Rishtedaro Par Kharch Karne Ka Hukm

Sawal:

Mere waalid ki tankhwah (salary) das hazaar (10000) riyal hai jis me se hum bohat hi kam kharch karte hain aur baki meri walida jama kar leti hai is liye ke meri bahen ki abhi tak shadi nahi hui aur ham bhi abhi padhai se farig nahi hue hai, meri dadi bagair khawand ke mere ek chacha ke sath dada jaan ke ghar meri fufiyon (un maise do ne to shadi  hi nahi ki aur ek bagair khawind ke hai) ke sath rahti hain, aur woh hamari tarha achi bhali zindagi basar kar rahi hai.

Lekin is ke bawujud walid sahab un ki mahana muawnat karte hain (giving monthly allowance) aur unhe kharcha wagaira dete hain, aur walid sahab ka khet (farmland) bhi ek chacha ke control me hai jis ki aamdani woh khud hi istemal karte hain.

To mai ye janna chahtahon ke mere waalid sahib par kitna kuch wajib hai ke woh mahina kharch unhe de, ap ke ilm me hona chahiye ke woh sab achi bhali zindagi basar kar rahe aur in ke sab bhai aur behene zewraat aur makan ke bhi maalik hain.

Alhmdulillah..

Rishtedaro par kharch karne ki do (2) kisme  hain :

۞ Pahli Qism:

Jise 'umoodi' ya upar wala nasab kaha jata hai aur is mein aaba wa ajdad, chahe jitne bhi upar ke kyun na ho aur is tarha aulaad, chahe woh jitne bhi neeche ki janib hi kyun na hon shamil hote hain [aba wa ajdad yaani, maa-baap, dada-dadi, par-dada par-dadi aur isi tarha; aulad yaani beta-beti, pota-poti aur isi tarha], to in par do (2) sharton  ke sath kharch karna wajib (farz) hai :

۩ Pahli shart: Un maise jis par bhi kharch kiya ja raha woh gareeb ho aur unke pas kuch (kamaai ka zarya) na ho ya fir jo kuch un ke paas hai woh unke liye kaafi nahi aur na hi wo kamane ki qudrat ya taaqat rakhte ho .

۩ Dusri shart: Kharch karne wala khud maali taqat rakhta ho aur is ke paas apni aur apne biwi-bachho ki zarurat se zyada ho.

۩ Teesri shart: Deen ek ho (yaani sab musalman ho)

۞ Dusri Qism:

Aaba wa ajdaad aur beta-beti ko chor kar [jo upar bayan kiya gaya hai] baaki tamam rishtedar. In par kharch karna tabhi wajib hoga jab upar ke teen shart ke sath niche bataya gaya chautha shart bhi pura ho:

۩ Chauthi shart: Jis par kharch kiya ja raha hai us par kharch karne wala waris ho ya fir (kanuni taur pe) uska waris banna mumkin ho.

To is bina par agar ap ke chacha aur walid agar kharch karne ki istetaat aur taqat rakhte hai toh in sab ka ap ki dadi par kharch karna wajib hai.

Lekin ap ahsaan ke masle ko na bhule aur fir kareebi rishtedar par sadqa karna to dohre ajar ka baa'is hai isliye ke is mein ek to sila rahmi hai aur dusra sadaqa. Aur Ap Allah ta'la ka ye farmaan bhi yaad rakhen:

"Aur tum jo kuch bhi kharch karte ho Allah taala is ka badla tumhe deta hai aur woh sab se behtar aur achha rozi dene wala hai."

Surah Saba, Ayat-39.

Lihaza kareebi (rishtedar) par kharch karna aur fir khaas kar waalid par kharch karna to sab se bada rozi ke husool ka sabab hai aur baa'is e barkat bhi hai aur iske sath sath Allah ta'la apni janib se ajr wa sawaab se nawaazta hai .

Aur raha mas'ala kharch karne ki miqdaar ke baare mein toh is ke baare me hum guzarish karenge ke yeh kharch karne wale ki hasb istetaat wa qudrat aur jis par kharch kiya ja raha hai is ki zarurat ke mutabiq hai .

Allah subhana wa ta'la ka farman hai :

"(Aye Muhammad) Wo Aap se puchte hai ke wo kya kharch kare? Aap kah dijiye ke jo maal tum kharch karo wo maa baap ke liye hai, aur rishtedaro aur yateemo aur miskeeno aur musafiro ke liye hai aur tum jo kuch bhalayi karoge Allah ko us ka Ilm hai."

Surah Baqarah, Ayat-215.

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Bhai Ya Bahen Ko Zakat Dena

Agar isse murad nawafil sadqa hai to ye ap apni bahno ko ghar ke kharche ke liye de sakti hai kyunki sadqa me bahut si cheeze shaamil hain.

Lekin agar is sadqe se murad (farz) Zakat hai to fir ye baat kabile tafseel hai jo niche bayan ki gai hai:

Bahen-bhai agar gareeb ho aur ap par un ka kharch wajib na ho to inhe zakat di ja sakti hai, kyunki ap un ki waris nahi hai, ya kyuki ap un ke akhrajaat (zarurato ko) bardasht karne ki istetat na rakhti ho.

Isi tarhan bahen bhaiyo par agar qarza (debt) ho toh inhe Zakat di ja sakti hai agar wo khud se qarz na ada kar sakte ho, chahay un ka kharch ap par wajib ho ya nahi kyunki qarze ki adaigi kharcha bardasht karne wale ke zimma nahi hoti.

Shaykh Muhamamd al-Saalih al-‘Uthaymeen se isi ke talluq se ek sawal pucha gaya, jiske jawab me wo ye farmate hai,

"Ap ka ye sawal ki agar ap ka sautela bhai (half brother) ya sagi bahen (full sister) ho to kya inhe Zakat dena jaiz hai. Iska jawab yeh hai ke Agar ap ke zakat dene ki wajah se ap par wajib karda cheez saaqit (waive) hoti ho maslan iska nafqah (zarurat ke kharch) ap par wajib hai, aur ap use zakat de taake is par kharch karne se apna maal bacha sake to ye jaiz nahi kyuki zakat maal ke bachao ka zarya nahi ho sakta, aur agar ap ke zakat dene se wajib kardah cheez saqit nahi hoti maslan ap ke zimma is ka kharcha wajib hi nahi tha, kyuki ap is ke waris nahi hai ya yeh ke apne khandan (family) ke sath ap is par bhi kharch karne ki istetat nahi rakhte, ya woh karz ki adaegi ki istetat nahi rakhta toh is qarz ko ada karne ke liye ap use apni zakat de sakte hai, balke ye kisi dusre ko dene se afzal aur behtar hai kyuki use dena ek to sadaqa aur dusra sila-rahmi hai." End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/422, 423.

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Wo Gareeb Jo Zakat Ke Mustahiq Ho

Alhamdulillah..

۞ Pahli Baat:

Allah ne Quran e kareem me unka zikr kiya hai jinhe Zakat diya ja sakta hai:

Sadaqa (Zakat) to darasal fakeero aur miskeeno ke liye hai aur un (zakat) ke wusul karne walo ke liye jo is (sadaqat ke) kaam par muqarrar hai aur unke liye jinka dil rakhna matlub hai, aur gulam aur laundiyo ko aazaad karne ke liye aur karzdaro ke karz utarne ke liye aur Allah ke raste me aur musafir ki imdaad me, ye ek fareeza hai Allah ki taraf se, aur Allah ilm wala, hikmat wala hai.

Surah Tawbah, Ayat-60.

Gareeb wo hai jiski koi aamdani (income) na ho, ya jiski aamdani toh ho lekin wo unki zarurato ke liye kaafi na ho.

Aur ye waqt, jagah aur khandan (family) ke hisab se mukhtalif hoti hai. Lekin kuch log aese hote hai jin par sab log muttafik hai ki wo zakaat ke mustahiq hai kyuki unki aamdani boht kam hai.

Fuqaha kahte hai: Gareeb, jo zakat ka mustahiq ho wo hai jo itna nahi kama sakta ki khud ki aur apne khandan (family) ki zarurate puri kar sake.

Agar koi shaks tankhwah paata hai, to hame uske salana (annual) aamdani ko dekhna hoga aur ye dekhna hoga ki uski salana zarurate kitne (rupyo) ki hai. Misaal ke taur par agar wo saal bhar me Paanch hazaar rupye kama raha hai lekin usko apni aur apne ghar walo ki zarurate puri karne ke liye Das hazaar saal ke chahiye toh wo gareeb aur zaruratmand hai kyuki jitni usko zarurat hai uske mutabik uske pas sirf aadhi kamayi hi hai.

Dekhe: al-Sharh al-Mumti’ (2/672).

Isi tarha agar usko zarurat hai 6000 ki lekin wo sirf 5000 kama raha hai, tab bhi wo zakat ka mustahiq hai.

Ye bhi ho sakta hai ki uske aur uske family ki zarurato ke liye kafi (kamayi) hai lekin wo karzdaar hai aur wo karz ko ada karne ki haisiyat me nahi hai. To use utni zakat de deni chaiye jisse wo karz ada kar sake.

Ya fir ye ho sakta hai ki uske liye khana-pine aur rahne ke liye kaafi ho lekin uske pas shadi karni ke liye itni rakam (money) na ho toh use bhi zakat diya ja sakta jitne paise se wo shady kar sake.

۞ Dusri Baat:

Agar koi ek Nau-Muslim (new-muslim) ho aur wo qaid-khane (Jail) me ho toh isko bhi zakat di ja sakti hai agar wo gareeb ho ya karzdar ho.

Agar uske pas (zarurat ya zarurat se zyada) kamayi ka zarya ho fir bhi use zakat di ja sakti hai, agar usko ye zakat dena uske dil ko mayil (attract) kare aur uske eeman ko mazbut kare aur use Islam me sabit-qadam bana de, khususan agar wo aham ya mashhoor ho apne logo me aur usse (zakat dene se) jo log uske sath me ho unke dil ko mayil karne ka sabab bane. Allah ne zakat ka ek hissa unlogo ko diya hai jinke dil Islam ki taraf mayil hai.

۞ Teesri Baat:

Iski ijazat hai ki zakat se kisi gareeb ke bills jiski adayegi karni baaki ho ada kar diye jaye [to give charity to pay utility bills that are due] kyuki zakat ki gunjaish kafi wasee hai [charity is broad in scope].

Iski bhi ijazat hai ki kisi ke bills ki adayegi kar di jaye agar wo ise ada na kar sakta ho kyuki bills ada na kar paane ka matlab ye hai ki wo karzdaar hai.

۞ Chauthi Baat:

Koshish kare ki zakat ki rakam un tak pohche jinhe iski sabse zyada zarurat hai aur jo sabse zyada iske mustahiq ho.

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Rishtedaro Ko Zakat Dena

hi    

Alhamdulillah..

Jo rishtedar zakat ke mushtahik hai unko zakat dena zyada behtar hai iske banisbat ki jo log apke rishtedar na ho kyuki rishtedaro ko zakat dena sadaqa aur sila-rahmi dono hai.

۩ Salman bin Amir r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, "Kisi Gareeb ko sadaqa dena to (aam;common) sadaqa hai lekin ristedaro ko sadaqa dena (2) chize hai, ek to sadaqa aur dusra sila-rahmi."

Jamia Tirmizi, kitab az zakat (7), hadees- 658. Ise Darussalaam ne sahih karaar diya hai.

Lekin agar ye rishtedar un maise ho jinpar apka kharch karna apke zimme lazim ho aur Ap unhe zakat dekar apna maal bachaye toh ye jaiz nahi hai.

Lekin agar ap ka maal un par kharch karne ke liye kaafi na ho to fir ap inhe zakat bhi de de to is me koi harj nahi, aur isi tarha agar woh logo ke karzdaar (in debt) ho aur ap apni zakat se un ka karz ada kare to is mein bhi koi harj nahi.

Kyuki karz ki adaegi kisi rishtedar ke zimme nahi hoti toh is tarha uski karz ka apke zakat (ke paise) se ada karna jayz hoga hatta ke agar wo apka beta ya walid ho aur unhone kisi se karz liya ho aur wo ise ada na kar sakte ho to apke liye jaiz hai ki apni zakat se wo karz ada karde.

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Fatawa al-Shaykh Muhammad al-Saalih al-‘Uthaymeen, 1/461.

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Sajda e Tilawat Aur Iski Duae

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

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

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

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

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

Saheeh al-Bukhari, hadith- 595.

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

۞ Sajda e Tilawat Ki Dua:

۩ Pahli Dua:

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

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

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

Sahih Muslim, hadith- 771.

۩ Dusri Dua:

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

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

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

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

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

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

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Dua Ke Baad Hatho Ko Chehre Par Pherna

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

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

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

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

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

Mukhtasar Namaz e Nabawi, page-28.

Aur wo Mazeed farmate hai,

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

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

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Jamaat Me Chhuti Hui Namaz Ko Kaise Muqammal Kiya Jaye ?

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

Alhamdulillah..

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

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

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

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

Imam Nawawi r.h. farmate hai:

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

al-Majmoo’ (4/117).

Aur fir Imam Nawawi kahte hai:

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

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

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

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

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

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

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

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

[al-Baqarah 2:200].

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

[al-Nisa’ 4:103].

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

Aur Allah sabse behtar janta hai.

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