (hijama karaya) aur fir maghrib aur isha ko jama kar ke ada kya. end quote.

Kashshaaf al-Qinaa’ (2/5).

Notes:

1۩ Yaha is baat ko samajh lein ke jis mareez ke liye do (2) namaze ikathhe karna jaiz ho to woh dono namaze mukammal ada karega, qasar nahi karega kyunke qasar namaz sirf musafir ke liye jaiz hai, to kuch log jo yeh samajte hain ke agar koi shakhs bemari ke wajah se ghar mein namaze ikathhe padhega toh woh qasr bhi karega, un ki yeh baat sahih nahi hai.

2۩ Jama Taqdeem: Yaani Zohar ke sath Asr aur Maghrib ke sath Isha ki namaz padhna.

Jama Taqhair: Yaani Asr ke sath Zohar aur Isha ke sath Maghrib ki namaz padhna.

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Allah se dua hai ki wo Musalmano ko shifa ata kare aur hame sabr karne ki taufeek de. aameen.
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