Tasbihat e Fatimah

Ali r.a. se riwayat hai k Fatima r.a. ko chakki peesne se jo zahmat bardasht karni padi is ki wajah se un ke hatho me chaale pad jate the. RasoolAllah ﷺ ke paas jang ke kuch qaidi the. Wo (Fatima) Aap ke paas aayi, lekin Aap ko (ghar me) nah paaya. Ayesha r.a. se mili aur inhe (apni takleef ke bare me) bataya. Jab Nabi ﷺ tashreef laaye toh Aisha r.a. ne aap ko un (fatima r.a.) ke apne paas aane ke bare me bataya toh RasoolAllah ﷺ hamare yaha tashreef laaye. Us waqt hum apne –apne bistaro me ja chuke the, ham khade hone lage toh Nabi sale ﷺ ne farmaya, 'Dono apni apni jagah par raho.'

Aap ham dono ke darmiyan (wali jagah par) baith gaye hatta ke maine aap ke qadam mubarak ki thandak apne seene par mahsoos ki, fir Aap ﷺ ne farmaya, 'kya tum dono ne jo mujh se manga hai mai tumhe is se behtar baat na sikhau? Jab tum dono apne –apne bistaro me jao toh chautis (34) baar 'Allaho akbar' kaho, tentees (33) baar 'Subhan Allah' kaho aur tentees (33) baar 'Alhamdulillah' kaho, yeh (amal) tum dono ke liye ek khadim (mil jaane) se behtar hai.

Sahih Muslim, kitab al zikr wad dua wal tawba wa astagfar ﴾48﴿, hadees- 6915.

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Witr Ko Magrib Ki Tarha Na Banao

Alhamdulillah..

RasoolAllah ﷺ ka irshad e mubarak hai,

۩ RasoolAllah ﷺ ne farmaya, “Witr ko teen rakat magrib ke tarha na banao.”

Al-Haakim, 1/403; Sunan kubra Bayhaqi, 3/31; Sunan Daraqutni, p. 172. Al-Haafiz ibn Hajar Fath al-Baari (4/301) me kahte hai, 'Iski sanad do Shaykh (Imam Bukhari aur Imam Muslilm) ki shart ko pura karti hai (yaani ye hadees sahih hai).

Witr ko kis tarha magrib ki tarha na banaya jaye, ye baat hame dusri ahadees me pata chalti hai. Hamare deen ne witr ko magrib ki tarha na banane ke do (2) tarike bataye hai,

۞ Pahla Tarika

Teen rakat witr me Tashahhud ke liye sirf aakhri rakat me baithna. Yaani jis tarha ham pahli rakat me bina baithe uth jate hai, usi tarah dusri rakat me bhi bina baithe uth jana hai aur attahiyaat nahi padhna hai.

۩ Ayesha r.a. farmati hai ki RasoolAllah ﷺ teen rakat witr padhte the aur wo aakhri rakat ke alawa kisi rakat me nahi baithte the.

Al-Nasaa’i, 3/234; Sunan kubra bayhaqi, 3/31. Imam Nawawi, al Majmoo (4/7) me kahte hai,'Ye Nasai ne hasan aur Bayhaqi ne sahih isnad se ise riwayat kiya hai.'

۞ Dusra Tarika

Teen rakat witr me do baar salaam ferna. Yaani shuru ke do rakat padh kar salaaf ferna (jaise aam tarike se ham do rakat padhte hai) fir dobara uthna aur ek rakat padh kar salaam ferna.

۩ Ibn Umar r.a. riwayat karte hai ki wo do rakat ko ek rakat se, Tasleem (Salaam) ke sath alag kiya karte the, aur wo farmate hai ki aesa RasoolAllah kiya karte the.

Ibn Hibbaan, hadees- 2435. Ibn Hajar, al-Fath (2/482) me kahte hai: 'Iski isnaad qawi (mazbut) hai.'

Allah se dua hai ki wo hame amal ki taufeek ata kare. aameen.

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Dua e Qunut (Witr)

۩ اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ وَعَافِنِي فِيمَنْ عَافَيْتَ وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ وَبَارِكْ لِي فِيمَا أَعْطَيْتَ وَقِنِي شَرَّ مَا قَضَيْتَ إِنَّكَ تَقْضِي وَلاَ يُقْضَى عَلَيْكَ وَإِنَّهُ لاَ يَذِلُّ مَنْ وَالَيْتَ وَلاَ يَعِزُّ مَنْ عَادَيْتَ تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ- [pic]

“Allaahumma ahdini feeman hadayt wa aafini feeman aafayt wa tawallani feeman tawallayt wa baarik li feema aatayt, wa qini sharra ma qazayt , fa innaka taqzi wa la yuqza ‘alayk, wa innahu laa yazillu maw waalayta [wa laa ya’izzu man ‘aadayt,] tabaarakta Rabbana wa ta’aalayt.”

Tarjuma:

Ya Allah! Mujhe hidaayat dekar un logo me shamil farma jinhe tune rushd o hidaayat se nawaaza hai aur mujhe aafiyat dekar un logo’n mein shamil farma jinhe tune afiyat bakshi hai aur jin logo ko tune apna dost banaya hai un me mujhe bhi shamil karke apna dost banaale. Jo kuch tune mujhe ataa farmaya hai is me mere liye barkat daal de aur jis sharr o burai ka tune faisla farmaya hai us se mujhe mahfooz rakh aur bachaale.

Yaqeenan tu hi faisla saadir farmata hai tere khilaaf faisla saadir nahi kiya jaa sakta aur jiska tu dost banaa wo kabhi zaleel o khwaar aur ruswa nahi ho sakta aur wo shaqs izzat nahi paasakta jise tu dushman kahe, Aye hamaare Rab! Tu (bada) hi barkat wala aur buland o baala hai.

Sunan Abu Dawud, kitab al salaat ﴾8﴿, hadees- 1425. Al-Albani ne ise sahih karaar diya hai.

● Kya Witr ki dusri Dua “Allahumma Nasta Inuka” Padh Sakte Hai?

Ulema kahte hai ki jo Allahumma nasta inuka dua hai, ye dua Umar r.a. se sabit hai aur ye padhna jayz bhi hai, isme koi harj nahi hai lekin behtar hai ki jo dua RasoolAllah ﷺ se khud sabit hai wo padhi jaye jo ki 'Allahumma ahdini' dua hai. [daleel]

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Surat aur Ayat ko Mukhtalif Tarteeb me Tilawat Karna

Alhamdulillah..

Quran majeed me baad wale ko pahle padh liya jaye toh ise Tankees ka naam diya jata hai. Is ke kayi aqsaam hai:

● Tankees al-Huroof (huruf ko ulta padhna)

● Tankees al-Kalimaat (alfaz ko ulta padhna)

● Tankees al-Aayat (ayat ko ulta padhna)

● Tankees al-Suwar (surat ko ulta padhna)

۞ Tankees al-Huroof (huruf ko ulta padhna)

Ek kalima me baad waale huroof ko pahle padh lena, maslan 'rab' ko 'bar' padhna!

Toh is ki hurmat me koi shak nahi aur is ke karne se namaz baatil ho jati hai, is liye ke kalma ko is tareeqe se jis par Allah taala ne kalaam kiya hai nikaal diya gaya hai aur fir is me gaaliban maaene (matlab) me bhi bahut zyada ikhtilaf paida ho jata hai.

Al-Sharh al-Mumti by Ibn Uthaymeen, 3/110.

۞ Tankees al-Kalimaat (alfaz ko ulta padhna)

Iska matlab ke baad wale kalime ko muqaddam kar ke padha jaaye maslan 'qul hu Allaho ahad' ko 'ahad allaho qul' padha jaaye.

Toh yeh bhi bila shak wa shubah haraam hai kyuki ye Quran ko us lehaj se badal deta hai jis lihaj se Allah ne kalaam kiya hai.

(Al-Sharh al-Mumti, 3/110).

۞ Tankees al-Aayat (ayat ko ulta padhna)

Iska matlab ki baad wali aayat ko pahle se muqaddam kar ke parhna, maslan 'min sharril was waasil khannas' ko 'elah  hin-naas se pahle padhna.

Shaykh ibn Uthaymeen ka qawl hai :

Raajhe qawl yahi hai ke ayat ki tankees bhi haraam hai, is liye ke ayat ki tarteeb tawqeefi (jo wahee par mabni ho, na ki ijtihaad par)  hai, aur tawqeefi  ka maaene yeh hai ke yeh tarteeb Nabi ﷺ ke hukum se di gai hai.

(al-Sharh al-Mumti, 3/110)

۞ Tankees al-Suwar (surat ko ulta padhna)

Iska matlab ke baad wali surat ko pahle se muqaddam karke padha jaaye, maslan surah Imran ko surah baqarah se pahle parh li jaaye.

۩ Is ka hukum :

Ahle ilm me se kuch ka kahna hai ke surato ki tarteeb tawqeefi  nahi hai is liye is me koi harj nahi .

Aur kuch ahle ilm ka kahna hai ke surato ki tarteeb tawqeefi hai, ya fir is ki tarteeb me sahaba ka ijma hujjat hai. Is liye ye jaiz nahi.

Sahih raaye:

Sahih raaye yahi hai ke tarteeb tawqeefi nahi balke yeh baaz sahaba karaam ka ijtihad tha, aur yeh ke sahaba karaam ke darmiyan is tarteeb me koi ijma nahi tha, jab ke Abdullah bin Masood r.a. ka mushaf is tarteeb ke khilaaf tha.

Sunnat se iski daleel ye hai:

۩ Huzaifa r.a. bayan karte hai ke Maine ek raat Nabi ﷺ ke sath namaz padhi toh unhone namaz surah baqarah ke sath shuru ki maine khayal kiya ke Aap sao (100) ayat par ruku karenge lekin Aap padhte gaye, maine socha ke Aap use ek rakat me khatam karenge lekin Aap padhte gaye, maine socha ke Aap ab ruku karenge, lekin Aap ne use khatam karne ke baad surah Nisa shuru kar di, (aur) use khatam karne ke baad surah aal e Imran padhi aur use bhi khatam kiya.

Sahih Muslim, kitab salaat al musafireen wa qasar ﴾6﴿, hadees- 1814.

To yeh hadees daleel hai ke Nabi ﷺ ne Surah Nisa ko surah aal e Imran se pahle padha .

۩ Imam Nawawi kahte hai,

'Qaazi Ayyaaz r.h. ka qawl hai ke is hadees me us shakhs ke liye daleel hai jo yeh kahta hai ke mushaf likhne me surato ki tarteeb Musalmano ka ijtihad hai, aur yeh tarteeb Nabi ﷺ ki tarteeb nahi thi balke unhone apne baad use apni ummat ke supurd kar diya.

Yahi Jamhoor Ulema aur Imam Malik r.h. ka qawl hai, Aur Qazi Abu Bakr al Baaqillaani ne bhi yahi qawl ikhtiyar kiya hai, Ibn al-Baaqillaani kahte hai, “Agarche dono raaye mumkin hai lekin yahi qawl behtar hai.

Hamara qawl yeh hai ke na to kitabat me surato ki tarteeb wajib hai aur na hi namaz aur dars aur na hi padhne padhane aur talqeen me, is liye ke is ki tarteeb me Nabi ﷺ se koi khabar nahi milti, aur na hi koi aisi tareef jo ke is ki mukhalifat ko haraam hi karti hai, isi liye mushaf e Usmaan r.a. se pahle mushaf ki tarteeb me ikhtilaaf paya jata tha.

Nabi ﷺ ne apne baad ke ummat ke liye har jagah par ye jawaz chora hai ke namaz aur dars wa tadrees me tarteeb zaruri nahi.

Ahle ilm me se jo yeh kahte hai ke yeh tarteeb Nabi ﷺ se tawqeefi hai jo ke unhone is ko muqarrar kiya tha jaisa ke mushaf e Usman me hai, aur jo dusre mushaf ki tarteeb me ikhtilaaf tha woh is liye tha ke inhe yeh aakhri aur tawqeefi tarteeb pahunchi nahi thi.

Aur Nabi ﷺ ka surah Nisa ko aal e Imran se pahle padhne ki taaweel ki jayegi ke tarteeb aur tawqeef se pahle ki baat hai aur ye dono surate mushaf e Ubayy bin ka'b me isi tarteeb se thi.

Pahli rakat me padhi gai surat se pahle wali surat ko dusri rakat me padhne ke jawaz me koi ikhtilaf nahi, masla sirf yeh hai ke namaz aur namaz se bahar aisa karna makrooh hai.

[Wo mazeed kahte hai,]

'Aur baaz ne ise mubah (jayz) qaraar diya hai.

Quran kareem ko ulta padhne me salaf ne jo manahi ki hai iski taaweel ye hai ke surat ke aakhir se shuru karke surat ki ibtida ki taraf padha jaaye.

Bila shak har surat me ayat ki jo tarteeb aaj mushaf me paayi jati hai woh Allah taala ki taraf se tawqeefi hai, aur Ummat ne isi tarha Nabi ﷺ se ise naqal kiya hai.”'

[Qaazi Ayyaz r.h. ka kalaam khatm hua] Wa Allahu taala aalam.

Sharh Sahih Muslim, 6/61,62.

۩ Shaykh Sindhi kahte hai.

'Raawi ka ye kahna ke (Nabi ﷺ ne aal e Imran shuru kar di) is baat ki daleel hai ke qirat me surato ki tarteeb lazim nahi.'

Sharh al-Nisaai, 3/226.

۞ Anas ibn Malik  r.a. bayan karte hai ke ek Ansari shakhs masjid e Qubaa me imamat karwate the, toh woh jab bhi namaz me koi surat padhte toh usse pahle Qul huwa Allaahu ahad padh kar koi aur surat padhte, aur woh har rakat me isi tarha karte toh unke namaziyo ne unse baat ki ke ap har rakat isi surat ke sath shuru karte aur fir dusri surat padhte hai, Aap ya toh Qul huwa Allaahu ahad padha kare ya phir use chore kar aur koi surat padhe toh inhone jawab diya ke mai ye nahi chor sakta, agar ap chahte hai toh mai imamat karwata hu, aur agar napasand karte ho toh imamat chore deta hu, unke haan woh sab se afzal the aur namazio ko inki imamat achhi lagti thi aur woh yeh napasand karte the ke inke alawa koi aur imamat karwaye.

Jab Nabi ﷺ un ke paash tashreef laaye toh unhone yeh muamla unke saamne pesh kiya, toh Nabi ﷺ farmane lage, 'Aye fula jo kuch tumhe tumhare namazi kahte hai us par amal karne se kaun si cheez rokti hai? Aur tumhe is par kis ne ubhara hai ke tum ye kaam har rakat me karte ho?'

Toh inhone jawab me arz kiya, 'Mai is surat se muhabbat karta hu', Nabi ﷺ farmane lage ke is surat ke sath tumhari muhabbat tumhe jannat me le jayegi.

Sahih al Bukhari, kitab al azaan ﴾10﴿, baab al-jam bayna suratayn fil-rakah ke tahet, muallaq riwayat. Jamia Tirmizi, kitab fazail al Quran ﴾45﴿, hadees- 2901. Sahih (Darussalaam).

Toh is hadees me daleel yeh hai ke woh sahabi har rakat me har surat me Qul huwa Allaahu ahad padhte the jo ke aakhir me hai, is ke baad is se pahle wali koi bhi surat padhte aur Nabi ﷺ ne isko mana nahi farmaya.

۞ Umar bin khattab r.a. ka Amal

۩ Imam Bukhari bayan karte hai:

وَقَرَأَ الأَحْنَفُ بِالْكَهْفِ فِي الأُولَى، وَفِي الثَّانِيَةِ بِيُوسُفَ أَوْ يُونُسَ، وَذَكَرَ أَنَّهُ صَلَّى مَعَ عُمَرَ رَضِيَ اللَّهُ عَنْهُ الصُّبْحَ بِهِمَا-

Ahnaaf ne pahli rakat me surah al kahf aur dusri me surah Yusuf ya Yunus padhi aur farmane lage ke maine Umar r.a. ke sath subah ki namaz padhi thi, unhone aesa hi kiya tha.

Sahih al Bukhari, kitab al azaan ﴾10﴿, baab al-jam bayna suratayn fil-rakah ke tahet, muallaq riwayat.

Wallah taala aalam.

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Kya Shadi Ke Baad Biwi (Wife) Apne Naam Ke Sath Shauher Ka Naam Laga Sakti Hai?

hi     

Alhamdulillah..

Abu Zar r.a. riwayat karte hai ki Nabi ﷺ ne farmaya,

'Jis shaks ne bhi jaan-bujh kar apne baap ke siwa kisi aur ko apna baap banaya toh us ne kufr kiya aur jis shaks ne bhi apna nasab kisi aesi qaum se milaaya jis se uska koi talluq nahi hai toh wo apna thikaana jahannam me bana le.'

Sahih al bukhari, kitab al manaqib (61), hadees-3508.

Is hadees se kuch logo ne ye faham aqhaz kiya hai ki biwi apne naam ke aage shauhar ka naam nahi laga sakti hai. Dar asal ye galat hai, hadees me aesi kisi baat ka zikr nahi hai.

Arab me log apne baap ka naam badal kar apne apko kisi aur baap ki taraf mansoob kiya karte hai. Is liye Allah s.w.t. ne hame is cheez se mana farmaya. Misaal ke taur par Aap ﷺ  ke gulaam, Zaid ibn harisa, unko Zaib ibn Muhammad kaha jaata tha halaanke Muhammad ﷺ unke baap nahi the. Mazeed details ke liye Surah Ahzaab padh lein.

Toh darasal is chiz se mana farmaya gaya hai kyuki Islam sachhai ko pasand karta hai. Toh jo asal me kisi ka walid nahi hai use koi haq nahi hai ki wo uske walid ka muqam paaye.

۞ Ek Misaal:

Agar koi aurat hai, uska naam hai Ayesha binte Khalid yaani Ayesha khalid ki beti. Ab uski shady ek Momin naami ladke se ho jati hai. Aur ab wo agar apna naam Ayesha Momin rakh leti hai, toh isse usne apna baap ka naam nahi badla hai.

Baap ka naam tab baldla jayega jab wo likhe 'Ayesha binte Momin' yaani Ayesha Momin ki beti.

Aur us se agar pucha bhi jaye ki apke baap ka naam kya hai toh wo Khalid hi kahegi na ki Momin.

۞ Is Par Hamare Aslaaf e Deen Ka Faham

Hamari ek Maa hai jinko kaha jaat hai Umme Salamah r.a. Ye Aap ﷺ  ki biwi hai jo sab se aakhir me faut hui thi. Ab inka naam hai Umme Salamah yaani Salamah ki Maa. Agar is par bukhari ki hadees ka galat fahm liya jaaye toh inhone jab Rasoolullah se shady ki tab inhe khud ko apne baap ke alawa kisi aur ki taraf mansoob nahi karna chahiye tha.

Lekin inhone khud ko apne baap ki taraf mansoob nahi kiya aur iske bajaye apne aulaad ki taraf khud ko mansoob kiya. Toh baat wazeh hui ki hamare aslaaf ne bhi iska wahi fahm samjha tha jise hamne bayaan kiya hai.

Isi tarha ek aur sahabiya hai jinka naam hai Umme Sulaim. Inhone ne bhi khud ko apne bete Sulaim ki tafaf mansoob kiya.

Toh ye naam badalna wo nahi hai jisse hadees me mana farmaya gaya hai. Hadees me is se mana farmaya gaya hai ki koi Ayesha binte Khalid apne apko Ayesha binte Momin kahe. Toh ye hoga badalna warna badalna nahi hoga.

Aur Allah sabse behtar jaanta hai.

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Rasoolullah ﷺ ki Teen Duae

Abdullah bin Khabbab bin Al-Aratt apne walid se riwayat karte hai,

RasoolAllah ﷺ ne ek lambi namaz padhi. Unhone kaha, 'Aye Allah ke Rasool Aap ne (aj) is tarha namaz padhi hai jo is se pahle maine kabhi Aap ko ada karte nahi dekha,' Aap ne farmaya:

'Ji ha! Ye Ummeed aur khauf ki namaz thi. Isme maine Allah se teen chize mangi. Usne meri do duae qubul ki gai aur ek dua munhasar kar di gai.

Maine usse manga ki meri ummat kahet (drought) se tabah na ho, usne mujhe ye ata kiya.

Maine usse manga ki meri ummat par, gairo maise, dushmano ko galba hasil na ho, usne mujhe ye ata kiya.

Aur maine usse ye manga ki in me kuch logo ko apas me ek ko dusre se nuksan na sahna pade toh Allah ne meri ye dua munhasar kar di.'

Jamia Tirmizi, kitab al fitan ﴾33﴿, hadees- 2175. Ibne Hibban, hadees- 1830. Imam Tirmizi ne ise hasan sahih gareeb karaar diya hai. Aur Darusslaam ne ise sahih karaar diya hai.

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Allahumma salle ala Muhammad wa aala aale Muhammad.

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