Nakhun(Nails) Tarashne Ke Baad Dafan Karna

Sawal:

Kya ye sahih hai ke nakhun tarashne ke baad fenkna haram hai aur kya inhe dafan karna zarury hai?

Jawab:- Nakhun tarashna mashru hai Kyunki nakun tarashna fitrati qhaslat me shamil hota hai aur tarashne ke baad inhe fenkne me koi harj nahi. Aur inhe dafan karna zarory nahi hai. Aur agar wo ise kude-daan (dustbin) me fenk de, ya phir dafan karde to isme koi harj nahi. (fatawa al-lajnah Ad-Daimah Li Buhuth Al-Ilmiyah wal Ifta (5/174).

Aksar hamare India, Pakistan aur inse jude hue mulko me paya jata hai ki nails ya baal ko sirf dafan karna chaiye ise aese hi kahi bhi nai fenkna chaiye. Aur kuch log ye bhi kahte hai ki Magrib ke baad ye chize na kati jaye. Ye mahez ek galat fehmi hai. Deen e Islam me aesa kuch nahi hai. Lekin agar ye dar ho ke ye nakhun ya baal jadugaron ke hatte chadh jayenge to fir inhe waha fenke ya dafan kare jaha se ye unke hath na lage.

(Wallahu alam)

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Sood Ki Hurmat

Sood ko arbi zuban me 'Ribah' kahte hai jiska lughwi maana(meaning) zyada hona, parwaan chadhna aur buland ki taraf jaana. Aur sharai istelah me ribah(sood) ki taareef ye hai ke kisi ko is shart ke sath raqam udhaar dena ke wapisi ke waqt wo kuch raqam zyada leega. Masalan kisi ko saal ya 6 mahine ke liye 100 rupya qarz de to usse ye shart karli ke wo 100 rupye ke 120 rupee lega, mohlat ke ewaz ye jo 20 rupee zyada liye gaye hai ye sood hai.

۞ SOOD KI HURMAT

ALLAH TA'ALA KA FARMAAN HAI, "Aye imaan walo Allah se daroo aur jo sood logo ke paas baqi rah gaya hai agar imaan wale hai to use chor do, agar tumne aisa nahi kiya to Allah aur uske Rasool ki taraf se jang ke liye khabardaar hojao.

al Baqara:275.

FARMAAN E BAARI HAI, "Aye imaan walon! Kayi guna badha kar sood na khaao, aur Allah se darte raho taaki tum falah paao aur us aag se daroo jo kafir ke liye tayyar ki gayi hai aur Allah aur Rasool ﷺ ki ita'at karo taaki tum par raham kia jaye.

ale Imraan:130-132.

Hajjatul widaa ke mauqe par, jisme taqreeban saare sahaba e kiraam the, isme bhi qhususiyat ke saath aapne tijarty aur mubajani har tarah ke sood ki hurmat ka aelaan farmaya, "Sun lo! Jahiliyat ki har cheez mere paao talee rondh di gayi, aur jahiliyat ka sood khatam kardiya gaya, aur hamare sood me se pehla sood jise mai qhatm kar raha

hoon wo Abbas bin Abdul Muttalib ka sood hai, ab ye saara sood qhatm hai.

Sunan Abi Dawud: 3334, Sahih.

Hazrat Abdullah bin Hinzala r.a kehte hai ke Rasool ﷺ ne farmata:sood ka ek dirham jise insaan jante bujhte khata hai,wo 36 martaba zina kaari se bhi bad'tar hai.

Narrated by Ahmad and al-Tabaraani; classed as saheeh by al-Albaani in Saheeh al-Jaami’ no. 3375.

Jabir r.a. kahte hai : Rasool ﷺ ne sood khane wale, aur use khilane wale, aur uske likhne wale, aur uski gawahi dene walo par laanat bheji hai, aur fir farmaya ke ye tamaam ke tamaam gunah me barabar ke shareek hai.

Sahih Muslim: 895.

Abdullah bin Abbas kahte hai ke Rasool ﷺ ne farmaya, "Jis gaaon me zina aur sood riwaaj paa gaya, to waha ke bashindon ne apne upar Allah ke azaab ko halaal karliya

al mustadrak al hakim.

۞ SOOD BADHTA NAHI GHAT'TA HAI

Sood ko badhta aur parwaan chadhta samjhna, sood ki khaam Khiyali hai, jab ke Allah ta'al aur uske Rasool Muhammad ﷺ ne iske kam hone aur tabah wa barbaad hone ki peshan goyi farmayi hai.

JAISA KE IRSHAAD E RABBANI HAI: Allah sood ko ghatataa hai aur sadaqaat ko badhata hai aur Allah kisi nashukre(sood khor) gunahgaar dost nahi rakhta hai beshak jo log imaan laye hai aur amal e saleh kiye aur namaaz qayem ki,aur zakaat ada ki inka ajr inke rab ke paas sabit hai, aur in par na khauf taari hogi aur na inhe koi gam layeq hoga.

al Baqara:276-277.

(محَقُ اﷲُ الرِّبَامحق) Yam haqullahur ribaa ki tafseer karte hue Abdullah bin Abbas farmate hai: (”محق“) (ghatana) ye hai ke Allah sood qhoor bande ka na haj qabool karta hai, na sadqa, na jihaad, aur na silah rehmi (ya'ani iski koi neeki qabool nahi hoty).

Tafseer qurtubi: 2/232.

Ibn  Masood se marwi hai ke Rasool ﷺ ne farmaya: Jo shaks sood me boht zyada mubtila hota hai, uska anjaam kami par hi hoga.

Sunan Ibn Majah: Vol. 3, Book 12, Hadith 2279, Sahih (Darussalam).

Dunya daar Insaan sood ko nafa baqsh aur zakaat ko maal me kami karne wala samjhta hai, jabke haqeeqat bilkul bar'aks hai, aise qam qhiyaal afraad ki hidayat ke liye sood ke muqable me Allah ne zakaat ka nizam pesh karte hue farmaya, Ke maal ko badhana ho to ise rab ki baargaah me zakaat aur sadqaat ki shakal me peesh karo aur agar tum log jo sood dete ho,taake logo ke amwaal me izafa ho jaye to wo Allah ke nazdeek nahi badhta aur tum log jo zakaat dete ho Allah ki raza hasil karne ke liye aise hy loog ise kayi gunaa badhane wale hai.

al Room:39.

۞ SOOD KHANE WALON KI HALAT ZAAR:

QIYAMAT KE DIN SOOD QQHOOR EK QAAS KAIFIYAT ME DOCHAAR HONGE,

JIS SE LOGO KO PATA CHAL JAYEGA KE YE DUNYA ME SOOD KHATE THE, IRSHAAD E BARI HAI :

"Jo Log Sood Khaate hai, Qayamat ke din Apni Apni Qabron se us shaks ki tarah uthenge jaise shaitaan ne Lipat kar Makhboot al Hawas Bana diya ho."

AL-QURAN, SURAH BAQARA, AYAT NO. 275.

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Tashahud Ke Dua Ke Alfaz Ke Mutallik Ek Ikhtilaf

Sawal:"Kya Tashahud main assalmu aleayka aiyyuhan nabi padha jayega ya assalamu Alannabi'? Kya ye sahih hain ki Nabi ﷺ ke maut ke Baad agar koi sakhsh Tashahudd main assalamu alaika aiyyuhan nabi kahta hain toh isse shirk ka khadsa hain aur hume iski bajaye assalamu alannabi kahna chahiye??"

Alhumadulillah mustaqal fatawa committee ke ulema e ikram se darze zail sawal kiya gaya..

1- Ibne Masud razi allahu anhuma ka bayan karte hain ki Meri hatheli Rasool ﷺ ki done hatheliyo ke Darmiyan thi toh aapne mujhe Tashahudd is tarha sikhayi jis tarha Quran ki koi surah sikhai jati hain"

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

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

Nabi ﷺ hamare darmiyan the aur jab fout ho gye toh Hum ye kahne lage, "Assalamu A’ala Annabiyyi."

Chunache bhot se log ye akhri ke alfaz kahte hain aur dusro ko bhi yahi kahne ka huqum dete hain kya ye sahih hain?

Mustaqil committee ke ulema ikram ka jawab tha, "Tashahudd ka tarika jo Rasul Allah ﷺ apni namaz main padha karte the aur apne Sahaba ikram ko uska hukum diya tha wo ye hain jo Sahih al Bukhari aur Sahih Muslim me Abdullah ibne Masud razi allahu anha ki darz Zail hadis main maujud hain.

Ibne Masud r.a. ka bayan karte hain ki Meri hatheli Rasool ﷺ ki done hatheliyo ke Darmiyan thi toh aapne mujhe Tashahudd is tarha sikhayi jis tarha Quran ki koi surah sikhai jati hain"

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

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

(Sahih al Bukhari: al Istezaan, hadith-6265)

Ye sabse Sahih tarika hain kyuki Rasool ﷺ ne apne Sahaba ikram ko yahi sikhaya aur ye nahi farmaya ke agar main fout Ho jau toh tum assalam alan nabi kahna.

Committee ke ulemao se ye bhi sawal kiya gya- Kya Tashahudd main assalamualeyeka aiyuhan nabiyu ka alfaz kaha jaye ke as salamu alay annabiyu kyuki Abdullah bin Masud razai Allahuanha bayan karte hain ki "RasoolAllah ﷺ ki wafat se qabl hum 'as salamu aleyeqa aiyuhan nabiyu kaha karte the aur Nabi karim ﷺ ki wafat ke baad ham Assalamu A’ala Annabiyyi ke alfaz ?

Committee ka jawab tha, "Sahih yahi hain ki namaz ko Tashahudd main assalamualeqa iyuhan nabiyu warahamatullahi wa barakatahu kahna chahiye kyuki hadis se yahi sabit hai lekin jo Abdullah bin Masud razi allahuanha se marwi hain agar ye unse sahih sabit ho jaye toh phir ye unka apna ijtihad hain, isey sahih sabit hadith muaariz nahi kiya jayega, aur agar Nabi ﷺ ki wafat ke baad iska hukum unki zindagi se mukhtalif hota toh RasoolAllah ﷺ isko bayan farma dete."

-Dekhye fatawa al-lajnah Ad-Daimah Li Buhuth Al-Ilmiyah wal Ifta (13- 11\ 7).

Sheikh ibn e Uthaymeen rahimullah ne is masle ki bhot hi azimo shan tauuzeh ki aur in alfaz main gaib ko pukarne wale ki nida ke shube ka dawa karne wale ka radd karte hue kaha hai.

Qaul: "as salamualeaika"

Kya ye khabar hain ya dua?

Yani kya aap ye khabar dey rahe hain ki Nabi ﷺ hain ya ki ye dua kar rahe ho ke Allah tala un par salamti bheje? Jawab ye dua hain aur aap ye dua kar rahe hain ki Allah tala un par salamati bheje chunache ye khabar dua ke mane main hain. Fir kya ye nabi ﷺ ko khitab hain jis tarha aam log ek dusre ko khitab karte hain?

Jawab: Nahi kyuki agar aesa hota toh isse namaz bhi batil ho jayegi kyuki namaz main kisi bhi aadmi aur sakhsh se kalam karna sahih nahi aur isliye bhi ke agar waqiyatan aesa hota toh Fir sahaba ikram rizwan ullah azmaein ye kalimat buland awaz se kahte taki Rasool ikram ﷺ sun lete aur unko salam ka jawab dete jis tarha un se mulakat karte waqt kiya karte thy.

Lekin jesa ki Sheikh ul Islam ibn Taymiya rahimullah tala ne apni kitab "Iqteda al siratul mustakim" main kaha hain, "Rasool e akram ﷺ par salam bhejte waqt Aap ka RasoolAllah ﷺ ko istehezar karne ki quwat is tarha hain goya ki aap unhe mukhatib kar rahy hain isiliye sahaba ikram assalamu aleyaka kaha karte the aur Rasul ﷺ sun bhi nahi rahe the aur wo assalamu alyka kahte halaki wo kisi ilaqe aur Nabi ﷺ kisi dusre ilake aur unke daur ke alawa kisi aur daur main hote the.

Aur Sahih al Bukhari main jo Abdullah bin Masud razi allahu anha se ye warid hain ke wo Rasool ﷺ ki wafat ke baad assalamu alian nabiyu warahamatullahi wabarakatahu kaha karte thy ye unka ijtihad hain jismain unse zada ilm rakhne wale Umar bin khattab razi allahu anha ne unki mukhalfat ki hai jesa ki Muatta Imam Malik main hain ke Umar bin khattab razi allahu anha ne logo ko mimbare Rasool ﷺ par khitab kiya aur Tashahudd main ye alfaz kahe, "assalamu aleka aiyuuhan nabiu warahamatullahi wabrakatahu" Iski sanad ishul isnaad hai fir Umar razi allahu tala anha ne sahaba ikram razi Allahu anha ki maujudgi main ye alafz kahe aur sahaba ikram ne iska iqrar kiya mukhalifat nahi ki.

Fir Rasool akram ﷺ ne apni ummat ko bhi sikhaya hatta ke jab RasoolAllah ﷺ ne Ibne Masood ko Tashahudd sikhayi toh unka haath Rasool ﷺ ke dono haatho ke darmiyan tha take wo ye alfaz yaad rakhey aur Nabi akram ﷺ unhe Tashahudd is taraha sikhaya karte the jis taraha Quran majeed ki koi surah sikhayi jati hain kyuki Rasool akram ﷺ ko ilm tha ki anqarib unhe mout aayegi isiliye Allah tala ne aapko farmaya tha (yakinan Aap bhi marne wala hain aur ye bhi marne wale hain ) az zumar (30).

Aur Rasool akram ﷺ ne ye nahi farmaya ke tum meri maut ke baad " assalamualeyka aiyuhan nabiyu kahna balki Tashahudd isi tarha sikhayi jese Quran majeed ki surah ki taaleem unhi alfaz ke saath di jati hain, isi liye Ibn Masood razi allahuanha ke ijtihad ki taraf dhyan nahi diya jayega balki as salamu alaika aiyuhan nabi hi kaha jayega.

Dekhye:Ash-Sharh al-Mumti', ( 3\150-151).

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Namaz Me Aurat Ka Libas Kitna Hona Chahiye?

Namaz ke liye har wo libas sharai hain jo chehra aur hatheliyo ke alawa baki sare jism ke liye satar aur dhila dhala ho, jism ke kisi azu ko numaya na karta ho.

Namaz ke liye sare badan ko dhapne wale libas ki shart Umme Salma razi allahuanha ki riwayat main hain ke jab unse daryaft kiya gya ki aurat kis libas main namaz ada kary toh unhone jawab diya aurat ko namaz dupatte aur aese libas main ada karni chahiye jismain uski baho ka uper wala hissa bhi chip jaye.

Sunan Abu Dawood, hadith-639.

Aur fir RasoolAllah ﷺ ka farman hain Allah tala balig aurat ki namaz oudhni ke bagair qubul nahi farmata.

Sunan Abu Dawood hadith-641, Sunan Tirmizi hadith-377, Sunan ibne Majah 655.  Aur Allama Albani rehmatullah ne sahi al Jami hadith- 7747 me ise sahih qarar diya hain.

Chunache libas chehre ke alawa baqi sare badan ke liye satar hona zaruri hain aur ulema e kram ka ikhtilaf hain ki namaz main aurat ke liye hatheliya aur qadam chipana wajib hain ya nahi? Jamhuri ulema e ikram hatheliyo ko chipana wajib nahi samajhte, jab ki Imam Ahmad se iss bare main do riwayat hain aur sheikh ul Islam Ibne Taymiya rahematullah ne adam wajub ko ikhtiyar kiya hain aur "al-nasaf" main inhone ye bhi kah diya hain key yahi mokuf durust hain, jabki qadmo ke bare main jamhuri maliki, shafai, hambali inhe dhapne ke kayal hain, isi par. Daimah fatawa committee (6\178) ka fatwa hain.

Aur sheikh ibne Baaz rehmatullah alehe kahte hain, "Namaz main chehre ke alawa aurat ka sara jism satar hain, jab ki hatheliyo ke bare main ulema ikram ka ikhtilaf hain, baaz ulema ne inhe bhi chipana wajib qarar diya hain, aur baaz ne khula rakhne ki izazat di hain in shaa Allah is masle me bhi wus'at hain, lekin khula rakhne se chipana afzal hain, taaki is masle par ulema ikram ke ikhtilaf bacha jaye jabki jamuhri ahhle Ilm ke yaha namaz main qadmo ko chipana wajib hain" intahi.

Majmua Fatawi ibne baaz, (410\10).

Aur Imam Abu Hainfa, Imam Shuri, Mazni rahimeullah namaz main aurat ke kadmo ko khula rakhne ke kayal hain Sheikh ul Islam Ibne Taymiyya ne "al-nasaaf" main isi mauquf ko ikhtiyar kiya hai, Sheikh Ibne Uthaymeen rahimullah sharah al mumtaha (2\161) main khete hain.

Is masle main koi wajeh dalail nahi hain isilye Sheikh ul Islam ibne Taymiyya rehmatullah kahte hain "Azad aurat ko mukammal taur par satar hain sirf wo iza jo apne ghar main khule rakh sakti hain yani chehra,hatheliya aur qadam satar nahi." aur unhone ye bhi kaha hain ke RasulAllah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ke daur main aurte gharo main kamiz pahna karti thi aur har aurat ke pass do kapde nahi thi isiliye jab use haiz ata toh toh wo usey dhoker us libas main bhi namaz ada karti thi toh is tarha qadam aur hatheliya namaz main satar nahi iska matlab ye nahi ki qadam aur haath par nazar dali ja sakti hain.

Aur is bina par ke is masle main koi aesi dalil nahi jis per nafs mutmain ho aur chahe aurat ka libas itna lamba ho ki wo zamin par lag raha ho lekin sajda karte waqt us ke pao ke niche ka hissa khul hi jayega.

"intahai mazid tafsil dekhne ke liye aap Al Mugni "(349\1) al majmua (171\3) bida al sanaah (121\5) al-nasaaf (452\1) aur majmua al fatawa ibne Taymiyya (114\22) dekhye.

Aur agar libas itna bark ho ke wo niche se badan ko zahir kare aur us ke niche jild ka rang zahir hota ho toh ye libas baa'as parda nahi hoga. "rozta al talibeen" Az:Nawawi (284\1) aur Al Mugni (286|2).

Is ki dalail Abu Huraira razi allahu anha bayan karte hain ki RasulAllah ﷺ ne farmaya jahannamiyo ki do kisme maine abhi tak nahi dekhi ek wo qoum jis ke pass gaaye ki dumo ki tarha durre honge wo isse logo ko marte honge aur dusri kism libas pehenne ke bawajud nangi aurte.

Sahih Muslim, hadis number-2128.

Hadis ke lafz "kasiyat aariyat" ke bary main imaam Nawawi rehmatullah " al majmua " (4\3998) main kahte hain iski wazahat ma kaha gaya hain ki "Wo itna barikh libas pahne jo uske badan ka rang waajeh kare" aur yahi ma'aane pasandida hain intihai.

Aur Ibn 'Abd al-Barr rahimullah "altamhid" (13\204) mai kahte hain hadis ke alfaz "kasiyat aariyat" ka mana ye hain ki RasoolAlah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ke is jumle se murad wo aurate hain jo itna baarik libas pahenti hain jo un ke badan zahir kare aur chipaye na wo naam ke aetbaar se toh libas pahne hue ho lekin haqiqat main nangi hogi."

Aurat ka libas khula aur lamba chaura hone ki dalil Usama bin Zaid raziallahu anha ki hadis hain wo bayan karte hain ki Nabi ﷺ ne mujhe ek kabti libas pehenne ke liye diya jo unhe dahiy kalbi ne bataur hadiya diya tha chunanche maine wo libas apni biwi ko pahna diya toh RasulAllah ﷺ ne farmaya,"tum wo kabti libas kyu nahi pahente?", Toh maine arz kiya wo toh maine apni biwi ko de diya toh RasulAllah ﷺ ne farmaya,"Use kaho ke wo iske niche samiz pehne, mujhe khadsah hain ki wo is ke jism ki haddiyo ki sakht aur jama wazeh karegi."  ImamBaihaqi ne sunan al Kubra (2\234) me riwayat kiya aur Albani ne"jabab al muraat al Muslimah (131) me Hasan qarar diya hain.

Sheikh Saleh al Fauzan kehte hain,"Aesa tang libas jo jism ke aaza aur aurat ke jism aur uske sarin aur pichle hisse aur jism ke saare jodo ke hajm ko zahir kare pehenna jaiz nahi, tang aur chust libas na to mardo ke liye pehenna jaiz hain aur na hi aurto ke liye lekin aurto ke liye aesa libas pehenne ki mumaniyat zyada shadeed hain, kyuki unke sath fitna aur zyada hota hain.

Lekin aese libas main namaz ada karne ke mutalik ye hain ke agar kisi sakhs ne aese libas main namaz ada ki aur uska satar us libas main chipa hua ho toh us ki namaz sahih hogi kyuki satar chipa hua hain, lekin aesa tang libas pehenne par wo gunahgar hoga isliye ki libas tang hone ke binah par namaz ke kawanin main kuch khalal paida hoga ye toh ek janib se hain aur dusri janib se ye fitne ka bais bhi hain aur fir aese libas wale ki taraf nazre bhi uthne ka ba'ees banega khas kar jab aesa libas aurat pehen le toh aur bhi shadid fitne ka bais banegi. Isiliye aurat par wajib aur zaruri hain ki khula libas pehenne ki apne apko chipa kar rakhe, aur uske kisi bhi azu ka hajm zahir na hota ho. Aur nahi uska libas baarikh aur shafaq ho, balki aurat aesa libas zaib tan kare jo uske saare jism ke satar ko chupa kar rakhe.

Al mantaqi min fatawi al sheikh Saleh al Fauzan (454\3).

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Allah Hafiz Kahne Ke Ahkaam

Allah hafiz ya Khuda hafiz ka matlab hota hai ki Allah apki hifazat kare. Aksar Muslim Ummah ke kuch log shak me aa jate hai ki kya ye kahna chaiye ya nahi. Is me aksar do raae payi jati hai. Ek raae ke log kahte hai ki ye kahna biddat hai kyuki RasoolAllah se ye kahna sabit nahi hai. Dusri raae ke log kahte hai ki ye kahne ki ijazat hai.

Jaha tak sahih raae ye hai ki jab tak ap ise Salam ke sath nahi badalte hai to ye kahne me koi harj nahi hai. Iska matlab ki Salam ka jo mukaam hai us muqam ke sath ched-khani na kiya jaye aur na hi uske sath is alfaaz ko badal diya jaye aur assalaam alaykum ke jagah Allah/Khuda Hafiz kahne lag jaya jaye. Islam me jab do shaks milte hai ya bicharte hai to assalaam alaykum kahne ka ahkaam diya hai shariyat ne. Aur aam taur par ALlah/Khuda hafiz bicharte waqt istemal kiya jata hai. Toh Sahih ahkaam yahi hoga ki Ham Assalaam kahe aur uske baad ya usse pahle Allah hafiz/Khuda hafiz ya dusri koi dua jaise Fee-amaanillah kah sakte hai.

Sheikh Uthaymeen r.a. to ye bhi kahte hai ki Good morning ya Good Afternoon kahne ki bhi ijazat hai jab tak ye salaam ke badal(alternate) na istemal kiya jaye.

Ref: Majmoo’ Fataawa al-Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), 3/70.

source: https://islamqa.info/en/34684

Aur ek aham baat ki bicharte waqt dua dena shariah se sabit hai so ham koi nayi chiz deen me nahi ijaad kar rahe hai. Aur Allah hafiz bhi ek dua hi hai aur dua dena bicharte waqt shariah se sabit hai.

Abu Huraira r.a. riwayat karte hai ki ek shaks ne kaha Ae Allah ke Rasool mai safar karne ka iradah karta hu isliye mujhe kuch nasihat farmaye. RasoolAllah ﷺ ne farmaya, "Allah ka Takwa ikhtiyar karna aur har buland mukaam par Takbeer kahna". Aur jab wo shaks mudd gaya(turned away) fir RasoolAllah ne farmaya Ae Allah is shaks ke liye faasla kam kar de aur is ke safar ko aasaan farma,(Allahummatwi Lahul-Bu’da Wa Hawwin Alaihis-Safar) .

 Jami` at-Tirmidhi, hadith- 3445, Hasan darja.

source- http://sunnah.com/tirmidhi/48/76.

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Rasoolullah ke Kabr ki Ziyarat Ke Mutallik Ek Zaif Riwayat ki Tahkeek

Ek riwayat ki tahqeeq

"من زار قبری ،وجبت لہ شفاعتی"

"Jisne mery qabar ki ziyarat ki ispar mery shifa'at wajib hogyy"

Taqreej

Majma azwaid2:4.

Talqees al habeer267:2.

Neel al autaar 5:17.

Kashf al qafa 327:2.

Daar qutni as sunan 278; 2.

Hakeem timizi tawadir al usool 67:2.

Dulabi kitab kitab al kani wal ama 64;2.

Baihaqi, shoab al emaan 490:4.

Sabkai shafa as saqaam fi ziyarat qairal anaam 3.

مجمع الزوائد ٤:٢ ،

تلخیص الحبیر٢:٢٦٧،

نیل الاوطار ٥: ١٧،

کشف الخفاء ٢:٣٢٨،

دارقطنی السنن ٢:٢٧٨ ،

حکیم ترمذی توادر الاصول ٢:٦٧،

دولابی کتاب الکنی والاسماء ٢:٦٤،

بیہقی شعب الایمان ٤:٤٩٠،

سبکی شفاء السقام فی زیارت خیرالانام ٣ 

Riwayat ki tahqeeq:

(1) Imaam Baihaqi r.h. ne is riwayat ko naqal karke is ke ek rawi Abdullah bin Umry ko munkir kaha hai ya'ni ye riwat inke nazdeek sahih nahi hai.

Sho'ab al imaan.39:4 (شعب الایمان ٤:٣٩٠)

(2) Imaam Dar Qutni r.h. ne isriwayat ko naqal kiya hai aur iske ek rawi Musa bin halaal ke baare me farmate hai ke wo majhool hai.

(Meezan aitedaal jild 4 p.207)(۔( میزان اعتدال جلد ٤٢.

Ye aqwaal inke hai jinhone is riwayat ko naqal kiya hai aur iske baad deegar kutub ke hawalon par bhi nazar dalte hai:

(1) Majmua az zawa'id me Imaam Haismy r.h. ne is riwayat ko Zaeef kaha hai.

(majma az zawa'id jild 3 kitab ul hajj raqm 5841) (۔( مجمع الزوائد جلد ٣کتاب الحج رق ٥٨٤١ ) 

(2) Imaam Ajlauni r.h. ne ise Kashf al-Khafa me naqal kiya hai aur Kashf al-Khafa me naqal hone ka matlab hi yahi hai ke ye riwayat Zaeef hai kyunke Imaam Ajlauni r.h. ne apni kitab me in riwayaat ko jama kiya hai jo awaamun naas ki zabano par mashoor hai magar in ka shariat se koi talluq nahi.

(Dekhye muqadma kashf al qafa) (مقدمہ کشف الخفاء) 

(3) Imaam Nawawi r.h. ne farmaya hai ke is ki sanad bahut Zaeef hai.

(Kama fi dafa an al hadees an nawawee 106) (۔(کما فی دفاع عن الحدیث النبویۖ١٠٦)

(4) Imaam Suyuty r.h. ne naqal farmaya hai ke Imaam Zahabi r.h. farmate hai is riwayat ki tamaam isnaad zaeef hai.

(Adar al muntasirat fi al ahadees al mushtaharat p.19)  (الدررالمنتثرة فی الاحادیث المشتھرة ص١٩)

 Is kitab me Imaam Suyuty r.h. ne zaeef aur mauzu ahadees ko jama kiya hai.

(5)ibn al qataan r.h. farmate hai is riwayat me musa bin halaal majhuul hai.

(lisaan al mizaan jild 7p.139) (۔(لسان میزان جلد ٧ص١٣٩)

(6) ibn e hatim r.h. farmate hai musa bin halaal majhuul hai.

(Lisaan mizaan jild 7p.139) (۔(لسان میزان جلد ٧ص١٣٩)

(7 ) Al Aqeely r.h. farmate hai ke "is baab me koi bhi riwayat sahi nahi hai

(Talqees al hubair jild 2p.267) (۔(تلخیص الحبیر جلد ٢ص٢٦٧) 

 (8) Imaam Nasai r.h. farmate hai ke is riwayat me Abdullah bin Umar al Umri hai aur wo zaeef al hadees hai.

(Tahzeeb al kamaal jild 15 p.330.331)  (تھذیب الکمال جلد ١٥ ص ٣٣١۔٣٣٠)

(9) Ibn al Madani r.h farmate hai abdulah bin umar al umri zaeef hai.

(Hawala aizaa) (حوالہ ایضاََ) 

(10) Asr e hazir ke Muhaddis Allama Naasiruddin Albani r.h. ne bhi is riwayat ko mauzoo kaha hai.

(Zaeef al jame as sageer raqm 5607) (۔( ضعیف الجامع الصغیر رقم ٥٦٠٧)

(11) Hafiz ibn Hajar r.h. ne is riwayat ke tamaam tar apni kitaab talqees al hubair me jama karke farmaya hai ke: Tarq haaza al hadees kulla Zaeefa [is riwayat ke tamaam tarq zaeef hai"].  (Talqees al hubair jild 2 p.267) (تلخیص الحبیر جلد ٢ص ٢٦٧)

Is zaeef riwayat se ummah ko agah kare..

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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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