'Deen Me Sharam Nahi Hai' Kahna Kaisa Hai?

en  -

Alhamdulillah..

Ye alfaz ki "Deen me Sharam (haya) nahi hai", ye galat hai. Balki Haya Deen ka hissa hai. Sahih alfaz jo kaha ja sakta hai, misaal ke taur par, wo ye hai ki "Allah sach batane me haya nahi karta hai" jaise ki Umm Salamah ki hadees me zikr hai, jinhone kaha ki Umm Sulaym RasoolAllah ﷺ ke paas tashreef laayi aur farmaya: "Aye Allah ke Rasool, Allah sach batane me haya nahi karta hai; kya aurat par ghusl hai jabke is ko ehtelaam (night fall) ho? Aap ﷺ ne farmaya: ‘Haa’n, jab paani (mani ka nishani) dekhe.’

Umm Salamah r.a. ne apna chehra dhaka aur farmaya, 'Aey Allah ke Rasool! Kya aurat ko bhi ehtelaam (night fall) hota hai? Aap ﷺ ne farmaya: ‘Haa’n (hota hai) tumhara daahina haath qhaak aaluda ho, kya bachhe ki mushabihat is ke alawa kisi aur wajah se hoti hai?’ Ise Bukhari aur Muslim ne riwayat kiya hai.

source: https://islamqa.info/en/12370

Notes:

۩1. Ummul Momineen Aisha r.a. Siddiqa riwayat karti hai ke Umme Sulaym ne Rasool Allah ﷺ se kaha: ‘Allah ke Rasool ﷺ ! Yaqeenan Allah haq se nahi sharmata (main bhi Aap se masla poochti hu’n) kya aurat par ghusl hai jabke is ko ehtelaam(night fall) ho?Aap ne farmaya: ‘Haa’n, lekin jab paani (mani ka nisha) dekhe.’Is par Umme Salma ne arz kiya: Aey Allah ke Rasool! Kya aurat ko bhi ehtelaam(night fall) hota hai?Aap ne farmaya: ‘Haa’n (hota hai) tumhara daahina haath qhaak aaluda ho, kya bachhe ki mushabihat is ke alawa kisi aur wajah se hoti hai?’
Sahih Muslim, kitab al haiz, hadeed- 715.

۩2. Hazrat Abu Huraira r.a. ne nakal farmaya Rasool ﷺ se ki Rasool ﷺ ne farmaya ki Emaan ki saath (60) se zyada shaakhe hai, aur haya (sharm) bhi Emaan ki ek shaakh hai.

Sahih al-Bukhari, kitab al eemaan, hadees- 9.

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Zakhm Ya Plaster Par Wuzu Kaise Kiya Jaye ?

۞ Ibn e Abbas r.a. farmate hai ke sardi ka mausam tha, ek aadmi ko ghusl janabat ki zarurat pesh aai. Us shaks ne is bareme dariyaft kiya to unko ghusl karne ko kaha gaya. Usne ghusl kiya jis se iski maut ho gai. Jab is waaqye ka zikar Rasool Allah ﷺ se kiya gaya to Aap ﷺ ne Farmaya: ‘Un logo’n ne ise maar dala. Allah inko maare, beshak Allah ta’ala ne mitti ko paak karne wala banaya hai (yaani wo Tayammum kar leta).’

Ibn e Khuzaima, vol-1, hadith- 273. Ibn e Hibban, hadith- 2001. Ise Imam Haakim Vol-1 Page-165 aur Imam Hafiz Zahabi ne Saheeh kaha.

Patti par masah karne ki kuch hadeese milti hai lekin wo saari usool e Muhaddiseen ke nazdeek zaif hai. Lekin is par Abdullah ibn Umar ka amal sabit hai sahih hadees ki roshni me:

۞ Imam Bayhaqi farmate hai,

"Nabi ﷺ se is mauzu ke mutallik kuch bhi sabit nahi hai balki ye Tabaeen maise Fuqaha ki raaye hai aur unki bhi jo unke baad aye, is ke sath sath jo Ibn Umar se bayan hai (yaani Ibn Uma ki bhi raaye hai)."

Imam Bayhaqi apne isnaad ke sath zikr karte hai ki Jab Ibn Umar ke hath me patti bandhi hui thi tab unhone wuzu kiya toh patti par masah kiya aur uske alawa baaki chizo ko dho liya. Imam Bayhaqi farmate hai, "Ye ibn Umar r.a. se sabit hai".

Al-Majmoo’, 2/368.

Agar chot par patti nahi lagi hui hai ya sirf marham ya koi dawa lagi hui hai aur us hisse par wuzu karna hai, agar ye dar ho ki wuzu karne se nuksan pohch sakta hai ya dhone se zakhm ko bharne me waqt lag sakta hai to us par masah karne ki ijazat hai (agar masah kar sake) lekin agar masah bhi na kiya ja sake to fir wuzu ke saare hisse dho liye jaye aur zakhm wale hisse par tayammum kar liya jaye.

۞ Shaykh Ibn Uthaymeen kahte hai: Jism ke kisi hisse par agar zakhm hai jis par wuzu kiya jata hai toh ye manzar ho sakta hai:

۩ Wo agar (Plaster, bandage ya patti se) dhaka na ho aur use dhone se nuksan na ho. Is surat e haal me use dhona chahiye agar wo (zakhm) us jagah par ho jo hissa (wuzu me) dhoya jata ho.

۩ Wo agar dhaka na ho lekin dhone se (zakhm par) nuksan pohchega aur masah karne se nuksan nahi pohchega. Is surat e haal me use dhone ke bajaye masah karna chahiye.

۩ Wo agar dhaka na ho lekin dhone aur masah, dono karne se us (zakhm) par nuksan pohchega. Is halat me use tayammum karna chahiye. [Tayammum karne ka tarika]

۩ Wo agar patti (band-aid) ya isi tarha ki chiz jiski zarurat ho usse dhaka ho. Is halat me use jis chiz se wo dhaka hai us par masah karna chahiye aur ye karna kaafi hoga us hisse ko dhone ke bajaye aur use tayammum karne ki zarurat nahi hai.

Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, 11/121. Ye bhi dekhe: al-Mughni by Ibn Qudaamah, 1/172-173; al-Mawsoo‘ah al-Fiqhiyyah, 14/273.

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Related: Jab Namaz Ke Liye Wuzu Ya Tayammum Karna Mumkin Na Ho

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Jab Namaz Ke Liye Wuzu Ya Tayammum Karna Mumkin Na Ho

Sawal- Agar koi bimaar ho aur wo apni jagah se uthne ke kabil na ho aur us dauran namaz ka waqt agaya ho aur uske liye uth kar wuzu karna mumkin na ho to woh namaz kaise ada kare?

Alhamdulillah..

Agar koi bimar shaks khade ho kar namaz na ada kar sake to use baith kar namaz ada karna chahiye; agar wo baith kar bhi namaz na ada kar sake fir use tek laga kar (lying on his side) namaz ada karna chahiye. Agar wo is tarha bhi namaz na ada kar sake to fir wo us tarha namaz ada kare jis tarha wo namaz ada karne ke qabil ho. 

Jo zaruri hai wo ye hai ki wo wuzu kare aur apne apko napaki se pak kare. Agar wo wuzu na kar sake to use Tayammum karna chaiye. Agar wo Tayammum bhi na kar sake ya napaki ko hata na sake fir usko usi haal me namaz ada karna chaiye jis haal me wo hai, kyuki Allah s.w.t. farmate hai,

"Pas Jitna Tum Se Ho Sake Allah Se Darte Raho ".

Surah Taghaabun (64), Ayat-16.

Iski aur Dalail niche di gai hai:

Rasool ﷺ ne Usayd ibn Hudayr aur un ke sath kuch dusre logon ko Aisha r.a. ka gumshuda haar (necklace) talaash karne bheja to namaz ka waqt ho gaya, aur unhone baghair wuzu hi namaz ada karli aur jab woh Rasool ﷺ ke paas wapas aaye to unhon ne iska zikr kiya, chunanche Allah Ta'la ne Tayammum wali aayat nazil farma di.

Is hadith ke baad Usayd ibn Hudayr, Aisha r.a. se farmate hai :

"Allah Ap ko jazaya khair ata farmaye, Allah ki qasam jab bhi koi aisa muamla pesh aaya jo Ap napasand karti thi, toh Allah ne is mein Musalmanoon aur Ap ke liye niklne ki raah bana di."

Narrated by Abu Awwaanah, 873; al-Tabaraani, 131. Also Narrated by  al-Bukhaari, 329; Muslim, 367 but with slight different wording.

Ye is baat ki daleel hai ki pani na hone ki soorat mein Tayammum se pahle akela pani hi Taharat karne ka zarya tha. Chunanche jab mitti bhi na mile jo ki pani se kam darje ki hai to ye zyada munasib hai ki bina tayammum ke namaz ada karna jaiz hoga.

Is se yeh bhi istedalal kiya jata hai ki : Taharat ke liye koi cheez na milne ki soorat mein chahe woh maujood hi na ho, ya fir usay laane ki istetaat aur qudrat na ho, ya fir maujood to ho lekin is ke istemaal ki istetaat aur taaqat na ho, in sab sooraton mein baghair Taharat kiye hi namaz ada krna jaiz hai.

Imam Bukhari r.h. ne is hadees par ye baab baandha hai :

"Baab idha lam yajid maa’an wa laa turaaban (Baab: Agar Na Pani Ho Aur Na Mitti Ho) "

۞ Ibn Rasheed kahte hai- 

"Goya ki musannif (Imam Bukhari) ne Tayamum ka mashuru (prescribe) na hone ko tayamum mashru hone ke baad mitti nah milne ki soorat par rakha hai, goya woh yeh kahna chahte hain ki Tahaarat wali cheez  jo ki us waqt sirf pani thi, (toh pani) na hone ka Hukm hamare is Hukm ki tarha hi hai ke Taharat wali dono cheeze yani mitti aur pani na hon to yahi Hukm hai.

Is liye hame malum hai ki ye hadith is baab ke liye mauzu hai (suited). Agarche Hadith me ye nahi hai ki unko mitti na mili balki hadith me ye hai ki unko pani na mila. Is me ye daleel paayi jati hai ki Taharat wali dono ashya na milne ki soorat me namaz ki adaigi wajib hai. Ye isliye kyuki Sahaba e karaam ne use wajib samajhte hue namaz ada ki aur agar us waqt namaz ada karne ki ijazat na hoti to RasooAllah ﷺ unke is amal par zarur tokte. Imam Shafi, Imam Ahmad aur jamhoor Muhaddiseen aur Imam Malik ke aksar ashaab ka yahi kahna hai."

Fath al-Baari, 1/440. 

۞ Ibn al-Qayyim farmate hai :

"Agar mitti na mile toh ye wo surat hai jisme tayammum lazim nahi hai aur in dono me koi fark nahi hai. Sahaba e karaam ne Tayammum mashru (prescribe) na hone ki bina par bagair Tayammum ke hi namaz ada ki thi toh fir agar kisi shaks ko tayammum karne ke liye koi chiz na milne ki surat me bagair tayammum ke namaz ada karle to iska hukm bhi un jaisa hi hoga kyuki uske pas wo chiz maujud nahi hai jisse Tayammum kiya ja sake.

Tayammum ki mashruiyat na hone me aur Tayammum ke liye mitti na milne me kya fark hai?

Qiyas aur sunnat ka taqaza ye hai ki agar kisi ko mitti na mile to wo apne haalaat ke mutabik namaz ada kare kyuki Allah ta'la kisi bhi nafs ko is ki istetat aur wusat se zyada bojh nahi dalta. Aur wo namaz namaz dobara bhi nahi padhega kyuki usne wahi kaam kiya hai jiska use hukm diya gaya tha.

Ye usi tarha hai jaise koi shaks khada na ho ya qibla ki taraf rukh na kare ya khud ko dhaanp (cover) na sake ya qirat na kar sake kyuki wo ye sab karne ke qabil na ho."

Haashiyat Ibn al-Qayyim ‘ala Tahdheeb Sunan Abi Dawood, 1/61.

۞ Shaykh Shawkaani farmate hai :

"Jaha tak is alfaz ka talluk hai ki "Unlogo ne bagair wuzu namaz ada karli". Mohakkeen ki ek groh jisme Imam Bukhari bhi shamil hai, unlogo ne pani aur mitti na milne ki surat me namaz ada karne ki wujoob par istedalal kiya hai halanki Hadith me ye nahi hai ki inhe mitti nahi mili thi balki hadith me ye hai ki inhe pani nahi mila tha.

Lekin us waqt pani na milna, pani aur mitti na hone ki tarha hi hai kyuki us waqt pani ke alawa koi cheez Taharat ke liye nahi thi.

Is wajah se ye istedalal hai ki unhone use wajib samajhte hue namaz ada ki thi aur agar us waqt namaz ada karna mamnu hota to Rasool ﷺ is par zarur tokte.

Imam Shafi, Imam Ahmad aur jamhoor Muhaddiseen aur Imam Malik ke aksar ashaab ka yahi kahna hai."

Nayl al-Awtaar, 1/337.

Is masle me Ulema e karaam ne yahi farmaya hai aur ye sabse sahih raaye hai.

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Aur Allah sabse behtar janta hai.

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Kya Nakhun Ke Niche Jama Mael Wuzu Me Khalal-Andaz Hoti Hai

Alhamdulillah

الحمد للہ و الصلاۃ والسلام على رسول اللہ و بعد

Chalees (40) yaum (days) guzarne se pahle Nakhun taraashne wajib hain, Kyuki Rasool ﷺ ne logo ke liye Nakhun taraashne aur zair e naaf (below navel) baal mundne aur baglo (armpit) ke baal ukhedna aur munche kaatne ke liye zyada se zyada waqt chalees yaum muqarrar kiya gaya hai, ke yeh chalees yaum se qabl kaate jaye, Nabi ﷺ se ye isi tarha saabit hai (Saheeh Muslim, 258).

Is liye Mardo aur Aurto par wajib hai ki woh is muamle ko madd e nazar rakhte hue nah to apne Nakhun lambay kare, aur na hi munche aur na hi zair e naaf baal badhne de, aur na hi baglo ke baal, un ki hadd sirf chalees yaum hai .

Nakhuno ke neeche jama honae wali mael (dirt) ki soorat me wazu sahih hai kyuki ye boht kam hoti hai aur mazur hai (it is excused) .

Majmoo’ Fataawa al-Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh Ibn Baaz (may Allaah have mercy on him), 10/50.

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Kya Libas Tabdeel Karne Se Wuzu Tut Jata Hai ?

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

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

Wuzu Jin Chizo Se Tut Ta Hai Wo Ye Hai :

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

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

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

4 Azoo E Tanasul (Penis) Ko Chuna :

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

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

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

5 Oont (Camel) Ka Gosht Khana :

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

To Rasool ﷺ Ne Farmaya: "Ji Haan".

Sahih Muslim, Al-hayd, Hadith- 539.

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

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

Wallahu Aalam.

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Mani Aur Mazi Me Fark

Alhamdulillah..

۞ Pahla Farq :

۩ Mani aur Mazi ki sifaat mein farq : 

Mard ka mada manwiya gaadha aur safed hota hai, lekin Aurat ki Mani patli aur zard rang ki hoti hai.

Iski daleel Sahih Muslim ki darj zel Hadith hai :

Umm Sulaym r.a. bayaan karti hain ke maine Rasool ﷺ se mard ka aurat ko khwab mein dekhne ke muta'alliq daryaaft kiya toh Rasool ﷺ ne farmaya, "Jab Aurat aisa khawab mein dekhe to wo Ghusl kare".

Umm Sulaym r.a. kahti hain, "Mujhe isse sharm aa gayi. aur maine arz kiya Kya aisa hota hai?" 

Toh Rasool ﷺ ne farmaya, "Toh fir bachha apne Maa ya Baap ke tarha kaise dikhta hai? Bila shubha mard ka mada gaadha aur safed, aur aurat ka maada patla aur zard hota hai, dono mein se jo bhi upar ho jaaye, ya sabqat le jaaye uski mushabihat ho jaati hai." 

Muttafiq Alaih, Sahih Muslim Hadith No. (469)

Sahih Muslim ki sharah mein Imaam Nawawi r.h. kahte hain :

Qaul e Rasool Allah ﷺ, "Mard ka maada manwiya gaarha safed hota hai, aur aurat ka paani patla zard hota hai" :

"Yeh Mani ki sifat ke bayaan me azeem daleel hai, tandurusti aur aam halaat me Mani ki halat aur sifat yahi hai.", Ulma e Kiraam ka kahna hai, "Tandurusti aur sehat ki halat me mard ki Mani gaadhi safed hoti hai aur uchal kar kharij hoti hai, aur iske kharij hote waqt lazzat aati hai, aur jab Mani kharij ho chuke to kharij hone ke baad futoor aur thahrao paida hota hai aur iski boo taqreeban Khajoor ke shagufa aur gundhe huye Aate ki mahek ki tarah hoti hai. (Baaz aukaat kisi sabab ke ba'is Mani ki rang tabdeel ho jaati hai maslan) Bimaar ho to iski paani patli zard hogi, ya phir Mani wali jagah mein istarkha (yaani dheelapan) paida ho jaaye to begair lazzat aur sehwat hi kharij hona shuru ho jaati hai, ya phir jama kasrat se kiya jaaye to Mani surkh ho kar gosht ke paani ki tarah ho jaati hai, aur baaz aukaat to taaza khoon hi kharij hota hai.

Fir Mani ke teen (3) khususiyat hai jo Mani Ba-Aetemaad shumaar hote hain:

Pahla: Shahwat se kharij hona, aur baad mein futoor paida ho jaana.

Dusra: Iski boo Khajoor ke shagufa ki tarah hoti hai jaisa ke bayaan kiya jaa chuka hai.

Teesra khasa: Uchal kar kharij hona.

In Teeno alamat me se kisi ek alamat ka paaya jaana Mani hone ke liye kaafi hai, Teeno ka ba'ek waqt paaya jaana shart nahi aur agar in teeno mein se koi bhi chiz na payi jaye aur zyada gumaan uske Mani na hone ka ho toh uske Mani na hone ka hukm lagaya jayega, Ye saari baate aadmi ki Mani ke bareme hai.

Raha Aurat ki Mani ka masla to wo patli zard hoti hai, aur baaz aukaat iski quwat-o-taaqat badh jaane ki bina par safed bhi ho jaati hai, iske do (2) khase hain, agar in mein se koi ek bhi ho to wo Mani shumaar hogi:

Pahla: Iski boo mard ki Mani jaisi ho.

Dusra: Kharij hote waqt lazzat aaye, aur baad mein futoor paida ho. 

Ye Imaam al-Nawawi ke comments hai unke Sharh Muslim, 3/213 me. 

Aur Mazi safed rang ka laisdaar paani hota hai, jo jama ki soch ya irada ke waqt kharij hota hai, iske kharij hone me na to sehwat hoti hai, aur na hi uchal kar kharij hota hai, aur na hi nikalne ke baad futoor paida hota hai, yaani jism dheela nahi padta. 

Aur mard-o-aurat dono se hi Mazi kharij hoti hai, lekin mardon ki nisbat auraton mein zyada hai. 

Dekhiye : Sharah Muslim Lil Nawawi (3/213). 

۞ Dusra Farq :

Agar ye kharij ho to is par kya hukm laagu hota hai :

Mani kharij hone se ghusl janabat farz hota hai, chahe yeh bedaari ki halat mein jama karne se kharij ho ya fir kisi aur tarike se, ya phir neend me ehtalaam ke sath kharij ho. 

Aur Mazi kharij hone se sirf Wudu hi karna hoga, iski daleel Hazrat Ali r.a. ki darj zel Hadith hai, wo bayaan karte hain : 

"Mujhe Mazi bahut zyada aati thi chunanche maine Miqdaar r.a. ko kaha ke wo iske muta'alliq Rasool Kareem ﷺ se daryaaft karen, unhone Rasool Kareem ﷺ se poocha, to Rasool Kareem ﷺ ne farmaya, "Isme wudu hai".

Muttafiq Alaih, yeh alfaaz Bukhari ke hain.

Ibn Qudaamah Rahma Allah Ta'ala al-Mughni (1/168) mein kahte hain :

Ibn al-Mundhir ka kahna hai : Ahl-e-ilm ka ijmah hai ke mard-o-aurat ki dubur se pakhana aur azu tanasul aur qabl se peshab kharij hone, aur dono ki Mazi ya hawa kharij hone se wudu toot jaata hai.

۞ Teesra Farq:

Inki Taharat aur Najasat ke aetbaar se farq:

Ulma-e-Kiraam ke rajeh qaul ke mutabik Mani Tahir hai, iski daleel Aisha r.a. ki darj zel Hadith hai:

"Aisha r.a. bayaan karti hain ke Rasool Kareem ﷺ Mani dho kar usi libaas mein Namaz ada karne chale jaate, aur mujhe usme dhone ke aasaar nazar aa rahe hote the." 

Sahih al-Bukhari, Hadith - 229.

Aur Sahih Muslim ki riwayat mein hai : 

"Mai Rasool Kareem ﷺ ke libaas se Mani khurch diya karti aur Rasool Kareem ﷺ isme Namaz ada karte the."

Aur ek riwayat ke alfaaz yeh hain:

"Mai apne nakhoon ke sath unke libaas ke khusk Mani ko khurch diya karti thi."

Sahih Muslim, Hadith - 567.

Balki Nabi Kareem ﷺ se yeh bhi saabit hai ke Aap taaza Mani ko bhi nahi dhote the balki use kisi lakri wagairah ke sath poch dete, jaisa ke Imaam Ahmad Rahmu Allah Ta'ala ne Musnad Ahmad (6/243) mein Aisha r.a. se riwayat kiya hai, wo bayaan karti hain ke Rasool ﷺapne kapron se adhkhar (a kind of tree) ke tinko ke sath Mani ko poch diya karte the, aur fir usi libas mein Namaz ada karte, aur apne kapron se khusk Mani ko khurch kar Namaz ada karte the."

Ise Sahih Ibn-e-Khuzaimah mein bhi riwayat kiya gaya hai, aur Allama Albani Rahmu Allah Ta'ala ne al-Irwa’ (1/197) mein ise Hasan qaraar diya hai.

Aur Mazi najis (impure) hai, iski daleel mundarjah bala Hadith hai, jiske baaz turq mein bayaan hai ke:

Nabiﷺ ne Mazi ke bina par azu tanasul (penis) aur khasiteen (testicles) ko dho kar wudu karne ka hukm diya hai.

Ise Abu ‘Awaanah ne al-Mustakhraj me riwayat kiya hai, aur Ibn-e-Hajr al-Talkhees me kahte hain, "Is sanad mein koi ta'an (fault) nahi, chunanche Madi Najis hai, iski bina par azu tanasul aur khasiteen dhona wajib hai, aur iski bina par wuzu toot jaata hai.

Mani aur Mazi lage hue Libaas ka hukm:

Mani ke taahir hone ke qaul ke mutabik agar Mani kapre ko lag jaaye to wo najis nahi hoga, aur agar is tarah insaan Namaz ada karle to isme koi harj nahi. 

Ibn Qudaamah ne al-Mughni (1/763) me kaha hai, "Aur agar hum ise taahir kahen to iska khurchna mustahab hai, aur agar kisi ne begair khurche Namaz ada karli to bhi kaafi hai." 

Lekin Mazi mein paani chirakna kaafi hai, kyunki isme masqat hai, iski daleel Sunan Abu Dawood ki darj zel Hadith hai :

Sahl ibn Hunayf r.a. bayaan karte hain:

Mujhe bahut zyada Mazi aati aur mai kasrat se ghusl kiya karta tha, chunanche maine iske muta'allik Rasool Kareem ﷺ se daryaaft kiya to Rasool Kareem ﷺ ne farmaya:

"Aapko isse wudu karna kaafi hai"

Maine arz kiya : Aye Allah Ta'ala ke Rasool ﷺ mere libaas mein jahan lagi hui hai use kya karun ?

To Rasool Kareem ﷺ ne farmaya : 

"Aapke liye itna hi kaafi hai ke chullu bhar paani le kar jahan lagi ho us par chirak Do". 

Sunan Abi Dawud, Hadith- 210., Hasan (Al-Albani). 

Aur Imaam Tirmizi r.h. ise riwayat karne ke baad kahte hain : Yeh Hadith Hasan Sahih hai, aur Mazi mein is tarah ki Hadith Muhammad Bin Ishaaq ke elawa hame kisi aur se iska ilm nahi. 

Tahfat-ul-Ahwaji mein hai : 

Isse yeh istidlaal kiya jaata hai ke agar kapre ko Mazi lag jaaye to is par paani chirakna kaafi hai, aur dhona wajib nahi. 

Tuhfat al-Ahwadhi (1/373) . 

Wallaho Aalam

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Mani, Mazi Aur Ratubat Me Fark Aur Iske Ahkaam

Alhamdulillah..

Aurat ke jism se kharij hone wala madah basa auqat mani ya mazi hota hai aur basa auqat mamool ki ratoobat hoti hai. In teeno ke alag alag ahkam hain aur in ki munfarid alamat bhi hain.

۞ Mani Ki Alamat Ye Hain:

۩1. Aurat ki mani patli aur peeli hoti hai, aurat ki mani ka farq Nabi ﷺ se sabit hai. Aap ﷺ ka farman hai, "Mard ki mani gaadhi aur safed hoti hai jab ke aurat ki mani patli or peeli hoti hain.

Sahih Muslim, Hadith-311.

Ta'ham aisa mumkin hai ke kuch khawateen ki mani safeed ho.

۩2. Is ki boo gundhe hue aate ki tarha hoti hai.

۩3.  Mani lazzat (pleasure) ke sath kharij hoti hai aur is ke kharij hone ke baad jism dheela pad jata hai.

Mani ke liye in teeno alamat ka baik waqt jama hona lazmi nahi hai, balke ek alamat bhi kafi hai. Jaise ke Imam Nawawi ne al-Majmoo’ (2/141) mein kaha hai.

۞ Jab ke Mazi ye hai ke Mazi safed yani shafaf aur les-daar pani hota hai jo ke shahawat ya shahwani takhilat ke waqt kharij hota hai. Is ke kharij hone se lazzat mehsus nahi hoti hai aur naa hi is ke baad jism me dheela pan paida hota hai..

۞ Jab ke Ratoobat ye hai ke:

Ye rahem se nikalne wala shafaf qatre hote hain, basa auqat aurat ko in ke kharij hone ka ahsas tak nahi hota, nez har khwatoon ki surat e haal digar khawateen se aalag hoti hai.

Mani, Mazi or Ratoobat ke sharai hukm ke bare mein ye hai ke :-

۞ Mani Tahir hoti hai ise kapde se dhona wajib nahi hota taham is ke nikalne ke baad ghusl karna wajib ho jata hai, chahe ye mani neend ki halat mein kharij ho ya bedari ki halat mein, Is ka sabab chahe jama' ho ya ehtelam ya koi aur sabab.

۞ Mazi Najis hoti hai jism ke jis hisse par lag jaye to ise dhona wajib hota hai, albatta kapde ke jis hisse par mazi lag jaye to is ko pak karne ke liye paani ke chinte maarna kafi hai. Mazi kharij hone se wuzu toot jata hai nez is ke kharij hone se ghusl wajib nahi hota.

۞ Jab ke Ratoobat Tahir hoti hai ise dhona ya kapdon par lagi ho to kapdo ko dhona zaroori nahi hai, is se wuzu tut jata hai albatta agar kisi khwatoon ki ratoobat tasalsul ke sath kharij hoti hai to wo har namaz ke liye namaz ka waqt shuru hone par wuzu kar le is ke bad kharij hone wali ratoobat se is ke wuzu par koi asar nahi padega.

Wallahu A'alam.

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Versions of this article:-

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Sabse Zyada Muqammal Wuzu - Tabaeen Ke Ulema Ke Mutabik

حَدَّثَنِي أَبُو الطَّاهِرِ، أَحْمَدُ بْنُ عَمْرِو بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ سَرْحٍ وَحَرْمَلَةُ بْنُ يَحْيَى التُّجِيبِيُّ قَالاَ أَخْبَرَنَا ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، أَنَّ عَطَاءَ بْنَ يَزِيدَ اللَّيْثِيَّ، أَخْبَرَهُ أَنَّ حُمْرَانَ مَوْلَى عُثْمَانَ أَخْبَرَهُ أَنَّ عُثْمَانَ بْنَ عَفَّانَ - رضى الله عنه - دَعَا بِوَضُوءٍ فَتَوَضَّأَ فَغَسَلَ كَفَّيْهِ ثَلاَثَ مَرَّاتٍ ثُمَّ مَضْمَضَ وَاسْتَنْثَرَ ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثَ مَرَّاتٍ ثُمَّ غَسَلَ يَدَهُ الْيُمْنَى إِلَى الْمِرْفَقِ ثَلاَثَ مَرَّاتٍ ثُمَّ غَسَلَ يَدَهُ الْيُسْرَى مِثْلَ ذَلِكَ ثُمَّ مَسَحَ رَأْسَهُ ثُمَّ غَسَلَ رِجْلَهُ الْيُمْنَى إِلَى الْكَعْبَيْنِ ثَلاَثَ مَرَّاتٍ ثُمَّ غَسَلَ الْيُسْرَى مِثْلَ ذَلِكَ ثُمَّ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا ثُمَّ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا ثُمَّ قَامَ فَرَكَعَ رَكْعَتَيْنِ لاَ يُحَدِّثُ فِيهِمَا نَفْسَهُ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ‏"‏ ‏.‏ قَالَ ابْنُ شِهَابٍ وَكَانَ عُلَمَاؤُنَا يَقُولُونَ هَذَا الْوُضُوءُ أَسْبَغُ مَا يَتَوَضَّأُ بِهِ أَحَدٌ لِلصَّلاَةِ ‏.‏

Uthman r.a. Ke Aazad Karda Ghulaam Humraan bayan karte hai ke, "Uthman ra ne Wazu ka paani mangwaya aur apne haath 3 baar dhoye phir (3 baar) kulli ki aur (3 baar) naak me paani dala, aur phir apna chehra 3 baar dhoya, phir apna daaya hath kohni tak 3 baar aur phir baya haath kohni tak 3 baar dhoya, phir sar ka masah kiya aur phir apna dayaa pair takhne tak aur phir bayaa pair takhne tak 3-3 baar dhoya, aur farmane lage, "Maine Rasool ﷺ ko isi tarah wuzu karte hue dekha jis tarah main ne yeh wazu kiya hai, phir kaha Rasool ﷺ ne farmaya tha, jis ne mere is wazu ki tarah wazu kiya phir uth kar do rakat ada ki, Jin me wo apne aap se baat na kare to is ke pichle saare gunaah maaf kardiye jaate hai."

Sahih Muslim, Kitaab ul Tahara, Hadeeth no. 436.

Is hadith ke ek Raawi jinka naam Ibn Shihab hai jo ki ek Tabaeen hai, unke comments (Tafsir) hai is hadith par. Wo Farmate Hai, 

‏ قَالَ ابْنُ شِهَابٍ وَكَانَ عُلَمَاؤُنَا يَقُولُونَ هَذَا الْوُضُوءُ أَسْبَغُ مَا يَتَوَضَّأُ بِهِ أَحَدٌ لِلصَّلاَ-

"Hamare Ulema Kaha Karte The Ki Ye Sabse Zyada Muqammal Wuzu Hai Jo Ek Shaks Apni Namaz Ke Liye Kar Sakta Hai".

Par afsos ki wuzu me bhi nayi nayi chize shamil kardi gai hai jaise hatho ko dhone ke baad chullu me pani lekar hath ko kohni tak pani bahana. Aur isi hadith aur ke wajah se Daif hadith ki bhi pol khul jati hai jo gardan ka masah karne ko kahti hai Jab ki Tabaeen aur unke ulema Gardan ka masah kiya hi nahi karte the. Gardan ka masah karna kisi sahih hadith se sabit nahi hai. Gardan ke masah ke mutallik Sunan Abu Dawud me ek Hadith hai lekin Sheikh Albani ne use zaif karar diya hai. Aur sirf Sheikh Albani hi ne nahi balki Imam Abu Dawud bhi  is hadith ko likhne ke baad is hadith ke aeb ko bayan karte hai aur sabit karte hai ki ye hadith Munkar(rejected) hai. 

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Allah se dua hai ki wo hame sunnat ke mutabik wuzu karne ki taufeek ata kare. aameen.

Prepared by:- Faisal Khan.

Related Articles: 

۩ Wuzu Ka Bayaan
۩ Nawaqiz Wuzu (Wuzu Todne Wali Chize)
۩ Wuzu ke dauran Gardan ka Masah karna
۩ NAMAAZ ME WUZU KA TOOTNA

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Kya Jama Ke Baad Ghusl Me Baal Dhone Wajib Hai Taake Ghusl Sahih Ho?

Ghusl janabat me baal dhone wajib hai, Iski daleel Ayesha r.z. ki darj e zail hadees hai.

Ayesha r.z. bayan karty hai ke jab Rasool ﷺ ghusl karte to pehle apne dono hath dhote phir apne daye hath se baye(left) par pani daal kar apni sharmgah dhoote phir namaz jaisa wadhu karte, phir pani lekar apni ungliya(fingers) balon(hairs) ki jadaon tak pahunchate hatta ke jab dekhte ki wo tarr hogaye hai to apne sar par 3 chullu bhar kar dalte, aur phir pure jism par pani bahate, phir apne paaon(legs)dhote.

(Sahih Muslim hadees no:474)

Bulugh Al-Maram ki sharah me shaikh Ibn e Uthaymeen r.h. kahte hai, "Isme ye daleel bhi hai ke ghusl janabat me pani balon ke niche tak phunchana wajib hai, Chahe baal(hairs) bhut zyada hy kyun na hoo, Kyunke Rasool ﷺ apni ungliya balon me daqhil karke balon ki jadon ko tarr karne ke baad 3 chullu dala karte the".

Dekhe sharah Bulugh Al-Maram al shaikh ibn e usaimeen, safah no. 399.

Is hukm me mard wa aurat ka koi fark nahi, Sirf itna hai ke ulema e karam ne aurat ke liye ghusl janabat aur haiz me balaon ki medhiya kholne ke mutalliq kalam ki hai, Aur rajeh yahi hai ke balo ki medhiya kholna zarury nahi. 

Iski daleel Umme Salma r.z. ki darje zail hadees hai, Wo bayan karty hai ke maine Rasool ﷺ se arz ki Aye Allah ke Rasool mere sar ki medhiyan bahut shadeed aur zyada hai, Kya mai ghusl janabat ke liye inhe khola karoon?(Aur ek riwayat me haiz ke ghusl ke alfaz bhi hai) Toh Rasool ﷺ ne farmaya:"Nahi balke tumhare liye itna hi kafy hai ke apne sar par 3 chullu pani daal liya karo".

Ise muslim ne riwayat kiya hai, Book 3, Hadith 66.

Aur Iske dalail me wo riwayat bhi shamil hai jo Ubaid bin umair r.h. se sabit hai wo bayan karte hai: Ayesha r.z. ko ilm hua ke Abdullah bin Umar r.z. Aurton ko ghusl karte waqt apne sar ke baal ko kholne ka hukm dete hai toh wo kahne lagi,

"Ta'ajjub hai ke Ibn e Umar r.z. aurto ko ghusl karte waqt baal kholne ka hukm dete hai, Wo inhe sar mundhne ka hukm kyu nahi dete

Mai aur Rasool ﷺ ek hi bartan se ghusl kiya karte the, aur mai apne sar par 3 chullu pani dalne se zyada kuch nahi kiya karty thy".

Sahih Muslim hadees no: 331.

Bulugh al-Maram ki sharah (p. 406) me shaikh Ibn e Uthaymeen r.h. kahte hai, "Ye hadees aurat ke ghusl ke mutalliq hai ke kya wo apne sar ki medhiyan khol kar iske niche dhoyegy ya nahi? Chunanche Rasool ﷺ ne bayan farmaya ke wo inhe nahi kholegy,

Kyunke isme mashaqqat hai aur khas kar ghusl janabat me.  Aur phir is masle me iqtelaf paya jata hai Baaz ahle ilm kahte hai ke aurat ke liye Haiz ke ghusl me baal kholne wajib hai, Lekin wo ghusl janabat me baal nahi kholegy.Kyun ke ghusl e janabat aur haiz ke ghusl me fark ye hai ke ghusl janabat baar baar karna padta hai,is liye ise subah ke waqt baal kholne aur sham ko balon ki kanghi karne me mashaqqat hai, ya sham ke waqt kholne aur subah kanghi karna. Lekin haiz ke ghusl me aisa nahi hai kyunke wo aam taur par mahine me ek baar karna hota hai,is liye inhe kholne me iske liye sahulat hai.

Wallahu ta'ala alam".

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Tayammum Ka Sahih Tarika

Paani na milne ki soorat me paak mitti ko wuzu ya ghusl ki niyyat karke apne haatho aur muh par malna tayyamum kahlata hai.

Paani ne milne ki kai sooratei’n hai maslan musaafir ko safar me paani na mile. Ya paani ke maqaam tak pho’nche main jaan ka dar ho. Maslan ghar me paani nahi hai baahar karfyu naafiz hai ya paani laane me kisi dushman ya darinde se jaan ka andesha ho to aisi soorat me ham tayyamum karsakte hain qhuwah ye wajah barso’n maujood rahe tayyamum bhi badastoor jaaez rahega.

Abu Zar r.a. se riwayat hai Rasool Allah ﷺ ne farmaya: ‘Paak mitti musalmano’n ka wuzu hai agar che das baras paani na paae.’

(Abu Dawood: al Tahaara 332 – Tirmizee: al Tahaara 124) Ise Imaam Tirmizee – Imaam Haakim V1 P176, 177) Imam Ibne Hibban ne Saheeh kaha.

Ummul Momineen Aisha رضياللهعنه se riwayat hai ke ‘Ham Rasool Allah ﷺ ke sath safar par nikle jab baida ya zaat al habash paho’nche to mere gale ka haar tuth kar gir gaya, Rasool Allah ﷺ is ko dhundhne ke liey taher gae, log bhi taher gae wahay’n pani na tha. Abu Bakar رضياللهعنه mere paas aae inho’n ne ghussa kiya aur mujhe bura bhala kaha. Rasool Allah ﷺ meri raan par sar rakh kar sote rahe yaha’n tak ke subah hogai aur paani bilkul na tha tab Allah Ta’ala ne tayyammum ki ayat naazil farmai.’

Asad bin Qhazeer Ansaari رضياللهعنه kehne lage: Aey Abu Bakar رضياللهعنه ke aulaad ye tumhari pehle barkat nahi hai (ya’ani is se pehle bhi tumhari wajah se Allah Ta’ala ne musalmano’n ko faaed diya) Phir ham ne oun’t ko uthaya to haar iske neeche se nikla

(Bukhari: 334 – Muslim 367)

۞ Janaabat ki Haalat mein Tayyammum:

Agar paani na mile ya paani itna kam hoke wuzu na ho sake to tayyammum kiya ja sakta hai.

Sayyadna Imran رضياللهعنه riwayat karte hain ke ham Rasool Allah ﷺ ke saath safar mein the. Aap ne logo’n ko namaz padhai. Jab namaz se faarigh hue to achanak aapki nazar ek Aadmi par padi jo logo’n se alag baitha hua tha aur isne logo’n ke saath namaz nahi padhi thee. Rasool Allah ﷺ ne in se poocha: Aey Falaan! Logo’n ke saath namaz padhne se tujhe kis cheez ne roka? Inho ne kaha mujhe janabat paho’nchee aur paani na mil saka. Aap ne farmaya: ‘Tum par mitti (se tayyammum karna) laazim hai. Pas wo tere liey kaafi hai.’

(Bukhari: al Tayammum 344 – Muslim: al Masaajid 682)

۞ Agar Koi Zaqhmi Ya Mareez Ho Aur Paani Ke Istemaal Se Marz Ke Badhne Ka Khatrah Ho:

Sayyadna Ibne Abbas رضياللهعنه farmate hain ke sardi ka mausam tha, ek aadmi ko ghusl janabat ki zaroorat pesh aai. Inhone is baar main dariyaft kiya to inko ghusl karne ko kaha gaya. Isne ghusl kiya jis se iski maut waqe hogai. Jab is waqye ka zikar Rasool Allah ﷺ se kiya gaya to Aapne Farmaya: ‘In logo’n ne ise maar dala. Allah inko mare beshak Allah ta’ala ne mitti ko paak karne wala banaya hai. (wo Tayammum karleta).’

(Ibn e Qhuzaima V1 P138, 273 – Ibne Hibban 2001) Ise Imam Haakim V1 P165 aur Imam Haafiz Zahabi ne Saheeh kaha.

Agar kisi kamzor ya beemari aadmi ko ehtelaam hojae aur shadeed sardi ho ya paani bahot thanda ho aur ghusl karna iske liey halaakat ya beemari ka maujab hoto is tayyammum karke namaz padh leni chahiye.

Mohtalim (T: Person who observed nightfall), Haaeza aur Nifaas se faarigh hone waali auratei’n bhi waqt e zarurat tayammum karke namaz padh sakti hain. Is liey ke tayammum uzar ki haalit mein wuzu aur ghusl dono’n ka qaaem maqaam hai. 

۞ Tayammum Ka Tareeqa:

Tayammum karne ke liye:

Tayammum ki niyat karte hue Bismillah kah kar apne dono haath ek baar zameen par maare (rakhhe), phir daaye hatheli ka ooper waala hissa baaye hatheli par phere aur baayen hatheli ka oopar wala hissa daayen hatheli par phere, phir apne dono haath chehre par phere.

Iske baad wuzu ke baad padhi jaane waali dua padhein.

[The way in which tayammum is done is to say bismillaah with the intention of doing tayammum, then strike the ground once with the palms of the hands, then wipe the back of the right hand with the palm of the left, and the back of the left hand with the palm of the right, then wipe the face with both hands. Then the same du’aa’s that are recited after wudoo’ should be recited after tayammum.]

[تيمم كى نيت كرتے ہوئے بسم اللہ كہہ كر اپنے دونوں ہاتھ ايك بار زمين پر مارے، پھر دائيں ہتھيلى كا ظاہرى حصہ بائيں ہتھيلى پر پھيرے اور بائيں ہتھيلى كا اوپر والا حصہ دائيں ہتھيلى پر، پھر اپنے دونوں ہاتھ چہرے پر پھيرے.

اور تيمم كے بعد وضوء والى دعائيں ہى پڑھے.]

Is tareeke ki tafseel aur daleel is tarha hai:

Sayyadna Ammar رضياللهعنه bayan karte hain ke wo safar ki haalat mein junbi hogae aur (paani na milne ki wajah se) qhaak me lote aur namaz padhlee. Phir (Safar se aakar) ye haal Rasool Allah ﷺ ke saamne bayan kiya to Aap ne farmaya: ‘Tumhare liey sirf yehi kaafi tha. (aur) phir Nabi e Akram ne dono’n haath zameen par mare aur in par pho’nk maari phir inke saath apne mun’h aur dono’n hatho’n par masah kiya.’

(Bukhari: al Tayammum338 – Muslim: al Haiz 368)

Rasool Allah ﷺ ne Ammar رضياللهعنه se kaha ke ‘Ulte haath se seedhe haath par aur seedhe haath se ulte haath par masah karo phir dono’n hatho’n se chehre ka masah karo.’ 

(Abu Dawood: al Tahaara 321)

‐ Quran e Majeed ke hukam: Fatayammamu Saeedan Tayyaban (Surah An Nisa 4/43) ki roo se tayammum, paak mitti se karna chaahiey.

‐ Tayyammum jaise mitti se jaaez hai isi tarha shor waali zameen aur ret se bhi jaaez hai.

‐ Ek Tayammum se (wuzu ki tarha) kai namazei’n padh sakte hain, kyou’nke tayammum wuzu ak qaaem maqaam (T: Equivalent) hai. Jin cheezo’n se wuzu toothta hai inhei’n cheezo’n se tayammum bhi tuth jaata hai. Agar namaz padh lene ke ba’ad paani ki maujoodgi ka ilm hojaae to ise ba wazoo hokar namaz dohrane ya na dohrane ka iqhteyaar hai. Taaham agar dohrale to behtar hai.

Abu Saeed r.a.  se riwayat hai ke do admiyo’n ne tayammum kiya aur namaz padhli phir inhei’n paani mil gaya aur abhi namaz ka waqt baaqi tha, pas inme se ek ne wuzu kiya aur namaz lautaai aur doosre ne namaz na lautaai, phir inho’n ne Rasool Allah ﷺ se poocha pas aap ne is shaqs se kaha jis ne namaz nahi lautaai thee ke ‘tum ne sunnat par amal kiya aur tumhari (tayammum wali) namaz tumhare liey kaafi hai aur doosre shaqs se kaha jis ne namaz lautaai thee ke tere liye zyada ajar hai.’

(Nasai V1 P213, al Ghusl 433) Imam Haakim aur Imam Haafiz Zahabi ne bukhari aur muslim ki shart par saheeh kaha.

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Related:

۩ Tayammum karne ka step by step tarika

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Istehaza Ka Masala

Istehaza wo khoon hota hai jo ayyam e haiz ke ba’ad khaaki ya zard rang ka jaari hota hai. Yeek marz hai. Jab aurat apne haiz ki a’adat ke din poore karle phir ise ghusl karke namaz shuru kar deni chaahiye kyou’nke khoon istehaaza ka hukam khoon haiz ke hukam se mukhtalif hai. 

Aisha Siddiqa رضي الله عنه se riwayat hai ke Fatima bint Abi Habeesh رضي الله عنه Rasool Allah ki khidmat me aaei’n aur arz kiya: Aey Allah ke Rasool! Mujhe khoon istehaaza aata hai aur main (bawajah khoon istehaaza) paak nahi noti kya main namaz chhor du’n? 

Aap ne farmaya: Nahi khoon istehaza ek (androoni) rag se (behta) hai aur ye khoon haiz nahi hai. Pas jab tujhe haiz ka khoon aaey to Namaaz chod’de aur jis waqt khoon haiz band hojaae (aur khoon istehaaza shuru ho) to apne istehaaza ke khoon ko dho aur namaz padh.’ 

(Bukhari: al Haiz 306 – Muslim: al Haiz 333) 

Fatima bint Abi Habeesh رضي الله عنه ko Rasool Allah ne farmaya: ‘Haiz ka khoon siyah rang ka hota hai aur pehchaana jata hai agar ye aae to namaz se rukjao aur agar joi aur rang hoto wuzu kar aur namaz padho is liey ke ye rag (istehaza) ka khoon hai.’ 

(Abu Dawood: al Tahara 286) 

Umme A’atiya رضي الله عنه bayan karti hain ke ‘Ham haiz ke alawa baqi do’no me peele (T: Yellow) ya matyale rang ki kuch parwah nahi karti thei’n.’ 

(Bukhari: 326 – Abu Dawood: 308) 

Haasil Kalaam Ye Ke Mustehaaza Paak Aurat Ki Tarha Hai: 

Khoon haiz baloogat (T: Maturity) ki alaamat hai agar ye adat ke mutabiq aae to ye sahet ki alaamat hai, is ke bara’aks istehaaza beemari ke alaamat hai choo’nke ye khoon, haiz se pehle bhi aata hai aur haiz ki muddat guzar jane ke bawajood nahei’n rukta is liey ba’az khawateen ise bhi haiz samajh kar namaz chod’de rakhti hain lehaza is masla ko bil wazaahat samjahna zaroori hai:

1. Khoon haiz gaadha, Siyaah aur kisi qadr badboodar hota hai. Jib is ki muddat khat2m hoti hai tu khaaki yaa zard rang ka khoon agar jaari rehta hai to wo istehaza ka khoon hai. 

2. Agar khatoon, haiz aur istehaza ka farq pehchaanti hai to wo is ke mutabiq amal karegi ya’ani haiz aane par namaz chhor’degi aur haiz ke ba’ad istehaza ke dauran har namaz ke liey alag wuzu karke namaz ada karegi.

3. Agar is dono’n khoono’n ki pehchaan nahi hai albatta haiz ise a’adat ke mutabiq aata hai to wo a’adat ke dono’n main namaz tark karegi aur inke ba’ad khoon aaega ise istehaz2a samjhegi. 

4. Agar ise dono’n khoono’n ki pehchan hai aur haiz bhi a’adat ke mutabiq nahi aata to wo apni qareebi rishtedar khatoon (jo mizaaj aur umar me is jaise ho mislan bahen wagera) ki a’adat ke mutabiq amal karegi hatta ke ise pehchaan hojae ya iski apni adat ban jaae,

wa Allaho A’alam. 

۞ Mustehaaza Ke Ehkaam: 

1. Haiz ke khatme ke ba’ad aurat ghusl karegi. 

2. Rasool Allah ne Fatimah bint Habash رضي الله عنه ko hukam diya ke har namaz ke liey wazu kiya karo (Bukhari: 228) 

3. Aurat har wo kaam karegi jo ek paak aurat karti hai ya’ani wo namaz adaa karegi, roza rakhegi, etekaaf karegi, khana e ka’aba ka tawaf karegi. 

4. Mustehaaza aurat se sohbat karna jaaez hai. Hamna bint Hajash se riwayat hai ke ‘inhei’n istehaza ka khoon ata tha aur in ke khawand (is haal mein) in se sohbat karte the.’

(Abu Dawood: al Tahaara,: 310).

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Wuzu ke dauran Gardan ka Masah karna

Wuzu ke dauran Gardan ka Masah karna Sunnat e Rasool ﷺ se sabit nahi hai, lehaza ye biddat hai. Allah pak Quran me wuzu ka mukhtasar tareeka batate hai.

Aye eman walo! Jab tum namaz kay liye utho to apney muh ko aur apney haathon ko kohniyon samet dho lo aur apney siron ka masah kero aur apney paon ko takhnon samet dho lo aur agar tum janabat ki halat mein ho to ghusul kerlo haan agar tum beemar ho ya safar ki halat mein ho ya tum mein say koi hajat zaroori say farigh ho ker aaya ho ya tum aurton say milay ho aur tumhen pani na milay to tum pak mitti say tayammum kerlo issay apney chehron per aur haathon per mal lo Allah Taalaa tum per kissi qisam ki tangi nahi daalna chahata bulkay uss ka irada tumhen pak kerney ka aur tumhen apni bharpoor nemat denay ka hai takay tum shukar ada kertay raho.

SURAH MAIDAH(5), AYAT-6.

Is ayat me Allah pak ne sar tak ka masah karne ka hukm diya hai na ki gardan tak ka .Lihaza Wazu ke Dauran Gardan ka Masah karna Biddat Hai. Iska koi Subut nahi.

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

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

۞ Gardan pe masah karne ke bareme Ulma e Deen ka farman : 

۩ Imaam an-Nawawi:

“Gardan pe Masah karna ye sunnat mese nahi hai balki ye biddat hai.”

[al-Badar al-Muneer v. 2 p. 221]

۩ Ibn al-Qayyim:

“Wuzu ke Dauran apne Gardan ka Masah ke bareme RasoolAllah s.a.w. se koi bhi subut nahi hai.” 

[Zaad al-Maad v. 1 p. 195]

۩ Shaikh Ibn Baaz:

“Apne Gardan ka Masah Karna sabit nahi hai, sirf sar aur kaan ka masah karna chahiye wuzu ke dauran jese ki quran aur sunnat me kaha gaya hai.” 

[Majmoo fataawa v. 10 p. 102]

۩ Shaikh al-Albani:

“Hame ye nahi lagta ki Wuzu ke dauran Gardan masah karne ki ijazat hai, bashart uske koi koi daleel faraham(provide) kare jo ke sahih ho, jo ke shariat(qanun) me ho lekin aisa kuch bhi nahi hai so nahi kiye jana chahiye .”

[Tamaam al-Minnah p. 98]

LIHAZA SUNNAT SE MOHABBAT KARE AUR ISSE PARHEJ KARE.

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Haiz Ke Masael

Haiz us khoon ko kahte hain jo balegha aurat ke raham se har maah nikalta hai, iska kam se kam waqt ek din aur ek raat hai aur ziyada se ziyada 15 din hai. A’am taur par 6 ya 7 din aata rehta hai.

Haiz o Nifaas Ke Ayyam Mein Mamno A’amaal

1۩ Namaaz Aur Roza Ki Mumaneat:

Rasool Allah ﷺ ne farmaya: ‘Jab aurat haiz se hoti hai to wo namaz nahi padhti aur na roza rakhti hai.’

(Bukhari: al Haiz 304 – Muslim: al Eman 79)

Ek aurat ne Aisha r.a. se dariyaft kiya: Kya wajah hai ke haaeza aurat roze ki qaza tu deti hai, Namaz ki nahi?

Aisha r.a. ne farmaya: ‘Rasool Allah ﷺ ke zamana mein hamein haiz aaya karta tha to hamei’n roze ki qaza ka hukam diya jaata tha magar namaz ki qaza ka hukam nahi diya jata tha.’

(Muslim: al Haiz 335)

2۩ Haeza Se Sohbat Karne Ki Mumaneat:

Haiz ki haalat main aurat se mujamat karna saqht gunah hai Allah Ta’ala ne Quran e Majeed main farmaya: ‘Pas (ayyam) haiz mein aurato’n se kinara kasha karo (ya’ani sohbat na karo).’

Agar koi is gunah ka murtakib hojaae to Nabi e Akram ne farmaya: ‘Jo shaqs bahaalat haiz apni aurat se sohbat kare to ise chaahie ke aadha deenar khairat kare.’

(Abu Dawood: al Tahaara 264 – Tirmizee: al Tahaara 136) Imam Malik (V1 P171‐172) aur Imam Zahabi ne ise Saheeh kaha hai.

Deenar sadhe chaar (4½) mashe sone ka hota hai to aadha deenar sawa do mashe (2¼) sone ka hua. Sone ki qeemat sadqa kare ya’anee kisi mustahiq ko de de aur aainda ke liey tauba kare.

Ibn e Abbas r.a. farmate hain agar haiz ka rang surqh hai to ek deenar aur agar haiz ka rang peela hai to adha deenar qhairaat kare.

(Tirmizee: 138 – Abu Dawood: an Nikaah 2169) Albani ne muquf riwayat ko saheeh kaha.

3۩ Tawaf Ka’aba Ki Mumane’at:

Ummul Momineen Aaisha r.a. se riwayat hai ke main Rasool Allah ﷺ ke sath hajj ko gai, raaste me mujhe haiz shuru hogae, Rasool Allah ﷺ mere paas aae aur main ro rahi thee, Aapne Farmaya: ‘Kya tumhe haiz aagaya? Main ne a’arz ki ke haa’n Aap ne farmaya: ye Allah Ta’ala ka amar hai jo is ne Aadam (A) ki betiyo’n ke liey likh diya hai, pas tum har wo kaam karo jo haaji karte hain siwaae khana e Ka’aba ke tawaaf ke, aur wo tum (haiz se paak hokar) ghusl karne ke ba’ad karna.’

(Bukhari: al Umrah 1785 – Muslim 1216)

۞ Haiz Aur Nifaas Mein Jaaez Umoor

Haeza Ko Choona Aur Is Ke Saath Khana Jaaez Hai:

Sayyadna Anas r.a. riwayat karte hain ke jab aurat haiz (ya’ani mahwari ka qhoon) se hoti to yahoodi iske saath khate peete nahi the, to Rasool Allah ﷺ ne farmaya: Haaeza ke sath har kam karo siwae jima’a ke.

(Muslim: al Haiz 302)

Ya’ani haaeza se khana peena, uthna baithna, milna julna, ise choona aur bos o kinaar (kissing) waghaira sab batei’n jaaez hain siwae mujamea’at (T: sexual intercourse) ke.

Ummul Momineen Aisha r.a. riwayat karti hain ke Rasool Allah ﷺ mujhe (haalat haiz mein) izar baandhne ka hukam dete, so main izar bandhti. Aap mujhe gale lagate the aur main haiz wali hoti thee.

(Bukhari: al Haiz 300 – Muslim: al Haiz 293)

Aisha r.a. se riwayat hai ke Nabi e Akram ﷺ ne masjid (me apni etekaaf’gah) se mujhe boriya pakdane ka hukam diya. Main ne kaha ‘Mai’n Haaeza hu.

Aap ne farmaya: Tumhare Haiz tumhare haath me nahi hai.’ (Muslim: al Haiz, 298).

Ayesha r.a. se riwayat hai: ‘Nabi e Rahmat ﷺ meri god ko takiya banakar Quran e Hakeem ki tilaawat karte the hala’nke main haaeza hoti thi.’ 

(Bukhari: al Haiz, 297 – Muslim: al Haiz 301)

۞ Haaeza Ka Quran Padhna Aur Azkaar Ka Karna:

Haalat janaabat wo haiz main Quran e Hakeem ki tilaawat ke haraam hone ke bare me koi saheeh hadees nahi hai.Azkaar ki baabat Imaam Navawi farmate hain: ‘Haaeza ke liey Tasbeeh o Tamheed takbeer aur deegar dua’ae’n aur azkar bila ijma’a jaaez hain.’ (Al Majmua’a)

Iski daleel Aisha r.a. ki hadees hai.

Ap farmati hain: Main Hajj ke dauran me haaeza hogai to Rasool Allah ﷺ ne farmaya: ‘Baitullah ke tawaf ke alawa har wo kaam karo jo haaji karta hai.’ 

(Bukhari: al Haiz 294 – Muslim: al Haj, 1211)

Is hadees se ye bhi waazeh hua ke haaez Tawaaf e Ka’aba ke alaawa Hajj ke baaqi tamaam a’amaal kar sakti hai.

Umme A’atiya r.a. farmati hain ke Rasool Allah ﷺ ne haiz wali aurato’n ko bhi eid ke roz eid’gaah jane ka hukam diya take wo logo’n ki takbeero’n ke saath takbeerei’n kahei’n aur in ki dua ke saath dua karei’n leking namaz na padhe.

(Bukhari: al Edain 981 – Muslim 890).

Ummul Momineen Aisha r.a. farmati hain ke Rasool Allah ﷺ har haal me Allah ka Zikar karte the. 

(Muslim al Haiz 373)

In ahadees se saabit hua ke haaeza aur jumbi zikar azkaar kar sakte hai.

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Najasato’n Ki Taaseer Ka Bayaan

Ek Eraabi (T: Villager) ne masjid me peshab kardiya aur log is ke peeche padgae. Rasool Allah ﷺ ne inhei’n farmaya: ‘Ise chor do aur (jaga ko paak karne ke liey) is ke peshab par paani ka dol bahaado.’

(Bukhari: al Wazu 221 – Muslim: at Tahaara 284) 

Fir Aap usko bulakar farmaya: ‘Masjid peshab aur gandagi ke liey nahi, balke Allah ke zikar, namaz aur quran padhne ke liey (hoti) hain.’ (Ibne Majja: at Tahaara 529)

۞ Haiz Alood Kapda (T: Mensturation Cloth):

Asma bint Abi Bakr r.a. riwayat karti hain ke ek aurat ne Rasool Allah ﷺ se poocha ke jis kapde ko haiz (maahwaari) ka qhoon lag jaae to kya kare? Aap ne farmaya: ‘Ise chutkiyo’n se mil kar paani se dho daalna chaahie aur phir is me namaaz adaa kar lijaae.’

(Bukhari: al wuzu 227 – Muslim: at Tahaara 291)

۞ Mani (T: Semen) Ka Dhona:

Ummul Momineen Aisha r.a. farmati hain ke main Rasool Allah ﷺ ke kapde se Mani dhodaalti thi aur Aap is kapde me namaz padhne tashreef le jaate the aur dhone ka nishan kapde par hota tha. 

(Bukhari: al Wuzu 229 – Muslim: at Tahaara 289)

۞ Sheer‐qahaar Bacche Ka Pehsab:

Umme Qais r.a. apne chote (sherquhaar) bacche jo khana nahi khaata tha, Rasool Allah ﷺ ke paas laaei’n aur Aap ne ise apni god me bitha liya. Bacche ne Aap ke kapde par peshab kardiya to Aap ne paani mangwa kar kapde par chee’ntei’n mare aur ise dhoya nahi.

(Bukhari: al Wazu 223 – Muslim: al Tahaarah 287)

Lubaaba bint Haaris r.a. riwaayt karti hain ke Husain bin Ali ne Rasool Allah ﷺ ki god me peshab kardiya (jo abhi sherqhaar hi the) 

Main ne arz kiya: Koi aur kapda pahen lei’n aur teh band mujhe de dei’n taake main ise dhodu’n 

To Aap ne farmaya: Ladki ka peshab dhoya jaata hai aur ladke ke peshab par chee’nte mare jaate hai. 

(Abu Dawood: al Tahaara 375 – Ibne Majja: al Tahaara 522) Ise Imam Ibne Qhuzaima (282) Imam Haakim (V1 P166) aur Imam Zahabi ne Saheeh kaha.

۞ Kutte Ka Jhoota:

Abdullah bin Maghfal r.a. se riwayat hai ke Rasool Allah ﷺ ne farmaya: ‘Agar kutta kisi ke bartan me paani (waghaira) pee le to bartan ko saat baar paani se dhoe aur pehle bar mitti se maanje.’

(Muslim: at Tahaara 279; 280) 

۞ Murdaar Ka Chamda:

Ek bakri margai. Nabi e Kareem ﷺ is ke paas se guzre aur poocha ke tum ne is ka chamda utaar kar rang kyou’n nahi liya take is se faaeda uthate? Logo’n ne kaha wo to murdaar hai.

Aap ne farmaya ke: ‘Iska sirf khana haraam hai.’

(Bukhari: al baiyo 2221 – Muslim: al Haiz 363)

Ummul Momineen Saudah r.a. ne farmaya ke hamaari bakri margay. Hamne is ke chamde ko rang kar mushk banaali. Phir ham is me nabeez (khujoor ka masroob) daalte rahe yaaha’n tak ke wo puraani hogai. 

(Bukhari: al Eman wal Nazor 6686)

Nabi e Rehmat ﷺ ne murda bakri ka chmda utaarkar istemaal kare ka hukam diya aur farmaya: ‘Murdaar ka chamda dabaaghat dene (masaale ke saath rangne) se paak hojaata hai.’

(Abu Dawood: al Libaas 4125) Ise Imam Ibne Sakan aur Imam Hakim ne Saheeh kaha.

Rasool Allah ﷺ ne darindo’n ki khaal istemaal karne se mana’a farmaya.

(Abu Dawood: al Libaas 4132 – Tirmizee, al Libaas 1771) Ise Imam Hakim aur Imam Zahbi ne Saheeh kaha. 

۞ Billi Ka Jhoota:

Rasool Allah ﷺ ne farmaya: ‘Billi ka jhoota najis nahi hai.’

(Abu Dawood: at Tahaara 75 – Tirmizee at Tahaara 92) Ise Imam Tirmizee, Imam Hakim, Imam Zahabi aur Imam Nawawi ne Saheeh kaha)

۞ Sone Chaandi Ke Bartan Me Khana:

Umme Salma r.a. riwayat karti hain ke Rasool Allah ne farmaya: ‘Jo shaqs sone chaandi ke bartano me khata peeta hai. Wo Apne pet me dozaqh ki aag jama’a karta hai.’

(Muslim, al Libaas 2025)

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Mauzao’n Par Masah Karne Ka Bayan

Mughaira bin Shoba r.a. bayan karte hain ke ek safar mein, mein Nabi e Rahmat ka hamrah tha. Main ne wuzu ke waqt chaaha ke Aap ke dono’n mauze utaardu’n.

Aap ne farmaya: inhein rehnedo main ne inhei’n tahaarat ki haalat me pehna tha phir aap ne in par masah kiya.

(Bukhari: al Wuzu 206 – Muslim: al Tahaara 274)

Shareen bin Haani  farmate hain: ‘Main ne Sayyadna Ali r.a. se mauzo’n par masah karne ke muddat ke muta’alliq poocha to Sayyadna Ali r.a. ne farmaya: Rasool Allah ne musafir ke liey (masah ki muddat) teen din raat aur muqeem ke liey ek din raat muqarrar farmai hai.’

(Muslim: al Tahaara 276)

Imam Nawavi, Imam Auzaai aur Imam Ahmad kehte hain ke masah ki muddat mauze pehenne ke ba’ad wuzu ke toot jaane se nahi balke pehla masah karne se shuru hoti hai, ya’ani agar ek shaqs namaz e fajar ke liey wuzu karta hai aur mauze ya jurabei’n pahen leta hai to agle din ki fajar tak wo masah karsakta hai.

Safwaan bin A’asaal r.a. riwayat karte hain ke jab ham safar mein hote to Rasool Allah s.a.w.  hamei’n hukam dete ke ham apne mauze 3 din aur 3 rato’n tak paaqhana, peshab ya sone ki wajah se na utarei’n (balke in par masah karein) haa’n janaabat ki soorat mein (mauze utarne ka hukam dete).

(Tirmizee: al Tahaara 96 – Nasai V1 P83, 84, 98) Ise Imam Tirmizee, Imam Ibne Qhuzaima, Imam Ibne Hibban aur Imam Nawavi ne Saheeh kaha)

Is hadees se ma’aloom hua ke Jumbi hona masah ki muddat ko qhatam kardeta hai. Is liey ghusl janaabat me mauze utarne chaahiey al batta bol o baraaz aur neend ke ba’ad mauze nahi utarne caahiey balke ma’aeena muddat tak in par masah kar sakte hain.

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Mauze agar leather ke na ho:

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

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

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

Joraab par masah karne par sahaba ka ijma bhi hai.

Ek hadith hai,

Al-Mughirah ibn Shu’bah r.a. riwayat karte hai ki RasoolAllah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne Wuzu kiya aur Jurabo aur Juto par masah farmaya.

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

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

Is hadith ke baad Imam Abu Dawood ka Qawl hai:

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

Imam Tirmidhi is hadith ke baad farmate hai, 

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

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

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

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

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

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

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

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