Kya Libas Tabdeel Karne Se Wuzu Tut Jata Hai ?

Kya Libaas Tabdeel Karne Se Mera Wuzu Toot Jayega? Aur Kya Mard Aur Aurat Ke Ma-baen Is Hukm Mein Koi Farq Hai ?

Agar Koi Shakhs Taharat Ki Haalat Mein Ho Aur Woh Apna Libaas Tabdeel Kar Le Toh Usse Wuzu Nahi Toot-ta, Kyuki Libaas Tabdeel Karna Wuzu Tutne Mein Shaamil Nahi, Aur Is Mein Mard O Aurat Sab Barabar Hain. Wallaho Aalam .

Wuzu Jin Chizo Se Tut Ta Hai Wo Ye Hai :

1 Aage Ya Piche Ki Sharmgaah Se Kharij Honay Wale Ashye ( Pishaab, Pakhana, Hawa Wagaira ) Lekin Aurat Ki Qabl Se Kharij Hone Wale Hawa Se Wuzu Nahi Toot-ta .

2 Aage Ya Piche Ki Sharmgaah Ke Ilawa Aur Kahi Se Pishaab Aur Pakhana Kharij Hona .

3 Aqal Zael Hona (Hosh-khona), Ya To Mukammal Taur Par Aqal Zael Ho Jaye, Yaahi Majnoon Aur Pagal Ho Jaye, Ya Fir Kisi Sabab Ke Baais Kuch Der Ke Liye Aqal Par Parda Par Jaye, Maslan Neend, Behoshi, Nasha, Wagaira .

4 Azoo E Tanasul (Penis) Ko Chuna :

Is Ki Daleel Basrah Bint Safwaan R.a. Ki Hadees Hai Woh Bayan Karti Hain Ki Mein Ne Rasool ﷺ Ko Ye Farmate Hue Suna :

"Jis Ney Azoo E Tanasul Ko Chuwa Wo Wuzu Kare "

Sunan Abu Dawood, Al-tahaarah, 154. (Albaani Said In Saheeh Sunan Abi Dawood, No. 166, It Is Saheeh). 

5 Oont (Camel) Ka Gosht Khana :

Is Ki Daleel, Jaabir Ibn Samurah Ki Hadees Hai Woh Bayan Krate Hain Ki Ek Shakhs Ney Nabi ﷺ Se Daryaft Kiya Ki Kya Hum Oont Ke Gosht Khane Ke Baad Wuzu Kare ?

To Rasool ﷺ Ne Farmaya: "Ji Haan".

Sahih Muslim, Al-hayd, Hadith- 539.

Yahan Ek Cheez Note Karna Zaruri Hai Ki Aurat Ke Jism Ko Chune Se Wuzu Nahi Toot-ta, Chahe Shehwat (Feelings Of Desire) Ke Sath Ho Ya Baghair Shehwat Lekin Is Ke Nateeje Mein Agar Koi Cheez Kharij Ho To Phir Wuzu Toot Jayega.

Mazeed Tafseel Ke Liye Sheikh Ibn ‘Uthaymeen, R.h. Ki Kitab Al-sharh Al-mumti’ Vol. 1, P. 219-250 Aur Fataawa Al-lajnah Al-daa’imah, Vol. 5, P. 264 Ka Bhi Muta'la Zaroor Kare.

Wallahu Aalam.

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Mayyat Ki Taraf Se Qurbani Ka Hukm

hi  -

Is ki Teen surate hai:

1. Marne Wala Agar Wasiyat Kar Ke Mara Hai Ki Uske Naam Ki Qurbani Ki Jaye, Toh Fir Aesa Karna Chahiye. Isme Ulema Me Koi Ikhtilaf Nahi Hai.
2. Agar Zinda Admi Apne Qurbani Me Murde Ko Shamil Karle To Isme Bhi Koi Harj Ki Baat Nahi Hai.
3. Ek Alag Hissa Murde Ke Liye Qurbani Kiya Jaye (Matlab Ek Pure Baqre Ki Qurbani Kisi Murde Ke Liye Kiya Jaye). Isme Hamare Ulema Me Ikhtilaf Hai.

Ham yaha teesre nukhte par baat karna chahenge. Is nukhte par ulema ke 2 raaye hai. Chand ulema ka kahna hai ki murde ki taraf se alag qurbani karna jaiz hai. 

Unki Daleel ye hai,

۝  Ayesha r.z. bayaan karti hai ke Nabi ﷺ ne do kaale paaun, kaali aankhon wale mendhe Qurbani karne ka hukm diya, aur Nabi ﷺ ne inhe farmaya, “Aye Ayesha churi lana (mujhe churi pakdao) tou maine inhe churi di inhone wo churi li aur mendha pakad kar litaya phir ise zabah kiya (zabah karne ki tayyari karne lage) aur farmaya ‘بسم الله ، اللهم تقبل من محمد ، وآل محمد ، ومن أمة محمد ثم ضحى به’ Bismillahi Allahuakbar, Aye Allah Muhammad ﷺ  Aur Aale Muhammad Aur Ummat E Muhammad ﷺ Ki Janib Se Qubool Farma Aur Phir Ise Zubah Kar Diya”

Sahih Muslim : 1967.

Lekin is hadith ki tafseel hame ek dusri hadith se milti hai. 

۝  Jabir bin Abdullah r.a. Kahte Hain Ke Mein Eid Al-Adha Mein Rasool Allah ﷺ Ke Sath Eid Gaah Mein Maujood Tha, Jab Aap ﷺ Khutba De Chuke To Mimbar Se Utre Aur Aap Ke Paas Aik Mendha (ram) Laya Gaya. To Aap ﷺ Ne:

”بِسْمِ اللَّهِ وَاللَّهُ أَكْبَرُ هَذَا عَنِّي وَعَمَّنْ لَمْ يُضَحِّ مِنْ أُمَّتِي“

"Allah Ke Naam Se, Allah Sab Se Bara Hai, Yeh Meri Taraf Se Aur Meri Ummat Ke Har Us Shakhs Ki Taraf Se Hai Jis Ne Qurbani Nahi Ki Hai"  Kah Kar Usay apne Haath Se Zabah Kiya.

Sunan Abi Dawud, Book of Sacrifice (Kitab Al-Dahaya), Hadith-2810. Classed as Sahih by Albani.

Toh isse ye pata chala ki Jin logo ne Qurbani nahi ki, unki taraf se RasoolALlah ﷺ ne Qurbani ki hai. 

Ek Dusri Daleel bhi hai,

حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ الْمُحَارِبِيُّ الْكُوفِيُّ، حَدَّثَنَا شَرِيكٌ، عَنْ أَبِي الْحَسْنَاءِ، عَنِ الْحَكَمِ، عَنْ حَنَشٍ، عَنْ عَلِيٍّ، أَنَّهُ كَانَ يُضَحِّي بِكَبْشَيْنِ أَحَدُهُمَا عَنِ النَّبِيِّ صلى الله عليه وسلم وَالآخَرُ عَنْ نَفْسِهِ، فَقِيلَ لَهُ فَقَالَ أَمَرَنِي بِهِ يَعْنِي النَّبِيَّ صلى الله عليه وسلم - فَلاَ أَدَعُهُ أَبَدًا ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ شَرِيكٍ ‏.‏ وَقَدْ رَخَّصَ بَعْضُ أَهْلِ الْعِلْمِ أَنْ يُضَحَّى عَنِ الْمَيِّتِ وَلَمْ يَرَ بَعْضُهُمْ أَنْ يُضَحَّى عَنْهُ ‏.‏ وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ أَحَبُّ إِلَىَّ أَنْ يُتَصَدَّقَ عَنْهُ وَلاَ يُضَحَّى عَنْهُ وَإِنْ ضَحَّى فَلاَ يَأْكُلْ مِنْهَا شَيْئًا وَيَتَصَدَّقْ بِهَا كُلِّهَا ‏.‏ قَالَ مُحَمَّدٌ قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ وَقَدْ رَوَاهُ غَيْرُ شَرِيكٍ ‏.‏ قُلْتُ لَهُ أَبُو الْحَسْنَاءِ مَا اسْمُهُ فَلَمْ يَعْرِفْهُ ‏.‏ قَالَ مُسْلِمٌ اسْمُهُ الْحَسَنُ-

۝  Hanash riwayat karte hai ki Ali r.a. har saal 2 nar mendhe ki Qurbani diya karte the, Ek RasoolAllh ﷺ ke liye aur dusra khud ke liye. Jab (Ali r.a.) se is chiz ka zikr kiya gaya , unhone farmaya Unhone (Rasool ﷺ) ne mujhe hukm diya tha. Toh mai ise kabhi nahi chorta.

Jami` at-Tirmidhi, Book of Sacrifice (Kitab Al-Dahaya), Hadith-1495.

Lekin Is hadith ko khud Imam Tirmizi ne 'Gareeb' karar diya hai, jo ki zaif hadith ki ek kism hoti hai. Aur sath sath is hadith ka sukam bhi bayan kar diya hai. Is hadith ko aksar Muhaddiseeno ne zaif karar diya h. Sheikh Zubair Ali Zai ne bhi is hadith ko zaif karar diya hai. Uski wajah ye hai ki:

Is Hadith ki sanad me ek raawi, Shareek bin `Abdullah al-Qaadhi hai. Ye Mudallis raawi hai aur AN se riwayat kar rahe hai. Aur Muhaddiseeno ka ye usool hai ki Mudallis ki AN wali riwayat zaif hoti jab tak samaa ki tashree na ho. Yahi Usool Imam Muslim ne bhi Sahih Muslim ke Muqaddame me bayan kiya hai.

(read Sahih Muslim Ka Muqaddamah)

Dusri taraf Kuch Ulema ka kahna hai ki Murde ke liye khas Qurbani nahi ho sakti balki murde ke liye iska sadaqa hota hai:

 Imam Tirmizi Is hadith ke tahat Ye masala solve karte hai. Imam Tirmizi farmate hai,

وَقَدْ رَخَّصَ بَعْضُ أَهْلِ الْعِلْمِ أَنْ يُضَحَّى عَنِ الْمَيِّتِ وَلَمْ يَرَ بَعْضُهُمْ أَنْ يُضَحَّى عَنْهُ ‏.‏ وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ أَحَبُّ إِلَىَّ أَنْ يُتَصَدَّقَ عَنْهُ وَلاَ يُضَحَّى عَنْهُ وَإِنْ ضَحَّى فَلاَ يَأْكُلْ مِنْهَا شَيْئًا وَيَتَصَدَّقْ بِهَا كُلِّهَا-

۝  "Baaz Ahle Ilm Ne Mayyat Ki Taraf Se Qurbani Ki Rukhsat Di Hai Aur Baaz Log Ne Mayyat Ki Taraf Se Qurbani Ki Rukhsat Nahi Samjhi Hai. Abdullah Ibn Mubarak (Tabe-tabaeen) Kahte Hai, "Mujhe Ye Chiz Zyada Pasand Hai Ki Mayyat Ki Taraf Se  Sadaqa Kar Diya Jaye, Qurbani Na Ki Jaye, Aur Agar Kisi Ne Is Ki Taraf Se Qurbani  Kar Di To Us Maise Kuch Na Khaye Balki Tamam Ko Sadaqa Kar De." 

Jami` at-Tirmidhi, Book of Sacrifice (Kitab Al-Dahaya), Hadith-1495.

Toh mere ilm ke mutabik Abdullah ibn Mubarak ki raaye par amal karna behtar hoga. Ye isliye bhi kyuki mayyat ki taraf se Qurbani karne ki koi khas Daleel nahi hai aur na hi RasooAllah ﷺ se sabit hai ki unhone apni fautshuda biwi Khadija r.a. ya fautshuda bete ya kisi aur fautshuda shaks ke liye khas ye amal kiya ho. Albatta jo 2 surate upar batayi gai hai wo jaiz hai lekin behtar hai ki is teesre tarike se bacha jaye. 

Aur Allah sabse behtar janta hai.

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15 Shaban Ke Baad Roza Rakhne Ka Hukm

Nabi ﷺ se sabit hai ke Aap ﷺ ne farmaya:

“Nisf shabaan ke baad rozay na rakho”.

Sunan Abu Dawood (3237); Ibn Hibaan (1651). (Sahih)

Lekin is hukm ke kuch surat mustasna (exception) hain, jo niche batayi gai hai,

1۩ Jise roze rakhne ki aadat ho, maslan koi shakhs peer (monday) aur jumeraat (thursday) ka roza rakhnay ka aadi ho to woh nisf shabaan ke baad bhi rozay rakhega, is ki daleel Nabi ﷺ ka ye farmaan hai:

“Ramzan se ek ya do din qabl roza na rakho lekin jo shakhs roza rakhta ho woh rakh le."

Sahih al Bukhari, 1914; Sahih Muslim, 1082.

2۩ Jis ne nisf shabaan se qabl rozay rakhn shuru kardiye aur nisf shabaan se pahlay ko baad waale se milade. Is ki daleel Ayesha r.a. ki hadees hai jis mein woh bayan karti hai ke:

“Nabi ﷺ taqreeban sara shabaan hi rozay rakhtay the sirf thode se ayyaam ke ilawa, baqi pura maheena hi roze rakhtay the.”

Sahih al Bukhari, 1970; Sahih Muslim, 1165. This version narrated by muslim.

۩ Imam Nawawi r.h. kahte hain:

“Nabi ﷺ sara shabaan hi roza rakhtay thay sirf thode ayyaam ke ilawa". Baqi sara maheena hi roza rakhtay the. Dosra jumla pahlay ki tafseer hai aur in ka qaul 'Pure' ka maiene maheena ka aksaryat hai.”

Toh ye hadees nisf shabaan ke baad rozay rakhnay ke jawaz par dalalat karti hai lekin is ke liye pahli nisf ko dusray nisf se milaye.

Note: nisf ka matlab aadha, yaani maheene ke 15 din.

3۩ Ramzan ke qaza roze rakhne.

Imam nawawi r.h. apni kitaab Al-Majmua me kahte hain:

“Hamare ashaab ka kahna hai, 'Bila ikhtilaf ramzan ke 'Yaum al-shak' (day of doubt) ka roza rakhna jaiz nahi. Lekin agar is me qaza ya nazar ya kaffara ka roza rakha toh jayez hoga, is liye ke jab is me nafli roza rakha ja sakta hai toh farz roza rakhna aur zyada jaiz hoga.

Aur is liye bhi ke jab is par guzishta Ramzan ke roza ki qaza baqi ho to is par yeh roza rakhna toh mutayyin ho chuka hai, kyunke is ki qaza ke liye waqt thoda hai.”

Al-majmoo’ (6/399).

Yaum al-shak woh hai jab 30 shabaan ko mutala abar (badal) ya dhuwa hone ki bana par chaand na dekha ja sakta ho, toh tees shabaan ko yaum al-shak qaraar diya jaye ga, is liye ke yeh shak hai ke aaya yeh shabaan ka aakhri din hai ya ke ramzan ka pahla din.

Jawab ka khulasa yeh hai ke:

Shaban ke nisf saani me qaza ke roze rakhne me koi harj nahi, aur aesa karna Nabi ﷺ ki shaban ke aakhir me roza rakhne wali mumaniyat me shamil nahi hota.

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Zul Hijjah Ke Shuru Ke 10 Din Me Ghar Walo Ke Liye Nakhun Ya Baal Kaatne Ke Ahkaam

Sawal

Jab Mard ne Qurbani karni ho to kya us ki biwi aur bachho ke liye Zul Hijjah ka chand nazar aane ke bad apne baal aur nakhun wagera katnay jaiz hai?

Alhamdulillah.. 

Jii han aisa karna jaiz hai. Qurbani karne wala shaks ke liye apna baal or nakun ya jism ke kisi bhi hisse se kuch katna haraam hai aur ye hukm sirf Qurbani karny wale ke sath khas hai jis nay Qurbani karni ho. 

Aap is ki tafseel yahan dekh sakte hain

Sheikh Ibn Baaz rahimahullahu tala ka kahna hai, 

Aur qurbani karny wale ke ahl o ayal par kuch nahi, aur Ulma e karaam ke sahih qaul ke mutabiq inhen baal aur nakhun katna mana nahi kiya jayega. Balkay yeh hukm toh sirf Qurbani karne wale ke sath khas hai jis ne apne maal mai se Qurbani khareedi hai.

Fataawa Islamiyyah, 2/316.

Aur,

Fataawa al-Lajnah al-Daa’imah (11/397) ke fatwe me hai ki, 

Jo shaks Qurbani karna chahe is ke haq me ye mashroo hai ke wo Zu’l-Hijjah ka chand nazar aane ke baad apne baal aur nakhun, apne jism ke kisi hisse se koi cheez na le (nikale), Is ki dalail Imam Bukhari r.h. ke alawa Muhaddiseen ki ek jamaat ki riwayat karda Hadith hai:

Umme Salama r.a. bayan karti hai ke Allah ke Rasool ﷺ ne farmaya, "Jab tum Zu’l-Hijjah ka chand dekh lo aur tum me se koi ek Qurbani karne ka irada rakhta ho to wo apne baloo aur nakhun (ke katnay) say ruk jaye.

Sunan Abu Dawood, Hadith No. 2791 ; Sahih Muslim Hadith No. 1977.

Chahe wo Qurbani khud apnay hath say zabah kare yah fir isay zabah karne aur kisi ko wakeel banaye, lekin jis ki janib se zabah kiya ja raha hai us ke haq mein mashroo nahi, kyun ke is mein koi cheez warid nahi.

Wallahu alam.

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Kya Jamaat Se Taraweeh Padhna Biddat E Hasana Hai ?

Abdur Rahman bin ‘Abdul Qari r.a. kahte hai ki Mai ek baar Ramada ki raat Umar r.a. ke sath masjid aya aur paya ki log alag alag Jamaat me padh rahe hai. Ek admi akele padh raha hai aur ek admi chote se jamat me uske piche padh raha hai. Toh Umar r.a. ne kaha ki mere Raae me ye behtar hoga ki ek Qaari ki Imamat me in sab ko jama kardu. Toh unhone sabko Ubai bin Ka’b ke piche jama karne ka apna man banaya. Fir dusri raat maine un ke sath fir gaya aur (dekha ki) log  Qirat karne wale ke piche padh rahe hai. Aur ispar Umar r.a. ne kaha, “Ye ek achi biddat hai”.

Sahih al-Bukhari, hadith- 2010.

Hamara Jawab:

Is hadith me jo biddat ka lafz istemal kiya hai Umar r.a. ne ye Lugwi maa’no me hai na ki sharai biddat. Kyu ki Umar r.a. aur Abu bakr r.a. ke khilafat me Jamaat se nahi padhi jati thi Taraweeh. Isliye unhone kaha ki ye achi bidat hai matlab ye acha naya kaam hai jo us waqt nahi ho raha tha jab tak ke Umar r.a. ne iska hukm na de diya. Aur agar ab bhi samajh me na aye to ye soche ki kya ye waqai sharai biddat thi? Ye sharai biddat kaise ho sakti hai jab ki  RasoolAllah ne apni zindagi me Jamaat se Taraweeh padhai thi. Ye rahi ahadith:

Urwa bin Zubair Radi Allahu Anhu se rivayat hai ki Ayesha radi allahu Anha ne farmaya ek baar (Ramadan ki ) aadhi raat mein Rasoollallah ﷺ masjid mein tashreef le gaye aur wahan taraweeh ki namaz padhi, sahaba Radi Allahu Anhuma bhi aapkey saath namaz mein shamil ho gaye, subah huyee to unhoney uska charcha kiya phir dusri raat mein log pahley se bhi zyada shamil ho gaye, aur Aap ﷺ ke saath namaz padhi. Dusri subah ko aur zyada charcha hua to teesri raat us sey bhi zyada log jama ho gaye , Aap ﷺ ne (us raat bhi) namaz padhi aur logo ne aapki pairwi ki, Chothi raat ko ye aalam tha ki masjid mein namaz padhney aaney walo ke liye jagah bhi baqi nahi rahi ( magar us raat Aap ﷺ Namaz ke liye bahar hi nahi aaye) bulki subah namaz ke liye tashreef laye aur jab namaz padh li to logo ki taraf mutwajja ho kar shahadat ke baad farmaya Amma baad tumharey yahan jama honey ka mujhe ilm tha lekin mujhe iska khauff hua ki ye namaz tum par farz na ho jaye aur phir tum usey ada na kar sako Aur Aap ﷺ ki wafat ke baad bhi yahi kaifiyat rahi ( log alag alag taraweeh padhte rahe ). 

Sahih Bukhari, Vol 3, hadith 2012.

Is hadith se bilkul wazeh ho jata hai ki Ye amal biddat nahi tha kyuki ye pahle hi RasoolAllah apni zindagi me ye amal kar chuke the. Biddat nayi chiz ko kahte hai jo pahle se hi kiya gaya hai usko dubara karne ko nahi.

Aur wo ek aur baat kahte hai ki RasoolAllah ne 3 din padhaya tha lekin Umar r.a. ne pura Ramadan, toh isliye ye biddat hui. Iska jawab ye hai ki Agar RasoolALlah ne koi amal kar ke chhor diya aur fir use sahabao ne kiya to use sunnat ko zinda karna kahte hai biddat karna nahi. Biddat nayi chiz ko kahte hai deen me jiska wujud na ho pahle. Aur Umar r.a. ne koi nyi chiz nahi kari thi unhone RasoolAllah ﷺ ki sunnat ko zinda kiya thi. Isse ye bhi pata chala ki agar koi murda sunnat zinda karta hai aur use Acchi Biddat kahta hai to usme koi harj nahi aur ye Umar r.a. ki sunnat hogi. Par jis chiz ka wujud hi na ho aur use biddat e hasana kahe to RasoolAllah ﷺ ne biddat ki kisme nahi batayi unhone saaf alfazo me kaha hai ki HAR BIDDAT EK GUMRAHI HAI. Ab ahle biddat chahe jitni koshish karle ‘har biddat’ ka matlab ‘har biddat’ hi hoga buri biddat ya acchi biddat nahi. Aur hame bhi koi aetraz nahi hoga agar koi murda sunnat ko zinda kare aur use biddat e hasana naam dekar us par amal karne lage. To fir ye wazeh ho gaya ki Umar r.a. ne jo ise biddat e hasana kaha hai wo ek murda sunnat ko zinda kar ke kaha hai na ki Deen me naya tarika ijaad kar ke.

Allah se dua hai ki wo hame biddat se mahfooz rakhe aur sunnat pe amal karne ki taufeek ata kare.

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Related article:- Kya Biddat e hasana Islam me jaiz hai ?

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Ye Zaruri Nahi Ki Mauze Leather Ke Ho

Arabic zuban me chamde ke moze ke liye lafz istemal hota hai Khuffayn. Aur dusra lafz Jawrabayn hai. Arabic dictionary al-Qaamoos ke mutabik jo cheez lifaafe ki tarah pao’n par pahen lien wo Joraab hai.

Khuffayn par masah karna sunnat hai aur ispar hamare muashre me koi ikhtilaf nahi hai lekin ikhtilaf Joraab par hai.

Abu Bakr ibn al-‘Arabi (Ulema, born on 468 Hijri) farmate hain: "Joraab wo cheez hai jo pao’n ko dhaa’npne ke liey Oon ki bani jaati hai, jo paao ko garam rakhne ke liye pahni jati hai."

Juraab par masah karne par sahaba ka ijma bhi hai. Ek hadith hai,

Al-Mughirah ibn Shu'bah r.a. riwayat karte hai ki RasoolAllah ﷺ ne Wuzu kiya aur Jurabo aur Juto par masah farmaya.

Sunan Abu Dawud, Kitab Al-Tahara, hadith-159; Sunan Tirmidhi, Kitab Al-Tahara, hadith-99.

Lekin ye hadith Zaif hai kyuki isme Sufyan ath-Thawri Mudallis hai aur wo An se riwayat kar rahe hai. Lekin iske sath Imam Abu Dawud aur Imam Tirmidhi ne salaf ka manhaj likh diya hai aur wo hamare liye aham hai.

Is hadith ke baad Imam Abu Dawood ka Qawl hai:

Imam Abu Dawood farmate hai ki 'Ali b. Abi Talib, Ibn Mas'ud, al-Bara' b. 'Aziz, Anas b. Malik, Abu Umamah, Sahl b. Sa'd, 'Amr b. Huriath, Umar bin Khattab aur Ibn Abbas se Juraabo par masah karna sabit hai. 

Imam Tirmidhi is hadith ke baad farmate hai, 

 "Jurabo par masah karna agarche Naalain (shoes) na ho ye ahle ilm se boht logo ka qawl hai Aur is ke kayl hai Sufyan Ath-Thawri, ibn Mubarak, Imam Shafi, Imam Ahmad aur Ishaaq. Abu Muqatil As-Samarqandi ek baar Abu Haneefa ke paas unke maraz al maut(Wafat wala marz) me gaye pas unho ne paani mangaya aur unho ne wuzu kiya is haal mein ki un par Juraab the pas unho ne (un juraabo) par masah kiya. Fir kaha: Aaj maine wo kaam kiya jo pahle kabhi nahi kiya tha, maine Juraabo par masah kiya halanki wo naalain (shoes) ke alawah hai."

Isse ye bhi pata chala ki Imam Abu Hanifa ne apne aakhri waqt me apne pichle raaye se ruju kar liya. Imam Tirmidhi ne ek shart rakhi hai ki jurab moti honi chaiye (jisse khaal na dikh sake mauje pahenne ke baad).

Ibne Qadama kehte hain ke Sahaaba Ikram ka jurabo’n par masah karne ke jawaz par ijma’a hai.

Mughnee by Ibne Qadaama, Volume-1, P332, – Mas’alaa 426.

Yahyaa al-Bakka farmate hai, maine Ibn Umar se ye suna, "Jawrabayn par masah khuffayn par masah karne jaise hai".

Al-Musannaf by Ibn Abi Shaybah, 1/173. 

Ye ek aesi sunnat hai jo aksar mar chuki hai hamare muashre me, hame is sunnat ko zinda karna hoga. Allah ham sab ko taufeek de. aameen

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Ek Qurbani Kis Kis Ke Liye Kaafi Ho Sakti Hai?

Alhamdulillah..

Bheed, bakri aur mendhe ki ek qurbani aadmi aur iske ahel wa ayaal wagaira ke liye kaafi hai.

Iski Daleel mundarja zail hadees hai ;

Ayesha r.z. bayaan karti hai ke Nabi ﷺ ne do kaale paaun, kaali aankhon wale mendhe qurbani karne ka hukm diya, aur Nabi ﷺ ne inhe farmaya, "Aye Ayesha churi lana (mujhe churi pakdao) tou maine inhe churi di inhone wo churi li aur mendha pakad kar litaya phir ise zabah kiya (zabah karne ki tayyari karne lage) aur farmaya ‘بسم الله ، اللهم تقبل من محمد ، وآل محمد ، ومن أمة محمد ثم ضحى به’ Bismillahi Allahuakbar, Aye Allah Muhammad ﷺ Aur Aale Muhammad Aur Ummat E Muhammad ﷺ Ki Janib Se Qubool Farma Aur Phir Ise Zubah Kar Diya"

Sahih Muslim : 1967.

Ata Bin Yasar Riwayat Karte Hai Ki Maine Abu Ayyub Ansari r.a. Se Pucha Ki RasoolAllah Ke Zamane Me Qurbani Kaise Hua Karti Thi? Unhone Farmaya (Ke Nabi ﷺ Ke Daur Me) Ek Shakhs Apna Aur Apne Ghar (Family) Walo Ki Taraf Se Ek Bakre Ki Qurbani Deta Tha, Wo Khate Aur Khilate The, Yaha Tak Ke Log (Zyada Qurbani Par) Faqar Karne Lage Aur Ab Ye Surat Haal Ho Gai Hai Jo Dekh Rahe Ho (Yaani Log Ek Se Zyada Qurbani Karane Lage).

Ise Imaam Tirmizi ne riwayat kiya hai aur Imaam Tirmizi r.h ne ise Hasan sahih kaha hai (Hadith no: 1505, Book of Sacrifice.), aur Allamma Albani r.h ne sahih sunan Tirmizi mei ise sahih qaraar diya hai, Dekhe Sahih Sunan Tirmizi, hadith- 1216.

Imam Tirmidhi Ne Is Hadith Ke Baad Farmaya Hai Ki Ek Ghar Ke Taraf Se Ek Qurbani Hogi Ye Qawl Imam Ahmad Ibn Hambal Aur Imam Ishaq Bin Rahawaih Ki Bhi Hai.

Abu Sarihah r.a. Riwayat Karte Hai, Sunnat Ka Tarika Malum Ho Jane Ke Baad Bhi Hamare Gharwalo Ne Hame Zyadati (Zyada Qurbani) Par Majbur Kiya, (Jab Ke Rasoolallah ﷺ Ke Zamane Me) Ye Haal Tha Ke Ek Ghar Wale Ek Ya Do Bakro Ki Qurbani Karte The. Aur Ab (Agar Ham Ek Karte Hai) To Hamare Padosi Hame Kanjus Kahte Hai.

 Sunan Ibn Majah,Vol. 4, Book 26, Hadith 3148. Classed as Sahih by Sheikh Zubair Ali Zai.

Note: Is hadith me rawi ko shak hai ki RasoolAllah ﷺ ke zamane me ek ya do qurbani hua karti thi lekin upar ki dusri hadith se pata chalta hai ki wo ek hi qurbani hua karti thi RasoolAllah ﷺ ke zamane me.

Lihaza jab koi shakhs bhed, bakri ya mendha zubha karta hai, tou wo ek hi iske aur iske ahel wa ayaal aur apne ghar walon ke janib se wo niyat kare kaafi hai, aur agar wo kuch bhi niyat na kare balke ise aam rakhe ya khaas karde tou iske aur iske ghar walon mei har wo shakhs dakhil hojayega jo arf ya loghat ke lihaaz se in alfaaz mei shamil hota hai.

Arf mei wo log ghar walon mei shamil hote hai jinki wo a'alat karta hai yani biwiyan, aulaad aur rishtedaar aur lughat mei har qaribi shamil hai iski aulaad aur iske walid ki aulaad aur baap dade ki aulaad wagaira.

Aur Oont ya gaaye ka saatwa(7th) hissa ise kafi hai jiske liye ek bakra wagaira kaafi hota hai, lihaza agar kisi ne apne aur apne ghar walon ki janib se oont ya gaye ka saatwa(7th) hissa qurbani kiya tou ye in sab ki janib se kaafi hoga isliye ke Nabi ﷺ ne hadi (yani hajj ki qurbani) mei gaye aur oont ka saatwa hissa ek bakri wagaira ke qayam muqam kiya hai, Tou is tarha qurbani mei bhi kaafi hoga kyunke isme hajj aur aam qurbani mei koi farq nahi.

Ek bakri, mendha wagaira do shakhso ya zyada ke liye kaafi nahi ke wo dono ise khareed kar qurbani kare aur isme shareek hojaye, kyunke iska kitaab wa sunnat mei koi wajood nahi milta.

Aur is tarha oont aur gaaye mei aanth ashkaas shareek nahi hosakte (lekin oont ya gaye mei saat afraad shareek ho sakte hai). Isliye ke ibadaat touqifi hote hai (yani isme koi bhi kami wa beshi nahi ki jasakti) iski kaifiyat aur kamiyat mehduda mei koi kami wa beshi nahi ho sakti, ye sawab mei shirkat ke alawa hai, kyunke sawab mei bila hasar shirkat ki nas milti hai jaisa ke bayaan bhi ho chuka hai.

Wallahu aalam.

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Haraam Kamayi Hui Daulat Se Dawat Dene Wale ki Dawat Qubul Karna

  Sawal  

Kya Haraam zarye se kamai hui Daulat wa maal se dawat dene wale ki dawat ko qubul kar liya jaye ya nahi? Islamic shariah ka kya hukm hai is muamle me?

  Jawab  

۩ Shaykh ibn Uthaymeen r.h. farmate hai:

“Kuch ulema ne kaha ki agar kisi shaks ki daulat haraam ho kyuki use haraam tarah se kamaya gaya ho, to us ka Gunah sirf us par hai jo kamata ho, us ki Dawat halal tarah se qubool karne wale par uska gunah nahi.

Ye un Daulat ke tarha nahi hai jo haraam ho khud me hi jese sharab, zabarzasti maal hadap karna aur usi tarha. Is raae ki bunyad mazbut hai kyuki Rasoolullah ﷺ Yahudi ke yaha se apne ayaal ke liye khana laate aur Yahudi aurat ka Khaibar me diya hua Dumbe ko khaye tha (Sahih al Bukhari, hadith-2617.),

aur Rasoolullah ﷺ Yahud ki dawat ko qubul kiya karte the, jab ki ye ache se pata hai ki aksar Yahud sood aur haraam maal ko khate hai (Qur'an,4:161). Shayad Rasoolullah ﷺ ke Ye Alfaaz is baat ki Tayeed me wazeh hai jo Bareerah r.a. ko diya gaya bataur sadqa, Ye Us k liye Sadqa hai aur us ke taraf se humare liye Hadiya hai (Sahih al-Bukhari 5430).”

Al-Qawl al-Mufeed ‘ala Kitaab al-Tawheed, 3/112.

۩ Shaykh ibn Uthaymeen aur wazahat se farmate hai:

“Jaha tak ke haraam ka muamla hai kyuki ye (haraam) tarike se kamaai gai hai jaise ki kisi ko dhoka dekar, ya sood ke zarye se ya jhut ke zarye se ya isi tarha, ye un ke liye haraam hai jo is tarha se (kamaai kar ke) hasil karta hai lekin ye kisi aur ke liye haraam nahi hai agar wo usse halal zarye se hasil kare. Ye is baat ki zahir hai ki Rasoolullah ﷺ Yahudiyo se karobar(deal) kiya karte the [al-Bukhaari (2165) and Muslim (1551)] jab ki wo haraam daulat aur sood khaya karte the. Ye baat zahir karti hai ki ye hasil karne ke alawa kisi aur ke liye haraam nahi hai.”

Tafseer Soorat al-Baqarah, 1/198.

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RasoolAllah ﷺ Ki Janazah Ki Namaz

Aksar Muslim ummah ke aam logo ke bich ye sawal rahta hai ki RasoolAllah ﷺ ki janazah ki namaz hui thi ya nahi. Aur jo log ye kahte hai ki unke janazeh ki namaz nahi hui thi wo un saari hadiths se boht dur aur ba-khabar hai jin hadith me darj hai ki sahabao ne RasoolAllah ﷺ ki janazah ka namaz padhi thi. 

Yahya riwayat karte hai ki unhone Malik se suna ki unhone suna ki peer (Monday) ko RasoolAllah ﷺ ki wafat hui thi aur unhe Mangal(Tuesday) ko dafan kiya gaya tha aur logo ne akele hi un ke janazeh ki namaz padhi bina kisi Imam ke.

Muwatta Malik » Book of Burials » Book 16, Hadith 27.

Hajrat Ibn Abbas r.a. riwayat karte hai 

... aur fir Log groh me aye aur RasoolAllah ﷺ ki janaze ki namaz padhi, aur jab wo padh chuke to khwateen ayi aur jab inhone padhna khatm kar diya tab bachhe aye aur kisi ne is namaz ki imamat nahi karayi.

Sunan Ibn Majah,  Chapters Regarding Funerals,  Hadith 1628.

Imam Tirmidhi  al-Shamaa’il (p. 338) me riwayat karte hai,

"Rasool Allah ﷺ ka intqal 12^th Rabee’ al-Awwal 11 AH me hua tha suraj ke sabse unche mukam(zenith) ke guzarne ke baad aur Madeena ke saare logo ke janazeh ki namaz padhne ke baad unhe Mangal(Tuesday) wali raat ko dafan kiya tha.  Abu Bakr al-Siddeeq (r.z.) ne kaha: Kuch log andar aye aur Takbeer kaha aur Janazah ki namaz padhi aur duae mangi, fir wo waha se chale gaye jab tak ke baaki log andar aa gaye.

(Sheikh Albani ne ise sahih karar diya hai).

Allah se dua hai ki wo ham logo ko haq talaash kar ke us par amal karne ki taufeek ata kare. aameen.

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Alcohal Mili Hui Dawa

Sawal: Aisi Adwiyat(Dawai) ka kya hukm hai jisme Alcohol ki kuch miqdaar payi jaaty hai?

Alhmdulillah..

Pahla: Dawa ko alcohol yaani sharaab ke sath milana jayez nahi hai, kyunke sharab ko baha kar zaa'e kar dena zaroory hai.

Abu sa'eed r.z. kahte hai, "Hamare paas ek yateem bacche ki sharab thy, Aur jis waqt surah ma'idah ki aayat (sharab ki hurmat ke baare me) Nazil hui to maine Rasool ﷺ se istefsaar kia, aur ye bhi batlaya ke wo kisi yateem ki hai, to Aap ﷺ ne farmaya: Ise bhi undael (bahaa) do.

Tirmizi hadith-1263. Sheikh Albani ne ise Sahih Tirmizi me sahih qaraar diya hai.

Dusra: Agar dawa ko alcohol me mila diya gaya ho, aur is alcohol ki miqdaar itny zyada ho ke dawa nasha aawar ban jaye to ye sharab hai, Jise peena haram hai, Aur agar alcohol ki miqdaar boht hi thodi hai ke is se nasha na chade to fir is dawa ka istemaal jayez hai.

Fatawa Al Lajnah Ad Daa'imah (22/110) me hai ke: "Nasha awar alcohol ko Dawa me shamil karna jayez nahi hai, aur agar Dawai me alcohol ko shamil kar diya gaya hai, aur zyada miqdaar me ye adwiyaat istemaal karne se nasha aata ho to aisy adwiyaat ka nusqa likh kar dena aur inhe istemal karna dono najayez hai, Chahe iski miqdaar thody ho ya zyada, Aur agar bhut zyada miqdaar me in adwiyaat ke istemal par bhi nasha nahi aata to aisy adwiyaat ka nusqa likh kar dena istemal karna jayez hai." End Quote.

Shaikh Ibn e Uthaimeen r.h. kahte hai: "Kuch Dawa me alcohol paya jata hai, To agar is dawa ke istemal se insaan ko nasha chadhe to is dawa ka istemaal haraam hoga, aur agar is ka asar wazeh na ho, balke alcohol ko dawa mehfooz banane ke liye istemal kiya jaye to aisy surat me koi harj nahi, Kyun ke alcohol ka is me koi asar nahi hai."

Liqa'at al baab al maftooh ( 3/231).

WALLAHU ALAM.

Allah se dua hai ki hame halal shifa ata kare. aameen.

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Nakhun(Nails) Tarashne Ke Baad Dafan Karna

Sawal:

Kya ye sahih hai ke nakhun tarashne ke baad fenkna haram hai aur kya inhe dafan karna zarury hai?

Jawab:- Nakhun tarashna mashru hai Kyunki nakun tarashna fitrati qhaslat me shamil hota hai aur tarashne ke baad inhe fenkne me koi harj nahi. Aur inhe dafan karna zarory nahi hai. Aur agar wo ise kude-daan (dustbin) me fenk de, ya phir dafan karde to isme koi harj nahi. (fatawa al-lajnah Ad-Daimah Li Buhuth Al-Ilmiyah wal Ifta (5/174).

Aksar hamare India, Pakistan aur inse jude hue mulko me paya jata hai ki nails ya baal ko sirf dafan karna chaiye ise aese hi kahi bhi nai fenkna chaiye. Aur kuch log ye bhi kahte hai ki Magrib ke baad ye chize na kati jaye. Ye mahez ek galat fehmi hai. Deen e Islam me aesa kuch nahi hai. Lekin agar ye dar ho ke ye nakhun ya baal jadugaron ke hatte chadh jayenge to fir inhe waha fenke ya dafan kare jaha se ye unke hath na lage.

(Wallahu alam)

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Kya Gair-Muslims ko Qurbani ka gosht de sakte hai?

Gair-Muslims ko Qurbani ke gosht dene me koi burai nahi hai, khas kar jab wo apka rishtedar ya padosi ya koi gareeb ho siwae unko jo musalmano se jang karte ho. Ye baat is ayat se pata chalti hai:

۩ 'Jin logon ne tum se Deen kay bare me ladayi nahi lari aur tumhe jila watan nahi kiya unn kay sath salook-o-ehsan karney aur munsifana bhalay bartao karney say Allah Taalaa tumhe nahi rokta balke Allah Taalaa to insaf karne walo se mohabbat karta hai.'

Surah Mumtahinah ﴾60﴿, ayat- 8.

Unlogo ko Qurbani ka gosht dena unke saath insaf karna aur unse silahrahmi ke pashemanzar me aata hai jiski Allah ne hame ijazat di hai.

۩ Mujaahid riwayat karte hai ki ek bheda (sheep) Abdullah ibn Amr ke liye qurban kiya tha unke pariwar ke ek shaks ne, aur jab wo(Abdullah ibn Amr) aye, unhone farmaya: Kya tumne in maise kuch hamare Yahudi padosi ko diya, Kya tumne in maise kuch hamare Yahudi padosi ko diya? Kyuki maine RasoolAllah ﷺ se ye farmate hue suna hai ki, "Jibreel musalsal mujhe padosio se silahrahmi karne ki nasihat karte rahe yaha tak ki mujhe laga ki kahi wo padosio ko waaris na bana de."

Jamia Tirmizi, hadees-1943. Ise Darussalaam ne sahih karaar diya hai.

۩ Shaykh ibn Baaz farmate hai,

'Kafiro ke sawal se jo ham se jang nahi kar rahe hai jaise wo jise Musalamano ne hifazat ka jimma liya hai ya wo jo Musalmano ke hukumat me rahte hai, unhe Qurbani ka gosht aur dusre tarha ke sadqe de sakte hai.'

Majmoo Faaawa Ibn Baaz (18/48).

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Hajj E Akbar Ke Mutallik Galat Fahmi

hi  -

Aksar logo me ye baat payi jati hai ke agar hajj jumah ke din ajae to uska ajar wa sawab badh jaata hai Aur is hajj ko hajj e akbar kaha jata hai.

Ye ek aisy baat hai jiski hame koi daleel na to Allah ki kitab me milty hai aur na hi Rasool ﷺ ki taalimaat me, Aur na hi sahaba r.z. anhum ajmayeen ke haan, Aur na hi ek lambe arse tak unke saath guzarne walo ke haan. 

Allah ne Hajj ka zikr kisi bade ya chote ya'ni hajj e akbar ya hajj e asgar ki tafreeq(farq) ke baghair hi farmaya hai. Ya'ni isko hajj e akbar hy farmaya hai Jaisa ke

وَ أَذَانٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى النَّاسِ يَومَ الحَجِّ الأَكبَرِ

ALLAH AUR USKE RASOOL KI TARAF SE TAMAAM LOGO ki TARAF HAJJ E AKBAR KI TARAF AILAAN HAI.

(Surah tauba.9./ayat 3).

Sahih al Bukhari, Muslim, Tirmizi aur Abu da'ood ki hadees ke mutabiq Hajj e akbar ka din 10 zil hajjah ko kaha jaata hai.

Aur isliye kaha jata hai ke is din hajj ke sab se zyada aur ehem manasik adaa kiye jaate hai. Abu da'ood ki hadees:

Hazrat Ibn e Umar r.z. bayan karte hai ke:

RasoolAllah ﷺ ne jis saal hajj kiya us hajj me Aap yaumun'nahar(qurbani) wale din khade hue

Aur farmaya: "Ye kounsa din hai"?

Sahaba ne arz kia: Qurbani ka din.

Rasool ﷺ ne farmaya, “Ye Hajj e Akbar ka din hai.”

(Abu dawud, kitab ul manasik, hadith-1947).

Aur Rasool ﷺ ne ye bataya ke qurbani karne ke dino me se pehla din Ya'ni Eid ul Azha wala din HAJJ E AKBAR hai. Jaisa ke Abdullah bin Umar r.z. se riwayat hai ke Jis saal Rasool ﷺ ne hajj adaa farmaya to us hajj me,qurbani wale din(10zil hajj) jumraat (shaitaano ko pathar marne ke muqamat) ke darmiyan khade hokar Rasool ﷺ ne irshad farmaya:

ہذا یَومُ الحَجِّ الأَکبَرِ

Ye aaj ka din hi Hajj e Akbar wala din hai. Aur Nabi ﷺ ne farmana shuru kardiya

اللَّہُمَّ اشہَد

"Aye allah gawah rehna". Aur logo ko al wada kiya toh logo ne kaha ye hajj ul wida hai (Yani ruqsati wala akhri hajj hai).

(Sahih al Bukhari, hadith-1655,kitab ul hajj/baab.131)

Ho sakta hai ke koi ye khayal kare ke Is ayaat aur hadees me ye kahi nahi ke us din jumah na tha, To iska jawab ye hai ke

Agar us din jumah hota, Ya jumah ke din ko hajj e akbar samjha jana maqsood hota To iske baare me sahaba r.z. aur taba'en ki taraf se hame zarur koi sahih sabit shudah khabar milty. Jab ke aisa nahi hai, Aur jo khabar waha se milty hai wo is mandarje bil hadees ke mutabiq hai. Jaisa Abu Huraira r.z. se riwayat hai ke

بَعَثَنِي أبو بَكرٍ رضي الله عنه فِيمَن يُؤَذِّنُ يوم النَّحرِ بِمِنًى لَا يَحُجُّ بَعدَ العَامِ مُشرِكٌ ولا يَطُوفُ بِالبَيتِ عُريَانٌ وَيَومُ الحَجِّ الأَكبَرِ يَومُ النَّحرِ وَإِنَّمَا قِيلَ الأَكبَرُ من أَجلِ قَولِ الناس الحَجُّ الأَصغَر-

Abu Bakar siddeeq r.z. ne mujhe yaumun'nahar (Yani 10zil hajj qurbani karne wale din) In logo ke sath bheja jo mina me ye ailaan kare ke Is saal ke baad koi mushrik hajj na karega Aur na hi koi nanga ho kar kabe ka tawaaf karega. Aur hajj e akbar yahi yaumun'nahar (Yani qurbani karne wala din)hai. Aur isko akbar isliye kaha gaya hai ke log hajj e asgar kaha karte the

Sahih al Bukhari, hadees- 3002, Sahih Muslim 1347, Kitab bul hajj/baab78)

Us zamane me awaam Umrah ko hajj e asgar kaha karte the. Is liye bhi umrah se mumtaz karne ke liye Hajj ko hajj e akbar kaha gaya hai, Jaisa ke Imaam Timizi r.h. is hadees ke tahat is baat ka izhar karte hai. Awaam me jo baat mashoor hai ke jo hajj jumah wale din aaye wo Hajj e Akbar hai. Ye logo ki failai hui baat hai, Quran wa hadees aur sahaba se kahi sabit nahi. Is liye isse bachna chahiye. 

Iske alawa kutubut tafseer aur hadees me sahaba r.z. anhum Tabaeen, tabe tabaeen Ke bhut se aqwaal mayassir hai Jo yehi sabit karte hai ke Yaumun'nahar yani qurbani wale din, eid ke din ko hi hajj e akbar kaha jata tha, Samjha jata tha. Iske alawa koi aur din hajj e akbar na tha. Aur jo kuch us waqt Deen na tha wo baad me kisi surat Deen nahi ho sakta Kyunke us waqt Allah ne Deen mukammil farma diya tha. Jis me kisi bhi tabdeeli ki koi bhi gunjaish nahi.

Allah hame Deen ki sahih samajh ata kare. aameen.

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Kin Kin Logo Se Parda Karna Zaruri Hai?

Aurat apne mahram mardo se parda nahi karegi aur aurat ka mahram wo hota hain jisse hamesha ke liye nikah haraam ho, hurmat nikah ke teen asbab hain:-

1. Qarabat dari

2. Dudh ka rista

3. Silsilayi taluq

۞ Nasbi Mahram:

Qarabat dari ki wajah se mahram ki tafsil hasbe zail hai:-

1- Aaba wa Ajdad: Aurto ke baap, unke ajdad uper tak, in main dada aur nana sab shamil hain.

2- Bete: Aurto ke bete, unmain bete, pote, nawase wagera.

3-Aurto ke bhai: Unmain haqiqi bhai, baap ki taraf se aur maa ki taraf se tamam bhai shamil hain.

4- Bhanje aur bhatije: In main bhai ke bete, bahen ke bete, aur unki nasal shamil hain.

5- Chacha aur mamu: Ye dono bhi nasbi mahram mai shamil hain, inhe walidain ka qayam maqam hi samjha jata hain, baaz dafa chacha ko bhi walid kah diya jata hain.

Razai mahram: Isse wo murad hain jo raza'at yani dudh ki wajah se mahram ban jate hain. Hadis mai se ki Allah tala ne raza'at se bhi un risto ko haraam kiya hain jinhe nasb ki wajah se haraam kiya hain.

( Munsad Imam Ahmad, safa 131 jild 1).

Jis tarha nasbi mahram ke samne aurat ka parda na karna jaiz hain usi tarha raza'at ki wajah se mahram banne wale sakhsh ke samne aurat ka parda na karna mubah hain yani aurat ke razai bhai, razai walid, razai chacha se parda karna zaruri nahi chunache Hazrat Aayesha razi allahu anha se riwayat hain ki unke razai chacha aflah, aaye aur andar aane ki izazat talab ki toh maine unhe izazat na di balki unse parda kar liya jab Rasul Allah ﷺ ko iska ilm hua toh Aap ﷺ ne farmaya usse parda na karo isliye ki raza'at se bhi wohi hurmat sabit hoti hain jo nasab se sabit hoti hai.

(Sahih Muslim, hadith- 1445).

Jis tarah nasbi mehram ke samne aurat ko parda na karna jayez hai is tarah raza'at ki wajah se Mehram banne wale shaqs ke samne bhi iske liye pardah na karna mubah hai Ya'ni aurat ke razai bhai, Razai walid aur razai chacha se pardah karna zaruri nahi hai. Chunanche Hazrat Ayesha r.a. se riwayat hai ke inke razai chacha, iflah aae Aur andar aane ki ijazat talab ki to maine inhe ijazat na di balke inse padah karliya, Jab Rasool ﷺ ko iska ilm hua to Aap ﷺ ne farmaya is se pardah na karo is liye ke raza'at se bhi wahi hurmat sabit hoty hai jo nasb ki wajah se sabit hoty hai. (Sahih Muslim, al raza'a:1445).

Is hadis ke mutabik aurat ke razai mahram bhi nasbi mahram ki tarha hain lihaza razai mahram se parda karne ki zarurt nahi.

۞ Sasurali Mahram:

Aurat ke sasurali mahram se murad wo riste hai jinse shadi ki wajah se abdi taur par nikha haraam ho jata hain jaisa ki sasur aur uska beta ya damad wagera walid ki biwi ke liye mahram musaharat wo beta hoga jo uski dusri biwi se ho. Surah Noor ki ayat-31 me Allah tala ne sasur aur khawind ke beto ko shadi ki wajah se mahram qarar diya hain aur unhe baapo aur beto ke saath zikar kiya hain aur unse parda na hone ke huqum main barabar qarar diya hai. Mazkurah Mehram ristedaro ke alawa jitne bhi ristedar hain unse aurat ko parda karna chahiye khwa wo chacha, fufiyo, khala aur mamuo ke bete hi kyu na ho, isi tarha khawind ke chacha aur mamu se bhi biwi ko parda karna chahiye kyuki wo uske khawind ke chacha aur mamu hain uske nahi. (wa Allahu alam).

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Related : Aurat Ka Kin Logo Se Parda Na Karna Jaiz Hai ?

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Witr Ke Baad Ke Nawafil- Ek Ilmi Baat

۩ Agarche baaz riwayaat me witr ko Raat ki aakhri namaz qarar diya gaya hai Jaisa ke Hazrat Ibn e Umar r.a. se marwi hai ke Rasool ﷺ ne farmaya, “Witr ko apni Raat ki aakhri namaz banao.”

Sahih al Bukhari, kitab al witr ﴾14﴿, hadith- 998.

Lekin darj zel sahih hadeeth se maloom hota hai ke ye hukm mahez istehjaab ke liye hai matlab mustahab hai lekin farz nahi hai aur Aap ﷺ Witr ke baad bhi do rakaat ada farma liya karte the.

۩ Hazrat Umm e Salma ra. se marwi hai ke “Rasool ﷺ Witr ke baad 2 rakaatein padha karte the.”

Tirmidhi, hadith- 292, Sunan Ibn Majah, hadith- 1195.

Is liye agar koi shakhs Witr padh kar sojaye phir ke pichle peher uth kar Nawafil ada kare to wo aakhir me dubaara Witr nahi padhega kyu ki Hazrat Talq ibn Ali se marwi hai ke Rasool ﷺ ne farmaya, "Ek raat me do Witr nahi hai".

Tirmidhi, hadith- 470, Sunan Abu Dawood, hadith- 1439, Sanad Sahih.

۩ Imam Ahmed, Imam Shafaee, Imam Maalik, Imam Suri, Imam Ibn e Mubarak Aur Imam Ibn e Hazam ka yahi waqf hai aur yahi raajeh aur hai.

Tohfa al hauzi # 588/2, neel ul awtaar # 259/2, almahli bil aathaar # 91/2.

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RELATED ARTICLES:

۩ TAHAJJUD PADHNE KA TARIKA - https://www.iqrakitab.com/2017/12/tahajjud-aur-witr-padhne-ka-tareeka.html

۩ WITR PADHNE KA TAFSEELI TARIKA - https://www.iqrakitab.com/2017/12/witr-padhne-ka-nabawi-tarika.html

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Kabr Par Phool Rakhne Ke Ahkaam

Allah pak Quran me farmate hai

..Aur hamne yeh kitab nazil farmaee hai jiss mein her cheez ka shafi biyan hai aur hidayat aur rehmat aur khuskhabri hai musalmanon kay liye.

(al Israa :89)

Mohammad ﷺ ne farmaya ki Meri sunnat aur khulfa rashidin ki sunnat ko daanto ki mazbuti se pakde rahna aur har nayi chiz jo deen me nikali jaye usse bachna kyuki har nai chiz ek gumrahi hai.

[Musnad Ahmad (4/126) and at-Tirmidhee (2676).

Kuch Muslims ka aqidah hai ki wo kabr par phool rakhte hai aur wo is amal ko murdo ke liye faydemand samajhte hai. Asal me ye ahkaam na to kitab e hidayat me hai aur na hi sunnat e Rasool me. Kabr par phool rakhna Deen me nayi chiz hai.

Ayesha r.a. riwayat karti hai ki Mohammad s.a.w. ne farmaya ki Jisne hamare is deen me kuch aisi baat shamil ki jo usme se nai hai to wo mardud hai.

Sahih al bukhari, had-2697. Sahih Muslim, had-1718.

Kuch log apne is amal ki himayat karne ke liye ek hadith pesh karte hai:

Ibn Abbas r.a. riwayat kahte hai: RasoolALlah ﷺ do kabr se guzre aur farmaya."In dono ko saza ho rahi hai lekin us chiz ke liye nahi jisse bachna mushkil tha. Un maise ek ko saza isliye ho rahi hai kyuki wo peshab ke katro se(apne jism aur kapde) ki hifazat nahi karta tha. Aur dusra shaks logo me galat baate failata tha." Fir unhone ek Taazi Khazur ke patte ki daal liya aur usko do bhag me takseem kar diya aur use do kabro se har ek par ek tukda rakh diya. Unlogo ne farmaya:"Ae RasoolAllah apne ye  kyu kiya? 

RasoolAllah ne farmaya: "Shayad ye azaab kam ho jaye jab tak ye sukhi nahi hoti".

[al-Bukhaari (218) and Muslim (292)]

Ab jo log ye hadith pesh karte hai un ke ilm ke liye bata du ki jo amal RasoolAllah ﷺ ne kiya wo do tarha ke hote hai. Ek wo amal jo sare muslims ko amal karne ke liye hoti hai aur dusra wo amal jo khas RasoolALlah ke liye hoti hai jise mojzah kahte hai. To ye amal mojzah hai kyuki na hi RasoolAllah ne apne sahabi ko ye amal karne ka hukm diya aur na hi ye amal kisi sahaba ne kiya. Agar ye amal mojzah nahi hota to sahaba bhi kasrat se ya amal karte par haqiqat me aesa kuch nahi hai. Ab sahih hadiths me ek aur riwayat hai ki RasoolAllah  ﷺ ne chand ko ungli ke ishare se do tukde kiye to kya ummat e mohammadi ko bhi chand ko ungli ke ishare se do tukde karne ki koshish karni chaiye???? Ye bilkul hi aql ke khilaf hai aur sath-sath islami shariah ke khilaf bhi hai.

Dusri baat RasoolAllah ne hame kabr ki ziyarat ka tarika sikhaya hai lekin un ke tarike me is amal ka zara bhi zikr nahi hai.

Shaykh Ibn Baaz farmate hai:

Ye(amal) Islam me mashru nahi hai, balki ye biddat hai. Kyuki RasoolAllah ﷺ ne wo daal sirf un do kabro par hi rakha jinke aazaab ka unhe ittela diya gaya tha; unhone ye daal un do kabro ke alawa kisi aur kabr par nahi rakha. Aur Isse hame ye pata chalta hai ki ye kabr par rakhne ki ijazat nahi hai kyuki RasoolALlah ﷺ ne farmaya: " Jisne hamare is Deen me koi aisi baat shamil ki jo is maise nahi hai to wo mardud hai. Aur Sahih Muslim me bhi riwayat kiya gaya tha ki Agar koi shaks koi aesa amal karta hai jo is(Deen) maise nahi hai to wo mardud hai."

Isi tarha Kabro par likhna ya kabro par phool rakhne ki ijazat nahi hai isi do hadith ki wajeh se jo upar bayan ki gai hai, aur kyuki RasoolAllah ne kabro ka pakka karwana, un ke upar imarat banwana, un ke upar baithna aur un ke upar likhna mana farmaya tha.

Majallat al-Buhooth al-Islamiyyah, 68/50.

JO chiz pe amal karna hai hame RasoolAllah  ﷺ ne bata diya hai. Agar Kabr ke upar phool rakhne me bhi koi sawab ya fayda hota to RasoolAllah  ﷺ hame zarur bata kar jate. Unhone nauzbillah ummat se koi baat chupai nahi hai.

Mohammad ﷺ ne farmaya: ”Maine tumhare paas kuch nahin chhora jo tumhe Allah ke aur kareeb le aye siwaaye jo maine tumhe hukm kiya hai.”

[Reported by at-Tabaraani, authentic, refer to Asl Sifatis-Salaati n-Nabee, vol. 3, p. 942][Musnad Ahmad, Silsilah Sahiha 1803, Sahih by Albani].

Note:-  Ye saare ahkaam sirf us masle me hai jab ek shaks kabr par phool dalne ko Deen ka hissa samjhe. Agar koi ise Deen ka hissa na samajh kar kar raha ho ya fir sirf mayyat ki muhabbat me kar raha ho (bagair Deen ka hissa samjhe) to us par ye ahkaam nahi lagte na hi uske is amal ko biddat kaha jayega. Lekin is baat ko dhyan me rakhe ki phool dalna ziyarat e kabr ka hissa nahi nahi, Ye khud Mufti Akmal kahte hai jo barelwi fikr se talluq rakhte hai (Daleel) .

Wallahu alam.

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Prepared by:- Faisal Khan.

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Musafa Ek Hath Se Ya Do Hath Se?

Sahih Hadeeso ki roshni me dono tariko se musafa karna sahih hai. Hame dono tariko se musafa karne ki dalail milte hai. Imam Bukhari r.h. ka bhi yahi aqida tha.

Sab se pahle hum do haath se musafa karne ke talluq se janne ki koshish karte hain. Main yaha Imam Bukhari r.h. ka tarz-e-istadlal bayan karta hoon.

Imam Bukhari r.h. ne pahle ek baab bandha- "بَابُ المُصَافَحَةِ" yani Musafa ka bayan. Is me Imam Bukhari r.h. ne teen (3) hadeese naqal ki.
Phir is ke baad ek aur baab bandha- "بَابُ الأَخْذِ بِاليَدَيْنِ"  yani 2 haath se pakadane ka bayan. Dusre baab ke saath hi Imam Bukhari r.h. ne salaf ka ek amal bayan kiya aur kaha,

وَصَافَحَ حَمَّادُ بْنُ زَيْدٍ، ابْنَ المُبَارَكِ بِيَدَيْهِ

"Hammad bin Zaid r.h. ne Ibne Mubarak r.h. se 2 haathao se Musafa kiya."

Fir is ke baad Imam Bukhari r.h. ne ye hadith naqal ki hai,

حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سَيْفٌ، قَالَ سَمِعْتُ مُجَاهِدًا، يَقُولُ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ سَخْبَرَةَ أَبُو مَعْمَرٍ، قَالَ سَمِعْتُ ابْنَ مَسْعُودٍ، يَقُولُ عَلَّمَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم وَكَفِّي بَيْنَ كَفَّيْهِ التَّشَهُّدَ، كَمَا يُعَلِّمُنِي السُّورَةَ مِنَ الْقُرْآنِ

Ibn Maso’od r.a. kahte hain, RasoolAllah ﷺ ne mujhe Tashahhud sikhaya, uss waqt mera haath Ap ﷺ ke hateliyo ke darmiyan tha.

Sahih al Bukhari, Hadith- 6265.

Ab aayiye ek Haath se musafa ko samajhne ki koshish karte hain. Ek haath se musafa ke kayi dalail hai. Imam Bukhari Hadeese likhne se pahle apne baab ke baad ek waqya naqal karte hai,

۩- وَقَالَ كَعْبُ بْنُ مَالِكٍ دَخَلْتُ الْمَسْجِدَ، فَإِذَا بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَامَ إِلَيَّ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ يُهَرْوِلُ، حَتَّى صَافَحَنِي وَهَنَّأَنِي - 

 Kaab bin Malik r.a. riwayat karte hai ki Mai Masjid me aya, waha par maine RasoolAllah ﷺ ko dekha. Isi beech Talhah bin ‘Ubaid r.a. uth kar mere paas aye, mujhse hath milaya aur mujhe mubarakbaad di.

Note: Upar ki hadith me Hath ka zikr hai Hatho ka nahi. To isse muraad ek hath hoga. 

۩- عَبْدَ اللَّهِ بْنَ هِشَامٍ، قَالَ: «كُنَّا مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَهُوَ آخِذٌ بِيَدِ عُمَرَ بْنِ الخَطَّابِ- 

Abdullah bin Hisham r.a. ne kaha, Hum Allah ke Nabi ﷺ ke saath the, aur wo Umar bin khattab r.a. ko (musafa ke darmiyan) Ek haath se pakde huwa the.

Sahih al Bukhari, Hadith-6264 .

Is haidth ko Imam Bukhari r.h. ne musafa ke baab me naqal kiya hai.

Isi tarah ek hadith mein ek haath se musafa karne ke talluq se is tarah aaya hai,

إذا لقي المسلم أخاه المسلم، فأخذ بيده فصافحه، تناثرت خطاياهما من بين أصابعهما كما يتناثر ورق الشجر بالشتاء

Tarjuma:

Aap ﷺ ne farmaya, Jab ek Musalman apne Musalman bhai se mulaqat karta hai aur us ka ek haath pakadata hai aur musafa karta hai to in dono ki ungaliyaun ke darmiyan se gunah iss tarah jhadte hai jiss tarah sakt garmi ke din sookhe darakht se patte jhadate hain.

Al Mu’ajjamul kabeer lil Tabrani, Hadith-6150, Musnad ImamAhmad, 4/289.

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Aur Allah sab se behtar janta hai. Allah hame is sunnat par amal karne ki taufeek de. aameen.

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Gumbad-e-khizra - Iske Ahkaam Aur Isko Tabah Na Karne Ki Wajah

RasoolAllah ﷺ ke kabr ke upar bani hui imarat ko GUMBAD-E-KHIZRA kahte hai. Ye Gumbad saatwi (7wi) sadi me banai gayi thi. Is gumbad ko badshah al-Zaahir al-Mansoor Qalawoon al-Saalihi ne 678 AH me banai thi. Aur sabse pahle ye lakdi ke rang ka tha, fir ye safed rang ka hua aur fir nila aur fir ye sabz(green) rang ka hua aur ab tak wo isi rang ka hi hai.

۞ IS GUMBAD KE AHKAAM:

Ulema e kiraam maazi aur jadeed dono me is Gumbad ko banane me aur isko rangne ki tankeed(criticize) karte hai. Is sabki wajeh yahi hai ki kahi ye shirk ke darwaze na khol de.

Hafiz al-San'aani (raheemaullah) Ta-theer al-I’tiqaad me kahte hai:

"فإن قلت : هذا قبرُ الرسولِ صلى اللهُ عليه وسلم قد عُمرت عليه قبةٌ عظيمةٌ انفقت فيها الأموالُ . قلتُ : هذا جهلٌ عظيمٌ بحقيقةِ الحالِ ، فإن هذه القبةَ ليس بناؤها منهُ صلى اللهُ عليه وسلم ، ولا من أصحابهِ ، ولا من تابعيهم ، ولا من تابعِ التابعين ، ولا علماء الأمةِ وأئمة ملتهِ ، بل هذه القبةُ المعمولةُ على قبرهِ صلى اللهُ عليه وسلم من أبنيةِ بعضِ ملوكِ مصر المتأخرين ، وهو قلاوون الصالحي المعروف بالملكِ المنصورِ في سنةِ ثمانٍ وسبعين وست مئة ، ذكرهُ في " تحقيقِ النصرةِ بتلخيصِ معالمِ دارِ الهجرةِ " ، فهذه أمورٌ دولية لا دليليةٌ -

"Agar ap kahte hai ki ek azeem gumbad ko banaya gaya tha RasoolAllah ki kabr ke upar kafi paise lagate hue to mai ye kahta hu ki ye soorat e haal ki boht badi jahilyat hai, kyuki ye Gumbad RasoolAllah ne nahi banaya tha na hi sahabao ne aur na hi jinhone unki pairwi ki thi aur na hi tabaeen ki pairwi karne walo ne aur na hi Ummah ke Ulemao ne ya fir Imamo ne. Balki RasoolALlah ke kabr ke upar ke gumbad ko Egypt ke baadshah ke hukm pe banaya gaya tha, jo baad me aye the jinka naam Sultan Qalawoon al-Saalihi tha aur inko Mansoor ke Baadshah ke naam se bhi jana jata tha, 678 AH me. Aur inka zikr Tahqeeq al-Nasrah bi Talkhees Ma’aalim Dar al-Hijrah me bhi kiya gaya tha. Ye sari chize Mulk ke hukm se kiya gaya tha na ki Sharai dalail se.   End quote.

Standing Committee ke Ulema farmate hai: 

“Aisa kahi se bhi saabit nahi hai ki Aap ﷺ ke qabr par gumbad banayi gayi thi, jo Allah ke Auliya aur nek bando ki qabar ke upar gumbad banane ka bahana karte hai, kyuki ye aap ﷺ ki hidayat nahi hai ki unke qabr par gumbad banayi jaye aur yeh gumbad kisi sahaba, taabaeen, ya hidayat wale Imaam jo ke ibtidai zamane ke the unlogo ne ne nahi banayi thi jinlogo ki acchai ki gawahi khud RasoolAllah ne di thi. Balki yeh biddati log ne kiya tha. Aur aap ﷺ ne kaha ki jo bhi Hamare muamlat me koi aisi baat shamil kare jo is maise nahi hai to woh namanzur hai...aur yeh bhi sabit hua hai ki Ali r.a. ne  Abu’l-Hayaaj se kaha ki kya mai tumhe usi maksad ke liye na bheju jaise ki aap ﷺ ne mujhe bheja hai ki har tasveer mita do aur har unchi qabar ko barabar krdo (rawaah Muslim). Aur yeh kahi se bhi sabit nahi hai ki aap ﷺ ne qabar par gumbad banayi thi aur na hi Maaroof Imam se ye sabit hai. Balki jo sabit hai wo ye batati hai ki ye amal galat hai. aur kisi Muslim ko bhi biddatio ki kisi amal se tal-luk nahi rakhna chaiye jinhone RasoolAllah ke kabr ke upar gumbad banayi thi.” End quote.

Shaykh ‘Abd al-‘Azzez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.

Fataawa al-Lajnah al-Daa’imah (2/264, 265).

۩ Jabir r.a. riwayat karte hai ki Nabi ﷺ ne kabro par baithna, kabr ka PAKKA karwana aur kabr par imarat banwana mana farmaya tha.

Sahih Muslim, kitab al Janaaez, hadees-2245.

۩ Abu'l-Hayyaj al-Asadi r.a. ne kaha ki Ali r.a. ne unko kaha ki kya mai tumhe usi maqsad ke liye na bheju jis maqsad ke tahet RasoolAllah ﷺ ne mujhe bheja tha. (Wo ye hai) ki tum kisi tasweer ko na chorna magar use mita dena ya kisi unchi kabr ko na chorna magar use (zameen ke) barabar kar dena.

Sahih Muslim: kitab al Janaaez, hadees- 2243.

۩ Ayesha r.a. kahti hai ke jab Nabi ﷺ bimaar pad gaye toh Aap ﷺ ki baaz biwion (umme Salma aur umme Habiba) ne ek Girje ka zikr kya jise unhone Habsha me dekha tha jis ka naam Mariya tha. Umm Salma aur Umm habiba r.a. dono Habsha ke mulk me gayi thi. Unhone iski khubsurti aur is me rakhi hui tasveer ka bhi zikr kiya. Is par aa huzoor ﷺ ne sar mubarak utha kar farmaya, 'Yeh woh log hai ke jab un mein koi nek shakhs mar jata to uski kabr par ibadatgaah bana lete aur fir uski Tasveer usme rakh dete the, Allah ke nazdeek ye log saare makhluk me bad-tareen (bure) makhluk hai.'

Sahih al Bukhari, kitab al Janaaez, hadees- 1341.

۞ IS GUMBAD KO TABAH NA KARNE KI WAZAH:

Gumbad e khizra ko tabah na karne ki wajah Fitna ko dur karna hai. Matlab isko tabah karne se fitne paida ho sakte hai. Aur ye dar hai ki agar isko tabah kiya gaya to Muslim Ummah ke aam logo aur jahilo me afra-tafri aajayegi. Badkismati se kuch aam logo ne jo is gumbad ko izzat dena shuru kar diya hai wo gumrah ulemao aur biddati Imamo ki kayadat(leadership) ke wajah se hai. In hi logo ki wajeh se aam logo ke dilo me in do mukaddas jagah, is jagah ke logo ke aqida aur manhaj ke khilaf soch hai. In logo ki soch hai ki is jagah ke logo ka aqida aur manhaj sahi nahi hai aur jo wo karte hai wo galat hai wo kyu na Quran wa sunnah se sabit hi ho.

Aur is tarha ka fitna dur karna bilkul sunnat se sabit hai,

۩ Hazrat Ayesha siddiqa r.a. ne bayan kiya ke maine RasoolAllah ﷺ se pucha ke kya Hateem (Kabah ke pas ki gol diwar) bhi baitullah me dakhil tha?

Aap ﷺ ne farmaya ke Haan! . Fir maine pucha ke logon ne isey Kabe mein kyun nahin shaamil kiya? Aap ﷺ ne jawab diya ke Tumhari qaum ke paas kharch ki kami pad gai thi. Fir maine pucha ki ye darwaza kyu uncha banaya? Aap ﷺ ne farmaya ke ye bhi tumhari hi qaum ne kiya takay jise chahein andar aane dein aur jise chahein rok dein. Agar tumhari qaum ki jahiliyat ka zamana taaza taaza na hota aur mujhe iska khauf na hota ke un k dil bigad jayenge to us Hateem ko bhi mai Kabe mein shamil kar deta aur kaba ka darwaza zameen ke barabar kar deta.

Sahih al-Bukhari, Kitabul Hajj, Book 25, Hadith-1584.

Khair.. Islamic shariah waazeh hai is baat se. Aur gumbad e khijra nahi tabah kiya gaya hai iska matlab ye nahi ki kabr ke upar imarat banwana jayz hai. Kyuki Islam ko janne ke liye Quran wa sunnah ko dekhna chaiye na ki Musalmano ko.

۩ Shaykh Saalih al-‘Uthaymeen (raheemaullah) farmate hai:

“Agar ye gumbad 8 sadi tak rahi hai to iska matlab ye nahi ki iski ijazat hai aur is muamle me khamosh rahne ka matlab ye nahi hai ki iski manzuri hai aur iski ijazat hai. Balki Muslim Hukmaraan ko is gumbad ko hata dena chaiye  aur usko wapis usi tarha rakhna chaiye jis tarha wo Rasool Allah ke zamane me tha.  Unlogo ko gumbad, zeb wa zinat aur Kandah kaari(engravings) jo masjid me payi jati hai usko hata dena chaiye jab tak ke wo kisi bade fitne me mubtila na kar de. Lekin Agar ye koi bade fitne ke taraf le jati ho to hukmaraan ko sahi mauka pane tak taal dena chaiye.” End quote.

Bida’ al-Quboor, Anwaa’uha wa ahkaamuha (p. 253).

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Allah hame RasoolAllah ﷺ ke hukm aur unke tarike par chalne ki taufeek de..aameen

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Khate Waqt Salam Karne Ke Ahkaam

Khate waqt salam karne me koi harj nahi hai, naahi sunnah me aisa kuch hai jo kahta hai ki ye amal ki ijazat nahi hai. Ye door tak faili hui afwah hai ki khane ke waqt salaam nai karna chaiye (“la salaam ‘ala ta‘aam”) ya salam ka jawab nai dena chaiye.

Al-‘Ajlooni (raheemaullah) ne Kashf al-Khafa’ me kaha: (Ye jumla) Khane ke waqt salaam nahi karna chaiye ye hadith nahi hai. End quote.

Kuch ulema ne kaha hai ki khana khate waqt hath nai mila sakte lekin salaam karne me koi harj nai hai.

Imam Nawawi (raheemaullah) al-adhkaar me farmate hai. Iski ek misaal kuch aisi hai ki agar koi kha raha ho aur us ke muh me niwale ho, agar koi use salam karta hai to wo salam ke jawab ka mustahik nahi hai. Lekin agar wo khana kha raha ho aur uske muh me niwale na ho to usko  salam ka jawab dena chaiye.

Shaykh ‘Abd al-Rahmaan al-Suhaym (raheemaullah) kahte hai: Ye kalaam logo ki baate hai aur koi hadith nahi hai. Iska matlab sahih hai agar ye hath milane ke pashemanzar me kaha gaya hai lekin agar ye sirf salam kahne ke bareme me hai to ye mana nai hai jab koi kha raha ho. End quote.

http://www.almeshkat.net/index.php?pg=qa&ref=1027

Aur Allah sab se behtar janta hai.

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