Iqra'

31 Jul 2026

Wuzu Karne Ka Sahi aur Sunnat Tarika (Step by Step Guide)

Namaz ki kunji wuzu hai, aur wuzu ke bina namaz qubool nahi hoti. Agar aap wuzu karne ka step by step tarika dhoondh rahe hain, toh yahan hamne Quran aur Sahih hadees ki roshni me sahih aur sunnat tarika pesh kiya hai.

Nabi ﷺ ne farmaya: "Jo shakhs achhi tarah wuzu karta hai, uske jism se uske gunah nikal jate hain, yahan tak ki uske nakhuno ke niche se bhi." (Sahih Muslim, 245).

Aaiye jante hain wuzu ka step by step sahih tarika mukammal hawalo ke sath:

1. Bismillah Padhein

Wuzu shuru karne se pehle "Bismillah" padhein.

(Jamia Tirmidhi, 25 | Hasan)

2. Dono Haath Dhoyein

Dono haath kalaayi (wrists) tak 3 baar dhoyein. Ungliyo ke beech paani guzarein (Khilaal karein).

(Bukhari, 159 | Ibn Majah 447 | Hasan)

3. Kulli Karein aur Naak Saaf Karein

Seedhe haath se ek chullu (handful) paani lein. Aadhe paani se kulli karein aur baqi aadhe se naak saaf karein. Is amal ko 3 baar dohraayein.

(Bukhari, 191)

4. Chehra Dhoyein

Apne poore chehre ko achhi tarah 3 baar dhoyein.

(Bukhari, 159)

5. Haath Kohniyo Samet Dhoyein

Pehle apna seedha (Right) hath kohni samet 3 baar dhoyein. Phir ulta (Left) hath kohni samet 3 baar dhoyein.

(Bukhari, 159, 167)

6. Sar aur Kaano ka Masah Karein

Naye pani se dono hathon ko bheega kar poore sar ka 1 baar masah karein. Phir shahadat ki ungliyo se kaano ke andar aur anguthe se kaano ke piche masah karein.

Aurton ke liye: Aurtein sar ka masah aage mathe se shuru karke peeche guddi (gardan ki shuruat) tak karein. Chahe baal khule hon ya choti bani ho, poore lambe baalon par masah karne ki zaroorat nahi hai.

(Bukhari, 185 | Muslim, 236)

7. Paon Dhoyein aur Khilaal Karein

Aakhir mein, pehle apna seedha paon takhno (ankles) samet 3 baar dhoyein, phir ulta paon 3 baar dhoyein. Phir choti ungli se paon ki ungliyo ke beech khilal karein.

(Muslim 226 | Ibn Majah 447 | Hasan)

Alhamdulillah! Aapka Wuzu mukammal hua.

۞ Wuzu Ke Baad Ki Dua

Wuzu mukammal karne ke baad yeh dua zaroor padhein:

أَشْهَدُ أَنْ لَا إِلَهَ إلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ

Ashhadu an la ilaha illal-lahu wahdahu la shareeka lah, wa-ashhadu anna Muhammadan Abduhu warasooluh.

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❓Wuzu Ke Bare Mein Aksar Puche Jane Walae Sawal (FAQs)

Q1: Kya wuzu ki niyat zuban se bol kar karna zaroori hai?

Jawab: Nahi, wuzu ki niyat zuban se ada nahi karni hai. Niyat dar'asal dil ke irade ka naam hai. Jaise hi aapne wuzu karne ka pukhta iradah kar liya, aapki niyat mukammal ho gayi.

Q2: Kya kulli aur naak ke liye alag-alag paani lena chahiye?

Jawab: Aam taur par log alag-alag paani lete hain, jo ki jayaz hai. Lekin afzal (sunnat) tarika yeh hai ki ek hi chullu paani le kar aadhe se kulli karein aur baaki aadha naak mein daalein.

Q2: Kya sirf bismillah kahna hai ya bismillahir rahmaanir raheem kahna hai?

Jawab: Sahih hadeeso me sirf bismillah kahne ka hukm hai - Jamia Tirmidhi, hadees 25 ko check karein.

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Kya Khwarij Kafir The? Sahaba Aur Ulema Ke Faisle

Kya Khawarij Kafir The - Islamic History

Islami tareekh me 'Khawarij' ka naam ek aisi jamaat ke taur par aata hai jisne bohot khoon-kharaba kiya aur deen mein sakhti ka raasta apnaya. Lekin ek bada sawal jo aksar pucha jata hai: Kya Khawarij kafir the?

Iska seedha jawab hai: Nahi, aksar ulema aur Sahaba ke mutabiq wo kafir nahi the.

Yahan is baat ke kuch aham dalail aur pahlu hai.

۞ Sahaba Aur Taabi'een Ke Dalail

۩ Tariq bin Shihaab (Tabayee) r.h. bayan karte hai ke Mai Ali ibn e abi talib r.a. ke paas tha to unse sawal kiya gaya ke Kya Ahl e Neherwaan (yaani khawarij) mushrikeen hai? Ap r.a. ne farmaya ke (Nahi), Shirk se to wo Bhage hai. Fir pucha gaya to kya Fir wo munafiq hai? Ap r.a. ne Farmaya: Nahi! Munafiqeen to Allah ta'ala ko bahut hi kam yaad karne wale hote hai (ya'ani khawarij to had se zyada ibadat guzaar hai to wo munafiq kyun kar ho sakte hai). Fir pucha gaya ke aakhir wo (khawarij) kya hai?

Ali r.a. ne farmaya ye (hamare) aise (Musalman bhai) log hai jinhone hamare khilaaf baghawat ki hai.

Al Musannaf ibn Abi Shaiba, hadees- 39097, Isnad Sahih.

۩ Abu Shihaab rh riwayat karte hai ki Hazrat Ibn Umar r.a. Khasbiya aur Khawarij ko salam kiya karte the jab ki wo apas me jang kiya karte the, aur wo (ibn Umar) kaha karte the ki Jo bhi koi “Hayya Alal Salaah” kahega mai is ka jawab dunga (matlab unke masjid me namaz padhunga) aur jo bhi “Hayya Alal Falaah” kahega mai uska bhi jawab dunga, lekin agar koi kahe ki ham Musalman bhaiyo ka katl kare ya unka maal lute tab ham inka sath nahi denge.

Sunan Kubra Baihaqi, Volume : 3, hadees- 5305. Isnad Sahih.

۞ Bade Ulema Aur Fuqaha ki Raaye

۩ Imam Nawawi rh kahte hai,

'Ash-Shafi'i aur unke aksar saathi ahle ilm ka mauqif ye hai ke Khawarij ko kafir nahi kaha jayega, yahi hukum Qadariyyah, aksar Mu'tazilah aur khwahishat e nafs ki pairwi karne wale dusre firqo par bhi lagu hota hai.'

Sharah Sahih Muslim, 7/160.

۩ Shaykh Ibn Taymiyya rh farmate hai,

'Khawaarij jo gumrah hue, jinse ladne ka hukm RasoolAllah ne diya tha, aur jinse Ameer al-Mu’mineen ‘Ali r.a., ek hidayat-yafta Khalifa ne jang kari, aur jinse Sahaabah, Taabi‘een aur unke baad aane wale bade ulema bina ikhtilaf unse jang karne se muttakif hue, unhe ‘Ali ibn Abi Taalib, Sa‘d ibn Abi Waqqaas aur durse Sahaabah ne kafir nahi kaha; balki (in sahaba ne) unhe Musalman mana agarche unlogo ne inse jang ki thi…'

Majmoo‘ al-Fataawa, 3/282. source: https://islamqa.info/en/182237

۩ Shaykh Saleh al Munajjid kahte hai,

'Khawarij wo log hain jo apni khwahishat aur bid'at ke pairokar hain aur Ahl as-Sunnah wa’l-Jama‘ah ke raaste se bhatak gaye hain, lekin hum unhe unki biddat ki wajah se kafir qaraar nahi dete, un doosre logon ke bar-aks jo apni khwahishat ki pairwi karte hai.'

source: https://islamqa.info/en/182237

۞ Islamic Fiqh Mein Khawarij Ka Haqeeqi Muqam

Shariat ki roo se Khwarij ko Baaghi, Bid'ati aur Gumraah karaar diya jaata hai

Khawarij ka kirdar Islam mein shiddat pasandi ki sabse pahli aur badi misaal hai. Hadeeso mein unki sakht muzammat aayi hai aur unhe "deen se aise nikal jane wale jaise teer shikar se nikal jata hai" kaha gaya hai. (bukhari, 3344, 5058, 6931).

Lekin iske bawajood, Islamic Fiqh ke mutabiq unhe Kafir nahi kaha gaya, balki ek bhatki hui, zaalim aur baaghi jamaat maana jata hai jin logo ne deen ko samajhne mein bohot badi galti ki.

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Related Articles (Ise Bhi Padhein) - Ibn Abbas Aur Khwarij Ka Munazra

Zakat Aur Izzat e Nafs

Islam ek mukammal Deen hai jo sirf gareebo ki maali madad ka hukm nahi deta, balki unki izzat-e-nafs ko mahfooz rakhne par bhi utna hi zor deta hai. Zakat dene ka maqsad logo ki pareshani door karna hai na ki unhe unki haalat par sharminda karna.

Bas dhyan me rakhne wali cheez ye hai ki ham zakat ke mushtahik logo ko talash karne me laparwahi na kare.

Is article me un authentic hadeeso aur fatwo ko wazeh kiya gaya hai jo zakat dete waqt logo ki khuddari aur izzat bachane ka dars dete hai.

۞ Zakat Dene Mein 'Ghalib Guman' (Strong Assumption) aur Jasoosi Na Karna

Islam hame kisi ki jasoosi karne, bank statements mangne, ya unke gareeb hone ka thos suboot mangne se mana karta hai. Agar aapko zahiri halaat se 'Galib Guman' (mazboot andaza) ho jaaye ki samne waala haqdaar hai, toh Zakat ada ho jaati hai.

۩ Zahiri Haalaat Par Faisle par Hadees e Nabawi

Ubaidullah bin Adi bin Khiyar r.a. kahte hai ke Do aadmiyo ne mujhe khabar di hai ke wo Hajjat ul Wida me Nabi ﷺ ke paas aaye, Aap ﷺ Sadqa taqseem farma rahe the, unhone bhi Aap se maanga, Aap ne nazar utha kar hame dekha aur phir nazar jhuka li, Aap ne hame mota taza dekh kar farmaya,

'Agar tum dono chaho to me tumhe de du, lekin is me maaldar ka koi hissa nahi aur na takatwar ka jo kamane ke kabil ho.

Sunan Abu Dawud, hadees-1633. Imam Nawawi aur Allama Albani ne isko Sahih kaha hai.

۩ Shaykh Ibn Uthaymeen r.h. farmate hai,

'Sahih baat ye hai ki Zakat ada ho jati hai agar wo aise shakhs ko de jise wo shak ke waqt tahqeeq ke baad haqdaar samajhta ho. Toh agar usko mazboot andaza (galib guman) ho jaye ki ye shakhs haqdaar hai aur wo use de de, toh Zakat ada ho gayi.' End quote Sharh al-Kaafi se.

source - islamqa.info

۞ Zakat Ko 'Zakat' Batana Zaroori Nahi

Agar kisi haqdaar ko Zakat di jaye, toh use ye batana zaroori nahi ki ye raqam Zakat ki hai. Aap isay madad kah kar ya kuch na kah kar bhi de sakte hai taaki uski dil aazari na ho.

۩ Imam Ibn Qudamah r.h. ne farmaya,

'Agar wo Zakat aise shakhs ko de jise wo faqeer samajhta hai, toh usey batane ki zaroorat nahi ki ye Zakat hai."

Hasan Basri r.h. ne farmaya. 'Kya tum usko sharminda karna chahte ho? Use na batao.'

Ahmad ibn al Hasan r.h. kahte hain: Maine Imam Ahmad r.h. se poocha. 'Agar ek aadmi dusre ko Zakat de toh kya wo kahe 'ye Zakat hai' ya chup rahe?
Unhone farmaya: 'Wo is baat se use sharminda kyun kare? Wo use de de aur chup rahe, usey sharminda karne ki kya zaroorat hai?'

End quote “al-Mughni (2/508) se.

۩ Imam Dardir r.h. ne mein farmaya:

'Lene waale ko batana ya usey ahsaas dilana zaroori nahi ki ye Zakat hai. Balki Laqqani r.h. ne farmaya: Usey batana makrooh hai kyunki is se faqeer ka dil toot-ta hai, aur ye baat bilkul wazeh hai, un logon ke bar-aks (contrary) jinhone kaha ki batana zaroori hai.'

Al-Sharh Al-Kabir (1/500).

Aksar dekha gaya hai ki hamare rishtedaron mein kuch zarooratmand aise hote hain jo izzat-e-nafs (self-respect) ki wajah se apni pareshani zaahir nahi kar paate. Islam ka nizam nihayat practical aur khoobsurat hai jo haqdaar ki pehchaan ke liye sirf zahiri halaat ko kaafi samajhta hai, taaki kisi zarooratmand se chubhne wale sawalaat na kiye jayein.

Agar kisi ko Zakat ka maal dena ho aur darr ho ki 'Zakat' ka lafz sun kar uski khud-daari majrooh hogi, toh dene wale ke liye jaiz hai ki wo isay hadiya (gift), silat-ur-rahm, eidi ya sirf madad keh kar de de; yahan tak ki bina kuch kahe chup-chap dena bhi bilkul jaiz hai. Lene wale ko batana shart nahi, farz ki adaigi ke liye sirf dene wale ke dil mein Zakat ki niyat hona kaafi hai.

Albatta, isme ek istisna (exception) hai: Agar aapko yaqeenan ilm ho ki koi shakhs mustahiq hone ke bawajood Zakat qabool nahi karta, toh phir usay bataye bina tohfe ki shakal mein Zakat dena munasib nahi. Aise shakhs ko raqam dene se pehle yeh wazih kar dena chahiye ki yeh Zakat hai. Is tarah unki marzi shamil hogi - agar wo chahein toh qabool karein, warna inkaar kar de. Yeh ek sacha aur behtareen amal hai.

Shariat aam halaat mein chhupa kar dene ki ijazat isliye deti hai taaki lene wala chota mehsoos na kare, kyunki haqeeqat mein ek behtareen Musalman wahi hai jo logon ki maali madad ke sath sath unki izzat-e-nafs aur unki pasandeedagi ka bhi mukammal khayal rakhe.

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Kya Zakat al Fitr Cash (Naqdi) Me Diya Ja Sakta Hai?

Zakat al-Fitr (Fitrana) har Musalman par Farz hai. Iska bunyadi maqsad rozo ki kotahiyo ko paak karna aur Eid ke din gareebo ki zarooriyat poori karna hai taake wo bhi khushiyo me shamil ho sake.

Har saal yeh sawal uthta hai ke kya Zakat al-Fitr cash (naqdi) me diya ja sakta hai ya sirf anaj dena zaroori hai? Is masle par ulema ki Do ahem raaye hai:

۞ Imam Malik, Imam Shafi'i, Imam Ahmad bin Hambal aur deegar muhaddiseen ke nazdeek Zakat al-Fitr sirf anaaj (galla) ki soorat mein nikalna wajib hai. In ulema ka manna hai ke Nabi Kareem ﷺ ke daur mein deenar aur dirham (cash) maujood hone ke bawajood aap ﷺ ne anaj hi muqarrar farmaya, isliye ibadat me apni taraf se tabdeeli nahi karni chahiye. Jaise ke Shaykh ibn Uthaymeen r.a. is hawale se farmate hai,

"Humein hamare Rab ne aur Nabi Kareem ﷺ ne Ek Saa' galla nikalne ka hukm diya hai, so ham gaalla hi nikalei. Kisi bhi soorat me naqdi fitrah nikalna jaiz nahi. Fitrah sirf galla hi ki soorat me nikala ja sakta hai."

Majmu al-Fatawa, Shaykh Ibn Uthaymeen: 18/556 aur 18/277.

۞ Dusri taraf Imam Abu Hanifa, aur Tabayeen mein se Hasan Basri aur Umar bin Abdul Azeez r.h. cash (naqdi) dene ko bilkul jaiz samajhte hai. Unke nazdeek shariat ka asal maqsad ghareeb ki zaroorat poori karna hai, aur cash se faqeer apni marzi ka raashan, kapde ya dawa zyada asaani se khareed sakta hai. Tabi'een ke in aqwaal ko Imam Ibn Abi Shaybah ne apni kitab me naqal kiya hai,

۩ Hasan al-Basri r.h. farmate hai, 'Sadaqa-e-Fitr me dirham (naqdi) dene me koi harj nahi hai.'

Qurra r.h. farmate hai ke Hamare paas Umar bin Abdul Aziz r.h. ka farmaan aaya jis mein likha tha, 'Sadaqa-e-Fitr me anaaj nikalo, ya phir har shakhs ki taraf se aadha dirham (naqdi) ada karo.'

Musannaf Ibn Abi Shaybah: no- 10317, 10368.

۩ Imam as-Sarakhsi (d. 483 hijri) farmate hain:

'Aur humare nazdeek (Sadaqa-e-Fitr mein) qeemat (cash) dena zyada behtar hai, kyunki yeh faqeer ki zaroorat ko zyada jaldi aur asaani se poori karta hai.'

Al-Mabsut, Imam as-Sarakhsi: 3/107.

۞ Is ikhtilaf ke darmiyan Ibn Taymiyyah r.h. ne ek nihayat darmiyani aur aqali daleel pesh ki hai jo is masle ko wazeh kar deti hai.

۩ Shaykh ibn Taymiyyah kahte hai,

'Rahi baat zakat, kaffarah aur in jaisi cheezo me qeemat (cash) dene ki, toh Imam Malik aur Shafi‘i ke mashhoor madhhab ke mutabik yeh jaiz nahi hai. Jab ke Abu Hanifa ke nazdeek jaiz hai. Aur Ahmad ne kuch jagaho par qeemat dene se mana kiya hai aur kuch jagaho par use jaiz kaha hai.

Is masle me zyada zahir baat yeh hai ke bila zarurat aur bila kisi barhtar maslahat ke qeemat nikalna mana hai. Isi liye Nabi ﷺ ne jabr (compensation) ko do bakriyo ya bees dirham se muqarrar kiya aur seedha qeemat ki taraf rujoo nahi kiya.

Lekin zarurat, maslahat ya insaf ki wajah se qeemat (cash) dene mein koi harj nahi hai.'

Majmu' al-Fatawa, 25/82-83. (source)

Khulasa ye hai ke dono hi raaye mazboot dalail par mabni hai. Asal sunnat anaj dena hi hai, lekin agar muashre me ghareeb ki zaroorat cash se zyada achi tarah poori hoti hai, toh Salaf aur Ulema ki ijazat ke mutabik cash dena bhi durust hai.

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Kya ham Kitab o Sunnat ki roshni me Iran ka sath de sakte hai?

Hamare muashre ke kuch log ye sawal uthate hain ke: Jab Iran mein Sahaba ki tauheen hoti hai, to ham unka political support kyun karein? Ye ek jazbati sawal hai, lekin iska jawab Quran, Sunnat aur Haqiqat-pasandi ki roshni me dekhte hai.

Kisi mulk ko siyasi taur par support karne ka matlab ye nahi ke aap unke har aqeede ko sahi maan rahe hai. Aur is baat ki sabse badi daleel khud Quran aur Rasool ﷺ ki hadees aur seerat hai.

۞ Quran se Daleel

Surah Ar-Rum ka Waqiya

Nabi ﷺ ke Makki daur me do badi global taqaton ke beech jung hui:

* Romans (Eesai/Christians): Yeh Ahl-e-Kitab the, lekin inke aqaid mein shirk aur bohut kharabi thi.

* Persians (Majoosi): Yeh aag ki pooja karne wale the aur kisi aasmaani kitab ko nahi mante the.

Us waqt jab Majoosiyon ne Eesaiyon ko hara diya, toh Makkah ke mushrikeen khush hue. Lekin Musalman ghamgeen hue kyunke Eesai aqaid mein unke zyada qareeb the. Allah ne Quran mein paishgoi ki ke Romans dobara jeetenge, aur farmaya: "Aur us din Musalman khush honge." (Surah Room, ayat- 4)

Sahaba-e-Karam ka Eesaiyon ke aqeede se shadeed ikhtilaf tha. Phir bhi, jab Quran ne kaha ke Romans ki fatah par Musalman khush honge, toh iska matlab yeh bilkul nahi tha ke Musalmanon ne Eesaiyon ka aqeedah qubool kar liya tha.

Unka aqeedah apna tha, bas Majoosi dushman ke khilaf ek maqsad (geopolitical goal) saajha tha, jisme unhone Haq ke zyada qareeb waalo ki fatah chahi.

Ab is Qurani paigaam ko aaj ke halaat par map kare toh ye baat saamne aati hai:

* Dushman (Israel/USA): Inka maqsad Musalmanon ki zameen par qabza karna aur Masjid al-Aqsa par kabiz rahna hai.

* Muzahamat (Iran/Shia): Hamara Shion se aqaid ka ikhtilaf zaroor hai, lekin wo Musalman hai— ek Allah, ek Rasool aur ek Qible ko mante hai. Eesaiyon ke muqable mein, Shia aqaid Sunnion ke bohot zyada qareeb hai.

Jab Quran is baat ki wazeh ijazat deta hai ke ek Muslim kisi Non-Muslim (Eesai) ki political fatah par khush ho sakta hai kyunke wo bade dushman se lad rahe hai, toh ek Sunni ka dusre kalma-go Muslim (Iran) ko ek azeem dushman ke khilaf support karna Quran ke ain mutabiq hai.

Palestine ke haq mein aawaz uthana ek Insaaf ka masla hai. Is political cause ko support karne se aapka apna aqeedah bilkul mahfooz aur apni jagah qayam rahta hai jaise Sahaba ka tha.

Allah Quran me 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.

۞ Hadees aur Seerat se Dalail

Jab Nabi ﷺ Madinah tashreef laaye, to wahan ke mukhtalif halaat ko control karne aur ek mazboot riyasat banane ke liye ye muahida kiya gaya jisko Misaaq e Madinah kaha gaya. Nabi ﷺ ne Madina ki hifazat ke liye waha ke Yahoodiyon ke sath military alliance banayi. Wo Yahoodi Allah ke Rasool ﷺ ki nubuwwat ka inkar karte the, lekin dushman (Quraish) ke khilaf Nabi ﷺ ne unka sath lena jayez samjha.

Is waaqye se sabit hua ke jab baat dushman se hifazat ki ho, to unse bhi hath milaya ja sakta hai jo Islam ko nahi maante. Sochiye, agar gair-muslim ke sath alliance ho sakti hai, to Palestine ke liye unka 'Siyasi' sath dena kaise galat ho sakta hai jo kam-az-kam kalma-go hai.

۩ Rasoolullah ﷺ ne farmaya, "Jo bhi jahiliyat ke zamane mein kisi insaaf-pasand muahide ka hissa raha ho, to Islam use sirf mazeed mazbooti hi deta hai."

Al Adab al Mufrad, hadees 570 | Sahih (Albani)

Is hadees ko samjhane ke liye Imam Zuhrah Fath ul baari (4/473) me kahte hai,

"Isse murad insaaf ka muahida hai, jaise ke Hilf al-Fudul, jis mein unhone is baat par ittefaq kiya tha ke wo Makkah mein kisi zalim (wrongdoer) ka sath mazloom ke khilaf nahi denge."

۩ Rasoolullah ﷺ ek dusri hadees me farmate hai, '

"Maine Abdullah bin Jud’an ke ghar mein ek aise insaaf-pasand muahide (pact of justice) mein shirkat ki thi, jo mujhe qeemti surkh oonton (red camels) ke revarh se bhi zyada mehboob hai. Agar Islam ke is dor mein bhi mujhe is (muahide) ki taraf bulaya jaye, to main zaroor qubool karunga."

Al-Sunan al-Kubrā 13080. Ise Ibn al-Mulaqqin ne sahih karaar diya hai.

Is hadees se saaf pata chalta hai ki agar muahida insaf aur sachai par mabni hai to islam ye nahi dekhta ki saamne wali party ka aqeedah kya hai ya wo kis maslak se taluq rakhti hai, balki sirf ye dekhta hai ke 'Zalim' ka hath rokne mein kaun 'Mazloom' ka sath de raha hai."

Nabi ﷺ ne ye nahi dekha ke muahida karne wale log Mushrik hai. Unhone sirf ye dekha ke muahida ka Maqsad (Goal) kya hai? Maqsad tha: "Zalim ko rokna aur Mazloom ko haq dilana."

Upar ki hadees se saaf sabit hua ki Islam hame ye sikhata hai ke agar koi bura aadmi bhi koi achha kaam kar raha ho, to us achhe kaam mein uska sath dena chahiye.

Farz karein ek dushman (Israel) ek bache (Palestine) ko maar raha hai. Wahan ek banda aata hai jise aap pasand nahi karte (Iran), lekin wo us dushman ka hath pakad leta hai taaki bacha bach jaye. Kya aap us waqt us bande ka hath jhatak denge sirf isliye ke aapka usse ikhtelaf hai? Ya aap uske sath mil kar dushman ko peechay hatayenge?

Iran ko support karne ka matlab unke Aqeede ko support karna nahi hai. Balki unke us "Hath" ko support karna hai jo Israel (Zalim) ko rokne ke liye Palestine (Mazloom) ke sar par rakha gaya hai.

Jab dunya ke bade bade Arab mulk dushman ke dar se khamosh baithe the, tab Iran ne kisi se dare bagair Palestine ka sath diya.

Wo himmat jo kisi Arab leader ne nahi dikhayi, wo Iran ne dikhayi. Unhone sirf baatein nahi ki, balki zameen par weapons aur paison se madad ki. Is raah mein unke bade leaders aur commanders ko apni jaan bhi deni padi. Ab ham itne kamzarf toh nahi ho sakte ki wo hamare palestine ke liye jaan qurban kar de aur ham unhe support bhi na kare.

Jab ghar ko aag lagi ho, to paani dene wale ka firqa ya aqidah nahi dekha jata. Is waqt Israel sabse bada khatra hai. Agar Iran unhe rok raha hai, to usse Sunni mulk (Gaza/Lebanon) ka hi faida ho raha hai.

Hamas khud Sunni hai, lekin fir bhi wo Iran se madad lete hai. Agar ladne wale mujahideen ke liye ye alliance jayez hai, to hame ac waale kamre me baith kar ise najayz kahne ka koi haq nahi.

Sahaba ki izzat hamara eeman hai. Lekin Siyasat aur Jihad me dushman ke dushman ko dost banana Hikmat hai. Jab wo Israel ke samne khade hain, to hamara unhe kamzor karna sirf dushman ko faida pahunchayega.

Iran ko support karna unke aqeeday ki tasdeeq nahi, balki unki us Jurrat ka aitraaf hai jo kisi Arab mulk na dikha sake. Agar ham aaj Amal ke bajaye Firqe ke chakkar me Iran ki dhaal ko kamzor karenge, to ham asalsal mein Israel ke hathon ko mazboot karenge.

Yaad rakhein: Nabi ﷺ ne Hilf al-Fudul me Mushrikeen ka sath sirf isliye diya tha kyunki wo 'Insaaf' ke sath khade the. Aaj Iran bhi wahi kar raha hai. Faisla aapka hai—Zalim ki khamosh himayat, ya Mazloom ka sath.

Aur ek aakhri baat, Saare Shia Sahaba e karaam par tankeed nahi karte, bure log har qaum, har mazhab me hote hai, saaro ko ek hi laathi se haakna insaf ke khilaf hai.

۩ Iran ke leader Ayatollah Khamenei khud kahte hai,

"Sunni bhaiyo ki muqaddas shakhsiyat (Abu Bakr, Umar, Ayesha ra.) aur nishaniyo jin me Islam ke Nabi ki biwi (Aisha) bhi shamil hain, in sab ki tauheen karna haraam hai."

"Nabi ﷺ ki tamam azwaj-e-mutahiraat qabil-e-ahtaram hai; jis kisi ne bhi un me se kisi ki bhi tauheen ki, us ne Nabi ﷺ ki tauheen ki."

source- https://english.khamenei.ir/news/3905/Ayatollah-Khamenei-s-fatwa-Insulting-the-Mother-of-the-Faithful

Aur Allah sab se behtar jaanta hai.

•٠•●●•٠•

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Kya Surah Fatiha ke baad koi Surah Padhna Farz Hai ?

۞ Surah Fatiha Ke Baad Surah Padhna: Farz Ya Mustahab?

Aksar Ulema ke mutabik, namaz ki pahli do rakato me Surah Fatiha ke baad Surah padhna mustahab hai, farz nahi.

۩ Abu Hurayrah r.a. ne farmaya,

'Har namaz me qirat hoti hai, toh jo Rasoolullah ﷺ ne hame sunaya, ham tumhe sunate hai, aur jo Aap ﷺ ne aahista padhi, ham bhi aahista padhte hai. Jo shakhs sirf Ummul Kitab (Surah Fatihah) padh le, wo uske liye kafi hai, aur jo is se zyada kare, toh ye behtar hai.'

Sahih al Bukhari, kitab al azaan (10), hadees- 772.

Yaani agar koi sirf Surah fatihah padhta hai toh uski namaz sahih hai, aur izaafi surah padhna behtar hai, farz nahi.

۞ Imam Nawawi r.h. ne Sharh Muslim me farmaya hai,

'Jo lafz hai, ‘Jo shakhs Ummul Kitab (fatiha) padh le, wo uske liye kafi hai, aur jo is se zyada kare, to ye behtar hai’, Is se yeh wazeh hota hai ke fatiha padhna farz hai aur bina iske namaz sahih nahi hoti.

Iska ye bhi matlab hai ke Surah fatihah ke baad Surah padhna mustahab hai. Fajr, Juma aur har namaz ki pahli do rakat me ye sunnat hai aur is par tamam ulema ka ittefaq hai. Al Qaazi Iyad r.h. ne kuch Malik ke ashaab se riwayat kiya hai ke fatihah ke baad surah parhna farz hai, magar ye ek ajeeb aur radd karne layak raaye hai.'

(Sharh Muslim, 4/105).

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Phuphi Ke Bete Ki Beti Se Shadi Karna

Sawal -

Mai ek khubsurat aur deendaar ladki se shadi karna chahta hu jise mai pasand bhi karta hu, lekin ye ladki mere rishte me phuphi ke bete ki beti hai. Usne mere chacha ki beti se shadi kar rakhi hai, yaani wo ladki mere phuphi ke bete ki beti aur mere chacha ki beti ki beti hai.

Kya sharai taur par Islam me is ladki se meri shadi karna jaiz hai?

Jawab -

Har qism ki hamd Allah ke liye hai, aur durood o salam ho Allah ke Rasool par,

Ji haan aap ke liye mazkoora ladki jo ke aap ki phuphi ke bete aur chacha ki beti ki beti hai se shadi karna jaayz hai kyunke aap dono me koi hurmat nahi paayi jaati. Aur phir Ali r.a. ne Nabi ﷺ ki beti Fatima r.a. se shadi ki thi jo ke Ali r.a. ke chacha ke beta ki beti thi.

Is liye aap ke chacha aur aap ki phuphi ki betiya aap ke liye halal hai, aur usi tarah un ki betiya bhi chaahe wo kitni bhi nichli nasal me ho, aur isi tarah aap ke mamu aur khala ki betiya bhi aap ke liye halal hai, aur usi tarah un ki betiya bhi.

Lagta hai aap ko ishkaal is liye paida hua hai ke urf aam me muashre me aap ko is ladki ka chacha ka naam diya jaata hai, lekin ye sirf urf hi hai aur is ke nateeje me nikah ki hurmat ke ahkaam murattab nahi hote.

Allah Ta’ala hame aur aap ko aise kaam karne ki taufeeq naseeb farmaye jo usay pasand hai aur jin se uski raza haasil hoti hai.

Wallahu aalam.

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source: Islamqa.info

Soodi Maal ka Kya Kare?

Sawaal:

Mai ek company me mulazmat karta hu jisne paanch baras qabal apne mulazimeen ko kuch rakam di aur ye rakam bank ke aise account me rakha jo paanch baras tak istemal nahi kiya ja sakta, aur is rakam par faide mil rahe hai. Ye maal mulazim ko paanch baras baad ya phir retirement ke baad diya jayega. Mujhe ilm hai ke ye haram hai lekin hame koi ikhtiyar hasil nahi.

Chand-maah baad mai company chor raha hu aur maloom karna chahta hu ke mai is maal ka kya karu? Kya mai asal maal lu aur faide sadqa kar du? Aap se guzarish hai ke mera taawun kare, mai gunah ka murtakib nahi hona chahta.

Jawab:

Alhamdulillah.

Paanch saal baad jo maal aap ko milega, wo asal maal (jo ke company ki taraf se diya gaya hai) aur soodi nafa (jise aap ne faida ka naam diya hai) ka majmua hoga. Aur kyunke soodi maal aap ke liye halal nahi hai, is liye aap asal maal se zyada nahi le sakte. Aap ko chahiye ke ye soodi faide bank ke liye hi chor dein.

Is liye ke Allah Ta'ala ka farmaan hai:

"Aur agar tum tauba kar lo to tumhare liye tumhare asal maal hai..."

Surah Baqarah, ayat- 279.

Aur agar bank aap ko haram faide diye bagair asal maal na de, to phir aap usay le lein aur usay mukhtalif qisam ke bhalai aur neki ke kaamon me kharch karke chutkara hasil karein. Aur aap ke liye un faido ko istemal karna ya unse faida lena jaiz nahi hai.

Wallahu A'lam.

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source- islamqa

Sawal - Peshab Karne ke Baad Kapde Naapaak Hone ka Shak Hota Hai

Sawal - Peshab Karne ke Baad Kapde Naapaak Hone ka Shak Hota Hai.

Jawab

Alhamdulillah.

Sunnat ye hai ke insaan baith kar peshab kare, aur agar khade ho kar peshab kare to jab tak jism aur kapdo ko najasat se paak rakha ja sake, to is me koi harj nahi hai.

Aur agar insaan ne khade ho kar peshab kiya, aur usay peshab ke kuch cheente bhi lag gaye, to jis jagah cheente lage hain us jagah ko dhona lazmi hai, aur is par pani ke cheente maarna ya geela haath wagaira pherna kaafi nahi hoga, balke najasat ko dhone ke liye is par pani bahana zaruri hoga.

Aur agar insaan ko shak laahaq ho jaye ke kya uske kapdo ko peshab laga hai ya nahi, to aisi surat me us par kapde ko dhona lazmi nahi hai, kyun ke asal ye hai ke kapde paak hote hain, hatta ke insaan ko yaqeenan maaloom ho jaye ke waqai usay najasat lag gayi hai.

۩ Daimi Fatwa Committee ke ulama e kiraam ka kahna hai:

"Jab aapko achi tarah yaqeen ho jaye ke [peshab ka] katra nikal gaya hai to aap par istinja karna, namaz ke liye wuzu, aur jaha kapde par peshab ka katra laga hua hai usay dhona lazmi hoga, aur agar sirf shak ho to aisi surat me aap par kuch nahi hai.

Aur aap shak-o-shuba me padne se bachen, taake aap waswasa ki bimari me mubtala na ho jayein." end quote.

"Fatawa Al-Lajnah Al-Daimah Lil-Ifta" (5/106).

Agar insaan mufeed deeni masail poochhe to yeh aib nahi hai aur na hi waswasa, balke kamal talash karne ka zariya, aur neki ki hirs hai.

Allah se dua hai ke humein aur aapko har acha kaam karne ki taufeeq de, beshak woh is baat par qadir hai.

Wallahu Aalam.

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Source: Islamqa.info

Tashahud ki Duae

۞ Tashahud ki Duae jo namaz me padhi jaati hai wo ye hai:

1. Attahiyaat

‘Attahiyyatu lillahi was salawatu wat tayyabaatu, assalamu alaika ayyuhan nabiyyu wa rahmatullahi wa barakatuhu, assalamu alaina wa a’ala ibaadillahis saaliheen, ashadu alla ilaaha illallahu, wa ashadu anna Muhammadan abduhu wa rasuluhu.’

‘(Meri saari) Qauli, badani aur maali ibaadat sirf Allah ke liye khaas hai. Aye Nabi Aap par Allah ki rahmat, salamati aur barkate ho aur ham par aur Allah ke (dusre) nek bando par (bhi) salaamati ho, Mai gawahi deta hu ke Allah ke siwa koi (saccha) maabood nahi hai aur mai gawahi deta hu ke Muhammad Allah ke bande aur rasool hai.’

Sahih al Bukhari, kitab al aazan, hadees- 831.

2. Allahumma Salli ala

‘Allahumma salli ala Muhammadin wa aalaa aali Muhammadin kama sallaita alaa Ibraheema wa aala aali Ibrahima innaka hameedum majeed.

Allahumma baarik ala Muhammadin wa aalaa aali Muhammadin kama baarakta a’alaa Ibraheema wa aala aali Ibrahima innaka hameedum majeed.’

‘Aye Allah! salamati aur rahmat ata farma Muhammad ﷺ par aur unki aal par, Jis tarha aapne salamati ata farmayi Ibrahim a.s. par aur unki aal par. Beshaq Aap badi tareef waale aur buzurgi waale hai.

Aye Allah! barkat ata farma Muhammad ﷺ par aur unki aal par, Jis tarha aapne barkat nazil farmayi Ibrahim a.s. par aur unki aal par. Beshaq Aap badi tareef waale aur buzurgi waale hai.’

Sahih al Bukhari, kitab ahadees al ambiya, hadees- 3370.

3. Allahumma Inni Zalamtu Nafsi

‘Allahumma inni zalamtu nafsi zulman kaseerau’n walaa yaghfiruz zunooba illa anta faghfirli maghfiratan min indika warhamni innaka antal ghafoor ur raheem’

‘Aye Allah! Bila shuba maine apni jaan par bahot zyada zulm kiya hai. Aur tere siwa gunaho ko koi nahi baksh sakta, pas apni jaanib se mujh ko baksh de aur mujh par raham kar, be shak tu hi bakshne wala maherban hai.’

Sahih al Bukhari, al azan 834, Sahih Muslim, al zikr wad dua, 2705.

4. Allahumma inni auzubika min azabi jahannam

‘Allahumma inni a’auzu bika min azaabi jahannama wa min azabil qabri wa min fitnatil mahyaa wal mamaati wa min sharri fitnatil maseehid dajjal’.

‘Aye Allah! Mai jahannam aur kabr ke aazaab se, maut o hayaat ke fitne aur maseeh dajjal ke shar se teri panah mangta hu.’

Sahih Muslim, kitab al salat, hadees- 1324.

Ye bunyadi Duae hai jo hame padhni chahiye. Iske alawa aur bhi Duae hai jiski taleem hame Rasoolullah ﷺ ne di hai, use padhne ke liye ye article check karye:

https://www.iqrakitab.com/2018/01/aakhri-tashahud-ki-duae.html

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Mani aur Mazi Lage Kapdo ka Hukm - Paak ya Napaak

Agar Mani kapdo ko lag jaye to yeh paak rahti hai, yani yeh napak nahi hoti. Agar aise kapdo me Namaz parh li jaaye toh koi masla nahi hai.

۩ Ibn Qudama r.h. ne kaha hai:

"Agar ham ise paak kahen to ise khurachna afzal hai, aur agar kisi ne bina khurache Namaz padh li to bhi ye jayz hai."

Al-Mughni (1/763).

Lekin Mazi ke liye sirf paani chirakna kaafi hai, kyunki isme mushkil hoti hai. Iski daleel Sunan Abu Dawood ki niche di gai hadees hai:

۩ Sahl ibn Hunayf r.a. bayan karte hai,

'Mujhe zyada Mazi aati thi aur mai baar baar ghusl kiya karta tha. Maine is baare me Rasoolullah ﷺ se poocha to Rasoolullah ﷺ ne farmaya,
"Tumhare liye sirf wuzu karna kaafi hai."
Maine pucha: "Aye Allah Ta'ala ke Rasool ﷺ, agar Mazi kapdo me lagi ho to kya karu?"
To Rasoolullah ﷺ ne farmaya:
"Tumhare liye itna hi kaafi hai ke chullu bhar paani le kar jahan lagi ho, wahan chirak do."

Sunan Abu Dawood, hadees-210 - Hasan, Al-Albani.

۩ Aur Imam Tirmizi r.h. is riwayat ko nakal karne ke baad likhte hai:

"Yeh hadees hasan sahih hai, aur Mazi ke mutallik hame is tarah ki hadees Muhammad bin Ishaq ke ilawa kisi aur se nahi mili."

۩ Tuhfat-ul-Ahwazi me likha hai:

"Is hadees se yeh sabit hota hai ke agar kapro par Mazi lag jaaye to sirf paani chirakna kaafi hai, dhona zaroori nahi."

Tuhfat al-Ahwazi (1/373).

🟢 Nateeja:

● Mani paak hai, ise dhona zaroori nahi.
● Mazi lagne par sirf paani chirakna kaafi hai.
● Mazi nikalne se sharmgaah dho kar (aur kapde ke us hisse par paani chirak kar) Namaz ke liye sirf wuzu karna zaroori hai, ghusl zaroori nahi.

Wallahu Aalam.

•٠•●●•٠•

۩ Mani Aur Mazi Me Fark
۩ Mani, Mazi Aur Ratubat Me Fark Aur Iske Ahkaam

......

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Hawa Nikalne ka Shak

Sawal

Baraye maherbani mujhe dauran-e-wuzu ya baad me hawa kharij hone ke bare me ahadees ke mutabik maloomat faraham karein, aur is soch ke mutabik bhi maloomat faraham karein ke agar insan ke maida me koi harkat mahsoos ho ya hawa kharij hone ki awaaz sune to is ke liye wuzu karna zaroori hai?

Jawab

Alhamdulillah.

Jab insan ko hawa kharij hone ka yaqeen ho to us se wuzu karna wajib hai, lekin agar sirf pet me harkat ya hawa kharij hone ka waham ho to is ki taraf tawajjo nahi di jayegi. Pet me sirf harkat ya hawa kharij hone ka waham hone se wuzu na tootne ki daleel Sahih Bukhari aur Sahih Muslim ki darj zail hadees hai:

۩ Abdullah bin Zaid riwayat karte hai ke unhone Rasool ﷺ se shikayat ki ke ek shakhs hai jise ye khayal hota hai ke namaz me koi cheez (yaani hawa nikalti) maloom hui hai. Aap ﷺ ne farmaya ke (namaz se) na phire ya na mude, jab tak awaaz na sune ya badbu na paye.

Sahih al Bukhari, hadees- 137 | Sahih Muslim, hadees- 804.

۩ Imam Nawawi r.h. is hadees ki sharah me farmate hai:

"Ye hadees is baat ki daleel hai ke cheeze apni asal par barqarar rahti hai jab tak ke is asal ke khilaf koi daleel na mil jaye, aur is par paida hone wala shak kisi nuqsan ka sabab nahi banta."

۩ Aur Ibn Hajar r.h. farmate hai:

"Jamhoor Ulama e karaam ne is hadees par amal kiya hai."

In shuqooq aur shubhaat ki taraf tawajjo dene se waswasa paida hota hai, is liye is ki taraf tawajjo nahi karni chahiye. Sirf hawa kharij hone ka yaqeen hone ki surat me hi wuzu karna wajib hoga.

۩ Imam Nawawi r.h. farmate hai:

"Rasoolullah ﷺ ka irshad hai: 'Hatta ke wo awaaz sune ya phir badbu mahsoos kare.'

Iska matlab ye hai ke in dono cheezo me se kisi ek ka wajood maloom ho jaye. Musalmanon ke ijma ke mutabik sunna aur soonghna shart nahi. Yahaan ilm se murad yaqeen karna hai."

Wallahu A‘lam.

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Kya Ham Janabat Ke Haalat Me Quran Sun Sakte Hai ?

Alhamdulillah..

Janabat ki haalat ek shaks ko Qur'an sunne se nahi rokti hai, kyuki shariat me iski daleel maujud nahi hai ki jo shaks janabat ki halat me ho use Qur'an nahi sunna chahiye.

Shaykh ibn Baaz se pucha gaya,

'Kya jo shaks janabat (impurity following sexual discharge) ki halat me ho, apne zahen se Allah ki kitab se padh sakta hai? Aur agar ye mumkin na ho to kya wo sun sakta hai?'

Unhone farmaya,

'Jo shaks janabat ki haalat me hai, usko ye ijazat nahi hai ki wo ya toh Mushaf se kuch padhe ya apne zahen se, jab tak ke wo ghusl na kar le, kyuki ye Rasoolullah ﷺ se sabit hai ki koi bhi cheez Aap ﷺ ko Quran (padhne) se nahi rokti thi siwaye janabat ke.

Quran ki tilawat sunne ke hawale se ye ahkaam hai ke isme koi harj nahi hai kyuki ye boht mufeed hai, bina mus'haf ko chuye ya is me se padhne ke.'

Majmu Fatawa Ibn Baaz, 10/152.

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Somwar Aur Jumeraat ka Ikhatta Roze Na Rakh Sake Toh Kya Sirf Somwar Ka Roza Rakh Liya Jaaye ?

hi ur

Sawal:

Kya agar Somwar Aur Jumeraat ka Ikhatta Roze Na Rakh Sake Toh Kya Sirf Somwar Ka Roza Rakh Liya Jaaye?

Jawab:

Alhamdulillah

"Hafte me do mazkoora yaum ke rozo me se ek roza rakhne me koi harj nahi, in ayyam ke roza rakhna sunnat hai wajib nahi, isliye jo somwaar (peer) aur jumeraat dono roze rakhta hai to us ne khair e azeem waala amal kiya, aur dono ko jama karna aur dono roze rakhna wajib nahi.

Balke hafte me dono roze rakhna mustahab hai, isliye ke sahih ahadees me Nabi ﷺ se ye dono roze rakhna sabit hai."

Majmu Fatawa ash Shaykh Ibn Baz (15/386).

•٠•●●•٠•

Aqalmand Aadmi | Imam Ghazali

hi

Imam Ghazali farmate hai,

‘Aqalmand aadmi pahle haq ki ma'arfat haasil karta hai, phir kisi baat ko dekhta hai, agar woh sahih hai to use tasleem kar leta hai chaahe uske qaayal haq parast ho ya gumraah, balke baaz dafa woh gumraho ki baaton me se acchi baato ko alag karne ki koshish karta hai kyun ke use maloom hai ke mitti se sona bhi nikalta hai.’

Mukhashifatul Quloob, 561.

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Kya Sahaba ne Aqide me Ikhtilaf kiya?

Alhamdulillah..

Kuch logo ka kahna hai ki Sahaba ne aqide me ikhtilaf nahi kiya jab ki ye baat hadees ki daleel ke khilaf hai.

Sahaba ne aqidah ke chote (furoo) masail me ikhtilaf kiya hai aur unhone bunyadi aqide (usool) me ikhtilaf nahi kiya hai.

Aaiye in ikhtilaf ki daleel dekhte hai:

1. Nabi ﷺ ke wafat ke waqt Umar r.a. ne baaki sahaba se ikhtilaf karte hue ye aqidah apnaya ki Rasoolullah zinda hai. Halaki fir unhone is baat se ruju kiya. Dekhein Sahih al Bukhari, hadees- 3667,3668.

2. Ibn Abbas r.a. ka ye aqidah tha ki Rasoolullah ﷺ ne Allah ko dekha hai [Jamia Tirmizi, kitab at tafseer ﴾47﴿, hadees- 3279]. Jab ki Ayesha r.a. aur aksar sahaba ka ye aqidah tha ki Rasoolullah ﷺ ne Allah ko nahi dekha hai [Sahih Muslim, kitab al eemaan ﴾1﴿, hadees- 439].

3. Umar r.a. ka ye aqidah tha ki mayyat par noha karne se mayyat ko aazab diya jaata hai (Sahih Muslim, hadees- 927). Jab ki Ayesha r.a. ka ye aqidah nahi tha (Sahih Muslim, hadees- 932).

Ab dekhte hai ki hamare ulema is par kya kahte hai:

۩ Shaykh ibn Uthaymeen farmate hai,

“Hamare is daur me kuch log jinhone salafiyyah ka rasta apnaya hai unlogo ne har us shaks ko gumraah kahna shuru kar diya jo unse ikhtilaf karta hai yaha tak ke agar wo shaks sahih ho, aur kuch logo ne hibz ka rasta apnaya hai jis tarha se dusre groh (parties) ne apnaya tha jo apne ap ko Mazhab e Islam se hone ka dawah karte hai. Ye kuch aesa hai jo na-pasandida hai aur jiski manzuri nahi di ja sakti, aur unlogo se ye kahna chaiye ki Salaf as saaleh ke tarike ko dekho, wo kya kiya karte the? Un ke tarike ko dekho aur kaise wo khule dil ke the jab ikhtilaf ki surat aati thi jisme ijtihaad jaiyz hai (aur ikhtilaf kabile qubul hai). Woh bade masail me bhi Ikhtilaf karte the, eeman (aqidah) aur amal ke masail me. Ap ko kuch chize milengi, jaise, Rasoolullah ﷺ ka Allah ko dekhne par inkar karna jab ki dusro ne kaha ki unhone dekha hai. Apne kuch ko ye kahte hue dekha hoga ki qayamat ke din jo chiz tauli (weighted) jayegi wo hai aamaal jab ki dusre log kahte the ki wo to aamaal ki kitab hai jo tauli jayengi. Ap unhe dekhenge ki wo Fiqh ke muamlo me bhi kaafi had tak ikhtilaf karte the, jaise Nikah, Wirasat ka hissa, khareed aur farokhqt, aur dusre muamlo me. Lekin is ke bawujud unhone ek dusre ko gumraah nahi kaha.”

Liqaa’aat al-Baab al-Maftooh, 3/246.

۩ Shaykh Assim al Hakeem kahte hai,

'Sahaba e karaam aqidah ke is masle me ikhtilaf nahi karte the jaise ki Allah ke maujud hone par, Jannat aur Dozakh, marne ke baad ki zindagi, eeman ke sutun, Allah ke naam aur sifat. Lekin wo aqidah ke chote masail me ikhtilaf karte the.' (summary of clip)

source: https://youtu.be/w1LdUia1lVc

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Ek Sahabi jo Rasoolullah ﷺ ko Hasaya karte The

۩ Umar ibn al-Khattaab r.a. riwayat karte hai ke Nabi ﷺ ke zamane me ek shakhs, jis ka naam Abdullah tha aur wo Himaar (donkey) ke laqab se pukare jaate the, woh aanhazrat ﷺ ko hasaya karte the aur aanhazrat ﷺ ne inhe sharaab peene par maara tha toh inhen ek din laaya gaya aur Aap ﷺ ne un ke liye hukum diya aur inhe maara gaya.

Haazreen me se ek sahib ne kaha ki Allah is par laanat kare! Kitni martaba ise laaya ja chuka hai. Aap ﷺ ne farmaya ke in par laanat na karo. wallah maine in ke mutalliq yahi jaana hai ke ye Allah aur us ke Rasool se muhabbat karte hai.

Sahih al Bukhari, kitab al hudood (86), hadees- 6780.

Is hadees par Fath al baari ki sharah bhi padhein.

۩ Al-Isaabah fi Tamyeez as-Sahaabah (6/366) me likha hai:

'Wo r.a. ye kaam Rasoolullah se mazak kar ke kiya karte the aur chahte the ki isse Rasoolullah ﷺ khush ho jaaye, aur Rasooluallah bhi is mazak ko qubul karte aur hasa karte the, aur is par koi tanqeed nahi karte the, Aur jo kuch unhone khareed kar Aap ko tohfe me diya, unki taraf se raqam ada karte the. Isliye ke Aap ﷺ jaante the ke ye kaam wo sirf Aap ﷺ ki mohabbat me karte hai.'

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Allah Ki Pakad Bahut Sakht Hai

Allah farmate hai,

'Beshak Tumhare Rabb ki Pakad badi sakht hai.'

Surah Buruj (85), ayat- 12.

۩ Hazrat Abu Hurairah r.a. ne bayaan kiya ke hum Nabi ﷺ ke saath khaibar ki ladayi ke liye nikle. Is ladayi mein hume sona, chaandi ganimat mein nahi mila tha balke dusre amwaal, kapde aur samaan mile tha. Fir Bani ad-Dubaib ke ek shakhs Rifa'a bin Zaid naami ne RasoolAllah ﷺ ko ek gulaam hadiya (tohfa) me diya, ghulam ka naam Mid'am tha.

Fir RasoolAllah ﷺ waadi-e- al-Qura ki taraf mutawajja huye aur jab aap waadi-e- al-Qura mein pahuch gaye to Mid'am ko jab ke wo Aap ﷺ ka kijaawa durust kar raha tha, ek anjaan teer aa kar laga aur uski maut ho gayi.

Logon ne kaha ke jannat use mubarak ho, lekin Rasool ﷺ ne farmaya ke hargiz Nahi!, Us zaat ki qasam jiske haath mein meri jaan hai, wo kambal jo isne taqseem se pahle khaibar ke maal-e-ganimat mai se chura liya tha, wo is par aag ka angaara ban kar jal raha hai.

Jab logon ne yeh baat suni to ek shakhs chappal ka tasma ya do (2) tasme le kar Aap ﷺ ki khidmat mein haazir hua, (matlab jo bina ijazat liya tha wo wapis le aya). Aap ﷺ ne farmaya ke yeh aag ka tasma hai ya do (2) tasme aag ke hai.

Sahih al-Bukhari, Book of Oaths and Vows, hadith- 6707.

Gaur karne ki baat hai ki Allah ne us sahabi e rasool ko nahi chhora jo Aap ﷺ ki khidmat karta tha toh ap aur hamari kya baat hai agar Allah pakadne par ajaye toh. Isi liye Allah se hamesha darte rahna chahiye aur uske mana kiye hue kaam se door rahna chahiye.

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Chote Chote Ikhtilaf Par Gumrah kahne ki Bimari | Shaykh Ibn Uthaymeen

۩ Shaykh ibn Uthaymeen farmate hai,

“Hamare is daur me kuch log jinhone salafiyyah ka rasta apnaya hai unlogo ne har us shaks ko gumraah kahna shuru kar diya jo unse ikhtilaf karta hai yaha tak ke agar wo shaks sahih ho, aur kuch logo ne Hibz ka rasta apnaya hai jis tarha se dusre groh (parties) ne apnaya tha jo apne ap ko Mazhab e Islam se hone ka dawah karte hai. Ye kuch aesa hai jo na-pasandida hai aur jiski manzuri nahi di ja sakti, aur unlogo se ye kahna chaiye ki Salaf as saaleh ke tarike ko dekho, wo kya kiya karte the? Un ke tarike ko dekho aur kaise wo khule dil ke the jab ikhtilaf ki surat aati thi jisme ijtihaad jaiyz hai (aur ikhtilaf kabile qubul hai). Woh bade masail me bhi Ikhtilaf karte the, eeman aur amal ke masail me. Ap ko kuch chize milengi, jaise, Rasoolullah ﷺ ka Allah ko dekhne par inkar karna jab ki dusro ne kaha ki unhone dekha hai. Apne kuch ko ye kahte hue dekha hoga ki qayamat ke din jo chiz tauli (weighted) jayegi wo hai aamaal jab ki dusre log kahte the ki wo to aamaal ki kitab hai jo tauli jayengi. Ap unhe dekhenge ki wo Fiqh ke muamlo me bhi kaafi had tak ikhtilaf karte the, jaise Nikah, Wirasat ka hissa, khareed aur farokhqt, aur dusre muamlo me. Lekin is ke bawujud unhone ek dusre ko gumraah nahi kaha.

Salafiyyah ek khas Jamaat ke taur par jiski alag khushusiyat ho jisme log in logo ke siwa sabko gumraah kahe, in logo ka salafiyyah se kuch bhi lena-dena nahi hai. Jaha tak ke salafiya jiska matlab salaf ki pairwi karna eeman me, kalimaat aur aamaal me, ittihad, mutabqat aur shafkat aur muhabbat ke taraf bulana jaisa ki Rasoolullah ﷺ ne farmaya: “Momin ke Misaal ek jism me Muhabbat, rahmat aur shafkat ki tarha hai; jab koi ek hisse me takleef hoti hai toh fir baaki hissa bhi us ke sath jaagta hai aur bukhar me shamil ho jata hai- YE ASAL SALAFIYYAH HAI."” End quote.

Liqaa’aat al-Baab al-Maftooh, 3/246.

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