Farz Aur Nawafil Namaz Ke Darmiyan Guftagu Ya Jagah Tabdeel Karna Mustahab Hai

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Alhamdulillah..

Mauzu shuru karne se pahle ye jaan lein ki Arabic me Nawafil ka matlab gair-farz hota hai yaani jo farz kiya gaya hai uske alawa. Hamare muashre me nawafil namaz ek alag kism ki namaz ban gai hai jab ki us kism ki namaz ka zikr kitab o sunnat kahi par nahi hai. Misaal ke taur par hamare muashre me log magrib ki sunnato ke baad do rakat aur padhte hai aur use nafil ka naam dete hai jab ki is do rakat namaz ka zikr hi kahi nahi hai.

Isi liye jab Nawafil kaha jayega to isme farz ke alawa jitni bhi kisme hai wo sab isi me shumar honge jaise sunnat namaz aur witr namaz. Ab aiye is baat ki daleel dekhte hai:

حَدَّثَنَا بَيَانُ بْنُ عَمْرٍو، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا ابْنُ جُرَيْجٍ، عَنْ عَطَاءٍ، عَنْ عُبَيْدِ بْنِ عُمَيْرٍ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ لَمْ يَكُنِ النَّبِيُّ صلى الله عليه وسلم عَلَى شَىْءٍ مِنَ النَّوَافِلِ أَشَدَّ مِنْهُ تَعَاهُدًا عَلَى رَكْعَتَىِ الْفَجْرِ

Aisha r.a. se riwayat hai ke Rasool Allah ﷺ Nawaafil (sunnat) mein se kisi cheez par itni muhafizat aur mudawemat nahi karte the jis qadr Fajr ki 2 rakat (sunnat) par karte the.

Sahih al Bukhari, kitab al tahajjud, hadith - 1163.

Is hadith me Ammi Ayesha r.a. ne sunnat ke liye nawafil alfaz istemal kiya hai.

Ab mauzu par aate hai, farz aur nawafil Namaz ke darmiyan guftagu karna ya jagah tabdeel karna mustahab hai. Iski daleele ye hai:

Umar bin Ata r.a. kahte hai ki Nafi bin Jubair ne unhe Al Saib ke paas bheja taaki wo puch sake ki Muawiya r.a. ke namaz me unhone kya dekha.
Toh is par unhone kaha, 'Ji Ha! Maine unke sath Maqsura (Masjid ke hujre) me Juma ki namaz padhi hai aur jab Imam ne salam fera toh mai apni jagah par khada ho gaya aur (sunnat) namaz padhi. Jab Muawaiya r.a. andar dakhil hue toh mujhe bulwaya aur kaha, "Jo kaam tumne kiya hai aaindah na karna. Jab tum Juma padh lo toh use kisi dusri namaz se na milana yahaa tak ke guftagu karlo ya us jagah se nikal jao kyunke RasoolAllah ﷺ ne hame is baat ka hukum diya tha ke hum kisi namaz ko dusri namaz se na milaye hatta ke ham guftagu karlen ya (us jagah se) nikal jaye.

Sahih Muslim, The Book of Prayer - Friday, hadith - 2042.

۩ Imam Nawawi is hadith ki sharah me farmate hai:

"Is hadees me hamare Shafi fuqaha e karaam ke mauqaf ki daleel hai ke sunnat e mua'qqada ya gair muaqqada jo bhi nawafil ho unki adaegi ke liye farz namaz ki jagah se hat jana chahiye, aur afzal yahi hai ke ghar ja kar ada kare, warna masjid me kisi bhi jagah ada kare, taa-keh sajda karne ki jagah zyada ho sake.

Is tarha nawafil aur farz namaz ek dusre se alag ho jayengi, Muawiya r.a. ka ye kahna ke, "Hatta ke hum baat kar lein", is cheez ki daleel hai ke farz aur nawafil me faasla guftagu se ho jayega, lekin ek jagah se doosri jagah muntaqil (shift) hona hamari bayan kardah wajah ke baais mustahab hai. Wa Allahu aalam."

Sharah Sahih Muslim [Imam Nawawi].

۩ Ar-Ramli kahte hai:

"Ye sunnat hai ki nawafil ya farz padhne ke liye us jagah se hata jaye jaha par nawafil ya farz padha gaya ho taake qayamat ke din gawahi dene wali jagaho ki ta'adaad ziyada ho, kyunke jis jagah bhi ibaadat ki hogi wo jagah qayamat ke din us ke liye gawahi degi, nez jagah tabdeel karne par zyada se zyada jaghon par ibaadat ka amal sar-anjaam diya jayega, aur agar koi jagah tabdeel na kare to fir guftugu ke zarye faasla daale." end quote.

Nihaayat al-Muhtaaj (1/552).

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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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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.

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Allah hame amal ki taufeek ata kare. aameen

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Sajda e Tilawat Aur Iski Duae

Sajda e Tilawat sunnat hai, aur iski wajah se salaam ferne ki koi daleel nahi milti, lehaza sajda e tilawat karne wale ke liye salaam ferne ki zarurat nahi hai, aur jis ne bhi sajda e tilawat kiya maslan : surah al-Aaraf, surah al Nazm, aur surah Iqra' ke aakhir me aur woh namaz ada kar raha ho to sajda e tilawat ke baad is ke liye zaruri nahi ke woh sajda ke baad aur ruku karne se pahle tilawat zaroor kare lekin agar wo tilawat kar le to koi harj nahi, aur sajda e tilawat mein namaz ke sajda wali dua hi padhega.

Ulema e karam ke sahih qawl ke mutabiq sajda e tilawat ke liye wuzu shart nahi hai, aur ahle Ilm ke sahih qaul me na toh salaam kahna hai aur na hi sajda se uthte hue takbeer kahna hai.

Aur sajda karte waqt takbeer kahna mashru hai (prescribed), kyuki yeh saabit hai, aur is ki daleel Ibn Umar r.a. ki hadees hai jo is par dalalat karti hai.

Lekin agar sajda e tilawat namaz me ho to sajda me jate hue aur sajda se uthte hue takbir kahna wajib hai, kyuki Nabi ﷺ namaz me jab bhi neeche jate ya upar uthte to takbir kahte the.

aur Nabi ﷺ se saabit hai ke Aap ne farmaya: "Namaz us tarha ada karo jis tarha tum ne mujhe namaz ada karte hue dekha hai".

Saheeh al-Bukhari, hadith- 595.

Aur sajda tilawat mein wahi Dua aur Azkaar karna mashru hai jo namaz ke sajda mein kiye jate hain, kyuki umoomi ahadees is par Dalalat karti hain.

۞ Sajda e Tilawat Ki Dua:

۩ Pahli Dua:

اللَّهُمَّ لَكَ سَجَدْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَصَوَّرَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ-

Allaahumma laka sajadtu wa bika aamantu wa laka aslamtu, sajada wajhi lilladhi khalaqahu wa sawwarahu wa shaqqa sam’ahu wa basarahu, tabaarak Allaahu ahsan al-khaaliqeen.

Aye Allah maine tujhe sajda kiya, aur tujh par imaan laya, aur teri itaat aur farmabardari ki, Mere chehre ne us ko sajda kiya jis ne use paida kiya aur is ki surat banai aur is ke kaan paida kiye aur ankhe banayi. Allah Tabarak wa ta'la sab se behtar khaliq hai.

Sahih Muslim, hadith- 771.

۩ Dusri Dua:

اللَّهُمَّ اكْتُبْ لِي بِهَا عِنْدَكَ أَجْرًا وَضَعْ عَنِّي بِهَا وِزْرًا وَاجْعَلْهَا لِي عِنْدَكَ ذُخْرًا وَتَقَبَّلْهَا مِنِّي كَمَا تَقَبَّلْتَهَا مِنْ عَبْدِكَ دَاوُدَ-

Allaahumma aktub li biha ‘indaka ajran wa’mhu ‘anni biha wizran waj’alha li ‘indaka dukhran wa taqabbalha minni kama taqabbaltaha min ‘abdika Dawood.

Aye Allah is (sajde) ke bina par mere liye apne yahan ajr aur sawab likh de aur is ke bina par mere gunah maaf karde, aur apne paas mere liye ise zakheera kar le, aur meri janib se ye us tarha qubool farma jis tarhan tu ne Dawood (a.s.) se qubool kiya tha. 

Jami` at-Tirmidhi, hadith- 579. Classed as Hasan by Shaykh Zubair Ali Zai.

Sajda e Tilawat me jate waqt 'Subhaana Rabbiy al-A’laa' kahna zaruri hai jaisa ki Namaz ke sajda me ye kahna zaruri hai. Aur iske alawa jo Zikr aur Dua hai wo mustahab hai.

Aur namaz ya namaz se bahar sajda tilawat sunnat hai wajib nahi, Kyuki Nabi ﷺ se Zayd bin Saabit r.a. ki hadees se yeh saabit hai jo is par dalalat karti hai, aur Umar r.a. se bhi saabit hai jo is par dalalat karti hai.

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Dua Ke Baad Hatho Ko Chehre Par Pherna

Dua ke baad chehre par hath ferne me koi harj nahi hai. Kuch log khas taur par Ulema e Arab ise biddat kahte hai lekin unki ye raaye thik nahi hai kyuki hame Hadeeso ki kitab me is amal ka subut milta hai:

۩ Abu Nuaym Wahb ibn Kaysan bayan karte hai, “Maine dekha ki Abdullah ibn Umar r.a. aur Abdullah bin Zubair r.a. Dua ke baad hatheliyo ko chehre par fer liya karte the.”

Al Adab Al Mufrad, Hadith - 609. Classed as Hasan (liz-zatihi) by Shaykh Zubair Ali Zai.

Shaykh Zubair Ali Zai r.h. is hadees ki sehat ke tafseer me farmate hai:

"Is riwayat ke raawi Muhammad bin Faleeh aur Faleeh bin Sulaymaan dono par jirah jhuthi hai. Inki hadees Hasan darje se niche nahi girti (yaani kamazkam Hasan darje ki hoti hai)."

Mukhtasar Namaz e Nabawi, page-28.

Aur wo Mazeed farmate hai,

"Iski sanad Hasan liz-zatihi hai balki Sahih al Bukhari ki shart par hai."

Namaz e Nabawi, page-265. Under footnote-2.

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Jamaat Me Chhuti Hui Namaz Ko Kaise Muqammal Kiya Jaye ?

Sawal: Magrib ki Ek rakat jamaat ke sath paa lene wala shakhs baki namaz kaise mukammal karega?

Alhamdulillah..

Agar Apko maghrib ki namaz jamaat ke sath darmiyani Tashahhud me mile to Ap us tashahud me baithenge Imam ke sath aur fir uske baad Ap teesri rakat mein imam ke mutabik rakat ada karenge aur fir Tashahhud me baith kar Imam ke salaam ke baad uth kar apni baki chhuti namaz mukammal karenge.

Ab Aapki do (2) rakat baki hain, to un maise pahli me Aap surah Fatiha aur is ke baad koi surah padhe, aur fir Tashahhud mein baithe jo ki ap ki darmiyani (bich ki, yaani dusre rakat ki) Tashahhud hogi.

Fir uth kar teesri rakat ada kare aur is mein sirf surah Fatiha padhe, aur fir aakhri Tashahhud me baith kar Salam fer len.

Upar jo kuch bayan hua hai woh is par mabni hai ki us shaks ne Imam ke sath jo rakat paayi hai woh is ki namaz ka awwal hissa tha, aur jo rakat woh akele taur par ada kar raha hai woh is ki namaz ka aakhri hissa hai, Imam Shafi ki yahi raaye hai.

Imam Nawawi r.h. farmate hai:

"Agar is ne imam ke sath ek rakat paayi hai to woh Imam ke salam ferne ke baad uth kar ek rakat ada kar ke Tashahhud ke liye baithega aur fir teesri rakat ada kar ke Tashahhud me baithega."

al-Majmoo’ (4/117).

Aur fir Imam Nawawi kahte hai:

"Hum zikr kar chuke hain ki hamari raaye ye hai ki der se aane wale shaks ne jo jamaat ke sath namaz paayi woh is ki namaz ka awwal hissa hai, aur jo is ne baad mein ada ki woh is ka aakhri hissa hai. 

Ye raaye hai Sa’eed ibn al-Musayyib, al-Hasan al-Basri, ‘Ata’, ‘Umar ibn ‘Abd al-‘Azeez, Makhool, al-Zuhri, al-Awzaa’i, Sa’eed ibn ‘Abd al-‘Azeez aur Ishaaq r.h. ki. Ibn al-Mundhir ne inlogo se ye bayan kiya hai aur wo kahte hai ki ye meri bhi raaye hai. Wo mazeed kahte hai ki ye Umar, ‘Ali and Abu’l-Darda’ se bayan kiya gaya hai lekin ye sabit nahi hai. Ye Imam Malik se bhi bayan kiya gaya hai aur Dawud ki bhi yahi raaye hai.

Imam Abu Haneefah, Imam Maalik, Imam Sawri aur Imam Ahmad kahte hai: Jis ne jo jamaat ke sath (rakat) payi woh is ki namaz ka aakhri hissa aur jo baad mein ada ki wo is ki namaz ka pahla hissa hai. Ise Ibn al-Mundhir ne bayan kiya tha Ibn ‘Umar, Mujaahid aur Ibn Sireen r.h. se, wo iski daleel me ye kahte hai ki Rasool ﷺ ne farmaya hai, "Tum jo paalo wo ada karo, aur jo rah jaye uski qaza karlo". Ise Bukhari aur Muslim ne riwayat kiya hai.

Aur hamare ashaab ne Nabi ﷺ ke is farmaan se Daleel li hai ki (RasoolAllah ﷺ ne farmaya), "Jo tum paalo ada karo, aur jo rah jaye use pura karlo". Ise Bukhari aur Muslim ne boht se raawio se riwayat kiya hai." End quote.

Ye thi Imam Nawawi ki raaye jisme unhone do (2) raaye bayan kiye. Toh jisko jo raaye Quran aur sunnat ke nazdeek lage wo us raaye par amal karle. Allah ya uske Rasool ne apko kisi ek raaye ke sath bandha nahi hai.

Jaha tak hamara talluq hai hame Hasan al Basri aur Imam Nawawi aur inke jaisi raaye rakhne wale dusre ahle ilm ki raaye hi behtar lagi. Iski daleel ye hai:

Asal me Qaza’ lafz (yaani chhuta hua muqammal karna) ka tarjuma hoga "Karlo" na ki "chhuta hua muqammal karlo" kyuki baad wala alfaz Fuqaha ne baad me istemal karna shuru kiya tha jab ki Arab log Qaza ka lafz "Karlo" ke maane me istemal kiya karte the. Jaise ki Allah s.w.t. farmate hai:

۩ "Aur Jab Tum Apne Manaasik (Hajj ke rasam) Ada Kar Chuko [qazaytum]."

[al-Baqarah 2:200].

۩ "Aur Jab Ap Namaz Ada Kar Chukye [qazaytum]"

[al-Nisa’ 4:103].

Upar ke dono Ayat me Qaza lafz "Karlo" ke maane me istemal hua hai na ki pichla chhuta hua muqammal karlo ke maane me.

Aur Allah sabse behtar janta hai.

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Fajr Se Pahle Ki Azaan

Kuch logo ka kahna hai ki Fajr se pahle ki Azan ya Tahajjud ki Azaan ki asal koi haqiqat nahi aur ye biddat hai. Par ye raaye sahih nahi hai kyuki hame hadees ki kitabo me wazahat se is Azaan ka subut milta hai. Aiye is Azaan ki Daleel dekhte hai

Abdullah bin Masud r.a. riwayat karte hai ki unhone Nabi ﷺ se ke Aap ﷺ ne farmaya ke Bilal ki Azaan tumhe sehri khane se na rokde kyunki woh raat rahe se azaan dete hain taake tum maise jo log aakhri raat ki namaz (Tahajjud) padh rahe hai woh jaldi kar le aur jo abhi soye hue hai woh jaag  jaye. (Is Azaan ka matlab) Koi yeh nah samajh baithe ke Fajar ya subah Sadiq ho gayi aur aap ne apni unglio ke isharay se (tulu e subah ki kaifiyat) batayi. Unglio ko upar ki taraf uthaya aur fir aahista se inhen neechay laaye aur fir farmaya ke is tarhan ( Fajar hoti hai ). 
Rawi kahte hai ki Aap ﷺ ne ungliya ek dusre par rakhi, fir inhe daayi baayi janib faila diya.

Sahih al-Bukhari, hadith- 621.

Ayesha r.a. riwayat karti hai ki RasoolAllah ﷺ ne farmaya, "Bilal r.a. raat ko azaan dete hai toh khaya-piya karo jab tak ke Ibn Umm Maktum Azaan na dede."

Sahih al-Bukhari, hadith- 622.

Ibn Umar r.a. riwayat karte hai ki RasoolAllah ke do (2) Muazzin the, Bilal aur Umm Maktum ka beta jo nabina (blind) the.

RasoolAllah ﷺ ne farmaya, "Bilal r.a. raat ko azaan dete hai toh khaya-piya karo jab tak ke Ibn Umm Maktum Azaan na dede."

Raawi kahte hai: Un dono ke Azaan ka waqfa bas itna hi hota tha ki ek Azaan dekar niche utarta aur dusra Azaan ke liye upar chadh jaata.

Sahih Muslim: hadith-1092.

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Azaan aur Iqamat Ke Masael

۩ Har namaz ke waqt azan deni chahiye. Rasool Allah ﷺ ne farmaya: ‘Jab namaz ka waqt aaye to tum mein se koi ek azan kaho. Aur tum mein se bada imaamat karaye.’

Sahih al Bukhair: al Azan, hadith- 628. Sahih Muslim: al Masaajid, hadith- 674.

۩ Bilal r.a. Azan kahte hue kano’n mein ungliya’n daalte the.

Sahih al Bukhair: al Azan, hadith- 198.

۩ Bilal r.a. Haiyya A’alas Salah kahte hue mu’n apna chehra daey’n  (T: towards right side)  ferte the aur Haiyya A’alal Falah kahte waqt baey’n  (T: towards left side) ferte the.

Sahih al Bukhari: al Azan 634. Sahih Muslim: al Salah, hadith- 503. 

۩ Usman bin Abil A’aas r.a. ki riwayat hai ke Nabi e Akram ﷺ ne inko inki kaum ka Imam muqarrar kiya aur farmaya: ‘Muazzin wo muqarrar kar jo azan par mazdoori na le.’

Sunan Abu Dawood: al Salah, hadith- 531. Jamia Tirmizi: al Salah, hadith- 209. Ise Imam Haakim Vol-1 P-199 & 201 aur Imam Zahabi ne Saheeh kaha.

۩ Muazzin wo muqarrar karna chahiye jo buland awaaz wala ho. Abdullah bin Zaid r.a. kahte hain ke Rasool Allah ﷺ ne inhei’n farmaya:  Bilal ko azan sikhao kyou’nke uska awaz tumse buland hai.

Sunan Abu Dawood: hadith- 499. Jamia Tirmizi: hadith-189.

‐ Ek Sahaabiya r.a. farmati hain ke masjid ke kareeb tamam gharo’n se mera makan uncha tha aur Bilal r.a. is (makan) par (khade hokar) Fajr ki azan dete the.

Sunan Abu Dawood: as Salah, hadith- 519. Imam Ibn e Hajar ne Hasan kaha

۩ Abdullah ibn Amr ibn al-'As: r.a. riwayat karte haink ke Rasool Allah ﷺ ne ek admi ko farmaya: ‘Jaise muazzin kahta hai tum bhi isi tarha jawab do fir jab tum jawab se faarig ho jaao to (dua) maango aur wo tumhe diya jaaega.’

Sunan Abu Dawood: as Salah, hadith- 524. Ise Imam ibn e Hibban ne Saheeh kaha.

۩ Beemariyo’n aur wabaa ke mauqe par log ghar ghar azanei’n dete hain ye sunnat se saabit nahi. Kyou’nke is silsile mein pesh ki jaane wali tamam riwayat usool e Muhaddiseen par thik nahi hai.

۩ Assalatu Khairum Minan Naum ke alfaz siwae Fajr ke kisi aur azan mein nahi kahne chahiye.

۩ Iqaamat, Azan ke fauran ba’ad nahi honi chahiye, kyou’nke Nabi e Rahmat ﷺ ne farmaya ke ‘Azan aur Takbeer (Iqamat) ke darmiyan nawafil namaz hai. Aap ne 3 baar ye kalimat kahe fir farmaya: Jiska dil chaahe (namaz padhe).’  

Sahih al Bukhari: al Azan 623. Sahih Muslim: Salatul Musafireen, hadith- 838.

۩ Subha saadiq hone se kuch der pahle bhi ek Azan hai. Nabi e Rahmat ﷺ ne farmaya: ‘Tumhei’n Bilal ki Azan sehri khane se na roke kyou’nke wo raat ko azan dete hain taake tahajjud padhne wala laut aaye aur sone wala khabardar ho jaae.’  

Sahih al Bukhari: al Azan, hadith- 621.  Sahih Muslim: as Siyaam, hadith- 1093.

۩ Is Azan aur namaz e Fajr ki azan mein itna waqfa nahi hota tha jitna ke aajkal kiya jata hai. Abdullah bin Umar r.a. farmate hai: "Dono’n Muazzino’n ke darmiyan sirf is kadr waqfa hota tha ke ek azan dekar utarta aur dusra Azan ke liye chadh jaata.

Sahih Muslim: hadith-1092.

۩ Nabi e Rahmat ﷺ ne farmaya: ‘Jab Iqamat ho jaye to farz namaz ke alawa koi namaz nahi hoti.’ 

Sahih Muslim: Salatul Musafireen, hadith-710.

۩ Rasool Allah ﷺ ne farmaya: Jab Iqamat kahi jaaye to saf mein shamil hone ke liye na bhago balke Aaram se chalte hue aao, jo namaz tum (Imam ke sath) paalo wo padhlo aur jo rah jaye ise baad mein pura karlo.

Sahih al Bukhari: al Azan, hadith- 636. Sahih Muslim, hadith-602.

۩ Hameed riwayat karte hain ke maine Saabit Banaani se poocha: Kya namaz ki iqamat ho jane ke baad Imam batei’n kar sakta hai? To inho’n ne mujhe Anas bin Malik r.a. ki hadees bayan ki ke ek martaba namaz ki iqamat ho chuki thi, itne me ek shaqs aaya aur Nabi e Rahmat ﷺ se baatei’n karta raha.

Sahih al Bukhari: al Azan, hadith- 643. Sahih Muslim, hadith-376. 

۩ Ek dafa namaz ki iqamat hogai, logo’n ne safei’n baraabar kar lei’n, itne mein RasoolAllah ﷺ ko yaad aaya ke aap Jumbi hain, Aap ne logo’n se kaha, apni jagah khade raho. Fir Aap ne (ghar jaakar) ghusl farmaya aur jab Aap wapas tashreef laaye to Aapke sar se paani tapak raha tha, fir Aapne namaz padhi.

Sahih al Bukhari: al Azan, hadith- 640. Sahih Muslim: al Masaajid, hadith- 605.

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

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Jaha Din Ya Raat Bahot Lambi Ho Waha Namaz Ke Auqat

Nawwas bin Sama’an r.a. se riwayat hai ke Rasool Allah ﷺ ne farmaya: ‘Dajjal 40 din zameen par rahega is ka ek din 1 saal ke baraabar,1 din Maheena ke baraabar, 1 din 1 hafta ke baraabar aur baaki din aam dino’n ki tarha honge.

Sahaba r.a. ne arz kiya jo din 1 saal ke barabar hoga to kya us din 1 din ki namaz adaa karni hogi?

Aap ﷺ ne farmaya: Nahi, balke tum andaze se namaze adaa karna.’ 

 Sahih Muslim: al Fitan, hadith- 2937. 

Maloom hua ke jin maqaamat par lambi muddat tak kabhi lagataar din aur kabhi lagataar raat hi rahti hai nez 24 ghante mein waha’n zawal aur ghuroob ka koi nizam na ho inhei’n 5 waqt ki namazei’n andaze se adaa karni hongi.

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Qaza Namaz Ke Ahkaam

۩ Anas r.a. riwayat karte hain ke RasoolAllah ﷺ ne farmaya: ‘Jo shaqs namaz bhool jaye (ya so jaye) toh us ka kaffara iske siwa koi nahi ke jis waqt use yaad aaye us namaz ko padh le.’ 

Sahih al Bukhari: hadith- 597. Sahih Muslim: al Masaajid, hadith- 684.

Is hadith ki Tafseer me Muhaddis Shaykh Zubair Ali Zai farmate hai:

"Is hadith se ye malum hua ki agar koi shaks namaz padhni bhul jaye aur us namaz ka waqt guzar jaye to jis waqt yaad aaye, wo us waqt apni namaz padh le aur isi tarha agar koi shaks so jaye aur namaz ka waqt guzar jaye, maslan: Subah aankh hi aesi waqt khule ke suraj tulu ho chuka ho toh jaagne wale ko usi waqt puri namaz (farz aur sunnat) padh leni hai chahiye aur us par kisi kism ka kaffara nahi hai. Qaza e Umri waale masle ki shariat me koi asal nahi, lihaza ye biddat hai."

Namaz e Nabawi by Shaykh Zubair Ali Zai, Page-132.

۩ Abdullah bin Abi Qatada r.a. riwayat karte hai ki mere walid ne kaha ke Ek raat ham Nabi ﷺ ke sath safar kar rahe the. Kisi ne kaha ke Huzoor! Aap (agar) ab padao daal dete to behtar hota. Aap ﷺ ne farmaya ke mujhe dar hai ke kahi namaz ke waqt bhi tum sote na rah jao. Is par Bilal r.a. bole ke Mai ap sab logon ko jaga dunga. Chunanche sab log layt gaye. Aur Bilal r.a. ne bhi apni peeth kajaweh (Rahila) se laga li aur unki bhi aankh lag gayi aur jab Nabi ﷺ bedar hue to Suraj ka upar ka hissa nikal chuka tha. Aap ﷺ ne farmaya, Bilal! Tum ne kya kaha tha? Woh bole aaj jaisi neend mujhe kabhi nahi aayi. Fir Rasool ﷺ ne farmaya ke Allah taala tumhare rooh ko jab chahta hai kabz kar leta hai aur jis waqt chahta hai wapas kar deta hai. Aye Bilal! Utho aur azaan do ! Fir Aap ﷺ ne wuzu kiya aur 2 rakate (sunnat) padhi aur jab Suraj buland ho kar roshan ho gaya toh Aap ﷺ  khade hue aur namaz padhai aur farmaya ki Jo shaqs namaz bhool jaye toh use jab yaad aaye to namaz padh le.’

Sahih al Bukhari: hadith- 595. Sahih Muslim: al Masaajid, hadith- 680. [above hadith is combination of boht hadith of Bukhari and Muslim]

Nabi e Rahmat ﷺ ke amal se bilkul wazeh hai ke neend se bedar hone par fauran namaz adaa ki jaaye. Lehaza qaza namaz ki adaaigi ke liye iske baad wali namaz ke waqt ka intezar nahi karna chahiye balki fauran ada kar leni chahiye.

Namazei’n Majbooran Faut Ho Jaaei’n To Kaise Padhei’n?

۩ Jabir bin Abdullah r.a. se riwayat hai ke ghazwa e khandak ke din Umar r.a. guroob e aftaab ke baad Quraish ko bura bhala kahte hue aaye aur arz ki aye Allah ke Rasool ﷺ maine Asr adaa nahi ki hatta ke suraj ghuroob ho chuka hai. 

Aap ﷺ ne farmaya: Wallah ! Maine bhi namaz e Asr adaa nahi ki. Fir ham sab Muqaam e Bathaan me aaye, ham ne wuzu kiya aur guroob e aftab ke baad pahle namaze e A’asr padhi fir namaz e Magrib adaa ki.’

Sahih Muslim, hadith- 631. 

Maloom hua ke namazo’n ki tarteeb qayam rakhni chahiye.

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Related: Qaza e Umri

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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.

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Isha Ki Namaz Ka Waqt

Shuru ka waqt: Jab Surkhi (twilight) gayab ho jaye.

Khatm waqt: Fajr ka waqt shuru hone ke pahle.

Afzal waqt: Adhi raat se thik pahle.

Abdullah bin Umar r.a. se riwayat hai k ek raat ham namaz e Isha ke liye Rasool Allah ﷺ ka  intezar karte rahe. Jab raat ka tehaai hissa guzar gaya ya uske bhi baad toh Aap tashreef laaye aur farmaya: ‘Agar meri Ummat par gira’n (bhari) na hota to mai is waqt Isha ki namaz padhata, fir muazzan ne takbeer kahi aur Aap ne (Isha ki) namaz padhai.’ 

Sahih Muslim: al Masaajid, hadith- 639.

Saabit r.a. riwayat karte hai ki unlog (sahaba e karaam) ne Anas r.a. se RasoolAllah ﷺ ki anguthi (ring) ke bareme pucha toh Anas r.a. kahte hai ki ek baar Nabi ﷺ ne Isha ki namaz me deri kar di hatta ki aadhi raat aa pohchi ya aadhi raat bhi khatm hone wali thi. Aap ﷺ iske baad namaz ada karke hamse mukhatib hue aur kaha "Log namaz padhkar so chuke honge lekin Tum tab tak namaz me hote ho jab tak namaz ka intzar karte ho." (Iske baad) Anas r.a. kahte hai, "Jaise mai (ab bhi) Aap ki chandi se bani anguthi ki chamak dekh raha hu aur unhone baaye hath ki ungli uthate hue choti ungli se ishara kiya (ki anguthi isme thi).

Sahih Al-Bukhari , The Book of Mosques and Places of Prayer, Hadith- 1336.

Ubaid bin Juraijj r.a. farmate hai, Unhone Abu Huraira r.a. se pucha: Isha ki Namaz me kotahi kya hai?

Abu Huraira r.a. ne farmaya, "Tulu e Fajr (tak muakkhar karna)".

Sharah Maani ul Asaar by Imam Tahawi, hadith-882. [scan]

Malum hua ki Isha ka waqt fajr se pahle tak hai. Lekin afzal waqt yahi hai ki isha ki namaz aadhi raat se pahle padh li jaye.

Aadhi raat se murad: Maanle (lets assume), Agar 6 baje magrib ka waqt shuru hua hai (yaani gurub e aftab) aur fajr shuru hogi 5 baje. Toh 6 p.m. se 5 a.m. ke bich 11 ghante hue. Ab 11 ko aadha kare, to hote hai saadhe paanch (5:30). Ab magrib ke waqt se yaani 6 p.m. me saadhe paanch jod de to waqt hua saadhe gyaara yaani 11 baj kar 30 minute [11:30 p.m.]. To Isha ka afzal waqt 11:30 tak rahega. Isi tarha apne ilaake aur mausam ko dhyan me rakh kar ap apne shahar ki aadhi raat ka waqt nikaal sakte hai

Hamare kuch Ulema ka kahna hai ki Isha ki namaz ka akhri waqt aadhi raat tak hai. Ye raaye sahih nahi hai kyuki ye raaye Abu Huraira r.a. ki hadith se takrati hai. Aur ek nukta aur ki kuch log aetraz kar sakte hai ki Sahih Muslim ki hadith me toh aadhi raat ka waqt likha hua hai, lekin usi Sahih Muslim ki hadith me ye bhi likha hua hai ki Asar ka waqt suraj zard hone tak rahta hai Jab ki Bukhari (Hadith no. 531) me likha hua hai ki jisne gurub e aftab se pahle Asar ki ek rakat bhi paali usne Asar paa li. To in dono daleel se ye sabit hua ki Isha ka aakhri waqt fajr ka waqt shuru hone se pahle tak rahta hai lekin afzal waqt aadhi raat tak hai.

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Imam e Masjid Ko Awwal Waqt Me Namaz Padhani Chahiye

۩ Abu Zarr r.a. riwayat karte hain ke RasoolAllah ﷺ ne farmaya: ‘Tumhara kya haal hoga, jis waqt tum par aise hukumraano (rulers) ke bich hoge jo namaz apne muqarrar waqt se der me padhayenge ya us ke waqt se qaza karege?

Main ne kaha ke Aap mujhe us haal mein kya hukm farmate hain?

Aap ﷺ ne farmaya: ‘Namaz ko us ke waqt par padho fir agar to us namaz (ki jama’at) ko in ke saath paalo to (inke saath) dobara namaz padh lo aur ye namaz tumhare liye nawafil hogi.’

Sahih Muslim: al Masaajid, hadith- 648.

۩ Ubadah ibn as-Samit r.a. riwayat karte hain ke Rasool Allah ﷺ ne farmaya: ‘Tum par mere ba’ad aise hukumraan (rulers) ho’nge jinko unke kaam waqt par namaz padhne se roke rakhengi, yaha’n tak ke is ka waqt jaata rahega. Pas namaz waqt par padho.

Ek Shaks ne kaha, Aye Allah ke Rasool ! Mai in ke saath bhi namaz padhu?

Aap ﷺ ne farmaya: Haa’n! Agar tum chaaho.’  

Sunan Abu Dawood: as Salah, hadith- 433. Classed as sahih by Albani.

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Juma Ki Namaz Ka Waqt

۩ Anas r.a. se riwayat hai ke Nabi e Akram ﷺ Juma ki namaz us waqt padhte jab suraj (zawaal, center, se) dhal jaata.

Sahih al Bukhari: al Juma, hadith- 904.

۩ Sahal bin Sa’ad r.a. se riwayat hai ke ham Juma padhne ke ba’ad khana khate aur dopahar ka araam karte.

Sahih al Bukhari: al Juma, hadith- 939. Sahih Muslim: al Juma, hadith- 859.

۩ Anas r.a. se riwayat hai ke Aap ﷺ Juma ki namaz sardiyo’n mein jaldi padhte aur sakht garmi mein der karte.

Sahih al Bukhari: al Juma, hadith- 906.

۩ Imam Shafi farmate hai, "Jitne bhi logo (ahle-ilm) se meri mulaqaat hui, maine yahi paya ki is baat par koi ikhtilaf nahi hai ki Juma tab tak nahi padha ja sakta jab tak suraj zawaal (meridian) se guzar na jaye." End quote.

Kitab Al-Umm (1/223).

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Magrib Ki Namaz Ka Waqt

Shuru ka waqt: Jab Suraj Gurub Ho Jaye [[Sunan Abu Dawud, hadith- 396, Sahih by Albani]

Khatm waqt: Shafaq (Suraj ki Surkhee Ya Laalri) Khatm Hone Se Pahle Tak [Sunan Abu Dawud, hadith- 396, Sahih by Albani].

۩ Salama r.a. riwayat karte hain ke Nabi e Kareem ﷺ ke sath aftaab guroob hote hi magrib ki namaz adaa kar liya karte the.

Sahih al Bukhari: Times of Prayer, hadith- 561.

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Zohar Ki Namaz Ka Waqt

Shuru ka Waqt: Jaise hi Suraj zawaal (centre) se hat kar dubne ke taraf jaaye. [Sahih al Bukhari, hadith-541].

Khatm Waqt: Jab tak Asr ki namaz ka waqt na aa jaye [Sahih Muslim, hadith-1272].

Tafseer:

Garam aur Sard Mausamo’n Mein Namaz e Zohar ke Auqaat:

Abu Dharr r.a. riwayat karte hai ki Ek martaba garmi me Sayyadna Bilal r.a. ne Zohar ki azaan dena chaahi to Aap ﷺ ne farmaya: ‘Thand ho jaane do (thaher jaao). Garmi ki shiddat ke Jahannam ke lapto (exhalation) maise hai. Abu Dharr kahte hai, (Ham us waqt tak thehre) jab tak hamne teelo’n (gol chat) ke saaye na dekh liye.’

Sahih al Bukhari: Book of Times of the Prayers, hadith- 539. Sahih Muslim, hadith- 616.

Abu Huraira r.a. riwayat karte hain ke RasoolAllah ﷺ ne farmaya: ‘Jab garmi sakht ho to namaz e zohar thande waqt mein padho.’

Sahih al Bukhari: Book of Times of the Prayers, 533.  Sahih Muslim: al Masaajid, hadith- 615.

Thande waqt ka ye matlab nahi ke A’sar ki namaz ke waqt padha jaye balke murad ye hai ke shiddat ki garmi mein thodi der karlo. Yaha’n tak ke teelo’n ke saae nazar aane lage.

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Jibraeel Ki Imaamat

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

Hazrat Ibn e Abbas r.a. Ne Bayan Farmaya Ke Rasool Allah ﷺ Nay Irshad Farmaya: Jibraeel e Ameen Alihis Salam Ne Kaaba Muazzma Ke Pas Do (2) Martaba Meri Imamat Karai. Pas Unho Ne Mujhe Zohar Ki Namaz Padhai Jab Ke Sooraj Dhal Gaya Tha Aur Abhi Is Ki Miqdar Tasmay (laces) Kah Barabar Thi Aur Asar Ki Namaz Padhai Jab Ke Saya Ek Mishl Huwa Tha Aur Maghrib Ki Namaz Padhai Jab Ke Rozadaar Roza Iftar Karta Hai Aur Isha Ki Namaz Padhai Jab Shfaq (twilight) Guroob Hua Aur Fajr Ki Namaz Padhai Jab Kah Rozadar Par Khana Peena Haram Ho Jata Hai.

Aur Jab Dusra Din Hua To Unhone Mujhy Zohar Ki Namaz Padhai Jab Ke Saya Ek Mishl Tha Aur Asar Ki Namaz Padhai Jab Ke Saya Do Mishl Tha Aur Maghrib Ki Namaz Padhai Jab Rozadar Roza Iftar Karta Hai. Aur Isha Ki Namaz Padhai Jab Ke Raat Ka Teesra Hissa Guzar Chuka Tha Aur Subha Ki Namaz Padhai Jab Munasib Roshni Thi.

Fir (Jibraeel) Meri Taraf Mutawajje Hue Aur Kaha: Aye Muhammad ﷺ ! Ye Ap Se Pahle Aane Wale Ambiya Alihimus Salam Ka Waqt E Namaz Hai Aur Namaz Ka Waqat In Dono Waqtoon Kay Darmiyan Hai.

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

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

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Kya Masaa'il Hal Karne Ke Liye Namaz Me Taakheer (delay) Jaiz Hai ?

Agar koi Musalman do (2) afraad ya do girohoon ke maabain sulah karne ke liye jaye aur namaz ka waqt ho jaye, aur use andesha ho ke agar majmaa bikhar gaya to fir sulah mumkin nahi ho gi to aisi soorat mein pahli jamaat se namaz moakhhar karne mein koi harj nahi hai, lehaza woh baad mein namaz ba-jamaat ada kare ya agar jamaat na bhi mile to akaile hi namaz ada kar le, ye jamaat chorney ya jamaat ko qadray moakhhar karne ke liye uzr ban sakta hai.

Sahl ibn Sa‘d r.a. kahte hain ke Banu ‘Amr ibn ‘Awf ke kuch afraad ki baahmi takraar (dispute) thi to Nabi ﷺ apne chand sahaba ke sath un ke paas sulah karwane ke liye gaye aur namaz ka waqt ho gaya lekin Aap ﷺ wapas na aaye. Bilal r.a. ne namaz ke liye Azaan kah di, Nabi ﷺ fir bhi wapas na pohonch paye, To Bilal r.a. Abu Bakr Siddique r.a. ke paas aaye aur batlaya ke Nabi ﷺ namaz ke liye nahi pohonch sake aur namaz ka waqt ho gaya hai to kya Ap logon ki jamaat karwaoge? Toh unhone kaha : Agar tum kahte ho to padha deta hu, toh is par Bilal r.a. ne Iqamat kahi aur Abu Bakr r.a. ne jamaat karwai..

Bukhari, Hadith- 2690. Sahih Muslim, Hadith-421.

Aur agar ye wo namaz ho jise aane wali namaz yani Zohr ko Asar ke sath ya Maghrib ko Isha ke sath ada kiya ja sake toh is namaz ko aane wali namaz ke sath milane ki ijazat hai, is mein koi harj nahi, dono namaze jama ki ja sakti hain.

Ahadees uzr ki soorat mein do namazon ko jama karne ki ijazat deti hain chahe ek shaks ghar me hi ho aur wo safar ki halat me na ho.

Ibn e Abbas r.a. se riwayat hai ke Rasool Allah ﷺ ne Madeena mein Zohar aur Asar ko jama karke padha. Hala’nke wahan na (dushman ka) kahuf tha aur na hi safar ki halat thi..

Ibne Abbas r.a. se poocha gaya ke Aap ne aisa kyo’n kiya toh unho’n ne ye jawab diya ke Aap ﷺ apni Ummat ko mushkil mein nahi dalna chahte the.

Sahih Muslim, hadith -1516.

Ibn Rajab al-Hanbali r.h. kahte hain, "Imam Ahmad ne sarahat (bina shak) ke sath zaruri kaam ke wajah se do namazon ko jama karne ki ijazat di hai".

Aur Ibn Sireen r.h. kahte hai, "Zarurat aur kaam ki wajah se do (2) Namazon ko jama karne mein koi harj nahi hai, Albatta ise aadat nahi banaya ja sakta". End quote.

Fath al-Baari by Ibn Rajab (3/93).

Lekin ek namaz ko moakhar (delay) kar ke aisi namaz ke sath ada karna jis ke sath namaz jama kar ke ada karna jaiz na ho [maslan : asar ko maghrib ke sath jama karna, aur Fajar ko Zuhar ke sath jama karna] to aisa amal durust nahi hai.

Balke wajib yahi hai ke namaz ko is ke waqt mein hi ada kya jaye, chunancha woh masjid ki namaz ba-jamaat logon mein sulah ki gharz se chhor de aur fir jin ki sulah karwa raha hai un ke sath ba-jamaat namaz ada kar le, taake logon ke bikharne se pahle sulah bhi ho jaye aur namaz bhi ba jamaat ada ho jaye.

Aur Allah sab se behtar janta hai.

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Kya Umar r.a. Ne Fajr Ki Azaan Me Izafa Kiya Tha ?

Ummat e Muslimah me ek galat fehmi payi jati hai ki Umar r.a. ne Fajr ki azaan me As Salaatu Khairum Minan Naum ke alfaz shamil kiye the. Lekin haqiqat ye hai ki ye mahez ek jhut hai. Umar r.a. ne Azaan me koi bhi izafa nahi kiya tha. Aiye iski Daleel dekhte hai:

۞ Abu Mahzoora r.a. kahte hain ke RasoolAllah ﷺ  ne in ko azan ki taleem di aur farmaya ke: ‘Fajar ki Azan mein Haiyya A’alal Falaah ke baad do baar ye kalemaat zyada kahei’n "As Salaatu Khairum Minan Naum" - Namaz Neend se behtar hai.’ 

Sunan Abu Dawood: al Salaah, Hadith-501 – Sunan Nasai, Hadith -633. Imam Ibn e Khuzaimah aur Imam Nawawi ne Saheeh kaha. 

۞ Anas r.a. farmate hain ke subha ki Azan mein Haiyya A’alal Falaah ke baad "As-Salaatu Khairum Minan Naum" 2 dafaa kahna sunnat hai.

Sunan Daaraqutni, hadith- 90. Ibn e Khuzaima, hadith- 386. Bayhaqi V1 P-423. Ise Imam Ibne Khuzaima ne Saheeh kaha.

۞ Abdullah bin Umar r.a. farmate hain Fajar ki pahli azan mein ‘As Salaatu Khairum Minan Naum’ 2 dafa kaha jaaye.

Baheqhee V1, P-423. Ise Imam Ibn e Hajar ne Hasan kaha. Also narrated by al-Tahaawi (1/82) with a hasan isnaad as al-Haafiz said in al-Talkhees (3/169).

Is se saaf malum hua ke Fajar ke Azan ke kalimat mein As-Salaatu Khairum Minan Naum kahna  Azan mein izaafa nahi hai, balke RasoolAllah ﷺ ki sunnat aur Taaleem hai.

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Namaz Me Khushu Aur Khuzu

Allah Ta’ala farmata hai:

قَدْ أَفْلَحَ الْمُؤْمِنُ - الَّذِينَ هُمْ فِي صَلَاتِهِم خَاشِعُونَ

Beshak Momin Kamiyab Hogae Jo Apni Namaz Qhushoo Aur Qhuzoo Ke Saath Ada Karte Hain.

(Surah Al Mominoon, Ayat - 1 & 2) 

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, Al Eeman 50 ; Sahih Muslim, 8. 

Jab insan namaz mein ye tasawwur karega ke main Allah Ta’ala ko dekh raha hu’n ya kam azkam Allah Ta’ala mujhe dekh raha hai to uske dil me Allah Ta’ala ka dar aur ta’azeem paida hoga, wo apni namaz khushoo aur khuzoo ke saath ada karega, namaz me beja harakaat  (T: unwanted/unnecessary movements)  o saknaat nahi karega, be adabi aur bad-tahzeebi ke sath namaz adaa nahi karega. Balki namaz to sukoon aur itmenaan ka naam hai.

Ubada bin Saamit r.a. riwayat karte hain ke maine RasoolAllah ﷺ ko ye farmate hue suna: ‘Allah Ta’ala ne 5 namazei’n farz ki hain, pas jis ne accha wuzu kiya aur isko khusho ke saath padha aur ruku pura kiya to is namazi ke liye Allah Ta’ala ka ahad hai ke wo isko baqsh dega aur jo aisa na kare Allah ka koi ahad nahi, chaahe baqsh de chaahe azaab de. ’ 

Sunan Abu Dawood, as Salah 425. Imam Ibn e Hibban ne ise Saheeh kaha.

Jo shaks namaz me ye tasawwur kare ke wo Rab ke saamne khada hai to wo poori dil jamai  (sole heartedly)  aur huzoor e qalb ke saath namaz ada karega. Ye mumkin hi nahi ke iska jism mutaharriz rahe, kabhi ek pair par zor de kabhi doosre pair par, kabhi daadhi se khelna shuroo kare aur kabhi baghair zaroorat khujli karta rahe aur kabhi kameez ki silwatei’n door karta rahe .

Allah Ta’ala irshad farmata hai:

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ

  

‘Aur Allah Ke Saamne (Namaz Me) Adab Se Khade Raho.’  

(Surah al Baqra, Ayat- 238)

Bilaa zarurat harkat karna adab aur ta’azeem ke manaafi hai. Rasool Allah ﷺ ne ye ta’aleem di hai ke namazi ke saamne koi aise cheez nahi honi chaahiey jo is ki tawajjoh namaz se hata de

aur is tarha is ke huzoor e qalb me farq aae.

Ummul Momineen Aaisha r.a. se riwayat hai ke Rasool Allah ﷺ ne ek chaadar me namaz padhi jis me naqsh o nigaar tha, fir farmaya: ‘Meri is chaadar ko Abu Jahm ke paas le jaao aur unki chaadar mere paas le aao, is (chaadar ki dhaariyo’n) ne mujhe namaz me khushoo se gafil kar diya.’ 

 Sahih al Bukhari, as Salah 373 – Sahih Muslim: al Masaajid 556. 

Ummul Momineen Aaisha r.a. ne ghar me ek parda latka rakha tha, Rasool Allah ﷺ ne farmaya: ‘Ye parda hataa do, is ki tasweerie’n namaaz me mere saamne aati hain.’

Sahih al Bukhari, al Salah 374.

In ahadees e mubaaraka se ye baat nikalti hai ke namaz me kamil huzoor aur khuzoo laazmi hai aur jo cheez aadmi ko namaz me apni taraf mutawajjeh karte isko door kar dena chahiye, magar afsos aaj masjido’n me mobile me ringtones ki awaazei’n goonjti hain hatta ke khana e Ka’aba bhi is tarha ki music se mahfooz nahi raha. Is tarha ye log apni aur dusre logo’n ki bhi namazo’n ke Khushoo aur Khuzoo ko kharab karte hain. Isle alaawa azeei’n masjido’n ke mehrab aur deewaro’n ko araasta kiya jaata hai, in par naksh o nigar banaye jaate hain, masjid ki qaleen aur jaye-namaz par naqsh o nigar banae jaate hain, halaa’nke masaajid saadgi ka namuna honi chaahiey, taake namaz me sukoon aur itmenaan aur poori tawajjoh ke sath ek musalman namaz adaa kar sake.

RasoolAllah ﷺ ne farmaya: ‘Mujhe ye hukam nahi diya gaya ke main masjido’n ko sajaya  (T: Beautify)  karoo’n.’ 

Ibn e Abbas (sahabi) Is hadith ki Tafseer me farmate hain: Albatta tum bhi masaajid ko sajaoge jaise inko Yahood o Nasaara sajaya karte the.

Sunan Abu Dawood: al Salah 448. Imam Ibne Hibban aur Shaykh Albani ne Saheeh kaha.

Nabi e Rahmat ﷺ ne farmaya: ‘Qayamat ki nashaniyo’n me se ek nashaani ye hai ke log masjido’n par fakhr karei’nge.’ [Yaani Masjido ki khubsurat banawat par]

Sunan Abu Dawood: 449. Imam Ibne Qhuzaima ne (V3 P-281) Saheeh kaha.

Namaz padhte hue nigahei’n neechi rahni chaahiye, ye baat namaz me Allah ke saamne adab se khade hone ke khilaaf hai ke namazi nazro’n ko ooncha kare ya idhar udhar dekhe.

Ummul Momineen Aaisha r.a. bayan kari hai ke main ne Rasool Allah ﷺ se namaz me idhar udhar dekhne ke bare me sawal kiya to Aap ﷺ ne farmaya: ‘Namaz me idhar udhar dekhna bande ki namaz me shaitaan ka hissa hai.’  

Sahih al Bukhari: al Adhaan 751.

Anas bin Maalik   bayan karte hain ke Rasool Allahﷺ ne farmaya:  ‘Logo’n ka kya haal hai ke wo namaz me apni nigahei’n upar uthaate hain. Aap ﷺ  ne saqht tambeeh karte hue farmaya:

Log aisa karne se baaz aajaaei’n warna inki nazrei’n uchak lee jaei’ngi. (They will becom blind)’ 

Sahih al Bukhari: 750.

Namaz me tawajjo aur huzoor e qalb barqaraar rakhna itna hi zaroori hai ke Aap ﷺ ne neend ki shadeed talab ki maujoodgi me nawafil padhne se man’a farmaya. 

Aaisha r.a. farmati hain ke Rasool Allah ﷺ ne farmaya: ‘Jo shaqs namaz mein aunghaye use chaahie ke let jaae yaha’n take ke iski neend poori hojaae, jo koi neend mein namaz padhega to isko ma’aloom nahi ho sakta ke wo Allah se ma’afee maang raha hai ya

apne apko bad dua de raha hai.’ 

Sahih al Bukhari: al Wuzu 212 – Sahih Muslim: al Salah lil Musaafireen 786.

Isi tarha agar bhook lagi hai aur khaana bhi maujood ho to namaz me khaane ka khayal aasakta hai, jis ki wajah se dil jamai ke saath namaz adaa karna mushkil hota hai toh Rasool Allah ﷺ ne pahle khaana khaane ka hukam diya.

Abdullah bin Umar r.a. bayan karte hain ke Rasool Allah ﷺ ne farmaya: ‘Jab tumhare saamne raat ka khana rakha jaaye aur udhar namaz ke liye jama’at bhi khadi ho jaaye to pahle khaana khaao aur namaz ke liye jaldi na karo yaha’n tak ke khane se faarigh ho jaao.

Nafi (Tabaeen) is hadith ki tafseer me kahte hai ki Ibne Umar  ke liye khaana laaya jaata aur jama’at bhi khadi hojaati toh wo namaz ke liye nahi jaate the yahaa’n tak ke khane se faarig hojate, hala’nke wo Imam ki qirat ki awaaz bhi sun rahe hote the.’  

Sahih al Bukhari: al Adhaan 673 – Sahih Muslim 559.

Namaz me dil jama’ai hi ki khaatir Aap ﷺ ne hukam diya ke pakhana ya peshab ho to pahle is se faraagat haasil karo.

Aaisha r.a. bayan farmati hain ke Nabi e Rahmat ﷺ ne farmaya: ‘Jab khana maujood ho aur pakhana o peshab ki haajat ho to namaz nahi hoti.’ 

Sahih Muslim: al Masaajid, Baab: Karahatis salah bi hazarit ta’am 560.

Abdullah ibn ash-Shikhkhir  riwayat karte hai Rasool Allah ﷺ ki namaz me khashiyat Ilaahi ka you’n muzaahera hota tha ke ‘Aap namaz padhte to Aap rone ki wajah se Aapke seene se chakki ke chalne ki see awaaz aati thi.’

 Sunan Abu Dawood: al Salah 904. Classed as Sahih by Shaykh Albani.

Hamei’n bhi namaz mein ye tasawwur dil o dimagh mein bithana chaahiey ke ham Allah Ta’ala ki baargah mein khade hain, zaahiri aur baatini taur par Allah ki taraf mutawajje rahna chaahiey aur gar shaitan hamei’n hamari namaz se ghaafil karna chaahe to Aauzu Billah keh kar baaei’n  (T: Left Side)  3 baar thuthkaar kar shaitan ko bhagana chahiey.

Usmaan bin Abil A’aas ne Rasool Allah ﷺ se dariyaft kiya ke Aye Allah ke Rasool ﷺ, Shaitaan meri namaz aur meri qirat ke darmiyan haael ho jaata hain aur qirat me iltebaas paida karta

hai?

Aap ﷺ ne farmaya: ‘Is shaitan ka naam Qhanzab hai, jab tumhe is ka khayal aaye to Aauzu Billah ke kalimat padho aur baaei’n  (T: Left Side)  3 baar thuthkaaro’.

Usmaan bin Abil A’aas   bayan karte hain ke main ne aisa hi kiya, chunache Allah Ta’ala ne ise (shaitaan ko) mujhe se door kardiya.

Sahih Muslim: al Salaam 2203.

Note: This will be dry spit and not wet spit.

Hamei’n namaz bohot hi khoobsurati ke saath padhni chahiye, ba’az namazi raful yadain karte hue hatho’n ko kandho’n tak buland nahi karte sirf haath ya ungliyo’n ko zara si harkat dena hi kaafi samajhte hain, ba’az namaz ki haalat me kabhi aastinei’n (T: Sleevs) utaarte hain aur kabhi is haalat mein namaz padhte hain ke inki aastinei’n oopar chadhi hui hoti hain, gharz namaz me la ibaaliyat aur be adabi ka mukammil muzahera kar rahe hote hain aur yahi log duniyawi hukumrano’n ke saamne jab khade hote hain to bade adab aur ehteraam se khade hote hain. 

Kya Allah Ta’al ke darbar me be adabi jaaez ho sakti hai? 

Abu Huraira r.a. bayan karte hain ke Rasool Allah ﷺ ne ek din namaz padhane ke ba’ad farmaya: ‘Aey Falaa’n! Tum apni namaz husn o khoobi ke saath kyou’n adaa nahi karte? Namazi jab namaz padhta hai to wo is baat ko kyou’n mad‐de nazar nahi rakhta ke wo kis tarha namaz padh raha hai? Halaa’nke namazi apne faaede ke liye namaz padhta hai, aur Allah ki kasam! Mai jis tarha aage dekhta hu’n isi tarha peeche dekhta hu’n.

Sahih Muslim: as Salah 423.

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Allah se dua hai ki wo ham sabko khushu aur khuzu ke sath namaz padhne ki tufeek ata kare. aameen.

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