Do Sajdo Ke Bich Ki Dua

hi  -

۞ Do Sajdon Ke Darmiyan Padhi Jane Wali Duae Yeh Hain:

۩1. Huzaifa r.a. riwayat karte hain, RasoolAllah ﷺ dono’n sajdo’n ke darmiyan padha karte the:

“Rabbigh Firlee Rabbigh Firlee” [arabic pic]

[Aey Mere Rab Mujhe Maaf Farma, Aey Mere Rab Mujhe Maaf Farma.]

Sunan Abu Dawood, kitab al Salat ﴾2﴿, hadith- 874. Imam Hakim aur Imam Zahabi ne Saheeh karar diya hai.

۩2. Ibn e Abbas r.a. riwayat karte hain ke RasoolAllah ﷺ dono’n sajdo’n ke darmiyan (ye) padhte:

“Allahummagh Firlee war Hamni wa A’afinee wa Ahdini war Zuqhni” [arabic pic]

[Aye Allah! Mujhe Baksh De, Mujh Par Raham Farma, Mujhe Aafiyat Se Rakh, Mujhe Hidayat De, aur Mujhe Rozi A’ata Kar.]
Sunan Abu Dawood, kitab al Salat ﴾2﴿, hadith- 850. Imam Hakim, Imam Zahabi aur Imam Nawawi ne Saheeh karar diya hai.

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

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Us Shaks Ki Tawba Jisne 99 Aur 1 Katl Kiye

   en     ur     hi -

Abu Sa'id al-Khudri r.a. riwayat karte hai ke Nabi ﷺ ne farmaya: “Tum se pahle logo me se ek (1) shakhs tha, Us ne ninanwe (99) qatal kiye, fir is ne zameen par basne walon mai se sab se bade aalimo ke baare mein pucha (ke woh kaun hai). Use ek (1) Rahib (monk) ka pata bataya gaya. Woh us ke paas aaya aur pucha ke maine ninanwe (99) qatal kiye hain, kya uske liye Tawba (ki koi gunzaish) hai? Us (rahib) ne kaha, 'Nahi'. Toh us ne use bhi qatal kar diya aur is (ke qatal) se sao (100) qatal pure kar liye.

Us ne fir ahle zameen me se sab se bade aalim ke baare me daryaft kiya. Use ek aalim ka pata bataya gaya. Toh is ne (ja kar usse) kaha, 'Mai ne sau (100) qatal kiye hain, kya is ke liye tauba (ka imkaan) hai? Us (aalim) ne kaha: 'Haan', tumhare aur tawba ke darmiyan kaun aa sakta hai? Tum fulaa fulaa sar-zameen par chale jao, wahan (aise) log hain jo Allah taala ki ibadat karte hain, tum bhi un ke sath Allah ki ibadat mein mashgool ho jao aur apni sar-zameen par wapis na aao, yeh buri (baton se bhari hui) sar-zameen hai.

Woh chal pada, yahan tak ke jab aadha rasta taye kar liya to use maut aa gai. Is shaks ke baare mein rahmat ke farishtay aur aazaab ke farishte jhagadne lage. Rahmat ke farishto ne kaha, Yeh shakhs tawba karte hua apne dil ko Allah ki taraf mutwajjah (mod) kar ke aaya tha aur aazaab ke firshton ne kaha, is ne kabhi neki ka koi kaam nahi kiya. Toh ek farishta aadmi ke roop me un ke paas aaya, un (farishto) ne use apne darmiyan (faisla karne wala) muqarrar kar liya. Us (farishte) ne kaha, Dono zameeno ke darmiyan faasla naap lo, woh dono me se jis zameen ke zyada qareeb ho toh woh usi (zameen ke logon) maise hoga. Unhone faasle ko naapa toh use us zameen ke qareeb tar paaya jis ki taraf woh ja raha tha, chunanche rahmat ke firshton ne use apne hatho me le liya.”

Hasan (basri) ne kaha: (Is hadees me) hame bataya gaya ke jab use maut ne aa liya tha to isne apne seene se reng kar khud ko (gunaaho bhari zameen se) dur kar liya tha.

Sahih Muslim, Kitab al Tawba ﴾50﴿, hadith- 7008.

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Aye Allah ham apne gunaho se tawba karte hai, hame muaf farma dein. aameen.

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Tassub - Ek Bimari

Allah ﷻ farmate hai:

Beshak Allah Ke Nazdeek Deen Islam Hi Hai Aur Ahle Kitab Ne Apne Paas Ilm Aa Jaane Ke Baad Aapas Ki Sarkashi Aur Hasad Ke Bina Par Hi Ikhtilaf Kiya Hai, Aur Allah Ki Aayato Ke Sath Jo Bhi Kufr Kare Allah Us Ka Jald Hisaab Lene Wala Hai.

Surah aal e Imran ﴾3﴿, ayat- 19.

Tassub ek aesi bimari hai ki baaz auqat bade se bade insan ko bhi pata nahi chalta hai ki wo isme mubtala ho chuka hai. Jab kisi shaks se ap ikhtilaf kare to ilmi ikhtilaf kare daleel ke sath. Iske bajaye us shaks ki niyat par hamla karna aur uski zaati zindagi ko bich me le ana ya usko zero se multiply kar dena ye ilmi jahalat hai. 

Aiye sahaba ke tarike par roshni dalte hai. Sahaba e karaam me apas me bade bade ikhtilaf hue, yaha tak ke us masle me bhi ikhtilaf hue ki agar wo masle me koi aj hamse ikhtilaf kare to use ham apne manhaj se hi nikal denge. Rasool ko Allah ka dekhna, kabr me murde sunte hai ya nahi, Rasool zinda hai ya nahi. in sab chizo me bhi ikhtilaf hua. Lekin sahaba ka amal dekhye kya unhone ikhtilaf ke waqt ye kaha ki Abu Bakr ko mat suno Umar ko mat suno, inse dur raho unse dur raho, ya fula gumrah ho gaya hai, nauzbillah. Balki unhone daleel ke roshni me ek dusre se baat ki. Hamara bhi yahi manhaj hona chahiye, par afsos ye manhaj boht kam logo ka hai aj ke zamane me. 

Allah pak farmate hai,

'Logo Ko Apne Rab Ke Raastey Ki Taraf Hikmat Aur Khubsurat Nasihat Ke Sath Bulaiye Aur Unse Behtareen Tareeqe Se Bahes (Guftagu) Karye.'

Surah Nahl, ﴾16﴿, ayat- 125. 

Hamesha yaad rakhein ki kisi ka ahtaraam apko yaha tak na le jaye ki ap uski galti ko bhi defend karne lage aur kisi shaks ki tanqeed apko yaha tak na le jaye ki ap uska wajibi ahtaraam bhi karna chor dein.

Allah ﷻ farmate hai,

'Aye eeman walo! Allah ki raza ke liye Adl wa insaaf ke sath dat kar gawahi dene wala bano. Aur logo ki nafrat, tumhe is baat par na ubhare ke tum adl wa insaaf ke sath kaam na lo. Insaaf karo yahi baat taqwe ke zyada kareeb hai aur Allah se darte raho, beshak Allah tumhare aamaal ki puri khabar rakhta hai.'

Surah Maida ﴾5﴿, ayat- 8.

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Allah se dua hai ki wo hame tassub, hasad, bughz aur in jaisi shar wali chizo se mahfuz rakhe. aameen.

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Kisi Shaks Ke Sach Baat Ko Promote Karna, Us Shaks Ko Promote Karna Nahi Hota

Kisi shaks ki sahih baat ko qubul karna, us shaks ko promote karna nahi hota hai balki us shaks ke sach (kitab/sunnat ki) baat ko promote karna hota hai. Misaal ka taur par agar ek kafir kahta hai ki Allah ek hai, toh uski ye baat ko tasleem kar ke ham us kafir ko nahi promote karte hote hai balki usne jo sach baat kahi hai use promote karte hai. Isi tarha agar ek shaitan kahta hai ki RasoolAllah aakhri paigambar hai toh uski ye baat qubul karna us shaitan ko promote karna nahi hota hai balki usne jo sach baat kahi hai use promote karna hota hai.

Hamari daleel ye hai:

Allah ﷻ farmate hai,

Kahdo, 'Aye Ahle Kitab! Aao Uss Baat Ki Taraf Jo Tum me aur Hum’me Yaksa Hai.'

Surah aal e Imran, ﴾3﴿, ayat-64.

Is ayat me khud Allah ﷻ ek yaksaniyat par aane ka hukm dete hai. Yaani agar ham unke kitab se khuda ka ek hona sabit karte hai jo ki hamare kitab me bhi hai to isse ham sach ko promote karte hai na ki kisi eesai aur yahudi ko promote karte hai.

۞ Abu Hurairah r.a. riwayat karte hai, unho ne kaha, "Rasool ﷺ ne mujhe sadqa e fitr ki hifazat par muqarrar farmaya. Fir ek shaksh aaya aur dono haaton se (khuzoore) sametne laga. Maine use pakad liya aur kaha ki mai tumhe Rasool ﷺ ki khidmat mein pesh karung, fir Abu Huraira r.a. ne ye pura qissa bayan kiya. (Jo sadqa e fitr churane aaya tha usne kaha ki Rasool ﷺ ke paas na le chalo iske badle mai tumhe kuch alfaz sikhata hu jisse tumhe fayda hoga) Usne kaha Jab tum raat Ko Apne bistar par sone jao toh Ayat al Kursi padh liya karo. Fir subah tak Allah tala ki taraf se tumhari hifazat karne wala ek Farishta muqarrar ho jaye ga aur shaitan tumhare paas bhi nahi aa sakega. (Hazrat Abu Huraira r.a. ne ye baat Aap ﷺ se bayan ki toh) Nabi ﷺ ne farmaya, "Usne tumse Sach kaha hai, agarche wo jhuta hai, wo shaytan tha."

Sahih al Bukhari, Kitab Fazail al Quran ﴾66﴿, hadith- 5010.

Is hadith ke baad ab koi shak ki gunzaish hi nahi bachti, kyuki is baat par RasoolAllah ki mohar lag gai hai. Aur yahi tarika hamare aslaaf aur ulema e karaam ka raha hai.

۩ Mahmud Shukri al Alusi r.h. kahte hai,

أن من مكايد الغلاة؛ التشنيع على أهل الحق ودعاة التوحيد من المؤمنين أنهم يكفّرون المسلمين، ومقصودهم من ذلك تنفير القلوب عنهم، ولذلك يلقبونهم بألقاب مشعرة بالذم، كالمجسّمة والحشوية، وفي هذه الأزمنة يلقبونهم بالوهَابية، وبالمنكرين ونحو ذلك-

“Sach ko kisi se bhi qubul karna chahiye, dekho kya baat kahi ja rahi hai, na ki kaun kah raha hai, Ali r.a. ke taraf ye nisbat hai ki unhone kaha, “Ye mat dekho kaun kah raha hai, ye dekho ki kya baat kahi ja rahi hai”. Allah ﷻ farmate hai,

Aye Logo! Hum Ne Tum Sab Ko (Ek Hi) Mard Aur Aurat Se Paida Kiya Hai Aur Is Liye Ke Tum Aapas Me Ek Dusre Ko Pahchaano, Kumbe Aur Qabile Bana Diye Hai, Allah Ke Nazdeek Tum Sab Maise Ba-Izzat Wo Hai Jo Sab Se Zyada Darne Wala Hai.” [49:13]

Ghyat al Amani, 2/112.

Note: Mahmud Shukri al Alusi, Shihab ud din Mahmud al Alusi ke pote (grandson) hai jinhone Tafsir Ruh al Mani likhi hai.

۩ Shaykh Saleh al Munajjid jinka islamqa.info website hai. Shaykh apne fatawo me Imam Ghazali ki bhi raaye lete hai jo unke nazdeek sahih raaye hoti hai jab ki Imam Ghazali sufi the:

۩ https://islamqa.info/en/answers/238938/definition-of-miserliness-according-to-islamic-teachings

۩ https://islamqa.info/en/answers/98607/he-is-asking-about-a-duaa-to-bless-his-business

Toh isse malum hua ki kisi shaks ke sach baat ko promote karna, us shaks ko promote karna nahi hota balki kitab wa sunnat ko hi promote karna hota hai.

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Allah se dua hai ki wo hame Deen ki sahih samajh ata kare. aameen.

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Choti Nekiyo Ko Kam Aham Ka Na Samjho

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Allah ﷻ farmate hai:

۩ Ham ne har insan ki buraee bhalaee ko uske gale laga diya hai aur baroz e qayamat ham us ke samne us ka naam-e-aemaal nikalenge jisse woh apne upper khula hua paa le ga.

(Aur unse kaha jayega) Lo! Khud hi apni kitab padh lo. Aaj toh tum apna khud hisab lene ko kafi hai.

Surah Isra ﴾17﴿: Ayat No 13-14.

۩ Aur kitab e aamaal rakh di jayegi, pas Aap mujrimon ko dekhenge ke woh is se darne wale honge jo is me hoga aur kahenge ke Haye! hamari kambakhti! Yeh kitab kaisi hai jisne chhota-bada kuch bhi nahi choda magar usko shumar kar rakha hai aur jo bhi unhone kiya tha woh sab is ko samne payenge aur apka Rab kisi ek par (bhi) zulm nahi karta.

Surah Kahf ﴾18﴿ Ayat No 49.

۞ Adi bin Hatim r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya,

“Apne ap ko jahannam ke aag se bachao wo kyu na aadhi khajur hi dekar ho aur agar wo bhi nai ho sakta to achhi baat karke.”

Sahih al Bukhari, kitabul zakaat ﴾24﴿, hadith-1417.

۞ Abu Zarr r.a. riwayat karte hai ki Rasool ﷺ ne farmaya ki kisi bhi neki ko kam aham ka na samjho chahe yahi ho ki tum apne bhai ko muskurate hue chehre se milo. 

Sahih Muslim, kitab al birr was silati wal aadaab ﴾45﴿, hadith- 6690.

۞ Huzaifa r.a. se riwayat hai ki RasoolAllah ﷺ ne farmaya,

“Gujishta ummaton ke kisi shaksh ki rooh ke paas farishte aaaye aur pucha ki tune kuch achhey kaam bhi kiye hain? Rooh ne jawab diya ki main apne naukaro se kaha karta tha ki wo maaldaar logo ko (jo unke karzdaar hai) mohlat de diya kare aur un par sakhti na kare aur mohtaajon (ka karz) muaf kar diya karein.

Fir farishton ne bhi us se darguzar ki aur sakhti nahi ki.”

Sahih al Bukhari, kitab al buyu ﴾34﴿, hadith- 2077.

۞ Abu Hurairah r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya:

“Ek fahashah aurat sirf is wajah se baksh di gayi ke wo ek kutte ke qareeb se guzar rahi thi, jo ek quwe ke qareeb khada pyasa bhanp raha tha. Aisa malum hota tha ke wo pyas ke shiddat se abhi mar jayega. Us aurat ne apna mojah nikala aur usme apna dupatta bandh kar pani nikala aur us kutte ko pila diya, to iski bakshish us (neki) ke wajah se ho gayi.”

Sahih Bukhari, kitab bada al khalq ﴾59﴿, hadith- 3321.

۞ Abu Hurairah r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya,

“Ek shaks raaste ke upar padi hui darakht ki ek shaakh ke paas se guzra toh usne kaha, 'Allah ki kasam mai is shaakh ko musalmano ke raaste se hata dunga taakeh ye un ko nuksan na de toh us shaks ko Jannat me dakhil kar diya gaya.”

Sahih Muslim, kitab al birr was silati wal aadaab ﴾45﴿, hadees- 6670.

۩ Ibn Abd al-Barr r.h. kahte hai:

ﻭَﻟَﺎ ﻳَﻨْﺒَﻐِﻲ ﻟِﻠْﻌَﺎﻗِﻞِ ﺍﻟْﻤُﺆْﻣِﻦِ ﺃَﻥْ ﻳَﺤْﺘَﻘِﺮَ ﺷَﻴْﺌًﺎ ﻣِﻦْ ﺃَﻋْﻤَﺎﻝِ ﺍﻟْﺒِﺮِّ ﻓَﺮُﺑَّﻤَﺎ ﻏُﻔِﺮَ ﻟَﻪُ ﺑِﺄَﻗَﻠِّﻬَﺎ-

“Ek aqalmand momin wo hai jo kisi bhi amal ko chota (ya kam aham ka) na samjhe. Kabhi kadaar, ek chote amal ke wajah se uski magfirat kar di jati hai.”

At Tamheed 22/12.

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Islam Me Insaaf Hai

  hi     en  -

Allah ﷻ farmate hai,

“.. Jab koi baat kaho toh insaf se kaam lo, chahe muamla apne qareebi rishtedaar hi ka ho.”

Suran Anaam, ayat-152.

Dusri jagah Allah ﷻ farmate hai,

“Aye eeman walo! Adal-o-insaf par mazbuti se jam jane wale aur khushnoodi-e-maula ke liye sachhi gawahi dene wale ban jao goh woh khud tumhare apne khilaf ho ya apne maa-baap ke ya rishtedaar ke. Wo shaks chahe ameer ho ya gareeb ho, dono ke sath Allah ko zyada talluq hai. Is liye tum khwahish-e-nafs ki pairwi mat karo ki haq se hat jao, aur agar tum baatein banaoge ya muh fer loge toh jo kuch tum kar rahe ho Allah usse ba-khabar hai.”

Surah Nisa, ayat-135.

Allah ﷻ ek aur jagah farmate hai,

“Aye eeman walo! Allah ki raza ke liye Adl wa insaaf ke sath dat kar gawahi dene wala bano. Aur logo ki nafrat, tumhe is baat par na ubhare ke tum adl wa insaaf ke sath kaam na lo. Insaaf karo yahi baat taqwe ke zyada kareeb hai aur Allah se darte raho, beshak Allah tumhare aamaal ki puri khabar rakhta hai.”

Surah Maida, ayat-8.

Ayesha r.a. riwayat karti hai ke Makhzumi khatoon jinhone (gazwah fatah ke mauka par) chori kar li thi, is ke mua'amle ne quraish ko fikr me daal diya. unho ne aapas me mashwara kiya ke is mua'amle par Aa Hazrat ﷺ se guftagu kaun kare! Aakhir yeh taye hua ke Usama bin Zaid r.a. Aap ﷺ ko bahut azeez hai. Un ke siwa aur koi is ki himmat nahi kar sakta. Chunanche Usama r.a ne Aa Hazrat ﷺ se is bare me kuch kaha to Aap ﷺ ne farmaya, “Aye Usama! Kya tum Allah ki hudood maise ek had ke bare me mujh se sifarish karte ho?”
Fir Aap ﷺ khade hue aur khutba diya (jis me) Aap ne farmaya: “Pichli bohut si ummate is liye halaak ho gayi ke jab un ka koi aala aadmi chori karta toh use chhod dete aur agar koi gareeb chori karta toh us par Allah ki saza daal dete aur Allah ki qasam! Agar Muhammad ki beti Fatima (RasoolAllah ki beti) bhi chori kare to mai is ka bhi haath kaat dalu.”

Sahih al Bukhari, book of Prophets (60), hadith - 3475.

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Gumrah Ulema

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Jaha par Quran aur sahih hadees me Ulema e haq ki taareefe ayi hai, wahi par Quran aur sahih hadees me gumrah ulema se RasoolAllah ﷺ ne aagah bhi kiya hai:

۩ Abu Zarr r.a. ne kaha, Mai ek din RasoolAllah ﷺ ke sath tha aur maine unse ye baat suni, “Mai apni Ummat ke liye Dajjal se zyada ek chiz se darta hu”.

(Raawi kahte hai) Mai ye sun kar dar gaya toh maine pucha: 'Aye Allah ke Rasool ﷺ wo kaun si cheez hai'?

RasoolAllah ﷺ ne is par farmaya, “Gumrah Ulema”.

Musnad Imam Ahmad, hadith - 21334 aur 21335. Shaykh Shuayb Arna'ut ne ise Musnad Imam Ahmad ki tahkeek me Sahih li gayrihi karaar diya hai.

۩ Saubaan r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Mai apni Ummat ke liye sirf Gumrah Aimmah se darta hu.”

Raawi kahte hai ki RasoolAllah ﷺ ne kaha, 'Meri Ummat se ek Jamaat hamesha haq par rahegi aur unko chorne wale unka kuch nuksan nahi pohcha sakenge jab tak ke Allah ka hukm na aajaye.'

Sunan Tirmizi, Kitab al Fitan (33), hadith - 2229. Ise Shaykh Zubair ali zai ne sahih karar diya hai.

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Allah se dua hai ki wo hame gumrah ulema se mahfuz rakhe. aameen.

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Juma Mubarak Kahna Biddat Nahi Hai

Biddat ki aam wazahat (defination) ye hai:

۩1. Kisi naye amal ko Deen samajh kar kiya jaye aur

۩2. Us amal par sawab ki ummeed ki jaye.

Lihaza jis kaam ko karne se sawab ki ummeed na ho wo biddat nahi hogi. Baaz chize rasm me shumar hoti hai to baaz chize riwaj me shumar ho jati hai. Isi liye har chiz biddat nahi hogi jab tak wo in Do (2) shara't ko pura na kardein.

Is usool ki roshni me, juma mubarak kahne se koi sawab ki ummeed nahi rakhta hai wo sirf mubarakbaad dene ke liye kahta hai ek khushi ke izhaar ke liye. Isi liye Ramzan ki mubarakbaad dena bhi biddat nahi hai aur Eid ki mubarakbaad dena bhi biddat nahi hai. Ye ek rasmi chiz hai, in chizo ki mubarakbaad dene par koi sawab ki ummeed nahi rakhta hai.

Kuch ulema ise biddat kahte hai lekin wo galti par hai. Aur yahi wo ulema hai jo Ramadan mubarak aur Eid mubarak ko jayz kahte hai, ye ajeeb baat hai. Mere eemaan ka hissa hai ki jab kisi ulema ki koi baat Quran aur sunnat ya usool e deen se takraye to use chor diya jaye.

۞ Imam Malik r.h. farmate hai: “Mai sirf ek insan hu, Kabhi meri baat sahih hoti hain aur kabhi galat. Toh tum meri us baat ko jo Quran aur Hadees ke mutabik ho le liya karo aur us baat ko jo is ke khilaf ho chor diya karo (yaani meri Taqleed Mat karo).”

Ibn `Abdul Barr in Jaami’ Bayaan al-‘Ilm (2/32).

Darasal kaafi log is baat se anjaan hai ki Allah hamare amal ke sath sath hamare ilm ka bhi imtehaan le raha hai.

۞ Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee r.h. kahte hai:

“Aur ye baat jaan lo ki Allah kuch mukhlis (sincere) logo se galtiya karwata hai dusre logo ke imtehan ke liye ki wo (log) haqiqat ko manenge aur us (mukhlis) shaks ki baat ko chor denge ya fir us nek shaks ki neki aur uske muqam se dhoka kha jayenge. Wo (nek shaks) apni galti par sirf muaf hi nahi kar diya jata hai balki use is ijtihad ke liye aur nek niyat ke wajah se sawab bhi milta hai aur na hi us (alim) ke rutbe ya izzat me koi kami hoti hai. Albatta jo shaks us (alim) ke rutbe ke dhoke me aakar unki pairwi karta hai bina Allah ki kitab aur RasoolAllah ﷺ ki sunnat ke asal dalail ke taraf mutawajje hue, uske liye muafi nahi hai balki wo ek bade khatre (danger) par hai.”

Raf’ul Ish-tibaah, page 152-153. [download arabic pdf]

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

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Related: Culture aur biddat me farq

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Namaaz e Janaza Padhne Ka Step by Step Tariqa

Pdf   -

۩1. Wuzu karein. [1]

۩2. Shara'at e Namaz puri karein. [2]

۩3. Qibla rukh khade ho jayein. [3] 

۩4. Takbeer (Allahu Akbar) kahein. [4]

۩5. Takbeer ke sath rafa yadain karein. [5]

۩6. Apna daayan hath apni bayein ziraa' par rakhein. [6]

۩7. Daayan hath bayein hath par, seene par rakhein. [7]

۩8. Ye Padhe [8]

أعوذ بالله السميع العليم من الشيطان الرجيم من همزه ونفخه ونفثه

A’oodhu Billaah il-samee’ il-‘aleem min al-Shaytaan ir-rajeem min hamzihi wa nafkhihi wa nafsihi.

۩9. Ye Padhe: [9]

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

Bismillah Hir Rahman Nir Raheem.

Upar zikr karda amal ke Dalail: [click]

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۩10. Surah e Fatiha padhein. [1]

۩11. Aameen kahein. [2]

۩12. Bismillah Hir Rahman Nir Raheem padhe. [3]

۩13. Ek surat padhe. [4]

۩14. Fir Takbeer kahe aur rafayadain karein. [5]

۩15. Nabi ﷺ par Durud padhe. [6] maslan:

اللهمَّ صلِّ على محمَّد وعلى آل محمَّد، كما صليتَ على إبراهيم وعلى آل إبراهيم؛ إنَّك حميدٌ مجيد. اللهمَّ بارِك على محمَّد وعلى آل محمَّد، كما باركتَ على إبراهيم وعلى آل إبراهيم؛ إنَّك حميدٌ مجيد-

Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama salayta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed. Allaahumma baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed. [7]

۩16. Takbeer kahe [8] aur rafayadain karein [9]

Upar zikr karda amal ke Dalail: [click]

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۩17. Mayyat ke liye khalis taur par dua karein. [1]

Chand masnoon duaein ye hai:

[next page]

۩18. Mayyat par koi dua e muaqqat (khas taur par muqarrar shuda) nahi hai. [4]

Lehaza jo bhi sabit shuda dua karlein jaiz hai.

Sayyadana Abdullah bin Salaam r.a. ke qaul aur Tabayeen ke aqwaal se malum hota hai ke mayyat par kayi duayein jama ki ja sakti hain.

۩19. Fir takbeer kahein. [5]

۩20. Fir dayi (right) taraf salaam fer de. [6]

Upar zikr karda amal ke Dalail: [click]

-Taken from an article of Shaykh Zubair Ali Zai [download (urdu, pdf)]

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Related:

۩ Download this article in pdf (roman)
۩ Namaz e janaza padhne ka tafseeli tareeka

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Farz Aur Nawafil Namaz Ke Darmiyan Guftagu Ya Jagah Tabdeel Karna Mustahab Hai

en  -

Alhamdulillah..

Mauzu shuru karne se pahle ye jaan lein ki Arabic me Nawafil ka matlab gair-farz hota hai yaani jo farz kiya gaya hai uske alawa. Hamare muashre me nawafil namaz ek alag kism ki namaz ban gai hai jab ki us kism ki namaz ka zikr kitab o sunnat kahi par nahi hai. Misaal ke taur par hamare muashre me log magrib ki sunnato ke baad do rakat aur padhte hai aur use nafil ka naam dete hai jab ki is do rakat namaz ka zikr hi kahi nahi hai.

Isi liye jab Nawafil kaha jayega to isme farz ke alawa jitni bhi kisme hai wo sab isi me shumar honge jaise sunnat namaz aur witr namaz. Ab aiye 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

Aisha r.a. se riwayat hai ke Rasool Allah ﷺ Nawaafil (sunnat) mein 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, hadith - 1163.

Is hadith me Ammi Ayesha r.a. ne sunnat ke liye nawafil alfaz istemal kiya hai.

Ab mauzu par aate hai, farz aur nawafil Namaz ke darmiyan guftagu karna ya jagah tabdeel karna mustahab hai. Iski daleele ye hai:

Umar bin Ata r.a. kahte hai ki Nafi bin Jubair ne unhe Al Saib ke paas bheja taaki wo puch sake ki Muawiya r.a. ke namaz me unhone kya dekha.
Toh is par unhone kaha, 'Ji Ha! Maine unke sath Maqsura (Masjid ke hujre) me Juma ki namaz padhi hai aur jab Imam ne salam fera toh mai apni jagah par khada ho gaya aur (sunnat) namaz padhi. Jab Muawaiya r.a. andar dakhil hue toh mujhe bulwaya aur kaha, "Jo kaam tumne kiya hai aaindah na karna. Jab tum Juma padh lo toh use kisi dusri namaz se na milana yahaa tak ke guftagu karlo ya us jagah se nikal jao kyunke RasoolAllah ﷺ ne hame is baat ka hukum diya tha ke hum kisi namaz ko dusri namaz se na milaye hatta ke ham guftagu karlen ya (us jagah se) nikal jaye.

Sahih Muslim, The Book of Prayer - Friday, hadith - 2042.

۩ Imam Nawawi is hadith ki sharah me farmate hai:

"Is hadees me hamare Shafi fuqaha e karaam ke mauqaf ki daleel hai ke sunnat e mua'qqada ya gair muaqqada jo bhi nawafil ho unki adaegi ke liye farz namaz ki jagah se hat jana chahiye, aur afzal yahi hai ke ghar ja kar ada kare, warna masjid me kisi bhi jagah ada kare, taa-keh sajda karne ki jagah zyada ho sake.

Is tarha nawafil aur farz namaz ek dusre se alag ho jayengi, Muawiya r.a. ka ye kahna ke, "Hatta ke hum baat kar lein", is cheez ki daleel hai ke farz aur nawafil me faasla guftagu se ho jayega, lekin ek jagah se doosri jagah muntaqil (shift) hona hamari bayan kardah wajah ke baais mustahab hai. Wa Allahu aalam."

Sharah Sahih Muslim [Imam Nawawi].

۩ Ar-Ramli kahte hai:

"Ye sunnat hai ki nawafil ya farz padhne ke liye us jagah se hata jaye jaha par nawafil ya farz padha gaya ho taake qayamat ke din gawahi dene wali jagaho ki ta'adaad ziyada ho, kyunke jis jagah bhi ibaadat ki hogi wo jagah qayamat ke din us ke liye gawahi degi, nez jagah tabdeel karne par zyada se zyada jaghon par ibaadat ka amal sar-anjaam diya jayega, aur agar koi jagah tabdeel na kare to fir guftugu ke zarye faasla daale." end quote.

Nihaayat al-Muhtaaj (1/552).

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Kabr Ke Paas Hath Utha Kar Dua Karna

en  -

Alhamdulillah..

۞ Pahla Nukhta

Sabse pahli baat ye jaan lein ki kabr par jakar mayyat ke liye dua karna sunnat hai:

Aisha r.a. riwayat karti hai ki ek raat RasoolAllah ﷺ khade hue, apna kapda pahna fir (bahar) nikal gaye, toh maine apni laundi Barirah ko hukm diya ke woh (Aap ﷺ ke) peeche peeche jaye, chunanche woh Aap ke peeche peeche gayi yaha tak ke Aap Baqi (kabrastaan) pahunche, toh is ke qareeb khade rahe jitni der Allah taala ne khada rakhna chaha, fir Aap palte toh Barirah Aap ﷺ se pehle palat kar aa gayi, aur us ne mujhe bataya, lekin mein ne Aap ﷺ se is ka koi zikr nahi kiya yahan tak ke subah zikr kiya, toh maine Aap ko saari baatein batayi. Aap ﷺ ne farmaya: "Mujhe ahle Baqi (Baqi me dafan logo) ki taraf bheja gaya tha taake mein unke haq me dua karu."

Sunan an-Nasa'i, The book of funerals, hadith - 2040. Ise Shaykh Zubair ali zai ne hasan karar diya hai.

۞ Dusra Nukhta

۩ Hath Utha Kar Dua Karna Ye Dua Karne Ke Aadaab Maise Hai:

Salman al-Farsi r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Tumhara Rab bahut ba-haya hai aur kareem hai, Jab uska banda us ke saamne apne dono hath uthata hai toh unhe khali lautate hue use apne bande se sharam aati hai.”

Sunan Abi Dawud 1488, Book of Prayer (Kitab Al-Salat): Detailed Injunctions about Witr, hadith--1488. Allama Albani ne ise Sahih karar diya hai.

۩ Dua Me Hath Uthane Ke Mutallik Ek Usool

Bunyadi usool ye hai ki har Dua karte waqt hatho ko uthaya ja sakta hai siwaye us mauke par jaha par hatho ka na uthana RasoolAllah ﷺ se sabit hai. [source]

Isi usool ke mutallik Imam Nawawi kahte hai:

'Namaz se bahar kisi (bhi) dua mein haath uthana mustahab hai.'

Iske baad unhone aisi bahut si riwayat zikr ki hain jo ke namaz se bahar dua karne ke jawaaz ki daleel hain.

Is ke baad unhone kaha, 'Is masle mein is ke ilawa bhi bahut si ahadees hain, taaham jitni ahadees maine zikr kardi hain ye kaafi hain. Nukhta ye hai ki ye samjha jaye ki jo shaks ye daawa karta hai ki dua ke liye hath sirf un mauko par uthaya jaye jiska hadees me zikr hai to wo galti par hai.'

Sharh at-Tahdheeb, 3/489.

Yaani ki dua ke liye hath un mauko par bhi uthaya ja sakta hai jiski daleel hame hadees me nahi milti hai bashart hai ki bas un mauko par na uthaya jaye jin mauko par RasoolAllah ne dua karte waqt apne hatho ko na uthaya ho.

Isi usool ke tahat kabr ke paas hath utha kar dua karne me koi harj nahi hai.

۩ Shaykh ibn Baaz r.h. se sawal kiya gaya:

"Kya mayyat ki kabr ke paas dua haath utha kar ki ja sakti hai?"

Toh unhone jawab diya:

"Agar haath utha le to is me koi harj nahi hai, kyunke Nabi ﷺ se Aisha r.a. kahti hain ke: "Aap ﷺ qabristan gaye aur waha par madfoon (dafan) logo ke liye haath utha kar dua farmayi. Rawaah Muslim."

Majmoo‘ al-Fataawa, 13/337.

Ek baat ka zarur dhyan diya jaye ki kabr ke paas jab hath utha kar dua kare toh qibla ke taraf chehra karke dua kiya jaye na ke kabr ke taraf muh kar ke dua kari jaye. [source]

Aur Allah sabse behtar janta hai.

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Related: Mayyat Ko Dafan Karne Ka Sunnat Tarika

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Sach Ka Koi Firqa Nahi Hota

Hamare muashre me gumrahi ki ek badi wajah ye bhi hai ki aksar ham sirf ek taraf ki baate sun kar faisla kar lete hai ki kaun sahih hai kaun galat aur fir is tarike par chalte hue baaz auqat ilm rakhne wale log bhi aasani se bewakuf ban jate hai.

Sahaba ka tarika dekhye, pahle wo Muslim nahi the lekin jab un tak Rasool ki dawat pohchi toh unhone kya rawayya ikhtiyar kiya? Kya unhone Rasool ﷺ ko ye kaha ki hamare ulema to apko gumrah kahte hai toh apki baat ham kaise sune? aesa kaha kya?

Nahi! balki unhone dono taraf ki baate suni aur fir haq ko qubul kiya.

Salman e Farsi r.a. ki seerat padh lijiye, pahle wo atish-parast the, fir wo Isaai hue aur fir unhone Islam qubul kiya. Agar wo sirf ek tarfa baate sunte to unhe haq kaise milta?

Afsos ki baat hai ki hamare daawe to bade-bade hai lekin amal zero. Sahaba ki baate to ham karte hai lekin unke nakshe-qadam par chalne ko tayar nahi hai.

Mai agar apni baat karu to mai shirk aur biddat karne wale ghar me pala-badha. Uske baat jab ek ahle ilm ki baat mujh tak pohuchi to maine dono taraf ki baate sun kar haq qubul kiya aur shirk aur biddat ko teen talaq de diye. Agar mai sirf yahi kahta ki hamare ulema to inlogo ko gustakh e rasool kahte hai fir inki baat kyu kar sunu, to zara ap sochye kya aj mai isi muqam par hota jaha aj hu. Allah hamare amal ke sath sath hamare ilm ka bhi imtehan le raha hai, isse ham aksar anjaan hai.

Mai jis masjid me namaz padhne jata hu waha do tarha ke log aate hai, ek to wo hote hai jo nange sar namaz padhte hai aur dusre wo hote hai jo sar ko dhaanp ke (topi, imamah, wagaira se) namaz padhte hai. To ab is ikhtilaf par mujhe dono taraf ki daleele sunni hai taaki mujhe haq pata chale.

Isi tarha masjid me ek log aese hote hai jo rafa yadain kar ke namaz padhte hai aur ek aese hote hai jo bina rafa yadain ke namaz padhte hai. Is par bhi mujhe dono taraf ki baate sunni hai agar mujhe haqiqat ko janna hai.

Toh kabhi bhi sirf ek tarfa baat sun kar faisla nahi karna chahiye, dono taraf ki daleele sune aur fir faisla kare. Aur Agar dono taraf RasoolAllah ki ahadith maujud hai to ye dekhye ki hamare salaf (sahaba, tabayeen, tabe-tabayeen) ne us chiz ke bareme kya kaha aur unhone us chiz ko kaise samjha kyuki wahi log hai jinhone RasoolAllah ki baat hamse behtar tarah se samjhi hogi.

Log kahte hai ki kuch logo me tahkeek karne ki salahiyat nahi hoti ki wo faisla kar sake ki sahih baat kya hai. Lekin ye baat sahih nahi hai. Kyuki jin logo ki baat ap kar rahe hai ye wahi log hai jo market me agar vegetables khareedne jate hai to 10 shop par jate hai taaki sabse behtar quality ke sabse kam price me unhe mile. Ye wahi log hai ki agar koi property khareedenge toh 10 log se mashwara lenge. Toh dunya me to itne hoshiyar hote hai ye log fir Deen me inki saari hoshiyari kaha chali jati hai. Deen ke muamle me bhi unhe chahiye ki zara Quran ka saada tarjuma padh kar dekhe, zara 2-4 ahle ilm se mil kar dekhe. Baat to unhe samajh me aani hi hai kyuki sach me itni taqat hoti hai ki wo hukumate gira deti hai. Sach ko mamuli mat samajhye. Aur Allah Quran me khud wada karta hai ki agar ap haq ko dhudenge toh Allah apko sach ka rasta zarur dikhayega [Quran, 29:69]. Sach toh kafir ko bhi mil jati hai jo ki bilkul hi Islam se anjaan hota hai to apne toh ma shaa Allah ek musalman ke ghar me wiladat payi hai. Baat ye hai ki sach ko talash karne ke liye apko thodi mehnat karni padegi aur log is mehnat se bachna chahte hai. Toh bina hath pair hilaye to khana bhi hamare jism me nai pohchta fir ye to sach ki baat hai.

Ek baat aur hai ki baaz auqat log sach ki talash me gumrah bhi ho jate hai, lekin ye unki khud ki problem hai, Allah kabhi kisi sachhe dil se haq talash karne wale ko gumrah nahi karta hai. Jab Allah ne apke dil me koi haqiqat khol di hai lekin iske bawujud ap us tarike par nahi chalna chahte kyuki apki kuch zaati cheeze apse dur ho jaengi jisse apko sach se zyada muhabbat hai, misaal ke taur par kisi ko apne buzurg se muhabbat hai kisi ko maal o daulat se, kisi ko apne ulema se ya kisi khas fikr ya firqa se itni muhabbat hai ki ap sach ko janne ke bawujud bhi sach ko thokda dete hai. Toh Allah ki hidayat itni sasti nahi hai ki ap baar-baar use thokar marte rahe fir bhi wo apko mil jaye. Sach toh sachhe dil se haqiqat ko talash karne walo ko hi milta hai.

Sach ka koi firqa nahi hota! Agar apne ye faisla kar liya hai ki bas ham hi sahih hai, hamare hi groh haq par hai toh apne islah ke tamam darwaze apne liye band kar liye hai aur islah tabhi mumkin hai jab ap ye samjhe ki insan hone ke naate apse bhi kisi masle me galti ho sakti hai. Nubuwat ap par khatm nahi hui hai ki jo apne raaye ikhtiyar karli ab usme galti nahi ho sakti, nubuwat RasoolAllah par khatm hui hai, ham sab toh unki baato ko samajhne me masruf hai aur aiye ap bhi sath shamil ho jaiye.

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Prepared by: Faisal Khan.

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La-Ilmi Muafi Hai - Shariyat Se Dalail

Alhmdulillah..

Kufriya ya Shirkiya amal karne wala shakhs do (2) haal se khaali nahi hoga:

۞ Pahli baat:

Aisa shakhs gair-muslim ho chahe woh kisi Deen ka qayil ho ya be-deen aur mulhid (yaani Allah ko na manne wala) shakhs ho

To aisi soorat me woh shakhs kafir hai, chahe woh ilm rakhta ho ya jaahil ho ya taaweel karta ho, is par duniya mein Islami ahkamaat laagu nahi honge, lehaza is ke sath kuffaar wala muamla kiya jayega kyunke yeh shakhs to Islam mein bilkul bhi daakhil hi nahi hua, to aise shakhs par Islam ka hukm kaise laagu ho sakta hai jabki usne apni nisbat Islam ki janib kiya hi nahi hai?

Albata aakhirat me yeh hoga ke: agar woh jaahil (na-wakif, kam-ilm, anjaan) hai aur use Islam ki dawat bilkul nahi pahunchi, ya dawat to is ki apni zubaan mein pahunchi lekin woh Islam ki maskh aur tabdeel (yaani bigdi) shuda soorat thi ke jis ki bina par hujjat qayim nahi ho sakti thi to fir aise shakhs ke bare mein akhirat ke roz kya hoga is ke mutallik ulema me lambi bahes aur ikhtilaf hai.

Is ke bare me behtar raaye ye hai ke: Qayamat ke din un ka imthehan liya jayega chunancha agar woh itaat guzari karega to jannat me daakhil ho jayega aur agar nafarmani ki toh jahannum mein jayega.

Shaykh ibn Taymiyah kahte hain:

"Aur bahut se aise aasaar (riwayat) milte hai ke jise dunya me Islam ka paigaam na pohuncha toh qayamat ke din iski janib maidan e mahshar me ek paigambar bheja jayega." end quote.

Majmoo‘ al-Fataawa (17/308).

۞ Dusri baat:

Kufriya ya shirkiya amal karne wala insaan Islam ka daawe daar ho aur waqai is mein Islam ka wasf paaya bhi jaye, yaani elaaniya taur par Islam ka iqraar kare aur RasoolAllah ﷺ ki mukammal tasdeek bhi elania kare.

Toh agar aisa shakhs la ilmi ki bina par koi kufriya kaam kar le to use is bina par kafir nahi kaha jayega, aur us waqt tak woh Islam se kharij nahi hoga jab taq is par hujjat qayam na ho jaye aur us par dalail waazeh na ho jaye.

Shaykh Abdul Rahman Saadi kahte hain:

“Har woh shakhs jo Allah aur us ke Rasool par eemaan rakhta hai, dono ki tasdeeq karta hai, dono ki itaat ki pabandi bhi karta hai lekin kam-ilmi ki wajah se RasoolAllah ﷺ ke laaye hue baaz ahkamaat ka inkaar kar de, ya use yeh ilm hi nahi hai ke yeh talimaat RasoolAllah ﷺ ki hain [aur woh un ka inkaar kar deta hai] to agarche is ka yeh amal asal mein kufr hai, aur yeh amal karne wala kafir thaherta hai, lekin ye haqiqat ki RasoolAllah jo (paigaam) laaye the wo usse anjaan tha, use kafir karar dene ki ijazat nahi deta chahe wo Aqidah ka masla ho ya Fiqhi masail ka kyunki kufr ka matlab yeh hai ke RasoolAllah ﷺ ki laayi hui sab ya kuch talimaat ka ilm hote hue inkaar kar diya jaye.

Is se ap ko yeh maloom ho gaya hoga ke (muqammal taur par) Rasool ka inkaar karne wala aur kam-ilmi, gumraahi, la-ilmi aur zidd ki wajah se Rasool ki baaz talimaat ka inkaar karne wale musalman ke darmiyan kya farq hai?” end quote.

Fataawa as-Sa‘diyyah (p. 443-447).

To isse maloom hota hai ke kam-ilmi ki bina par uzr qubool karna tamam ke tamam sharai masail me hai, chahe un ka talluq aqeedah, tauheed aur shirk se ho ya fiqhi ahkaam se.

Aqeede ke masail mein Musalman ka kam-ilmi ki bina par uzr qubool karne ka zikr sharai dalail mein maujud hai, jo ke ye hain:

1۞ Aisi tamam sharai nusus jin mein khatakaar ka uzr qubool kiya gaya hai, jaise ke farmaan e baari taala hai:

رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا

(Aye) Hamare parwar-digaar! Agar hum bhool jaye ya khata kar baithe to hamara muwakhza (punish) mat farmana.

Surah Baqarah (2), Ayat-286.

Is aayat ke baad Allah taala ne [Sahih Muslim (Hadees e qudsi) hadith-126] ki riwayat ke mutabiq farmaya:

Maine tumhari Dua qubool farma li hai.

Isi tarhan farmaan e baari taala hai:

وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

Jin umoor mein tum se khata ho jaye us me tum par gunah nahi hai, taham jin me tumaray dil jaan bujh kar khata kare [un mein gunah hai] aur Allah taala bakhsne wala nihayat raham karne wala hai.

Surah Ahzaab (33), Ayat-5.

Isi tarha Aap ﷺ ka farmaan hai: (beshak Allah taala ne Meri Ummat se khata, bhool-chook aur zabardasti karwaye gaye kaam muaf kar diye hain.

Sunan Ibn Majah, hadith- 2043. Hasan (Albani).

To in tamam nusus se ye maloom hota hai ke jis shakhs ne bhi bhool kar ya laa-ilmi ki wajah se sharai hukum ki mukhalfat ki to woh muaf hai, kyunki khatakaar me laa-ilm shakhs bhi shaamil hai kyunki har woh shakhs khatakaar hai jo gair iraadi taur par haq baat ki mukhalfat kare.

۩ Shaykh ‘Abd ar-Rahmaan as-Sa‘di kahte hain:

“Yeh [muafi] aam hai, is me woh tamam ahle eemaan shaamil hain jo galti se koi amali ya eemani khata kar bathain.” end quote.

Irshaad ila Ma‘rifat al-Ahkaam (p. 208).

۩ Aise hi Shaykh Ibn Uthaymeen kahte hain:

"La-ilmi bila shak o shuba khatakaari mein shaamil hoti hai, is liye hum ye kahte hain ki agar koi insaan aisa qawli ya faeli kaam kar le jo kufr ka maujab hai (constitues kufr), lekin use ye nahi maloom ke ye kufr hai, yani use sharai daleel ki roshni me ilm nahi hai ke yeh kaam kufr hai toh use kafir nahi kaha jayega". end quote.

Sharh al-Mumti‘ (14/449).

Aise hi shaykh ibn Taymiyah kahte hain:

"Allah taala ne Quran majeed me farmaya:

رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا

Hamare parwar-digaar! Agar hum bhool jaye ya khata kar bathe to hamara muwakhza mat farmana. [ baqarah : 286]. Is aayat ke baad Allah taala ne farmaya: (Maine tumhari dua qubool farma li hai) yaha par kisi zanni ya qatee maslay mein yakeeni khata ki tafreeq nahi farmai. .. Chunancha agar koi shakhs yeh kahe ke kisi bhi qatee ya zanni masle mein (definitive issues or issues based on probability) khata khane wala shakhs gunahgaar hoga toh aisa shakhs kitaab o sunnat aur shuru ke zamane (salaf) ke ijma ki mukhalifat kar raha hai". end quote.

Majmoo‘ al-Fataawa (19/210).

۩ Isi tarha Shaykh ibn Taymiyah ne ek aur jagah farmaya :

"Mai hamesha ye kaha karta hu aur mere sath uthne baithne wale achi tarha jante hai ke ham unlogo maise hai jo hamesha zor dekar kisi khas shaks ko kafir, faasiq ya gunahgaar kahne se mana karte hai, jab tak ke ye pata na chal jaye ki shariah ki daeel us par wazeh ho chuki hai, aur ye sabit ho jaye ki wo kafir, fasiq ya gunahgaar hai. Mai ye daawe se kahta hu ki Allah ne is ummah ko muaf kar diya hai un khatao ke liye jo eemaani [yani nazriyati], qawli aur amali [yani fiqhi] masail se hai. Salaf in maise boht se muamlo me musalsal bahes karte rahe lekin un maise kisi ne bhi ek dusre ko Kafir, Fasiq ya gunahgaar hone ki gawahi nahi di." end quote.

Majmoo‘ al-Fataawa (3/229).

۩ Isi tarha ibn Arabi kahte hain:

"Is Ummat maise la-ilm aur khatakaar shakhs koi kufria ya shirkiya amal bhi kar le to woh fir bhi kafir ya mushriq nahi hoga kyunke us shakhs ki la-ilmi aur khata kaari us waqt tak bataur uzr qubool ki jayegi jab taq hujjat is ke liye bilkul waazeh taur par ayaa nahi ho jati hai. Aur hujjat is tarha ayaa hogi ki wo is tarha ki daleel ho jise inkaar kar ke wo kafir ho jaye aur ye saaf taur par is hadd tak use samjha diya gaya ho ki us jaise kisi aam admi ko agar samjhaya jaye to wo uljhe (confuse) na (ho).

Ise Qaasimi ne Mahaasin at-Ta’weel (3/161) me bayan kiya hai.

۩ Aise hi Shaykh Abd ar-Rahmaan al-Mu‘allimi kahte hain:

"Ham ne agarche sawal ki sooraton maise kisi ek ke baare me yeh bhi kaha hai ke: "Gair-Allah se dua karna gair-Allah ki ibadat aur shirk hai." lekin hamare is jumle ka yeh matlab nahi hai ke gair-Allah se koi bhi dua mangne wala mushriq bhi ho jayega, balke is ka sahih matlab yeh hai ke woh shakhs mushriq hoga jis ke paas gair-Allah se mangte hue koi sharai uzr nah ho, chunancha agar kisi [gair -Allah ko pukarne wale] ka koi sharai uzr banta ho to ain mumkin hai ke [is shirkiya amal ke bawajood] woh Allah taala ka pasandeeda bandah ho balke afzal aur sab se muttaqi shakhs bhi ho sakta hai". end quote.

Athaar ash-Shaykh ‘Abd ar-Rahmaan al-Mu‘allimi (3/826).

2۞ Allah taala ki janib se bando par hujjat ilm ke baad hi qayam hoti hai. Is bare me kitaab o sunnat ki nusus ye hain:

Jaise ke Allah taala ka farmaan hai:

وما كنا معذبین حتى نبْعث رسولا

Aur ham Rasool maboos kar dene tak aazaab dene wale nahi hain.

Surah al Isra (17), ayat- 15.

Isi tarha ek aur farmaan hai:

 Ham ne bheje Rasool khushkhabri dene wale aur darane wale, taa ke logo ke liye Allah taala par Rasoolo ke baad hujjat na rahe, aur Allah galib hikmat wala hai.

Surah Nisa (4), Ayat-165.

Isi tarha yeh bhi hai ke:

Aur Allah taala kisi qaum ko hidaayat dene ke baad gumraah nahi karta, yaha tak ke un ke liye taqwa ikhtiyar karne ke zarye wazeh farma deta hai.

Surah Tawba (9), Ayat-115.

Is ke ilawa aur bahut si ayaat hai jin me ye baat wazeh hai ke hujjat usi waqt qayam hoti hai jab taq mukhalif ko ilm nah ho jaye aur us ke liye wazeh nah ho jaye.

To un sab ayaat mein ye baat wazeh hai ke: Mukhalif shakhs se us waqt taq sharai ahkamaat ki pabandi ka mutalba nahi ho sakta jab tak use un ka ilm nah ho jaye, chunancha jab tak use ilm nahi hai to woh mazoor samjha jayega .

۩ Shaykh ibn Uthaymeen r.h. "رسلا مبشرین ومنْذرین" aayat ke fawaid zikr karte hue kahte hain:

"Is aayat me azeem tareen Ilmi faida hai ke la-ilmi ki bina par uzr qubool hoga, yahan tak ke aqaid ke bare me bhi kyun ke Rasoolo ko aqaid aur fiqhi ahkaam dono de kar bheja jata hai. Lehaza agar koi shakhs laa ilm hai aur uske paas rasool ki taalimaat nahi pahunchi toh us ke paas Allah ke yaha uzr pesh karne ke liye hujjat maujud hai, aur Allah taala ke yaha pesh karne ke liye hujjat usi waqt maujood hogi jab us ke paas sharai taur par maqool uzr hoga. "end quote.

Tafseer Surah Nisa (4), Ayat-165.

۩ Ibn Qayyim r.h. kahte hai,

"Bande par ahkamaat usi waqt laagu hote hain jab woh baligh ho jaye aur ahkamaat us tak pahunch jaye. Chunanche jis tarha bande ke balig hone se pahle ahkamaat is par laago nahi hote to bilkul isi tarhan agar ahkamaat is tak na pohunche to bhi is par ahkamaat laago nahi hote." end quote.

Badaa’i‘ al-Fawaa’id (4/168).

3۞- Aisi nusus jin me shirk ya kufar sarzad hone par uzr qubool kiya gaya, unki daleele ye hai.

۩1. Us shakhs ka waqya jo apne ap ko marne ke baad jalane ka hukum deta hai aur woh Allah taala ki qudrat ka inkaar kar baithta hai.

Abu Hurairah r.a. riwayat karte hai ki Nabi ﷺ ne farmaya, Ek (1) shakhs bahut gunah kiya karta tha jab is ki maut ka waqt kareeb aaya to apne beton se is ne kaha ke jab mai mar jau toh mujhe jala daalna fir meri haddion ko pees kar hawa me uda dena. Allah ki qasam! agar mere Rab ne mujhe pakad liya to mujhe itna sakht aazaab dega jo pahle kisi ko bhi is ne nahi diya hoga.
Jab woh (gunahgaar shaks) mar gaya to (is ki wasiyat ke mutabiq) is ke sath aisa hi kiya gaya. Allah taala ne zameen ko hukm farmaya ke agar ek (1) zarra bhi kahi is ke jism ka tere paas hai to use jama kar ke le aa. Zameen ne is hukm par amal kiya aur woh bandah ab (apne Rab ke samnay) khada hua tha. Allah taala ne kaha, 'Tum ne aisa kyun kiya?'
Us ne arz kiya, Aye Rab! Tere khauf ki wajah se. Aakhir Allah taala ne ise muaf kar diya.

Sahih al-Bukhari,  Book of Prophets, hadith- 3481.

Ab is aadmi se jo baat sadir hui thi yeh kufr e akbar hai. Isse insaan daira e Islam se kharij ho jata hai kyunke is ne Allah taala ki qudrat ka inkaar kiya hai ke Allah taala use is andaaz se marne ke baad zinda nahi kar payega. Halanki Allah taala ki sifat e qudrat Allah taala ki sifaat maise wazeh aur sab se ayaan sifat hai, balke qudrat e ilahi Allah taala ki rububiyat aur elahiyat dono ke liye lazim o malzoom hai, qudrat ki sift parwar-digaar ke liye sab se khaas sift ka maqaam rakhti hai. Lekin itni ahem sift ka inkaar karne ke baad bhi woh kafir nahi hua kyunke us ki laa ilmi ki bina par us ka uzr qubool kiya gaya.

۩ Is hadees ki sharah mein Ibn ‘Abd al-Barr r.h. kahte hain:

"Ulema e karaam is ke mafhuum ke mutaliq mukhtalif aara rakhte hai. Kuch kahte hain ke is shakhs ko Allah taala ki sift qudrat ka sahih ilm nahi tha ke Allah taala jo chahay karne par qadir hai. To un ulema e karaam ka ye kehna hai ke jo shakhs Allah taala ki koi ek sift se la-ilm rahe aur deegar tamam sifaat ko samajh kar un par eemaan rakhe to woh chand sifaat se la-ilm hone ki bina par kafir nahi hoga. Nez un ka ye bhi kahna hai ke kafir woh hota hai jo haq baat maanne se hatt-dharmi kare, is liye laa-ilmi ki bina par inkaar karne wala kafir nahi hota.

Ye mauquf shuru ke ulema aur jo ulema unke naqshe-qadam par chale unke hai." end quote.

At-Tamheed lima fi’l-Muwatta’ min al-Ma‘aani wa’l-Asaaneed (18/42).

۩ Shaykh ibn Taymiyah kahte hai:

"Us shakhs ne yeh nazarya bana liya tha ke agar iski wasiyat par amal kiya gaya toh Allah taala is ke jismani ajza aur zarraat ko jama nahi kar sakega, ya use Allah taala ki itni badi qudrat ke bare me shak tha ke Allah taala use zinda nahi kar sakega. Yeh dono baate hi kufar hain. Is se woh shakhs kafir ho jayega jis par [Allah taala ki un sifaat ke bare mein ] hujjat qayam ho chuki ho, lekin chunke woh is sift se la-ilm tha aur use itna ilm haasil nahi ho saka jisse is ki yeh la-ilmi dur ho jati, nez is ke paas Allah taala ke bare me eemaan tha, Allah taala ke ehkamaat, hukum aur haraam, waadon aur aagahi (warning) par eemaan tha isi liye woh Allah ke azaab se dar gaya toh Allah taala ne is ke isi khauf ki bina par bakhash diya.

Lehaza agar koi shakhs aqeede ke baaz masail me galti kar baithe aur woh Allah taala, Rasool Allah aur yaum e akhirat par eemaan rakhta ho, nek amal karta ho toh woh us shakhs se kamtar nahi ho sakta toh Allah taala us ki khata muaf farma denge, ya sach ko talash karne me kotahi ke mutabiq saza denge .

Lekin maroof eemaan wale shakhs ko mahez galti ki bina par kafir keh dena bohat hi sangeen iqdaam hai." end quote.

Al-Istiqaamah (1/164).

۩ Imam Shafi r.h. kahte hain:

"Allah taala ke bohat se asmaa aur sifaat hai jo ke Quran majeed me aur Nabi ﷺ ne apni ahadees me ummat ko bayan kiye hain, ab jis shakhs par hujjat qaym ho chuki hai is ke liye un asmaa aur sifaat ko radd karna mumkin nahi kyunke Quran majeed ne inhe bayan kiya hai. Nez RasoolAllah ﷺ se bhi ye saabit ho chuka hai.

Lihaza agar koi shakhs apne ouar hujjat qayam ho jane ke baad bhi un ki mukhalifat kare [yani inhen tasleem na kare] to woh kafir hai. Lekin hujjat qayam ho jane se pahle woh shakhs laa-ilmi ki bina par mazoor shumaar hoga kyunke asmaa aur sifaat ka ilm mahez aqal se haasil karna mumkin nahi hai, nah hi gaur o fikar aur soch o bichaar se mumkin hai. Lihaza hum kisi ko bhi laa ilmi ki bina par us waqt tak kafir nahi kahte jab tak use ilm na ho jaye." end quote.

Siyar A‘laam an-Nubala’ (10/79).

۩2. Bani Israel ka Moose a.s. ke sath waqya:

Allah taala ne is waqye ko bayan karte hue farmaya :

Aur hum ne Bani-Israel ko samandar paar karwaya to woh aisi qaum ke paas aeye jo ke apne buton par mujawar ban kar baithte the, qaum e Moose ne kaha: Aye Moose! Hamare liye bhi aisa hi mabood bana do jaise un ke mabood hain, toh Moose ne kaha: Tum yaqeenan la-ilm qaum ho, be-shak yeh qaum jis haalat mein hai tabah hone wali aur jo ye kar rahe hain ye baatil hai?
Fir farmaya kaha: Kya mai Allah ke ilawa tumare liye koi aur mabood talaash karoon halanke us ne tumhe tamam jahan walo par fazeelat bakhshi hai.

Surah A‘raaf (7), ayat- 138-140.

Toh is aayat mein wazeh hai ke unhone Moose a.s. se ek but banane ka mutalba kiya tha jis ki ibadat ke zarye woh Allah ka qurb haasil kar sake jaise ke un mushriko ne ibadat ke liye apne mabood bana rakhe the.

۩ Ibn al Jawzi r.h. is ki tafseer me kahte hain:

"Yeh unke bohot bade la-ilm hone ki khabar hai ke unhone Allah ki nishaniya dekhne ke baad bhi gair Allah ki parastish ko jayez samajh liya." end quote.

Zaad al-Maseer (2/150).

۞ Abu Waqid al-laithi r.a. riwayat karte hai ki jab Rasoollallah ﷺ gazwa e Hunain tashreef le ja rahe the, raaste me aapka guzar mushkireen ke ek ped(tree) ke paas se hua jo "Zaat e anwaat" ke naam se mashoor tha, we log us par (barqat haasil karne ke liye) apne hathyar latkaya karte the, kuch musalmano ne arz kiya, Ya Rasoollullah ﷺ! Jis tarah unka ye "Zaat e anwaat" hai usi tarah hamare liye bhi koi ped(tree) farma dijiye, Nabi akram ﷺ ne farmaya:
"SubhanAllah (Allah pak hai us shirk se jo log karte hai)! Yeh to aisi hi baat hai jis tarah Moosa(a.s.) ki qaum ne kaha tha ke Jis tarah in logon ke But(idol) hain hamari liye bhi ek but bana dijiye, (fir Rasoolallah ne farmaya) qasam hai us zaat ki jiske haath me meri jaan hai, tum zaroor apne se pahlon ke tareeqo par chaloge".

Sunan Tirmizi, kitabul fitan, hadith-2180, Imam Tirmizi aur allama Albani ne sahih kaha hai.

To is waqye mein wazeh hai ke nau-muslim afraad ne Nabi ﷺ se shirk e akbar ka mutalba kiya ke un ke liye bhi darakht se tabarruk aur talluq banana jaiz qarar diya jaye jaise ke mushriq kiya karte the, isi liye Nabi ﷺ un ke is mutalbe ko bani Israel ke mutalbe se tashbeeh di.

۩ Mohammad Rasheed riza r.h. kahte hai:

"Jin logo ne Nabi ﷺ se mazkurah baat ka mutalba kiya tha woh nau-muslim the aur ahad qareeb me shirk se tauba ki thi, to unhone samjha ke Nabi ﷺ jis cheez ko hamare liye muqarrar kar denge woh sharai taur par sahih hogi, Islam ke bad-khilaf nahi hogi." end quote.

Majmoo‘ ar-Rasaa’il wa’l-Masaa’il an-Najdiyyah (4/39).

۩ Shaykh Abdul Razzaq Afeefi r.h. se murdon ke bare me galat nazriyat rakhne wale aur unse haajat rawaai ka mutalba karne wale qabar-paraston ke mutalliq sawal kiya gaya to Shaykh ne kaha:

"Agar un par hujjat qayam ho chuki hai toh woh Islam se murtad hai, warna la-ilmi ki wajah se muaf honge jaise ke Zaat anwaat ka mutalba karne walon ko mazoor samjha gaya." end quote.

Fataawa ash-Shaykh ‘Abd ar-Razzaaq ‘Afeefi (p. 371).

۩ Isi tarha ibn Taymiyah kahte hai:

"RasoolAllah ﷺ ki laayi hui talimaat ke baad hum sab ko ye baat laazmi taur par maloom hai ke unhone apni ummat ko murdo se haajat rawai ki ijazat nahi di, chahe woh faut shuda ambiya ho ya nek log ya koi aur, chahe haajat rawai ke liye inhe gaus kahen ya koi aur lafz bole, un ki panah mange ya kuch aur kahin.

Isi tarhan Nabi ﷺ ne apni ummat ke liye kisi bhi murde ya zinda shakhs ko sajda wagaira karne ki ijazat nahi di, balke hum yeh baat achhi tarha jante hai ke Aap ﷺ ne un tamam umoor se mana farmaya hai, nez Aap ne yeh bhi batla diya ke aise tamam umoor Allah aur us ke Rasool ki janib se haraam kardah shirk me shaamil hain.

Lekin ahad e Nubuwat se baad zamane me la-ilmi ke galbe aur Islamic taalimaat ke ilm ki kami ke ba'is logo ki takfeer mumkin nahi hai, jab tak RasoolAllah ﷺ ki taraf se laayi gayi shariyat aur unki bar-khilaf cheeze un ke liye waazeh ho jaye." end quote.

Ar-Radd ‘ala al-Kubra (2/731).

۩ Isi tarha Shaykh ‘Abd al-Muhsin al-‘Abbaad kahte hain:

"Qabron me madfoon (dafan) logo se maangna, unse haajat rawai aur mushkil kushai chahna shirk e akbar hai jo ke daira e islam se insaan ko kharij kar deta hai.

Is amal ko shirk aur kufr kaha jayega taaham is amal me mulawwis har shakhs ko kafir ya mushrik nahi kaha jayega kyunke agar koi shakhs la-ilmi ki bina par is kaam me mulawwis tha to woh la-ilmi ki wajah se mazoor hoga, yahan tak ke is par hujjat qayam ho jaaye aur hujjat samajh lene ke baad bhi us par jama rahe toh fir aisi surat me us par kafir aur murtad hone ka hukum lagaya jayega.

Qabar parasti aise umoor maise hai ke bahut se logon ko is ke (shirk hone ke) bare mein salahiyat haasil nahi hai khaas taur par aise mahol ke afraad jahan par qabron ka ahtram aur nek logon se haajat rawaai ko saaliheen (neko) se mohabbat ke naam par kiya jata ho, jahan par apne ap ko aalim qaraar dene wale log hi qabar parasti me agwakaar hai aur madfoon shaksiyat ko qurb eb ilahi ka zarya qarar dete hai." end quote.

Kutub wa Rasaa’il al-‘Allaamah al-‘Abbaad (4/372).

۞4 Huzaifah ibn al-Yamaan r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Islam aese hi purana ho jayega jaise libaas ka rang purana ho jata hai, hatta ke ye janne wale bhi baaki na rahenge ki Namaz, Roza, Hajj aur sadaqah (Zakat) kya cheez hai. Aur Allah ki kitab ek raat mein aesi gayab ho jayegi ki us ki ek Ayat bhi baaki na rah jayegi aur kuch log, budhe mard aur budhi aurate baaki rah jayengi, jo ye kahenge ki hamne apne baap dadao ko ye kalima 'Laa ilaaha ill-Allah' kahte hue suna tha isliye ham bhi ise kaha karte hai.

Silah ne Huzaifah r.a. se kaha: Jab unhe ye nahi malum hoga ki namaz, roza, Hajj aur sadaqah kya chiz hai toh unhe sirf ye kalima 'Laa ilaaha ill-Allah' kya fayda pohchayega?

Toh Huzaifah r.a. ne unse munh fer liya, fir unhone teen baar ye baat un par dohraayi lekin wo har baar unse munh fer lete, fir teesri martaba unke taraf mutawajje hue aur farmaya, "Aye Silah, yeh kalimah unko jahannam se bacha lega, is tarha teen baar kaha."”

Sunan ibn Maajah, book of Tribulations, hadith- 4049, Buwaysiri ne Misbaah az-Zujaajah (2/291) me sahih karar diya hai; Shaykh Albaani ne Silsilat al-Ahaadeeth as-Saheehah (1/171) me sahih karar diya hai.

To is hadees se maloom hota hai ke un logon ke paas eemaan mujmal yani aqeedah tawheed ka iqraar hoga, nez inhen Islam ke bare mein kuch bhi ilm nahi hoga siwaye zubani iqraar ke jo unhon ne apne buzurgo se suna hoga.

۩ Ibn Taymiyah kahte hai:

"Bahut se log aisi jagho ya waqt mein pale-badhe hote hai jahan Ilm nabuwat me se bahut si cheeze mit chuki hoti hai, hatta ke wahan par RasoolAllah ﷺ ko Allah taala ki janib se milne wali kitaab o hikmat ki tableegh karne wala koi bhi nahi hota jis ki wajah se aisi bahut si baate waha ke log nahi jante jinhe Allah taala ne apne rasool ko de kar bheja hota hai aur na hi wahan par is ki tableegh karne wala koi hota hai, to aise mahol ka aadmi kafir nahi hoga isi liye aimmaa e karaam ka is baat par ittafaq (Ijma) hai ke agar koi shakhs kisi ahle ilm se door-daraaz ke ilaqe me pala-badha ho aur woh nau-muslim bhi ho to is haalat me kisi mashhoor o maroof mutawatar amal ka inkaar karde toh is par kufr ka hukum nahi lagaya jayega yahan tak ke use RasoolAllah ﷺ ki talimaat se aashna nah kara diya jaye." end quote.

Majmoo‘ al-Fataawa (11/407).

To khulasa yeh hua ke:

Shaykh ibn Uthaymeen farmate hai:

"Aisi la-ilmi jis ki bina par insaan ko mazoor samjha jata hai woh yeh hai ke insaan haq jaanta hi nahi hai aur nah hi haq baat is ke samne zikr ki jati hai to aisi la-ilmi ki bina par insaan ko galti par gunah nahi milta aur nah hi is galti par murattab hone wale ahkaam insaan par laagu hote hai, nez la-ilmi ki bina par galti karne wala shakhs agar Musalman hone ka dawedaar ho aur laa ilaha illallah Mohammad ur RasoolAllah ka iqraar karta ho to woh Musalman hi shumaar hoga [kafir nahi ho jaye ga] aur agar woh Musalmanoon me se nahi hai to fir is ka talluq duniya me usi deen se hoga jis ki taraf woh apni nisbat rakhta hai.

Jabke akhirat me is ka muamla ahle fitrat wala hoga, yani qayamat ke roz is ka maamla Allah taala ke supurd hoga.

Is tarha ke logo ke bare me sahih tareen mauquf yeh hai ke Allah taala un ka jaise chahega imtehaan le ga, chunanche un mein se jo itaat karenge woh jannat me jayenge aur jo nafarmani karenge woh jahannam me jayenge."

Majmoo‘ Fataawa wa Rasaa’il ash-Shaykh Ibn ‘Uthaymeen (2/128).

Wa Allahu aalam.

•٠•●●•٠•

Mazeed ilm ke liye Dr. Sultaan al-‘Umayri ki Ishkaaliyyah al-I‘dhaar bi’l-Jahl fi’l-Bahth al-‘Uqadi ko dekhe.

references are from: islamqa.info

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