Iddat Wali Aurat Ke Liye Apni Zarurat Ki Wajah Se Bazar Jana

Kya id’dat wali aurat ke liye apni zaroorat ki wajah se bazaar jana jayez hai?

Alhamdulillah..

Id'dat wali aurat ke liye apni zarooraton ki wajah se bazaar jana aur ilaaj ke liye hospital jana jayez hai, Nez padhne aur padhane ke liye jana bhi jayez hai. Kyun ke ye ahem zaroorate hai, haan albattah id'dat me zeb wa zeenat, khushbu aur sone chandi aur almaas wagairah ke zewraat ke istemal se ijtinaab karna zaroori hai. Id'dat me aurat ko 5 (panch) baton ki pabandi karna lazim hai:

۝1. Agar mumkin ho to isi ghar me rahe jis me sukunat ke dauraan shohar ka inteqaal hua ho.

۝2. Khubsurat libaas ke istemal se ijtenab kare.

۝3.  Khushbu ke istemal se ijtenab kare, haan albattah ghusl haiz se taharat ke waqt baqhoor wagairah istemal kar sakty hai.

۝4. Soone chandi aur almaas wagairah ke zewraat bhi istemal na kare.

۝5. Surma aur mehendi wagairah bhi istemal na kare kyunke Nabi ﷺ se sabit hai ke Aap ﷺ ne in tamaam baaton se mana farmaya hai.

Source: Fatawa Islamia [Shaykh 'Abdul-'Aziz bin 'Abdullah bin Baz, Shaykh Muhammad bin Salih Al-'Uthaimin & Shaykh 'Abdullah bin 'Abdur-Rahman Al-Jibreen. Along with: The Permanent Committee and the decisions of the Fiqh Council.] Jild 3, Safa-352.

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Kya Quran Majeed Me Aa’raab/zer-zabar Baad Me Dakhil Kiya Gaya?

Kya Quran kareem par aaraab lagana bid'at hai?

Ahl e bid'at ki taraf se baar baar ye baat uthai jaaty hai ke Quran me pahle zer zabar nahi tha baad me dakhil kiya gaya hai, kyunke ye achi chiz hai isse sabit hua ke deen me bid'at e hasanah ki gunjaish hai.

Lekin ye sonch gaalat hone ke sath sath intehai khaufnaak bhi hai ke Quran me pahle zer zabar nahi tha, sach ye hai ke Quraan me zer zabar tab se hai jab se Quraan hai, al-battah ise likha baad me gaya hai aur baad me likhne ki daleel maujood hai, likhne ki daleel hum aage pesh karenge pehle is baat ki dalail samne rakh de ke Quraan majeed me zer zabar naya nahi hai.

Mulaheza ho:

۞ PAHLI DALEEL

Quraan majeed hum tak tilawat hokar pahuncha hai, sab se pahle Allah ne iski tilawat ki.

Allah ka irshad hai:

(تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ } [الجاثية: 6)

Ye Allah ki ayaten hai jinhe hum tum par haq ke sath tilawat karte hai, (yaani padhte hai).

Surat Al-Jāthiyah, ayat-6.

Allah ke baad Jibra'eel a.s. ne is Quraan ko Allah ke  Nabi ﷺ tak pahunchaya:

(وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ (192) نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (193) عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ (194) بِلِسَانٍ عَرَبِيٍّ مُبِينٍ (195)} [الشعراء: 192 - 195)

Aur be shak wa shuba ye (Quraan) Rabbul alameen ka nazil farmaya hua hai.

Ise amaanat daar farishta lekar aaya hai, aapke dil par utra hai ke aap aagaah kar dene waloun me se hojayen, saaf arbi zabaan me hai.

Surat Ash-Shu`arā, ayat, 192-195.

Iske baad Jibra'eel a.s. ne bhi quraan majeed ko padh kar aur tilawat karke Rasool ﷺ ko sikhaya hai, Sahih al Bukhari me hai:

(وَكَانَ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ القُرْآنَ(صحیح البخاری (1/ 8) رقم 6)

 "Jibra'eel a.s. Ramzaan ki har raat Rasool ﷺ se milte aur apko Quraan padhate the."

Sahih al-Bukhari, hadith- 6.

Aur Allah ke Nabi ﷺ ne Quraan padh kar hi sahaba e karam ko bataya hai.

Ab sawal ye hai ke kya bagair zabar zer ki Quraan ki tilawat ya ise padhna mumkin hai,???

Hargizz Nahi!!!

Misal ke taur par aap kisi bhi shaqs se kahe ke surah fatiha ki ayaat "الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ" padhe, fir isse sawal kare ke: Tumne "الحمد" ke "ح" par kya padha?

wo jawab dega zabar padha, ab sawal kijiye Rasool ﷺ ne jab ise "الحمد" ko padha tha to kya padha tha?Yaqeenan Aap ﷺ ne zabar hi padha tha, aur isi tarah Jibra'eel a.s. ne tilawat ki aur isse pahle Allah ne tilawat ki.

۞ DUSRI DALEEL

Zer zabar likhne se pehle Quraan ka jo talaffuz tha wahi talaffuz ab bhi hai, is par puri ummat ka ijmaa hai, kisi ka iqtelaaf nahi, is baat ki daleel hai ke zer zabar pahle  hi se the, al-battah likha hua nahi tha baad me likha gaya hai.

۞ TEESRI DALEEL

Zer zabar likhne se pehle Quraani ayaat ke jo ma'aane the wahi ma'aane ab bhi hai, agar zeer zabar naya hota to ma'aane badal jaate, ye bhi is baat ki daleel hai ke quraan me zeer zabar  pahle hi se maujood tha albattah ise likha baad me gaya hai.

۞ CHAUTHI DALEEL

Zer zabar likhne se pehle har harf par dus neeki ka sawab tha, aur Zabar zer likhne ke baad bhi to ab itna hi hai, isme koi tabdeeli nahi hui hai, ye bhi is baat ki dalail hai ke zer zabar naya nahi hai pehle hI se hai, albattah iski kitaabat baad me hui hai.

۞ PANCHWI DALEEL

QURAAN ne pury dunya ko challenge kiya hai ke koi bhi quraan jaisy koi surat nahi bana sakta, agar pury dunya Quraan jaisy surat pesh karne se aajiz hai,

to khud musalmano me ye taqat kaha se agayi ke wo quraan me quraan hi jaisy koi cheez daqil kare aur wo bhi "الحمد" se  lekar "الناس" tak??Is se bhi sabit hua ke zer zabar ko baad me dakhil nahi kiya gaya hai, balke ye quraan me pahle hy se maujood tha.

۞ CHATY DALEEL:

Sahaba e karam aur azdwaj e mutahharat baqa'ida zer zabar se istedlaal karte the, mulaheza ho:

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ: أَخْبَرَنِي عُرْوَةُ: أَنَّهُ سَأَلَ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، زَوْجَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَرَأَيْتِ قَوْلَهُ: (حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِّبُوا) أَوْ كُذِبُوا؟ قَالَتْ: «بَلْ كَذَّبَهُمْ قَوْمُهُمْ» ، فَقُلْتُ: وَاللَّهِ لَقَدِ اسْتَيْقَنُوا أَنَّ قَوْمَهُمْ كَذَّبُوهُمْ، وَمَا هُوَ بِالظَّنِّ، فَقَالَتْ: «يَا عُرَيَّةُ لَقَدِ اسْتَيْقَنُوا بِذَلِكَ» ، قُلْتُ: فَلَعَلَّهَا أَوْ كُذِبُوا، قَالَتْ: " مَعَاذَ اللَّهِ، لَمْ تَكُنِ الرُّسُلُ تَظُنُّ ذَلِكَ بِرَبِّهَا، وَأَمَّا هَذِهِ الآيَةُ، قَالَتْ: هُمْ أَتْبَاعُ الرُّسُلِ، الَّذِينَ آمَنُوا بِرَبِّهِمْ وَصَدَّقُوهُمْ، وَطَالَ عَلَيْهِمُ البَلاَءُ، وَاسْتَأْخَرَ عَنْهُمُ النَّصْرُ، حَتَّى إِذَا اسْتَيْأَسَتْ مِمَّنْ كَذَّبَهُمْ مِنْ قَوْمِهِمْ، وَظَنُّوا أَنَّ أَتْبَاعَهُمْ كَذَّبُوهُمْ، جَاءَهُمْ نَصْرُ اللَّهِ "صحيح- 

 `Urwa r.a. ne riwayat kiya ki inhone zaujah Rasool ﷺ Ayesha r.a. se daryaaft kiya ke batayye (farmaan  Khuda wandi) jab Rasool mayuus hogaye aur inhe ye gumaan hua ke inki qaum inhe jhutla degi me (کذبوا) ke zaal par tashdeed hai ya nahi? ya'ani (كُذِّبُوا) hai ya to unhone farmaya (كُذِّبُوا) hai kyunki inki qaum takzeeb karti thi maine arz kiya Ba Khuda Rasoolon ko to apni takzeeb ka yaqeen tha, phir ( ظنوا ) kyun kar aayega to Ayesha r.a ne farmaya aye Uraiya (matlab Urwa r.a.) beshak inhe is baat ka yakeen tha to maine arz kiya to shayad ye (کذبوا) hai Ayesha r.z. ne farmaya ma'az Allah ambiya Allah ke sath aisa gumaan nahi kar sakte kyunke is tarah ma'ana ye honge ke inhe ye gumaan hua ke inse jhut bola gaya ya'ani ma'az Allah Khuda ne fatah ka wada pura nahi kiya lekin mandarja bil aayat me in Rasoolon ke wo muttaba'een muraad hai jo apne parwardigaar par imaan le aaye the aur paighambaro ki tasdeeq ki thy, fir inki aazma'ish zaraa taweel hogayi, aur madad aane me taaqheer hui hat'ta ke jab paighambar apni qaum se jhutlane walon ke imaan se mayus hogaye aur inhe ye gumaan hone laga ke inke muttaba'een bhi inki takzeeb kar denge to Allah ki madad agayi.

 Sahih al-Bukhari, hadith-3389.

Is hadees me gaur farmaye ke amma Ayesha r.z. yaha aaraab ki har bahes ki hai, is se sabit hua ke aaraab aur zer zabar Quraan me pahle hi se hai

۞ SATWI DALEEL

Allah ne Nabi ﷺ se is baat ki nafi ki hai ke wo Quraan me apni taraf se kuch daqil nahi kar sakte, bilfarz agar wo aisa karne ki koshish karenge to hum inke sahe ragg kaat denge.

IRSHAAD HAI:

{ تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ (43) وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ (44) لَأَخَذْنَا مِنْهُ بِالْيَمِينِ (45) ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (46) فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (47)} [الحاقة: 43 - 47]

(Ye to Rabbul aalameen ka) Utara hua hai aur agar hum par koi baat bana lete to albattah hum iska dahnaa hath pakad lete, fir is ki saheh ragg kaat dete, tumse koi bhi mujhe isse rookne wala naa hota.

Surat Al-Hāqqah, ayat, 43-47.

Gaur kare ke jab Allah ke nabi ﷺ ke liye ye mumkin nahi hai ke wo apni taraf se Quraan me kuch daqil kar sake, aur bilfarz aisa karne par inhe saqht wa'eed sunai gayi hai, to ek ma'amooli insaan ko itni jur'at kaise hogy ke wo pury quraan me apni taraf se zeer zabar daqil karde.

۞ AATHWI DALEEL

Ahle sunnat wal jamaat ka aqeeda hai ke Quraan makhlooq nahi hai. Ab batayye ke jo chiz gair maqlooq hai isme maqlooq izafa kaise kar sakty hai???

۞ NAWWI DALEEL

Allah ne is baat ki zimmedaary li hai ke woh quraan majeed ko apni asli shakal me maujood rakhenge.

IRSHAAD HAI 

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

Quraan ko humne nazil kiya hai aur hum hi iske muhafiz hai.

Surat Al-Ĥijr, ayat-9.

Gaur kare ki jis chiz ki hifazat ki zimmedari Allah ne le rakhi hai, usme koi chiz ghatane ya badhane ki jur'at kaise hosakty hai???

Maloom hua ke Quraan ab bhi apni asli shakal me mehfooz hai, isme kisi bhi chiz ka izafa nahi hua hai. Lehazaa zer zabarlazmi taur par Quraan majeed me pahle hi se maujood hai, albattah shuru me ise likha nahi gaya tha aur baad me ise likh diya gaya.

۞ DASWI DALEEL

Agar likhne se koi cheez nayi nahi hojaty to lazim ayega ke pura Quraan bhi baad me likha gaya hai. Isliye ke Jibra'eel a.s. ne jo Nabi ﷺ ko Quraan pesh kiya wo likha hua nahi tha, fir Allah ke Nabi ﷺ ne jo Quraan sahaba ko padh kar sunaya wo bhi likha hua nahi tha, albattah Nabi ﷺ se sunne ke baad sahab e karaam ne ise likh liya, to kya ye kah diya jaye ke puraa Quraan bhi Islam me minjanib Allah(Allah ki taraf se) pahle hi se nahi tha ise sahaba e karaam ne apni taraf se banaya hai???Lehaza jis tarah Quraan ko baad me likhne se wo naya nahi ho jata usi tarah zer zabar ko bhi baad me likhne se wo naya nahi ho jayega.

Ab Agar koi kahe ke "Theek hai ke zer zabar pehle se maujood tha aur is ke likhne se Quran me koi Izafa bhi nahi hua lekin ye likhna to ek naya amal hai, lehaza Bidàt hua"

To arz hai, Zer Zabar likhna bidàt harghiz nahi. Kyu ki is ke likhne ki Daleel maujood hai.

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ: كُنْتُ أَكْتُبُ كُلَّ شَيْءٍ أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُرِيدُ حِفْظَهُ، فَنَهَتْنِي قُرَيْشٌ وَقَالُوا: أَتَكْتُبُ كُلَّ شَيْءٍ تَسْمَعُهُ وَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَشَرٌ يَتَكَلَّمُ فِي الْغَضَبِ، وَالرِّضَا، فَأَمْسَكْتُ عَنِ الْكِتَابِ، فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَوْمَأَ بِأُصْبُعِهِ إِلَى فِيهِ، فَقَالَ: «اكْتُبْ فَوَالَّذِي نَفْسِي بِيَدِهِ مَا يَخْرُجُ مِنْهُ إِلَّا حَقٌّ» سنن أبي داود (3/ 318 رقم3646)

Sahabi e Rasool ﷺ, Abdullah ibn Amr ibn al-'As r.a. farmate hai, "Main Rasool ﷺ se jo baatein Suna karta tha, wo likh liya karta tha yaad karne ke liye lekin mujhe Quraish ne mana kiya aur kahne lage ke tum Rasool ﷺ ki har baat ko jo sunte ho likh liya karts ho halaanke Rasool ﷺ Bashar hai aur Bashari taqaze ki wajah se Aap ﷺ ko gussa bhi aata hai aur Khushi ki halat me bhi guftgu karte hai, lehaza mai ne kitabat se haath rok liya aur is ka tazkarah Rasool ﷺ se kiya. Aap ne apni ungliyo se apne muh mubarak(mouth) ki tarah isharah karke farmaye,

"Likha karo! us Zaat ki qasam jis ke qabze me meri jaan hai Is muh se Siwae Haq baat ke kuch nahi nikalta."

Sunan Abi Dawud, hadith-3646.

Is Hadeeth me Aap ﷺ ne apne muh se nikli hui har baat ko likhne ki ijaazat di hai aur Quran bhi Aap ѕﷺ ke muh se tilawat hua hai aur pehle wazeh kiya jaachuka hai ke Tilawat Zer Zabar ke saath hi hoti hai. Goya ke zer zabar bhi Aap ﷺ ke muh se nikla hai. Lehaza Mazkura Hadeeth me is likhne ka jawaz maujood hai.

Quran me zer zabar likhne par is hadeeth se daleel maujood hai Nabi ﷺ ke daur me Zer Zabar nahi likha gaya kyu ke us waqt kisi ne is ki zarurat mahsus nahi ki agarche us ka jawaz maujood tha lekin Hume is ki zarurat hai is liye is Jawaz par amal karte hue zer zabar lagadiya gaya.

Khulasa ye hai ke Zer Zabar likhne ki daleel maujood hai, lehaza ye biddat nahi hai.

Allah hame haq ko qubul karne ki taufeek ata kare. aameen.

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Najumi, Peer Aur Baaz Log Chand Ek Haqiqat Kaise Bata Dete Hai?

Alhamdulilah.. 

Hamare Kuch Muslim bhai ilm ki kami ke wajah se Najumi ke pas jate hai aur kisi baat ki haqiqat janne ki koshish karte hai. Ye kam ilmi ka sabab hai warna ek Momin in chizo se boht dur rahta hai. RasoolAllah ﷺ ne khud is amal ko kufr kaha hai. Aur jab unse Islah karne ki koshish ki jati hai to kahte hai ki agar ye galat hai to unlog fir sach baat kaise bata dete hai. Jab ki momin ka ye haal hona chaiye ki jab unhe koi ayat ya sahih hadees padh kar sunayi jati hai to wo kahte hai ki hamne suna aur hamne mana jaise ki Allah pak Quran surah baqara me farmate hai:

Rasool Eeman laya uss cheez pe jo un per Allah Taalaa ki janib say utri aur momin bhi eman laye yeh sab Allah Taalaa aur us ke farishton par aur us ki kitabon par aur uss kay Rasoolon par eeman laye, us ke Rasoolon mein se kisi mein ham tafreeq nahi karte, unhon ne kah diya ke hum ne suna aur itaat ki hum teri bakshish talab kartay hain, Aye hamare Rab! Aur hume teri taraf hi lautna hai.

Surah Baqara, ayat- 285.

Kaash Quran aur hadees ko sirf tote ki tarah rata na jata balki padh kar samjha bhi jata to ye kabhi nahi sunne me aata ki agar Najumi ke pas jana galat hai to wo log haqiqat kaise bata dete hai. RasoolAllahﷺ hame ye jawab dete hai.

Hazrat Aisha r.a. riwayat karti hai, unho ne bayan kiya ki kuch aadmiyo ne RasoolAllah ﷺ se Kaahano (Najumi) ke mutalliq daryaft kiya toh Aap ﷺ ne farmaya "Ye koi Cheez nahi hai", Logon ne arz kiya wo log kabhi aisi baat karte hai jo bilkul Saheeh hoti hai. To Aap ﷺ ne farmaye,"Ye baat Allah taala ki taraf se hoti hai jis ko shaitan sun kar us me saikdo jhut milakar apne Sathiyo(najumi) ke kaan me kah deta hai.."

Sahih Bukhari, Hadith-731, Sahih Muslim, Hadith-1320.

۝ NAJUMI KE PAAS JANE WALE KA EEMAN

RasoolAllah ﷺ ne farmaya: 'Jisne haiza aurat ya aurat ke piche se Jamaa kiya ya Najumi ke pas gaya usne kufr kiya usse jo Muhammad ﷺ par nazil hui thi.'

Narrated by Abu Dawood (3904), al-Tirmidhi (3904) and Ibn Majaah (936); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

۝ NAJUMI KE PAAS JANE KA ANJAAM

Rasool ﷺ ne farmaya: Jo Shakhs Najumi ke paas jaye aur us se koi baat puche to us ki 40 raat tak namaz Qubool na hogi.

Narrated by Muslim, hadith-2230. 

Allah se dua hai ki wo hame har gunahe kabira se mahfooz rakhe aur is paigam ko dusro tak pochane me madad kare. aameen.

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Haraam Kamayi Hui Daulat Se Dawat Dene Wale ki Dawat Qubul Karna

  Sawal  

Kya Haraam zarye se kamai hui Daulat wa maal se dawat dene wale ki dawat ko qubul kar liya jaye ya nahi? Islamic shariah ka kya hukm hai is muamle me?

  Jawab  

۩ Shaykh ibn Uthaymeen r.h. farmate hai:

“Kuch ulema ne kaha ki agar kisi shaks ki daulat haraam ho kyuki use haraam tarah se kamaya gaya ho, to us ka Gunah sirf us par hai jo kamata ho, us ki Dawat halal tarah se qubool karne wale par uska gunah nahi.

Ye un Daulat ke tarha nahi hai jo haraam ho khud me hi jese sharab, zabarzasti maal hadap karna aur usi tarha. Is raae ki bunyad mazbut hai kyuki Rasoolullah ﷺ Yahudi ke yaha se apne ayaal ke liye khana laate aur Yahudi aurat ka Khaibar me diya hua Dumbe ko khaye tha (Sahih al Bukhari, hadith-2617.),

aur Rasoolullah ﷺ Yahud ki dawat ko qubul kiya karte the, jab ki ye ache se pata hai ki aksar Yahud sood aur haraam maal ko khate hai (Qur'an,4:161). Shayad Rasoolullah ﷺ ke Ye Alfaaz is baat ki Tayeed me wazeh hai jo Bareerah r.a. ko diya gaya bataur sadqa, Ye Us k liye Sadqa hai aur us ke taraf se humare liye Hadiya hai (Sahih al-Bukhari 5430).”

Al-Qawl al-Mufeed ‘ala Kitaab al-Tawheed, 3/112.

۩ Shaykh ibn Uthaymeen aur wazahat se farmate hai:

“Jaha tak ke haraam ka muamla hai kyuki ye (haraam) tarike se kamaai gai hai jaise ki kisi ko dhoka dekar, ya sood ke zarye se ya jhut ke zarye se ya isi tarha, ye un ke liye haraam hai jo is tarha se (kamaai kar ke) hasil karta hai lekin ye kisi aur ke liye haraam nahi hai agar wo usse halal zarye se hasil kare. Ye is baat ki zahir hai ki Rasoolullah ﷺ Yahudiyo se karobar(deal) kiya karte the [al-Bukhaari (2165) and Muslim (1551)] jab ki wo haraam daulat aur sood khaya karte the. Ye baat zahir karti hai ki ye hasil karne ke alawa kisi aur ke liye haraam nahi hai.”

Tafseer Soorat al-Baqarah, 1/198.

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Namaz Ke Mutallik Chand Zaif Riwayat

Darj e zel riwayaat ko Azeem Muhaddis Allama Muhammad Nasir Uddin Albaani r.h. ne Zaeef qaraar diya hai.                                         

۩1.  Anas r.a. se riwayat hai ke: ‘Nabi e Akram ﷺ jab baitul khulaa mein daaqhil hote to apni a’nghutee utaar dete.’

(Abu Dawood: 19 – Tirmizee: 1746).

Ye riwaayat zaeef hai is mein Ibne Juraij Mudallis hai aur wo A’an se riwaayat karta hai.

۩2. Ummal Salma r.a. se riwayat hai ke Rasool Allah ﷺ se sawaal kiya gaya ke kya aurat kurte aur odhnee mein namaz padhle jabke tehband na ho? Aap ﷺ ne farmaya: ‘Haa’n! agar kurta lamba hai aur qadmo’n ki pusht ko dhaa’npta hai.’

(Abu Dawood: 640)

Iski sanad mein Muhammad bin Zaid bin Qanfaz ki Maa’n Umme Haraam Majhool hai, lehaza ye hadees Marfoo aur

Mauqoof dono’n Zaeef hain.

۩3.  Abu Huraira r.a. se riwayat hai Rasool ﷺ Allah ne farmaya: ‘Jab koi namaz padhe to apne saamne koi cheez rakhe, agar iske paas (rakhne ke liey) a’asaa (T: walking stick) na ho to khat (T: line) khee’nchey phir job hi iske aage se guzrega nuqsaan na dega.’

(Abu Dawood: a689)

Ye riwayyat Zaeef hai, is mein Abu Omru bin Muhammad bin Harees aur iska dada dono’n Majhool hain.

۩4.  Ibne Umar r.a. se riwayat hai Rasool Allah ﷺ ne farmaya: ‘Haaeza aur Jumbi Quraan e Majeed na padhei’n.’

(Tirmizee: 131)

Ye riwaayat Zaeef hai. Ismael bin Ayaash Ahle Hijaaz se Munkar riwayaat bayan karta hai. Iska ustaad Musa bin Oqba Hijaazi hai.

۩5.  Abu Huraira ra. se riwayat hai Rasool Allah ﷺ ne farmaya: ‘Har baal ke neeche janaabat hai, pas balo’n ko dho aur badan ko paak karo.’

(Abu Dawood: 248)

Is riwaayat mein Haaris bin Wajeeya hai jo Zaeef hai.

۩6.  Rasool Allah ﷺ kulli karne ke liey aur naak mein paani daalne ke liey alag alag paani lete.

(Abu Dawood: 139)

Ye riwaayat Zaeef hai, is mein Lais bin Abi Saleem Haneef Mudallis hai aur wo A’an se riwaayat karta hai.

۩7.  Oqba bin Amir al Jani r.a. Rasool Allah ﷺ se riwayat karte hain ke: ‘Jis ne acchi tarha wazu kiya phir apni nigaah asmaan ki taraf uthaa kar shahadatain padaha is ke liey jannat ke aatho’n darwaze khol diey jaate hain.’

(Abu Dawood: 170)

Ye riwayat Zaeef hai, kyou’nke Abu Aqeel ka chachaa zaad bhai Majhool hai.

۩8.  Abu Huraira r.a. riwayat karte hain ke: ‘Koi shaqs wazu ke baghair azaan na de.’

(Tirmizee: 200,201)

Is silsile ki dono’n riwayaat Zaeef hain, ek riwayat mein Muaviya bin Yahya al Sadfi hai jo Zaeef hai aur doosri riwayat Muqate hai, kyou’nke Ibne Shahaab Zohri ki Abu Huraira se samaa‐at saabit nahi.

۩9.  Ziyaad bin Haaris r.a. Sadaai bayan karte hain ke Rasool Allah ﷺ ne farmaya: ‘Jo shaqs azaan kahe wohi takbeer kahe.’

(Tirmizee: 199 – Abu Dawood: 514)

Abdur Rahman bin Ziyaad al Afriqee ke Zoa’af ki binaa par ye riwayat Zaeef hai.

۩10.  Bilaal r.a. ne aqaamat kahi, jab Qad Qaamatis Salah kaha to Rasool Allah ﷺ ne Aqaamallah wa Adaamahaa kaha.

(Abu Dawood: 528)

Ye riwayat Zaeef hai is riwayat mein Rajul Min Ahlis Shaam ‐ Majhool hai aur Muhammad bin Saabit Zaeef hai.

۩11. Hazrat Ali r.a. se riwayat hai ke sunnat ye hai ke haath naaf ke neeche rakhe jaei’n.

(Abu Dawood: 756)

Ye riwaayat Zaeef hai, kyou’nke Ziyaad bin Zaid Majhool hai aur Abdur Rahman bin Ishaaq al Koofi ko jamhoor muhaddiseen ne Zaeef kaha hai.

Dalail: [http://asmaur-rijaal.blogspot.com/2013/02/abdur-rahmaan-bin-ishaaq-bin-al-haarith.html]

۩12.  Abu Huriara r.a. farmate hain ke ‘Namaz mein hath naaf se neeche rakho.’

(Abu Dawood: 758)

Is riwaayat mein bhi Abdur Rahman bin Ishaaq al Koofi hai, jo Zaeef hai.

Dalail.

[http://asmaur-rijaal.blogspot.com/2013/02/abdur-rahmaan-bin-ishaaq-bin-al-haarith.html]

۩13.  Sayyadna Ali r.a. se riwayat hai, Rasool Allah ﷺ ne farmaya: ‘Namaz mein apni ungliyo’n ko na chatqhaao.’

(Ibne Majja: Iqaamatis Salah 965)

Iski sanad mein Haaris bin Abdullah al Oud hai aur wo Zaeef hai.

۩14.  Abu Huraira r.a. se riwayat hai Rasool Allah ﷺ ne farmaya: ‘Jo shaqs Watteeni waz Zaitoon ki tilaawat karte hue Alaisallahu Bi Ahkamil Haakimeen kahe to ise caahiey ke kahe Balaa wa Anaa A’alaa Zaalika Minash Saahideen aur jab Surah Qiyaama ki tilaawat karte hue ye aayat Alaisa Zaalika Biqaadir A’alaa Ai’n Yuhyil Mauta padhe to jawaab mein kahe Balaa.’

(Abu Dawood: 887 – Tirmizee: 3347)

Abu Huraira r.a. se sunne wala Eraabi Majhool hai, lehaaza riwaayat Zaeef hai.

۩15. Abdullah bin Masood r.a. se riwayat hai Rasool Allah ﷺ ne farmaya: ‘Jo koi rukoo mein 3 baar Subhaana Rabbiyal Azeem kahe to iska rukoo poora hoga aur ye adna darja hai aur jo koi sajda mein 3 baar Subhaana Rabbiyal A’aala kahe to iska sajda poora hogaya aur ye adna darja hai.’

(Tirmizee: 261 – Abu Dawood: 886)

Riwayat Zaeef hai, kyou’nke Oun bin Abdullah ki Ibne Masood r.a. se mulaqaat saabit nahi, lehaaza sanad Munqata hai aur Ishaaq bhin Yazeed Majhool hai.

۩16.  Wael bin Hajar r.a. se riwayat hai: ‘Rasool Allah ﷺ jab sajda karte to apne ghutne apne hatho’n se pehle rakhte aur jab saja se uth‐te to hatho’n ko ghutno’n se pehle uthaa‐te.’

(Abu Dawood: 736,838,839 – Tirmizee: 268)

Iski 1 sanad mein Abdul Jabban bin Wael hai, jis ne apne waalid se kuch nahi suna, doosri sanad mein Shareek Al Qaazi hai jo Zaeef aur Mudallis hai aur A’an se riwayat karta hai.

۩17.  Abdullah bin Zubair se riwayat hai ke ‘Rasool Allah ﷺ (tashahud mein) apni ungli ko harkat nahi dete the.’

(Abu Dawood: 989)

Muhammad bin A’ajlaan Mudallis hai aur A’an se riwaayat karta hai.

۩18.  Abdullah bin Masood r.a. riwayat karte hain ke: ‘Rasool Allah ﷺ 2 rakato’n ke baad (tashahud mein) is tarha baith‐te goya garam pattahr par baithe hue hain, yaha’n tak ke khade hojaate.’

(Abu Dawood: 995 – Tirmizee: 366)

Iski sanad Munqate hai kyou’n ke Abu Obaidah ne apne waalid se kuch nahi suna.

۩20.  Rasool Allah ﷺ ne farmaya: ‘Jab tumhei’n namaz mein shak ho ke 3 padhi hain ya 4 aur ziyaada gumaan 4 rakat ka ho to samal ferne se pahle 2 sajde karo, phir tashahud padhi phir salaam phero.’

(Abu Dawood: 1028)

Riwaayat Zaeef aur Munqate hai, Qhaseef Zaeef hai aur Abu Obaidah ne apne baap se kuch nahi suna.

۩21.  Abu Huraira r.a. se riwayat hai Rasool Allah ﷺ ne farmaya ke: ‘Farz namaz har musalman ke peeche waajib hai caahe nek ho ya bad aur caahe wo kabeera gunah kare.’

(Abu Dawood: 594)

Riwaayat Zaeef hai kyou’nke Makhool ne Abu Huraira se kuch nahi suna.

۩22.  Saaeb bin Yazeed r.a. se riwayat hai ke ‘jab Rasool Allah ﷺ juma ke din mimbar par baith‐te to masjid ke darwaze par azaan di jaati.’

(Abu Dawood: 1088)

Is riwayat mein Muhammad bin Ishaaq Mudallis hai aur A’an se riwayat karta hai, alaawa azee’n ye mimbar ke paas azaan dene ki mefooz riwayat (Tibraani V7 P146) ke khilaaf bhi hai.

۩23.  Abu Huraira r.a. bayan karte hain: Rasool Allah ﷺ ne farmaya: ‘Juma is shaqs par farz hai jo juma padh kar raat ko waapas apne ahel o ayaal me aasake.’

(Tirmizee: 502)

Abdullah bin Saeed al Maqbari Matrook, Hajjaj bin Sasar aur Ma‐aarak bin Abaad Zaeef hain.

۩24.  Abdullah bin Umar r.a. se riwayat hai ke ‘Juma is shaqs par laazim hai jo azaan ki awaaz sune.’

(Abu Dawood: 1056)

Is riwayat mein Abu Salma bin Nabiya aur Abdullah bin Haroon Majhool hain.

۩25.  Abu Huraira r.a. se riwayat hai ke ‘Eid ke din barish thee is liey Rasool Allah ﷺ ne masjid mein namaz Eid padhaai.’

(Abu Dawood: 1160)

Is riwaayat mein Isa bin Abdul A’aala Majhool hai.

۩26.  Takbeerat Eid ke alfaaz:

Allahu Akbar Allahu Akbar, Laailaaha Illallahu Wallahu Akbar Allahu Akbar wa Lillahil Hamd ke masnoon hone ki koi daleel nahi hai. Daarequtnee mein in alfaaz ki saraahat aai hai lekin Imam Zahabi ne ise Saqht Zaeef balke Mauzoo kaha hai.

۩27.  Buraida r.a. se riwayat hai Rasool Allah ﷺ ne farmaya: ‘Witr haq hai jo witr na padhe wo ham mein se nahi, Aap ne 3 baar farmaya.’

(Abu Dawood: 1419)

Is mein Abdullah bin Abdullah al Munkee al Maruzee Zaeef hai.

۩28.  Aisha r.a. bayan karti hain ke Rasool Allah ﷺ witr ki 2 rakat par salam nahi pherte the.

(Nasai: 1698)

Is mein Qataada Mudallis hai jo A’an se riwaayat karta hai.

۩29.  Aisha r.a. se riwayat hai ke ‘Rasool Allah ﷺ ne safar mein Qasr kiya aur poori namaz bhi padhi.’

(Shareh As Sunnah – Daarequtnee – Baheqhee)

Ek sanad mein Talha bin Umroo hai jo Zaeef hai, Doosri sanad mein Saeed bin Muhammad bin Tawaab hai jiski Jarah o Ta’adeel maujood nahi.

۩30.  Abdullah bin Abi Oofi r.a. kehte hain ke Rasool ﷺ Allah ne farmaya: ‘Jis shaqs ne Allah Ta’ala se ya kisi insaan se haajat ho to wuzu kare phir 2 rakat padhe aur phir ye dua kare.’

(Tirmizee: 479 – Ibne Majja: 1384)

Is mein Faaed bin Abdur Rahman Matrook hai.

۩31.  Ma’aqal bin Yasaar r.a. se riwayat hai Rasool Allah ﷺ ne farmaya: ‘Apne murdo’n par Surah Yaseen padho.’

(Abu Dawood: 3121)

Abu Osmaan aur iska waalid Dono’n Majhool hain.

In tamam riwayaat pe jo comments kiye gaye hai wo Sheikh Albani ke hai jo ki boht bade Muhaddith hai. Zaif raawio par Muhaddiths ke comments padhne ke liye Asmaa ur Rijaal ki site dekhe: http://asmaur-rijaal.blogspot.com/

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Rajab Aur Iski Ibadaat

۞ MAAHE RAJAB KI FAZILAT

Maah e Rajab ki itni umumi fazilat to sabit hai ke char Hurmat wale mahino me shamil hone ki waja se zyada Qabil e Ehtram aur mutabarrak hai. Lekin bataur e khas maah e Rajab ki Fazilat me koi bhi Riwayat sabit nahi jaisa ke Imam Shawkani r.h. ne naqal farmaya hai ke,

۩ "لم يرد فی رجب علی الخصوص سنة صحيحة ولاسنة ولاضعيفة ضعفا خفيفا بل جميع ما روی فيه علی الخصوص امام موضوع مکذوب أو ضعيف شديد الضعف-"

“Khas taur par mah e Rajab ke mutalliq koi Sahih, Hasan ya kum darje ki Zaeef Sunnat warid nahi balke is silsile me warid tamam Riwayat ya to manghadant hai aur jhuti hai ya Shadeed Zaeef hai.”

Al-Sayl al-jarrar 2:143.

۩ Imam Ibn Qayyim Al-Jawziyya r.h. ne farmaya hai: "Rajab ke rooze aur uski kuch qiyaam ke mutalliq jitni bhi ahadiths bayan ki jaati hai wo tamaam jhuty aur buhtaan hai."

Al-Manar Al-Munif, page 96.

۩ Hafiz Ibn e Hajar r.h. ne farmaya hai ke: "Aisy koi bhi sahih hadees aur qabil e hujjat hadees warid nahi jo mahe rajab me mutlaqan roze rakhne ya rajab ke kisi mua'yyin din ka roza rakhne ya iske kisi raat ke qiyaam ki fazeelat par dalalat karti ho."

Tabyeen Al 'Ajab, page-11.

۩ Sayyed Sabiq r.h. farmate hai ke: “Rajab me roze rakhna dusre mahino me roze rakhne se afzal nahi.”

Fiqh as-Sunnah, 1:383.

Ahle ilm ke darj bil aqwaal se maloom hua ke mahe Rajab ki koi bhi khaas fazeelat sabit nahi aur jin riwayaat me iski koi bhi fazeelat marwi hai wo tamaam kazb wa iftera hai, Rajab ki fazeelat ke adm saboot ke zimn me ba'az ahle ilm ne ye riwayaat naqal ki hai ke, "Rasool ﷺ ne hurmat wale mahino me roze rakhne ki targeeb dilai hai", aur chunke rajab bhi hurmat wale mahino me shamil hai, is liye iske roze is amoomi hadees ki wajah se mustahab hue, to ye wazeh rahna chahiyye ke ye riwayaat bhi wazeh nahi, balke zaeef hai, jaisa ke Allama Nasiruddin Albani r.h ne wazahat farmayi hai Daif Abu Dawood, hadith 2328 me. 

۞ MAAHE RAJAB KI BIDAT

Rajab ke mahine me tarah tarah ki biddat wa khurafaat anjaam di jaati hai. In me ye shamil hai:

۩ Biddat:

Rajab ke mahine me kasrat se Umrah karna.

ღ Haqiqat:

Hazrat Aisha r.a. farmati hai: Rasool ﷺ ne mahe Rajab me kabhi Umrah nahi kiya.

Sahih al Bukhari, baab-3, Hadith- 1776.

۩ Biddat:

Maahe Rajab me khas kar ke roze rakhna.

ღ Haqiqat:

Shaykh ibn Taymiya farmate hai, "Jaha tak khaas kar ke Rajab ke roze rakhne ki baat hai, iske mutallik saari hadise zaif aur maudu hai. Ulema me kisi ne bhi (in hadiths par) yakeen nahi kiya. Wo zaif hadeeso maise hai jinhe fazilat ke mutallik riwayat kiya gaya tha; balki un maise aksar maudu aur zhuti hai. Al-Musnad aur baaki jagaho pe ek hadith hai jo kahti hai Hurmat wale mahine me roze rakhne chaiye, lekin ye har hurmat ke mahine ke liye hai sirf Rajab ke liye nahi."

Ibn Taymiyah, Majmu` Al-Fatawa, 25/290.

۩ Aur bhi kuch chize hai jinka Deen se koi talluk nahi hai:

ღ Pahle Rajab ko Hazari namaz padhna.
ღ Pandrahwi (15) Rajab ko Umme Dawood ki namaz padhna.
ღ Salaat al-raghaa’ib padhna
ღ Maahe Rajab ki 22 tarikh ko Imam Zafar Siddique ke niyaz ke taur par Kheer pakana.
ღ 22 Rajab ko kunde bharna
ღ Maahe Rajab ki 27 ki raat ko jagna
ღ Is khaas din Murde ke Rooho ko sadaqat wa khairaat karna
ღ Bilkhusus Is maah ko kabro ki ziyarat karna khaas kar Nabi ﷺ ki kabr ki ziyarat karna.
ღ Makhsus Duae padhna.

In biddato se Allah ki panaah talab kare. In kaamo ko na RasoolAllah ﷺ na hi sahaba na hi khulfa e Rashedeen na hi tabaeen aur na hi Tabe-Tabaeen ne kiya. In biddat se hame jihad karna hai apne hath se apne zuban se apne Dil se aur yahi Rasool Allah ﷺ ka farman hai.

Rasool ﷺ ne farmaya ki Jab bhi Kabhi ek Rasool bheja jata tha to uske kuch hawari aur sahaba hote the, wo sahabi , apne nabi ki sunnato(tariko) ko mazbuti se pakad lete the aur usi pe jame rahte the. Fir hamesha aisa hua hai ki unke baad kuch aise log paida hue hai JO KAHTE WO THE JO KARTE NA THE, AUR KARTE WO THE JISKA HUKM BHI NAI HUA THA. To sunlo jo unse JIHAD KAREGA APNE HATHO SE, APNE ZUBAN SE, APNE DIL SE WO MOMIN HOGA, aur iske baad EEMAN TO RAAI KE DANE KE BARABAR BHI NAHI HAI.

Sahih Muslim, Kitab Al Eeman (1), hadees- 179.

۩ Abdullah Ibn Umar r.a. farmate hain: TAMAAM Biddatein GUMRAAHI hain, agarche “Ba-Zaahir woh, logon ko ACHCHI lagein”.

Sunan Kubra Baihaqi, (Hadith138).

۩ Mohammad ﷺ ne farmaya: ”Maine tumhare paas kuch nahin chhora jo tumhe Allah ke aur kareeb le aye siwaaye jo maine tumhe hukm kiya hai.”

[Reported by at-Tabaraani, authentic, refer to Asl Sifatis-Salaati n-Nabee, vol. 3, p. 942][Musnad Ahmad, Silsilah Sahiha 1803, Sahih by Albani].

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Allah se dua hai ki wo hame sunnat par jame rahne ki taufeek ata kare aur har biddat se mahfooz rakhe. aameen.

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Jo Umoor Namaz Mein Karna Jaaez Hain – Unka Bayaan

۩ Nabi e Rahmat ﷺ ne farmaya: ‘Namaz mein 2 kaalo’n ya’ani Saa’np aur Bicchu ko maar daalo.’

(Abu Dawood: al Salah 921).

۩ Namaz Mein Bacche Ko Uthaana:

Abu Qataada r.a. farmate hain ke main ne RasoolAllah ﷺ ko is haalat mein namaz padhte hue dekha ke Zainab ki Beti Omaama (Aap ki Nawaasi) Aap ke kandho’n par thee. Aap Sajda farmate to Omaama ko utaar dete aur jab khad hote to fir ise uthaa lete.

(Bukhari: al Salah 516 – Muslim: al Masaajid 543).

(aur wazahat ke liye ye article padhe - https://www.iqrakitab.com/2018/01/bachhe-ko-utha-kar-namaz-padhna.html)

۩ Cheenk Aane Par Allah Ta’ala Ki Ta’areef Karna: (T: Sneezing)

Raafea’a bin Raafe r.a. se riwayat hai ke main ne RasoolAllah ﷺ ke peeche namaz padhi, dauraan namaz main cheenka aur main ne kaha:

”الْحَمْدُ لِلَّهِ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ مُبَارَكًا عَلَيْهِ كَمَا يُحِبُّ رَبُّنَا وَيَرْضَى-“

'Al-Hamdulillah, hamdan kathiran tayyiban mubarakan fih, mubarakan alaihi kama yuhibbu Rabbana Wa Yarda.'

Pas jab Aap namaz padh chuke to farmaya: Namaz mein kalam karne wala kaun tha? 3 baar Aap ne pucha.
Main ne arz kiya: Aye Allah ke Rasool! Main tha.
Aap ne farmaya: Us zaat ki qasam jiske hath mein meri jaan hai, 30 farishte is kalma ko lejaane ke liye jaldi kar rahe the.

Sunan Tirmizi: al Salah, hadith- 404. Imam Tirmizi ne Hasan kaha.

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