اقرأ باسم ربك الذي خلق

14 Jan 2018

Isha Ki Namaz Aur Nabi ﷺ Ka Tarika


۩ Abu Barzah al Aslami r.a. riwayat karte hai ki Rasoolullah ﷺ Isha der se padhna pasand farmate the, aur is se pahle sone aur is ke baad baat-cheet karne ko napasand karte the.

Sunan Ibn Majah, kitab us Salaat, hadees- 701, Sahih (Darussalaam).

۩ Aisha r.a. riwayat karti hai ki Rasoolullah ﷺ Isha ke pahle sote nahi the aur Isha ke baad jaagte na the.

Sunan Ibn Majah, kitab us Salaat, hadees- 702, Hasan (Darussalaam).

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Allah se dua hai ki wo ham sab ko Huzur ﷺ ke nakshqadam par chalaye. aameen.
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11 Jan 2018

Kya Libas Tabdeel Karne Se Wuzu Tut Jata Hai ?


Kya Libaas Tabdeel Karne Se Mera Wuzu Toot Jayega? Aur Kya Mard Aur Aurat Ke Ma-baen Is Hukm Mein Koi Farq Hai ?

Agar Koi Shakhs Taharat Ki Haalat Mein Ho Aur Woh Apna Libaas Tabdeel Kar Le Toh Usse Wuzu Nahi Toot-ta, Kyuki Libaas Tabdeel Karna Wuzu Tutne Mein Shaamil Nahi, Aur Is Mein Mard O Aurat Sab Barabar Hain. Wallaho Aalam .

Wuzu Jin Chizo Se Tut Ta Hai Wo Ye Hai :

1 Aage Ya Piche Ki Sharmgaah Se Kharij Honay Wale Ashye ( Pishaab, Pakhana, Hawa Wagaira ) Lekin Aurat Ki Qabl Se Kharij Hone Wale Hawa Se Wuzu Nahi Toot-ta .

2 Aage Ya Piche Ki Sharmgaah Ke Ilawa Aur Kahi Se Pishaab Aur Pakhana Kharij Hona .

3 Aqal Zael Hona (Hosh-khona), Ya To Mukammal Taur Par Aqal Zael Ho Jaye, Yaahi Majnoon Aur Pagal Ho Jaye, Ya Fir Kisi Sabab Ke Baais Kuch Der Ke Liye Aqal Par Parda Par Jaye, Maslan Neend, Behoshi, Nasha, Wagaira .

4 Azoo E Tanasul (Penis) Ko Chuna :

Is Ki Daleel Basrah Bint Safwaan R.a. Ki Hadees Hai Woh Bayan Karti Hain Ki Mein Ne Rasool ﷺ Ko Ye Farmate Hue Suna :

"Jis Ney Azoo E Tanasul Ko Chuwa Wo Wuzu Kare "

Sunan Abu Dawood, Al-tahaarah, 154. (Albaani Said In Saheeh Sunan Abi Dawood, No. 166, It Is Saheeh). 

5 Oont (Camel) Ka Gosht Khana :

Is Ki Daleel, Jaabir Ibn Samurah Ki Hadees Hai Woh Bayan Krate Hain Ki Ek Shakhs Ney Nabi ﷺ Se Daryaft Kiya Ki Kya Hum Oont Ke Gosht Khane Ke Baad Wuzu Kare ?

To Rasool ﷺ Ne Farmaya: "Ji Haan".

Sahih Muslim, Al-hayd, Hadith- 539.

Yahan Ek Cheez Note Karna Zaruri Hai Ki Aurat Ke Jism Ko Chune Se Wuzu Nahi Toot-ta, Chahe Shehwat (Feelings Of Desire) Ke Sath Ho Ya Baghair Shehwat Lekin Is Ke Nateeje Mein Agar Koi Cheez Kharij Ho To Phir Wuzu Toot Jayega.

Mazeed Tafseel Ke Liye Sheikh Ibn ‘Uthaymeen, R.h. Ki Kitab Al-sharh Al-mumti’ Vol. 1, P. 219-250 Aur Fataawa Al-lajnah Al-daa’imah, Vol. 5, P. 264 Ka Bhi Muta'la Zaroor Kare.

Wallahu Aalam.

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Related: Wuzu Todne Wali Chize

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Islah Me Sabr Aur Akhlaq Ki Ahmiyat


Ham aur ap jaise log jinke aqeede quran wa sahih hadees ke mutabiq hote hain aur hum biddat(innovation) se bachne ki bharpur koshish karte hai aur biddat ko pehchanthe( identify) bhi hain, hum jaise log apne mulk mai din raat hone wali bidat'o ki khilaf kya karte hai?

Facebook jihadi bankar lambi lambi post karte hain- ye haraam wo haraam. Kisi mahfil mai bidat dekhli to wahi shor barpa kiya aur fir do fareekh (opponent) bana kar ladai(fight) shuru.

Koi ahle biddat sms bheje to jawab me garma garam message bhej diya. Mai batau ke mere mulk ka aik(1) bada tabka bidati kyun hai? Wo biddati hai mere jaise quran wa sahih hadees ke pairokaron(followers) ki waja se. In ahle biddat muslmano ko agar kisi cheez ka ilm na tha , woh agar apnay maa baap kay tareeqay par chal rahe the, lekin humain to ilm tha na humne unko kyun nahi raahe raast par lane ki koshish ki? Aur agar koshish ki to kaisi? Tok kar, gussa karke? Tanqeed(critisize) karke? Khud ko durust sabit  karne ki zid mai bahes karke? 

Hum wo log hai jo andhere mai baithe logo ko chilla chilla(shout) kar andheri khaiyon (deep excavation) se khabardar karne ki koshish kar rahe hai. Chillane se sirf itna hoga ke wo log zara der tharain ge, uljhen ge, magar fir jitna unki ankhe dekhne ki adi ho chuki hain, utne ko bohut samajh kar chalte jainge.

Andheron mai cheekha chillaya thodi na jata hai balkay roshni laayi jati hain. Roshni aay gee to andhera khud ba khud khatam ho jayega. Haq ayega to batil jay ga. Hum musalman yeh baat kyun nahi samjhtay kay bahas, zid, ladayee say koi theek nahi ho sakta. Uloom e hadees seekhne me sahih, hasan, zaeef aur mauzu hadees ka farq aur raawi ki sharait jaannay aur seekhnay me aik arsa lagta hai hum quran o sahih hadees seekhne wale kayi saal laga kar deeni course karte hain, diplomas lete hain, magar doosre se yeh umeed kartay hain ke jo baat  hame khud kayee saal (years) laga kar samjh ayee woh doosra shaks chaar line ke aik sms me samjh jaye. Chillanaa asaan hai per roshni lana mushkil hai. "Amr bil maroof " (yani neki ka hukum do) pahlay ata hai aur "Nahi ‘anil munkar mukir" (burayee se roko ) ka doosra number hai. Ahista ahista narmee se tahammul (patience) se logon ko taleem dee jaye to woh hum se achhe sunnat ke pairokaar (followers) ban saktay hain. Lekin hum Musalman yeh tahammul laye kahan say..
Islah Sirf Alfaz Nahi Hota, Tareeqa Hota Hai Tableegh Ka Jo Sidha Dilon Par Asar Karta Hai.
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9 Jan 2018

Ilm Ki Pahli Manzil

hi   -
Mai jab logo ko dekhta hu, mashriq-maghrib me unse milta hu to mujhe ye mahsoos hota hai ke in ki zyada dilchaspi ka ba-is ilmi mabaahis (ilmi debates) ban kar rah gai hai.
Ye apni jaga badi qeemti cheez ha lekin jab ham qayamat mein apne Rabb ki barghaah mein uthaye jayenge toh sawalaat is ke mutalliq nahi honge yaani Allah taala ye nahi puchenge ke (acha tum) ye batao tum meraj ko jismaani maante the ya roohani, ye nahi puchenge ke batao Quran majeed ki fulaan ayat se tumne ye matlab nikaala tha ya wo matlab samjha tha.
Wahaan jo cheez zer e bahas aane wali hai Deen me aslan us par nigaah rahni chahiye. Ye sab ilm ko hasil karne ki cheezen hain. Is se insaan taa'subaat ko khatam karta hai. Uske ilm me izaafa hota hai. Nayi nayi dunyaa'en daryaaft karta hai. Isko ek qalbi itmenaan hasil hota hai.

Ye badi qeemti cheez hai. Ilm ka safar koi mamuli safar nahi hai. Lekin asal cheez jis ke uper nigaah rahni chahye wo ye hai ke mai apni zaat mein, apni shakshiyat mein pakeezgi ka safar taye kar raha hoon ya nahi. Ye sawaal har waqat saamne rahna chahiye. Ye mai thodi der baad bataunga ki pakeezgi se Quran kya murad leta hai.

Kyon ke Quran e majeed se yahi maloom hota hai ke Allah taala ne jis imtehaan mein hamko mubtala kiya hai, is imtehaan mein hadaf (aim, goal) ki kaifiyat yahi hai ke ham kitna pakeeza ho kar uski baargah mein jaate hain.
Main aage chal kar wazaahat karunga ke pakeezgi ka content kya hai.. Lekin is waqat jis cheez ki taraf asal mein tawajjoh dilaani maqsood hai wo ye hai ke is hadaf ko kabhi nigaah se ojhal nahi hona chahiye.

Ilmi bahsen (debates) kare, cheezon ko samjhe, nayi nayi pahlu saamne aaye. Un se faida uthaaye. In main se koi cheez esi nahi ke jisko ghalat kaha ja sake. Lekin agar yahi tamaan chize hadaf (maksad) ho kar reh gai hai to ye samajhle ki Deen mehaz ilm nahi hai wo as'lan ek badi manzil hai jiski taraf hamari reh'numaai karne ke liye nazil kiya gaya hai. Aur jaisa ke maine bataya hai ke wo tazkiya (purification of oneself) hai aur ye qQran-e-majeed ne bilkul wazeh bata diya ke:

"Qad aflaha man tazakka"

"Jis ne apny apko pakeeza kar liya, wohi falaah payega"

Quran, 87:14.

Aur pakeezgi ke liye Allah ne pura amal bhi bata diya hai ke hame kya karna chahye. Main is par bhi guftgu karunga aage chal kar

Is me choo'ki ilm se baat shuru hui hai toh agar ap khalis nasb-ul-ain (maksad) ke hawaale se dekhain to jo "Rawaiyya" is se wajood main aata hai wo hai jis k baare mein ham qayamat mein jawaab-deh hongay. Yaani nateeja (result of our research) nahi balki wo rawaiyya (attitude) jo humny ikhtyaar kiya. Ilm ka tazkiya (purification) bhi usi tarah matloob (zarurat) hai jis tarha amal ka tazkiya matloob hai.

Lekin ilm ke tazkiye me hadaf (aim) kya hai ?

Yaani hamara "Attitude towards knowledge" kya hai ?

Yaani humne ilm ke muamle main rawaiyya kya ikhtiyaar kiya hai ?

Kya humne apne apko taa'subaat (badgumani ya bina-tahkeek ke kisi natije par pohchna) se pak karne ki koshish ki hai? Dekhain mainy lafz bola pak karna yahi tazkiyaa hai.

Kya hum ab bhi jazbaat main beh jate hein?

Kya ab bhi hum usi jagah par kharay hain ke pahly agar ek shakhs ki aqeedat (andhi-takleed ; blind-following) me mubtala the toh ab kisi dusre shakhs ki aqeedat me mubtala ho gaye hain? Kya Quran aur sunnat se agar koi baat sabit ho jati hai to kya fir bhi ham ye dekhte hai ki hamare ulema ya muhaddis ki raaye kya hai? Kya apne ulema aur muhaddis ko ham quran aur sunnat se zyada priority dete hai ?

Ye wo jaiza hai jo ham mai se har shakhs ko har waqt lete rehna chahiye yaani agar apne koi neyi tah'teeq jaan li yaa koi nayi raaye maloom kar li to is se ap faida uthayenge. Toh wo apko itmenaan-e-qalb degi lekin jis cheez ke liye ap Allah taala ke huzoor jawaab-deh hain wo ye ke jab ye cheez ap ke saamne ayi ya is say mukhtalif koi cheez apke saamne ayi to apne rawaiyya kya ikhtyaar kiya?

To jis cheez ki islah ilm ki duniya me bhi pesh e nazar rehni chahiye wo ye hai ke ham har tarah ke taa'subaat, har tarah ke jazbaat, aqeedaton se bala'tar (alag) ho ke cheezon ko samjhnae ki tarbi'yat kar le. Yaani is deen ki raah main tarbi'yat ka pahla mar'hala yahi hai ke hamara maqsad yahi ho ke ham apna jaiza lete rahe.

Har raat jab ham bistar par jaye to sone se pahle ek bar khud se puchen ke kya waqayi ham taa'subaat (bad-gumani; apne se alag raaye rakhne wale ke liye bad-gumani) se bala'tar ho gaye hain? Aur is main hamesha ye cheez pesh'nazar rakhain ke taa'sub ek aisi bimaari hai ke ye baaz auqaat aadmi ko ehsaas bhi nahi hota ke yeh is ko lahaq ho chuki hai (lag gai hai). Khud ko jazbaat ke hawale kar dena, insan ki aisi kamzori hai ke bade se bade aadmi ko ye andaza nahi hota kay wo is kamzori main mubtala ho chuka hai. Toh apna postmortem karte rahna chahiye, yaani jaizaa lete rahna chahye ke:

Kya is ilm k safar main waqayi ab hum khalis daleel ki bunyaad par cheezo ko samjhte hain ?
Agar koi hamari maani hui raa'ye se mukhtalif cheez ki taraf humain bulaye to hamara response gair tassubana hota hai?
Kya hum aj bhi poori tawajjoh se uski bat sun'nay ke liye amaa'da hojaty hain?
Kya hamary andar ye cheez moujood hai ke agar hamari galti ham par waa'zeh ki jayegi toh hum haq ko maan lenge?
Toh iska jaiza lete rahna chahiye.

Ye pahli cheez hai jo mein apki khidmat main arz karna chahta tha ke jab ap ilm ka safar karein to aam tor par insan nata'ij fikr (conclusion of a research) me mubtala hojata hai ke yeh ek tehqeeq ho gai, ek nuqta-nazar wazeh ho gya. Ye tahkeek ka natiza boht badi bat hai. Mein iski nafi nahi kar raha lekin misaal ke taur par badi jiddo-jahad ke bawjood apki tahkeek galat ho gai toh ye saza ka zarya nahi banega..

Asal cheez ye hai k galat nuqta e nazar ke maam'le me bhi apka rawaiyya kya raha ?
Yaani ye galti kya taassub ke wajah se hui ?
Ya ye galti jazbaat me mubtala hone ke wajah se hui ?
Ya ye galti kisi ki aqeedat (blind-following) ki wajah se hui ?
Ya ye galati insaan ki fitri kamzoriyan jo hain uske lehaaz se hui?

To jo shuru ki cheezen jo hain wo qabil-e-muafi nahi hai lekin aakhri chiz kabil e muafi hai. Iska poori tarah ehsaas bhi hona chaiye aur is par har lehza sochte bhi rehna chaiye.
Main iski zaroorat is zamane mein boht zyada mahsoos karne laga hoon kyon ki maine yeh dekha hai ke ye chiz hamari ummat me boht aam hoti ja rahi hain.
Ek chiz wo jiski taraf maine ishaara kiya wo nata'ij fikr nikalne me hi shab-o-roz masroof rahte hai aur dusri yeh ke is se ek khaas tarah ka ehsaas-e-bartari (feeling of superiority ; khud ko dusre se behtar samajhna) inki guftgu me, inki baat-chit main, labb-o-lehja main aana shuru hojata hai.Yaani inke lahje me, baat cheet me (ilm ka) ghamand jhalakna shuru ho jata hai.

In dono se khuda ki panaah maangni chahiye. Allah taala ko sab se zyda jo cheez na'pasand hai wo ap jaante hai ke wo ghamand hai aur ghamand ya taqabbur ke baare me farmaya gaya hai ke oont (camel) suyi (needle) ke naake main dakhil ho sakta hai, lekin koi ghamand karne wala shaks jannat me dakhil nahi ho sakta. (for reference see, quran, 7:40.)

Apne andar sacchi aaziz (humbleness) paida karna chahiye aur hamesha sacche ilm ka musafir ban kar rahna chahiye. Is me khaas taur par apna tazkiya karte hue ek usooli baat ko palle baandh lein aur wo yeh hai kay kisi dar'jay mein bhi ibaadat khuda ke siwa kisi ki na ho aur adeeqat (blind-following) Muhammad ﷺ ke siwa kisi se na ho. Baaki jo kuch bhi hai wo zyada se zyada kya hai? Jaisay ap apne bade ka, mu'allim ka ehtraam karte hain.

Agar ehtaraam, adeeqat (blind-follwing) me badalna shuru hojaye toh iska matlab ye hai ke nafs alooda (impure) hona shuru hogaya hai. Jahaan se ap nikle the ab wapis wahi ja rahe hein, jis safar ki apne shuruat ki thi. Ap fir wapis wahi laut rahe hai. Ye ek bada U-turn hoga, jis se har Muslmaan ko, har sacchay ilm ke musafir ko Allah ki panaah maangni chahiye.

Asal cheez jiska qayamat ke hawaale se hame apne andar paida karna hai wo be-taa'subi hai. Wo ilm ki sacchi talab hai.. Wo sahih bat jan'nay ke liye zahni tayaari hai.. Wo aqeedato (blind-following) se hat kar cheezon (ilm) ko dekhna hai..

Iska ek laazmi takaaza ye hai ke jahaan kahee bhi ilm payaa jata hai, ap usse ikhtilaf kare lekin kabhi kisi sahab-e-ilm ke baare main be-ehtraami (disrespect) ka rawaiyya ikhtyaar na karen. Sab ki dil se respect kare. Yahi hamare sahaba ka tarika tha ki wo ikhtilaf to karte the lekin ekdusre ki izzat karte the. Wo ikhtilaf me ek dusre ko gustakh e rasool ya manhajless, etc nahi kahte the.

Kisi shakhs ke baare main raa'ye dete waqat uske mahaa'sin (bhalaiyo) ko kabhi nazar andaaz mat kare. Aapne dekha hoga ke mai apne baaz jaleel-ul-qadr buzurgo se, jin ke saya me maine sha'oor ki aankh kholi hai, bada shadeed ikhtilaaf karta hoon lekin kabhi unki azmat (respect) ke maam'le me mere yahaan koi bura tas'sur apko nahi milega. Main unki badi izzat karta hoon aur unke mahaa'sim (bhalaiyo) par logo ko hamesha tawajjo dilata hu aur batata hu ke wo kaise bade log the aur unko Allah taala ne kaisa behtareen akhlak ata kiya tha.

Ilm me galti hojati hai, us galti ke baare me hum guftgu karenge, islah bhi karenge. Is liye ke kisi ki azmat apko yahaan tak na le jaye ke aap unki galti ki ta'eed (defence) karne lag jaye aur galti par tanqeed (criticize) yahaan tak na le jaye kay aap us shakhs ka waajibi ehtraam karna bhi chor dein. Ye cheez agar paida ho jaye to ap main aur baaki logo mein koi farq nahi reh jayega.
Ye jitne is waqt firqe aur groh bane huye hain ye asal me wo cheez hai jiska lehaaz na rakhne se bane hain. Agar in ke jo rahnuma hain, ulema hain wo har mauqa par inko ye tawajjo dilaate ke hum Muhammad RasoolAllah ﷺ ke pairo (follower) hain [naahi, kisi buzurg ya imam ya muhaddiseen ke]. Koi agar galti se pak hasti hai to wo Allah ka Rasool ﷺ hai, baaki saare ke saare ulema, khawaa wo bade bade aaima hon wo insaan hai. In se galti ho sakti hai aur khud ke baare me bhi ye yahi kahte hain ke ham apni tahqeeq apko bata rahe hain aur khud bhi ham ilm ke safar main har lehza masroof hain.

Koi haqeeqat hum par waa'zeh hojaegi to ham apko bata denge, agar koi galti samajh mein aa jaegi to usko sudhar lenge. Ap par agar kisi dusre shaks ki baat zyada wazeh ho jaye aur agar ap mahsoos kare ke us main haq hai to apko usi ki pairwi karni chahiye. Allah taala ne kisi ek shakhs ke saath apko nahi bandhaa hai aur ye bilkul ek haqeeqat aur ek waqya hai, jo hamare bade bazurg hain, jin se tareekh roshan hai, unki zindgi aur amal se maloom ho jata hai ke un me se kisi ke baare me ye nahi kaha ja sakta hai ke wo 100% darust hai. Yaani ba-haisiyat e majmooi (altogether) hum ahle ilm ki qadr bhi karte hain aur unse koi achhi bat hoti hai toh ise apnaate bhi hain, aur agar koi baat quran aur sunnat ke mutabik na samajh aye to usse ikhtilaf bhi karte hai. To yeh wo rawaiyya hai iske liye hum jawaab-deh hain Allah ke yahan. Yaani hamara yahi rawaiyya hona chahye, ye siraat-e-mustaqeem (sidha rasta) hai.

Ye siraat-e-mustqeem hai. Is par hum ko chalna hai ke ham taa'subaat se bala'tar ho kar zindagi basar kare. Toh ilm ke muamle mein mai ye samjhta hu ke is ki hamko bar-bar yaad-dihani karani chahiye. Ham apni majalis mein, apni study circle mein, jahaan kahee baithen, logon ko hamesha ye bataye ke ye ilm ka safar hai, ye aakhri nataij ka bayan nahi hai.
Is mein ye nahi honi chahiye ke ham par nubuwat khatam ho rahi hai, nubuwat khatam ho gai jis par honi thi. Hum sab ke sab huzur ﷺ ki baat ko samjhne mein masroof hain. Aur aiye ap bhi sath shamil hojaiye.

Is main jab ap dusron ke saath baat karte hain, to apka dawat ka tarika yeh nahi hona chahiye ke ab ye haq ham par nazil ho gaya hai aur hum iski khabar dene ke liye aaye hain. Nahi! balki Ye hona chahiye ke jaisa ek saccha talib-ilm karta hai ke dekho bhai baat ye hai ke mai bhi tumhari tarah ilm ka musafir hoon, mere ilm main ek nayi baat ayi hai, yeh mujhe appeal karti hai. Tum bhi is par gaur kar lo.
Aaiye mil kar is par gaur kar lete hain. Mil kar iska mutala kar lete hain, mil kar isko dekh lete hain. Toh ye jo attitude aur rawaiyya hai yeh ilm ke tazqiye (purification) ki pahli manzil hai iska hamesha khayal rakhna chahiye.

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From a series that was started on Iqra' Whats App broadcast Service: 009779868212118 .

Wama Alaina Illal Balagul Mubeen - Aur Mera Kaam To Nahi Hai Lekin Sirf Pohcha Dena.
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Ek Galat Samjhi Hui Hadith - Amal Ka Daromadar Niyat Par Hai


Hamare Muashre Me Ek Hadith Ko Misquote Kiya Jata Hai Ki Huzur Ne Farmaya Ki Amal Ka Daromadar Niyat Par Hai. Kuch Log Apne Biddat (Deen Me Nayi Chiz Ijaad Krna) Ya Aesi Hi Chiz Ko Support Krne K Liye Ye Hadith Quote Krte Hai. Unka Kahne Ka Matlab Ye Hai Ki Ham Agar Kitab O Sunnat Se Koi Kaam Hat Kar Karte Hai To Kya Hua, Niyat To Nek Hai Na Wo Amal Karne Ka.

Lekin Deen E Islam Me Ye Logic Nahi Chalti. Agar Ye Logic Ko Apnaya Jaye To Jo Shiya Log Jo Matam Karte Hai Wo B Nek Niyati Se Hi Karte Hai Koi Bad-niyati Se Ye Nahi Krte, Fir Ham Unhe Galat Kyu Kahte Hai?

Apko Quran Aur Sunnat Me Boht Si Hadith Milengi Jo Is Logic Ka Radd Karengi. Misal Ke Taur Par Mai Ek Hadith Quote Krta Hu,

۩  Abdullah Bin‘ Awfa r.a Se Riwayat Hai Ke Jab Maaz r.a Shaam Se Aye To Unhoon Ne Nabi ﷺ Ko Sajda Kiya.
Ap ﷺ Ne Farmya: (Maaaz! Ye Kya?) Unhoon Ne Kaha: Main Shaam Gaya To Main Ne Wahan Ke Logon Ko Dekha Ke Wo Apne Padriyon Aur Rehnumaon Ko Sajda Kar Rahe The,
Mujhy Apne Dil Main Yeh Baat Achi Lagi Ke Hum Log Ye Ap ﷺ Ke Sath Ye Tarika Ikhtiyar Karen To RasoolAllah ﷺ Ne Farmya:  Tum Aesa Mat Karna, Agr Main Kisi Ko Ghair Allah Ke Liye Sajda Karne Ka Hukam Deta To Biwi Ko Hukm Deta Ke Wo Apne Khawand Ko Sajda Kare, Kasam Hai Us Zaat Ki Jis K Hath Main Muhammad ﷺ Ki Jaan Hai! Aurat Apne Rabb Ka Haq Ada Nahi Kar Skti Jab Tak Apne Khawand Ka Haq Ada Nahi Karti Agar Wo Oonat Ke Kajaweh Per Baithi Hui Ho Aur Khawand Us Se Khwahish Ka Izhaar Kare To Wo Inkaar Nahi Kar Sakti.
Hadees Ke Ye Alfaz Ibn E Majah Ke Hain, Is Hadees Ko Albani Ne “Sahih Ibn e Majah" Main Sahih Qarar Diya Hai.

Sunan Ibn Maajah (1853) And Al-Bayhaqi (14711).

Ab Is Hadith Me Gaur Kiya Jaye Toh Muaz Bin Jabal r.a. Ne Huzur ﷺ Ki Izzat Aur Muhabbat Me Hi Sajda Kiya Tha, Huzur Ki Gustakhi Me Nahi Kiya Tha. Ab Niyat To Nek Hi Thi Na Muaz Bin Jabal R.a. Ka Lekin Fir Bhi Huzur Ne Mana Farmaya Is Amal Se. To Ye Logic Ki Sirf Nek Niyat Hona Chaiye Baki Jo Bhi Amal Karte Raho To Ye Sahih Nahi Nahi. Aur Is Tarha Ki Boht Si Hadeese Milengi Apko.

Ek Aur Boht Khubsurat Hadith Hai Bukhari Me:

۩ Anas Bin Malik (R.a) Farmate Hai Ke Rasool Allah ﷺ Ki Ibadat Ke Bare Mey Puchne Ke Liye 3 Shakhs Aisha R.a.(Azwaje-mohtaraat) Ke Pass Aaye, Jab Un Logon Ko Rasool Allah ﷺ Ki Ibadat Ka Tariqa Bataya Gaya To, Unhone Aap S.a.w. Ki Ibadat Ko Thodi Samjhi Aur Kaha, Humara Rasool Allah ﷺ Se Kya Muqabala ??, Allah Ne Aapke Agle Piche Gunah Maaf Kardiye Hai, Un Mey Se 1ne Kaha, Main Humesha Raat Bhar Namaz Padhta Rahunga, 2re Ne Kaha Main Humesha Roza Rakha Karunga, 3re Ne Kaha Ki Mai Auraton Se Door Rahunga, Main Nikah Nahi Karunga, Unmey Ye Guftagu Ho Rahi Thi, Ke Rasoolallah ﷺ Aaye Aur Farmaya, Kya Tum Logon Ne Ye Baate Kahi Hai??gaor Se Suno, Allah Ki Kasam, Main Tumme Sab Se Zada Allah Se Darne Wala Hon, Or Tumme Sab Se Zada Taqwa-ikhtiyaar Karne Wala Hon, Lekin Main Roza Rakta Hon Or Nahi Bhi Rakta, Raat Ko Namaz Padhta Hon Aur Sota Bhi Hon, Or Auraton Se Nikah Bhi Karta Hon,toh Sunlo Yahi Mera Tariqa(Sunnat) Hai Aur Jisne Mere Tariqe(Sunnat) Se Hatkar Kiya Wo Mujhse Me Se Nahi Hai.

(Bukhari, Wedlock, Marriage (Nikaah) [62:1].

Ab Gaur Kiya Jaye To Wo 3 Admiyo Ne Nek Niyati Se Hi Faisla Kiya Tha Ki Saari Raat Ibadat Karunga Wagaira, Lekin Fir Bhi Huzur Ne Ise Mana Farma Diya Kyuki Wo Sunnat Ke Khilaf Tha Yaani Deen Ke Khilaf.

Amal Ka Daromadar Niyat Par Hai Is Hadith Ka Mafum Ye Hai Ki Ek Amal Ka Sawab Uske Niyat Ke Mutabik Milega Aur Amal Aur Niyat Dono Zaruri Hai Ek Ibadat Ko Qubul Hone Ke Liye, Aur Iski Misaal Bhi Rasoolallah ﷺ Ne Di Hai Isi Hadith Me:

۝ Hazrat Umar Bin Khattab R.a. Ne Rasool ﷺ Se Suna, Rasool ﷺ Farma Rahe The Ki Tamaam Aamaal Ka Daar O Madar Niyat Par Hai Aur Har Amal Ka Natija Har Insan Ko Us Ki Niyat Ke Mutabiq Hi Milega, Pas Jis Ki Hijrat (Tark E Watan) Daulat e Duniya Hasil Karne Ke Liye Ho Ya Kisi Aurat Se Nikah Ki Garz Ho, Pas Us Ki Hijrat Un Hi Cheezon Ke Liye Hogi Jin Ko Hasil Karne Ki Niyat Se Usne Hijrat Ki Hai .

Sahih Bukhari, hadith- 1.

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Mayyat Ki Taraf Se Qurbani Ka Hukm

hi  -
Is ki Teen surate hai:
  1. Marne Wala Agar Wasiyat Kar Ke Mara Hai Ki Uske Naam Ki Qurbani Ki Jaye, Toh Fir Aesa Karna Chahiye. Isme Ulema Me Koi Ikhtilaf Nahi Hai.
  2. Agar Zinda Admi Apne Qurbani Me Murde Ko Shamil Karle To Isme Bhi Koi Harj Ki Baat Nahi Hai.
  3. Ek Alag Hissa Murde Ke Liye Qurbani Kiya Jaye (Matlab Ek Pure Baqre Ki Qurbani Kisi Murde Ke Liye Kiya Jaye). Isme Hamare Ulema Me Ikhtilaf Hai.
Ham yaha teesre nukhte par baat karna chahenge. Is nukhte par ulema ke 2 raaye hai. Chand ulema ka kahna hai ki murde ki taraf se alag qurbani karna jaiz hai. 

Unki Daleel ye hai,

۝  Ayesha r.z. bayaan karti hai ke Nabi ﷺ ne do kaale paaun, kaali aankhon wale mendhe Qurbani karne ka hukm diya, aur Nabi ﷺ ne inhe farmaya, “Aye Ayesha churi lana (mujhe churi pakdao) tou maine inhe churi di inhone wo churi li aur mendha pakad kar litaya phir ise zabah kiya (zabah karne ki tayyari karne lage) aur farmaya ‘بسم الله ، اللهم تقبل من محمد ، وآل محمد ، ومن أمة محمد ثم ضحى به’ Bismillahi Allahuakbar, Aye Allah Muhammad ﷺ  Aur Aale Muhammad Aur Ummat E Muhammad ﷺ Ki Janib Se Qubool Farma Aur Phir Ise Zubah Kar Diya”

Sahih Muslim : 1967.

Lekin is hadith ki tafseel hame ek dusri hadith se milti hai. 

۝  Jabir bin Abdullah r.a. Kahte Hain Ke Mein Eid Al-Adha Mein Rasool Allah ﷺ Ke Sath Eid Gaah Mein Maujood Tha, Jab Aap ﷺ Khutba De Chuke To Mimbar Se Utre Aur Aap Ke Paas Aik Mendha (ram) Laya Gaya. To Aap ﷺ Ne:

”بِسْمِ اللَّهِ وَاللَّهُ أَكْبَرُ هَذَا عَنِّي وَعَمَّنْ لَمْ يُضَحِّ مِنْ أُمَّتِي“

"Allah Ke Naam Se, Allah Sab Se Bara Hai, Yeh Meri Taraf Se Aur Meri Ummat Ke Har Us Shakhs Ki Taraf Se Hai Jis Ne Qurbani Nahi Ki Hai"  Kah Kar Usay apne Haath Se Zabah Kiya.

Sunan Abi Dawud, Book of Sacrifice (Kitab Al-Dahaya), Hadith-2810. Classed as Sahih by Albani.

Toh isse ye pata chala ki Jin logo ne Qurbani nahi ki, unki taraf se RasoolALlah ﷺ ne Qurbani ki hai. 

Ek Dusri Daleel bhi hai,

حَدَّثَنَا مُحَمَّدُ بْنُ عُبَيْدٍ الْمُحَارِبِيُّ الْكُوفِيُّ، حَدَّثَنَا شَرِيكٌ، عَنْ أَبِي الْحَسْنَاءِ، عَنِ الْحَكَمِ، عَنْ حَنَشٍ، عَنْ عَلِيٍّ، أَنَّهُ كَانَ يُضَحِّي بِكَبْشَيْنِ أَحَدُهُمَا عَنِ النَّبِيِّ صلى الله عليه وسلم وَالآخَرُ عَنْ نَفْسِهِ، فَقِيلَ لَهُ فَقَالَ أَمَرَنِي بِهِ يَعْنِي النَّبِيَّ صلى الله عليه وسلم - فَلاَ أَدَعُهُ أَبَدًا ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ شَرِيكٍ ‏.‏ وَقَدْ رَخَّصَ بَعْضُ أَهْلِ الْعِلْمِ أَنْ يُضَحَّى عَنِ الْمَيِّتِ وَلَمْ يَرَ بَعْضُهُمْ أَنْ يُضَحَّى عَنْهُ ‏.‏ وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ أَحَبُّ إِلَىَّ أَنْ يُتَصَدَّقَ عَنْهُ وَلاَ يُضَحَّى عَنْهُ وَإِنْ ضَحَّى فَلاَ يَأْكُلْ مِنْهَا شَيْئًا وَيَتَصَدَّقْ بِهَا كُلِّهَا ‏.‏ قَالَ مُحَمَّدٌ قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ وَقَدْ رَوَاهُ غَيْرُ شَرِيكٍ ‏.‏ قُلْتُ لَهُ أَبُو الْحَسْنَاءِ مَا اسْمُهُ فَلَمْ يَعْرِفْهُ ‏.‏ قَالَ مُسْلِمٌ اسْمُهُ الْحَسَنُ-

۝  Hanash riwayat karte hai ki Ali r.a. har saal 2 nar mendhe ki Qurbani diya karte the, Ek RasoolAllh ﷺ ke liye aur dusra khud ke liye. Jab (Ali r.a.) se is chiz ka zikr kiya gaya , unhone farmaya Unhone (Rasool ﷺ) ne mujhe hukm diya tha. Toh mai ise kabhi nahi chorta.

Jami` at-Tirmidhi, Book of Sacrifice (Kitab Al-Dahaya), Hadith-1495.

Lekin Is hadith ko khud Imam Tirmizi ne 'Gareeb' karar diya hai, jo ki zaif hadith ki ek kism hoti hai. Aur sath sath is hadith ka sukam bhi bayan kar diya hai. Is hadith ko aksar Muhaddiseeno ne zaif karar diya h. Sheikh Zubair Ali Zai ne bhi is hadith ko zaif karar diya hai. Uski wajah ye hai ki:

Is Hadith ki sanad me ek raawi, Shareek bin `Abdullah al-Qaadhi hai. Ye Mudallis raawi hai aur AN se riwayat kar rahe hai. Aur Muhaddiseeno ka ye usool hai ki Mudallis ki AN wali riwayat zaif hoti jab tak samaa ki tashree na ho. Yahi Usool Imam Muslim ne bhi Sahih Muslim ke Muqaddame me bayan kiya hai.


Dusri taraf Kuch Ulema ka kahna hai ki Murde ke liye khas Qurbani nahi ho sakti balki murde ke liye iska sadaqa hota hai:

 Imam Tirmizi Is hadith ke tahat Ye masala solve karte hai. Imam Tirmizi farmate hai,

وَقَدْ رَخَّصَ بَعْضُ أَهْلِ الْعِلْمِ أَنْ يُضَحَّى عَنِ الْمَيِّتِ وَلَمْ يَرَ بَعْضُهُمْ أَنْ يُضَحَّى عَنْهُ ‏.‏ وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ أَحَبُّ إِلَىَّ أَنْ يُتَصَدَّقَ عَنْهُ وَلاَ يُضَحَّى عَنْهُ وَإِنْ ضَحَّى فَلاَ يَأْكُلْ مِنْهَا شَيْئًا وَيَتَصَدَّقْ بِهَا كُلِّهَا-

۝  "Baaz Ahle Ilm Ne Mayyat Ki Taraf Se Qurbani Ki Rukhsat Di Hai Aur Baaz Log Ne Mayyat Ki Taraf Se Qurbani Ki Rukhsat Nahi Samjhi Hai. Abdullah Ibn Mubarak (Tabe-tabaeen) Kahte Hai, "Mujhe Ye Chiz Zyada Pasand Hai Ki Mayyat Ki Taraf Se  Sadaqa Kar Diya Jaye, Qurbani Na Ki Jaye, Aur Agar Kisi Ne Is Ki Taraf Se Qurbani  Kar Di To Us Maise Kuch Na Khaye Balki Tamam Ko Sadaqa Kar De." 

Jami` at-Tirmidhi, Book of Sacrifice (Kitab Al-Dahaya), Hadith-1495.

Toh mere ilm ke mutabik Abdullah ibn Mubarak ki raaye par amal karna behtar hoga. Ye isliye bhi kyuki mayyat ki taraf se Qurbani karne ki koi khas Daleel nahi hai aur na hi RasooAllah ﷺ se sabit hai ki unhone apni fautshuda biwi Khadija r.a. ya fautshuda bete ya kisi aur fautshuda shaks ke liye khas ye amal kiya ho. Albatta jo 2 surate upar batayi gai hai wo jaiz hai lekin behtar hai ki is teesre tarike se bacha jaye. 

Aur Allah sabse behtar janta hai.

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