Sajde Me Dua Kaise Mange

Alhamdulillah..

● Step 1:

Sajde me jaaye.

● Step 2:

RasoolAllah sajde me apne sar ko dono hatho ke darmiyan rakhte the. [Abu Dawood: al Salah: 726. Ise Imam Ibn e Hibban (485) ne Saheeh kaha.]

● Step 3:

RasoolAllah jab ruku karte to ungliyo ko kushada karte aur jab sajda karte to hatho ki ungliyo ko milakar rakhte the. [Hakim V1 P 227 – Baheqhee V2 P 112) Imam Haakim aur Imam Zahabi ne ise Saheeh kaha.]

● Step 4:

Tasbihaat, yaani “Subhaana Rabbiyal A’alaa” Padhen.  [Sahih Muslim: Salatul Musafireen, 772]

● Step 5:

(Ab) Jo Dua mangna chahe wo maange. [Sahih Muslim, hadees- 482.]

● Step 6:

Sajde se sar uthaye aur baaki namaz muqammal kare.

۞ Notes

● Sajde me dua arabic me maangi jaye ya khud ke zuban me, is mauzu par ahle ilm me ikhtilaf paya jata hai. Kuch ahle ilm kahte hai ki khud ke zuban me bhi dua kar sakte hai aur baaz ahle ilm kahte hai ki khud ke zuban me dua nahi kar sakte aur sirf arabic me duae karni chahiye.

Mere ilm ke nazdeek, agar kisi ko arabic aati ho ya kam az kam jo duae wo karna chahta hai uski arabic usko pata ho toh iski koi wajah nahi hai ki wo kisi dusre zuban me duae kare aur ye afzal bhi hai ki arabic me duae mangi jaye.

Lekin agar kisi ko arabic nahi aati hai toh wo khud ke zuban me bhi duae kar sakta hai, deen me aasani ke tahat. Lekin isse behtar tarika ye hoga ki wo kuch arabic duae yaad kar le khas kar wo duae jo wo aksar apne Rab se mangta hai (kisi se arabic me tarjuma karwa kar) aur fir usi duae ko sajde me padhe.

Aur ek arabic ki dua jo aksar logo ko aati hai, wo ye hai,

رَبَّنَا آتِنَا فِىْ الدُّنْيَا حَسَنَةً وَفِىْ الآخِرَةِ حَسَنَةً وَّقِنَا عَذَابَ النَّارِ-

'Rabbana aatina fid-dunya hasanatan wa fil akhirati hasanatan waqina azaban-naar' [2:201]

Toh jisko arabic na aati ho, wo ye dua yaad kar le agar use yaad na ho kyuki ye boht faydemand dua hai dunya aur akhirat dono ke lihaj se.

۩ Anas r.a. riwayat karte hai ki RasoolAllah ﷺ ki aksar dua ye hua karti thi, 'Rabbana aatina fid-dunya hasanatan wa fil akhirati hasanatan waqina azaban-naar (Aye hamare Rab! hame duniya me bhalayi de aur aakhirat me bhi bhalayi de, aur hame aag ke azaab se bacha le.)'.

Sahih al Bukhari, kitab ad dawaat ﴾80﴿, hadees- 6389.

● Rasool ﷺ ne ruku aur sajde me Quran ki ayat padhne se mana farmaya hai [Sahih Muslim (1076)]. Lekin ahle ilm kahte hai ki agar koi quran ki dua ho toh wo sajde me padh sakte hai kyuki ye dua ke taur par padhi ja rahi hai na ki ayat ke taur par aur isliye bhi kyuki innamal aa'malu binniyat, amal ka daromadaar niyat par hai. (tafseel ke liye ye article check kare)

● Aur ye sajde me dua farz rakat me bhi maang sakte hai aur nawafil (sunnat) rakat me bhi.

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Related: Namaz me Dua ke baad sajda karna

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Namaz Me Dua ke Baad Sajda Karna

Sawal: Mere ghar ke log, namaz ke khatm hone par hath utha kar dua mangte hai aur fir sajda karte hai, maine unse iski wajah puchi toh unka kahna hai ki dua maang kar sajda karne se dua ki qubuliyat ka imkaan zyada hota hai. Toh kya ye amal durust hai, shaykh sahab baraye maherbani meri madad farmaye.

Jawab

Alhamdulillah..

Namaz ek khubsurat tareen ibadat hai jisme hame ye ahsaas hota hai ki ham apne Rab ke saamne khade hai, jaisa ke RasoolAllah ﷺ ka irshad e mubarak hai,

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

Sahih al Bukhari, kitab al eeman ﴾2﴿, hadees- 50.

Lekin sath sath har ibadat ke qubul hone ki shart hai ki wo RasoolAllah ﷺ ke tarike par honi chahiye. 

۩ Allah ﷻ farmate hai,

Aur bila shubah yahi mera raasta hai jo sidha hai, chunanche tum is ki pairwi karo aur deegar raasto ki pairwi na karo wo tumhe Allah taala ke raaste se juda kar denge. Ye hai jiska Allah taala ne tumhe taaqidi hukm diya hai taakeh tum bach jao.

Surah al anaam ﴾6﴿, ayat-153.

Jaha tak namaz ke baad, dua mangne ke baad sajda karne ka hukm hai toh is sajde ka hukm hame kitab o sunnat me kahi nahi mila hai, aur jo RasoolAllah ka tarika tha wo ye hai:

۩ Abu Hurairah r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Banda apne Rab ke sab se zyadah qareeb us haalat me hota hai jab woh sajde me hota hai, lihaza us me kasrat se dua karo.”

Sahih Muslim, hadees- 482.

۩ Abu Hurairah r.a. riwayat karte hai ki RasoolAllah ﷺ sajde me ye dua manga karte the, “Aye Allah mere saare gunaah muaf karde, chote aur bade, pahle aur akhir ke, khule hue aur chupe hue.”

Sahih Muslim, hadees- 483. [is dua ki arabic]

Toh hame in hadeeso se ye malum pada ki namaz ke dauran jo sajde hote hai unme duae mangni hai na ki namaz ke baad sajda karna hai (dua ke baad).

Ek shaitani was-wasa aa sakta hai ki Nabi ne nahi kiya toh kya hua, sajda karne me koi burai thodi hai, neki ka hi kaam hai. Iska jawab Allah ne apni kitab me diya hai,

۩ Allah ﷻ farmate hai,

“Laqad Kaana Lakum Fii Rasoolil-laahi Uswatun Hasana.”

“RasoolAllah Tumhare Liye Ek Behtreen Misaal Hai.”

Surah al ahzaab ﴾33﴿, ayat- 21.

Toh jab Rasool hamare liye ek behtareen misaal hai, jinki pairwi kar ke jannat ka rasta milna hai toh fir gair-tariko ki pairwi karne ki na toh zarurat baaki rahi aur na ki koi fayda hoga.

Is was-wase ka jawab ek Tabayeen ne bhi diya hai,

۩ Sa'id Ibn al Musayyib r.h. (Tabaeen) ne ek shaks ko suraj tulu hone ke baad do rakat se zyada padhte hue dekha sajda aur ruko me izafa karte hue, toh unhone use mana kiya ye karne se. Us shaks ne jawab diya: 'Aye Aba Muhammad, kya Allah mujhe namaz padhne ke liye saza dega? Unhone kaha, 'Nahi, Lekin Wo Tumhe Sunnat Se Ikhtilaf Karne Ke Liye Saza Dega'.

Sunan Kubra Baihaqi, 2/466.

Toh Rasool ke tarike se hame muhabbat karni hai aur gair-tariko se Allah ki panaah mangni hai. Aur Allah sabse behtar janta hai.

Ham apko ye bhi naseehat karte hai ki ap apne ghar walo ki islah hikmat aur muhabbat se kare na ki sakhti, tanqeed aur bure akhlaq se. Ye Allah aur uske Rasool ka hukm hai ki logo ko apne Rab ke raste ke taraf hikmat aur khubsurat naseehat ke sath bulaya jaye. Jo quwat hikmat, khubsurti aur muhabbat me hai wo kaafi gair-mamuli hai. Allah hame amal ki taufeek ata kare.

Khulasa: Namaz khatm hone par jo dua ke baad sajda kiya jata hai ye sajda sunnat se sabit nahi nahi hai balki sunnat se ye sabit hai ki namaz ke dauran wale sajde me duae ki jaaye.

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Related: Sajde me Dua kaise mange

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Dua e Qunut Yaad Na Hone ke Wajah Se 3 Baar Surah Ikhlas Padhna

Sawal

Salaam alaikum mere azeez bhai. Aapse ye puchna tha ki kya agar Dua e Qunut yaad na ho toh uski jagah par surah ikhlas ko 3 martaba padhna durust hoga?

Jawab

Alhamdulillah..

Ahle ilm kahte hai ki jisko Dua e qunut yaad na ho use chahiye ki wo Quran ya sunnat se koi aur dua padh le kyuki dua e qunut ka maksad Allah se dua karna hota hai. Hamare muashre me ye baat aam hai ki jisko dua e qunut yaad na ho, use dua e qunut ki jagah par teen baar surah Ikhlas (qul huwallahu ahad...) padhna chahiye. Lekin aesi koi baat sunnat se sabit nahi hai, aur is par surah ikhlas ka qiyas bhi galat hai kyuki surah ikhlas Allah ki taareef hai na ki koi dua. Toh surah ikhlas ki jagah ap koi aur dua wali ayat padh le jaise Rabbana aatina fid duniya, ya koi aur dua.

۩ Shaykh Saleh al Munajjid ek sawal ka jawab dete hue farmate hai,

“Aur sawal karne wale bhai ne jo ye bayan kiya hai ke woh dua e qunoot ke badle Quran ki tilawat karta tha, bila-shak aisa nahi karna chahiye, kyuki qunoot ka maqsad dua hai, isi liye agar ye ayat dua par mushtamil ho to is ki qirat kar ke qunoot karna jayez hai.”

(source)

Ham apse guzarish karte hai ki ap jald se jald dua e qunut yaad kar lein. Dua e qunut ap is link se yaad kar sakte hai: https://www.iqrakitab.com/2017/12/witr-padhne-ka-nabawi-tarika.html

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Tahajjud Padhne Ke Liye Sona Zaruri (shart) Nahi

hi   

Sawaal: Kya Tahajjud padhne ke liye sona zaruri hai, yaani kya sona shart hai?

Alhamdulillah..

Hamare muashre me ye galat-fahmi hai ki tahajjud ki namaz padhne ke liye sona zaruri hai. Kitab ya Sunnat me aesi koi baat hame nahi milti hai. Albatta tahajjud ki namaz ko raat ke aakhri hisse me padhna afzal zarur hai kyuki us waqt farishte is namaz ka mushahidah karte hai. Lekin jisko dar hai ki wo raat ke aakhri hisse me na uth sakega toh use sone se pahle hi ye namaz padh lena chahiye.

۩ Jabir r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Jise dar ho ke wo raat ke aakhiri hisse me nahi uth sakega, wo raat ke shuru me witr padh le. 

Aur jise ummeed ho ki wo raat ke aakhir me uth jayega, wo raat ke aakhri me witr padhe kyuke raat ke aakhri hisse ki namaz ka mushahidah kiya jata hai (is witnessed) aur yeh afzal hai.”

Sahih Muslim, kitab salat ul musafireen ﴾6﴿, hadees- 1766.

Note: Witr aur Tahajjud ek hi namaz ke do naam hai, (daleel ke liye ye article padhe). Toh is article me agar witr ka zikr hoga toh isse muraad tahajjud namaz ko bhi liya jayega.

۞ Aaiye dekhte hai ki is hadees par sahaba e karaam ne kis tarha amal kar ke dikhaya:

۩ Jabir bin Abdullah r.a. ne kaha, “RasoolaAllah ﷺ ne Abu Bakr r.a. se pucha, 'Tum witr kab padhte ho?' Unhone kaha, 'Shuru raat me, isha ke baad'.

Aap ﷺ pucha, 'Tum aye Umar'!

Unhone kaha, 'Raat ke aakhri hisse me',

Tab Nabi ﷺ ne farmaya, 'Aye Abu Bakr! tum ne mazbut kada (handhold) pakda hai (yaani ahtiyaat ka raasta apnaya hai). Aur aye Umar! tumne taaqat zabt karli hai (yaani tumne us kaam ko pakda hai jisme taaqat ki zarurat hai).'”

Sunan ibn Majah, kitab iqamatis salaat wa sunnati feeha ﴾5﴿, hadees- 1202.

۩ Abu Hurairah r.a. riwayat karte hai, “Mujhe mere azeez dost (Nabi kareem ﷺ) ne teen cheezo ki wasiyat ki hai aur mai in chizo ko maut se pahle nahi chorunga, har maheene me teen din roze, chasht ki namaz aur witr padh kar sona.”

Sahih al Bukhari, kitab al Tahajjud ﴾19﴿, hadees- 1178. Hasan (Darussalaam).

۩ Imam Nawawi farmate hai,

“Aur yahi sahih hai, aur baaqi mutlaq ahadees ko is sahih aur sareeh afzaliyat par mahmool (is hadees par amal) kiya jayega, un me ye hadees bhi hai, 'mere azeez dost ne mujhe wasiyat ki ke mai witr ada kar ke soya karu'. Yeh hadees us shakhs ke haq me hai  jise (sone ke baad) jaagne ka yakeen nahi hai.” [khatm].

Sharah Sahih Muslim, 3/277.

Hamare sahaba e karaam ne bhi koi ek raasta nahi chuna, jo rasta jinhe behtar laga unhone wo apnaya. Ye khud ek daleel hai ki deen me sakhti nahi hai, balki deen aasaan hai.

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Allah hame tahajjud padhne ki taufeek ata kre. aameen.

Hame Whats App par join karein: +9779868212118

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Jab Shafa'at Haq Hai Toh Amal Ki Zarurat Kyu?

hi  -

Sawal: Jab RasoolAllah ﷺ hamari shafat karenge qayamat ke din toh fir hame amal karne ki zarurat kyu hai?

Jawab:

Alhamdulillah..

RasoolAllah ﷺ ki shafa'at haq hai.

۩ Abu Hurairah r.a. kahte hai ke Rasool ﷺ ne farmaya, 'Har Nabi ke liye ek dua aisi hai jo zarur qubul hoti hai, tamam ambiya ne woh dua dunia me hi maang li, lekin maine apni dua qayamat ke din apni ummat ki shafa’at ke liye mahfooz kar rakhi hai, meri shafa’at in shaa Allah har us shakhs ke liye hogi jo is haal me mara ke usne kisi ko Allah ke sath shareek nahin kiya.

Sahih Muslim, kitab al eemaan ﴾1﴿, hadith- 491.

Shafa'at haq hai lekin shafa'at Allah ke ijazat se hogi bina uske ijazat ke nahi. Allah ﷻ farmate hai:

۩ Bila shuba tumhara Rab Allah hi hai jis ne asmano aur zamin ko cheh (6) roz me paida kar diya fir arsh par qayim hua, wo har kaam ki tadbeer karta hai, us ki ijazat ke bagair koi us ke pas sifarish karne wala nahi, aisa Allah tumhara Rab hai, so tum us ki ibadat karo, kya tum fir bhi nasihat nahi pakadte.

Surah Yunus ﴾10﴿, ayat-3.

Aur Rasool ﷺ ne is usool ko aur waazeh karke irshad farmaya hai:

۩ Abu Hurairah r.a. ne kaha jab (surah al shura ki) yeh aayat Allah taala ne utari “Aur apne nazdeek naate walon ko Allah ke aazaab se darao” toh RasoolAllah ﷺ ne farmaya, 'Aye Quraish ke logo! ya aisa hi koi aur kalima tum log apni apni jaano ko (nek aamaal ke badal) mol le lo (bacha lo), Mai Allah ke samne tumhare kuch kaam nahi aunga (yani us Allah ki marzi ke khilaaf mai kuch nahi kar sakunga) Abd Manaf ke beton! Mai Allah ke samne tumhare kuch kaam nahi aunga. Abbas Abdul Muttalib ke bete! Mai Allah ke samne tumhare kuch kaam nahi aunga. Safia meri Fufi! Allah ke samne tumhare kuch kaam nahi aunga. Aye Fatima, meri beti tu chahe mera koi bhi maal maang le lekin Allah ke samne tere kuch kaam nahi aa sakunga.

Sahih al-Bukhari, kitab al wasaya ﴾55﴿, hadith - 2753.

Toh shafaat Allah ke ijazat se hogi bina uski ijazat ke nahi. Aur agar Allah ne pakad liya to fir koi nai chora sakta uski pakad se kyuki Allah ki pakad bohut sakht hai.

Seerat e Nabawi se hame iski bohut si misaale milti hai, ek misaal ye hai:

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

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

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

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

Sahih al-Bukhari, book of Oaths and Vows ﴾83﴿, hadith- 6707.

Is hadith se aur wazahat hui ki jab Allah ne Rasool ﷺ ki khidmat karne wale sahabi ko nahi baksha toh fir hamari aur apki kya haisiyat hai, agar Allah pakadne par aagaya toh? Allah se dare kyuki Allah ki pakad boht sakht hai.

Hamare muashre me toh ye mashhoor hai ki 'Khuda ka pakda churaye Muhammad, Muhammad ka pakda chura na sake koi.' Hame in ashhaar se Allah ki panaah talab karni chahiye aur sochna chahiye ki kya waqai ham usi roshni par chal rahe hai jo roshni Allah ne hame apni kitab me di hai, RasoolAllah ﷺ ne hadees me di hai..?

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Allah se dua hai ki wo hame sirat e mustaqeem ata kare. aameen.

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Roze Ki Niyat

hi  -

Sawal: Barr e sagheer hind o pak me saher me roze ki niyyat is tarah ki jaati hai:

"Aye allah mai tere liye yaqini roze ki niyat karta hu mere agle aur pichle gunah muaf farmade."

Aur ye bhi kaha jata hai..

و بصوم غد نويت شهر (mai ramzan ke kal k roze ki niyat karta hu).

Mujhe is ke maani murad ka ilm nhi, lekin kya ye ye niyat karna sahih hai aur agar aisa karna sahih hai to ap se guzarish hai ke is ke maani ki wazahat kare ya fir quran o sunnah se sahih niyat bataye.
..........................

Alhamdulilah..

Koi bhi Ibadat chahe wo Roza ho ya Namaz, niyat ke bagair sahih nahi hai kyu ki Nabi ﷺ ka farman hai, “Aamaal ka daar o madaar niyat pe hai aur har shakhs ke liye wohi hai jo wo niyat karta hai.”

Sahih al Bukhari, kitab al wahee ﴾1﴿, hadith- 1. (source)

۩ Ibn Qudamah r.h. kahte hai,

“Agar roza Ramzan mein rakha ja raha hai ya Ramzan ke rozo ki qaza ya fir nazar aur kaffare ke farz roze rakhe ja rahe hai toh hamare Imam (Ahmed), Malik, aur Shafi r.h. ke nazdeek raat ko hi niyat karna laazmi hai, jab ke Imam Abu Hanifa r.h. kahte hai ke Ramzan ke roze ho ya koi aur irade ke roze, un ke liye din me bhi niyat karna kaafi hai.” end quote.

Al-Mughni (3/109).

Hadees ki roshni me Imam Ahmed, Malik aur Shafi ki raaye zyada mazbut hai.

۩ (Ummul Momineen) Hafsah r.a. kahti hai ki Nabi ﷺ ka Farman hai, “Jo shakhs tulu e Fajar se pahle roze ka irada na kare us ka roza nahi hai.”
Sunan Nasai, kitab al siyam, hadith- 2334. Is hadith ko Imam Ibn Khuzaymah aur Imam Ibn Hibbaan ne sahih aur marfoo karar diya hai. Sunan Tirmizi, hadith - 730.

۩ Sunan Nisaai ke Dusre hadith ke alfaz ye hai, “Jis ne raat hee me roze ki niyat na karli ho toh woh roza na rakhe.”

Sunan Nasai, kitab al siyam, hadith- 2336. [Sahih]

Hadees ke maani ye hai ke jo raat ko Roza rakhne ka irada aur niyat na kare us ka Roza nahi hai. Toh Isliye raat ko fajr se pahle niyat karni chahiye roze ki. Bil ittefaq se agar aankh na bhi khul payi shahri ke liye to hamare roze me fark nahi padega to behtar yahi hoga ki raat ko niyat kar li jaye.

۩ Sunan Tirmizi, hadith- 730 ke tahat, Imam Tirmizi farmate hai,

 “Is ka maane ahle ilm ke nazdeek sirf ye hai ki us ka roza nahi hota, jo ramzan me ya ramzan ki qaza me ya nazar ke roze me roze ki niyat tulu e fajr se pahle nahi karta. Agar us ne raat me niyat nahi ki toh us ka roza nahi hua, Albatta nawafil roze me us ke liye subah ho jane ke baad bhi roze ke niyat karna mubah hai. Yahi Shafi, Ahmad aur Ishhaq bin Rahawayhi ka qawl hai.” end quote.

۩ Mustaqil fatwa committee se sawal kiya gaya ke Insaan ko Ramzan me Roze ki niyat kis tarah karni chahiye?

To Jawab tha,

“Roze ki niyat roze ka iradah karne se hoti hai aur Ramzan me har raat ko Roza ki niyat karna zaruri hai.”

Fataawa al-Lajnah al-Daa’imah, 10/246.

۩ Kuch Ahle ilm kahte hai:

“Lagataar aur dohraaye jaane wale ibadat ke amal me ye kaafi hai  ki wo ibadat ke shuru me hi niyat karle jab tak ke wo kisi wajah se us amal ko karne se ruk jaye, (aur agar wo aesa karta hai) toh use firse niyat karni padegi. Is bunyad par agar insan ramzan ke pahle din ye niyat karta hai ki wo is maheene ka pura roza rakhega to ye niyat uske liye pure mahine ki taraf se kafi hai jab tak ki koi uzr pesh na aa jaye jis se uski jaari amal me rukawat aajaye jaise ki agar wo Ramzan ke maheene ke dauran safar par chala jaye, toh jab wo wapas ayega toh uske upar naye sire se roze ki niyat karni zaruri hoga.”

Dekhe: Al-Sharh Al-Mumti’, 6/369-370.

Toh isse pata chala ki agar kisi shaks ne ramzan ke shuru me hi niyat karli hai muqammal roze rakhne ke toh use har raat niyat karne ki zarurat nahi hai.

Aur ye baat bhi jaan liya jaye ki niyat ka matlab Dil ka iradah hota hai. Hamare muashre me log niyat se murad zuban se niyat ko bolna samajhte hai. Aesa nahi hai. Niyat ka talluq dil se hai jo ek qalbi amal hai. Is ka zuban se koi talluq nahi hai. Is liye Musalman ko dil se irada karna chahiye ke wo Roza rakhega. Aesa nahi hai ke wo zuban se ye kahe ke 'main Roze ki niyyat karta hu' ya is tarah ke dusre alfaz jo logo ne ejaad kar rakhe hai. Ye sab deen me nayi-nayi baate hai jinse har musalman ko Allah ki panah mangni chahiye kyuki RasoolAllah ﷺ ne farmaya tha ki Deen me nayi nayi baate ejaad karne se bachna [Tirmidhee (2676)].

Toh sahih tareeqa ye hai ke insaan dil se irada kare ke wo Roza rakhega.

Roza me niyyat ke alfaz na to RasoolAllah ﷺ ne ada kiya tha na hi sahaba ne. Is alfaz ko baad me ijaad kiya gaya tha.

Wo Alfaz kuch aese hai: 

"Wa bisawmi ghadinn nawaiytu min shahri ramadan"

Tarjuma: "Mai ramzan ke kal ke roze ki niyat karta hu"

Ab jis shaks ne bhi ye dua banayi hai us ko itna bhi nahi pata tha ki Islam me Din ko Allah kaise badalta hai. Islamic shariyat me raat pahle aati hai aur din baad me, isi liye jab Ramzan shuru hota hai tab ham Taraweeh pahle padhte hai aur roza baad me rakhte hai. Arabic me guzre hue kal ko al 'Ams' kahte hai, Aj ke din ko 'al Yaum' aur aane wale kal ko 'Gadan' kahte hai jo ki is niyat ke alfaz me hai. Is niyat ke tarjume ke mutabik wo us din ki nahi jis din wo niyat ke alfaz bolta hai balki wo us ke agle din roze rakhne ki ki niyat karta hai. Deeni lihaz se to ye galat hai hi sath me magrabi ya dunyawi lihaz se bhi galat hai kyuki magrabi lihaz se 12 baje hi din badal jata hai aur ham shehri 12 baje ke baad karte hai. To ye deeni aur dunyawi dono lihaz se galat hai.

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Allah se dua hai ki wo hame hamare Rasool ke tarike par har ibadat karne ki taufeek de aur gair tariko se mahfooz rakhe. aameen.

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Islam Me Rasm-riwaj (Culture) Ka Muqam

hi  -

Alhamdulillah..

Bunyadi usool ye hai ki Islam me kisi bhi tarha ke rasm riwaj ki ijazat hai aur tab tak ijazat hai jab tak wo shairat ke kisi ahkaam se takraaye na.

۩ Anas r.a. riwayat karte hai ke jab Nabi ﷺ ne Room ke hukumaran ko khat likhne ka iradah kiya to Aap ﷺ se kaha gaya ke woh log koi khat us waqt tak qubool nahi karte jab tak us par mohar na ho, chunancha Nabi ﷺ ne ek chandi ki anguthi banwayi. Is anguthi par 'Mohammad-RasoolAllah' khudra hua (stamped) tha.

Sahih al Bukhari, kitab al Jihad ﴾56﴿, hadith- 2938.

۩ حَدَّثَنَا قُتَيْبَةُ حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم اتَّخَذَ خَاتَمًا مِنْ فِضَّةٍ، فَكَانَ يَخْتِمُ بِهِ وَلا يَلْبَسُهُ

۩ Ibn Umar r.a. farmate hai ki RasoolAllah ﷺ ke paas ek chandi ki anguthi thi, wo isse khutut (letters) wagaira par muhar lagate the lekin ise pahente nahi the.

Imam Tirmizi ki Shamail Muhammadiyah, baab- RasoolAllah ﷺ ki mubarak anguthi, hadith- 83.

Bukhari ki is hadith se hamare ahle ilm ye natija nikalte hai ki kisi bhi rasm-riwaj ki pairwi karne ki ijazat hai kyuki RasoolAllah ﷺ ne dusre mulk ke mohar lagane wale rasm ko be-jhijhak apnaya tha. Aur kisi rasm-riwaj ki ijazat tab tak hi hai jab tak wo rasm shariat ke kisi ahkaam se na takraaye.

۩ Shaykh al-Sa’di [d.1376 a.h.] farmate hai:

“Rasm-riwaj ka bunyadi usool ye hai ki iski ijazat hai, jab tak ke kisi shariyat [ke ahkaam] me isko mana na kiya ho [yaani shariat ke kisi ahkaam se takraaye na].”

Risaalah fi Usool al-Fiqh (7).

۩ Shaykh ibn Uthaymeen se pucha gaya gaya, "Namaz eid ke baad musafah karne, gale milne aur mubarakbaad dene ka kya hukm hai?"

Toh Shaykh ka jawab tha:

"In chizo me koi harj nahi hai, kyuki log use bataur Ibadat aur Allah taala ka qurb samajh kar nahi karte hai, balki log ye bataur riwaaj (custom) aur izzat o ikraam aur ehtram karte hai, aur jab tak shariyat me kisi rasm-riwaj ki mumaniyat (manaahi) na aaye to bunyadi usool ye hai ki us chiz ki ijazat hoti hai."

Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/208-210.

۞ Rasm e Shady/Nikah Ka Hukm:

Agar shady ki rasm-riwaj ki baat kare toh har ilake ki shady apne rasm-riwaj ke aetbar se kari jati hai. Islam ne isme koi pabandi nahi rakhi hai, aur isme bhi wahi usool ko dhyan me rakh kar rasm ki pairwi karne ki ijazat hai ki jis rasm ki pairwi ho rahi ho, wo shariyat se takraati na ho, jaise gair-mahram ka apas me milna julna ya haraam mausiqi (music) ka istemal karna wagaira. Misaal ke taur par mehdi ki rasm jo hamare muashre me hoti hai, isme koi harj nahi hai jab tak mehdi ke rasm ke dauran koi sharait ke khilaf kaam na ho, aur isi tarha dusre rasm ka bhi yahi hukm hai.

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Related: 

۩ Culture aur biddat me fark
۩ Shady ke mauke par gaane ka hukm

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'Allah-Muhammad' Ka Naksh Banana Kaisa Hai?

hi  -

Alhamdulillah..

Hamare muashre me kuch gharo ke bahar ya fir gharo ke andar ye dekha jata hai ki 'Allah-Muhammad' naam ka naksh bana hua hota hai. Aur baaz auqat kapdo me bhi iska design bana hua hota hai. Is tarha ka naksh banana thik nahi hai kyuki isme shirk ki bu (smell) aati hai. Agar ek gair-muslim ise dekhega to use Tawheed ka ahsaas ho na ho lekin shirk ka ahsaas zarur ho jayega.

Hamari daleel ye hai:

Adi bin Hatim ؓ riwayat karte hai ki ke ek shakhs ne RasoolAllah ﷺ ke samne khutba diya aur (is mein) kaha: 'Jo Allah aur uske Rasool ki itaat karta hai usne rushad aur hidayat paali aur jo in dono ki nafarmani karta hai woh bhatak gaya.'

Is par RasoolAllah ﷺ ne farmaya: 'Kitna bura khateeb hai tu, (fiqre ke pahle hisse ki tarah) yun kaho, jisne Allah ki aur uske Rasool ki na farmani ki (woh gumraah hua).'

Ibn Numair kahte hai: Balki wo gumraah ho gaya.

Sahih Muslim, kitab al Jumah ﴾7﴿, hadith- 2010.

Is hadees me RasoolAllah ﷺ ne khateeb ko sirf isliye danta kyuki unhone Allah aur Rasool kahne ke bajaye 'Dono' alfaz kah diya tha, toh agar aj Rasool ﷺ maujud hote to wo kaise iski ijazat de dete ki koi Allah-Muhammad ka naksh banwa kar in dono naamo ko ek sath ek muqam par rakh de.

Kuch log ek aetraz kar sakte hai ki Allah aur Muhammad naam ek sath rakh kar koi Rasool ko Khuda ka darja nahi deta hai toh fir ye kyu galat hoga. Toh iska jawab ye hai ki agar ham gaur kare to wo sahabi (khateeb) 'Dono' ka lafz istemal kar ke Rasool ko Allah ka darja nahi de raha tha lekin iske ba-wujud RasoolAllah ne unhe is chiz se mana farmaya.

Iske bajaye wo naksh lagaye jaye jisse Tawheed ki khushbu aati ho aur Huzur ﷺ ki shaan bayan hoti ho jaise La ilaha illallah Muhammadur RasoolAllah, wagaira.

Aur Allah sabse behtar janta hai.

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Allah se dua hai ki wo hame sidhi raah ata kare. aameen.

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Juma Mubarak Kahna Biddat Nahi Hai

Biddat ki aam wazahat (defination) ye hai:

۩1. Kisi naye amal ko Deen samajh kar kiya jaye aur

۩2. Us amal par sawab ki ummeed ki jaye.

Lihaza jis kaam ko karne se sawab ki ummeed na ho wo biddat nahi hogi. Baaz chize rasm me shumar hoti hai to baaz chize riwaj me shumar ho jati hai. Isi liye har chiz biddat nahi hogi jab tak wo in Do (2) shara't ko pura na kardein.

Is usool ki roshni me, juma mubarak kahne se koi sawab ki ummeed nahi rakhta hai wo sirf mubarakbaad dene ke liye kahta hai ek khushi ke izhaar ke liye. Isi liye Ramzan ki mubarakbaad dena bhi biddat nahi hai aur Eid ki mubarakbaad dena bhi biddat nahi hai. Ye ek rasmi chiz hai, in chizo ki mubarakbaad dene par koi sawab ki ummeed nahi rakhta hai.

Kuch ulema ise biddat kahte hai lekin wo galti par hai. Aur yahi wo ulema hai jo Ramadan mubarak aur Eid mubarak ko jayz kahte hai, ye ajeeb baat hai. Mere eemaan ka hissa hai ki jab kisi ulema ki koi baat Quran aur sunnat ya usool e deen se takraye to use chor diya jaye.

۞ Imam Malik r.h. farmate hai: “Mai sirf ek insan hu, Kabhi meri baat sahih hoti hain aur kabhi galat. Toh tum meri us baat ko jo Quran aur Hadees ke mutabik ho le liya karo aur us baat ko jo is ke khilaf ho chor diya karo (yaani meri Taqleed Mat karo).”

Ibn `Abdul Barr in Jaami’ Bayaan al-‘Ilm (2/32).

Darasal kaafi log is baat se anjaan hai ki Allah hamare amal ke sath sath hamare ilm ka bhi imtehaan le raha hai.

۞ Allaamah Abdur-Rahmaan Bin Yahyah Al-Mu’allimee r.h. kahte hai:

“Aur ye baat jaan lo ki Allah kuch mukhlis (sincere) logo se galtiya karwata hai dusre logo ke imtehan ke liye ki wo (log) haqiqat ko manenge aur us (mukhlis) shaks ki baat ko chor denge ya fir us nek shaks ki neki aur uske muqam se dhoka kha jayenge. Wo (nek shaks) apni galti par sirf muaf hi nahi kar diya jata hai balki use is ijtihad ke liye aur nek niyat ke wajah se sawab bhi milta hai aur na hi us (alim) ke rutbe ya izzat me koi kami hoti hai. Albatta jo shaks us (alim) ke rutbe ke dhoke me aakar unki pairwi karta hai bina Allah ki kitab aur RasoolAllah ﷺ ki sunnat ke asal dalail ke taraf mutawajje hue, uske liye muafi nahi hai balki wo ek bade khatre (danger) par hai.”

Raf’ul Ish-tibaah, page 152-153. [download arabic pdf]

Allah se dua hai ki wo hame sirat e mustaqeem ata kare. aameen.

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Related: Culture aur biddat me farq

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Kabr Ke Paas Hath Utha Kar Dua Karna

en  -

Alhamdulillah..

۞ Pahla Nukhta

Sabse pahli baat ye jaan lein ki kabr par jakar mayyat ke liye dua karna sunnat hai:

Aisha r.a. riwayat karti hai ki ek raat RasoolAllah ﷺ khade hue, apna kapda pahna fir (bahar) nikal gaye, toh maine apni laundi Barirah ko hukm diya ke woh (Aap ﷺ ke) peeche peeche jaye, chunanche woh Aap ke peeche peeche gayi yaha tak ke Aap Baqi (kabrastaan) pahunche, toh is ke qareeb khade rahe jitni der Allah taala ne khada rakhna chaha, fir Aap palte toh Barirah Aap ﷺ se pehle palat kar aa gayi, aur us ne mujhe bataya, lekin mein ne Aap ﷺ se is ka koi zikr nahi kiya yahan tak ke subah zikr kiya, toh maine Aap ko saari baatein batayi. Aap ﷺ ne farmaya: "Mujhe ahle Baqi (Baqi me dafan logo) ki taraf bheja gaya tha taake mein unke haq me dua karu."

Sunan an-Nasa'i, The book of funerals, hadith - 2040. Ise Shaykh Zubair ali zai ne hasan karar diya hai.

۞ Dusra Nukhta

۩ Hath Utha Kar Dua Karna Ye Dua Karne Ke Aadaab Maise Hai:

Salman al-Farsi r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Tumhara Rab bahut ba-haya hai aur kareem hai, Jab uska banda us ke saamne apne dono hath uthata hai toh unhe khali lautate hue use apne bande se sharam aati hai.”

Sunan Abi Dawud 1488, Book of Prayer (Kitab Al-Salat): Detailed Injunctions about Witr, hadith--1488. Allama Albani ne ise Sahih karar diya hai.

۩ Dua Me Hath Uthane Ke Mutallik Ek Usool

Bunyadi usool ye hai ki har Dua karte waqt hatho ko uthaya ja sakta hai siwaye us mauke par jaha par hatho ka na uthana RasoolAllah ﷺ se sabit hai. [source]

Isi usool ke mutallik Imam Nawawi kahte hai:

'Namaz se bahar kisi (bhi) dua mein haath uthana mustahab hai.'

Iske baad unhone aisi bahut si riwayat zikr ki hain jo ke namaz se bahar dua karne ke jawaaz ki daleel hain.

Is ke baad unhone kaha, 'Is masle mein is ke ilawa bhi bahut si ahadees hain, taaham jitni ahadees maine zikr kardi hain ye kaafi hain. Nukhta ye hai ki ye samjha jaye ki jo shaks ye daawa karta hai ki dua ke liye hath sirf un mauko par uthaya jaye jiska hadees me zikr hai to wo galti par hai.'

Sharh at-Tahdheeb, 3/489.

Yaani ki dua ke liye hath un mauko par bhi uthaya ja sakta hai jiski daleel hame hadees me nahi milti hai bashart hai ki bas un mauko par na uthaya jaye jin mauko par RasoolAllah ne dua karte waqt apne hatho ko na uthaya ho.

Isi usool ke tahat kabr ke paas hath utha kar dua karne me koi harj nahi hai.

۩ Shaykh ibn Baaz r.h. se sawal kiya gaya:

"Kya mayyat ki kabr ke paas dua haath utha kar ki ja sakti hai?"

Toh unhone jawab diya:

"Agar haath utha le to is me koi harj nahi hai, kyunke Nabi ﷺ se Aisha r.a. kahti hain ke: "Aap ﷺ qabristan gaye aur waha par madfoon (dafan) logo ke liye haath utha kar dua farmayi. Rawaah Muslim."

Majmoo‘ al-Fataawa, 13/337.

Ek baat ka zarur dhyan diya jaye ki kabr ke paas jab hath utha kar dua kare toh qibla ke taraf chehra karke dua kiya jaye na ke kabr ke taraf muh kar ke dua kari jaye. [source]

Aur Allah sabse behtar janta hai.

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Related: Mayyat Ko Dafan Karne Ka Sunnat Tarika

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Gair-Muslim Ko Sadaqah Dena

en     ur  -

Sawal: Gair Muslim ko sadaqah dena ya unki maali madad karna kaisa hai?

Alhmdulillah :

Gair-Muslim gareeb ya miskeen ko nawafili sadaqat o khairaat dena jaiz hai aur khaas kar jab woh  rishtedaar ho lekin shart ye hai ke woh hamare khilaaf jang karne walo me shaamil na ho, aur un me se kisi ne aesi ziyadati na ki jis ki bina par un ke sath ahsaan karna mamnoo thahre, aur farz ki hui zakat inhe dena jaiz nahi hai.

Kyuki Allah ﷻ ka farmaan hai:

Jin logo ne tum se Deen ke baare mein ladaai nahi kari aur tumhe jila-watan nahi kiya un ke sath husn e suluk karne aur insaf ke sath bartao karne se Allah tala tumhe nahi rokta, balke Allah tala toh insaaf karne walon se mohabbat karta hai.

Allah taala tumhe sirf un logon se mohabbat karne se rokta hai jinhone tum se Deen ke baare me ladai kari aur tumhe jila-watan kiya, aur jilaa-watan karne walo ki madad ki, jo log aise kuffaar se mohabbat kare woh qatan zalim hai.

Surah Mumtahinah (60), ayat 8-9.

Note: Jila-watan ka matlab kisi ke watan se usko nikalna.

Asma bint abi Bakr r.a. bayan karti hai, "RasoolAllah ﷺ ke zamane me ek baar meri walida mere paas aayi jo ki Mushrik thi. Toh maine Rasool kareem ﷺ se daryaft kiya: Aye Allah ke Rasool ﷺ mere paas meri walida ayi hai aur wo madad talab karne aayi hai, toh kya mai un ke sath sila rahmi karu? Toh Rasool ﷺ ne farmaya: Haa ! Unse sila rahmi karo."

Sahih al Bukhari, book of gifts, hadith - 2624.

Aisha r.a. bayan karti hai ek Yahudi aurat ne unse bheek manga toh unhone use de diya, to woh yahudi aurat kahne lagi: Allah taala ap ko aazaab e qabar se mahfooz rakhe, toh Aisha r.a. ne unhe ajeeb samjha, jab unhone Nabi ﷺ ko dekha to iske bareme unse pucha.

Toh Rasool ﷺ ne farmaya: Nahi.

Aisha r.a. kahti hain: Fir Rasool ﷺ ne is ke baad hame farmaya ke unki taraf wahee (revelation) aayi hai ke tum apni qabro me azmaish aur fitnah me daale jaoge.

Musnad Imam Ahmad, hadith - 24815.

To ye dono hadees kafir ko nawafili sadqa ya khairaat ya madad dene ke jawaz par dalalat karti hai.

Imam Shafi (tabe-tabaeen) r.h. kahte hai:

"Nafli sadaqa o khairaat maise mushrik ko dene me koi harj nahi, lekin farz kiya hua (zakat) me iska koi haq nahi, aur Allah tala ne aise logon ki tareef bayan karte hue farmaya hai:

Aur woh Allah tala ki muhabbat me khana khilate hai miskeen, yateem aur qaidiyo ko. [al-Insaan 76:8]"

Kitab al Umm, jild-2.

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Dua Me Hatho Ko Uthana

Allah ‎ﷻ farmate hai,

(Aye Nabi) Jab Mere bande mere bare me Aap se puche toh Aap kah de ke Mai unke bahut hi qareeb hu, har pukarne wale ki pukar ko, jab kabhi woh mujhe pukare sunta hu aur qubool karta hu. Is liye logo ko bhi chahiye ke woh meri baat maan liya kare aur mujh par eeman rakhhe taaki wo sahih raah paye.

Surah Baqara, ayat 186.

۞ Dua Ke Liye Hath Uthana Dua Karne Ke Aadab Maise Hai:

۩ Salman al-Farsi r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Tumhara Rab bahut ba-haya hai aur kareem hai, Jab uska banda us ke saamne apne dono hath uthata hai toh unhe khali lautate hue use apne bande se sharam aati hai.”

Sunan Abi Dawud 1488, Book of Prayer (Kitab Al-Salat): Detailed Injunctions about Witr, hadith--1488. Allama Albani ne ise Sahih karar diya hai.

۞ Hath Uthane Ka Tarika:

Ahle ilm kahte hai ki Dua mein haath uthane ke liye hatheli ki androoni janib aasman ki taraf hogi, jaise kisi se kuch lene ka muntazir faqeer aur lachaar shakhs apne dono hatho ko utha kar rakhta hai:

۩ Malik ibn Yasar as-Sakuni r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Jab tum Allah se maango toh apni sidhi hatheliiyo se mango aur un ke pusht (piche) se na maango.”

Sunan Abi Dawud 1486, Book of Prayer (Kitab Al-Salat): Detailed Injunctions about Witr, hadith--1488. Allama Albani ne ise Hasan Sahih karar diya hai.

۞ Dono Hatheliyo Ko Mila Kar Dua Maange Ya Alag Kar Ke:

۩ Shaykh ibn Uthaymeen kahte hai,

“Hatho mein faasla daalna ya alag alag rakhne se mutaliq koi daleel ahadees ya ulema e karaam ki guftagu se mere ilm me nahi hai.” alfaz khatm.

al-Sharh al-Mumti’ (4/25).

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6 Kalima Ki Haqeeqat

Alhamdulillah..

Hamare muashre me ye paaya jata hai ki har musalman ko 6 kalima yaad karna farz hai aur iski digar fazeelate bhi bayan hoti hai. Dar-haqeeeqat Islam me aesa koi ahkaam nahi bayan hua hai. Arabic me kalima ka matlab jumla hota hai, toh isi liye ye sirf 6 tak mahdood nahi hai. Kitab Allah aur ahadith e Rasool me hame lakho kalima milenge. Toh ye jo 6 kalime bataye jate hai usme pahle ke 3 kalime to bilkul usi alfaz ke sath sahih sanad ke sath sabit hai, chautha kalima alfaz ke thode farq ke sath sabit hai aur jo paanchwa aur chatha hai, ye ghadi hui (fabricated) hai, ye sabit nahi hai. Iski Daleel ye hai:

۞ Pahla Kalimah

Abdullah bin Umar r.a. ne kaha ki RasoolAllah ﷺ ne farmaya: “Islam ki buniyaad paanch (ruknon) par rakhi gayi hai: Iski gawaahi dena ke Allah ta'ala ke siwa koi ma'abood nahi aur Muhammad ﷺ uske bande aur uske Rasool hai, Namaz qayam karna, zakaat ada karna, Hajj karna aur Ramzaan ke roze rakhna.”

Sahih al Bukhari, Kitab al Eemaan, hadith-8. Sahih Muslim, Kitab al Eeman, hadith-93, 113.

۞ Dusra Kalimah

Uqbah bin Aamir ‌r.a. se riwayat hai, unhone kaha: “Hamare zimme oont charane ka kaam tha, meri baari aayi, to mai shaam ke waqt unko chara kar wapas laya to maine RasoolAllah ﷺ ko dekha, Aap khade ho kar logo ko kuch irshad farma rahe the, mujhe Aap ki yeh baat (sunne ko) mili ki, “Jo bhi Musalman achi tarah wuzu karta hai, fir khade ho kar puri yaksui aur tawajjah ke sath Do (2) rakat namaz padhta hai toh iske liye jannat wajib ho jati hai.”

Maine kaha: Kya khoob baat hai yeh! Toh mere samne ek kahne wala kahne laga: Isse pahle wali baat is se bhi zyada umdah hai. Jab maine dekha hai toh woh Umar ‌r.a. the, unhone kaha: Maine dekha hai ki tum abhi aaye ho, 

Aap ﷺ ne (Isse pahle) farmaya tha: Tum maise jo shakhs bhi wuzu kare aur apne wuzu ko pura kare (khoob acchi tarah wuzu kare) fir yeh kahe:

أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُ اللَّهِ وَرَسُولُهُ

"Mai gawahi deta hu ke Allah ke siwa koi Ma'abood nahi aur Muhammad ﷺ Allah ke bande aur uske Rasool hai", to uske liye jannat ke aanthon (8) darwaaze khol diye jate hai, jisse chahe dakhil ho jaye. "”

Sahih Muslim, Kitab at-taharah, hadees- 553.

۞ Teesra Kalimah

Ubada bin Samit r.a. riwayat karte hai ki Nabi ﷺ ne farmaya: “Jo shakhs raat ko bedar ho kar ye dua padhe:

لا إله إلا الله وحده لا شريك له،‌‌‌‏ له الملك،‌‌‌‏ وله الحمد،‌‌‌‏ وهو على كل شىء قدير‏.‏ الحمد لله،‌‌‌‏ وسبحان الله،‌‌‌‏ ولا إله إلا الله،‌‌‌‏ والله أكبر،‌‌‌‏ ولا حول ولا قوة إلا بالله‏

La ilaha ila Allah wahdahu la sharika lah, lahu al-mulk, wa lahu al-hamd, wa huwa ala kulli shay’in qadir. Alhamdulillah, Wa'SubhanAllah, Wa La ilaha illAllah, Wa'Allahu Akbar, La hawla wa la quwwata illa billah.

Allah ke siwa koi ma'abood nahi wo akela hai uska koi shareeq nahi, usi ke liye badshahi hai aur tamam tareefe bhi usi ke liye hain aur wo har cheez per qadir hai. Tamaam taareefe Allah hee ke liye hain, Allah ki zaat paak hai, Allah ke siwa koi ma'abood nahi, aur Allah sab se bada hai, Allah ki madad ke bagair na kisi ko gunahon se bachne ki taqat hai na neki karne ki himmat,

Aur fir ye padhe

"اللهم اغفر لي‏" [Allahummaghfirli] [Aye Allah! Meri magfirat farma]

Ya koi dua kare, toh uski dua qubool hoti hai. Fir agar usne wuzu kiya (aur namaz padhe) to namaz bhi maqbool hoti hai.

Sahih al Bukhari, Kitab al-Tahajjud, hadees- 1154; Sunan ibn Majah, Kitab ad-Dua, hadith-3878. Shaykh Zubair Ali Zai ne sahih karaar diya hai.

Note: Jo hamare muashre me teesra kalima mashhoor hai wo ye pura dua nahi hai balki is dua ka hissa hai.

۞ Chautha Kalimah

Abu Zarr r.a. riwayat karte hai ki Rasool Allah ﷺ ne farmaya: “Jo shakhs namaz e fajr ke baad jab ke wo pair mode (tashahhud ki halat me) baitha hua ho aur koi baat bhi na ki ho:

لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

"Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd yuhyi wa yumeetu wa huwa ‘ala kulli shay’in qadeer" das (10) martaba padhen to iske liye das (10) nekiya likhi jayengi, aur iski das (10) buraiyyan mita di jayengi, iske liye das (10) darze buland kiye jayege aur wo is din, pure din har tarah ke makron wa na-panadidah cheez se mahfooz rahega, aur shaitan ke zair upar na aa pane ke liye is ki nigehbani ki jayegi, aur koi gunah ise is din siwaye Allah ke sath shirk ke halaqat se do-chaar na kar sakega.

Sunan Tirmizi, kitab al daawaat, hadith-3474. Ise Imam Tirmizi ne Hasan gareeb sahih aur Shaykh Zubair Ali Zai ne Hasan karaar diya hai.

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Allah hame sirat e mustakeem ata kare. aameen.

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Farz Namaz Ki Iqamat Ke Waqt Muqtadi Ko Kab Khada Hona Chahiye

Alhamdulillah..

Is mauzu par ahadith me hame koi waazeh ahkaam nahi milti, isi liye ahle ilm me is par ikhitlaf hai. Mai wo nukhta bayan karta hu jis raaye par hamare aksar salaf ka amal raha hai.

Farz Namaz Ki Iqamat Ke Waqt Muqtadi Ko Kab Khada Hona Chahiye, is me Do (2) manzar ho sakta hai.

1. Imam e Masjid maujud na ho Iqamat ke waqt.

2. Imam apne musalle par pahle se maujud ho (aam haalat).

۞1. Imam e Masjid maujud na ho Iqamat ke waqt:

Agar Imam e Masjid maujud na ho Iqamat ke waqt aur iqamat shuru ho gai ho to is haalat me jab tak Imam masjid me namaz padhane ke liye na ajaye tab tak muqtadi apni jagah par baithe rahenge aur imam ke aane ka intzar karenge. Fir jab imam aajaye tab khade honge (Imam ko dekh kar).

Abdullah bin Abi Qatada r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Jab namaz ke liye iqamat kahi jaye toh us waqt tak na khade ho jab tak mujhe (hujre se nikalte hue) na dekhlo.

Sahih al Bukhari, Kitab al Aazaan, hadith-637.

۞2. Imam apne musalle par pahle se maujud ho (aam haalat):

Agar Imam apne musalle par pahle se hi maujud ho jaisa ki aam haalat me hota hai toh us waqt 'Qad iqamatis salaah' ke kahne par khade hona hai aur safe bhi iqamat muqammal hone ke baad sidhi karayi jayengi.

۩ Imam Tirmizi farmate hai, “Sahaba e karaam me ahle ilm ki ek jamaat ne logo ke khade hokar Imam ka intezaar karne ko makruh kaha hai, baaz kahte hai ki jab imam masjid me ho aur namaz khadi kar di jaaye toh wo log us waqt khade ho jab muazzin "Qad iqamatis salaah, Qad iqamatis salaah kahe, Ibn Mubarak (Tabe-Tabaeen) ka yahi qawl hai.”

Jamia at Tirmizi, book of traveling, hadith-592.

۩ Imam Ahmad ibn Hambal (Tabe-tabaeen) farmate hai, “Agar Imam Masjid me ho to log us waqt khade ho jab woh (iqamat kahne wala) "Qad iqamatis salaah" kahe. Imam Ishaq bin Rahwayh (tabe-tabaeen) ne is ki mukammal ta'eed farmayi hai.”

Masail Ahmad wa Ishaq, rawayatu Ishaq bin Mansoor Al-kosaj, 1/127-128, sentence-179.

[Shaykh Zubair Ali Zai ne bhi isi raaye ko pasand kiya hai. Unhone mazeed aur daleele bhi jama ki hai. Unke mazmoon ko is link ke zarye padhe - http://www.iqrakitab.com/p/namaz-ki-iqamat-ke-waqt-kab-khada-hona.html]

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Allah hame haq ko qubul kar ke us par chalne ki taufeek ata kare. aameen.

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Gair Ambiya Ke Liye Alayhi As-salam Ka Lafz Istemal Karna

Alhamdulillah..

Ye yaad rakhe ki agar koi mard hai to uske liye alayhis-salam bola jayega aur agar koi aurat hogi to uske liye alayhas-salam bola jayega.

Toh ye alayhis-salaam ka lafz istemal karne me koi harj nahi hai. Ye lafz hamare Muhaddiseen ne khususan ahle bait ke liye istemal kiye hai. Hamare aimma ne in alfaz ko sahaba e karaam me khususan ahle bait ke liye istemal kiya hai. Ye baad me firqa-wariyat ke wajah se isko istemal karne se kuch log gurez karne lage.

Ab mai iski daleel pesh karta hu in shaa Allah:

Sahih al Bukhari me Imam Bukhari ne Kitab al Dawaat, hadith no. 6318 me Fatimah aur Ali r.a. ke naam ke baad alaihimas-salaam likha hai. Wo ye hadees hai:

حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ، عَنِ ابْنِ أَبِي لَيْلَى، عَنْ عَلِيٍّ، أَنَّ فَاطِمَةَ ـ عَلَيْهِمَا السَّلاَمُ ـ شَكَتْ مَا تَلْقَى فِي يَدِهَا مِنَ الرَّحَى، فَأَتَتِ النَّبِيَّ صلى الله عليه وسلم تَسْأَلُهُ خَادِمًا، فَلَمْ تَجِدْهُ، فَذَكَرَتْ ذَلِكَ لِعَائِشَةَ، فَلَمَّا جَاءَ أَخْبَرَتْهُ‏.‏ قَالَ فَجَاءَنَا وَقَدْ أَخَذْنَا مَضَاجِعَنَا، فَذَهَبْتُ أَقُومُ فَقَالَ ‏"‏ مَكَانَكِ ‏"‏‏.‏ فَجَلَسَ بَيْنَنَا حَتَّى وَجَدْتُ بَرْدَ قَدَمَيْهِ عَلَى صَدْرِي فَقَالَ ‏"‏ أَلاَ أَدُلُّكُمَا عَلَى مَا هُوَ خَيْرٌ لَكُمَا مِنْ خَادِمٍ، إِذَا أَوَيْتُمَا إِلَى فِرَاشِكُمَا، أَوْ أَخَذْتُمَا مَضَاجِعَكُمَا، فَكَبِّرَا ثَلاَثًا وَثَلاَثِينَ، وَسَبِّحَا ثَلاَثًا وَثَلاَثِينَ، وَاحْمَدَا ثَلاَثًا وَثَلاَثِينَ، فَهَذَا خَيْرٌ لَكُمَا مِنْ خَادِمٍ ‏"‏‏.‏ وَعَنْ شُعْبَةَ عَنْ خَالِدٍ عَنِ ابْنِ سِيرِينَ قَالَ التَّسْبِيحُ أَرْبَعٌ وَثَلاَثُونَ‏ -

Isi tarha Sahih al Bukhari me Kitab Fazaail as Sahaba, hadith no. 3748 me Hussain r.a. ke naam ke baad alaihis-salaam likha hai. Wo hadees ye hai:

حَدَّثَنِي مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ، قَالَ حَدَّثَنِي حُسَيْنُ بْنُ مُحَمَّدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ مُحَمَّدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ ـ رضى الله عنه ـ أُتِيَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ بِرَأْسِ الْحُسَيْنِ ـ عَلَيْهِ السَّلاَمُ ـ فَجُعِلَ فِي طَسْتٍ، فَجَعَلَ يَنْكُتُ، وَقَالَ فِي حُسْنِهِ شَيْئًا‏.‏ فَقَالَ أَنَسٌ كَانَ أَشْبَهَهُمْ بِرَسُولِ اللَّهِ صلى الله عليه وسلم، وَكَانَ مَخْضُوبًا بِالْوَسْمَةِ‏. -

Aur sirf Imam Bukhari ne hi nahi balki Imam Abu Dawud ne bhi Sunan Abu Dawud me ye chize likhi hai.

Imam Abu Dawud ne Kitab al Sunnah, hadith no. 4646 me Ali r.a. ke naam ke baad alaihis-salaam likha hai. Wo ye hadith hai:

حَدَّثَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، عَنْ سَعِيدِ بْنِ جُمْهَانَ، عَنْ سَفِينَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ خِلاَفَةُ النُّبُوَّةِ ثَلاَثُونَ سَنَةً ثُمَّ يُؤْتِي اللَّهُ الْمُلْكَ - أَوْ مُلْكَهُ - مَنْ يَشَاءُ ‏"‏ ‏.‏ قَالَ سَعِيدٌ قَالَ لِي سَفِينَةُ أَمْسِكْ عَلَيْكَ أَبَا بَكْرٍ سَنَتَيْنِ وَعُمَرَ عَشْرًا وَعُثْمَانَ اثْنَتَىْ عَشْرَةَ وَعَلِيٌّ كَذَا ‏.‏ قَالَ سَعِيدٌ قُلْتُ لِسَفِينَةَ إِنَّ هَؤُلاَءِ يَزْعُمُونَ أَنَّ عَلِيًّا عَلَيْهِ السَّلاَمُ لَمْ يَكُنْ بِخَلِيفَةٍ ‏.‏ قَالَ كَذَبَتْ أَسْتَاهُ بَنِي الزَّرْقَاءِ يَعْنِي بَنِي مَرْوَانَ -

Isi tarha Imam Tirmizi ne apni kitab Jamia at Tirmizi, Kitab al Manaqib, hadith no. 3774 me Hasan aur Hussain ke naam ke baad alayhimas-salaam likha hai. Hadith ye hai:

حَدَّثَنَا الْحُسَيْنُ بْنُ حُرَيْثٍ، حَدَّثَنَا عَلِيُّ بْنُ حُسَيْنِ بْنِ وَاقِدٍ، حَدَّثَنِي أَبِي، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ بُرَيْدَةَ، قَالَ سَمِعْتُ أَبِي، ‏:‏ بُرَيْدَةَ يَقُولُ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَخْطُبُنَا إِذْ جَاءَ الْحَسَنُ وَالْحُسَيْنُ عَلَيْهِمَا السَّلاَمُ عَلَيْهِمَا قَمِيصَانِ أَحْمَرَانِ يَمْشِيَانِ وَيَعْثُرَانِ فَنَزَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم مِنَ الْمِنْبَرِ فَحَمَلَهُمَا وَوَضَعَهُمَا بَيْنَ يَدَيْهِ ثُمَّ قَالَ ‏"‏ صَدَقَ اللَّهُ ‏:‏ ‏(‏ إنَّمَا أَمْوَالُكُمْ وَأَوْلاَدُكُمْ فِتْنَةٌ ‏)‏ فَنَظَرْتُ إِلَى هَذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ فَلَمْ أَصْبِرْ حَتَّى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ إِنَّمَا نَعْرِفُهُ مِنْ حَدِيثِ الْحُسَيْنِ بْنِ وَاقِدٍ -

Toh ye tafreek ki sirf ambiya a.s. ke naam ke baad alahis-salaam lagaya ja sakta hai aur baaki logo ke liye nahi, ye manhaj hamare muhaddiseen ka nahi tha. Ye to jab firqa-wariyat aati hai toh is tarha ke masaail banna shuru ho jate hai warne ye lafz istemal karne me koi mushkil nai thi. Aur hamare liye priority firqa-parasti nahi honi chahiye balki haq baat ko manne ki honi chahiye.

Aur Allah sabse behtar janta hai.

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Note: Upar zikr karda arabic hadiths ko aplog khud bhi verify kar sakte hai. Ye references apko Maktabah Shamilah, sunnah.com aur Islam360 App me bhi mil jayegi.

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Shak Ki Binah Par Do Din Roze Rakhna

Hamare muashre me Chand ko dekhne ko lekar ahle ilm me ikhtilaf hai. Kuch log kahte hai ki jis din Saudi Arabia me Arafah ho us din roza rakhna chahiye aur kuch log kahte hai ki apne shahar ke mutabik yaani local moon ko dekhte hue arafah ka roza rakhna chahiye. Ye baat kabil e tafseel hai, Ap dono taraf ki raaye ko dekhe aur jo raaye apko Quran aur sunnat ke nazdeek lage ap use qubul karle.

Hamare muashre me ek galat zahniyat paayi jati hai, wo ye ki kuch log chand ko dekhne ko lekar galat natije se bachne ke liye Do (2) din roze rakhte hai, ek to Saudi Arab ke chand ke mutabik aur ek apne shahar ke chand ke mutabik, taaki is uljhan (confusion) ke wajah se unke roze bekar na ho jaye. Ye baat upari taur par to risk-free baat lag rahi hai par ye raaye kitab o sunnat ki taaleemaat ke khilaf hai.

۩ Ye isliye kyuki Allah s.w.t. Quran me kahte hai:

“Allah Kisi Shaks Par Uski Quwat Se Zyada Bojh Nahi Dalta..”

Surah baqara, Ayat- 286.

Ye Ayat khas taur par Deen par tahkeek karne aur us par amal karne ke talluq se hai.

Ha koi shaks kisi din apni marzi se roza rahna chahta hai to wo alag baat hai lekin koi is niyat se roza rakhe ki wo aesa samajhta ho ki kahi uska roza bekar na ho jaye to ye baat Deen ki taaleemaat ke khilaf hai. Ye Isliye kyuki ham maise kisi shaks par Allah ke taraf se wahee nahi aati hai ki hamare tahkeek me koi galti nahi ho sakti hai. Ham tahkeek karte hai haq baat ko janne ki niyat se, usme hamari tahkeek sahih hoti bhi ho sakti hai aur galat bhi. To Allah hame wo galti par nahi pakdega kyuki hamari niyat to sach janne ki thi, aur kyuki insani dimag perfect nai hota ye baat hamare aur apse zyada Allah ko behtar malum hai to aesa kaise ho sakta hai ki wo is galti par hamari pakad kare.

Balki sahih hadees me ye aya hai ki us galti par bhi hame ajr milega kyuki hamari niyat thi sach ko janne ki.

۩ Amr bin Al-`As r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya ki Jab koi faisla (ijtihad) karne wala faisla karta hai apne behtareen ilm ke zarye aur (agar) uski raaye sahih hoti hai to use do (2) ajar milega, aur agar usne apne behtareen ilm ke zarye galat raaye qayam ki fir bhi use ek (1) ajar milega.

Sahih al-Bukhari, Book of Holding Fast to the Qur'an and Sunnah, hadith- 7352.

Toh agar aapne koi ek raaye qayam kiya hai roza rakhne ke talluq se, aur maan liya jaye ki apki wo raaye qayamat ke din galat nikli to apka wo roza waste nahi hoga kyuki apne sach ko janne ki koshish ki thi. Aur sath sath ye bhi jaan lein ki isse khuli aazadi nai mil jati apko, ap qayamat ke din Allah ke sawal se tabhi bach sakenge jab tak ap haqeeqat ko janne ki koshish karte hai, na ki jazbaat me akar ya kisi ulema ya imam ki aqeedat wa tassub me aakar ya khwahish ke bunyad par koi faisla karte hai. Aur is par ibn Qayyim r.h. ne tafseel se baat ki hai.

Imam Ibn ul Qayyim (d. 751 H.) ne farmaya: 

“Islam ke Ulema ki fazeelat, unke mukhtalif darje aur unki salahiyate aur unke hukuk ko jaano (ye zaruri hai).

(Ye bhi janne ki zarurat hai) ki unke Ilm aur unki fazeelat aur Allah aur uske Rasool ﷺ se inki ikhlas hame iska paband nai karti ki jo wo kahte hai ham unki har baat ko qubul karle, ya fir unke fatwe ki galti ko qubul karle un masaail me jinme (Quran aur sunnat) ki ibarat un tak na pohchi ho, is liye unke ilm ke mutabik unko jo sahih laga unhone wo kaha, halanki haqiqat kuch aur thi. (Agar ye hua ho) Toh ham par ye zaruri nahi ki ham unke har qawl ko jo kabhi unhone kaha ho usko dur fenk de, na hi ye zaruri hai ki unko badnaam kiya jaye ya unki qawl ko nichi nigaah se dekha jaye. 

Yaha par Do (2) na-insafi aur shiddat-pasandi hai (wo ye ki kisi ki har baat maan lena ya fir kisi ki har baat se inkaar kar dena) aur sahih rasta unke bich me hai. Ham na hi unhe (ahle ilm) ko chorte hai (unki galti ki wajah se) na hi unhe ham ye mante hai ki unse galti nahi ho sakti. Jiske pas bhi Deen ya Dunyawi muamlat ka kuch bhi ilm hai wo bina shak ke is baat ko janta hai ki kisi bhi izzatdaar shaks (ahle ilm) jisne Islam ki khidmat ki hai, is chiz ka imkaan hai ki usne kuch galti ki hogi. Albatta uski ye galti sirf muaf hi nahi hogi balki usko is ijtehaad jo usne tahkeek ke zarye ki hai, is par sawab bhi milega.

Is liye, us (ahle ilm) ki galti talash karne ki ijazat nahi hai, na hi uski izzat aur uska muqam jo uske liye logo ke dilo me hai usko tabah karne ki ijazat hai.”

I’laam-ul-Muwaqqi’een (Vol. 3, pg. 295).

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Ye usool e Deen zyada logo ke ilm me nahi hai isliye ap is khair ko unlogo tak pohchaye jin tak ham na pohcha sake ho.

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