اقرأ باسم ربك الذي خلق

20 May 2018

Kya Masaa'il Hal Karne Ke Liye Namaz Me Taakheer (delay) Jaiz Hai ?


Agar koi Musalman do (2) afraad ya do girohoon ke maabain sulah karne ke liye jaye aur namaz ka waqt ho jaye, aur use andesha ho ke agar majmaa bikhar gaya to fir sulah mumkin nahi ho gi to aisi soorat mein pahli jamaat se namaz moakhhar karne mein koi harj nahi hai, lehaza woh baad mein namaz ba-jamaat ada kare ya agar jamaat na bhi mile to akaile hi namaz ada kar le, ye jamaat chorney ya jamaat ko qadray moakhhar karne ke liye uzr ban sakta hai.

Sahl ibn Sa‘d r.a. kahte hain ke Banu ‘Amr ibn ‘Awf ke kuch afraad ki baahmi takraar (dispute) thi to Nabi ﷺ apne chand sahaba ke sath un ke paas sulah karwane ke liye gaye aur namaz ka waqt ho gaya lekin Aap ﷺ wapas na aaye. Bilal r.a. ne namaz ke liye Azaan kah di, Nabi ﷺ fir bhi wapas na pohonch paye, To Bilal r.a. Abu Bakr Siddique r.a. ke paas aaye aur batlaya ke Nabi ﷺ namaz ke liye nahi pohonch sake aur namaz ka waqt ho gaya hai to kya Ap logon ki jamaat karwaoge? Toh unhone kaha : Agar tum kahte ho to padha deta hu, toh is par Bilal r.a. ne Iqamat kahi aur Abu Bakr r.a. ne jamaat karwai..

Bukhari, Hadith- 2690. Sahih Muslim, Hadith-421.

Aur agar ye wo namaz ho jise aane wali namaz yani Zohr ko Asar ke sath ya Maghrib ko Isha ke sath ada kiya ja sake toh is namaz ko aane wali namaz ke sath milane ki ijazat hai, is mein koi harj nahi, dono namaze jama ki ja sakti hain.

Ahadees uzr ki soorat mein do namazon ko jama karne ki ijazat deti hain chahe ek shaks ghar me hi ho aur wo safar ki halat me na ho.

Ibn e Abbas r.a. se riwayat hai ke Rasool Allah ﷺ ne Madeena mein Zohar aur Asar ko jama karke padha. Hala’nke wahan na (dushman ka) kahuf tha aur na hi safar ki halat thi..

Ibne Abbas r.a. se poocha gaya ke Aap ne aisa kyo’n kiya toh unho’n ne ye jawab diya ke Aap ﷺ apni Ummat ko mushkil mein nahi dalna chahte the.

Sahih Muslim, hadith -1516.

Ibn Rajab al-Hanbali r.h. kahte hain, "Imam Ahmad ne sarahat (bina shak) ke sath zaruri kaam ke wajah se do namazon ko jama karne ki ijazat di hai".

Aur Ibn Sireen r.h. kahte hai, "Zarurat aur kaam ki wajah se do (2) Namazon ko jama karne mein koi harj nahi hai, Albatta ise aadat nahi banaya ja sakta". End quote.

Fath al-Baari by Ibn Rajab (3/93).

Lekin ek namaz ko moakhar (delay) kar ke aisi namaz ke sath ada karna jis ke sath namaz jama kar ke ada karna jaiz na ho [maslan : asar ko maghrib ke sath jama karna, aur Fajar ko Zuhar ke sath jama karna] to aisa amal durust nahi hai.

Balke wajib yahi hai ke namaz ko is ke waqt mein hi ada kya jaye, chunancha woh masjid ki namaz ba-jamaat logon mein sulah ki gharz se chhor de aur fir jin ki sulah karwa raha hai un ke sath ba-jamaat namaz ada kar le, taake logon ke bikharne se pahle sulah bhi ho jaye aur namaz bhi ba jamaat ada ho jaye.

Aur Allah sab se behtar janta hai.
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Kya Umar r.a. Ne Fajr Ki Azaan Me Izafa Kiya Tha ?


Ummat e Muslimah me ek galat fehmi payi jati hai ki Umar r.a. ne Fajr ki azaan me As Salaatu Khairum Minan Naum ke alfaz shamil kiye the. Lekin haqiqat ye hai ki ye mahez ek jhut hai. Umar r.a. ne Azaan me koi bhi izafa nahi kiya tha. Aiye iski Daleel dekhte hai:

۞ Abu Mahzoora r.a. kahte hain ke RasoolAllah ﷺ  ne in ko azan ki taleem di aur farmaya ke: ‘Fajar ki Azan mein Haiyya A’alal Falaah ke baad do baar ye kalemaat zyada kahei’n "As Salaatu Khairum Minan Naum" - Namaz Neend se behtar hai.’ 

Sunan Abu Dawood: al Salaah, Hadith-501 – Sunan Nasai, Hadith -633. Imam Ibn e Khuzaimah aur Imam Nawawi ne Saheeh kaha. 

۞ Anas r.a. farmate hain ke subha ki Azan mein Haiyya A’alal Falaah ke baad "As-Salaatu Khairum Minan Naum" 2 dafaa kahna sunnat hai.

Sunan Daaraqutni, hadith- 90. Ibn e Khuzaima, hadith- 386. Bayhaqi V1 P-423. Ise Imam Ibne Khuzaima ne Saheeh kaha.

۞ Abdullah bin Umar r.a. farmate hain Fajar ki pahli azan mein ‘As Salaatu Khairum Minan Naum’ 2 dafa kaha jaaye.

Baheqhee V1, P-423. Ise Imam Ibn e Hajar ne Hasan kaha. Also narrated by al-Tahaawi (1/82) with a hasan isnaad as al-Haafiz said in al-Talkhees (3/169).

Is se saaf malum hua ke Fajar ke Azan ke kalimat mein As-Salaatu Khairum Minan Naum kahna  Azan mein izaafa nahi hai, balke RasoolAllah ﷺ ki sunnat aur Taaleem hai.
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19 May 2018

Jab Namaz Ke Liye Wuzu Ya Tayammum Karna Mumkin Na Ho


Sawal- Agar koi bimaar ho aur wo apni jagah se uthne ke kabil na ho aur us dauran namaz ka waqt agaya ho aur uske liye uth kar wuzu karna mumkin na ho to woh namaz kaise ada kare?

Alhamdulillah..

Agar koi bimar shaks khade ho kar namaz na ada kar sake to use baith kar namaz ada karna chahiye; agar wo baith kar bhi namaz na ada kar sake fir use tek laga kar (lying on his side) namaz ada karna chahiye. Agar wo is tarha bhi namaz na ada kar sake to fir wo us tarha namaz ada kare jis tarha wo namaz ada karne ke qabil ho. 

Jo zaruri hai wo ye hai ki wo wuzu kare aur apne apko napaki se pak kare. Agar wo wuzu na kar sake to use Tayammum karna chaiye. Agar wo Tayammum bhi na kar sake ya napaki ko hata na sake fir usko usi haal me namaz ada karna chaiye jis haal me wo hai, kyuki Allah s.w.t. farmate hai,

"Pas Jitna Tum Se Ho Sake Allah Se Darte Raho ".

Surah Taghaabun (64), Ayat-16.

Iski aur Dalail niche di gai hai:

Rasool ﷺ ne Usayd ibn Hudayr aur un ke sath kuch dusre logon ko Aisha r.a. ka gumshuda haar (necklace) talaash karne bheja to namaz ka waqt ho gaya, aur unhone baghair wuzu hi namaz ada karli aur jab woh Rasool ﷺ ke paas wapas aaye to unhon ne iska zikr kiya, chunanche Allah Ta'la ne Tayammum wali aayat nazil farma di.

Is hadith ke baad Usayd ibn Hudayr, Aisha r.a. se farmate hai :

"Allah Ap ko jazaya khair ata farmaye, Allah ki qasam jab bhi koi aisa muamla pesh aaya jo Ap napasand karti thi, toh Allah ne is mein Musalmanoon aur Ap ke liye niklne ki raah bana di."

Narrated by Abu Awwaanah, 873; al-Tabaraani, 131. Also Narrated by  al-Bukhaari, 329; Muslim, 367 but with slight different wording.

Ye is baat ki daleel hai ki pani na hone ki soorat mein Tayammum se pahle akela pani hi Taharat karne ka zarya tha. Chunanche jab mitti bhi na mile jo ki pani se kam darje ki hai to ye zyada munasib hai ki bina tayammum ke namaz ada karna jaiz hoga.

Is se yeh bhi istedalal kiya jata hai ki : Taharat ke liye koi cheez na milne ki soorat mein chahe woh maujood hi na ho, ya fir usay laane ki istetaat aur qudrat na ho, ya fir maujood to ho lekin is ke istemaal ki istetaat aur taaqat na ho, in sab sooraton mein baghair Taharat kiye hi namaz ada krna jaiz hai.

Imam Bukhari r.h. ne is hadees par ye baab baandha hai :

"Baab idha lam yajid maa’an wa laa turaaban (Baab: Agar Na Pani Ho Aur Na Mitti Ho) "

۞ Ibn Rasheed kahte hai- 

"Goya ki musannif (Imam Bukhari) ne Tayamum ka mashuru (prescribe) na hone ko tayamum mashru hone ke baad mitti nah milne ki soorat par rakha hai, goya woh yeh kahna chahte hain ki Tahaarat wali cheez  jo ki us waqt sirf pani thi, (toh pani) na hone ka Hukm hamare is Hukm ki tarha hi hai ke Taharat wali dono cheeze yani mitti aur pani na hon to yahi Hukm hai.

Is liye hame malum hai ki ye hadith is baab ke liye mauzu hai (suited). Agarche Hadith me ye nahi hai ki unko mitti na mili balki hadith me ye hai ki unko pani na mila. Is me ye daleel paayi jati hai ki Taharat wali dono ashya na milne ki soorat me namaz ki adaigi wajib hai. Ye isliye kyuki Sahaba e karaam ne use wajib samajhte hue namaz ada ki aur agar us waqt namaz ada karne ki ijazat na hoti to RasooAllah ﷺ unke is amal par zarur tokte. Imam Shafi, Imam Ahmad aur jamhoor Muhaddiseen aur Imam Malik ke aksar ashaab ka yahi kahna hai."

Fath al-Baari, 1/440. 

۞ Ibn al-Qayyim farmate hai :

"Agar mitti na mile toh ye wo surat hai jisme tayammum lazim nahi hai aur in dono me koi fark nahi hai. Sahaba e karaam ne Tayammum mashru (prescribe) na hone ki bina par bagair Tayammum ke hi namaz ada ki thi toh fir agar kisi shaks ko tayammum karne ke liye koi chiz na milne ki surat me bagair tayammum ke namaz ada karle to iska hukm bhi un jaisa hi hoga kyuki uske pas wo chiz maujud nahi hai jisse Tayammum kiya ja sake.
Tayammum ki mashruiyat na hone me aur Tayammum ke liye mitti na milne me kya fark hai?
Qiyas aur sunnat ka taqaza ye hai ki agar kisi ko mitti na mile to wo apne haalaat ke mutabik namaz ada kare kyuki Allah ta'la kisi bhi nafs ko is ki istetat aur wusat se zyada bojh nahi dalta. Aur wo namaz namaz dobara bhi nahi padhega kyuki usne wahi kaam kiya hai jiska use hukm diya gaya tha.
Ye usi tarha hai jaise koi shaks khada na ho ya qibla ki taraf rukh na kare ya khud ko dhaanp (cover) na sake ya qirat na kar sake kyuki wo ye sab karne ke qabil na ho."

Haashiyat Ibn al-Qayyim ‘ala Tahdheeb Sunan Abi Dawood, 1/61.

۞ Shaykh Shawkaani farmate hai :

"Jaha tak is alfaz ka talluk hai ki "Unlogo ne bagair wuzu namaz ada karli". Mohakkeen ki ek groh jisme Imam Bukhari bhi shamil hai, unlogo ne pani aur mitti na milne ki surat me namaz ada karne ki wujoob par istedalal kiya hai halanki Hadith me ye nahi hai ki inhe mitti nahi mili thi balki hadith me ye hai ki inhe pani nahi mila tha.
Lekin us waqt pani na milna, pani aur mitti na hone ki tarha hi hai kyuki us waqt pani ke alawa koi cheez Taharat ke liye nahi thi.
Is wajah se ye istedalal hai ki unhone use wajib samajhte hue namaz ada ki thi aur agar us waqt namaz ada karna mamnu hota to Rasool ﷺ is par zarur tokte.
Imam Shafi, Imam Ahmad aur jamhoor Muhaddiseen aur Imam Malik ke aksar ashaab ka yahi kahna hai."

Nayl al-Awtaar, 1/337.

Is masle me Ulema e karaam ne yahi farmaya hai aur ye sabse sahih raaye hai.

•٠•●●•٠•
Aur Allah sabse behtar janta hai.
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18 May 2018

Raheem Naam Rakhna Kaisa Hai ?


Hamare muashre me ye galat fehmi hai ki Raheem ya Kareem ya isi tarha dusre naam nahi rakh sakte hai kyuki ye Allah ka naam hai. Aiye dekhte hai ki iski haqiqat kya hai.

Alhamdulillah..

Raheem ya Kareem ya Rahman ya isi tarha ka dusra naam rakhne me koi harj nahi hai. Ye baat sahih nahi hai ki ye tamam alfaz Allah ke naam hai. Balki Allah ka naam Ar-Rahman, Ar-Raheem, aur Al-Kareem hai. Aur in dono alfaz yaani Raheem aur Ar-Raheem me boht fark hai. Ek lihaj se ye samajh lein ke Raheem Ism-e-Nakrah (Common Noun) hai aur Ar- Raheem Ism-e- Maarfah (Proper Noun) hai. Toh Ism-e-Nakrah se Ism-e-Maarfa banane ka tarika ye hai ki Kisi bhi Ism par Alif-Laam laga dene se wo Ism-e-Maarfah ban jaata hai. To Allah ka naam Ism e Maarfa se hi hoga. Rahmaan Ism e Nakrah hua lekin Ar-Rahmaan Ism e Maarfah hua.

Rahmaan ka matlab hota hai raham karne wala. To ye koi bhi ho sakta hai jo raham kare. Ek insan agar raham karta hai to use bhi Rahmaan kah sakte hai. Lekin Ar-Rahmaan sirf Allah ho sakta hai.

Quran me khud Nabi ﷺ ko Raheem kaha gaya hai

Allah pak farmate hai,

لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ-

Tumhare Paas Ek Aise Rasool Tashrif Laye Hai Jo Tum Maise Hi Hai. Jin Ko Tumhari Takleef Boht Hi Dushwaar Guzarti Hai; Jo Tumhari Bhalaai Ke Bade Qhwahish Mand Rahte Hai. Eeman walo Ke Sath Bade Hee Shafeeq Aur Raheem Hai.


Surah At-Tawba (9), Ayat- 128.

Is ayat me khud Allah ne Rasool ﷺ ko Raheem kaha hai. 

Isi Tarha, RasoolAllah ﷺ ke Damad (son in law) aur ek bade Sahabi e Rasool, Hazrat ‘Ali ibn Abi Taalib, inka naam Ali hai aur apko pata hona chaiye ki Al-Ali Allah ka bhi naam hai. [Daleel: Quran, Surah 42 Ayat 4]. 

To isse bhi saaf zahir hota hai ki Rahman, Raheem, Kareem, Ali, ye tamam naam rakhne me koi harj nahi hai bas in naamo ke sath khas sifat wale huruf naa ho jaise AR ya AL ya Ash wagairah.

Aur Allah sabse behtar janta hai.
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12 May 2018

Namaz Me Khushu Aur Khuzu


Allah Ta’ala farmata hai:

قَدْ أَفْلَحَ الْمُؤْمِنُ - الَّذِينَ هُمْ فِي صَلَاتِهِم خَاشِعُونَ

Beshak Momin Kamiyab Hogae Jo Apni Namaz Qhushoo Aur Qhuzoo Ke Saath Ada Karte Hain.

(Surah Al Mominoon, Ayat - 1 & 2) 

Umar bin Khattab r.a. se riwayat hai ki RasoolAllah ﷺ ne farmaya ke ‘Ehsaan ye hai ke tum Allah ki ibaadat is tarha (dil laga kar) kar jaise ke usko dekh rahe ho aur agar ye na ho sake to ye khayal karke ki Allah Ta’ala tumhe dekh raha hai.’

 Sahih al Bukhari, Al Eeman 50 ; Sahih Muslim, 8. 

Jab insan namaz mein ye tasawwur karega ke main Allah Ta’ala ko dekh raha hu’n ya kam azkam Allah Ta’ala mujhe dekh raha hai to uske dil me Allah Ta’ala ka dar aur ta’azeem paida hoga, wo apni namaz khushoo aur khuzoo ke saath ada karega, namaz me beja harakaat  (T: unwanted/unnecessary movements)  o saknaat nahi karega, be adabi aur bad-tahzeebi ke sath namaz adaa nahi karega. Balki namaz to sukoon aur itmenaan ka naam hai.

Ubada bin Saamit r.a. riwayat karte hain ke maine RasoolAllah ﷺ ko ye farmate hue suna: ‘Allah Ta’ala ne 5 namazei’n farz ki hain, pas jis ne accha wuzu kiya aur isko khusho ke saath padha aur ruku pura kiya to is namazi ke liye Allah Ta’ala ka ahad hai ke wo isko baqsh dega aur jo aisa na kare Allah ka koi ahad nahi, chaahe baqsh de chaahe azaab de. ’ 

Sunan Abu Dawood, as Salah 425. Imam Ibn e Hibban ne ise Saheeh kaha.

Jo shaks namaz me ye tasawwur kare ke wo Rab ke saamne khada hai to wo poori dil jamai  (sole heartedly)  aur huzoor e qalb ke saath namaz ada karega. Ye mumkin hi nahi ke iska jism mutaharriz rahe, kabhi ek pair par zor de kabhi doosre pair par, kabhi daadhi se khelna shuroo kare aur kabhi baghair zaroorat khujli karta rahe aur kabhi kameez ki silwatei’n door karta rahe .

Allah Ta’ala irshad farmata hai:

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ
  
‘Aur Allah Ke Saamne (Namaz Me) Adab Se Khade Raho.’  

(Surah al Baqra, Ayat- 238)

Bilaa zarurat harkat karna adab aur ta’azeem ke manaafi hai. Rasool Allah ﷺ ne ye ta’aleem di hai ke namazi ke saamne koi aise cheez nahi honi chaahiey jo is ki tawajjoh namaz se hata de
aur is tarha is ke huzoor e qalb me farq aae.

Ummul Momineen Aaisha r.a. se riwayat hai ke Rasool Allah ﷺ ne ek chaadar me namaz padhi jis me naqsh o nigaar tha, fir farmaya: ‘Meri is chaadar ko Abu Jahm ke paas le jaao aur unki chaadar mere paas le aao, is (chaadar ki dhaariyo’n) ne mujhe namaz me khushoo se gafil kar diya.’ 

 Sahih al Bukhari, as Salah 373 – Sahih Muslim: al Masaajid 556. 

Ummul Momineen Aaisha r.a. ne ghar me ek parda latka rakha tha, Rasool Allah ﷺ ne farmaya: ‘Ye parda hataa do, is ki tasweerie’n namaaz me mere saamne aati hain.’

Sahih al Bukhari, al Salah 374.

In ahadees e mubaaraka se ye baat nikalti hai ke namaz me kamil huzoor aur khuzoo laazmi hai aur jo cheez aadmi ko namaz me apni taraf mutawajjeh karte isko door kar dena chahiye, magar afsos aaj masjido’n me mobile me ringtones ki awaazei’n goonjti hain hatta ke khana e Ka’aba bhi is tarha ki music se mahfooz nahi raha. Is tarha ye log apni aur dusre logo’n ki bhi namazo’n ke Khushoo aur Khuzoo ko kharab karte hain. Isle alaawa azeei’n masjido’n ke mehrab aur deewaro’n ko araasta kiya jaata hai, in par naksh o nigar banaye jaate hain, masjid ki qaleen aur jaye-namaz par naqsh o nigar banae jaate hain, halaa’nke masaajid saadgi ka namuna honi chaahiey, taake namaz me sukoon aur itmenaan aur poori tawajjoh ke sath ek musalman namaz adaa kar sake.

RasoolAllah ﷺ ne farmaya: ‘Mujhe ye hukam nahi diya gaya ke main masjido’n ko sajaya  (T: Beautify)  karoo’n.’ 
Ibn e Abbas (sahabi) Is hadith ki Tafseer me farmate hain: Albatta tum bhi masaajid ko sajaoge jaise inko Yahood o Nasaara sajaya karte the.

Sunan Abu Dawood: al Salah 448. Imam Ibne Hibban aur Shaykh Albani ne Saheeh kaha.

Nabi e Rahmat ﷺ ne farmaya: ‘Qayamat ki nashaniyo’n me se ek nashaani ye hai ke log masjido’n par fakhr karei’nge.’ [Yaani Masjido ki khubsurat banawat par]

Sunan Abu Dawood: 449. Imam Ibne Qhuzaima ne (V3 P-281) Saheeh kaha.

Namaz padhte hue nigahei’n neechi rahni chaahiye, ye baat namaz me Allah ke saamne adab se khade hone ke khilaaf hai ke namazi nazro’n ko ooncha kare ya idhar udhar dekhe.

Ummul Momineen Aaisha r.a. bayan kari hai ke main ne Rasool Allah ﷺ se namaz me idhar udhar dekhne ke bare me sawal kiya to Aap ﷺ ne farmaya: ‘Namaz me idhar udhar dekhna bande ki namaz me shaitaan ka hissa hai.’  

Sahih al Bukhari: al Adhaan 751.

Anas bin Maalik   bayan karte hain ke Rasool Allahﷺ ne farmaya:  ‘Logo’n ka kya haal hai ke wo namaz me apni nigahei’n upar uthaate hain. Aap ﷺ  ne saqht tambeeh karte hue farmaya:
Log aisa karne se baaz aajaaei’n warna inki nazrei’n uchak lee jaei’ngi. (They will becom blind)’ 

Sahih al Bukhari: 750.

Namaz me tawajjo aur huzoor e qalb barqaraar rakhna itna hi zaroori hai ke Aap ﷺ ne neend ki shadeed talab ki maujoodgi me nawafil padhne se man’a farmaya. 

Aaisha r.a. farmati hain ke Rasool Allah ﷺ ne farmaya: ‘Jo shaqs namaz mein aunghaye use chaahie ke let jaae yaha’n take ke iski neend poori hojaae, jo koi neend mein namaz padhega to isko ma’aloom nahi ho sakta ke wo Allah se ma’afee maang raha hai ya
apne apko bad dua de raha hai.’ 

Sahih al Bukhari: al Wuzu 212 – Sahih Muslim: al Salah lil Musaafireen 786.

Isi tarha agar bhook lagi hai aur khaana bhi maujood ho to namaz me khaane ka khayal aasakta hai, jis ki wajah se dil jamai ke saath namaz adaa karna mushkil hota hai toh Rasool Allah ﷺ ne pahle khaana khaane ka hukam diya.

Abdullah bin Umar r.a. bayan karte hain ke Rasool Allah ﷺ ne farmaya: ‘Jab tumhare saamne raat ka khana rakha jaaye aur udhar namaz ke liye jama’at bhi khadi ho jaaye to pahle khaana khaao aur namaz ke liye jaldi na karo yaha’n tak ke khane se faarigh ho jaao.

Nafi (Tabaeen) is hadith ki tafseer me kahte hai ki Ibne Umar  ke liye khaana laaya jaata aur jama’at bhi khadi hojaati toh wo namaz ke liye nahi jaate the yahaa’n tak ke khane se faarig hojate, hala’nke wo Imam ki qirat ki awaaz bhi sun rahe hote the.’  

Sahih al Bukhari: al Adhaan 673 – Sahih Muslim 559.

Namaz me dil jama’ai hi ki khaatir Aap ﷺ ne hukam diya ke pakhana ya peshab ho to pahle is se faraagat haasil karo.

Aaisha r.a. bayan farmati hain ke Nabi e Rahmat ﷺ ne farmaya: ‘Jab khana maujood ho aur pakhana o peshab ki haajat ho to namaz nahi hoti.’ 

Sahih Muslim: al Masaajid, Baab: Karahatis salah bi hazarit ta’am 560.

Abdullah ibn ash-Shikhkhir  riwayat karte hai Rasool Allah ﷺ ki namaz me khashiyat Ilaahi ka you’n muzaahera hota tha ke ‘Aap namaz padhte to Aap rone ki wajah se Aapke seene se chakki ke chalne ki see awaaz aati thi.’

 Sunan Abu Dawood: al Salah 904. Classed as Sahih by Shaykh Albani.

Hamei’n bhi namaz mein ye tasawwur dil o dimagh mein bithana chaahiey ke ham Allah Ta’ala ki baargah mein khade hain, zaahiri aur baatini taur par Allah ki taraf mutawajje rahna chaahiey aur gar shaitan hamei’n hamari namaz se ghaafil karna chaahe to Aauzu Billah keh kar baaei’n  (T: Left Side)  3 baar thuthkaar kar shaitan ko bhagana chahiey.

Usmaan bin Abil A’aas ne Rasool Allah ﷺ se dariyaft kiya ke Aye Allah ke Rasool ﷺ, Shaitaan meri namaz aur meri qirat ke darmiyan haael ho jaata hain aur qirat me iltebaas paida karta
hai?
Aap ﷺ ne farmaya: ‘Is shaitan ka naam Qhanzab hai, jab tumhe is ka khayal aaye to Aauzu Billah ke kalimat padho aur baaei’n  (T: Left Side)  3 baar thuthkaaro’.
Usmaan bin Abil A’aas   bayan karte hain ke main ne aisa hi kiya, chunache Allah Ta’ala ne ise (shaitaan ko) mujhe se door kardiya.

Sahih Muslim: al Salaam 2203.

Note: This will be dry spit and not wet spit.

Hamei’n namaz bohot hi khoobsurati ke saath padhni chahiye, ba’az namazi raful yadain karte hue hatho’n ko kandho’n tak buland nahi karte sirf haath ya ungliyo’n ko zara si harkat dena hi kaafi samajhte hain, ba’az namaz ki haalat me kabhi aastinei’n (T: Sleevs) utaarte hain aur kabhi is haalat mein namaz padhte hain ke inki aastinei’n oopar chadhi hui hoti hain, gharz namaz me la ibaaliyat aur be adabi ka mukammil muzahera kar rahe hote hain aur yahi log duniyawi hukumrano’n ke saamne jab khade hote hain to bade adab aur ehteraam se khade hote hain. 

Kya Allah Ta’al ke darbar me be adabi jaaez ho sakti hai? 

Abu Huraira r.a. bayan karte hain ke Rasool Allah ﷺ ne ek din namaz padhane ke ba’ad farmaya: ‘Aey Falaa’n! Tum apni namaz husn o khoobi ke saath kyou’n adaa nahi karte? Namazi jab namaz padhta hai to wo is baat ko kyou’n mad‐de nazar nahi rakhta ke wo kis tarha namaz padh raha hai? Halaa’nke namazi apne faaede ke liye namaz padhta hai, aur Allah ki kasam! Mai jis tarha aage dekhta hu’n isi tarha peeche dekhta hu’n.

Sahih Muslim: as Salah 423.

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Allah se dua hai ki wo ham sabko khushu aur khuzu ke sath namaz padhne ki tufeek ata kare. aameen.
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13 Apr 2018

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.

source: Islamqa.info
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Related : Halat E Haiz Me Quran Padhne Aur Zikr Karne Ke Ahkaam
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