Tashahud ki Duae

۞ Tashahud ki Duae jo namaz me padhi jaati hai wo ye hai:

1. Attahiyaat

‘Attahiyyatu lillahi was salawatu wat tayyabaatu, assalamu alaika ayyuhan nabiyyu wa rahmatullahi wa barakatuhu, assalamu alaina wa a’ala ibaadillahis saaliheen, ashadu alla ilaaha illallahu, wa ashadu anna Muhammadan abduhu wa rasuluhu.’

‘(Meri saari) Qauli, badani aur maali ibaadat sirf Allah ke liye khaas hai. Aye Nabi Aap par Allah ki rahmat, salamati aur barkate ho aur ham par aur Allah ke (dusre) nek bando par (bhi) salaamati ho, Mai gawahi deta hu ke Allah ke siwa koi (saccha) maabood nahi hai aur mai gawahi deta hu ke Muhammad Allah ke bande aur rasool hai.’

Sahih al Bukhari, kitab al aazan, hadees- 831.

2. Allahumma Salli ala

‘Allahumma salli ala Muhammadin wa aalaa aali Muhammadin kama sallaita alaa Ibraheema wa aala aali Ibrahima innaka hameedum majeed.

Allahumma baarik ala Muhammadin wa aalaa aali Muhammadin kama baarakta a’alaa Ibraheema wa aala aali Ibrahima innaka hameedum majeed.’

‘Aye Allah! salamati aur rahmat ata farma Muhammad ﷺ par aur unki aal par, Jis tarha aapne salamati ata farmayi Ibrahim a.s. par aur unki aal par. Beshaq Aap badi tareef waale aur buzurgi waale hai.

Aye Allah! barkat ata farma Muhammad ﷺ par aur unki aal par, Jis tarha aapne barkat nazil farmayi Ibrahim a.s. par aur unki aal par. Beshaq Aap badi tareef waale aur buzurgi waale hai.’

Sahih al Bukhari, kitab ahadees al ambiya, hadees- 3370.

3. Allahumma Inni Zalamtu Nafsi

‘Allahumma inni zalamtu nafsi zulman kaseerau’n walaa yaghfiruz zunooba illa anta faghfirli maghfiratan min indika warhamni innaka antal ghafoor ur raheem’

‘Aye Allah! Bila shuba maine apni jaan par bahot zyada zulm kiya hai. Aur tere siwa gunaho ko koi nahi baksh sakta, pas apni jaanib se mujh ko baksh de aur mujh par raham kar, be shak tu hi bakshne wala maherban hai.’

Sahih al Bukhari, al azan 834, Sahih Muslim, al zikr wad dua, 2705.

4. Allahumma inni auzubika min azabi jahannam

‘Allahumma inni a’auzu bika min azaabi jahannama wa min azabil qabri wa min fitnatil mahyaa wal mamaati wa min sharri fitnatil maseehid dajjal’.

‘Aye Allah! Mai jahannam aur kabr ke aazaab se, maut o hayaat ke fitne aur maseeh dajjal ke shar se teri panah mangta hu.’

Sahih Muslim, kitab al salat, hadees- 1324.

Ye bunyadi Duae hai jo hame padhni chahiye. Iske alawa aur bhi Duae hai jiski taleem hame Rasoolullah ﷺ ne di hai, use padhne ke liye ye article check karye:

https://www.iqrakitab.com/2018/01/aakhri-tashahud-ki-duae.html

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Mani aur Mazi Lage Kapdo ka Hukm - Paak ya Napaak

Agar Mani kapdo ko lag jaye to yeh paak rahti hai, yani yeh napak nahi hoti. Agar aise kapdo me Namaz parh li jaaye toh koi masla nahi hai.

۩ Ibn Qudama r.h. ne kaha hai:

"Agar ham ise paak kahen to ise khurachna afzal hai, aur agar kisi ne bina khurache Namaz padh li to bhi ye jayz hai."

Al-Mughni (1/763).

Lekin Mazi ke liye sirf paani chirakna kaafi hai, kyunki isme mushkil hoti hai. Iski daleel Sunan Abu Dawood ki niche di gai hadees hai:

۩ Sahl ibn Hunayf r.a. bayan karte hai,

'Mujhe zyada Mazi aati thi aur mai baar baar ghusl kiya karta tha. Maine is baare me Rasoolullah ﷺ se poocha to Rasoolullah ﷺ ne farmaya,
"Tumhare liye sirf wuzu karna kaafi hai."
Maine pucha: "Aye Allah Ta'ala ke Rasool ﷺ, agar Mazi kapdo me lagi ho to kya karu?"
To Rasoolullah ﷺ ne farmaya:
"Tumhare liye itna hi kaafi hai ke chullu bhar paani le kar jahan lagi ho, wahan chirak do."

Sunan Abu Dawood, hadees-210 - Hasan, Al-Albani.

۩ Aur Imam Tirmizi r.h. is riwayat ko nakal karne ke baad likhte hai:

"Yeh hadees hasan sahih hai, aur Mazi ke mutallik hame is tarah ki hadees Muhammad bin Ishaq ke ilawa kisi aur se nahi mili."

۩ Tuhfat-ul-Ahwazi me likha hai:

"Is hadees se yeh sabit hota hai ke agar kapro par Mazi lag jaaye to sirf paani chirakna kaafi hai, dhona zaroori nahi."

Tuhfat al-Ahwazi (1/373).

🟢 Nateeja:

● Mani paak hai, ise dhona zaroori nahi.
● Mazi lagne par sirf paani chirakna kaafi hai.
● Mazi nikalne se sharmgaah dho kar (aur kapde ke us hisse par paani chirak kar) Namaz ke liye sirf wuzu karna zaroori hai, ghusl zaroori nahi.

Wallahu Aalam.

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۩ Mani Aur Mazi Me Fark
۩ Mani, Mazi Aur Ratubat Me Fark Aur Iske Ahkaam

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Hawa Nikalne ka Shak

 Sawal 

Baraye maherbani mujhe dauran-e-wuzu ya baad me hawa kharij hone ke bare me ahadees ke mutabik maloomat faraham karein, aur is soch ke mutabik bhi maloomat faraham karein ke agar insan ke maida me koi harkat mahsoos ho ya hawa kharij hone ki awaaz sune to is ke liye wuzu karna zaroori hai?

 Jawab 

Alhamdulillah.

Jab insan ko hawa kharij hone ka yaqeen ho to us se wuzu karna wajib hai, lekin agar sirf pet me harkat ya hawa kharij hone ka waham ho to is ki taraf tawajjo nahi di jayegi. Pet me sirf harkat ya hawa kharij hone ka waham hone se wuzu na tootne ki daleel Sahih Bukhari aur Sahih Muslim ki darj zail hadees hai:

۩ Abdullah bin Zaid riwayat karte hai ke unhone Rasool ﷺ se shikayat ki ke ek shakhs hai jise ye khayal hota hai ke namaz me koi cheez (yaani hawa nikalti) maloom hui hai. Aap ﷺ ne farmaya ke (namaz se) na phire ya na mude, jab tak awaaz na sune ya badbu na paye.

Sahih al Bukhari, hadees- 137 | Sahih Muslim, hadees- 804.

۩ Imam Nawawi r.h. is hadees ki sharah me farmate hai:

"Ye hadees is baat ki daleel hai ke cheeze apni asal par barqarar rahti hai jab tak ke is asal ke khilaf koi daleel na mil jaye, aur is par paida hone wala shak kisi nuqsan ka sabab nahi banta."

۩ Aur Ibn Hajar r.h. farmate hai:

"Jamhoor Ulama e karaam ne is hadees par amal kiya hai."

In shuqooq aur shubhaat ki taraf tawajjo dene se waswasa paida hota hai, is liye is ki taraf tawajjo nahi karni chahiye. Sirf hawa kharij hone ka yaqeen hone ki surat me hi wuzu karna wajib hoga.

۩ Imam Nawawi r.h. farmate hai:

"Rasoolullah ﷺ ka irshad hai: 'Hatta ke wo awaaz sune ya phir badbu mahsoos kare.'

Iska matlab ye hai ke in dono cheezo me se kisi ek ka wajood maloom ho jaye. Musalmanon ke ijma ke mutabik sunna aur soonghna shart nahi. Yahaan ilm se murad yaqeen karna hai."

Wallahu A‘lam.

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Kya Ham Janabat Ke Haalat Me Quran Sun Sakte Hai ?

 Alhamdulillah..

Janabat ki haalat ek shaks ko Qur'an sunne se nahi rokti hai, kyuki shariat me iski daleel maujud nahi hai ki jo shaks janabat ki halat me ho use Qur'an nahi sunna chahiye.

Shaykh ibn Baaz se pucha gaya,

'Kya jo shaks janabat (impurity following sexual discharge) ki halat me ho, apne zahen se Allah ki kitab se padh sakta hai? Aur agar ye mumkin na ho to kya wo sun sakta hai?'

Unhone farmaya,

'Jo shaks janabat ki haalat me hai, usko ye ijazat nahi hai ki wo ya toh Mushaf se kuch padhe ya apne zahen se, jab tak ke wo ghusl na kar le, kyuki ye Rasoolullah ﷺ se sabit hai ki koi bhi cheez Aap ﷺ ko Quran (padhne) se nahi rokti thi siwaye janabat ke.

Quran ki tilawat sunne ke hawale se ye ahkaam hai ke isme koi harj nahi hai kyuki ye boht mufeed hai, bina mus'haf ko chuye ya is me se padhne ke.'

Majmu Fatawa Ibn Baaz, 10/152.

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Somwar Aur Jumeraat ka Ikhatta Roze Na Rakh Sake Toh Kya Sirf Somwar Ka Roza Rakh Liya Jaaye ?

hi     ur   

Sawal:

Kya agar Somwar Aur Jumeraat ka Ikhatta Roze Na Rakh Sake Toh Kya Sirf Somwar Ka Roza Rakh Liya Jaaye?

Jawab:

Alhamdulillah

"Hafte me do mazkoora yaum ke rozo me se ek roza rakhne me koi harj nahi, in ayyam ke roza rakhna sunnat hai wajib nahi, isliye jo somwaar (peer) aur jumeraat dono roze rakhta hai to us ne khair e azeem waala amal kiya, aur dono ko jama karna aur dono roze rakhna wajib nahi.

Balke hafte me dono roze rakhna mustahab hai, isliye ke sahih ahadees me Nabi ﷺ se ye dono roze rakhna sabit hai."

Majmu Fatawa ash Shaykh Ibn Baz (15/386).

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Aqalmand Aadmi | Imam Ghazali

hi   

Imam Ghazali farmate hai,

‘Aqalmand aadmi pahle haq ki ma'arfat haasil karta hai, phir kisi baat ko dekhta hai, agar woh sahih hai to use tasleem kar leta hai chaahe uske qaayal haq parast ho ya gumraah, balke baaz dafa woh gumraho ki baaton me se acchi baato ko alag karne ki koshish karta hai kyun ke use maloom hai ke mitti se sona bhi nikalta hai.’

Mukhashifatul Quloob, 561.

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Kya Sahaba ne Aqide me Ikhtilaf kiya?

hi   

Alhamdulillah..

Kuch logo ka kahna hai ki Sahaba ne aqide me ikhtilaf nahi kiya jab ki ye baat hadees ki daleel ke khilaf hai.

Sahaba ne aqidah ke chote (furoo) masail me ikhtilaf kiya hai aur unhone bunyadi aqide (usool) me ikhtilaf nahi kiya hai.

Aaiye in ikhtilaf ki daleel dekhte hai:

1. Nabi ﷺ ke wafat ke waqt Umar r.a. ne baaki sahaba se ikhtilaf karte hue ye aqidah apnaya ki Rasoolullah zinda hai. Halaki fir unhone is baat se ruju kiya. Dekhein Sahih al Bukhari, hadees- 3667,3668.

2. Ibn Abbas r.a. ka ye aqidah tha ki Rasoolullah ﷺ ne Allah ko dekha hai [Jamia Tirmizi, kitab at tafseer ﴾47﴿, hadees- 3279]. Jab ki Ayesha r.a. aur aksar sahaba ka ye aqidah tha ki Rasoolullah ﷺ ne Allah ko nahi dekha hai [Sahih Muslim, kitab al eemaan ﴾1﴿, hadees- 439].

3. Umar r.a. ka ye aqidah tha ki mayyat par noha karne se mayyat ko aazab diya jaata hai (Sahih Muslim, hadees- 927). Jab ki Ayesha r.a. ka ye aqidah nahi tha (Sahih Muslim, hadees- 932).

Ab dekhte hai ki hamare ulema is par kya kahte hai:

۩ Shaykh ibn Uthaymeen farmate hai,

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

Liqaa’aat al-Baab al-Maftooh, 3/246.

۩ Shaykh Assim al Hakeem kahte hai,

'Sahaba e karaam aqidah ke is masle me ikhtilaf nahi karte the jaise ki Allah ke maujud hone par, Jannat aur Dozakh, marne ke baad ki zindagi, eeman ke sutun, Allah ke naam aur sifat. Lekin wo aqidah ke chote masail me ikhtilaf karte the.' (summary of clip)

source: https://youtu.be/w1LdUia1lVc

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