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Kya Haiz Me Pahne Gaye Kapde Napak Hote Hai ?


Alhamdulillah..

Ek khwateen jiske haiz khatam ho gaye hai, agar wo wahi kapde pahne jo usne haiz ki halat me pahne the to isme koi burai nahi hai, jab tak ke wo kapde saaf aur paak ho aur usme haiz ka koi khoon na laga ho.

Lekin agar haiz ka koi khoon kapdo ke kisi hisse me lage ho, to us hisse ko dhona zaruri hai us kapde me namaz padhne se pahle.

Asma r.a. riwayat karti hai ke Ek Aurat ne Rasool ﷺ ki khidmat me haazir ho kar arz kiya ke hum me se kisi Aurat ke kapdo mein haiz aa jaye (to) woh kya kare? Aap ﷺ ne farmaya ke use (khoon ke daag ko) khurcho (scrach it), fir pani se ragdo aur pani se dho daalo aur isi kapdo me namaz padh lo.

Narrated by al-Bukhari (227) and Muslim (291). 

Toh RasoolAllah ﷺ ne kapdo ko paak karne ka hukm diya hai Namaz padhne se pahle.

Aur Allah sabse behtar janta hai.

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Related : Halat E Haiz Me Quran Padhne Aur Zikr Karne Ke Ahkaam

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Aurat Ka Kin Logo Se Parda Na Karna Jaiz Hai ?




Alhamdulillah 

Aurat Apne Mahram Mardon Se Parda Nahi Karegi.

Aur Aurat ka Mahram woh hai, jis se is ka Nikah qaraabat daari (close blood relationship) ki wajah se hamesha ke liye haraam ho (maslan baap, dada aur isse bhi upar wale, beta pota aur in ki nasal, chacha, mamu, bhai, bhatija, bhanja) ya fir raza'at (breast-feeding) ke sabab se nikah haraam ho. [maslan razaai bhai, aur razaai baap) ya fir mushahirat (shadi) ki wajah se nikah haraam ho jaye (maslan walidah ka khawind, sasur, agarchey is se bhi upar wali nasal ke ho aur khawind ka beta aur is ki nasal)].

Zail mein (niche) hum yeh mauzu bil tafseel pesh karte hain :

۞ Nasbi Mahram :

Nasbi taur par Aurat ke mehram ki tafseel ka bayan Surah Al-Noor ki niche di hui Ayat me bayan hai :

Farmaan e Baari ta'ala hai :

Aur Apni Zeenat Zaahir Na Karo Siwaye Is Ke Jo Zahir Hai, Aur Apne Girebanon Par Apni Odhni (Shawl, Dupatta) Daaley Rakhen, Aur Apni Zaib o aaraish Ko Kisi Ke Samne Zahir Na Karo Siwaye Apne Khawindo Ke Ya Apne Waalid Ke Ya Apne Sasur Ke Ya Apne Ladko Ke Ya Apne Khawind Ke Ladko Ke Ya Apne Bhaiyon Ke Ya Apne Bhatijon Ke Ya Apne Bhanjon Ke Ya Apne Mel Jol Ki Aurto Ke Ya Ghulamon Ke Ya Aisey Naukar Chaakar Mardo Se Jo Shehwat Wale Na Hon, Ya Aisey Bachho Ke Jo Aurto Ke Parde Ki Baato Se Mutla' (ilm wale) Nahi ... 

Surah Noor, Ayat-31. 

Mufassireen Hazraat (Commentators of Quran) ka kahna hai ke, Nasb (ties of blood) ki bina par Aurat ke liye jo mahram hain is ki sarahat is Ayat me bayan hui hai, woh niche hain :

۩1. Aaba wa ajdad (forefathers) :

Yaani Aurat ke walidain ke aaba wa ajdad aur upar ki nasal masalan waalid, dada, nana aur rahi baat unke shauhar ke baad dada ki to wo sasurali mahram me shamil hai jisko aage bayan kiya jayega.

۩2. Beto (son) :

Yani Aurton ke bete jis mein bete, pote, aur is tarhan naati yani beti ke bete aur in ki nasal, aur Ayat e kareema mein jo ( khawind ke beton ) ka zikar hai woh khawind ki doosri biwi ke bete hain jo ke mahram mein shamil hai, aur isi tarhan sasur bhi mahram masahrat (mahram by marriage) mein shaamil hai, na ke mehram nasbi (mahram by blood) me. Hum ise bhi aage chal kar bayaan  karenge.

۩3. Aurat ka bhai :

Chahe woh saga bhai ho ya fir sautela bhai ho, chahe sirf waalid ki taraf se ho ya fir sirf walida ki taraf se ho, sabhi isme shamil hai. 

۩4. Bhanje aur Bhatije yani Bhai aur Bahan ke bete aur in ki naslen .

۩5. Chacha aur Mamu :

Yeh dono bhi Nasbi Mahram mai se hain. In ka aayat mein zikar nahi hai kyuki ye dono maa-baap ke tarha samjhe jate hai, aur logo mein bhi walidain ki jagah par shumaar hote hain, aur baaz auqaat chacha ko bhi walid kah diya jata hai, jaisa ke Allah ta'ala ka farmaan hai :

"Kya Tum Yaqoob (Alaihe Salam) Ki Mout Ke Waqt Moujood The? Jab Unhone Apni Aulaad Ko Kaha Ke Mere Baad Tum Kis Ki Ibadat Karogey ? To Sab Ne Jawab Diya Ke Aap Ke Mabood Ki Aur Aap Ke Walid Ibrahim, Ishhaaq aur Ismail Ke Mabood Ki, Jo Mabood Ek Hi Hai Aur Ham Isi Ke Farmanbardar Rahenge."

Surah Baqarah, Ayat-13.

Jab ki Ismail a.s. Yaqoob a.s. ke beto ke Chacha the.

Tafseer al-Raazi, 23/206; Tafseer al-Qurtubi, 12/232, 233; Tafseer al-Aaloosi, 18/143; Fath al-Bayaan fi Maqaasid al-Qur’aan by Siddeeq Hasan Khan, 6/352.

۞ Razaat (Breastfeeding) Ki Bina Par Mahram :

Aurat ke liye razaat ki wajah se bhi mahram ban jate hain, Tafseer Al Aloosi me hai :

"Jis tarha nasbi mahram ke samne Aurat ke liye parda na karna mubah hai isi tarhan razaat ki wajah se mahram ban'nae wale shakhs ke samnay bhi is ke liye parda na karna mubah hai. Is tarha Aurat ke liye, is ke razaai beto ya razaai walid se bhi parda na karna jaiz hai."

Tafseer al-Aaloosi. 18/143.

Is liye ke razaat ki wajah se Mahram hona bhi nasbi mahram ki tarhan hi hai jo ke hamesha ke liye Nikah haraam kar deta hai.

Imaam al-Jassaas r.h. ne is Ayat ki tafseer karte hue isi taraf ishara karte hue kaha hai,  "Jab Allah ta'ala ne walid ke sath un mahram ka zikar kiya jin se un ka Nikah hamesha haraam hai, jo ke is par dalalat karti hai ke jo is tarha ki hurmat wala hoga is ka hukum bhi unhi hukum ke barabar hai, maslan aurat ki maa, aur razaai mahram wagaira".

Ahkaam al-Qur’aan by al-Jassaas, 3/317 .

Aur Sunnat e Nabawi ﷺ mein bhi is ki daleel milti hai :

Nabi ﷺ ka farmaan hai, "Razaat bhi Wahi haraam karti hai jo Nasab karta hai."

To is ka matlab ye hua ke Jis tarha aurat ke nasbi mahram honge isi tarha razaat ke sabab se bhi mahram honge. Sahih al Bukhari mein niche di hui hadees warid hai :

Ammi Aisha r.a. bayan karti hain ke, Parda ka hukm nazil hone ke baad Abu Qu’ayss ke bhai Aflah jo ki Ap ke razaai chacha the, Aaye aur andar aane ki ijazat talab ki, toh maine ijazat dene se inkaar kar diya, aur jab Rasool e Akram ﷺ  ghar tashreef laaye to maine jo kuch kiya tha Ap ﷺ ko bataya, toh Nabi e Kareem ﷺ ne hukum diya ke mai unhe andar aane ki ijazat de doon.

Sahih al-Bukhaari bi Sharh al-‘Asqalaani, 9/150.

Imam Muslim r.h. ne bhi is hadees ko riwaayat kiya hai jis ke alfaaz ye hain :

Urwah r.a. bayan karte hain ke Ammi Aisha r.a. ne inhe bataya ke, un ke razaai chacha jin ka naam Aflah tha, unhone andar aane ki ijazat talab ki, to maine unhe ijazat na di, aur unse parda kar liya. Fir iski khabar Allah ke Rasool ﷺ ko di toh Aap ﷺ ne unse farmaya, Un se parda na karo, is liye ke razaat se wo sabhi rishte (Nikah) haraam ho jate hai jo nasab se haraam hote hai..

Saheeh Muslim bi Sharh al-Nawawi, 10/22.

Aurat ke razaai mahram bhi uske nasbi mahram ki tarhan hi hain :

Fuqaha e karaam ne jo kuch Quran Majeed aur Sunnat e Nabwi ﷺ se saabit hai us par amal karte hue is baat ki sarahat ki hai ke aurat ke razaai mahram bhi is ke nasbi mahram ki tarha hi hai, lihaza is ke liye razaai mahram ke samne zeenat ki cheeze zahir karna jaiz hain jis tarha ke nasbi  mahram ke samney karna jaiz hai, aur in ke liye bhi aurat ke badan ki woh jagah dekhni halal hain jo nasbi mahram ke liye dekhni halal hain.

۞ Sasurali Rishte Ki Wajah Se Mahram : (Yani Nikah Ki Wajah Se)

Aurat ke liye sasurali rishte ke wajah se mahram woh log hai jin par usse Nikah karna hamesha ke liye haraam hai, jaise, waalid ki biwi, betay ki biwi, saas yani biwi ki walida. 

Sharh al-Muntahaa, 3/7

To is tarha walid ki biwi ke liye mahram woh beta hoga jo us ki doosri biwi se ho, aur bahu yani beta ki biwi ke liye shauhar ka baap yani sasur mahram hoga, aur saas yani biwi ki maa ke liye khawind yani damaad mahram hoga .

Allah ajjawazal ne Surah Al Noor ki Ayat mein zikr karte hue farmaya hai :

Aur Apni Zeenat Zaahir Na Karo Siwaye Is Ke Jo Zahir Hai, Aur Apne Girebanon Par Apni Odhni (Shawl, Dupatta) Daaley Rakhen, Aur Apni Zaib o aaraish Ko Kisi Ke Samne Zahir Na Karo Siwaye, Apne Khawindo Ke Ya, Apne Waalid Ke Ya Apne Sasur Ke Ya Apne Ladko Ke Ya, Apne Khawind Ke Ladko Ke Ya, Apne Bhaiyon Ke Ya, Apne Bhatijon Ke Ya, Apne Bhanjon Ke Ya Apne Mel Jol Ki Aurto Ke Ya Ghulamon Ke Ya Aisey Naukar Chaakar Mardo Se Jo Shehwat Wale Na Hon, Ya Aisey Bachho Ke Jo Aurto Ke Parde Ki Baato Se Mutla' (ilm wale) Nahi ... 

Surah Noor, Ayat-31. 

To is me sasur aur khawind  ke beta aurat ke liye sasurali rishte ki wajah se mahram hai, aur Allah ta'ala ne inhen un ke bapon aur beton ke sath zikr kiya hai aur unhe hukum me bhi barabar qarar diya hai, ke un se parda na karna jayz hai.

Al-Mughni, 6/555.
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Kya Nakhun Ke Niche Jama Mael Wuzu Me Khalal-Andaz Hoti Hai


Alhamdulillah

الحمد للہ و الصلاۃ والسلام على رسول اللہ و بعد

Chalees (40) yaum (days) guzarne se pahle Nakhun taraashne wajib hain, Kyuki Rasool ﷺ ne logo ke liye Nakhun taraashne aur zair e naaf (below navel) baal mundne aur baglo (armpit) ke baal ukhedna aur munche kaatne ke liye zyada se zyada waqt chalees yaum muqarrar kiya gaya hai, ke yeh chalees yaum se qabl kaate jaye, Nabi ﷺ se ye isi tarha saabit hai (Saheeh Muslim, 258).

Is liye Mardo aur Aurto par wajib hai ki woh is muamle ko madd e nazar rakhte hue nah to apne Nakhun lambay kare, aur na hi munche aur na hi zair e naaf baal badhne de, aur na hi baglo ke baal, un ki hadd sirf chalees yaum hai .

Nakhuno ke neeche jama honae wali mael (dirt) ki soorat me wazu sahih hai kyuki ye boht kam hoti hai aur mazur hai (it is excused) .

Majmoo’ Fataawa al-Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh Ibn Baaz (may Allaah have mercy on him), 10/50.

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Juma Ki Namaz Me Teen Tarah Ke Logo Ka Aana



۞ Abdullah ibn Amr ibn al-'As r.a. riwayat karte hai ki RasoollAllah ﷺ ne farmaya Juma' ki Namaz me mein teen (3) tarha ke log aatey hain; Ek toh woh jo waha aakar behuda kaam (baat) kare, uska hissa yahi hai (yani usko kuch sawab na milega). Aur dusra wo hai jo wahan aakar Allah azzawajal se dua kare agar Allah chahega to uski dua qubul karega aur chahega to nahi karega. Aur teesra wo hai jo wahan aakar khamoshi se baith jaye, na logon ki gardanein faand kar (over the neck) aage badhe aur na kisi ko takleef pohchaye to uska ye Amal is Juma se lekar agli juma tak balki aur teen zyada din ke liye gunaahon ka kaffara ban jayega, kyunki Allah azzawajal ka irshaad hai ki jo shaksh ek neki karta hai usko 10 guna sawab milega.

Sunan Abu Dawud, hadith-1113 . Classed as Hasan by Shaykh Albani.

Is hadith se hame wo chiz sikhne ko mili hai jo hamare muashre me boht aam hai. Hamare masjid ke muqtadi aksar dusro ko faand kar aage jaate hai is chiz ki parwah kiye bagair ki logo ko isse takleef hoti hai. Aur aksar to ye dekha jata hai ki hamare Imam sahab bhi is par nahi tokte hai.

۞ Masjid me Do Aadmiyon Ke Darmiyan Judayi Dalna Se Bhi RasoolAllah ﷺ ne Mana Farmaya Hai :

Salman Farsi r.a. se riwayat hai, Unhone kaha ke RasoolAllah ﷺ ne farmaya: “Jo shakhs jumu’ah ke din ghusl kare aur jis qadr mumkin ho safayi karke tel lagaye ya khushboo istemaal kare, phir Namaz-e-jumu’ah ke liye aaye aur do aadmiyon ke darmiyan tafreeq na kare, phir jitni Namaz uski qismat me ho adaa kare aur jab imaam khutba dene lage to khamosh rahe to uske wo gunah jo is jumu’ah se sabqah jumu’ah ke darmiyaan huye ho sab maaf kar diye jayenge.”

Sahih Al Bukhari,  Kitab-ul-Jumu’ah, Hadith-910.

۞ Masjid me Kisi Shaks Ko Utha Kar Khud Uski Jagah Baithne Se Bhi RasoolAllah ne Mana Farmaya Hai :

Ibne Umar r.a. se riwayat hai, Unhone kaha: Nabi ﷺ ne mana’a farmaya hai ke koi shakhs apne bhai ko uski jagah se utha kar khud wahan baith jaye. Raawi kahte hai ke maine Hazrat Naaf’e se daryaft kiya ke Kya ye hukm jumu’ah ke liye khaas hai? Unhone kaha: Jumu’ah aur Ghair Jumu’ah dono ke liye yahi hukm hai.

Sahih Al Bukhari,  Kitab-ul-Jumu’ah, Hadith-911.

Allah se dua hai ki wo hame is taaleem ko dusro tak pochane ki taufeek ata kare. aameen.

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Aqeeqah


Aqeeqah ke ahkaam aur masail.


Alhamdulillah..

Bachha paida hone ke 7 din (days) baad jo Janwar zibah kiya jaye use Aqeeqah kaha jaata hai. Zamaana-e -Jahiliyat me Arab ke yahan ye ma'roof cheez thi. Al-Maawardi kahte hai, "Raha Aqeeqah toh wilaadat ke waqt janwar zibah karne ko Aqeeqa kahte hain. Aur ye cheez Nabi e Kareem ﷺ ki wilaadat se qabl bhi pai jati thi."

Dekhein Al-Haawi al-Kabeer, 15/126.

Nabi e Kareem ﷺ ke sahih ahadees me Aqeeqeh ki mashruiyat sabit hai. Jin maise chand ahadees niche bayan ki gai hain:

Hazrat Buraydah r.a. bayaan karte hain ke Daur e Jaahiliyat me jab hamare yahan kisi ko bachha paida hota to wo 1 bakra zibah karke uska khoon bachhe ke sir (head) par malta aur jab Allah ta'ala ne hame Islam ata kiya, Toh ham Bakra zibah karte aur bachhe ka sir (head) mundwaate aur bachhe ke sir (head) par zaafraan (saffron) malte the.

Narrated by Abu Dawood, 2843; classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood.

Zaafraan ek kism ki khushbu hai.

2. Salmaan Bin Amir r.a. bayaan karte hai ke Nabi e Kareem ﷺ ne farmaya, "Bachha paida hone ke saath Aqeeqah hai. To tum iski jaanib se khoon bahaao aur iski gandagi door karo."

Narrated by al-Bukhaari, Hadith- 5154.

Bachha (boy) paida ho to iske janib se Do (2) aur agar bachhi (girl) paida ho to uski jaanib se 1 Bakra ya Bakri zibah karna mashroo hai. Jaisa ke sahih aur sareeh dalail is baat par dalalat karti hai.

Ammi Ayesha r.a. bayaan karti hain ke Rasool e kareem ﷺ ne unhe bachhe (boy) ke jaanib se 2 aur bachhi (girl) ki janib se 1 bakri zibah karne ka hukm diya.

Narrated by al-Tirmidhi, 1513, who said it is hasan saheeh; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

3. Umme Kurz r.a. bayaan karti hain ke unhone Nabi e Kareem ﷺ se Aqeeqah ke talluk se daryaaft kiya, Toh Aap ﷺ ne farmaya, "Bachhe (boy) ki janib se Do (2) Bakriyan aur bachhi (girl) ki janib se Ek (1) Bakri aur (RasoolAllah ) isme koi nuksan nahi ke wo bakra ho ya bakri.

Narrated by al-Tirmidhi, 1516, who said this is a saheeh hasan hadeeth; and by al-Nasaa’i, 4217; classed as Hasan Saheeh by Imam Tirmidhi and Saheeh by Shaykh al-Albaani in Irwa’ al-Ghaleel, 4/391.

Ye Hadees Aqeeqah me bachhe (boy) aur bachhi (girl) ke darmiyaan farq me tafseel wazeh karti hai. Aur sath me is hadees se ye bhi pata chala ki Aqeeqeh ke talluq se Bakra aur Bakri me koi fark nahi yaani chahe Bakra ho ya Bakri Aqeeqah dono par jayz hai.

Allama Ibn Qayyim rh ne bachha aur bachhi ki is tafseel ki taleel bayan karte hue kaha hai:

"Aur yeh sharai qaydah hai ke Allah Subhaanahu wa Ta'ala ne bachhe (boy) aur bachhi (girl) ke darmiyaan farq rakha hai aur bachhi (girl) ko wiraasat aur deeyat (blood money) aur gawaahi aur aazaadi aur Aqeeqah me nisf (aadha;half) rakha hai." End quote.

Zaad al-Ma’aad, 2/331.

Ibn Qayyim rh farmate hai :

"Aqeeqeh ke fawaid (fayda;benefit) me ye bhi shaamil hai ke yeh Qurbani hai jiske zariye se bachhe ki dunya me amad ke baad sabse pahle (us bachhe ko) Allah ka qurb hasil karaya jata hai.

Aur iske fawaid me ye bhi shaamil hai ke Yeh bachhe ko girwi hone se chutkara aur aazadi dilaata hai, kyuke bachha Aqiqah ke sath girwi rakha hua hai hatta ke Aqiqah kar ke use aazad karaya jaye.

Aur iske fawaid me ye bhi shaamil hai ke : Yeh (Aqiqah) Fidya hai jo bachhe ke liye ada kiya jata hai jis tarha Allah subhanahu wa tala ne Ismail a.s. ke fidye me Mendha (Ram) diya tha"

Dekhein Tuhfat al-Mawdood, p. 69.

Aqeeqe ka sabse behtareen aur afzal waqt wilaadat ke saatwe roz (7th day) hai, Kyunki RasoolAllah ﷺ ka farmaan hai, "Har Bachha apne Aqeeqeh ke saath girwi rakha hua hai, iski janib se saatwe roz zibah kiya jaye aur iske sar (head) mundwaye jaye aur naam rakha jaye."

Narrated by Abu Dawood, 2838; classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood. 

Aur agar saatwe roz se taakheer bhi ho jaye to is me koi harj nahi. Jab bhi Musalmaan Aqeeqah karne ki istita'at rakhe to ise Aqeeqah karna chahiye.

Wallahu Aalam.

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Hukuk Ka Sabak


حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا جَعْفَرُ بْنُ عَوْنٍ، حَدَّثَنَا أَبُو الْعُمَيْسِ، عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ، عَنْ أَبِيهِ، قَالَ آخَى النَّبِيُّ صلى الله عليه وسلم بَيْنَ سَلْمَانَ، وَأَبِي الدَّرْدَاءِ، فَزَارَ سَلْمَانُ أَبَا الدَّرْدَاءِ، فَرَأَى أُمَّ الدَّرْدَاءِ مُتَبَذِّلَةً‏.‏ فَقَالَ لَهَا مَا شَأْنُكِ قَالَتْ أَخُوكَ أَبُو الدَّرْدَاءِ لَيْسَ لَهُ حَاجَةٌ فِي الدُّنْيَا‏.‏ فَجَاءَ أَبُو الدَّرْدَاءِ، فَصَنَعَ لَهُ طَعَامًا‏.‏ فَقَالَ كُلْ‏.‏ قَالَ فَإِنِّي صَائِمٌ‏.‏ قَالَ مَا أَنَا بِآكِلٍ حَتَّى تَأْكُلَ‏.‏ قَالَ فَأَكَلَ‏.‏ فَلَمَّا كَانَ اللَّيْلُ ذَهَبَ أَبُو الدَّرْدَاءِ يَقُومُ‏.‏ قَالَ نَمْ‏.‏ فَنَامَ، ثُمَّ ذَهَبَ يَقُومُ‏.‏ فَقَالَ نَمْ‏.‏ فَلَمَّا كَانَ مِنْ آخِرِ اللَّيْلِ قَالَ سَلْمَانُ قُمِ الآنَ‏.‏ فَصَلَّيَا، فَقَالَ لَهُ سَلْمَانُ إِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا، وَلِنَفْسِكَ عَلَيْكَ حَقًّا، وَلأَهْلِكَ عَلَيْكَ حَقًّا، فَأَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ‏.‏ فَأَتَى النَّبِيَّ صلى الله عليه وسلم فَذَكَرَ ذَلِكَ لَهُ، فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ صَدَقَ سَلْمَانُ ‏"‏‏.‏

Hazrat Abu Juhaifa  r.a. se riwayat hai, unhone farmaya ke Nabi ﷺ ne Hazrat Salman Farsi r.a. aur Hazrat Abu Darda r.a. ke bich bhai-chara kara diya tha, chunanche Ek din Salman r.a. Abu Darda se milne gaye to unhone Umme Darda r.a. ko intehai badhaal (shabby) kapdo mein dekha.  Unhone in se daryaft kiya: Tumhara ye kya haal hai ? Wo (Umme Darda) boli ke tumhare bhai Abu Darda r.a. ko dunya ki zarurat hi nahi hai. Itne me Abu Darda r.a. bhi aagaye, aur un ke samnay khana haazir kiya aur kaha ke khana khao, unhone kaha ke mai to rozay se hu. Is par Salman r.a. ne farmaya ke mai bhi us waqt tak khana nahi khaunga jab taq tum khud bhi shareek na hoge. 
Raawi ne bayan kiya ke fir wo khane mein shareek ho gaye. Raat hui toh Abu Darda r.a. Ibadat ke liye uthe lekin Salman r.a. farmaya ki abhi so jao aur Abu Darda r.a. so gaye. Kuch der baad Abu Darda r.a. firse uthe lekin Salman r.a. ne farmaya ke abhi soye raho. Fir jab raat ka aakhri hissa hua to Salman r.a. ne farmaya ke acha ab uth jao. Chunanche dono ne namaz padhi. Is ke baad Salman r.a ne farmaya,

إِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا، وَلِنَفْسِكَ عَلَيْكَ حَقًّا، وَلأَهْلِكَ عَلَيْكَ حَقًّا

"Tumahre Rab Ka Tum Par Haq Hai, Tumhari Jaan Ka Tum Par Haq Hai Aur Tumhare Khandan (Family) Ka Tum Par Haq Hai."
Lehaza Tumhein sab ke huqooq ada karne chahiye. Fir Ap Nabi ﷺ ki khidmat me hazir hue aur Aap ﷺ se ye sab muamla bayan kiya. (Toh) Nabi ﷺ ne farmaya ke Salman ne Sach kaha .

Sahih al Bukhari,  Book of Fasting (30), Hadith- 1968.

Is riwayat se hame kaafi kuch sikhne ko milta hai. Ye baat to zahir hi ho gai ki hame sab ke hukuk ka khyal rakhna chaiye, sath sath hame ye bhi sikhe ko mila ki hame islah waqt aur mahaul dekh kar karna chaiye sabr ke sath. Salman Farsi r.a. ne fauran hi nahi toka Abu Darda r.a. ko balki Raat ki tahajjud ki namaz ke baad unhe samjhaya. Isi liye hame bhi chaiye ki ham waqt, haalaat aur mahaul par nazar rakh kar sabr ke sath dusro ko samjhaye. Allah se Dua hai ki wo hame sahaba e karaam ke naksheqadam par chalaye. aameen.
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Akele Namaz Padhne Wale Shaks Ke Liye Azaan Aur Iqamat Kahna


أَخْبَرَنَا مُحَمَّدُ بْنُ سَلَمَةَ، قَالَ حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ، أَنَّ أَبَا عُشَّانَةَ الْمَعَافِرِيَّ، حَدَّثَهُ عَنْ عُقْبَةَ بْنِ عَامِرٍ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ يَعْجَبُ رَبُّكَ مِنْ رَاعِي غَنَمٍ فِي رَأْسِ شَظِيَّةِ الْجَبَلِ يُؤَذِّنُ بِالصَّلاَةِ وَيُصَلِّي فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ انْظُرُوا إِلَى عَبْدِي هَذَا يُؤَذِّنُ وَيُقِيمُ الصَّلاَةَ يَخَافُ مِنِّي قَدْ غَفَرْتُ لِعَبْدِي وَأَدْخَلْتُهُ الْجَنَّةَ ‏"‏ ‏.‏

Ye riwayat kiya gaya hai ki Uqbah bin 'Amir r.a. ne kaha ki maine RasoolAllah ﷺ se ye kahte hue suna ki "Tumhara Rab us charwahe (shepherd) se khush hota hai jo (akela) pahad ki choti par Namaz ke liye Azaan kah kar Namaz ada karta hai, chunanche Allah azzawajal farmate hai, Mere is bande ko dekho ye Azaan aur Iqaamat kah kar namaz ada karta hai aur mujh se darta hai. Mai tumhe gawah banata hu ke Mai ne ise bakhsh diya aur ise jannat mein daakhil kar diya".

Sunan an-Nasa'i, The Book of the Adhan, Vol. 1, Book 7, Hadith 667. Classed as Sahih by Sheikh Zubair Ali Zai. 

۩ Imam Shafi farmate hai, "Agar ek shakhs Azan aur Iqamat kahne ko nazarandaz karta hai Jab wo Namaz Akele padh raha ho ya Jamaat me, Toh Mai ise Makrooh (na-pasandida) samajhta hu. Lekin agar us shaks ne Azan ya Iqaamat kahe bagair namaz ada kari hai toh usko apni namaz dohrane ki zarurat nahi hai." 

Kitaab al-Umm by al-Shaafa’i, Jimaa’ al-Adhaan, Baab al-Adhaan wa’l-Iqaamah li’l-Jam’ bayna al-Salaatayn.

۩ Shaykh Muhammad Saalih al-Munajjid farmate hai. "Umoomi dalail ke bina par munfarid (individual) shakhs ke liye Azaan aur Iqamat kahna mustahab hai."  (source)

Toh natija ye nikla ki Akele Namaz padhne wale shaks ke liye Azan dena aur Iqamat kahna Mustahab Amal hai.

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