Jibraeel Ki Imaamat


حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ فُلاَنِ بْنِ أَبِي رَبِيعَةَ، - قَالَ أَبُو دَاوُدَ هُوَ عَبْدُ الرَّحْمَنِ بْنُ الْحَارِثِ بْنِ عَيَّاشِ بْنِ أَبِي رَبِيعَةَ - عَنْ حَكِيمِ بْنِ حَكِيمٍ، عَنْ نَافِعِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أَمَّنِي جِبْرِيلُ عَلَيْهِ السَّلاَمُ عِنْدَ الْبَيْتِ مَرَّتَيْنِ فَصَلَّى بِيَ الظُّهْرَ حِينَ زَالَتِ الشَّمْسُ وَكَانَتْ قَدْرَ الشِّرَاكِ وَصَلَّى بِيَ الْعَصْرَ حِينَ كَانَ ظِلُّهُ مِثْلَهُ وَصَلَّى بِيَ - يَعْنِي الْمَغْرِبَ - حِينَ أَفْطَرَ الصَّائِمُ وَصَلَّى بِيَ الْعِشَاءَ حِينَ غَابَ الشَّفَقُ وَصَلَّى بِيَ الْفَجْرَ حِينَ حَرُمَ الطَّعَامُ وَالشَّرَابُ عَلَى الصَّائِمِ فَلَمَّا كَانَ الْغَدُ صَلَّى بِيَ الظُّهْرَ حِينَ كَانَ ظِلُّهُ مِثْلَهُ وَصَلَّى بِيَ الْعَصْرَ حِينَ كَانَ ظِلُّهُ مِثْلَيْهِ وَصَلَّى بِيَ الْمَغْرِبَ حِينَ أَفْطَرَ الصَّائِمُ وَصَلَّى بِيَ الْعِشَاءَ إِلَى ثُلُثِ اللَّيْلِ وَصَلَّى بِيَ الْفَجْرَ فَأَسْفَرَ ثُمَّ الْتَفَتَ إِلَىَّ فَقَالَ يَا مُحَمَّدُ هَذَا وَقْتُ الأَنْبِيَاءِ مِنْ قَبْلِكَ وَالْوَقْتُ مَا بَيْنَ هَذَيْنِ الْوَقْتَيْنِ ‏"‏ ‏.

Hazrat Ibn e Abbas r.a. Ne Bayan Farmaya Ke Rasool Allah ﷺ Nay Irshad Farmaya: Jibraeel e Ameen Alihis Salam Ne Kaaba Muazzma Ke Pas Do (2) Martaba Meri Imamat Karai. Pas Unho Ne Mujhe Zohar Ki Namaz Padhai Jab Ke Sooraj Dhal Gaya Tha Aur Abhi Is Ki Miqdar Tasmay (laces) Kah Barabar Thi Aur Asar Ki Namaz Padhai Jab Ke Saya Ek Mishl Huwa Tha Aur Maghrib Ki Namaz Padhai Jab Ke Rozadaar Roza Iftar Karta Hai Aur Isha Ki Namaz Padhai Jab Shfaq (twilight) Guroob Hua Aur Fajr Ki Namaz Padhai Jab Kah Rozadar Par Khana Peena Haram Ho Jata Hai.
Aur Jab Dusra Din Hua To Unhone Mujhy Zohar Ki Namaz Padhai Jab Ke Saya Ek Mishl Tha Aur Asar Ki Namaz Padhai Jab Ke Saya Do Mishl Tha Aur Maghrib Ki Namaz Padhai Jab Rozadar Roza Iftar Karta Hai. Aur Isha Ki Namaz Padhai Jab Ke Raat Ka Teesra Hissa Guzar Chuka Tha Aur Subha Ki Namaz Padhai Jab Munasib Roshni Thi.
Fir (Jibraeel) Meri Taraf Mutawajje Hue Aur Kaha: Aye Muhammad ﷺ ! Ye Ap Se Pahle Aane Wale Ambiya Alihimus Salam Ka Waqt E Namaz Hai Aur Namaz Ka Waqat In Dono Waqtoon Kay Darmiyan Hai.

Sunan Abu Dawood: Kitab as Salah, Hadith- 393. Sunan Tirmizi: Kitab as Salah, Hadith- 149. Ise Imam Tirmizi, Imam Ibn e Khuzaima, Imam Haakim, Imam Zahabi aur Imam Abu Bakar ibn al Arabi ne Saheeh kaha hai.

Imamat Jibraeel a.s. Ki Is Hadees Se Ma’aloom Hua Ke Namaz Ka Darja Itna Buland, Iski Ahmiyat Allah Ke Nazdeek Itni A’ala O Rafe’e Aur Ise Maqsoos Haiyyat, Muqarra Qaedo’n, Muta’aina Zaabto’n Aur Nihayat Khushu O Khuzo Se Ada Karna Is Qadr Zaroori Hai Ke Allah Ta’ala Ne Ta’aleem E Ummat Ke Liye Jibraeel Ko Imam E Ambiya Ke Paas Bheja. Jibraeel A.s. Ne Allah Ke Hukm Ke Mutabiq Rasool Allah ﷺ   Ko Namaz Ki Kaifiyat, Haiyyat, Iske Auqaat Aur Iske Qaede Sikhae Aur Fir Aap Jibraeel A.s. Ki Baate Aur Sikhae Hue Waqto’n, Tareeqo’n, Qaedo’n Aur Zaabto’n Ke Mutabiq Namaz Padhte Rahe Aur Ummat Ko Bhi Yahi Hukam Diya Ke "Tum Us Tarha Namaz Padho Jis Tarha Tum Mujhe Namaz Padhte Hue Dekhte Ho."  (Sahih al Bukhari: Kitab al Azan, Hadith- 631).
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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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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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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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