Aqeeqah Aur Qurbani Ke Liye Ek Hi Jaanwar Zabah Karna

en     ur -

Sawal: Kya Ek hee Jaanwar Aqeeqah aur Qurbani Ki Niyat Se Zabah Karna Jayez Hai?

Alhamdulillah..

Agar Aqeeqah aur Qurbani jama ho jayen, aur insaan Eid ul Azha ke din Ayyaam e Tashreeq me, apne bete ka Aqeeqah karna chahe to kya Qurbani Aqeeqah ke liye bhi kifayat kar jayegi?

Isme Ulama e karaam ke Do (2) raaye paaye jaate hain:

Pahli Raaye:

Qurbani Aqeeqah se kifaayat nahi karti, Maliki aur Shafai ka yahi maslak hai, aur Imam Ahmad se is raaye ke baare me ek riwayat hai.

Unki daleel ye hai ke Ye dono ya'ni Qurbani aur Aqeeqah alehda-alehda la-zaatih (own sake) maqsood hain, isliye ek-dusre se kifaayat nahi karegi, aur isliye bhi ke har ek ka apna alehda sabab hai chunanche ek-dusre ke qayam maqam nahi ban sakti, jis tarhan ke Hajj e Tamattu ki Qurbani aur fidya ka janwar hai.

۩ Allama Haytami r.h. kahte hain:

"Hamare Ashaab ke Kalaam (words) ka zaahir ye hai ke agar koi ek bakra bhi zabah karte waqt Qurbani aur Aqeeqah ki niyat kare to un maise ek ka maqsad bhi haasil nahi hoga, aur ye zaahir hai, kyunki har ek sunnat ki apni alag wajah hai". End quote.

Dekhiye : Tuhfat al-Muhtaaj Sharh al-Minhaaj (9/371).

۩ Aur Hattaab r.h. ka qawl hai:

“Agar us ne Qurbani ka jaanwar Qurbani aur Aqeeqah dono ke liye Zabah kiya, ya use walima me pakaa kar khila diya toh Al-Zakheerah me kaha gaya hai ki Al Qabs ke musannif kahte hain: “Hamare Ustaad Abu Bakr Fihri ka kahna hai, 'Jab us ne Qurbani ka Jaanwar Qurbani aur Aqeeqah dono ke liye Zabah kiya to yeh kifaayat nahi karegi, aur agar use walima mein paka kar khila de to kifaayat kar jaayegi, kyuki pahle dono mein to khoon bahana maqsood hai, aur ek Jaanwar ka do maqsad ke liye khoon bahana kifaayat nahi karegi, aur walima ka maqsad khana khilana hai, aur ye khoon bahane ke mukhalif nahi, to isliye use jama karna mumkin hai.”

Dekhiye: Mawaahib al-Jaleel (3/259). 

Dusri Raaye:

Qurbani Aqeeqah se bhi kifaayat kar jayegi, Imam Ahmad se is raaye ke baare me ek riwayat hai aur Ahnaaf (Hanafi) ka maslak hai, aur Hasan Basri r.h. aur Muhammad ibn Sireen aur Qatada r.h. ka bhi yahi qawl hai.

Is qawl ke manne walo ki daleel ye hai ke Un dono ka maqsad jaanwar Zabah kar ke Allah ka qurb haasil karna hai, to ye ek dusre mein daakhil ho jayega, jis tarha masjid mein daakhil ho kar farz namaz ada karne wale ke liye Tahiyatul masjid farz namaz mein daakhil ho jati hai.

۩ Imaam Ibn Abi Shaybah r.h. ne "Al-Musannaf" mein Hasan r.h. se riwayat kiya hai ke Agar wo log  bacche ki janib se Qurbani karen to ye us ke Aqeeqah ke liye kafi ho jayegi.

Dekhiye : Musannaf Ibn e Abi Shaybah, 5/534.

۩ Aur Hishaam aur Ibn Sireen r.h. kahte hain: “Iski janib se Qurbani karna iske Aqeeqah ke liye kifaayat kar jayega.”

۩ Aur Qatada r.h. kahte hain: “Is se kifaayat nahi karegi, balke is ka Aqeeqah kiya jaayega.”

۩ Aur Bahooti r.h. kahte hain:

“Aur agar Aqeeqah aur Qurbani ka waqt ikattha ho gaya, wo is tarha ke Eid ul azha ya Qurbani ayyaam bacche ki paidaish ke satwe roz ke mawafiq ho (yaani aqeeqah aur eid ki qurbani ek hi din pad gaya ho) toh Aqeeqah karna Qurbani se kifaayat kar jaayega, ya phir isne Qurbani ki to dusre (yaani Aqeeqah) se kifaayat kar jayegi, jis tarhan ke agar eid aur jumme ikattha ho jaye to dono ke liye wo ek hi ghusal karen to kifaayat kar jayega, aur isi tarhan Hajj e Tamattu ya Hajj e Qiraan karne wale ka yaum un nahar ke din Hadiy aur Qurbani se kifaayat kar jayegi.” End quote.

Dekhiye : Sharh Muntaha al-Iraadaat (1/617).

۩ Bahooti r.h. (mazeed) kahte hain:

“Aur agar Aqeeqah aur Qurbani jama ho jaye aur aadmi dono ki niyat se Zabah kare ya'ni Aqeeqah aur Qurbani ki niyat se toh, dono se kifaayat kar jayegi, aur ye Imam Ahmed ne bayan kiya hai.”  End quote. 

Dekhiye: Kashshaaf al-Qinaa’ (3/30).

Aur Shaykh Mohammad bin Ibrahim r.h ne bhi yahi qawl ikhtiyar karte hue kaha hai, wo kahte hai:

“Agar Qurbani aur Aqeeqah dono jama ho jayen to apni  janib se Qurbani ka azm rakhne ghar wale ki janib se ek hi kifaayat kar jayegi, to wo yeh Qurbani Zabah kare aur Aqeeqah is mein daakhil ho jaayega.

Aur baaz ke kalaam se yeh akhaz kiya ja sakta hai ke dono ka ek hi shakhs ki janib se hona zaroori hai, ya'ni Aqeeqah aur Qurbani chotey bacche ki janib se hi ho. Aur kuch dusron ki kalaam mein yeh shart nahi, jab waalid Qurbani karna chahe to waalid se Qurbani aur bacche ka Aqeeqah ho jaayega.

Haasil ye huwa ke jab wo Qurbani, Qurbani ki niyat se Zabah kare aur is se Aqeeqah ki niyat kar le to ye kafi ho jayegi.” End quote. 

Fataawa al-Shaykh Muhammad ibn Ibraaheem (6/159).

Aur Allah sabse behtar janta hai.

•٠•●●•٠•

Read More »

Kya Nakhuno Par Nail Polish Hone Ki Surat Me Wuzu Sahih Hoga Ya Nahi ?

en -

Quran e hakeem me wuzu ke mutalliq irshad e baari taala hai:

" يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ "

"Aye Eemaan walo! Jab tum Iqamat e salaat ka iradah karo to apne chehro aur hatho ko dho lo..."

Surah Maida, ayat - 6.

۩ Abdullah bin Amr r.a. se marwi hai ke Allah ke Nabi ﷺ ek safar mein hum se peeche the. Aap ﷺ ne hame is haalat me paaya ke namaz ka waqt tha aur hum wuzu kar rahe the, hum apne paaon par bas gila hath fer rahe the (aur ache se use dho nahi rahe) toh Aap ﷺ ne buland aawaz se  do ya teen martaba kaha,

"Apne Aediyo ko aag se bachao"

Sahih al Bukhari, Kitab al Ilm, hadith- 60.

۩ Isi tarah Sahih al Bukhari, kitab al wuzu, wuzu me aediya dhone ke baab me Ibn Seereen (Tabaeen r.h.) ke baarey me hai ke "Woh jab wuzu karte to anguthi wali jagah ko dhote the." Ye isi liye tha ke ungliya khushk na rah jaye. Kyunki wuzu me jo aaza dhoye jate hai un ka khushk rah jana sahih nahi.

۩ Imam Shafi farmate hai,

وإن كان عليه عِلْكٌ ، أو شيء ثخين ، فيمنع الماء أن يصل إلى الجلد : لم يُجْزِهِ وضوءُهُ ذلك العضوَ حتى يُزيلَ عنه ذلك ، أو يُزيلَ منه ما يعلم أن الماء قد ماسَّ معه الجلدَ كُلَّه ، لا حائل دونه" انتهى

"Agar uske (wuzu karne wale hisse ke khaal par) koi goond (glue) ya koi moti chiz hai jo pani ko khaal tak pahunchne se rokti hai, (toh) uska us hisse ko wuzu ke liye dhona sahih nahi jab tak ke wo us (chiz) ko hata na de ya fir itna na hata de jab tak use pata na chal jaye ki paani aur khaal ke bich koi rukawat nahi hai." End quote.

Al-Umm (1/44).

۩ Imam Nawawi farmate hai,

إذا كان على بعض أعضائه شمع ، أو عجين ، أو حنَّاء ، وأشباه ذلك ، فمنع وصول الماء إلى شيء من العضو : لم تصح طهارته ، سواء كثر ذلك أم قل ، ولو بقي على اليد وغيرها أثر الحناء ولونه دون عينه أو أثر دهن مائع بحيث يمس الماء بشرة العضو ويجري عليها لكن لا يثبت : صحت طهارته" انتهى

"Agar uski ungli par mo'm (wax), aanta (dough), mehndi ya isi tarha ka kuch ho jo pani ko (us wuzu karne wale) kisi bhi hisse tak pahonchne se rokti hai fir uski taharat durust nahi hai chahe uski miqdaar zyada ho ya thodi. (Lekin) Agar Mehndi ka nishan ya uska rang hatho me baaki rahta hai, bina koi thos (solid) chiz baaki rahe, ya kahi aur par, ya liquid grease ke nishan, jaha ungli par pani bah sakta ho aur rukawat na ho, fir uski taharat durust hai." End quote.

Al-Majmoo’ (1/529). 

۩ Shaykh Saleh al Munajjid kahte hai,

"Agar naakhoon polish chahe kisi bhi naam se ho aur kisi bhi jagah se bani ho sirf rang hai, uski asal naakhun par nahi banti, yani naakhun tak pani sarayat kar sakta hai (yaani pahonch sakta hai), aur uska naakhun par chilka sa nahi banta to aisi haalat mein wudu durust hoga, use hatana zaroori nahi .

Aur agar polish ki naakhun par teh ban jati hai, aur uske bina par naakhun tak pani nahi pahonchta to fir wudu se pahle use utaarna zaroori hai, kyunki wuzu durust hone ke liye ye shart hai ke wudu wale saare hisse (part) par pani puhanche, aur darmiyan me koi rukawat na ho.

Chunanche agar sirf nami naakhun tak pahunchti hai to (bhi) ye wuzu ke liye kaafi nahi hai, kyunke wuzu ke liye aaza par pani behna shart hai, sirf nami pohanchna kaafi nahi hai, aise hi thodi si jagah ko bhi jaan bujh kar khushk rakhna jaiz nahi hai."

source: https://islamqa.info/en/202971

To khulasa ye hua ki Agar ap wo nail polish istemal karti hai jisse pani nakhun tak pahochta hai to isme koi harj nahi. Lekin agar ap wo nail polish istemal karti hai jisse wuzu ke dauran pani apke nakhuno tak na poche to fir behtar raaye yahi hai ki nail polish utaar liya jaye. Aur agar apko ye ilm nahi hai ki jo nail polish ap istemal karti hai usme nakhun tak paani pohchta hai ya nahi to fir ehtiyat isi me hai ki ap nail polish ko utaar kar wuzu kare.

Aur wuzu karne ke baad nail polish lagane me koi harj nahi hai aur nail polish ko laga kar namaz padhne me bhi koi harj nahi hai bashart hai ki upar bayan karda tarike se wuzu kiya ho.

Aur Allah sabse behtar janta hai

•٠•●●•٠•

Read More »

Kya Islam Me Oral Sex Ki Ijazat Hai ?

Alhamdulillah..

Allah pak Quran me farmate hai,

۩ "Wo (Tumhari Biwiya) Tumhara Libaas Hai Aur Tum Un Ke Libaas Ho."

Surah Baqarah, Ayat- 187.

۩ "Tumhari Biwiya Tumhari Kheti Hai, Apni Kheti Me Jis Tarah Chaaho Jaao." 

Surah Baqarah, Ayat- 223.

Is Ayat se waazeh hota hai ki har tareeke se biwio ke kareeb jaane ki ijazat hai. Mana sirf  wo cheeze hongi jise Allah ya uske Rasool ne mana kiya ho. Aur wo sirf Do (2) chize hai.

۞1. Biwio ke piche se dakhil ho kar mubashrat karna [anal intercourse].

Khuzaimah bin Sabit r.a. riwayat karte hai ki RasoolAllah ﷺ ne teen baar kaha: "Allah sach kahne me sharmata nahi hai". (Fir farmaya) Aurto ke piche se sohbat mat karo. [Anal intercourse]

Sunan Ibn Majah, Kitab al Nikah, hadith- 1924. Classed as Sahih by Shaykh Zubair Ali Zai.

۞2. Haiz ke dino me Sohbat karna

Allah s.w.t. farmate hai:

(Aye Nabi) (Wo) Aap Se Haiz Ke Baare Me Sawaal Karte Hai, Kah Dijiye Ke Wo Gandagi Hai, Haalat e Haiz Me Aurto Se Alag Raho, Aur Jab Tak Wo Paak Na Ho Jaaye Un Ke Kareeb Na Jao, Haan Jab Wo Paak Ho Jaaye To Un Ke Paas Jaao Jahaa Se Allah Ne Tumhe Ijaazat Di Hai, Allah Tauba Karne Walo Ko Aur Paak Rahne Walo Ko Pasand Farmata Hai.

Surah Baqara, Ayat-222.

Quran aur sunnat me hame sirf in Do (2) chizo se mana kiya gaya hai. Iske alawa kisi bhi tarike se shauhar aur biwi ka ek dusre ke kareeb jane ki ijazat hai. Ye baat alag hai ki kisi ko kareeb aane ke kuch tarike pasand nahi aate aur kisi ko wahi tarike pasand aate hai, lekin ye har shaks ki khud ki pasand hai, khud ki pasand ke wajah se Islam me koi chiz haraam ya halaal nahi ho jati. Halal aur Haraam karne ka ikhtiyar sirf Allah ko hai.

Kuch alim oral sex ko haraam kahte hai lekin iski daleel nahi hai, na to Quran me aur na hi sunnat me. Wo jo daleel dete hai wo ilmi nahi hai bas jazbaati hai, jaise mera dil nahi manta, wagaira lekin Islam to bas naam hai Allah ke farman ka aur uske Rasool ke farman ka.

•٠•●●•٠•

Read More »

Kya Jaanwar Ke Har Hisse Ko Khane Ki Ijazat Hai ?

Alhamdulillah..

Hamara Deen, halal Jaanwar ke har hisse ko hame khane ki ijazat deta hai bagair kisi istisna ke (without any exception).

۩ Mudawwanah me likha hai, "Gosht ki izafi chize jaise charbi (fat), jigar (liver), mayda (stomach), dil (heart), fefda (lungs), tilli (spleen), gurde (kidneys), gardan (neck), khasia (testicles), pair (feet), sar (head), aur isi tarha ki chize bhi gosht hi ke hukm me aate hai." End quote.

Tahdheeb al-Mudawwanah by al-Baraadha‘i (1/93). Ye bhi dekhe: Mawaahib al-Jaleel (6/204).

Aur isi tarha jaanwar ki zuban ya uski khaal ko bhi khane ki ijazat hai.

Kuch Ulema ki raaye ye bhi hai ki kuch gandagi wale hisse jaise khasia (testicles) ko khana makrooh hai.

۩ Al-Mughni (3/296) me kaha gaya hai, "Jaanwar ka wo hissa (khasia) khana acha nahi samjha jata hai."

۩ Az-Zayla‘i kahte hai,

Bhed (sheep) ki gilaf (vagina), khasia (testicles), gudud (glands), masanah (bladder) aur patah (gallbladder) ko khana makrooh hai kyuki ye wo chize hai jo logo ko be-swaad (distasteful) lagti hai aur unhe ye napasandidah hai. End quote.

Tabyeen al-Haqaa’iq (6/226).

Lekin mere Ilm ke nazdeek un hisso ke khane ko makruh kahna ye kamzor raaye hai, uski wajah ye hai ki iski koi daleel nahi hai. Lekin Rasool ﷺ ka ek qawl hai jisse ye baat aur waazeh ho jati hai:

۩ RasoolAllah ﷺ ne farmaya, "Allah ne apne kitab me jis bhi chiz ki ijazat di hai unki ijazat hai; jis chiz ko usne haraam kiya hai wo haraam hai; aur jis chiz par wo khamosh hai uski muafi hai, toh Allah ki muafi ko qubul karo, kyuki Allah kabhi bhulta nahi hai." Fir Aap ﷺ ne is ayat ki tilawat farmayi, "aur tumhara Rab kabhi bhulta nahi" [Surah Maryam 19:64].

Sunan Bayhaqi, hadith- 20216. Classed as saheeh by al-Albaani in as-Saheehah (2256). 

Aur Allah sabse behtar janta hai.

•٠•●●•٠•

Read More »

Machli Kha Kar Dudh Pina

Nabi ﷺ se ye sabit nahi ke Aap ne Machli kha kar dudh peene se mana kiya ho, aur jab ye saabit nahi to fir is masla ko Tibb ke mahireen (Doctors) ke taraf lautana hoga kyuki Allah ka farman hai, "Fas Alu Ahla Dzikri In Kuntum Laata'lamun" yaani "Agar tumhe Ilm nahi to unse pucho jinhe uska Ilm ho" - [16:43].

Agar doctor kahe ke un ko ek sath khane me nuqsaan aur zarar la-haq hota hai to un ko ikhatta ya Machli khane ke baad dudh na piya jaye, balke alag alag khaya aur piya jaye .

Lekin agar un ko jama karke khane-pine me koi nuqsaan aur zarar nahi to fir agar ap chahe to un ko ek sath khaa len, aur agar chahe to alehda alehda istemaal kare lekin Ye mumkin hai ki ek sath khane se baaz logo ko allergy ya nuksan ho aur baaz logo ko na ho kyuki har shaks ke jism ki nawiyat (nature) alag hoti hai. 

Mera khud ka tajurba hai ki maine aese logo ko dekhe hai jinhe in do chizo ko ek sath khane se allergy hui hai. To agar apko ise ek sath khana hai to ap doctor se is par mashwara lele.

Khulasa ye hua ki is masle ko Doctors ke taraf lautaya jaye.

•٠•●●•٠•

Aur Allah sabse behtar janta hai.

Read More »

Kya Ruku Aur Sujud Ki Tasbeeh Sirf Taak (Odd) Baar Kah Sakte Hai ?

Ham logo me ye galat fehmi hai ki ruku aur sujud ki tasbeeh sirf taak (odd) number me ho sakti hai. Aesa nahi hai balki ruku aur sujud ki tasbeeh juft (even) number me bhi ho sakti hai.

أَخْبَرَنَا مُحَمَّدُ بْنُ رَافِعٍ، قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ بْنِ عُمَرَ بْنِ كَيْسَانَ، قَالَ حَدَّثَنِي أَبِي، عَنْ وَهْبِ بْنِ مَانُوسٍ، قَالَ سَمِعْتُ سَعِيدَ بْنَ جُبَيْرٍ، قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ، يَقُولُ مَا رَأَيْتُ أَحَدًا أَشْبَهَ صَلاَةً بِصَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم مِنْ هَذَا الْفَتَى - يَعْنِي عُمَرَ بْنَ عَبْدِ الْعَزِيزِ - فَحَزَرْنَا فِي رُكُوعِهِ عَشْرَ تَسْبِيحَاتٍ وَفِي سُجُودِهِ عَشْرَ تَسْبِيحَاتٍ

Anas bin Malik r.a. riwayat karte hai Maine is jawan ladke yaani Umar bin Abdul-aziz r.h. ke alawa kisi aur ko nahi paya jiski Namaz RasoolAllah ﷺ itni zyada milti ho. Aur hamne ye andaza lagaya ki jab wo ruku me jate toh Das (10) martaba Tasbeeh kahte aur jab wo sajde me jate toh Das (10) martaba Tasbeeh kahte.

Sunan an-Nasai, Kitab At-Tatbiq (12), hadith- 1135. Classed as Hasan by Shaykh Zubair Ali Zai.

Note: Imam Nasai ne is hadith par baab bandha hai jiska naam hai "عَدَدِ التَّسْبِيحِ فِي السُّجُودِ" yaani "Sajdo Me Tasbihaat Ki Tadad". Iska matlab wo bhi is hadith ka wahi fahem le rahe hai jo fahem ham le rahe.

Note: Yaha Ruku aur Sujud ki Tasbeeh se muraad Subhaana rabbiyal a’alaa aur Subhaana Rabbi Al-Azeem ya isi tarha ki dusri sabit tasbeeh hai.

Aur rahi baat ki kamazkam kitne bar aur zyada se zyada kitne bar ruku aur sujud ki tasbeeh kahi jaye to kamazkam kitne bar kahne me ahle ilm me ikhtilaf raha hai, Ibn Qudaamah apni kitab Mughni me kahte hai ki kamazkam ek bar kahna hai jabki Imam Ahmad kahte hai ki Imam Hasan kahte hai ki kamazkam teen baar kahe jaye. To jisko jo raaye behtar lage wo us par amal kare, mere mutabik ehtiyat karte hue kamazkam teen baar to padhni hi chaiye. Aur ahle ilm kahte hai ki zyada se zyada kahne me koi pabandi nahi hai, namazi jitni bhi bar padhna chahe padh sakta hai.

Jitne zyada baar padhenge utna zyada sawab hai.

•٠•●●•٠•

Allah hame amal ki taufeek ata kare. aameen

Read More »

Ya Muhammad ﷺ Kahna Kaisa Hai ?

"Ya Muhammad" ya fir "Aye Muhammad" kahne me koi harj nahi hai. Balki Ham log apni  har namaz me kahte hai "Aye Nabi". Aur agar ye galat hota to hame apne Nabi se ye kahne ki taleem hi nahi milti. Ham namaz ke tashahhud me padhte hai:

التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ السَّلامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

"(Meri Saari) Qauli Badani aur Maali Ibaadat Sirf Allah Ke Liye Khaas Hai. Aye Nabi Aap par Allah Ta’ala Ki Rahmat, Salamati aur Barkatei’n Ho’n aur Ham par aur Allah ke (Dusre) Nek Bando’n par (bhi) Salaamati ho, Main Gawahi Deta Hu’n ke Allah Ke Siwa Koi (Saccha) Ma’abood Nahi Hai aur Main Gawahi Deta Ho Ke Muhammad Allah Ke Bande Aur Rasool Hain."

Sahih al Bukhari, Kitab al Istezaan (79), hadith- 6265.

Yaha par Tashahhud ka jo ek lafz hai "Ayyuhan Nabiyu" iska tarjuma hai "Aye Nabi" jiska maltab hi 'Ya Nabi' hai.

Lekin RasoolAllah ﷺ ko madad ke liye pukarna chahe wo "Ya" alfaaz laga kar ho ya bina "Ya" alfaz lagaye, ye Allah ke yaha sabse bada gunah hai jiski qayamat ke din muafi nahi hai kyuki kisi se ghaib me madad mangna Dua hai aur Dua ek ibadat hai aur ibadat sirf Allah ki hi honi chahiye.

۩ Hazrat Numan Bin Bashir r.a. Se Riwayat Hai Ki Rasoollallah ﷺ Ne Farmaya, “Dua Ek Ibadat Hai.” Fir Aap ﷺ Ne (Surah Momin” Ki “Aayat-no-60 Ki) Tilawat Ki (Jiske Alfaz Hai) “Aur Tumhare Rab Ka Farman Hai Ki Mujhe Pukaro, Main Tumhari Dua Qubool Karunga, Aur Jo Log Meri Ibaadat Se Takabbur Karte Hain Woh Zaleel-o-khuwar Hokar Jahannum Main Dakhil Honge.”

Jamia Tirmizi, kitab-ul- Dua, Hadith-no: 3372. Classed As Hasan Sahih by Imam Tirmidhi and Sahih By Sheikh Zubair Ali Zai.

Baaz auqat sher o shayri ya nasheed ke alfaz me 'Ya Nabi' ya isi tarha ke alfaz hote hai toh wo galat nahi hoga jab tak ke us sher o shari ya nasheed me ye alfaz ko laga kar Nabi ﷺ se madat na mangi ja rahi ho. 

Isi tarha agar koi muhabbat ya jazbaat me kisi ko 'Ya' alfaz istemal kar ke pukarta ho chahe ghaib me ya zahir me to isme bhi koi harj nahi hoga jab tak ke wo ghaib me madad ke liye na pukar raha ho us shaks ko.

Isi Tarha Labbaik ya RasoolAllah (RasoolAllah mai apki itaat ke liye hazir hu) bhi kahne me koi harj nahi hai agar koi is alfaz ke zarye muhabbat ya apne jazbaat ka izhar karta hai ya agar koi ise sher o shayri ya nasheed me istemal karta hai.
Lekin Jis chiz ki ijazat nahi hai wo ye hai ki koi ise Labbaik Allahumma labbaik ke mukable pe kahe ya fir ye ke in alfaz ke zarye ghaib me RasoolAllah ﷺ se madad mange kyuki ye sabse bada gunah hai jiski qayamat ke din muafi nahi hai aur ye RasoolAllah ﷺ ke talimaat ke khilaf bhi hai.

Ek aur alfaz hai "Ya Rasool allahi unzur halana Ya Habibullaha isma qal'ana" iska matlab hai ki "Aye Allah ke Rasool hamare haal ke taraf apni nigah kare, Aye Allah ke habib hamare duae sune". Ye kahne ki ijazat nahi hai kyuki isme RasoolAllah se Dua kari ja rahi hai jab ki Dua ek ibadat hai jo ki sirf Allah ke liye khas hai.

Hamare muashre me ye galat fehmi hai ki 'Attahiyaat...' jiska zikr upar kiya gaya hai wo  Meraj ke raat ki Allah aur Rasool ﷺ ki guftutgu hai halanki iski koi daleel maujud nahi hai. Toh ye kahna sahih nahi hai ki 'Attahiyaat...' Meraz ki raat ki guftugu hai.

•٠•●●•٠•

Allah se dua hai ki wo hame Rasool ﷺ ke tarike par chalaye aur hame unlogo me shamil na kare jo qayamat ke din Allah ka gussa kamayenge. aameen.

Related: Allah ke alawa kisi aur se dua karna aur Sahaba ka Aqidah

Read More »

Keedo (Insects) Ko Bijli Ka Jhatka Dekar Marne Ka Hukm

hi    

Alhamdulillah..

Hamare muashre me ye galat fehmi hai ki electrick shock dekar keedo ko marna mana hai kyuki ye machine jalane ka kaam karti hai jisse RasoolAllah ﷺ ne mana farmaya hai. Aiye dekhte hai ki iski haqiqat kya hai.

Shariyat me Aag se jala kar kisi cheez ko maarna mana hai, jaise ki Abu Huraira r.a. ki riwayat hai ke Rasool Allah ﷺ ka farmaan hai : "Beshak aag ka azaab sirf Allah taala hi de sakta hai."

Sahih al Bukhaari, hadith-3016.

Isi tarha Aap ﷺ ne chuntiyon (ants) ki ek abadi dekhi jise kuch sahaba ne aag se jala diya tha to Aap  ne farmaya: "Be-shak yeh baat bilkul bhi munasib nahi hai ke aag ke parwar-digaar ke alawa koi aur bhi aag ka azaab de."

Narrated by Abu Dawood (2675), classed as saheeh by Imam Nawawi in Riyadh as-Saaliheen (519).

Lekin Wo machines jo keedo (insects) ko electric shock dekar marne ka kaam karti ho use istemal karne me koi harj nahi hai. Aur isse ye taabeer karna ki ise istemal karke keeda aag se jal kar marta hai to ye raaye sahih nahi hai kyuki bijli ka jhatka aag nahi hota aur kyunki bijli ke jhatko ke zarye kisi bhi cheez ki khalyaat (cells) intehai buri tarha toot-foot ka shikaar ho jati hain aur fauri taur par khoon ki ragein fat jati hain, aur agar current zyada quwat mein ho to is ki wajah se maqtool ke jism ka rang tabdeel ho jata hai aur basa auqaat koyla ban jata hai aur aisa lagta hai ke jaise use aag se jalaya gaya hai lekin haqeeqat mein woh current hota hai aag nahi.

Shaykh ibn Uthaymeen se isi mutallik sawal kiya gaya jiske jawab me wo farmate hai:

"Ham ye samajte hain ke is mein koi harj nahi hai aur ye aag ke zariye azaab dene ke zumre me shaamil nahi hota kyunki hamein yeh baat maloom hui hai ke is ke zariye hashraat current lagne se marta hai, is ki Daleel yeh hai ke agar ap kagaz (paper) ka tukda laa kar is par rakh de to ye kagaz ke tukde ko nahi jalata, jis se maloom hota hai ke yeh aag nahi hai, balke current hai, jaise ke agar koi insan nangi taar ko haath laga de to jale bagair mar jata hai." End quote.

Liqaa’aat al-Baab il-Maftooh (no. 59/ sawal no. 12).

Aur Allah sab se behtar janta hai.

•٠•●●•٠•

Read More »

Padosi Ka Internet Connection Istemal Karna

Padosio ka Internet connection istemal karne ki Do (2) surate ho sakti hai:

1. Agar Usne Ijazat De Rakhi Ho

2. Agar Usne Ijazat Na De Rakhi Ho

___________________________________________________________

1.۞ Agar Usne Ijazat De Rakhi Ho

Padosi ke ijazat se uska internet connection ko use karne me koi harj nahi hai. Aur sirf internet connenction hi nahi balki unki koi bhi chiz jise hamare Deen ne halal kiya hai wo istemal karne me koi harj nahi hai. Is par Ummat ka Ijma hai. Yaani dusre ki malkiyat ki chiz uski ijazat se istemal karne se hamare Deen ne mana nahi kiya hai.

Internet connection ke maa'no me ijazat do tarha se diya ja sakta hai. Pahla ye ki usne internet connection par security (password) rakhi ho aur usne apko iska password bataya ho Internet istemal karne ke liye.
Dusra ye ki usne apne internet connection par security (password) hi na rakhi ho jo ki is taraf ishara hai ki usne kisi ko bhi apna internet connection istemal karne ki aam ijazat de rakhi hai jaisa ki public places jaise Shopping Malls wagaira me hota hai.

2.۞ Agar Usne Ijazat Na De Rakhi Ho

Agar Padosi ne apna intenet connection istemal karne ki ijazat na de rakhi ho fir apko iski ijazat nahi ki ap uska internet connection istemal kare wo chahe jitni bhi badi neki ke liye hi kyu na ap istemal kar rahe ho kyuki ab wo iski malkiyat (property) hai jise istemal karne ki ijazat usne apko nahi di hai.

۩ Ibn Umar r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, "Bila shubah, Allah ne tum par ek-dusre ke liye tumhara khoon, maal aur izzat haraam kiya hai."

Sahih al Bukhari, Kitab al Adab, hadith- 6043. summary of the hadith.

۩ RasoolAllah ﷺ ne farmaya, "Kisi shaks ke liye uske bhai ki malkiyat (property) maise kuch bhi us ke ijazat ke bagair halal nahi."

Musnad Imam Ahmad, hadith-20180.

Agar usne internet connection par security (password) lagai hui hai aur usne apna password aawaam (public) me aam nahi kiya hai to ye maana jayega ki usne iski ijazat apne padosio ko nahi di hai. Agar apko kisi ke zarye uska security key (password) pata bhi chal jata hai tab bhi apko internet istemal karne ki ijazat nahi hogi jab tak wo khud apko na bata de ya fir ap unse istemal karne ki ijazat na lele.

Aur Allah sabse behtar janta hai.

•٠•●●•٠•

Read More »

Paida Hue Bachhe Ke Kaan Me Azaan Dena

hi    

Ulema e Karaam ne bachhe ke kaan me Azaan dene ko sunnat kaha hai, taa keh jab duniya me wo aye aur uske kaan khule to sabse pahle wo Tawheed ke kalime ko sune aur iska boht hi azeem aur Mubarak asar padega in shaa Allah. Lekin baaye kaan me iqamat kahne ka koi subut nahi hai, naa hi Kitab wa Sunnat se aur na hi Ijma e Ummat se. [Dekhe Silsilat al-Da’eefah, 1/491].

Aaiye iski Tafseel dekhte hai,

Paida hue Bacche ke kaan me Azaan ke talluq se ek hadith milti hai: 

۩ Ubaidullah bin Abi Rafi riwayat karte hai, ki unke walid ne kaha, "Mai ne RasoolAllah ﷺ ko dekha ki Hasan r.a. jab Fatimah r.a. se paida hue toh Aap ﷺ ne Hasan ke kaan me Namaz ki Azaan ki tarah Azaan di."

Jamia Tirmidhi, The Book on Sacrifices, Hadith- 1514.

Lekin is hadith ke bareme hamare Muhaddiseen me ikhtilaf hai.

۞ Jin Muhaddiseen ne is hadith ko qubul kiya:

۩ Imam Tirmidhi Ne Kaha :- Hasan : [Sunan Tirmidhi, 1514].

۩ Imam Nawawi Ne Kaha :- Sahih : [Majmu, 8/434].

۞ Jin Muhaddiseen ne is hadith ko qubul nahi kiya:

۩ Mubarakpuri kahte hai:- Zaif : [Tuhfatul Awadh 4/455].

۩ Sheikh Zubair Ali Zai Kahte hai:- Isnaad Zaif : [Mishkaat al Masaabih, 2/614].

Aur agar aksar Muhaddiseen ki baat ki jaye to hamare aksar muhaddiseen ne is riwayat ko qubul nahi kiya kyuki isme ek raawi hai jiska naam A’sim Bin O’baidAllah hai aur is raawi ko hamare aksar Muhaddiseen ne zaif kaha hai.

Aur isi liye, aesi koi sahih hadith maujud nahi hai jisse hamko is amal ki taaleem milti hai. Kuch ahle ilm ka kahna hai ki ye amal Umar bin Abdul Azeez aur Ibn Al-Munthir aur kuch salaf ne kiya tha.

Lekin Hadith Ke Na Hone Ke Bawujud Ummat Ka Ijmah Hai Ki Paida Hue Bachhe Ke Kaan Me Azaan Dena Mustahab Amal Hai.

۩ Imam Tirmizi farmate hai, 

“Aur is Par Amal Hai”

Jami` at-Tirmidhi, The Book on Sacrifices, Hadith- 1514.

Yaani Bacche ke Kaan me Azaan dene par unke zamane ke Musalmano ka aur unse pahle Musalmano ka Amal tha.

۩ Imam Suyuti farmate hai, "Is Amal (Bacche ke Kaan me Azaan Dena) par Talqi bil Qubool (Ijmah) hasil hai agarche hadith ki sanad sahih nahi hai."

Tadreeb Ar-raawi, 1/66.

۩ Sheikh Zubair Ali Zai kahte hai: "Is (Hadith me) A’sim Bin O’baidAllah zaif hai aur iska zauf (kamzori) Jamhoor ke nazdeek mashhoor hai. (Lekin) Paida hone wale bachhe ke kaan me Azaan dena Sahih hai (aur) bagair kisi ikhtilaf ke sab is par amal karte rahe hai. Shariyat ke is amal par ulema e Islam ka Ijma hai aur ye Tirmizi me bhi hai."

Mishkatul Masabih, Volume-2, Page-614, Footnote no. 3. [scan].

۩ Imam Muslim Farmate hai,

"Ek Musalman is dunya me azaan aur iqamat ke sath aata hai aur wo is dunya se jata hai namaz aur duao ke sath [Janazah ki namaz aur uske baad ki dua]. Namaz e janaza me na hi Azaan hoti hai aur na hi iqamat jiski boht gahri ahmiyat hai. Iska matlab ye hai ki Namaz e Janazah ki Azaan aur Iqamat paidaish ke waqt hi kah diya jata hai."

Sahih Muslim, comments of Imam Muslim after the heading of the book kitab al Jana’iz (Book of Funeral prayer).

Lekin ye baat dhyan rakhe ki Bachhe ke kaan me iqamat kahna naa hi Hadith se sabit hai aur na hi Ummat ke Ijma se. Jo Ek hadith milti hai Bacche ke Kaan me iqamat ke silsile me use Sheikh Albani ne Silsilatul Ahaadeeth Ad-Da’eefah #321 aur Al-‘Irwaa’ #1174, me zaif karar diya hai.

Lihaza Bachhe ke kaan me Azaan dena ek behtar Amal hai.

•٠•●●•٠•

Read More »

Kafir Ko Kiraye Par Ghar Dena

hi    

Imaam al-Sarkhasi r.h. farmate hai,

"Is me koi harj nahi ke Musalman apna ghar kisi kafir ko kiraye par rahne ke liye de. Agar wo is ghar me sharab pita hai ya Saleeb (cross) ki ibadat karta hai ya ghar me khinzeer (pork) laaye to iska gunah ghar ke malik, musalman shaks ko nahi hoga kyuki us ne ghar use isliye nahi diya tha aur iska gunah kiraye-dar ko hoga jo ye amal kare kyuki wo makaan-malik ke niyat ke bagair ye (amal) karta hai, isliye makaan-malik par iska koi gunah nahi hoga."

Al-Mabsoot, 16/39.

•٠•●●•٠•

Read More »

Kya Ulti (vomit) Aane Se Roza Tut Jata Hai

hi    

Bunyadi usool ye hai ki Agar kisi shaks ne jaan bujh kar ulti (kay) kari to uska roza tut jayega aur us par is din ki qaza me roza rakhna lazim hai. Lekin agar ulti us par galib aa jati hai aur uske ikhtiyar ke bagair (anjane me) ho gai toh uska roza sahih hai aur us par koi kaffara nahi hoga. Iski Daleel ye hai:

۞ Kisi bhi wajah se jaan-bujh kar ulti karna:

Isme ye chize shamil hai: Jaanbujh kar apni ungli ko apne muh me daal kar, ya apne pet ko daba kar, ya jaan-buj kar gandi mahek sungh kar, ya ulti laane wali chiz jo lagataar dekhte rahne se ulti kari. Toh uska roza tut gaya aur us par iski qaza lazim hai.

Ma'dan bin Talhah riwayat karte hai ki Abu Darda r.a. ne mujh se kaha ki RasoolAllah ﷺ ko ulti ayi aur unhone roza tod diya.

Sunan Abu Dawud, hadith-2381. Jamia Tirmizi, hadith-87.  Classed as Hasan by Shaykh Zubair Ali Zai (Tirmizi) and Sahih by Shaykh Albani (Abu Dawud).

Note: Is baat par Ijma bhi hai.

•٠•●●•٠•

۞ Khud Ke Ikhtiyar ke bagair (anjaane me) ulti aana

Iske mutallik hame RasoolAllah se to koi hadith nahi milti lekin hame Sahih al Bukhari me  Abu Huraira r.a. ka Qawl milta hai:

Imam Bukhari r.h. farmate hai, 

وَقَالَ لِي يَحْيَى بْنُ صَالِحٍ حَدَّثَنَا مُعَاوِيَةُ بْنُ سَلاَّمٍ، حَدَّثَنَا يَحْيَى، عَنْ عُمَرَ بْنِ الْحَكَمِ بْنِ ثَوْبَانَ، سَمِعَ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ إِذَا قَاءَ فَلاَ يُفْطِرُ، إِنَّمَا يُخْرِجُ وَلاَ يُولِجُ‏.‏ وَيُذْكَرُ عَنْ أَبِي هُرَيْرَةَ أَنَّهُ يُفْطِرُ‏.‏ وَالأَوَّلُ أَصَحُّ‏.

"Abu Hurairah r.a. ne farmaya ke jab koi ulti kare to is ka roza nahi tut ta kyunki usme bahar nikalta hai kuch dakil nahi hota. Abu Huraira hi se manqul hai ke is ka roza jata rahta hai (yaani tut jata hai). Lekin pahli baat (yani roza nahi tut ta) hi sahih hai."

Sahih al Bukhari, Kitab al Saum, Under Chapter: Cupping and vomiting in Saum (fast), Baab no: 32.

•٠•●●•٠•

Sunan Abu Dawud (hadith-2380) aur Sunan Tirmizi (720) me Abu Huraira r.a. se ek riwayat milti hai ki wo kahte hai ki RasoolAllah ﷺ ne farmaya ki Jisko khud-bakhud ulti ajaye to us par qaza nahi lekin Agar jo jaanbuj kar ulti kare to wo roza qaza kare.

Lekin ye hadith zaif hai kyuki is hadith ka ek raawi 'Hishaam bin Hassaan' Mudallis hai aur wo 'An' se riwayat kar raha hai, aur sama ki tashree maujud nahi hai. Aur Muhaddiso ka ye bunyadi usool hai ki Mudallis ki 'An' wali riwayat zaif hoti hai jab tak ke sama ki tashree na ho jaye. Shaykh Zubair Ali Zai ne bhi is riwayat ko Zaif karar diya hai.

Aur Allah sabse behtar janta hai.

•٠•●●•٠•

Read More »

Asr Ki Namaz Ka Waqt

Shuru ka waqt: Jab har cheez ka saya uske barabar ho jaye aur (plus) zawaal ke waqt ke saye ke barabar ho. [Sunan Tirmizi: Kitab As Salah, Hadith- 149. Ise Imam Tirmizi aur Imam Ibn E Khuzaima Ne Saheeh Kaha Hai.] [Note]

Khatm waqt: Jab suraj pura doob jaye [Bukhari, hadith no. 531].

Note: Sunan Abu Dawud ki hadith me toh sirf ek misl saya ka zikr hai lekin ahle Ilmo ka ye kahna hai ki isse muraad zawal ke waqt ka saya aur ek misl saya hai. Ye raaye hai Imam Shafi, Imam Ahmad ibn Hambal, Imam Malik aur Imam Abu Hanifa ke 2 shagird jinka naam hai: Qazi Abu Yusuf aur Muhammad ibn al-Hasan.

Hamare yaha kuch logo ka ye kahna hai ki Asr ka shuru ka waqt 1 misl nahi balki 2 misl hai. Ye baat sahih hadith ke khilaf hai kyuki Sunan Tirmizi (hadith-149) me hai ki RasoolAllah ﷺ ne Asr awwal waqt me padhi aur wo waqt tab tha jab ek misl saya tha na ki do misl saya.

۩ Rafi bin Khadij r.a. riwayat karte hai: "Ham RasoolAllah ﷺ ke sath Asr ki namaz padhte the aur apne oont (camel) ko zabah karte the jiske ham 10 hisse karte the. Ham usko paka kar khate aur fir bhi suraj gurub na hota tha."

Sahih al-Bukhari, book of partnership, hadith- 2485.

Agar ap kisi kasaai (butcher) se puche ki Ek oont ko zabah kar ke 10 hisse karne me kitna waqt lagta hai to wo apko kahega ki Do (2) ya Dhai (2:30) ghante ke aas paas lag jate hai, kyuki itne bade oont ki sirf khaal utaarne me hi kaafi waqt lag jata hai. Aur fir usko paka kar khane me to aur zyada waqt lagega.

Isse bhi ye baat pata chala ki jo kuch logo ka kahna hai ki 2 misl ke saaye ke baad Asr ka waqt shuru hota ya jis tarha se Hanafi masjid me Asr ki Namaz ki Jamaat hoti hai wo galti par hai kyuki uske baad itna waqt nahi hota ki 1 oonth ko zabah karke uska 10 hisse kiya jaye fir use paka kar khaya jaye aur fir bhi suraj gurub na ho.

۩ Anas bin Malik r.a. kahte hain: ‘RasoolAllah ﷺ namaz e Asr padhte the aur aftaab bulad (zardi ke baghair raushan) hota tha, agar koi shaks namaz e Asr ke ba’ad Madeena shahar se ‘A’awaali’ (Madeena ki ek kareebi basti)  (T: Village close to Madeena)  jaata to jab iske paas paho’nchta to suraj abhi buland hota. Ba’az A’awaali Madeena se 4 kos ke faasle par maujud hai.’

[4 kos (4 miles) = 6.43 km (approx)]

Sahih al Bukhari, hadith- 550. Sahih Muslim: al Masaajid, hadith- 621.

۩ Anas r.a. riwayat karte hain ke RasoolAllah ﷺ ne farmaya: ‘Munaafiq ki namaz e Asr ye hai ke wo baitha aftaab (ke zard hone) ka intezaar karta rahta hai. Yahaa’n tak ke jab wo zard ho jata hai aur shaitaan ke do seengho’n ke darmiyan ho jata hai. To wo namaz ke liye khada ho jata hai aur 4 thongei’n maarta hai aur is mein Allah ko nahi yaad karta magar thoda.’

Sahih Muslim: al Masajid, hadith- 622.

•٠•●●•٠•

Read More »

Kya Sirf Kabr Me Pata Chalega Ki Haq Par Kaun Hai ?

Un Logo Ne Apne Paas Ilm Ajane Ke Baad Bhi Ikhtilaaf Kiya. ( Aur Woh Bhi ) Apas Ki Zid-bahes Ke Wajah Se Aur Agar Aap Ke Rab Ki Baat Aik Waqt Muqarrar Taq Ke Liye Pahlay Hi Se Qarar Pa Gayi Hui Nah Hoti To Yaqeenan Un Ka Faisla Ho Chuka Hota Aur Jin Logon Ko Un Ke Baad Kitaab Di Gayi Hai Woh Bhi Is Ki Taraf Se Uljan Walay Shak Mein Pade Hue Hain.

Quran, 42:14.

Is Ayat me unlogo ke liye bhi lamha e fikriya hai jo ye kahte hai ki hame to kabr me hi ya akhirat me hi pata chalega ki haq kya hai ya kaun sahih hai ya kaun galat. Ham maise boht log ye kahte hai. Iski kayi wajah ho sakti hai aur iski ek wajah ye bhi hoti hai ki hamare kuch bhaiyyo ke pas tahkeek karne ka waqt nahi hota. Ham social media, jobs aur apni family ko to ghanto waqt de sakte hai lekin Deen sikhne/samajhne ke liye waqt nahi hai hamare pas. 

Toh Allah upar ki Ayat me logo ko dante hue kahte hai ki tumhare pas Quran aa jane ke baad bhi tum ye kahte ho ki pata nai kya haq hai. Jab ki Quran ko to andhere me ek roshni kaha gaya hai khud Quran me. Ye waise hi baat hui ki ham kisi restro me jate hai aur hame menu card diya jata hai uske baad bhi ham kahte hai ki Allah !! Pata jane yaha par khane me kya serve karte hai. 

Bahane hamare dunya me kaam aa sakte hai, akhirat me nahi, agar Allah ne akhirat me puch liya ki hamare pas Quran aur hadith aane ke baad bhi ham zindagi bhar galat chizo par amal kyu karte rahe, to ham kya jawab denge Allah pak ko?

Jab Allah pak khud guarntee lete hai Quran me ki ap sachhe dil se hidayat (sahih tarika) talash karo aur Allah zarur hidayat dega, balki Allah ki zimmedari hai hidayat dena fir ham kyu nahi padhte quran ka tarjuma? Yaha kafir Quran padh kar Musalman ho rahe hai aur ham Quran ko almira me saja kar kahte hai ki Allah jane haq kya hai.. Ham kise bewakuf bana rahe hai? (shayad khud ko)!

Aj se Quran ka tarjuma padhna shuru kare. Kya pata kal ap is waqt kabr ke sawaalo ko face kar rahe ho !! Aur waha par apke jobs, apke careers, apke biwi-bachhe kaam nahi ayenge, waha apka Amal aur Quran apka sahara hoga

•٠•●●•٠•

Allah hame Quran samajh kar Padhne ki taufeek ata kare. aameen. 

Read More »

Raheem Naam Rakhna Kaisa Hai ?

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

Alhamdulillah..

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

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

Quran me khud Nabi ﷺ ko Raheem kaha gaya hai

Allah pak farmate hai,

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

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

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

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

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

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

Aur Allah sabse behtar janta hai.

Read More »

Aurat Ka Kin Logo Se Parda Na Karna Jaiz Hai ?

Alhamdulillah 

Aurat Apne Mahram Mardon Se Parda Nahi Karegi.

Aur Aurat ka Mahram woh hai, jis se is ka Nikah qaraabat daari (close blood relationship) ki wajah se hamesha ke liye haraam ho (maslan baap, dada aur isse bhi upar wale, beta pota aur in ki nasal, chacha, mamu, bhai, bhatija, bhanja) ya fir raza'at (breast-feeding) ke sabab se nikah haraam ho. [maslan razaai bhai, aur razaai baap) ya fir mushahirat (shadi) ki wajah se nikah haraam ho jaye (maslan walidah ka khawind, sasur, agarchey is se bhi upar wali nasal ke ho aur khawind ka beta aur is ki nasal)].

Zail mein (niche) hum yeh mauzu bil tafseel pesh karte hain :

۞ Nasbi Mahram :

Nasbi taur par Aurat ke mehram ki tafseel ka bayan Surah Al-Noor ki niche di hui Ayat me bayan hai :

Farmaan e Baari ta'ala hai :

Aur Apni Zeenat Zaahir Na Karo Siwaye Is Ke Jo Zahir Hai, Aur Apne Girebanon Par Apni Odhni (Shawl, Dupatta) Daaley Rakhen, Aur Apni Zaib o aaraish Ko Kisi Ke Samne Zahir Na Karo Siwaye Apne Khawindo Ke Ya Apne Waalid Ke Ya Apne Sasur Ke Ya Apne Ladko Ke Ya Apne Khawind Ke Ladko Ke Ya Apne Bhaiyon Ke Ya Apne Bhatijon Ke Ya Apne Bhanjon Ke Ya Apne Mel Jol Ki Aurto Ke Ya Ghulamon Ke Ya Aisey Naukar Chaakar Mardo Se Jo Shehwat Wale Na Hon, Ya Aisey Bachho Ke Jo Aurto Ke Parde Ki Baato Se Mutla' (ilm wale) Nahi ... 

Surah Noor, Ayat-31. 

Mufassireen Hazraat (Commentators of Quran) ka kahna hai ke, Nasb (ties of blood) ki bina par Aurat ke liye jo mahram hain is ki sarahat is Ayat me bayan hui hai, woh niche hain :

۩1. Aaba wa ajdad (forefathers) :

Yaani Aurat ke walidain ke aaba wa ajdad aur upar ki nasal masalan waalid, dada, nana aur rahi baat unke shauhar ke baad dada ki to wo sasurali mahram me shamil hai jisko aage bayan kiya jayega.

۩2. Beto (son) :

Yani Aurton ke bete jis mein bete, pote, aur is tarhan naati yani beti ke bete aur in ki nasal, aur Ayat e kareema mein jo ( khawind ke beton ) ka zikar hai woh khawind ki doosri biwi ke bete hain jo ke mahram mein shamil hai, aur isi tarhan sasur bhi mahram masahrat (mahram by marriage) mein shaamil hai, na ke mehram nasbi (mahram by blood) me. Hum ise bhi aage chal kar bayaan  karenge.

۩3. Aurat ka bhai :

Chahe woh saga bhai ho ya fir sautela bhai ho, chahe sirf waalid ki taraf se ho ya fir sirf walida ki taraf se ho, sabhi isme shamil hai. 

۩4. Bhanje aur Bhatije yani Bhai aur Bahan ke bete aur in ki naslen .

۩5. Chacha aur Mamu :

Yeh dono bhi Nasbi Mahram mai se hain. In ka aayat mein zikar nahi hai kyuki ye dono maa-baap ke tarha samjhe jate hai, aur logo mein bhi walidain ki jagah par shumaar hote hain, aur baaz auqaat chacha ko bhi walid kah diya jata hai, jaisa ke Allah ta'ala ka farmaan hai :

"Kya Tum Yaqoob (Alaihe Salam) Ki Mout Ke Waqt Moujood The? Jab Unhone Apni Aulaad Ko Kaha Ke Mere Baad Tum Kis Ki Ibadat Karogey ? To Sab Ne Jawab Diya Ke Aap Ke Mabood Ki Aur Aap Ke Walid Ibrahim, Ishhaaq aur Ismail Ke Mabood Ki, Jo Mabood Ek Hi Hai Aur Ham Isi Ke Farmanbardar Rahenge."

Surah Baqarah, Ayat-13.

Jab ki Ismail a.s. Yaqoob a.s. ke beto ke Chacha the.

Tafseer al-Raazi, 23/206; Tafseer al-Qurtubi, 12/232, 233; Tafseer al-Aaloosi, 18/143; Fath al-Bayaan fi Maqaasid al-Qur’aan by Siddeeq Hasan Khan, 6/352.

۞ Razaat (Breastfeeding) Ki Bina Par Mahram :

Aurat ke liye razaat ki wajah se bhi mahram ban jate hain, Tafseer Al Aloosi me hai :

"Jis tarha nasbi mahram ke samne Aurat ke liye parda na karna mubah hai isi tarhan razaat ki wajah se mahram ban'nae wale shakhs ke samnay bhi is ke liye parda na karna mubah hai. Is tarha Aurat ke liye, is ke razaai beto ya razaai walid se bhi parda na karna jaiz hai."

Tafseer al-Aaloosi. 18/143.

Is liye ke razaat ki wajah se Mahram hona bhi nasbi mahram ki tarhan hi hai jo ke hamesha ke liye Nikah haraam kar deta hai.

Imaam al-Jassaas r.h. ne is Ayat ki tafseer karte hue isi taraf ishara karte hue kaha hai,  "Jab Allah ta'ala ne walid ke sath un mahram ka zikar kiya jin se un ka Nikah hamesha haraam hai, jo ke is par dalalat karti hai ke jo is tarha ki hurmat wala hoga is ka hukum bhi unhi hukum ke barabar hai, maslan aurat ki maa, aur razaai mahram wagaira".

Ahkaam al-Qur’aan by al-Jassaas, 3/317 .

Aur Sunnat e Nabawi ﷺ mein bhi is ki daleel milti hai :

Nabi ﷺ ka farmaan hai, "Razaat bhi Wahi haraam karti hai jo Nasab karta hai."

To is ka matlab ye hua ke Jis tarha aurat ke nasbi mahram honge isi tarha razaat ke sabab se bhi mahram honge. Sahih al Bukhari mein niche di hui hadees warid hai :

Ammi Aisha r.a. bayan karti hain ke, Parda ka hukm nazil hone ke baad Abu Qu’ayss ke bhai Aflah jo ki Ap ke razaai chacha the, Aaye aur andar aane ki ijazat talab ki, toh maine ijazat dene se inkaar kar diya, aur jab Rasool e Akram ﷺ  ghar tashreef laaye to maine jo kuch kiya tha Ap ﷺ ko bataya, toh Nabi e Kareem ﷺ ne hukum diya ke mai unhe andar aane ki ijazat de doon.

Sahih al-Bukhaari bi Sharh al-‘Asqalaani, 9/150.

Imam Muslim r.h. ne bhi is hadees ko riwaayat kiya hai jis ke alfaaz ye hain :

Urwah r.a. bayan karte hain ke Ammi Aisha r.a. ne inhe bataya ke, un ke razaai chacha jin ka naam Aflah tha, unhone andar aane ki ijazat talab ki, to maine unhe ijazat na di, aur unse parda kar liya. Fir iski khabar Allah ke Rasool ﷺ ko di toh Aap ﷺ ne unse farmaya, Un se parda na karo, is liye ke razaat se wo sabhi rishte (Nikah) haraam ho jate hai jo nasab se haraam hote hai..

Saheeh Muslim bi Sharh al-Nawawi, 10/22.

Aurat ke razaai mahram bhi uske nasbi mahram ki tarhan hi hain :

Fuqaha e karaam ne jo kuch Quran Majeed aur Sunnat e Nabwi ﷺ se saabit hai us par amal karte hue is baat ki sarahat ki hai ke aurat ke razaai mahram bhi is ke nasbi mahram ki tarha hi hai, lihaza is ke liye razaai mahram ke samne zeenat ki cheeze zahir karna jaiz hain jis tarha ke nasbi  mahram ke samney karna jaiz hai, aur in ke liye bhi aurat ke badan ki woh jagah dekhni halal hain jo nasbi mahram ke liye dekhni halal hain.

۞ Sasurali Rishte Ki Wajah Se Mahram : (Yani Nikah Ki Wajah Se)

Aurat ke liye sasurali rishte ke wajah se mahram woh log hai jin par usse Nikah karna hamesha ke liye haraam hai, jaise, waalid ki biwi, betay ki biwi, saas yani biwi ki walida. 

Sharh al-Muntahaa, 3/7

To is tarha walid ki biwi ke liye mahram woh beta hoga jo us ki doosri biwi se ho, aur bahu yani beta ki biwi ke liye shauhar ka baap yani sasur mahram hoga, aur saas yani biwi ki maa ke liye khawind yani damaad mahram hoga .

Allah ajjawazal ne Surah Al Noor ki Ayat mein zikr karte hue farmaya hai :

Aur Apni Zeenat Zaahir Na Karo Siwaye Is Ke Jo Zahir Hai, Aur Apne Girebanon Par Apni Odhni (Shawl, Dupatta) Daaley Rakhen, Aur Apni Zaib o aaraish Ko Kisi Ke Samne Zahir Na Karo Siwaye, Apne Khawindo Ke Ya, Apne Waalid Ke Ya Apne Sasur Ke Ya Apne Ladko Ke Ya, Apne Khawind Ke Ladko Ke Ya, Apne Bhaiyon Ke Ya, Apne Bhatijon Ke Ya, Apne Bhanjon Ke Ya Apne Mel Jol Ki Aurto Ke Ya Ghulamon Ke Ya Aisey Naukar Chaakar Mardo Se Jo Shehwat Wale Na Hon, Ya Aisey Bachho Ke Jo Aurto Ke Parde Ki Baato Se Mutla' (ilm wale) Nahi ... 

Surah Noor, Ayat-31. 

To is me sasur, aur khawind  ke beta aurat ke liye sasurali rishte ki wajah se mahram hai, aur Allah ta'ala ne inhen un ke bapon aur beton ke sath zikr kiya hai aur unhe hukum me bhi barabar qarar diya hai, ke un se parda na karna jayz hai.

Al-Mughni, 6/555.

  •٠•●●•٠•

۩ Hindi     ۩ Urdu     ۩ English

                    ٠•●

Related: Kin Kin Logo Se Parda Karna Zaruri Hai?

Read More »

Akele Namaz Padhne Wale Shaks Ke Liye Azaan Aur Iqamat Kahna

أَخْبَرَنَا مُحَمَّدُ بْنُ سَلَمَةَ، قَالَ حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ، أَنَّ أَبَا عُشَّانَةَ الْمَعَافِرِيَّ، حَدَّثَهُ عَنْ عُقْبَةَ بْنِ عَامِرٍ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ يَعْجَبُ رَبُّكَ مِنْ رَاعِي غَنَمٍ فِي رَأْسِ شَظِيَّةِ الْجَبَلِ يُؤَذِّنُ بِالصَّلاَةِ وَيُصَلِّي فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ انْظُرُوا إِلَى عَبْدِي هَذَا يُؤَذِّنُ وَيُقِيمُ الصَّلاَةَ يَخَافُ مِنِّي قَدْ غَفَرْتُ لِعَبْدِي وَأَدْخَلْتُهُ الْجَنَّةَ ‏"‏ ‏.‏

Ye riwayat kiya gaya hai ki Uqbah bin 'Amir r.a. ne kaha ki maine Rasoolullah ﷺ se ye kahte hue suna ki

“Tumhara Rab us charwahe (shepherd) se khush hota hai jo (akela) pahad ki choti par Namaz ke liye Azaan kah kar Namaz ada karta hai, chunanche Allah azzawajal farmate hai, Mere is bande ko dekho ye Azaan aur Iqaamat kah kar namaz ada karta hai aur mujh se darta hai. Mai tumhe gawah banata hu ke Mai ne ise bakhsh diya aur ise jannat mein daakhil kar diya.”

Sunan Nasai, kitab al azan, hadees- 667. Ise darussalaam ne sahih karaar diya hai.

۩ Imam Shafi farmate hai,

“Agar ek shakhs Azan aur Iqamat kahne ko nazarandaz karta hai Jab wo Namaz Akele padh raha ho ya Jamaat me, Toh Mai ise Makrooh (na-pasandida) samajhta hu. Lekin agar us shaks ne Azan ya Iqaamat kahe bagair namaz ada kari hai toh usko apni namaz dohrane ki zarurat nahi hai.”

Kitaab al-Umm by al-Shaafa’i, Jimaa’ al-Adhaan, Baab al-Adhaan wa’l-Iqaamah li’l-Jam’ bayna al-Salaatayn.

۩ Shaykh Muhammad Saalih al-Munajjid farmate hai,

“Umoomi dalail ke bina par munfarid (individual) shakhs ke liye Azaan aur Iqamat kahna mustahab hai.”  (source)

Toh natija ye nikla ki Akele Namaz padhne wale shaks ke liye Azan dena aur Iqamat kahna Mustahab Amal hai.

•٠•●●•٠•

Related : Aurto ke liye Azan aur Iqamat

Read More »

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.

•٠•●●•٠•

Read this article in:

۩ Urdu
۩ English
۩ Hindi

Related: Wuzu Todne Wali Chize

Hame Whats App par join karein: +9779868212118

Read More »

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.

•٠•●●•٠•

Related:- Maut Ke Baad Fayda Dene Wale Aamaal

Read More »