Kin Kin Logo Se Parda Karna Zaruri Hai?

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

1. Qarabat dari

2. Dudh ka rista

3. Silsilayi taluq

۞ Nasbi Mahram:

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

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

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

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

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

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

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

( Munsad Imam Ahmad, safa 131 jild 1).

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

(Sahih Muslim, hadith- 1445).

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

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

۞ Sasurali Mahram:

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

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

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Aurat Ke Liye Khawind Aur Waledain Maise Kis Ki Itaat Zyada Zaruri Hai?

Shaykh Ibn Taymiyyah rahmaullah se darje zail sawal kiya gaya,

"Ek aurat shadi shuda hai aur wo walidain ke hukum se nikal kar khawind ke hukum me achuki hai, iske liye walidain ki ita'at karna zaruri hai ya apne khawind ki ita'at karna?"

Shaikh ul Islam Ibn Taymiyyah rehmaullah ka jawab tha, "Shadi ke baad Aurat ka khawind, aurat ke walidain se biwi ka zyada Malik hai, aur is par apne khawind ki ita'at zyada wajib hai. Allah subhanhu wa taala ka farman hai,

"Pas nek auratein farmabardaar hai, aur ghair haziry me hifazat karne wali hai,{is liye ke Allah ne (inhe) mehfuz rakha}."

Aur Hadees me Nabi kareem ﷺ ka farmaan hai, "Duniya behtreen maal wa mataa hai, aur duniya ki sab se behtreen maal wa mataa nek wa saleh aurat hai, jab tum ise dekho to wo tumhe kush kardee, aur jab use hukum doo to wo tumhary ita'at kare, aur jab tum usse ghayab(door safar par) ho to woo aap ke maal aur apni jaan ki hifazat karty hai" aur sahih Abi Hatim me Abu Hurairah r.a. anhu se marwi hai ke Rasool ﷺ ne farmaya jab aurat apne upar panch namaze farz namaze ada karty ho aur ramzaan ul mubarak ke roze rakhty ho, aur apni sharm gaah ki hifazat kare,aur apne khawind ki ita'at kare to wo jannat ke jis darwaze se chahe jannat me daqil hogy..

aur Sunan Tirmizi me Umme Salma r.z. se marwi hai ke Rasool ﷺ ne farmaya,"Jo aurat is halat me faut hui ke uska khawind uspar raazi tha to wo jannat me daqil hogy". Ise Tirmizi ne riwayat kia hai aur ise hasan qarar diya hai.

Abu Huraira r.z. bayan karte hai ke Nabi ﷺ ne farmaya, "Agar mai kisi ko kisi dusre ke liye sajdah karne ka hukum deta to aurat ko hukum deta ke wo apne khawind ko sajdah kare".

Ise Tirmizi ne riwayat kia hai aur ise hasan qaraar diya hai aur Abu Dawood ne darje zail alfaz se riwayat kiya hai. To mai aurton ko hukum deta ke wo apne khawind ko sajdah kare, kyunki Allah ne in par khawind ke buhut zyada huquuq rakhe hai. Aur Musnad Ahmed me Anas r.z. anhu se marwi hai ke Nabi ﷺ ne farmaya, Kisi bhi bashar(insan) ko kisi dusre bashr ke samne sajdah karna sahih nahi hai, aur agar kisi bashr ke samne sajdah karna sahih hota to mai aurat ko hukum deta ke apne khawind ko sajdah kare kyunki khawind ka biwi par azeem haq hai, is zaat ki qasam jis ke hath me mery jaan hai agar qawind ke qadm se is ke sar ek zaqhm ho aur us se peem aur khoon ras(nikal) raha ho aur biwi use aage badh kar chaat lee to bhi qawind ka haq adaa nahi kar sakty.

Shaikh ul Islam rahimaullah ne khawind ki ita'at ki fazeelat wali ahadees bhi naqal ki hai is silsile me ahadees bhut zyada hai jin me se chand ek zail me bayan ki jaaty hai

Zaid bin Sabit bayan karte hai ke Quran majeed me khawind ko sardaar ka laqab diya gaya hai, aur phir inhone darje zail Quraan bari taala tilawat kiya,

"AUR In Dono Ne Darwaze Ke Paas Apne Sardaar Ko Paya". Aur Ibn Khattab r.z. kahte hai.

"Nikah ghulami hai, jise tum me se har ek ko dekhna chahiye ke ke wo apni laqt e jigar beti ko kiski ghulami me de raha hai" aur Tirmizi wagera me warid hai ke nabi ﷺ ne farmaya: "Aurton ke sath behtar salook karo, kyunke ye aurten tumhare paas ghulam hai".

Chunanche aurat apne qawind ke paas ghulam aur qaidi jaisy hai is liye aurat apne qawind ke ghar se qawind ki ijazat ke bagair bahar nahi nikal sakty,chahe aurat ka walid ya walida ya phir koi aur hukum bhi dee to ummat ka muttafiqa faisla hai ke qawind ki ijazat ke bagair ghar se bahar nahi nikal sakti.

Aur agar khawind apni biwi ko kisi aur jagah muntaqil karna chahe aur upar wajib karde huqooq ki adayegy bhi kare aur biwi ke mutalliq Allah ki hudood ki bhi hifazat kare lekin aurat ka baap apni bety ko isme khawind ki ita'at se roke to aurat ko apne khawind ki ita'at karni chahiye baap ki nahi, kyunke is surat me iske walidain is par zulm kar rahe hai, inhe apni bachi ko is tarah ke qawind ki ita'at se rokne ka koi haq hasil nahi.

Is aurat ko bhi haq hasil nahi ke wo qawind ki nafarmai me apni maa ki ita'at kare, ke is se qhula le ya phir jhagde taaki qawind ise Talaq de dee, yani biwi ko haq hasil nahi ke wo nan wa nafqa aur libas wa meher ke mutalliq aisa mutaliba kare jiski bina par qawind ise talaq de dee, agar qawind muttaqi ho aur biwi ke muamilaat me Allah se darne wala ho to biwi ko talaq lene ke mutalliq apne walidain ki ita'at karna halal nahi hogy.

Sunan e Arba'a aur sahih Ibn e Abi Hatim me Saubaan r.z. se hadees marwi hai ke Rasool ﷺ ne farmaya:"Jis Aurat ne bhi apne khawind se bagair kisi sabaq ke talaq ka mutakiba kia to is par jannat ki khushbu haram hai". aur ek dusr hadees me hai "Qhula lene wali hi munafiqaat hai".

Lekin  agar iske Walidain ise Allah ki ita'at ka hukum dete hai, masalan namz panchgana (5times) ki pabandi aur sachai ikhtiyar karne aur amanat wa diyanat karne ke sath sath fuzool kharchi se ijtinaab karne ka kahe to ye in ehkaam me shamil hai jo Allah aur iske Rasool ﷺ ka hukum bhi hai, ya phir jis se Allah aur iske Rasoolﷺ ne manaa farmaya hai. Isliye ise bhi usme in ki ita'at karny chahiye chahe ise walidain ke alawa koi dusra bhi ye baate kahe to ise ye manna hogy to phir agar walidain kahe to kaise nahi maanegy?

Aur jab khawind ise kisi aise kaam se rooke jiska hukum Allah aur iske Rasool ne diya ho ya phir use kisi aise kaam ko sar anjaam dene ka hukum de jis se Allah aur iske Rasool ﷺ ne manaa kia ho to use isme apne khawind ki ita'at nahi karny chahiye kyunki Nabi kareem ﷺ ka farmaan hai

"Allah khaliq ul mulk ki nafarmani me kisi maqhlooq ki ita'at nahi ki jaa sakty". Balke agar koi Malik apne naukar aur ghulam ko Allah ki ma'asiyat ka hukum dee to ghulam ko is ma'asiyat me apne malik ki ita'at karni jaayez nahi to fir aurat ko kaise majbuur kia jaa sakta hai ke wo Allah aur iske Rasool ﷺ ki ma'asiyat me apne khawind ya walidain ki ita'at kare kyunki khair wa bhalai to sirf Allah subhanahu wa ta'ala aur uske Rasool ﷺ  ki ita'at wa farmabardary me hai, aur Allah subhanahu wa ta'ala aur uske Rasool ﷺ ki nafarmani wa ma'asiyat me hai sary ki sary burai aur shar hai".

 Majmoo al Fatawa (32/261-264).

Shaikh ibn Taymiyyah rahimaullah ka mandarje bala ilmi aur mazboot jawab hi kafi hai jis se maqsad poora hojata hai, aapki walida ke liye jayez nahi ke wo aap aur aapki biwi ke ma'abain kharabi aur fitna paida kare, aur is silsile me Aap ke liye iski ita'at karna halal nahi, aur khawind ka haq aur iski ita'at Aap ki walida ki ita'at se zyada haq rakhty hai.

Biwi ke apne khawind ki ijazat ke bagair safar karna jayez nahi aur na hi wo kisi aise shaks ko khawind ke ghar me daqil kar sakty jise khawind na pasand karta ho, aur upar jo kuch bayan hua hai isme wo qawind ki ita'at chhor kar apni walida ki ita'at nahi kar sakty, kyunke khawind ki ita'at ka zyada haq hai.

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Namaaz e Janaaza

۩ Rasool Allah ﷺ ne farmaya: ‘Eeman ki haalat mein aur sawab ki niyat se jo kisi Musalmaan ke Janaaza ke sath jaata, iske saath rahta, iska janaaza padhta aur isko dafan karke faarig hota hai to iske liey 2 qiraat sawaab hai. Har qiraat ohad pahaad ke baraabar hai aur jo (sirf) janaaza padh kar waapas aajaata hai iske liye (sirf) 1 qiraat hai.’

Sahih al Bukhari: al Eeman, hadith- 47 – Sahih Muslim: al Janaaez, hadith- 945.

۩ Rasool Allah ﷺ ne farmaya: ‘Jis Musalman ke janaaza me aise 40 aadmi shaamil ho’n jo Allah ke sath shirk na karte ho’n to Allah Ta’ala is (maiyyat ke haq) mein inki sifaarish qubool kar leta hai.’

Sahih Muslim: al Janaaez, hadith- 948.

۩ Rasool Allah ﷺ  ne farmaya: ‘4 Musalman jis Musalman ki ta’areef karei’n aur acchi shahadat dei’n, Allah usko Allah Jannat mein dakhil kar dega.

Ham ne arz kiya: ‘aur 3’? Aap ne farmaya: 3 bhi.

Ham ne arz kiya: ‘aur 2’? Aap ne farmaya: 2 bhi.

Fir ham ne 1 ke bare mein nahi poocha.’

Sahih al Bukhri: al Janaaez, hadith- 1368.

Yahaa’n in musalmano’n ki gawaahi se muraad hai jinka Aqeedah aur amal aur akhlaaq aur kirdaar kitaab aur sunnat ke mutabik ho.

Namaaz e janaaza padhne ke liye maiyyat ki chaarpaai is tarha rakhei’n ke mayyat ka sar shimaal (T: North) ki taraf aur paou’n Junoob (T: South) ki taraf ho, fir baawazu hokar safei’n baandhei’n.

۩ Anas bin Maalik r.a. ne 1 mard ka janaaza padhaya to wo (iske) sar ke saamne khade hue, phir 1 aurat ka janaaza laaya gaya to wo iske darmiyaan khade hue aur farmaya ke Rasool Allah ﷺ aisa hi karte the.

Jamia Tirmizee: al Janaaez, hadith-1034 – Abu Dawood: al Janaaez, hadith- 3194. Imam Tirmizee aur Shaykh Zubair Ali Zai ne ise Hasan kaha.

Fir dil mein niyat karke dono’n hath kandho’n ya kano’n tak uthaei’n aur Fir takbeer kah kar Surah Fatiha padhe.

۞ Janaaza Mein Surah Fatiha:

۩ Abu Umamah bin Sahal r.a. se riwayat hai ke namaz janaaza mein sunnat tareeqa ya hai ke pahle takbeer kahi jaae, fir Surah Fatiha padhi jaaye, phir Nabi e Rahmat par Durood aur maiyyat ke liye Dua (ki jaae) is ke baad salaam (fera jaae).

Musannaf Abdur Razzaq: hadith- 6428. Hafiz ibn e Hajar ne ise Saheeh kaha.

۩ Talha bin Abdullah bin 'Auf r.a. kahte hain ke main ne Ibn e Abbas r.a. ke peeche namaz e Janaza padhi to Ap r.a. ne Surah Fatiha padhi aur farmaya: Main ne ye is liye kiya taake tum jaan lo ke ye sunnat hai.

Sahih al Bukhari: al Janaaez, hadith- 1335.

Is se jahri qiraa‐at bhi sabit hui, tajjub hai jo log uth‐te baith‐te ‘Fatiha’ ka naam lete hain lekin wo namaz e janaaza mein ise padhte hi nahi.

۩ Talha bin Abdullah r.a. kahte hain ke main ne Ibn e Abbas ke peeche namaz e Janaza padha inho’n ne Surah Fatiha aur 1 aur Surah padhi aur buland awaaz se qirat ki hatta ke ham ne suna, jab Ibn e Abbas farig hue to farmaya ke ‘Ye sunnat aur haq hai’.

Sunan Nasai: al Janaaez, hadith- 1987. Imam Ibn e Turkamaani ne is hadith ko Saheeh kaha.

۞ Namaz e Janaza Ka Padhna Sunnat Hai:

۩ Abu Umamah bin Sahal r.a. se riwayat hai ke namaz e Janaza me sunnat tareeka ye hai ke Imam pahli takbeer ke baad surah Fatiha sirran (quitely) padhe fir 3 takbeerat kahe aur aakhri takbeer ke sath salam fera jaye.

Sunan Nasai, al Janaaez, hadith-1989.  Imam Ibne Hajar ne ise Saheeh kaha.

Buland aawaaz se bhi Janaza padhaya jaa sakta hai, chunanche Aouf bin Maalik r.a. farmate hain, Nabi ﷺ ne namaz e janaza mein 1 dua padhi jo main ne yaad karli aur mai ne tamanna ki kaash ke ye mera Janaza hota.

Sahih Muslim: al Janaaez, hadith- 963.

۞ Janaaza Ki Takbeerat:

۩ Abu Huraira r.a. se riwayat hai ke beshak Nabi e Rahmat ﷺ ne Najjashi ke janaaze mein 4 takbeerat kahi.

Sahih al Bukhari: al Janaaez, hadith- 1333 –  Sahih Muslim: al Janaaez, hadith- 951.

۩ Zaid bin Arqam namaz e janaza par 4 takbeerat kahte. 1 Janaaza par inho’n ne 5 takbeerat kahe aur farmaya ke RasoolAllah ﷺ is tarha bhi karte the.

Sahih Muslim: al Janaae, hadith-957.

Maloom hua takbeer e oola ke baad Surah Fatiha ka padhna sunnat hai. Surah Fatiha aur doosri Surah padh kar Imam ko dusri takbeer kahni chahiey. Fir namaz waala Durood (T: Darood e Ibraheemi) padhei’n. Iske baad teesri takbeer kah kar in duao’n mein se koi dua padhei’n:

۩ Pahli (1) Dua:

Abu Huraira r.a. se riwayat hai ke Rasool Allah ﷺ ne 1 janaaza par ye dua padhi:

اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَصَغِيرِنَا وَكَبِيرِنَا وَذَكَرِنَا وَأُنْثَانَا وَشَاهِدِنَا وَغَائِبِنَا اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الإِيمَانِ وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الإِسْلاَمِ اللَّهُمَّ لاَ تَحْرِمْنَا أَجْرَهُ وَلاَ تُضِلَّنَا بَعْدَهُ-

Allahumaghfir lihaiyyina wa Maiyyitina wa Sagheerinina wa Kabeerina wa Zakarina wa Unshaana wa Shaahidina wa Ghaaibina Allahumma Man Ahyaitahu Minna Faiahyihee A’alal Eemani waman Tawaffaitahu Minna Fatawaffahu A’alal Islaami Allahuma Laa Tahrimna Ajrahu walaa Tuzillana Ba’adahu –

Aey Allah! Hamare Zinda Aur Murde Ko, Chote Aur Bade Ko, Mard Aur Aurat Ko, Haazir Aur Gaib Ko Baksh de. Aey Allah! Ham Mein Se Jis Ko Tu Zinda Rakhe Ise Eman Par Zinda Rakh Aur Ham Mein Se Jisko Tu Faut Kare Ise Islam Par Faut Kar. Aey Allah! Hamei’n is (Maiyyat) Ke Ajar Se Mehroom Na Rakh Aur Iske Baad Hamei’n Gumrah Na Kar!

Sunan Abu Dawood: al Janaaez, hadith- 3201. Ise Imam Ibne Hibban ne Saheeh kaha.

۩ Dusri (2) Dua:

Auf bin Malik se riwayat hai Rasool Allah ﷺ ne janaaza mein ye dua padhi:

اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ وَعَافِهِ وَاعْفُ عَنْهُ وَأَكْرِمْ نُزُلَهُ وَوَسِّعْ مُدْخَلَهُ وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ وَنَقِّهِ مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الأَبْيَضَ مِنَ الدَّنَسِ وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ وَأَهْلاً خَيْرًا مِنْ أَهْلِهِ وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ وَأَدْخِلْهُ الْجَنَّةَ وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ أَوْ مِنْ عَذَابِ النَّارِ-

Allaahum-maghfir lahu warhamhu, wa 'aafihi, wa'fu 'anhu, wa 'akrim nuzulahu, wa wassi' mudkhalahu, waghsilhu bilmaa'i washshalji walbaradi, wa naqqihi minal-khataayaa kamaa naqqaytath-sawbal-'abyadha minad-danasi, wa 'abdilhu daaran khayran min daarihi, wa 'ahlan khayran min 'ahlihi, wa zawjan khayran min zawjihi, wa 'adkhilhul-jannata, wa. 'a'izu min 'azaabil-qabri wa 'azaabin-naar.

Aye Allah! Ise Maaf Farma, Is Par Raham Farma, Ise A’afiyat Mein Rakh, Is Se Darguzar Farma, Iski Behtareen Mehmaani Farma, Iski Qabar Faaqh (spacious) Farma, Iske (Gunah) Paani, Olo’n (hail) aur Barf Se Dho Daal, Ise Gunaho’n se Is Tarha Saaf Karde Jaise Tu Safed Kapde Ko Mail Se Saaf Karta Hai. Ise Iske (Duniya waale) Ghar Se Behtar Ghar, (Duniya ke) Logo’n se Behtar Log Aur Iski Beewi Se Behtar Beewi Ataa Farma, Ise Jannat Mein Dakhil Farma, Azaab e Qabar Aur Azaab e Jahannam Se Bachaa.

Sahih al Muslim: al Janaaez, hadith- 963.

۩ Teesri (3) Dua:

اللهُـمِّ عَبْـدُكَ وَابْنُ أَمَـتِك، احْتـاجَ إِلى رَحْمَـتِك، وَأَنْتَ غَنِـيٌّ عَنْ عَذابِـه، إِنْ كانَ مُحْـسِناً فَزِدْ في حَسَـناتِه، وَإِنْ كانَ مُسـيئاً فَتَـجاوَزْ عَنْـه-

Allahumma abduka wabnu amatika, ihtaaja ilaa rahmatika, wa anta ganiyyu a’an a’azaabihi, in kaana muhsinan fazid fee hasanaatihi, wa in kaana musiaan fatajaawaz a’anhu.

Aye Allah! Tera ye banda, teri bandi ka beta, teri rahmat ka mohtaaj hai, Tu ise azaab na de toh Tujhe kya parwah. Agar ye nek tha to iski nekiyo’n mein izaafar farma aur agar gunahgaar tha to ise maaf farma.

Al-Haakim Vol-1, P-359. Imam Zahabi ne ise Saheeh kaha. See also Al-Albani's Ahkamul-Jana'iz, p-125.

۞ Janaaza Ke Masaael

۩ Nabi e Rahmat ﷺ ne farmaya: ‘Jab tum janaza dekho to khade ho jaaeo aur jo shaqs janaaz ke sath jaae is waqt tak na baithe jab tak janaza na rakha jaae.’

Sahih al Bukhari: al Janaaez, hadith- 1310 – Sahih Muslim, hadith- 959.

۩ Jab Saad bin abi Waqqas r.a. ka inteqal hua to Aisha r.a. ne farmaya ke inka janaza Masjid mein laao taake main bhi namaz e janaaza mein shareek ho jaaou’n, logon ne taamul kiya (T: People were confused weather to bring the janaza inside the masjid or not) to inho’n ne farmaya ke Allah ki qasam Rasool Allah ﷺ ne Sohail r.a. aur inke bhai ki namaz Janaza Masjid me padhai thi.

Sahih Muslim: al Janaaez, hadith- 973.

۩ Siddiq e Akbar (Abu Bakr r.a.) ki namaz Janaza bhi Masjid me padhi gai, nez Farooq e Azam (Umar r.a.) ki namaz e janaza Soheb r.a. ne masjid mein padhai thi.

Sunan Kubra Baihaqi, Vol-4, Page- 52.

Jis janaaze ke sath khilaaf sharai kaam ho’n iske saath jaana mana hai.

۩ Abdullah bin Umar r.a. farmate hain ke ‘Rasool Allah ﷺ ne is janaze ke sath jaane se mana farmaya jis ke sath noha aur maatam karne waali auratei’n ho’n.’

Sunan Ibn e Majah: Al Janaaez, hadith-1583.

۩ Mughaira bin Shoba r.a. se riwayat hai Rasool Allah ﷺ ne farmaya: ‘Sawaar janaaze ke peeche rahe aur paidal chalen waale janaze ke kareeb rahte hue aage, peeche, daaei’n aur baei’n chal sakte hain.

Sunan Abu Dawood: al Janaaez, hadith- 3180. Imam Tirmizee ne Hasan Saheeh kaha.

۞ Ghaaebaana Namaaz e Janaaza (T: Namaaz e Janaaza in Absence of the deceased)

Jis din Najjashi (King of Habsha, who accepted Islam) faut hue. Rasool Allah ﷺ Sahaaba ke sath nikle, saf bandi ki aur 3 takbeerat ke sath (namaz e janaaza) adaa ki.

Sahih al Bukahri: al Janaaez, hadith- 1254 – Sahih Muslim: hadith- 951.

Aur Farmaya ke ‘Apne bhai ki namaz e janaza adaa karo, kyou’nke ye arz e ghair (land other then yours) mein faut hue hai.’

Sunan Ibn e Majah: al Janaaez, hadith- 1537. Classed as Sahih by Shaykh Zubair Ali Zai.

Oqba bin Aamir r.a. se riwayat hai ke ‘Rasool Allah 1 din baahar nikle aur Ohad ke shohada ke liye is tarha namaz padhi jaise maiyyat par namaz padhte hain.’

Sahih al Bukahri: hadith-1343. – Sahih Muslim: al Fazaael, hadith- 2296.

Is se maloom hua ka maiyyat ki gayebaana namaz e janaaza padhi jaa sakti hai Imam Shafai aur Imam Ahmad bin Hambal ki yahi raaye hai.

Magar Sahaaba Ikram aur Tabaeen mein gayebaana namaz e janaaza ke mamool na hone ki sab se badi daleel ye hai ke Khulafaa e Rashideen ki gayebaana namaz e janaza puri Islami mamlekat mein adaa ki jaati. Magar aisa kisi se bhi manqool nahi hai.

Imam Ibn e Qaiyyim, Ibn e Taimiyya, Allama Naasiruddin Albaani aur Muhakkikeen ki 1 Jamaat gayebaana namaz e janaaza adaa karne ke qayel nahi hai.

Haafiz Ibn e Abdul Barr farmate hain: ‘Agar ghaib par namaz e janaaza jaaez hoti to Nabi e Rahmat apne Sahaaba ki gayebana namaze janaza adaa karte isi tarha sharq o gharb (T: east & west) mein rahne waale Musalman, Khulafaa e rashideen ki bhi ghaaebaana namaz e janaaza padhte, magar aisa kisi se bhi manqool nahi hai.’

Ibne Qayyim ne farmaya: ‘Musalmano’n mein bahot se aise log faut hue jo Nabi e Rahmat se ghaib the magar Aap ne in mein se kisi ki gayebaana janaza adaa nahi ki.’

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Allah se dua hai ki wo hame sunnat ke tarike se namaz e janaza padhne aur padhane ki taufeek ata kare. aameen.

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Halat e Haiz Me Quran Padhne Aur Zikr Karne Ke Ahkaam

Halat e Haiz me Quran padhna un muamlo maise hai jisme hamare Ulema e Deen ne ikhtilaf kiya. Aksar fuqahaa ki ye raae hai ki Haiz me Quran padhna haraam hai jab tak ke wo pak na hojaye. Sirf ek riayat(exception) hai aur wo Zikr karne ke muamle me hai, jaise “Bismillaahi’r-Rahmaani’r-Raheem” ya “Innaa Lillaahi wa innaa ilayhi raaji’oon”, ya fir quran mese koi dusra jumla jo aam taur par dohraya jata hai.

Aur Kuch ulema kahte hai ki Haiz ke dauran Quran padhne ki ijazat hai. Ye raae hai Imam Maalik aur ek raae jo ki Imam Ahmad se riwayat hai, jise Shaikh Ibn Taymiya ne tarjih di hai aur jise Shaykh Shawkaani durust mante hai aur Sheikh Muhammed Salih Al-Munajjid  bhi isi raae ke qayal hai . Ye ulema apne nukhte is raae par rakhte hai:

Usool ye hai ki har chiz ki ijazat hai siwae jab us chiz se mana farmaya gaya ho. Aur aisi koi dalai kitab wa sunnah se nahi hai jo kahti hai ki haiza ko Quran padhne ki ijazat nahi hai. Sheikh Ibn Taymiyyah farmate hai:

"Koi bhi saaf, sahih alfaz nahi hai jisse ye sabit hota ho ki Haiz me Aurto ko Quran padhna mana hai.... Ye malum hai ki RasoolAllah ke zamane me aurte haiz se hoti thi, aur RasoolAllah ﷺ ne unhe mana nahi farmaya Quran padhne se ya Allah ke zikr se ya Dua karne se. Balki RasoolAllah ﷺ ne haiza aurto ko ye hukm diya tha ki wo Eid ke liye jaye aur Takbeer padhe Musalmao ke sath." End quote

Majmoo al fatawa 21/460.

Allah subhanahuwatala Quran padhne ka hukm deta hai. Aur wo unlogo ki taareef karte hai jo aisa karte hai, aur wada karta hai bade ajar ki. Koi bhi isse mahrum nahi ho sakta siwae jis pe pukhta dalail ho. Lekin aisi koi pukhta dalail nahi hai.

۩ Hazrat Ayesha r.a. farmati hai ki ek hajj me mai haiza ho gai, toh RasoolALlah ﷺ ωαѕαℓℓαм ne farmaya, “Baitullah ke tawaf ke alawa baaki har wo kaam karo jo haji karta hai."

Sahih al-Bukhari, hadith- 293.

۩ Umme Atiyya r.a. farmati hai ki RasoolAllah ﷺ ne Haiz wali aurto ko bhi Eid ke roz Eidgah jane ka hukm diya taaki wo logo ke takbiro ke sath takbire kahe aur un ki duae ke sath duae kare lekin namaz na padhe.

Sahih al Bukhari, hadith- 324.

۩ Shaykh Muhammed Salih Al-Munajjid farmate hai ki Haiz me aurto ko Quran padhne ki ijazat dene ki raae hi mazbut raae hai.

source: http://islamqa.info/en/2564

Lekin ek chiz ki ahtiyat karni chaiye ki Haiz me ulema Quran chune ki ijazat nahi dete. Is halat me Quran ko kisi kapde ya kisi sheet ke zarye se chuna chaiye, directly nahi.

Upar ke dalailo se hame ye baat pata chali:

1. Ulema e Deen ki  Raae me ikhtilaf hai is muamle me.

2. Aksar Fuqaha ki ye raae hai ki Haiz ke Halat me Quran padhne ki ijazat nahi hai.

3. Imam Maalik, Imam Ahmad,  Shaikh Ibn Taymiya, Sheikh Shawkaani aur  Sheikh Muhammed Salih Al-Munajjid ki raae ye hai ki Haiz me Quran padhne ki ijazat hai.

4.  Sheikh Muhammed Salih Al-Munajjid Haiz ke halat me Quran padhne ki raae ko mazbut raae batate hai.

5. Haalat e Haiz me Zikr karne ki ijazat hai.

Aur Allah sab se behtar janta hai.

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Rishtedaro Ko Sadaqah Dene Ke Ahkaam

hi    

Ristedaro Ko Sadaqah Dene Ki Sirf Ijazat Hi Nahi Hai Balki Unko Sadaqah Dene Ka Ajar Dugna Hai.

۩ Hazrat Abdullah bin Masud r.a. ki biwi Zainab r.a. se riwayat hain ki Rasoolullah ﷺ ne ek khutbe main khas taur par aurto ko mukhatib karke farmaya: "Aye Khawateen! Tumko chahiye ki rah e Khuda main sadka kiya karo, agarche tumko apne zewrat main se dena pade. Aagey Zainab r.a. bayan karti hain ki maine jab huzur ﷺ ka ye irshad suna toh main apne shohar Abdullah bin Masud r.a. ke pass ayi aur maine unse kaha: RasulAllah ﷺ hum aurto ko khas taur se sadaqe ki takid farmayi hain aur main ye chahti hu ki mere pass jo kuch hain rah e Khuda main kharch karne ki sahadat hasil karu aur tum bhi tang haal aur khali haath ho, Ab tum RasulAllah ﷺ ki khidmat main hazir hokar daryaft karo ki agar main tumko hi de du toh kya mera sadaqah ada ho jayega? Agar mera tumko dena sahi hain toh tumko hi dedugi warna dusre zarurt mand par kharach karugi, woh kahti hain ke Abdullah ibne Masud r.a. ne mujh se kaha, tum khud hi jakar Huzur ﷺ se daryaft karo.

Main khud gyi waha pahuchi toh dekha ansar mai se ek aurat apke darwaze par khadhi aur uski garaz bhi wahi hain jo meri garaz hain, wo bhi yahi masla malum karne ke liye hazir hui thi.

Aur Rasoolullah ﷺ ne ek khas bait di thi jis ki wajah se har ek ko aapse rubaru baat karne ki jurrat nahi hoti thi isiliye hume khud apke qarib pahuch kar puchne ki himmat nahi hui. Itne main aapke khas khadim aur moazin Hazrat Bilal r.a. bahar nikle hum dono ne unse kaha ki aap RasulAllah ﷺ ki khidmat main arz kijye ke do aurte darwaze par khadi hain aur Aap se ye puchna chahti hain ke agar wo apne zarurtmand shoharo aur yatimo par jo khud unki god main parwarish payi hain sadaqa kare toh kya sadaqa ada ho jayega? Aur humko is sadaqe ka sawab milega? Aur unko ye na batana ki hum kaun do aurte hain.

Hazrat Bilal r.a. Aap ﷺ ki khidmat main hazir hue aur un dono aurto ka sawal aapki khidmat main arz kiya. Aap ﷺ ne pucha wo koun aurte hain? Hazrat Bilal r.a. ne arz kiya ek aurat toh Ansar main se hain aur dusri Zainab hain. Aapne pucha kaun si Zainab?

Hazrat Bilal r.a. ne arz kiya Abudullah bin Masud r.a. ki biwi Zainab. Ap ne farmaya, "Haa!" Unke sadaqe ada ho jayege balki is surat main unko dohra sawab milega ek to sadaqe ka aur dusra sila rehmi ka sawab.

Sahih al Bukhari, kitab az zakat (24), hadees-1466.

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Allah se dua hai ki woh hame zyada se zyada sadaqah ada karne ki taufeek ata farmaye. aameen.

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Namaz Ki Sunnato Ka Bayan

۞ Namaz Ki Sunnato’n Ka Bayan

Hurais bin Qabisah riwayat karte hai ki,

Mai Madeene aaya, mai ne kaha, Aye Allah mujhe nek aur saaleh sathi naseeb farma, chunanche Abu Hurairah r.a. ke paas baithna muyassar ho gaya, Maine un se kaha, 'Maine Allah se dua mangi thi ke mujhe nek sathi ata farma, toh Ap mujhse koi aisi hadees bayan kijiye, jise Ap ne RasoolAllah ﷺ se suni ho, shayad Allah mujhe isse faida pohnchaye.' Unhone kaha, Maine RasoolAllah ﷺ ko farmate suna hai, 'Qayamat ke roz bande se sab se pahle uski namaz ka hisab hoga, agar woh thik rahi to qamyab ho gaya, aur agar woh kharab nikli toh woh nakaam aur namuraad raha, aur agar uski farz namazo me koi kami aayi hogi toh Rab Azzawajal (farishto se) farmayega, dekho, mere is bande ke paas koi nawafil namaz hai? Chunanche farz namaz ki kami ki talaafi us nawafil se kar di jayegi, fir isi andaz se saare aamaal ka hisab hoga.'

Jamia Tirmizi, kitab as salaat ﴾2﴿, hadees- 413. Ise Imam Tirmirzi ne iski sanad ko hasan gareeb aur Darussalaam ne is hadees ko sahih karaar diya hai.

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۞ Nafil Aur Sunnatei’n Ghar Mein Padhna Afzal Hai

Zaid bin Sabit r.a. se riwayat hai ki Rasool Allah ﷺ ne farmaya: ‘Farz namaz ke alawa baaqi namaz ghar mein padhna afzal hai.’

(Bukhari: 731 – Muslim: 781)

Abdullah bin Saad r.a. se riwayat hai ke main ne Rasool Allah ﷺ se daryaft kiya ke nafil namaz ghar mein padhna afzal hai ya masjid mein?

Aap ﷺ ne farmaya ke: ‘Kiya tum nahi dekhte ke mera ghar masjid ke kis qadr qareeb hai iske bawajood faraaez naamz ke alaawa mujhe ghar mein namaz padhna ziyada pasand hai.’

(Ibne Majah: Iqaamatis Salah 1378). Imam Buseeri aur Imam Ibne Khuzaima ne ise Saheeh kaha.

Nabi e Akram ﷺ ne farmaya: ‘Jab tum masjid mein namaz padho to namaz ka kuch hissa (nawaafil, sunnatei’n) apne gharo’n mein padho, Allah is namaz ke sabab ghar mein bhalaai dega.’

(Muslim: Salatul Musafireen 778)

Abdullah bin Umar r.a. se riwayat hai Rasool Allah ﷺ ne farmaya: ‘Apni namazo’n ka kuch hissa apne gharo’n mein padho (jaise qabrastan namaz se khali hote hain aise hi) apne gharo’n ko qabrastan na banaao.’

(Bukhari: 432 – Muslim: 777)

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۞ Mokkedah Sunnatei’n – Bahisht Mein Ghar

Umme Habeeba r.a. kahti hai ke RasoolAllah ﷺ ko farmate hue suna, “Jis ne ek din aur raat me barah (12) rakat ada ki us ke liye un ke badle jannat me ek ghar bana diya jata hai.” Ap r.a. mazeed farmati hai, 'Jab se maine in ke bare me rasoolallah se suna, maine inhe kabhi ark nahi kiya'.

Sahih Muslim, kitab salat al musafireen wa qasar ﴾6﴿, hadees- 1694.

Abdullah bin Shaqiq r.a. riwayat karte hai ke maine Ayesha r.a. se Rasool Allah ﷺ ke nawafilo ka haal daryaft kiya toh Ayesha r.a. ne kaha, ‘Rasool Allah ﷺ mere ghar mein Zohar se pehle 4 rakate padhte the, fir Aap nikalte aur logo ke sath (zohar ke farz) padhte, fir (ghar me) dakhil hote aur 2 rakat namaz padhte. Aap logo ke sath maghrib ki namaz padhte, fir (ghar mein) dakhil hote aur 2 rakat (sunnat) padhte, fir Aap logo ke sath Isha ki namaz padhte, fir (ghar mein) dakhil hote aur 2 rakat namaz padhte aur raat ko Aap 9 rakat (Tahajjud ki) namaz padhte in me witr bhi hota tha aur jab subha namudaar hoti to (namaz e Fajr se pahle) 2 rakat (nawafil) padhte.’

Sahih Muslim, kitab salat al musafireen wa qasar ﴾6﴿, hadees- 1699.

Abdullah bin Umar r.a. farmate hain ke main ne Rasool Allah ﷺ se 10 rakatei’n yaad ki, Zohar se pehle 2 rakat, 2 rakat Zohar ke baad, 2 rakat Maghrib ke baad, 2 rakat Isha ke baad aur 2 rakat Fajr se pehle.

(Bukahri: al Tahajjud 1180 – Muslim: Salatul Musafireen 729)

Ummul Momineen Umme Habeeba r.a. se riwayat hai ki Rasool Allah ﷺ ne farmaya: ‘Jis ne Zohar se pehle 4 rakat aur Zohar ke baad 4 rakat ki hifaazat ki is par jahannam ki aag haraam hai.’

(Abu Dawood: al Tatwoo 1269)

Rasool Allah ﷺ ne farmaya: ‘Raat aur din ki (nafil) namaz do (2) do (2) rakatei’n (padhi jaati) hain.’

(Abu Dawood: Abwab al Tatwoo 1295) Imam Ibne Khuzaima aur Imam Ibne Hibban ne ise Saheeh kaha.

Maloom hua ke 4 rakat sunna do (2) do (2) karke adaa karni chahiey.

۩ ASR SE PEHLE 4 RAKAT:

Rasool Allah ﷺ ne farmaya: ‘Jo shaqs Asr se pehle 4 rakat (sunnat) padhe, Allah is par rahmat kare.’

(Tirmizee: al Salah 430 – Abu Dawood: Abwab al Tatwoo 1271) Ise Imam Ibne Khuzaima, Imam Ibne Hibban aur Imam Nawavi ne Saheeh kaha.

Ali r.a. se riwayat hai Rasool Allah ﷺ Asr se pehle 4 rakat padhte the aur 2 rakat ke baad tasshahud aur dua padh kar salam pherte the.

(Tirmizee: 429) Imam Tirmizee ne Hasan kaha.

۩ MAGHRIB SE PEHLE 2 RAKAT:

Abdullah al Maznee r.a. riwayat karte hain ki Rasool Allah ﷺ ne farmaya: ‘Maghrib ki (farz) namaz se pehle namaz padho, Aap ne 3 baar farmaya aur teesri baar kaha jiska dil chaahe, ye is liey farmaya ke Aap naapasand karte the ke log isko sunnat e mokkeda banaalei’n.’

(Bukhari: Abwab al Tahajjud 1183)

Sayyadna Anas r.a. se riwayat hai ke Madeena mein muezzin Maghrib ki azan kehta, ham sab sunnato’n ki taraf daudte aur 2 rakatei’n padhte. Log is kasrat se 2 rakatei’n padhte ke ajnabi ye guman karta ke Maghrib ki jamat ho chuki hai.

(Muslim: Salatul Musafireen 837)

Marsad bin Abdullahr.a., Oqba r.a. ke paas aae aur kaha: ‘Kya ye ajeeb baat nahi ke Abu Tameem r.a. Maghrib ki namaz se pehle 2 rakat padhte hain?

Oqba r.a. ne kaha ke ham bhi Rasool Allah ﷺ ke zamane mein padhte the. Inho’n ne poocha: Ab kyo’n nahi padhte?

Kehne lage ke masrufiyat (ki wajah se).’

(Bukhari: al Tahajjud 1184)

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۞ Fajar Ki Sunnato’n Ki Fazeelat

Sayyada Aisha r.a. kehti hain ke Rasool Allah ﷺ ne farmaya: ‘Fajar ki 2 sunnatei’n duniya aur jo kuch duniya mein hai, is se behtar hain aur mujhe fajar ki 2 rakat (sunnatei’n) saari duniya se ziyada mehboob hain.’

(Muslim: Salatul Musafireen 1688)

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

(Bukhari: al Tahajjud 1169 – Muslim: Salatul Musafireen 724)

Rasool Allah ﷺ jab Fajr Ki 2 sunnatei’n padhte to daei’n pehlu par let‐te the.

(Bukhari: al Azan 626 – Muslim: Salatul Musafireen 7366)

Hafiz ibne Hajar raheemaullah farmate hain ke salaf mein se baaz masjid ki bajaae ghar mein daei’n pehlu letna mustahab jaante the, kyo’nke Rasool Allah ﷺ se ye zikr nahi milta ke Aap masjid mein daei’n pehlu let‐te the. (Fathul Baari)

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۞ Sunnato’n Ki Qaza

Ummul Momineen Umme Salma r.a. bayan karti hain ke main ne Rasool Allah ﷺ se suna ke Aap Asr ke baad namaz padhne se mana karte the phir main ne dekha ke Aap ne Asr ki namaz ke baad 2 rakatei’n padhei’n main ne aap se iski wajah poochi to Aap

ne farmaya: ‘Baat ye hai ke mere paas qabeela Abdul Qais ke log (ehkaam e deen seekhne ke liey) aae the inke sath (meri masroofiyat ne) mujhe Zohar ke baad ki 2 rakat sunnato’n se baaz rakha pas ye wo dono’n thei’n (jo main ne Asr ke baad adaa ki

hain)’

(Bukhari: al Sahoo 1233 – Muslim 834)

Fajr Ki Sunnatei’n Farzo’n Ke Baad Padh Sakte Hain:

Agar aap aise waqt masjid mein paho’nche ke jamat khadi hogai ho aur aap ne sunnatei’n na padhi ho’n to is waqt sunnatei’n mat padhei’n kyou’nke Rasool Allah ne farmaya: ‘Jab namaz ki aqaamat (takbeer) ho jaae to farz namaz ke alawa koi namaz nahi hoti.’

(Muslim: Salatul Musafireen 710)

Aisi soorat mein aap jamat mein shamil ho jaaei’n aur farz padh kar sunnatei’n padh lei’n. Chunache Rasool Allah ne 1 shaqs ko subha ki farz namaz ke baad 2 rakatei’n padhte hue dekh kar farmaya: ‘Subha ki (farz) namaz 2 rakatei’n hain (tum ne mazeed 2 rakatei’n kaisi padhi hain?). Is shaqs ne jawab diya. Main ne 2 rakatei’n sunnat (jo farzo’n se pehle hain) nahi padhi

thei’n. Inko ab padha hai. (ye sun kar) Aap ne farmaya: Phir koi harj nahi.’

(Abu Dawood: al Tatwee 1267 – Ibne Majja 1154 – Ibne Khuzaima 1116) Ise Imam Ibne Hibban, Imam Haakim V1 P274‐275 aur Imam Zahabi ne Saheeh kaha.

1 Shaqs masjid mein aaya Rasool Allah subha ke farz padh rahe the. Is ne masjid ke 1 kone mein do rakat sunnat padhi. Phir jamat mein shamil hogaya. Jab Aap ne salam phera to farmaya: ‘Tum ne farz namaz kis ko shumar kiya jo akele padhi thi is ko ya jo hamare sath jamat se padhi hai?’

(Muslim: Salatul Musafireen 712)

Maloom hua ke farz hote waqt sunnato’n ka padhna durust nahi hai.

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Fitna Takfir- Un Sabko Kafir Kahna Jo Hamari Mukhalifat Karte Hai

Aj kal kuch log har us shaks ko kafir kahte hai jo unki mukhalifat (oppose) karta hai. Allah hame aese Takfeer se bachae. aameen. Ye article un Takfeeri bhaiyo ke liye nasihat hai. 

Allah pak Quran e majeed me farmate hai

Dehaati log kehtay hain kay hum emaan laye. Aap keh dijiye kay darhaqeeqat tum emaan nahi laye lekin tum yun kaho kay hum islam laye(Muslim hue) halankay eeman to abhi tak tumharay dilon mein dakhil hi nahi hua hai.

Surah Hujurat (49), ayat: 14.

RasoolAllah ﷺ ne farmaya

" Wo Log jinhone Eeman ki kalemaat kahe hai lekin eeman to abhi tumhare dilo me dakhil bhi nahi hua hai! Musalmano ki burai mat karo na hi unki galtiya nikalo, kyuki jo bhi unki galtiya nikalega toh Allah uski galtiya nikalega wo kyuna apne ghar me hi ho. "

Narrated by Abu Dawood, no. 4880; classed as saheeh (authentic) by al-Albaani.

Ulema e Deen ke Raae kuch is tarha hai:

۩ Sheikh Ibn Taymiyah raheemaullah farmate hai

فالإمام أحمد رضي الله تعالى عنه ترحم عليهم ( يعني الخلفاء الذين تأثروا بمقالة الجهمية الذين زعموا القول بخلق القرآن ، ونصروه ) واستغفر لهم ، لعلمه بأنه لم يتبين لهم أنهم مكذبون للرسول ، ولا جاحدون لما جاء به ، ولكن تأولوا فأخطأوا ، وقلدوا من قال ذلك لهم

Imam Ahmad r.a. ne unlogo (wo Khalifa jo Jahamis  ke raae se mutassir hue aur unki himayat ki jinka dawa ye tha ki Quran makhlook hai) ke liye rahmat aur magfirat ki duae ki, kyuki unhe pata tha ki unlogo ko ye waazeh nahi hua tha ki wo RasoolAllah aur jo wo laye the usse kufr kar rahe the balki unhe galat tasawwur hua tha aur unhone galti ki thi aur unki pairwi ki jinlogo ne unhe ye kaha tha. End quote.

Majmoo' al-Fataawa (23/349).

۩ Shaykh Ibn Taymiyah raheemaullah farmate hai

وأما التكفير فالصواب أن من اجتهد من أمة محمد صلى الله عليه وسلم وقصد الحق فأخطأ لم يكفر ، بل يغفر له خطؤه

Takfeer  ke silsile me sahih Raae ye hai ki Muhammad ﷺ ke Ummati maise ek shaks jo kisi masaael me sach janne ki jiddo jahad karta hai, lekin kisi galat natije pe pahochta hai, to aeso ke liye Kafir hone ka tasawwur nahi karna chaiye, balki wo apni galti ke liye muaf kar diya jayenge.

[Majmoo' al-Fataawa (3/229)].

۩ Sheikh Ibn Taymiyah raheemaullah farmate hai

هذا مع أني دائماً ومن جالسني يعلم ذلك مني ، أني من أعظم الناس نهياً عن أن ينسب معين إلى تكفير وتفسيق ومعصية ، إلا إذا علم أنه قد قامت عليه الحجة الرسالية التي من خالفها كان كافراً تارة ، وفاسقاً أخرى ، وعاصياً أخرى ، وإني أقرر أن الله قد غفر لهذه الأمة خطأها ، وذلك يعم الخطأ في المسائل الخبرية القولية والمسائل العملية . وما زال السلف يتنازعون في كثير من هذه المسائل ، ولم يشهد أحد منهم على أحد لا بكفر ولا بفسق ولا بمعصية

Taaham(however), jo mere sath baithta hai use mere bareme ye pata hai, Ham unlogo maise hai jo hamesha zor dekar kisi khas shaks ko Kafir, Faasiq ya gunahgaar kahne se mana karte hai, jab tak ke ye pata na chal jaye ki shariah ki dalail us par wazeh ho chuki hai, aur ye sabit ho jaye ki wo Kafir, Fasiq ya gunahgaar hai. Mai ye Daawe se kahta hu ki Allah ne is ummah ko muaf kar diya hai un khatao ke liye jo dastan (narrative) ya amali(practical) muamle ke ho. Salaf  in maise boht se muamlo  me musalsal bahes karte rahe  lekin un maise kisi ne bhi ek dusre ko Kafir, Fasiq ya gunahgaar hone ki gawahi nahi di.

[Majmoo' al-Fataawa (3/229)].

۩ Shaykh Ibn Baaz r.a. se ek ahkaam ke bareme pucha gaya tha ki kisi khas jamaat me shamil hona aur sirf usi jamaat ke Tarike ki pairwi karna aur kisi dusre jamaat ki nahi. Unhone farmaya:

"Har shaks ke upar ye lazim hai ki wo sach par amal kare, jo Allah aur us ke Rasool ne farmaya hai, naahi kisi ek jamaat ke tarike par chahe wo Ikhwan al-Muslimeen ho ya Ansaar al-Sunnah ya koi aur jamaat. Use haq par amal karna chaiye. Agar wo Ansaar al-Sunnah me shamil hota hai aur unhe madad karta hai un muamlo me jinme wo sach ki pairwi karta hai, ya fir agar wo Ikhwan al-Muslimeen me shamil hota hai aur wo ittifak karta hai un muamlo me jisme wo log sach ki pairwi karte hai bina intihai(extreme) me jaye ya bina Gafil hue, to usme koi harj nahi hai. Lekin agar wo unke aqido me yakeen kare aur kabhi na fire unse, to iski ijazat nahi hai. Use haq par amal karna hai wo chahe use kahi bhi le jaye. Agar haq Ikhwan al-Muslimeen ke sath hai to use us par amal karna chaiye ya agar Ansaar al-Sunnah ke sath hai to us par pairwi karna chaiye ya agar kisi aur jamaat ke sath hai to us par pairwi karni chaiye. Use haq par amal karna chaiye aur sare jamaat ki madad karni chaiye haq ke hawale se lekin use kisi khas tarike ke soch par amal nai karna chaiye, use tark na karte hue, chahe agar baad me wo galat ya batil hi nikle.  Ye galat hai aur iski ijazat nahi hai. Use un jamaat ke sath rahna chaiye jisme wo sahih hai aur un ke sath un muamlat me nahi rahna chaiye jo galat hai.

[Majmoo' Fataawa wa Maqaalaat Mutanaawi'ah li Samaahat al-Shaykh al-'Allaamah 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him), p. 237].

۩ Shaykh Muhammad ibn 'Uthaymeen ne farmaya

Jadeed daur me Kuch log jinhone salafiyyah ka rasta apnaya unlogo ne har us shaks ko gumraah kahna shuru kar diya jo unse ikhtilaf karta hai yaha tak ke agar wo shaks sahih ho, aur kuch logo ne Hibz ka rasta apnaya jis tarha se dusre groh(parties) ne apnaya tha jo apne ap ko Mazhab e Islam se hone ka dawah karte hai. Ye kuch aesa hai jo na-pasandida hai aur jiski manzuri nahi di ja sakti, aur unlogo se ye kahna chaiye: Salaf as saleh ke tarike ko dekho, wo kya kiya karte the? Un ke tarike ko dekho aur kaise wo khule dil ke the jab ikhtilaf ki surat aati thi jisme ijtihaad jaiyz hai (aur ikhtilaf kabile qubul hai). Woh bade masail me bhi Ikhtilaf karte the, eeman aur amal ke masail me. Ap ko kuch chize milengi, jaise, RasoolAllah ﷺ ka Allah ko dekhne pe inkar karna jab ki dusro ne kaha ki unhone dekha hai. Apne  kuch ko ye kahte hue dekha hoga ki qayamat ke din jo chiz tauli(weighted)  jayegi wo hai aamaal jab ki dusre log kahte the ki wo  to aamaal ki kitab hai jo tauli jayengi. Ap unhe dekhenge ki wo Fiqh ke muamlo me bhi kafi had tak ikhtilaf karte the, jaise Nikah, wirasat ka hissa, khareed aur farokhqt, aur dusre muamlo me. Lekin is ke bawujud unhone ek dusre ko gumraah nahi kaha.

Salafiyyah ek khas Jamaat ke taur par jiski alag khushusiyat ho jisme log un logo ke siwa sabko gumraah kahe, in logo ka salafiyyah se kuch lena-dena nahi hai. Jaha tak ke salafiya jiska matlab salaf ki pairwi karna eeman me, kalimaat aur aamaal me, ittihad, mutabqat aur shafkat aur muhabbat ke taraf bulana jaisa ki RasoolAllah ѕαℓℓαℓℓαн нυ αℓαyнє ωαѕαℓℓαм ne farmaya: "Momin ke Misaal ek jism me Muhabbat, rahmat aur shafkat ki tarha hai; jab koi ek hisse me takleef hoti hai toh fir baaki hissa bhi us ke sath jaagta hai aur bukhar me shamil ho jata hai- YE ASAL SALAFIYYAH HAI

[Liqaa'aat al-Baab al-Maftooh, 3/246]

۩ Shaykh ul Hadeeth Umar Siddique jo ki ek Salafi ulema hai (Gujran wala Pakistan se)

Maine Shaykh Umar Siddique se pucha Shaykh Shanqiti ke fatawe ke mutallik ki kya wo sahih hai ya galat, Unhone farmaya hamne kabhi bhi ye Dawah nahi kiya hai ki sirf ham hi log jannat me jayenge, hamara maukuf ye hai ki saare log jannat me jayenge siwae mushrikeen ke yaha tak ke Bidatee bhi qayamat ke din jannat me jayenge saza ke baad in shaa Allah, aur unhone ek hadith ka hawala diya

"Jannat ke logo ki 120 kataar(rows) hai jisme se 80 is ummat se hai aur 40 dusri ummat se."

(Reported by al-Tirmidhi, 3469; he said this is a hasan hadeeth)

source:  http://www.systemoflife.com/articles/advice/259-ruling-on-those-who-dont-know-obligations-of-islam#axzz39yN1I99m

۩ Shaykh Saalih al Munajjid farmate hai:

Jannat ke sawal ke hawale se  ki woh sirf Ahl as-Sunnah jamaat hi hai. Ye galat raae hai. Kisi bhi ulema ne aesa nahi kaha hai; balki Muhammad ﷺ ke sabhi ummati jinhone un ke pukar ka jawab diya wo jannat me dakhil honge; koi isse mahroom nahi rahega siwae un ke jo apne aediyo ke bal palat jaye aur unhone apne Islam ko mansukh kar diya wo amal kar ke jo unhe Islam se mukammal taur par bahar karde, aur wo Biddati jo shariah ke khilaf gaye aur ahl as- Sunnah se ikhtilaf kiya, wo un ahle tauheed ke gunah gaaro ki tarah pesh honge Allah ki marzi se jo azmat wala buland hai: agar usne chaha to wo saza dega aur agar usne chaha to wo muaf kar dega, fir sabka aakhri mukaam Jannat hoga, agar uski maut Tawheed par hui hai.

source:- http://islamqa.info/en/159301.

۩ Shaykh Ibn Taymiyyah farmate hai

"ومَن قال إن الثنتين والسبعين فِرقة كل واحد منهم يكفر كفراً ينقل عن الملة : فقد خالف الكتاب والسنَّة وإجماع الصحابة رضوان الله عليهم أجمعين ، بل وإجماع الأئمة الأربعة وغير الأربعة ؛ فليس فيهم مَن كفَّر كلَّ واحد من الثنتين وسبعين فرقة"

Jo  ye kahta hai ki saare 72 firqo ne kufr kiya is tarah se jisse wo Islam ke bahar aa gae ho to wo Quran, Sunnah, sahabao ke ijma aur char Imam ke Ijma aur dusro ke khilaf gaya hai. In maise koi bhi nahi hai jisne sare 72 firqo ko kafir samjha. End quote.

Majmoo‘ al-Fataawa, 7/218 [Islamqa fatwa no. 159301]

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Abu Huraira r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, "Agar koi shaks apne (Muslim) bhai ko Kafir kahta hai to beshak undono maise koi ek (kafir) hai." [matlab agar jise kafir kaha ja raha hai wo kafir na hua to jisne kafir kaha hai wo kafir ho jata hai].

 Sahih al-Bukhari, hadith- 6103.

Thabit bin Ad-Dahhak r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, "Jisne ek momin pe lanat ki to wo aesa hai ki usne uska katl kiya aur jisne ek momin ko Kafir kaha to ye aesa hai ki usne usko maar dala."

 Sahih al-Bukhari, 6105.

In sare hawalo se ye pata chalta hai ki Takfeer karna galat hai, isse RasoolAllah aur ulemao ne mana farmaya hai. Sochne ki baat hai ki kisi Dusre par Kafir ka fatawa lagana farz nahi hai, agar koi ho ga bhi to uska muamla Allah se hai. Ham risk kyu le. Allah hame Takfeer karne ke jahalat se bachae. aameen.

Prepared by:- Faisal Khan.

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