Roze Ki Niyat

hi  -

Sawal: Barr e sagheer hind o pak me saher me roze ki niyyat is tarah ki jaati hai:

"Aye allah mai tere liye yaqini roze ki niyat karta hu mere agle aur pichle gunah muaf farmade."

Aur ye bhi kaha jata hai..

و بصوم غد نويت شهر (mai ramzan ke kal k roze ki niyat karta hu).

Mujhe is ke maani murad ka ilm nhi, lekin kya ye ye niyat karna sahih hai aur agar aisa karna sahih hai to ap se guzarish hai ke is ke maani ki wazahat kare ya fir quran o sunnah se sahih niyat bataye.
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Alhamdulilah..

Koi bhi Ibadat chahe wo Roza ho ya Namaz, niyat ke bagair sahih nahi hai kyu ki Nabi ﷺ ka farman hai, “Aamaal ka daar o madaar niyat pe hai aur har shakhs ke liye wohi hai jo wo niyat karta hai.”

Sahih al Bukhari, kitab al wahee ﴾1﴿, hadith- 1. (source)

۩ Ibn Qudamah r.h. kahte hai,

“Agar roza Ramzan mein rakha ja raha hai ya Ramzan ke rozo ki qaza ya fir nazar aur kaffare ke farz roze rakhe ja rahe hai toh hamare Imam (Ahmed), Malik, aur Shafi r.h. ke nazdeek raat ko hi niyat karna laazmi hai, jab ke Imam Abu Hanifa r.h. kahte hai ke Ramzan ke roze ho ya koi aur irade ke roze, un ke liye din me bhi niyat karna kaafi hai.” end quote.

Al-Mughni (3/109).

Hadees ki roshni me Imam Ahmed, Malik aur Shafi ki raaye zyada mazbut hai.

۩ (Ummul Momineen) Hafsah r.a. kahti hai ki Nabi ﷺ ka Farman hai, “Jo shakhs tulu e Fajar se pahle roze ka irada na kare us ka roza nahi hai.”
Sunan Nasai, kitab al siyam, hadith- 2334. Is hadith ko Imam Ibn Khuzaymah aur Imam Ibn Hibbaan ne sahih aur marfoo karar diya hai. Sunan Tirmizi, hadith - 730.

۩ Sunan Nisaai ke Dusre hadith ke alfaz ye hai, “Jis ne raat hee me roze ki niyat na karli ho toh woh roza na rakhe.”

Sunan Nasai, kitab al siyam, hadith- 2336. [Sahih]

Hadees ke maani ye hai ke jo raat ko Roza rakhne ka irada aur niyat na kare us ka Roza nahi hai. Toh Isliye raat ko fajr se pahle niyat karni chahiye roze ki. Bil ittefaq se agar aankh na bhi khul payi shahri ke liye to hamare roze me fark nahi padega to behtar yahi hoga ki raat ko niyat kar li jaye.

۩ Sunan Tirmizi, hadith- 730 ke tahat, Imam Tirmizi farmate hai,

 “Is ka maane ahle ilm ke nazdeek sirf ye hai ki us ka roza nahi hota, jo ramzan me ya ramzan ki qaza me ya nazar ke roze me roze ki niyat tulu e fajr se pahle nahi karta. Agar us ne raat me niyat nahi ki toh us ka roza nahi hua, Albatta nawafil roze me us ke liye subah ho jane ke baad bhi roze ke niyat karna mubah hai. Yahi Shafi, Ahmad aur Ishhaq bin Rahawayhi ka qawl hai.” end quote.

۩ Mustaqil fatwa committee se sawal kiya gaya ke Insaan ko Ramzan me Roze ki niyat kis tarah karni chahiye?

To Jawab tha,

“Roze ki niyat roze ka iradah karne se hoti hai aur Ramzan me har raat ko Roza ki niyat karna zaruri hai.”

Fataawa al-Lajnah al-Daa’imah, 10/246.

۩ Kuch Ahle ilm kahte hai:

“Lagataar aur dohraaye jaane wale ibadat ke amal me ye kaafi hai  ki wo ibadat ke shuru me hi niyat karle jab tak ke wo kisi wajah se us amal ko karne se ruk jaye, (aur agar wo aesa karta hai) toh use firse niyat karni padegi. Is bunyad par agar insan ramzan ke pahle din ye niyat karta hai ki wo is maheene ka pura roza rakhega to ye niyat uske liye pure mahine ki taraf se kafi hai jab tak ki koi uzr pesh na aa jaye jis se uski jaari amal me rukawat aajaye jaise ki agar wo Ramzan ke maheene ke dauran safar par chala jaye, toh jab wo wapas ayega toh uske upar naye sire se roze ki niyat karni zaruri hoga.”

Dekhe: Al-Sharh Al-Mumti’, 6/369-370.

Toh isse pata chala ki agar kisi shaks ne ramzan ke shuru me hi niyat karli hai muqammal roze rakhne ke toh use har raat niyat karne ki zarurat nahi hai.

Aur ye baat bhi jaan liya jaye ki niyat ka matlab Dil ka iradah hota hai. Hamare muashre me log niyat se murad zuban se niyat ko bolna samajhte hai. Aesa nahi hai. Niyat ka talluq dil se hai jo ek qalbi amal hai. Is ka zuban se koi talluq nahi hai. Is liye Musalman ko dil se irada karna chahiye ke wo Roza rakhega. Aesa nahi hai ke wo zuban se ye kahe ke 'main Roze ki niyyat karta hu' ya is tarah ke dusre alfaz jo logo ne ejaad kar rakhe hai. Ye sab deen me nayi-nayi baate hai jinse har musalman ko Allah ki panah mangni chahiye kyuki RasoolAllah ﷺ ne farmaya tha ki Deen me nayi nayi baate ejaad karne se bachna [Tirmidhee (2676)].

Toh sahih tareeqa ye hai ke insaan dil se irada kare ke wo Roza rakhega.

Roza me niyyat ke alfaz na to RasoolAllah ﷺ ne ada kiya tha na hi sahaba ne. Is alfaz ko baad me ijaad kiya gaya tha.

Wo Alfaz kuch aese hai: 

"Wa bisawmi ghadinn nawaiytu min shahri ramadan"

Tarjuma: "Mai ramzan ke kal ke roze ki niyat karta hu"

Ab jis shaks ne bhi ye dua banayi hai us ko itna bhi nahi pata tha ki Islam me Din ko Allah kaise badalta hai. Islamic shariyat me raat pahle aati hai aur din baad me, isi liye jab Ramzan shuru hota hai tab ham Taraweeh pahle padhte hai aur roza baad me rakhte hai. Arabic me guzre hue kal ko al 'Ams' kahte hai, Aj ke din ko 'al Yaum' aur aane wale kal ko 'Gadan' kahte hai jo ki is niyat ke alfaz me hai. Is niyat ke tarjume ke mutabik wo us din ki nahi jis din wo niyat ke alfaz bolta hai balki wo us ke agle din roze rakhne ki ki niyat karta hai. Deeni lihaz se to ye galat hai hi sath me magrabi ya dunyawi lihaz se bhi galat hai kyuki magrabi lihaz se 12 baje hi din badal jata hai aur ham shehri 12 baje ke baad karte hai. To ye deeni aur dunyawi dono lihaz se galat hai.

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Allah se dua hai ki wo hame hamare Rasool ke tarike par har ibadat karne ki taufeek de aur gair tariko se mahfooz rakhe. aameen.

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Ramzan Ki Khabar Dene Wali Hadees Ki Haqiqat

Sawal: Assalaamu alaikum shaykh. Ummeed hai ki aap khairiyat se honge. Mera aapse ek sawal hai ki kya koi aesi hadees hai ki Ramzan ki jisne khabar di, toh jahannam ki aag us par haraam ho jayegi. Mera dusra sawal ye hai ki kya shaitan jhuti hadeese bayan kar sakta hai? Guzarish hai ki daleel ki roshni me iska jawab irshad farmaye, Allah apko ajar se nawaze.

Alhamdulillah..

Mere mahdud ilm me aesi koi hadees nahi hai jisme RasoolAllah ya kisi sahabi ne ye farmaya ho ki 'Ramzan ki jisne khabar di, toh jahannam ki aag us par haraam ho jayegi'.

۩ Shaykh Assim al Hakeem se jab ye sawal kiya gaya toh unhone kaha, “Ye manghadant aur ek jhut hai”.

[source]

۩ Islamweb Fatawa Center se jab ye sawal kiya gaya toh unhone kaha, “Jo hadith ka matlab apne bayan kiya hai, hame kisi bhi ulema ke kitab me uski majudgi nahi mili hai, jiski badi tadad hamare hath me hai..”

[source, full fatawa]

Lihaza aesi koi hadees nahi hai lekin hame ek dusri hadees milti hai jo ishara karti hai ki hame logo ko Ramzaan ki khush-khabri dene ki ijazat hai.

۩ Abu Hurairah r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Ae logo ye barkat wala mahina tumhare nazdeek aa raha hai aur Allah ne ye hukm diya hai ki tum is mahine me roze rakho. Is mahine me Jannat ke darwaze khol diye jate hai aur jahannam ke darwaze band kar diye jate hai aur shaitano ko jakad diya jata hai. Aur is mahine me ek raat hai jo hazaar mahino se behtar hai. Jo is mahine me Allah ki barkat se mahroom raha wo sach me ek mahrum shaks hai (yaani wo badi khair se mahrum rah gaya).”

Musnad Imam Ahmad, hadith- 7148. Ise Shaykh Shuayb Arnout ne sahih karar diya hai.

Isi silsile me ek baat waazeh ho jaye ki RasoolAllah ﷺ ki taraf wo hadees ya baat nisbat karna jo unhone kisi bhi hadees ke zarye farmaya hi nahi hai, ye gunahe kabeera hai jiska anjaam aag hai.

۩ Ali r.a. khutbah dete hue kahte hai RasollAllah ﷺ ne farmaya, “Mujh par jhoot mat bandho, jo shaks meri taraf jhut mansub karega wo jahannam me dakhil hoga.”

Sahih Muslim (Muqaddamah ke hisse me), hadith- 1.

Dusre sawal ka jawab ye hai ki shaitan jhuti hadeese bayan kar sakta hai:

۩ Abdullah bin Masood r.a. se marwi hai ki, shaitan insani shakl wa surat me qaum ke pas aa kar unse koi jhuti hadees bayan kar deta hai aur jab log muntashir (depart) ho jate hai toh un me se ek shaks kahta hai ki Maine ek shakhs se yeh hadees suni he jis ki shakal pahchanta hu lekin us ka naam nahi janta. [yani wo admi jo hadith bayan karta hai darasal shaitan hota hai].

Sahih Muslim (Muqaddamah ke hisse me), hadith- 17.

۩ Abu Hurairah r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, “Kisi shaks ke jhutha hone ke liye yahi baat kafi hai ki wo har suni sunai baat ko aage bayan karde.”

Sahih Muslim (Muqaddamah ke hisse me), hadith- 6.

Allah se dua hai ki wo hame sidhi raah dikhaye. aameen.

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Related: Ramzan Ki Khushamdid Kis Tarah Kare Nabawi Tarike Se?

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Islam Me Rasm-riwaj (Culture) Ka Muqam

hi  -

Alhamdulillah..

Bunyadi usool ye hai ki Islam me kisi bhi tarha ke rasm riwaj ki ijazat hai aur tab tak ijazat hai jab tak wo shairat ke kisi ahkaam se takraaye na.

۩ Anas r.a. riwayat karte hai ke jab Nabi ﷺ ne Room ke hukumaran ko khat likhne ka iradah kiya to Aap ﷺ se kaha gaya ke woh log koi khat us waqt tak qubool nahi karte jab tak us par mohar na ho, chunancha Nabi ﷺ ne ek chandi ki anguthi banwayi. Is anguthi par 'Mohammad-RasoolAllah' khudra hua (stamped) tha.

Sahih al Bukhari, kitab al Jihad ﴾56﴿, hadith- 2938.

۩ حَدَّثَنَا قُتَيْبَةُ حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم اتَّخَذَ خَاتَمًا مِنْ فِضَّةٍ، فَكَانَ يَخْتِمُ بِهِ وَلا يَلْبَسُهُ

۩ Ibn Umar r.a. farmate hai ki RasoolAllah ﷺ ke paas ek chandi ki anguthi thi, wo isse khutut (letters) wagaira par muhar lagate the lekin ise pahente nahi the.

Imam Tirmizi ki Shamail Muhammadiyah, baab- RasoolAllah ﷺ ki mubarak anguthi, hadith- 83.

Bukhari ki is hadith se hamare ahle ilm ye natija nikalte hai ki kisi bhi rasm-riwaj ki pairwi karne ki ijazat hai kyuki RasoolAllah ﷺ ne dusre mulk ke mohar lagane wale rasm ko be-jhijhak apnaya tha. Aur kisi rasm-riwaj ki ijazat tab tak hi hai jab tak wo rasm shariat ke kisi ahkaam se na takraaye.

۩ Shaykh al-Sa’di [d.1376 a.h.] farmate hai:

“Rasm-riwaj ka bunyadi usool ye hai ki iski ijazat hai, jab tak ke kisi shariyat [ke ahkaam] me isko mana na kiya ho [yaani shariat ke kisi ahkaam se takraaye na].”

Risaalah fi Usool al-Fiqh (7).

۩ Shaykh ibn Uthaymeen se pucha gaya gaya, "Namaz eid ke baad musafah karne, gale milne aur mubarakbaad dene ka kya hukm hai?"

Toh Shaykh ka jawab tha:

"In chizo me koi harj nahi hai, kyuki log use bataur Ibadat aur Allah taala ka qurb samajh kar nahi karte hai, balki log ye bataur riwaaj (custom) aur izzat o ikraam aur ehtram karte hai, aur jab tak shariyat me kisi rasm-riwaj ki mumaniyat (manaahi) na aaye to bunyadi usool ye hai ki us chiz ki ijazat hoti hai."

Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/208-210.

۞ Rasm e Shady/Nikah Ka Hukm:

Agar shady ki rasm-riwaj ki baat kare toh har ilake ki shady apne rasm-riwaj ke aetbar se kari jati hai. Islam ne isme koi pabandi nahi rakhi hai, aur isme bhi wahi usool ko dhyan me rakh kar rasm ki pairwi karne ki ijazat hai ki jis rasm ki pairwi ho rahi ho, wo shariyat se takraati na ho, jaise gair-mahram ka apas me milna julna ya haraam mausiqi (music) ka istemal karna wagaira. Misaal ke taur par mehdi ki rasm jo hamare muashre me hoti hai, isme koi harj nahi hai jab tak mehdi ke rasm ke dauran koi sharait ke khilaf kaam na ho, aur isi tarha dusre rasm ka bhi yahi hukm hai.

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Related: 

۩ Culture aur biddat me fark
۩ Shady ke mauke par gaane ka hukm

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Kya Andhere Me Namaz Padhna Jayz Hai?

hi     ur     en  -

Alhamdulillah..

Andhere me namaz padhne me koi harj nahi hai.

۩ Abu Salama r.a. riwayat karte hai ki Ayesha r.a. ne batlaya ke mai RasoolAllah ﷺ ke aage so jati thi aur mere paon Aap ﷺ ke qibla ke ulat (opposite) hote the. Jab Aap ﷺ sajda karte, to mere paon ko aahista se daba dete. Mai apne paon samet leti aur Aap jab khade ho jate toh mai inhe fir faila deti. Un dino gharo mein charag bhi nahi hua karte the.

Sahih al Bukhari, kitab al salaat ﴾8﴿, hadith - 382.

۩ Shaykh Abd al-Kareem al-Khudayr r.h. iske mutallik farmate hai:

“Agar namaz puri sharayat aur arqan aur wajibat ke sath ada ki jaye to woh namaz sahih hai, aur roshni na toh namaz ki shart mein se hai aur nah hi is ke arqan aur na wajibat mein shaamil hai.

Illa yeh ke agar andhera namazi ke liye khauf ka bais ho aur is ki bina par is ka khushu o khuzu hi jata rahe to fir andhere mein namaz padhna makruh hai.”

[source]

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Aurat Ke Liye Sone Chandi Ke Alawa Dusre Patthar Ke Zewar Pahenna

hi     en  -

Alhamdulillah..

Aurto ke liye sona ya chandi ki anguthi pahenne ki ijazat hai jis par Heera ya dusri keemti pathhar jade ho jaise panna (emeralds), Lal (rubies) aur Aqeeq (carnelians), ya fir agar lohe ke anguthi ho agar wo chahe, kyuki bunyadi usool ye hai ki in sab ki ijazat hai jab tak daleel na ho jisme ye kaha gaya ho ki in maise koi chiz ki ijazat nahi hai.

Lohe ki anguthi pahenna makruh nahi hai.

۩ Ibn Qudaamah r.h. kahte hai:

“Aurto ke liye unke rasm-riwaj (muashre) ke mutabik sona, chandi aur keemti pathhar pahenne ki ijazat hai, jaise churiya, paazeb, kaan ki baaliya aur anguthia, aur jo wo apne chehre, gale, baazu, pair, kaan wagaira me pahenti hai, iski bhi ijazat hai.” end quote.

Al-Mughni, 2/324.

Ye bayaan kiya gaya hai ki in chizo me israaf nahi hona chahiye.

۩ Imam Nawawi r.h. kahte hai:

“Hamare saathi kahte hai: Aurat ke liye sabhi tarah ke zewar pahenne ki ijazat hai; (lekin) iski sirf tabhi tak ijazat hai jab tak isme waazeh israaf na ho.” end quote.

Al-Majmoo’, 5/523.

Aur Allah sabse behtar janta hai.

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'Allah-Muhammad' Ka Naksh Banana Kaisa Hai?

hi  -

Alhamdulillah..

Hamare muashre me kuch gharo ke bahar ya fir gharo ke andar ye dekha jata hai ki 'Allah-Muhammad' naam ka naksh bana hua hota hai. Aur baaz auqat kapdo me bhi iska design bana hua hota hai. Is tarha ka naksh banana thik nahi hai kyuki isme shirk ki bu (smell) aati hai. Agar ek gair-muslim ise dekhega to use Tawheed ka ahsaas ho na ho lekin shirk ka ahsaas zarur ho jayega.

Hamari daleel ye hai:

Adi bin Hatim ؓ riwayat karte hai ki ke ek shakhs ne RasoolAllah ﷺ ke samne khutba diya aur (is mein) kaha: 'Jo Allah aur uske Rasool ki itaat karta hai usne rushad aur hidayat paali aur jo in dono ki nafarmani karta hai woh bhatak gaya.'

Is par RasoolAllah ﷺ ne farmaya: 'Kitna bura khateeb hai tu, (fiqre ke pahle hisse ki tarah) yun kaho, jisne Allah ki aur uske Rasool ki na farmani ki (woh gumraah hua).'

Ibn Numair kahte hai: Balki wo gumraah ho gaya.

Sahih Muslim, kitab al Jumah ﴾7﴿, hadith- 2010.

Is hadees me RasoolAllah ﷺ ne khateeb ko sirf isliye danta kyuki unhone Allah aur Rasool kahne ke bajaye 'Dono' alfaz kah diya tha, toh agar aj Rasool ﷺ maujud hote to wo kaise iski ijazat de dete ki koi Allah-Muhammad ka naksh banwa kar in dono naamo ko ek sath ek muqam par rakh de.

Kuch log ek aetraz kar sakte hai ki Allah aur Muhammad naam ek sath rakh kar koi Rasool ko Khuda ka darja nahi deta hai toh fir ye kyu galat hoga. Toh iska jawab ye hai ki agar ham gaur kare to wo sahabi (khateeb) 'Dono' ka lafz istemal kar ke Rasool ko Allah ka darja nahi de raha tha lekin iske ba-wujud RasoolAllah ne unhe is chiz se mana farmaya.

Iske bajaye wo naksh lagaye jaye jisse Tawheed ki khushbu aati ho aur Huzur ﷺ ki shaan bayan hoti ho jaise La ilaha illallah Muhammadur RasoolAllah, wagaira.

Aur Allah sabse behtar janta hai.

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Allah se dua hai ki wo hame sidhi raah ata kare. aameen.

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Deen Ki Baate Batane Ke Liye Certificate Ki Zarurat Nahi Hoti

hi  -

Sawal- Asslaam alaikum warahmatullah Shaykh. Kya Deen batane ya sikhane ke liye kisi madarse ya university ke certificate ka hona zaruri hai? Bara e maherbani jawab irshad farma dijiye. Allah apke ilm me izafa kare.

Alhamdulillah..

Quran e hakeem me hame kahi bhi ye nahi milta ki Deen ki baate batane ya sikhane ke liye apko kisi madarse ya university ki certificate ka hona zaruri hai. Balki Allah ﷻ farmate hai,

۩ Aur usse behtar kiski baat hai jo logo ko Allah ke taraf bulata hai, nek kaam karta hai aur kahta hai ki mai Musalmano maise hu.

Surah Fussilat ﴾41﴿, ayat- 33.

۩ Tum behtareen Ummat ho jo logon ke liye paida kiye gaye ho. Tum nek baaton ka hukm dete ho aur buri baaton se rokte ho aur Allah Taalaa par eemaan rakhte ho.

Surah Aal e Imran ﴾3﴿, ayat- 110.

In ayato me Allah ﷻ ne puri ummat ko  ek aam ijazat di hai ki wo logo ko Deen ke taraf dawat dein. Ab aiye dekhte hai ki hamare Rasool ﷺ ne hame is baare me kya baate batayi hai.

۩ حَدَّثَنَا أَبُو عَاصِمٍ الضَّحَّاكُ بْنُ مَخْلَدٍ، أَخْبَرَنَا الأَوْزَاعِيُّ، حَدَّثَنَا حَسَّانُ بْنُ عَطِيَّةَ، عَنْ أَبِي كَبْشَةَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏"بَلِّغُوا عَنِّي وَلَوْ آيَةً، وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلاَ حَرَجَ، وَمَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ"-

۩ Abd-Allaah ibn Amr r.a. riwayat karte hai ki RasoolAllah ﷺ ne farmaya, "Pohcha do meri taraf se wo kyu na ek ayat hi ho, aur Bani Israail ke waaqyaat tum bayan kar sakte ho, isme koi harj nahi aur jis ne mujh par jaanbuj kar jhut bandha to use apne jahannam ke thikane ke liye tayar rahna chahiye."

Sahih al Bukhaari, Kitab ahadees anNabi ﴾60﴿, hadith-3461.

Ye hamare Rasool ﷺ ka ek saada (simple) sa hukm hai ki agar hame ek ayat bhi aati hai to ham use dusro tak pohchaye. Rasool ne yaha par na to kisi degree ka zikr kiya aur na hi kisi madarse ya university ka. Ab aiye dekhte hai ki hamare ahle ilm is mauzu par hame kya naseehate karte hai.

۩ Imam Ibn Hajar Asqalani, Fath al Baari me likhte hai:

“Is hadees me '(Pohcha do meri taraf se) chahe wo ek ayat hi kyun na ho' se murad ye hai ke har shaks jisne jo bhi baat unse (Rasool se) suni ho, chahe kitni hi thodi ho, wo logo tak pohchane ki jaldi koshish kare, is tarah se har cheez jo RasoolAllah ﷺ lekar aaye the, wo logo tak pahunch jayegi.” End quote.

Fath ul Bari by Imam ibn Hajar, Kitab ahadees anNabi ﴾60﴿, hadith-3461.

۩ Shaykh ibn Uthaymeen r.h. kahte hai:

“Jab ek shaks us chiz ki samajh rakhta hai jis ke taraf wo logo ko bula raha hai to isse koi fark nahi padta ke wo bada ya mashhoor aalim ho ya Deen ka sachha taalib e ilm ho ya ek aam sa aadmi ho jise kuch ilm ho us masle me jo sawal pucha ja raha hai.

RasoolAllah ﷺ ne farmaya hai, "Pohcha do meri taraf se wo kyu na ek ayat hi ho", aur unhone ne ye shart nahi rakhi ke us daaiyah (logo ko deen ki taraf bulane wale) ko Ilm ke aala darjeh par faiz hona chahiye, bas zaroori hai ke use us baat ka ilm ho jiski taraf wo bula raha hai. Lekin apne la-ilmi aur apne jazbaat ke bina par logo ko (deen ki taraf) bulane ki ijazat nahi hai.” End quote.

Fataawa ‘Ulama’ al-Balad al-Haraam, p. 329. 

۩ Shaykh Saleh al Munajjid farmate hai:

“Allah ke taraf logo ko bulana sabse behtareen aur azeem amal hai Allah subhanahu wa tala ke yaha. Jab ye fareeza Nabiyo aur Rasoolo ka hai jinhe Allah ne makhlook maise chuna toh ye farza unke (Nabiyo aur Rasoolo ke) wariso ka kaise nahi ho sakta hai jo ki Ulema aur Daaiya hai.

Ye zaruri hai ki jo shaks logo ko Islam ki taraf bula raha ho uske paas us chiz ki kuch samajh zarur ho jiski taraf wo logo ko bula raha hai, lekin iski zarurat nahi hai ki use poore Deen ka ilm hona chahiye kyuki Abd-Allaah ibn Amr se Bukhaari (3461) me riwayat hai ki RasoolAllah ﷺ ne farmaya, "Pohcha do meri taraf se wo kyu na ek ayat hi ho".

source:- https://islamqa.info/en/106137

۩ Shaykh Saleh al Fawzan se sawal kiya gaya, “Moazzaz Shaykh, Allah apko qamyabi ata kare. Kya wo shaks logo ko Deen muamlat ki taaleem dena chahta hai, kya ye kafi hai ki uske pas kisi university ka certificate ho ya fir uske paas kisi ulema ki tazkiyaat (shabashi, taareef) ke hone ki zarurat hai?”

Shaykh farmate hai,

“Ilm ka hona zaruri hai. Har shaks jiske paas certificate hai wo alim nahi ban jata hai (certificate hone ke wajah se), (lekin) Ilm aur Allah ke Deen ki samajh (fiqh) zaruri hai. Ek Certificate ilm ki nishandehi nahi karti. Ek shaks ke paas (certificate) hone ke ke bawujud wo logo me sabse zyada jahil ho sakta hai, aur ek shaks ke paas certicate na hokar bhi wo logo me sabse zyada ilm rakhne wala shaks ho sakta hai. Kya Shaykh ibn Baaz ke paas certificate tha? Kya Shaykh Ibn Humayd (ke paas koi certificate tha)? Kya inlogo ke paas certificate tha? Fir bhi wo is waqt ke maroof (leading) Imam the. Lihaza ye taqreer ek shaks ke andar ilm aur samajh ki maujudgi ke ird-gird ghumti hai, uske certificate aur tazkiyaat par nahi, (certificate aur tazkiyaat) par gaur nahi kiya jata hai. Aur haqiqat ek shaks ko be-naqab kar deta hai jab sath me koi masla aata hai, ya koi musibat ati hai, fir (sachha) alim aur naqli aur jahil alim se wazeh ho jata hai. Ji Ha!”

source: https://goo.gl/zd2F71

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Allah se dua hai ki wo hame sirat e mustakeem ata kare. aameen.

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