Namaz- E- ISTIKHARA

BISMILLAH

Jab kisi ko koi (Jaaez) kaam karna ho aur wo is mein shak ho ke ise karu’n ya na karu’n, ya jab kisi kaam ka iraada kare to is par isteqhara karna sunnat hai.

Jaabir bin Abdullah se riwayat hai ke Rasool Allah hamei’n tamaam kamo’n ke liey isi tarha isteqhara ki dua sikhate the, jis tarha Quran e Hakeem ki koi surat sikhate the. Aap farmate: ‘Jab koi admi kisi kaam ka iraada kare to 2 rakat nafil adaa kare, phir farigh hokar ye dua padhe:

Allahumma Inni Astakhiruka Bi I’ilmika wa Astaqdiruka Bi Qudratika wa Asaluka Min Fadhlikal A’azeemi Fainnaka Taqdiru
wala Aqdiru wa Ta’alamu wala A’alamu wa Anta A’allamul Ghuyoobi Allahumma In Kunta Ta’alamu Anna Hazal Amra
Khairulli Fee Deeni wa Ma’ashee wa A’aqibati Amri Faqdurhu wa Yassirhu li Summa Baariklee Feehi Wa in Kunta Ta’alamu Anna Hazal Amra Sharrulli Fee Deeni wa Ma’ashee wa A’aqimati Amri Fasrifhu A’anni Wasrifni A’anhu Waqdurliyal Khaira
Haisu Kaana Summar Zini Bihi

TArjuma: 

Aey Allah! 

Tehqeeq main (is kaam mein) tujh se tere ilm ki madad se khair maangta hu’n aur (husool e khair ke liey) tujh se tere qudrat ke zarie qudrat maangta hu’n aur main tujh se tera fazal azeem maangta hu’n, beshak tu (har cheez par) qaadir hai aur main (kisi cheez par) qaadir nahi. 

Tu (har kaam ke anjam ko) jaanta hai aur main (kuch) nahi jaanta aur tu tamaam ghaibo’n ka jaanne wala hai. Aey Allah! Agar tu jaanta hai ke ye kaam (jiska main iraada rakhta hu’n) mere liey mere deen, mere zindagi aur mere anjaam kaar ke lehaaz se behtar hai to ise mere liey muqaddar kar aur asaan kar phir is mein mere liey barkat paida farma aur agar tere ilm mein ye kaam mere liey mere deen, meri zindagi aur mere anjaam kaar ke lehaaz se bura hai to is (kaam) ko mujh se aur mujhe is se pher de aur mere liey bhalaai muhiyya kar jaha’n (kahee’n bhi) ho. Phir mujhe iske sath raazi karde.
Nabi e Rahmat ne farmaya ke phir apni haajat bayan karo.’
(Bukhari: al Tahajjud 1162).

Baaz log khud isteqhara karne ki bajaae dusro’n se isteqhara karwate hain ye rawish 1 wabaa ki shakal iqhtiyaar kar gai hai jis ne jagah jagah dusro’n ke liey isteqhara karne waale specialist paida kar diey hain. Haala’nke apne liey khud isteqhara karne ki bajaae kisi aur se isteqhara karwaana sirf khilaaf e sunnat hi nahi, blake kaahin aur nujoomi ki tasdeeq karne ke mutaraadif hai.

Khusoosan jabke isteqhara karwane waala is niyyat se isteqhara karwata hai ke mujhe in ‘Buzrugo’n’ se koi pakki khabar ya wazeh mushaheda milega jise baad mein wo min o a’an saccha jaan kar kisi kaam ke karne ya na karne ka faisla karta hai. 

Halaa’nke isteqhara ke liey na to ye laazmi hai ke ye sone se pehle kiya jaae aur nay a laazmi hai ke khuwab mein koi wazeh ishaara hoga.

Seedhi se baat hai ke zaroorat mand khuwah isteqhara kare Allah Ta’ala iska seena khol dega mazeed tasalli chaahta hai to kisi acche shaqs se mashwara karle phir wo jo kaam karega Allah Ta’ala is mein behtari paida karega In shaa Allah Ta’ala.

Jab aap ye masnoon isteqhara karke koi kaam karei’nge to Allah Ta’ala apne fazal se zaroor is mein behtari ki surat paida karega aur buraai se bachaega.

Isteqhara raat ya din ki jis ghadi mein bhi aap chaahei’n kar sakte hain, siwaae auqaat e makruha ke.

*Aurat ka Masjid aur* *Eidgaah me aana-jaana* *Shariyat ke Roshni me

BISMILLAH


وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَٰجِدَ ٱللَّهِ أَن يُذْكَرَ فِيهَا ٱسْمُهُۥ وَسَعَىٰ فِى خَرَابِهَآ ۚ أُو۟لَٰٓئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلَّا خَآئِفِينَ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌۭ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌۭ

“Us shakhs se badh kar zalim kaun hai jo Allah ta’ala ki masjido mein Allah ta’ala ke zikr kiye jaane ko roke aur un ki barbaadi ki koshish kare, aise logo ko khauf khaate hoye hee us mein jaana chahiye, un ke liye dunya mein bhi ruswaayi hai aur aakhirat mein bhi bada azaab hai”.

*(Surah 2 Baqrah : 114)*


➖Indian Govt. nahi balke Aaj Muslim Aurato ko khud Musalmano ne 2 jagah aane-jaane ki pabandi lagayi hai :


1. Masjid

2. Eidgaah

Jab Indian Govornmnet yani Hukumat Islami Shariyat me dakhal andaaazi karti hai to saare Musalman Awaaz uthate hai lekin jab khud Musalman apne “Maslaq” ke gurur me Shariyat ko badal deta hai to tab kya kiya jaaye ?

Aise log Astin ke saanp hote hai.

Jab “Fiqh” aur “Maslaq” ko “SHARIYAT” se uncha muqam diya gaya to iska natija ye huwa ke Shariyat ko thukra kar aur Hadees-e-Rasool ko nazar andaaz karke Aurat ko har jagah jaane ki PERMISSION di gayi aur sirf MASJID aur Eidgaah me aane-jaane par PABANDI lagayi gayi.

Aaj Muslim Auratein Kaha Kaha nahi pahunch gayi.

Nauzubillah,

Lekin Masjid aur Eidgaah unki nazar me aisi jagah hai jaha saare BADMASH, GUNDE, aur AaWARA qism ke log aate hai isliye Aurat ka waha ibaadat ke liye aana jana aisa SAKHT HARAAM hai jaisa kisi Sharab ke adde par jana aana.

Kaha jata hai Aurat ka Masjid aur Eidgaah me aana FITNA ho sakta hai ….

lekin

*Aaj Aurat ka in muqamaat par Aana-Jana ya kaam karna FITNA nahi hai kya ? *

*Jaisa ke Aurat ka ….*

Bazaar me

Election me –

Voting Booth, MLA,

MP, Sarpanch, Mayor,

Corporator.

Job me –

Doctor, Engineer, Pilot,

Teacher, Lecturer,

Professor, Conductor

Bank me –

Manager, Cashier

Sports me –

Cricket, Tennis

Film Industry me –

Model, Actress, Singer

Film Theater me

Business me

IT Industry me


*Aurato ko rokne wale kaun?*

Aurat ko Masjid aur Eidgaah me aane se rokne wale Allah aur uske Rasoolullah SallallahuA’laihiWaSallam nahi hai balke…


Ulma

Walidain

Bhai- bahen

Rishtedar

Samaaj hai.

*Nuqsaanaat:*

Aurat ko Masjid me aane-aaje ko pabandi lagayi jaane se Aurato me …

Manhaj aur Aqaeed me bigad paida huwa

Bedeeni

Duniya parsti

Madda parsti (materialism)

Rasm Riwaaj

Biddatein

ye buraeeya ghar kar li.

Iska natija ye huwa ke ….

Zindagi ka maqsad bhul gayi

Aapne aulaad ki tarbiyat Nahi kar paa rahi hai

Ghar me jhagde – fasadaat

Qinaa’at pasandi chali gayi 

*Masjid ke Faydein:*

Agar auratein Masjid se jud jaaye to …

Ulmao ke bayanat me shirkat karegi

Islam ki buniyadi taalim milegi

Uske Manhaj aur Aqaeed ki islaah hogi

Ghar Wa Khandan ki islaah karegi

Deendaari paida hogi

Deendaar aurato se dosti hogi

Dil me se duniya ki muhabbat chali jayegi.


*Ajib hal hai :*

Jo log aurato ko Masjid aur Eidgaah me aane jaane pe pabandi lagate hai wahi log aaj kal Aurato ki Jamaat banakar gaon-gaon fira rahe hai.

Allah aur Rasool ka Hukm:

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَٰجِدَ ٱللَّهِ أَن يُذْكَرَ فِيهَا ٱسْمُهُۥ وَسَعَىٰ فِى خَرَابِهَآ ۚ أُو۟لَٰٓئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلَّا خَآئِفِينَ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌۭ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌۭ

“Us shakhs se badh kar zalim kaun hai jo Allah ta’ala ki masjido mein Allah ta’ala ke zikr kiye jaane ko roke aur un ki barbaadi ki koshish kare, aise logo ko khauf khaate hoye hee us mein jaana chahiye, un ke liye dunya mein bhi ruswaayi hai aur aakhirat mein bhi bada azaab hai”.

*(Surah 2 Baqrah : 114)*

Rasoolullah ﷺ ne Khawateen ko masjid aane ki ijazat di hai aur mardo ko hukum diya hai k wo apni biwiyon ko masjid janay se na roke.

1.Farmane Rasool ﷺ hai:

“Izas taazantim raata ahdikum falaa yamna’haa.” alaa yamna’haa.”


Tarjuma:

Ager tum may se kisi ki biwi is se masjid jane ki ijazat talab kare to wo use mat roke, ijazat de de.

*SAHIH BUKHARI (Volume 1, Book #12, Hadith #824)*

2. Ibne Umar(R) se riwayat hi k Nabi kareem(S) ne farmaya “Izas Tazanakum Nisaawukum bil laili ilal Masjidi fazanoo lahunna.”


Tarjuma:

Ager tumhari auraten tum say raat ke waqt masjid me jane ki ijazat talab karen to tum log unhe uski ijazat de diya karo.

*SAHIH BUKHARI (Volume 2, Book 13, Hadith 22)*


3. RasoolAllah ﷺ ka farman hai “Laa tamnawoo ima’a Allahi masajidAllahi.”


Tarjuma:

ALLAH ki bandiyon ko ALLAH K Gharon(Masajid) say mat roko.

*MUSLIM (Book 4, Hadith 886)*

4. Umm-e-Atiya R.A. farmati hain ke “Hume namaz eid ke liye jany ka hukm diya jata tha, yahan tak ke hum kanwari bachiyon, perdah nasheen larkiyon aur haiza aurton ko bhi sath le jaya karte the taa-ke woh musalmano ke sath mil ke takribat parhain aur inki duaon mai shirkat karen aur is din ke fiyoz-o-barkaat ki umeed rakhen.

*(Sahih Bukhari :324)*

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GHUSAL KA TAREEQA( The sunnah method of having Bath)

BISMILLAH

Aayesha Radi-Allahu-Anhu se rivayat hai ki Rasoollallah Sallallhu-Alaihi-Wasallam jab ghusal e janabat farmatey to pahley Aap Sallallahu-Alaihi-Wasallam dono haath dhothey phir namaz ki tarah wudhu kartey, phir sir ke baalon ka ungliyon se khilal farmatey yahan tak ki sir ke saaf honey ka yaqeen aur itnimamn ho jata phir Dono chullu bhar kar teen martaba sir par pani daaltey Iskey baad sarey jism par paani daaltey

{Sunan Nasaii, Vol 1,425 ( Sahih)}

Aayesha Radi-Allahu-Anhu se rivayat hai ki Rasoollallah Sallallhu-Alaihi-Wasallam ghusal karney ke baad wudhu nahi farmatey they (kyunki ghusal karna kafi ho jata hai.)

{Sunan Nasaii, Vol 1, 432 ( Hasan)}

It was narrated by Aisha Radi-Allahu-Anhu that When the Messenger of Allah Peace be upon him performed Ghusl (bath) from Janabah, he would wash his hands, then perform Wudu (Ablution) as for prayer, then run his fingers through his hair until he was sure the water had reached the scalp, then he would pour water over his head three times, then wash the rest of his body.

{Sunan Nasaii, Vol 1, 423 ( Sahih)}

It was narrated by Aisha Radi-Allahu-Anhu that the Messenger of Allah Peace be upon him would not perform Wudu ( Ablution) after Ghusl (Bath)

{Sunan Nasaii, Vol 1, 430 ( Hasan)}

******************************************
2) Ghusal ka Sunnat tareeqa

Hazrat Aayesha radi allahu anah se rivayat hai ki Rasoollallahu Sallallahu Alaihi Wasallam jab janabat ka guhusal farmatey to pahley dono haath dhotey phir usi tarah wudhu kartey jaisa namaz ke liye Aap Sallallahu Alaihi Wasallam wudhu kiya karte they phir paani mein apni ungliyan dakhil farmatey aur unse baalon ki jadon (root of hair) ka khilal kartey phir apney haathon se 3 chullu sir par daltey phir tamam badan par paani baha detey.

{Sahih Bukhari, wudhu ka Bayan (248)}

Narrated ‘Aisha radi allahu anha: Whenever the Prophet Sallallahu Alaihi Wasallam took a bath after Janaba He started by washing his hands and then performed ablution like that for the prayer.After that he would put his fingers in water and move the roots of his hair with them and then pour three handfuls of water over his head and then pour water all over his body.

{Sahih Bukhari, , Vol 1, Book 5, No. 248}

******************************************
3) ( Ghusal karte waqt ) Aurat ke liye sir ke baalon ko kholna zaruri nahi

Thawban Radi Allahu Anhu se rivayat hai ki Rasoollallah Sallallahu Alaihi Wasallam se Ghusal e janabat ke baarey mein daryaft kiya to Aap Sallallhu Alaihi Wasallam ne farmaya ki Mard ke liye to ye jaruri hai ki wo Apna sir khol kar ( yani baal khol kar) baalon ko dhoye yahan tak ki paani Baalon ki jado tak pahunch jaye magar Aurat ke liye sir ke baalon ko kholna zaruri nahi hai bulki isko chahiye ki wo Dono Haath se 3 martaba paani sir par Daal le

{Sunan Abu Dawud, Vol 1, # 255}

Narrated Thawban Radi Allahu Anhu : Shurayh ibn Ubayd said: Jubayr ibn Nufayr gave me a verdict about the bath because of sexual defilement that Thawban may ALLAH be pleased with him reported to them that they asked the Prophet peace be upon him about it. He (the Prophet) replied: As regards man, he should undo (open) the hair of his head and wash it until the water should reach the roots of the hair. But there is no harm if the woman does not undo (open) it (her hair) and pour three handfuls of water over her head.

{Sunan Abu Dawud, Vol 1, # Book 1, Number 0255}

------------------------------'-----------------------

4. Madhi nikalney) par sirf wudhu karna kaafi hai (Ghusal farz nahi)

Sahl ibn Hunayf Radi Allahu Anhu se rivayat hai ki Main Madhi (mazi) ke baar baar nikalne se takleef mein mubtala rahta tha kyunki main aksar iski wajah se Ghusal kiya karta tha mainey Rasoollallah Sallallhu Alaihi Wasallam se is barey mein arz kiya Aap Sallallahu Alaihi Wasallam ne farmaya (Madhi nikalney) par sirf wudhu karna kaafi hai mainey arz kiya Ya Rasoollallah allallhu Alaihi Wasallam agar madhi kapdo par lag jaye to kya karu ? Aapney farmaya Ek chullu paani lekar us Muqam par chidak do jahan tumhey mehsus ho madhi lagi hai

{Sunan Abu Dawud, Vol 1, # 210}

Narrated Sahl ibn Hunayf may ALLAH be pleased with him : I felt greatly distressed by the frequent flowing of prostatic fluid (Madhi). For this reason I used to take a bath very often. I asked the apostle of Allah peace_be_upon_him about this. He Peace be upon him replied: Ablution will be sufficient for you because of this. I asked: O Apostle of Allah , what should I do if it smears my clothes. He Peace be upon him replied: It is sufficient if you take a handful of water and sprinkle it on your clothe when you find it has smeared it.

{Sunan Abu Dawud,Book 1, Number 0210}

Explanation:

Other than urine, there are basically three types of discharges that are released from one’s private organs:
1) Wadi (a thick white secretion immediately after uniration by some people)
2) Madhi (a sort of slow release of lubricant just prior to a full sexual discharge)
3) Mani (a full sexual discharge)

If only Wadi or Madhi is released, one does not require a ‘ghusl’ or full bath to purify himself; he must wash his private parts and the part of his clothes or body where the‘wadi’ or ‘madhi’ has touched, do the wudu, and he would be available for prayer.
If Mani is released, then it become obligatory to perform a ‘ghusl’ or full bath to purify oneself.
----------------------------------------------------------
5) Ghusal ki jarurat ho aur paani na ho to Tayyamum karkey namz parho

If there is no water Perform Tayammum with clean earth and Pray

‘Imran bin Husain Al-Khuza’I Radi Allahu Anhu se rivayat hai ki RASOOLALLAH Sallallhu-Alaihi-Wasallam ne ek Aadmi ko dekha ki Alag khada hua hai aur Logon ke saath Namaz mein sharik nahi ho raha AAP Sallallahu Alaihi Wasallam ne farmaya ki Eh falah tumhey logon ke saath Namaz parhney se kis cheez ne rok diya usney Arz kiya ya RASOOLALLAH Sallallhu Alaihi Wasallam main Junubi hu (Yani mujhe Ghusal ki jarurat hai) aur pani nahi hai AAP Sallallahu Alaihi Wasallam ne farmaya phir tumko paak Mitti se tayyamum karna jaruri tha , wo tumhareyliye kaafi ho jata

{Sahih Bukhari, Vol1, 318}

Narrated ‘Imran bin Husain Al-Khuza’I may ALLAH be pleased with him Allah’s Apostle Peace be upon him saw a person sitting aloof and not praying with the people. He Peace be upon him asked him, “O so and so! What prevented you from offering the prayer with the people?” He replied, “O Allah’s Apostle! I am Junub and there is no water.” The Prophet Peace be upon him said, “Perform Tayammum with clean earth and that will be sufficient for you.”

{Sahih Bukhari, Volume 1,Book 7, Number 344}

6) Aayesha Radi Allahu Anha se reviyat hai ki Rasoollallah Sallallhu Alaihi Wasallam jab Janabat ka Gusal farmatey to Aap Sallallahu Alaihi Wasallam apney Dono haath dhotey phir is tarah wudhu kartey jaisa Namaz ke liye Wudhu kiya kartey they, Phir paani mein ungliyan dakhil farmatey they aur unse baalon ki jado ka khilal kartey they phir apney haathon se 3 chullu sir par daaltey phir tamam badan par paani bahatey.

{Sahih Bukhari, Vol 1, No. 248}

Narrated ‘Aisha Radi Allahu Anha: Whenever the Prophet Sallallahu Alaihi Wasallam took a bath after Janaba he started by washing his hands and then performed ablution like that for the prayer. After that he would put his fingers in water and move the roots of his hair with them, and then pour three handfuls of water over his head and then pour water all over his body.

{Sahih Bukhari, Volume 1, Book 5, Number 248}

TAYAMMUM KA BAYAN

BISMILLAH

TAYAMMUM KA MAA’NA AUR ZARURAT:
———————————————
Paani Na Milnay Ki Sorat Me Taharat Ki Niyat Se Pak Mitti Ka Qasad Kar Kai Hathon Aur Chehray Par Malna Tayammum Kehlata Hai.

Paani Na Milnay Ki Kahi Soratain Hain Masalan Musafir Ko Safar Me Paani Na Milna Ya Paani Kai Maqam Tak Pahunchnay Par Namaz Kai Fout Ho Janay Ka Khatra Ho Ya Wazu Karnay Se Mareez Ko Marz Me Zyadati Ka Khauf Ho Ya Paani Hasil Karnay Me Jaan Ka Darr Ho. Masalan Ghar Me Paani Nahe Hai Bahar Curfew Nafiz Hai Ya Paani Lanay Me Kisi Dushman Ya Darinday Se Jaan Ka Andesha Ho To Aesi Sorat Me Ham Tayammum Kar Saktay Hain.

Muhtalim, Haiza Aur Nifas Se Farigh Honay Waali Auratain Bhi Ba’waqti Zarurat Tayammum Kar Kai Namaz Padh Saktay Hain. Is Liye Ki Tayammum Uzr Ki Halat Me Wazu Aur Ghusl Dono Ka Qayim Maqam Hai.

Rasoolullah (S.A.W) Ne Farmaya:
“Pak Mitti Musalman Ka Wazu Hai Agarchi Dus (10) Baras Paani Na Paye.”
(Abu Da’wud, Hadees: 332, 333)
(Tirmizi, Hadees: 124)

TAYAMMUM KA TARIKA:
———————————————
{1} Dono Hath Eak (1) Martaba Pak Mitti Par Mar Kar In Me Phonkna Chahiye.
{2} Phir Dono Hath Chehray Par Phairnay Chahiye.
{3} Phir Dono Hath Eak Dusray Par Phair Lenay Chahiye.
(Tayammum Khatam Hua)

Hazrat Ammar Bin Yasir (R.A) Riyawat Kartay Hain Ki Eak Shakhs Hazrat Umar (R.A) Kai Pas Aaya Aur Kehnay Laga Ki Me Janbi Ho Gaya Aur Mujhay Paani Na Mil Saka. Hazrat Ammar (R.A) Ne Hazrat Umar (R.A) Se Kaha Ki Aap Ko Yaad Hoga Ki Me Aur Aap Safar Me Thay (Ham Dono Janbi) Ho Gaye) Aap Ne To Namaz Ada Na Ki Lekin Me Mitti Me Late Gaya Aur Namaz Ada Karli Phir Me Ne Is Waqaa Ka Zikr Nabi (S.A.W) Se Kiya Aap (S.A.W) Ne Farmaya:
“Tumhain To Sirf Is Tarah Karna Hi Kafi Tha”
Chinachi Nabi (S.A.W) Ne Apni Dono Hatheliyon Ko Zameen Par Mara Aur In Me Phonka “Phir In Dono Ko Apnay Chehray Aur Hatheliyon Par Phair Liye.”
Aur Sahi Muslim Me Ye Lafz Hain “Tujhay Sirf Itna Hi Kafi Tha Ki Tu Apni Dono Hatheliyan Zameen Par Marta Phir In Me Phonkta Is Kai Baad In Kai Sath Apnay Chehray Aur Apni Hatheliyon Ka Masah Karta.”
(Bukhari, Hadees: 338)
(Muslim, Hadees: 368)
(Abu Da’wud, Hadees: 322)
(Tirmizi, Hadees: 44)
(Ibn Khuzaymah, Hadees: 268)

Hazrat Ammar Bin Yasir (R.A) Se Marvi Hai Ki Me Ne Nabi (S.A.W) Se Tayammum Kai Muta’alliq Sawal Kiya To “Aap (S.A.W) Ne Mujhay Chehray Aur Dono Hathon Kai Liye (Zameen Par) Eak Martaba Hath Marnay Ka Hukum Diya.”
(Sahi Abu Da’wud, Hadees: 318)
(Abu Da’wud, Hadees: 327)

Yahan Ye Yaad Rahay Ki Jis Hadees Me Chehray Kai Liye Alag Aur Hathon Kai Liye Alag Zameen Par Hath Marnay Ka Zikr Hai Wo Za’eef Hai.

Jamhoor Ulama, Nawawi, Shokani, Abdur Rahman Mubarak Puri, Nawab Sideeq Hassan Khan (Rahimahullah Alaihim):
In Tamam Buzarg Ulama Ki Raai Yahi Hai Ki Tayammum, Chehray Aur Dono Hathon Kai Liye Eak Hi Martaba Zameen Par Hath Marnay Ka Naam Hai.
فتح الباری 1/606
نیل الاوطار 1/389، 1/390
المجموع 2/210
تحفة الاحوذی 1/470
الروضة الندیة 1/181

TAYAMMUM KAI LIYE ZAMEEN KA INTIKHAAB KARNA:
———————————————
Irshad-e Bari Ta’ala Hai Ki:
“Pakeeza Mitti Se Tayammum Karo.”
(Al Qur’aan Surat Al-Maeda: 6)

Qur’aan Me Jo Tayammum Kai Liye “SA’EID” Ka Zikr Hai Is Se Muraad Zameen Ka Balaa-e Wa Wasti Hissa Hai Lihaza Har Us Cheez Kai Sath Tayammum Kiya Ja Sakta Hai Jo Zameen Ki Satah Hai Aur Hadees Me Batauri Khas Mitti Ka Hi Lafz Is Liye Mazkur Hai Kyunki Amuman Zameen Ka Balaa-e Hissa Yahi Hota Hai. Is Liye Jahan Zameen Ki Satah Mitti Ho Wahan Isi Se Tayammum Kiya Jayega Aur Jahan Zameen Ki Satah Rait (Sand) Ho Wahan Rait Se Tayammum Kiya Jayega, Isi Tarah Jahan Zameen Ki Satah Koi Aur Cheez Ho Waha Isi Se Tayammum Kiya Jayega.
[Wallahu A’lam]

IBN QAYYIM (RAHIMAHULLAH):
Nabi-e Kareem (S.A.W) Usi Zameen Kai Sath Tayammum Kar Liya Kartay Thay Jis Par Namaz Ada Kartay Thay Khawah Wo Mitti Hoti, Shoor Waali Zameen Hoti Ya Rait Waali Hoti.
زاد المعاد 1/200

TAYAMMUM WAZU SE KIFAAYAT KAR JATA HAI:
———————————————
Hazrat Abu Sa’id Khudri (R.A) Se Marvi Hai Ki Do (2) Shakhs Safar Me Niklay, Namaz Ka Waqt Aagaya Lekin Dono Kai Pas Paani Na Tha. In Dono Ne Pak Mitti Kai Sath Tayammum Kiya Aur Namaz Ada Karli. Baad Azaa Inhon Ne Namaz Kai Waqt Me Hi Paani Paliya. Eak Shakhs Ne Wazu Kar Kai Dubara Namaz Ada Ki Jabki Dusray Ne Namaz Na Dohrayi. Is Kai Baad Dono Rasoolullah (S.A.W) Kai Pas Hazir Huay Aur (Aap S.A.W Se) Is Ka Tazkira Kiya. Aap (S.A.W) Ne Is Shakhs Se Kaha Jis Ne Namaz Nahe Dohrayi Thi “Tu Ne Sunnat Ki Muwafqat Ki Hai Aur Teri Namaz Teray Liye Kafi Ho Gayi Hai.” Aur Jis Ne Wazu Kar Kai Dubara Namaz Ada Ki Thi Is Se Farmaya “Teray Liye Dugna Sawab Hai.”
(Sahi Abu Da’wud, Hadees: 327)
(Abu Da’wud, Hadees: 338)
Is Sahabi Kai Tayammum Kai Sath Namaz Ada Karna Aur Nabi-e Kareem (S.A.W) Ka Isay Sunnat Kai Muwafiq Qarar Dena (Halanki Namaz Kai Liye Wazu Zaruri Hai) Is Baat Ka Wazeh Saboot Hai Ki Tayammum Wazu Se Kifaayat Kar Jata Hai.

Wazeh Rahay Ki Agar Insan Kai Pas Paani Ho Magar Wo Bhul Jaye Ki Is Kai Pas Paani Hai, Ya Kisi Dusray Shakhs Kai Pas Paani Ho Lekin Wo Na De, Kisi Gehray Kunwen Me Paani Ho Jis Kai Istimaal Ki Taqat Na Ho Wagaira Wagaira Tab Bhi Tayammum Kiya Ja Sakta Hai Aur In Jaisi Soraton Me Paani Ka Hukum Ghair Maujud Ka Hi Hoga.
السیل الجرار للشوکانی 1/124

TAYAMMUM GHUSL SE BHI KIFAAYAT KAR JATA HAI:
———————————————
Irshad-e Bari Ta’ala Hai Ki:
“Ya Tum Ne Auraton Ko Chuwa Ho (Yaani Jima Wa Humbistari Ki Ho Aur Paani Mayasar Na Ho To Tayammum Karlo).”
(Al Qur’aan Surat Al-Maeda: 6)

Hazrat Imran Bin Husain (R.A) Se Marvi Hai Ki Ham Rasoolullah (S.A.W) Kai Sath Eak Safar Me Thay. Aap (S.A.W) Ne Logon Ko Namaz Padhayi To Eak Aadmi (Ba’jamaat Se) Alag Tha. Aap (S.A.W) Ne (Isay) Kaha “Tumhain Kis Cheez Ne Namaz Se Rookay Rakha.”? Is Ne Kaha “Mujhy Halat-e Janabat Lahaq Hai Aur Mazeed Ye Ki Paani Bhi Mayasar Nahe.” To Aap (S.A.W) Ne Farmaya “Tum Mitti Ko Lazim Pakdo (Yaani Tayammum Karlo) Bila Shuba Ye Tumhain Kifaayat Kar Jayegi.”
(Bukhari, Hadees: 344)
(Muslim, Hadees: 682)

Sabit Hua Ki Jima Wa Mubashrat Aur Ahtilaam Kai Baad Agarchi Ghusl Zaruri Hai Lekin Paani Na Milnay Ki Sorat Me Tayammum Bhi Kafi Ho Jata Hai.

AURATON KAI LIYE BHI TAYAMMUM MASNOON HAI:
———————————————
SAUDI MUSTAQIL FATWA COMMITTEE:
Aayat “Paani Mayasar Na Ho To Tayammum Karlo.”
(Al Qur’aan Surat Al-Maeda: 6)
Me Tayammum Ka Hukum Mardon Aur Auraton Kai Liye Aam Hai Aur Wo Dono Is Hukum Me Barabar Hain. Lihaza Ahli Elim Kai Ijmaa Kai Sath Auraton Kai Liye Bhi Mardon Ki Tarah Tayammum Durust Hai.
فتاوی اللجنة الدائمة للبحوث العلمیة والافتاء 5/339

TAYAMMUM TOODNAY WAALI ASHIYA WAHI HAIN JO WAZU TOODNAY WAALI HAIN:
———————————————
Kyunki Tayammum Wazu Ka Badal Hai Is Liye Jo Cheezay Wazu Toodti Hain Wahi Tayammum Bhi Tood Deti Hain.
السیل الجرار 1/140
المغنی لابن قدامة 1/350

PAANI MIL JANAY SE TAYAMMUM KHATAM HO JATA HAI:
———————————————
Hazrat Abu Zar (R.A) Se Marvi Hai Ki Rasoolullah (S.A.W) Ne Farmaya:
“Pak Mitti Musalman Ko Pak Karnay Waali Hai Agarchi Paani Dus Saal Isay Na Milay Lekin Jab Paani Mayasar Aajaye To Isay Apnay Jism Par Malay Kyunki Bila Shuba Isi Me Khair-o Balayi Hai.”
(Sahi Abu Da’wud, Hadees: 321, 322)

Ibn Qudamah, Ibn Hazm (Rahimahullah Alaihim):
Jab Tayammum Karnay Walay Shakhs Ko Paani Mil Jaye Aur Wo Halat-e Namaz Me Ho To Wo Namaz Chod Kar Wazu Karay Aur Agar Halat-e Janabat Se Ho To Ghusl Karay Aur Phir Namaz Ada Karay.
المغنی لابن قدامة 1/347

Yahan Ye Yaad Rahay Ki Namaz Se Faragat Kai Baad Agar Namaz Kai Waqt Me Hi Paani Mil Jaye To Wazu Kar Kai Dubara Namaz Ada Karna Zaruri Nahe Jaisa Ki Hazrat Abu Sa’id Khudri Se Marvi Hadees Pichay Zikr Ki Ja Chuki Hai.
(Sahi Abu Da’wud, Hadees: 327)
(Abu Da’wud, Hadees: 338)

*QAZA E UMRI NAMAZ*

BISMILLAH

Qaza e Umri ka koi saboot Quran o Hadees se nahi

milta hai namaz na padhna bilaa shak o shubah gunah azeem hai lekin yeh gunah shirk ki manind taoba kar laine se maaf ho jata hai taoba ka falsafah hi yeh hai ke is ke sabab pichale tamam gunah haq Taala maaf farma deta hai.

Bani Israel ke is musalman ke waqeye se kon nawaqif hoga jisne so qatal kiye the phir tauba karne ke baad koi neki karne se qabal hi usay mout aagai lekin haq Taala ne chunke is ki taoba qubool farma li thi lehaza sirff isi buniyad par use apni jannat ka mustahiq qarar farmaya.

faut shuda namazon ke kaffara ke tour par yeh jo tareeqa ( qazaye Umri ) ijaad karliya gaya hai yeh bad tareen bidat hai is bare me jo riwayat hai woh mauzo ( gharri hui ) hai yeh amal sakht mamnu hai, aisi niyat o aitqad baatil o mardood, is jahalat aur wazeh gumraahi ke btlan par tamam musalmano ka ittafaq hai, Huzoor sale aleh wasallam ka irshad grami hai :

Jo shakhs namaz bhul gaya to jab use yaad aaye use ada karle, is ka kaffara siwaye is ki adaigi ke kuch nahi use imam Ahmed , bukhari, muslim ( mazkoorah alfaaz bhi is ke hain ) tirmizi, nisayi aur deegar ne hazrat ans razi Allahu anho se rivayet kiya hai.

صحیح البخاری کتاب موقیت الصلوٰۃ باب من نسی صلوٰۃ الخ مطبوعہ قدیمی کتب خانہ کراچی ۱/ ۸۴) (صحیح مسلم باب قضاء الصلوٰۃ الفائتہ نور محمد اصح المطابع کراچی ۱/ ۲۴۱)

*( sahih Bukhari kitaab moqiyat ul salah,baab man nasi salatul lakh matboa qadeemi kutub khana Karachi ۱/ ۸۴)*

*( sahih muslim baab qaza ul salatal faitah Mohammad ashal matabah Karachi ۱/ ۲۴۱) )*

Qaza e Umri ko ibadat samjhna yaksar ghalat hai is liye ke ibadat sirff wohi hai jo Allah ke rasool se amlan, qolan aur taqriran sabit ho jaye. jabke qaza e Umari ka un teenon surton me kisi ek soorat se bhi saboot nahi milta hai .

Qaza e Umri ki namaz jo jummat ’al widah’ ke din padhi jati hai yeh qaza e Umri ki Nmaz shara be asal aur bidat hai, aur is terhaQaza e Umri padhne se Umar bhar ki namazain maaf nahi hoti.

*(فتاویٰ محمودیہ:۸۴/۴)* *( Fatawa* *mehmoodia : )*

*FAUTH SHUDA (CHOOTI HUWE) NAMAZ KA KAFFARA*

Hazrath Anasa (RADHIALLAHU TALA-O-ANHU) se Rivayat hai ki Rasoollallah (SALLALLAHU ALAIHI WA SALAM) ne Farmaya:


“jo shaks namaz bhul jaye (ya so jaye) to iska kaffara ye hai ki jis waqt yaad aye (ya jage) un namaz ko padh ley.

*{SAHI BUKHARI-MAWAKHITUSSALAT HADEES NO.597+MUSLIM-KITABUL MASJID HADEES NO.684}*

Hazrath khatada (RADHIALLAHU TALA-O-ANHU) se Rivayat hai ki Rasoollallah (SALLALLAHU ALAIHE WA SALAM) ne ek safar k dauran farmaya:

“aaj rat hamari hifazat kaun karega? aisa na ho ki fazar k namaz k waqt na jaag sake”

Hazarat bilal (RADHIALLAHU TALA-O-ANHU) ne kaha:

mai khayal rakhunga,

phir unhone purab ki taraf mu kiya aur kuch der bad bilal(r.z) ghafil ho kar so gae,

jab suraj garam huwa to jaage aur khade huwe, ALLAH k rasool (SALLALLAHU ALAIHI WA SALAM) aur sahaba be jaag gaye,

aap (SALLALLAHU ALAIHI WA SALAM) ne farmaya:unth ki nakal pakad kar chalo kyunki yaha shaitan ki jagah hai,

phir nayii jagah pahunchkar aap (SALLALLAHU ALAIHI WA SALAM) ne wazoo karne ka hukum diya, hazarat bilal (R.Z) ne azan de,

ALLAH k rasool (SALLALLAHU ALAIHE WA SALAM) ne do rakate padhi bakhi logon ne be do sunnate padhi,

phir aap (SALLALLAHU ALAIHE WA SALAM) ne fajar ki namaz padhayi aur farmaya:

“jo shaks bhul jaye to use jab be yaad aye namaz padh ley”

*{SAHI BUKHARI-MAWAKHITUSSALAT HADEES NO.595+MUSLIM-KITABUL MASJID HADEES NO.680}*

kisi sahi hadees se sabit nahi hai ki chooti huwi namaz ko dusre din usi waqt par padha jaye balki ALLAH K Rasool (sallAllahu Alaihi wasallam) ke amal se bilkul saaf hai ki nind se jagane k bad jald namaz ada ki jaye isliye khaza namaz ka ada karne k liye uske bad wali namaz k waqt ya agle usi namaz k waqt ka intezar nahi karna chaieye,

Yaad rahe *Qaza-e-umri wale masley ki shariyat me koi asal nahi isliye ye biddat hai,*

*Yaad rahe kisi majburi ke naate jo namaz rahe jaye usko majburi khatam hote hi jald ada kar liya jaye to yahi kaffara hai.*

JAZAKMULLAH KHAIRAN KATHEERAN

*Namaz ki Niyyat dil se na ke Zaban se*

BISMILLAH

Aap (sallAllahu alaihi wasallam) farmate hain:
Aamal ka daromadar Niyat par hai. *[Sahi Bukhari 5070]*


Namaz me Niyyat karna zaruri hai isliye ke Namazi ko malum rahe ke wo kOnsi Namaz padh raha hai. Namaz e Zohar ya Asar aur kOnsi rakat farz ya Sunnah.


Lekin Aksar lOg Niyyat ke Alfaz zaban se ada karte hain jaise “Iss Imam ke pichhe me Namaz padh raha hun,itni rakat sunnat ya farz,falan Namaz ki.Munh mera kaabe tarf wagera.”


ye tariqa durust nahi hai kiyuke “Niyyat karna Dil ke Irade ke naam hai.

*[Kitab ul Fiqah.ali ul mazahib ul arbah:209/1 w sharah w qayah wagera]*


Isi ke sath aksar Ulma ne zaban ke sath Niyyat karne ko Bidat shumar kiya hai,kiyuke Nabi(S.A.W) aur Sahaba Ikram se iska kOi subut nahi hai.


*Allama Ibne Tahmiya(RahimUllah) farmate hain:* “Zaban se Niyyat karna Deen aur aqal dono ke khilaf hai, Deen ke khilaf isliye ke ye Bidat hai aur aqal ke khilaf isliye ke iski missal aise hi hai jaise kOi khana tanawul karna chahta ho to kahe: “Main Niyyat karta hun apne hath ko iss bartan me rakhne ki,isme se luqma lunga phir isko munh me rakhunga,phir isko chabaunga,akhir isko nigal lunga take main ser hosakun.”

kOi aqalmand iss qism ki harkat nahi karega kiyuke jab aadmi ko ilm hai ke wO kya kar rha hai to usne uss baat ki Niyyat bhi zarur ki hogi.

Aur charo Imamo ka iss baat per ittefaq hai ke zaban se Niyyat krna mashru nahi.”

*[fatawa Ibne Tahmiya 232/1]* Imam Ibne Qaim(RahimUllah) farmate hain: “Nabi(S.A.W) jab Namaz ke liye khade hOte to ALLAHU AKBAR kahte aur isse pahle kuch na kahte aur na inn marwajah alfaz ke sath Namaz ki Niyyat karte the.

Kisi ne iske muttaliq ba sanad kOi chiz naqal nahi ki,hatta ke kisi zaeef wa Mursal riwayat me bhi inme se ek lafz bhi marwi nahi hai,balke Sahabi se bhi ye alfaz sabit nahi aur nahi Taba’een aur charO Imamo me se kisi ne zaban ke sath Niyyat karne ko Mustahsin qarar diya hai. *[Zaad ul ma’ad ul Ibne Qaim:201]*

Allama Muhammad Nasir Uddin Albani(RahimUllah) farmate hain: “Nabi(S.A.W) apni Namaz ko Takbeer Tahrima se shuru karte the.” *[see: Sahi Muslim-1110]* Iss Hadees me iss baat ki tarf ishara hai ke Aap(S.A.W) “Niyyat karta hun waste Namaz ke wagera” alfaz se Namaz shuru nahi karte the,lehaza ye bil ittefaq Bidat hai,Baaz ne Hasnah aur Saiyyah ka farq bayan kiya hai.

Lekin hum kahte hain ke Ibadat ke mamle me har Bidat Gumrahi hai.kiyukeNabi(S.A.W) ka irshad hai ke: “( كل بدعة ضلالة وكل ضلالة في النار ) “-kullu bid’atin dalalatun wa-kullu dalalatin fi’l-nari-“ iss baat ka taqaza karta hai.” *[Safat ul Salat ul Nabi(S.A.W),page-76]*

Iss Hadees ke mayeni ye hain ke “Har Bidat Gumrahi hai aur Gumrahi Dozakh me lejane wali hai.” *[Sanan Nisai]*

Niyyat chuki Dil se talluq rakhti hai,isliye zaruri hai ki ham apne tamaan(jayez) kamon me(sabse) pahle niyyat kar liya karen kyonki jaisi niyat hogi waisa hi phal milega.In shaa ALLAH


ALLAH swt Hume shirk wa Bidat se mahfuz farmaye aur Sunnato per sahi tariqe se Amal karne ki toufiq ata farmaye.

AAMEEN YA ALLAH

SUNNATO’N KI QAZAA:

BISMILLAH

Hazrat Ummul Momineen Umme Salma r.a. bayan karti hain ke main ne Rasool Allah Sallallahu Alaihi wasallam se suna ke Aap Asr ke baad namaz padhne se mana karte the phir main ne dekha ke Aap ne Asr ki namaz ke baad 2 rakatei’n padhei’n main ne aap se iski wajah poochi to Aap
ne farmaya:

‘Baat ye hai ke mere paas qabeela Abdul Qais ke log (ehkaam e deen seekhne ke liey) aae the inke sath (meri masroofiyat ne) mujhe Zohar ke baad ki 2 rakat sunnato’n se baaz rakha pas ye wo dono’n thei’n (jo main ne Asr ke baad adaa ki
hain)’
📚(Bukhari: al Sahoo 1233 – Muslim 834)

🔰FAJR KI SUNNATEI’N FARZO’N KE BAAD PADH SAKTE HAIN

Agar aap aise waqt masjid mein paho’nche ke jamat khadi hogai ho aur aap ne sunnatei’n na padhi ho’n to is waqt sunnatei’n mat padhei’n kyou’nke Rasool Allah ne farmaya:
 ‘Jab namaz ki aqaamat (takbeer) ho jaae to farz namaz ke alawa koi namaz nahi hoti.’
📚(Muslim: Salatul Musafireen 710)

⏭Aisi soorat mein aap jamat mein shamil ho jaaei’n aur farz padh kar sunnatei’n padh lei’n.
Chunache Rasool Allah ne 1 shaqs ko subha ki farz namaz ke baad 2 rakatei’n padhte hue dekh kar farmaya:
 ‘Subha ki (farz) namaz 2 rakatei’n hain (tum ne mazeed 2 rakatei’n kaisi padhi hain?).
 Is shaqs ne jawab diya. Main ne 2 rakatei’n sunnat (jo farzo’n se pehle hain) nahi padhi
thei’n.
Inko ab padha hai.
(ye sun kar) Aap ne farmaya:
Phir koi harj nahi.’
📚(Abu Dawood: al Tatwee 1267 – Ibne Majja 1154 – Ibne Khuzaima 1116) Ise Imam Ibne Hibban, Imam Haakim V1 P274‐275 aur Imam Zahabi ne Saheeh kaha.

1 Shaqs masjid mein aaya Rasool Allah subha ke farz padh rahe the. Is ne masjid ke 1 kone mein do rakat sunnat padhi. Phir jamat mein shamil hogaya. Jab Aap ne salam phera to farmaya: ‘Tum ne farz namaz kis ko shumar kiya jo akele padhi thi is ko ya jo hamare sath jamat se padhi hai?’
📚(Muslim: Salatul Musafireen 712)

Note📝
Maloom hua ke FARZ HOTE WAQT SUNNATO’N KA PADHNA DURUST NAHI HAI.

NAMAZ MAI AAMEEN KEHNA KA FAZILAT

BISMILLAH

Jab Aap Aakele Namaz Padh Rahe Ho To Ameen Aahista Kaho , Jab Zohr , Or Ashr , Imaam Ke Pechhe Padho To Phir Bhai Aahista Kaho , Lekin Jab Aap Jahri Namaz Mein Imaam Ke Pechhe Padhte Ho To Is Waqt Imaam"Wa'lad Daaalleen"Kahe To Aap Ko Unchi Awaaz Se Ameen Kahni Chahiye ,

Balke Imaam Bhi Sunnat Ki Pairvi Mein Ameen Pukaar Kar Kahe Or Muktaadiyon Ko Imaam Ke Ameen Suru Karne Ke Baad Ameen Kahna Chahiye , Yani Ameen Pahle Imaam Kahega ,

Us Ke Awaaz Sunte Hi Tamam Muktaadi Bhi Ameen Kahenge , Imaam Se Pahle Ya Baad Mein Unchi Awaaz Mein Ameen Kahna Durusth Nahi Hai , Lekin Agar Imaam Buland Awaaz Se Ameen Na Kahe To Muktaadi Ko Behar Haal Ameen Kahni Chahiye ,

Kyon Ke Nabi Karim (Sallallahu Alaihi Wasallam) Ki Ittat Farmabardaari , Imaam Ki Farmabardaari Par Mukaddam Hai ,
Abu Huraira (Radi Allahu Anhu) Kahte Hai Jab Nabi Karim (Sallallahu Alaihi Wasallam) "Ghayril Maghdoobi Alayhim Wa Lad Daaalleen" Padhte To Aap (Sallallahu Alaihi Wasallam) Kahte , Ameen Itni Buland Awaaz Se Kahte Ki Pahli Shaaf Mein Aap (Sallallahu Alaihi Wasallam) Ki Aash Paas Ke Log Sun Lete ,

(Sunan Baihaqi Hadees 2/58)
(Sunan Ibn Khuzaima Hadees 571)
(Ibn Hibban , Hadees 462) Ise Imam Hakim Aur Imam Zahabine Sahih Kaha Hai.

Abu Huraira (Radi Allahu Anhu) Ne Farmaya Ki Nabi Karim (Sallallahu Alaihi Wasallam) Ne Farmaya Jab Imaam "Ameen" Kahe To Tum Bhi "Ameen" Kaho, Jiski Ameen Farishte Ki Ameen Ke Muwafeeq Hn Gayh To Us Ke Sab Gunah Maaf Kar Diye Jaate Hai,

(Sahih Al Bukhari, Kitab Ul Aazan,Hadeer 780)
(Sahih Al Muslim, Kitab Us Salath Hadees 410)

Is Hadees Se Maloom Hua Ke Jis Muktaadi Ne Abhi Surah Fatiha Suru Ya Khatam Nahi Ki , Woh Bhi Ameen Kahne Mein Doosre Ke Saat Sarik Hoga , Taake Use Bhi Kiye Hue Gunah Ki Maafi Mil Jaye , Baad Mein Woh Apni Surah Fatiha Mukammal Kar Ke Dobaara Aahista Se Ameen Kahega ,

Imam Ibn Khuzaimah Ra, Is Hadees Ke Tashri Mein Farmate Hai, Is Hadees Se Sabit Hua Ke Imaam Unchi Awaaz Se Ameen Kahe , Kyon Ke Nabi Karim (Sallallahu Alaihi Wasallam) Ne Muktaadi Ko Imaam Ke Ameen Ke Saat Ameen Kahne Ka Hukm Usi Surat Mein De Sakte Hai Jab Muktaadi Ko Maloom Ho Ke Imaam Ameen Kah Raha Hai, Koi Padha Likha Aadmi Shoch Nahi Sakta Ke Nabi Karim (Sallallahu Alaihi Wasallam) Muktaadi Ko Imaam Ki Ameen Ke Saat Ameen Kahne Ka Hukm De Jabke Woh Apne Imaam Ki Ameen Ko Sun Hi Na Sake ,

(Sunan Ibn Khuzaima, 1/286)
Nabi SallAllahu Alaihi wasallam Ne Farmaya Yahoodi Jitna Ameen Or Salam Se Cheedte Hai Utna Kisi Or Chiz Se Nahi Cheedte , Pas Tum Zayada Ameen Kahna ,
(Sunan Ibn Majah Hadees No 856)

Imam Ibn Khuzaima Aur Imam Bukhari Ne Sahih Kaha Hai ,

Hafiz Ibn Abdul Bar Ra , Ne Zikr Kiya Ke Imaam Ahmad Bin Hambbal Ra , Us Shakhr Par Shakth Naraz Hote Jo Unchi Awaaz Se Ameen Kahne Ke Makruh Samajhta , Kyon Ki Yahoodi Ameen Se Cheedte Hai ,

Imaam Aata R.a, Bayan Karte Hai Ke Maine 200 Sahaba Raz Ko Dekha Ke Baith Ullah Mein Jab Imaam Wa Lad Daaalleen Kahta To Sab Unchi Awaaz Se Ameen Kahte ,

(Sunan Baihaqi , 2/59 Kitab Us Sikaat , Ibn Hibban Ki Shart Par Is Ke Sanad Sahih Hai)

Ikrima Ra , Farmate Hai Main Ne Dekha Ke Imaam Jab Wa Lad Daaalee"Kahta To Logon Ki Ameen Ki Awaaz Se Masajid Ghunj Jaati ,

(Musannaf Ibn Abi Shayba 2/187)

Naeem Muz'mar, Farmate Hai Ke Abu Huraira (Radi Allahu Anhu) Ne Nabi Karim (Sallallahu Alaihi Wasallam) Ke Tarike Ke Mutaabik Namaz Padhai, Phir Ameen Us Tarike Ko Bayan Karte Hue Khate Hai Ke Unhone Ameen Kahi Or Jo Log Aap Ki Iktedaa Mein Namaz Aada Kar Rahe The, Unhone Ameen Kahi ,

(Sunan Nasai, Hadees 2/134, Ibn Khuzaima Hadees 1/251 , 499)
Ise Imam Hakim, Imam Zahabine Aur Imam Baihaqi Ne Sahih Kaha Hai.

NAMAZ KE MUTALLIK CHAND ZAEF RIWAYTEIN

BISMILLAH

Darj e zel riwayaat ko Azeem Muhaddis Allama Muhammad Naasir Uddin Albaani r.h. ne Zaeef qaraar diya hai.

۩1.  Anas r.a. se riwayat hai ke: ‘Nabi e Akram ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм jab baitul khulaa mein daaqhil hote to apni a’nghutee utaar dete.’

(Abu Dawood: 19 – Tirmizee: 1746)
Ye riwaayat zaeef hai is mein Ibne Juraij Mudallis hai aur wo A’an se riwaayat karta hai.

۩2. Ummal Salma r.a. se riwayat hai ke Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм se sawaal kiya gaya ke kya aurat kurte aur odhnee mein namaz padhle jabke tehband na ho? Aap ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya: ‘Haa’n! agar kurta lamba hai aur qadmo’n ki pusht ko dhaa’npta hai.’

(Abu Dawood: 640)
Iski sanad mein Muhammad bin Zaid bin Qanfaz ki Maa’n Umme Haraam Majhool hai, lehaza ye hadees Marfoo aur
Mauqoof dono’n Zaeef hain.

۩3.  Abu Huraira r.a. se riwayat hai Rasool ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм Allah ne farmaya: ‘Jab koi namaz padhe to apne saamne koi cheez rakhe, agar iske paas (rakhne ke liey) a’asaa (T: walking stick) na ho to khat (T: line) khee’nchey phir job hi iske aage se guzrega nuqsaan na dega.’

(Abu Dawood: a689)
Ye riwayyat Zaeef hai, is mein Abu Omru bin Muhammad bin Harees aur iska dada dono’n Majhool hain.

۩4.  Ibne Umar r.a. se riwayat hai Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya: ‘Haaeza aur Jumbi Quraan e Majeed na padhei’n.’

(Tirmizee: 131)
Ye riwaayat Zaeef hai. Ismael bin Ayaash Ahle Hijaaz se Munkar riwayaat bayan karta hai. Iska ustaad Musa bin Oqba Hijaazi hai.

۩5.  Abu Huraira ra. se riwayat hai Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм  ne farmaya: ‘Har baal ke neeche janaabat hai, pas balo’n ko dho aur badan ko paak karo.’

(Abu Dawood: 248)
Is riwaayat mein Haaris bin Wajeeya hai jo Zaeef hai.

۩6.  Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм kulli karne ke liey aur naak mein paani daalne ke liey alag alag paani lete.

(Abu Dawood: 139)
Ye riwaayat Zaeef hai, is mein Lais bin Abi Saleem Haneef Mudallis hai aur wo A’an se riwaayat karta hai.

۩7.  Oqba bin Amir al Jani r.a. Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм se riwayat karte hain ke: ‘Jis ne acchi tarha wazu kiya phir apni nigaah asmaan ki taraf uthaa kar shahadatain padaha is ke liey jannat ke aatho’n darwaze khol diey jaate hain.’

(Abu Dawood: 170)
Ye riwayat Zaeef hai, kyou’nke Abu Aqeel ka chachaa zaad bhai Majhool hai.

۩8.  Abu Huraira r.a. riwayat karte hain ke: ‘Koi shaqs wazu ke baghair azaan na de.’

(Tirmizee: 200,201)
Is silsile ki dono’n riwayaat Zaeef hain, ek riwayat mein Muaviya bin Yahya al Sadfi hai jo Zaeef hai aur doosri riwayat Muqate hai, kyou’nke Ibne Shahaab Zohri ki Abu Huraira se samaa‐at saabit nahi.

۩9.  Ziyaad bin Haaris r.a. Sadaai bayan karte hain ke Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya: ‘Jo shaqs azaan kahe wohi takbeer kahe.’

(Tirmizee: 199 – Abu Dawood: 514)
Abdur Rahman bin Ziyaad al Afriqee ke Zoa’af ki binaa par ye riwayat Zaeef hai.

۩10.  Bilaal r.a. ne aqaamat kahi, jab Qad Qaamatis Salah kaha to Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne Aqaamallah wa Adaamahaa kaha.

(Abu Dawood: 528)
Ye riwayat Zaeef hai is riwayat mein Rajul Min Ahlis Shaam ‐ Majhool hai aur Muhammad bin Saabit Zaeef hai.

۩11. Hazrat Ali r.a. se riwayat hai ke sunnat ye hai ke haath naaf ke neeche rakhe jaei’n.

(Abu Dawood: 756)
Ye riwaayat Zaeef hai, kyou’nke Ziyaad bin Zaid Majhool hai aur Abdur Rahman bin Ishaaq al Koofi ko jamhoor muhaddiseen ne Zaeef kaha hai.
Dalail [http://asmaur-rijaal.blogspot.com/2013/02/abdur-rahmaan-bin-ishaaq-bin-al-haarith.html]

۩12.  Abu Huriara r.a. farmate hain ke ‘Namaz mein hath naaf se neeche rakho.’

(Abu Dawood: 758)Is riwaayat mein bhi Abdur Rahman bin Ishaaq al Koofi hai, jo Zaeef hai.
Dalail [http://asmaur-rijaal.blogspot.com/2013/02/abdur-rahmaan-bin-ishaaq-bin-al-haarith.html]

۩13.  Sayyadna Ali r.a. se riwayat hai, Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya: ‘Namaz mein apni ungliyo’n ko na chatqhaao.’

(Ibne Majja: Iqaamatis Salah 965)
Iski sanad mein Haaris bin Abdullah al Oud hai aur wo Zaeef hai.

۩14.  Abu Huraira r.a. se riwayat hai Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya: ‘Jo shaqs Watteeni waz Zaitoon ki tilaawat karte hue Alaisallahu Bi Ahkamil Haakimeen kahe to ise caahiey ke kahe Balaa wa Anaa A’alaa Zaalika Minash Saahideen aur jab Surah Qiyaama ki tilaawat karte hue ye aayat Alaisa Zaalika Biqaadir A’alaa Ai’n Yuhyil Mauta padhe to jawaab mein kahe Balaa.’

(Abu Dawood: 887 – Tirmizee: 3347)
Abu Huraira r.a. se sunne wala Eraabi Majhool hai, lehaaza riwaayat Zaeef hai.

۩15. Abdullah bin Masood r.a. se riwayat hai Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya: ‘Jo koi rukoo mein 3 baar Subhaana Rabbiyal Azeem kahe to iska rukoo poora hoga aur ye adna darja hai aur jo koi sajda mein 3 baar Subhaana Rabbiyal A’aala kahe to iska sajda poora hogaya aur ye adna darja hai.’

(Tirmizee: 261 – Abu Dawood: 886)
Riwayat Zaeef hai, kyou’nke Oun bin Abdullah ki Ibne Masood r.a. se mulaqaat saabit nahi, lehaaza sanad Munqata hai aur Ishaaq bhin Yazeed Majhool hai.

۩16.  Wael bin Hajar r.a. se riwayat hai: ‘Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм jab sajda karte to apne ghutne apne hatho’n se pehle rakhte aur jab saja se uth‐te to hatho’n ko ghutno’n se pehle uthaa‐te.’

(Abu Dawood: 736,838,839 – Tirmizee: 268)
 Iski 1 sanad mein Abdul Jabban bin Wael hai, jis ne apne waalid se kuch nahi suna, doosri sanad mein Shareek Al Qaazi hai jo Zaeef aur Mudallis hai aur A’an se riwayat karta hai.

۩17.  Abdullah bin Zubair se riwayat hai ke ‘Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм  (tashahud mein) apni ungli ko harkat nahi dete the.’

(Abu Dawood: 989)
Muhammad bin A’ajlaan Mudallis hai aur A’an se riwaayat karta hai.

۩18.  Abdullah bin Masood r.a. riwayat karte hain ke: ‘Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм 2 rakato’n ke baad (tashahud mein) is tarha baith‐te goya garam pattahr par baithe hue hain, yaha’n tak ke khade hojaate.’

(Abu Dawood: 995 – Tirmizee: 366)
Iski sanad Munqate hai kyou’n ke Abu Obaidah ne apne waalid se kuch nahi suna.

۩20.  Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya: ‘Jab tumhei’n namaz mein shak ho ke 3 padhi hain ya 4 aur ziyaada gumaan 4 rakat ka ho to samal ferne se pahle 2 sajde karo, phir tashahud padhi phir salaam phero.’

(Abu Dawood: 1028)
Riwaayat Zaeef aur Munqate hai, Qhaseef Zaeef hai aur Abu Obaidah ne apne baap se kuch nahi suna.

۩21.  Abu Huraira r.a. se riwayat hai Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya ke: ‘Farz namaz har musalman ke peeche waajib hai caahe nek ho ya bad aur caahe wo kabeera gunah kare.’

(Abu Dawood: 594)
Riwaayat Zaeef hai kyou’nke Makhool ne Abu Huraira se kuch nahi suna.

۩22.  Saaeb bin Yazeed r.a. se riwayat hai ke ‘jab Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм juma ke din mimbar par baith‐te to masjid ke darwaze par azaan di jaati.’

(Abu Dawood: 1088)
Is riwayat mein Muhammad bin Ishaaq Mudallis hai aur A’an se riwayat karta hai, alaawa azee’n ye mimbar ke paas
azaan dene ki mefooz riwayat (Tibraani V7 P146) ke khilaaf bhi hai.

۩23.  Abu Huraira r.a. bayan karte hain: Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya: ‘Juma is shaqs par farz hai jo juma padh kar raat ko waapas apne ahel o ayaal me aasake.’

(Tirmizee: 502)
Abdullah bin Saeed al Maqbari Matrook, Hajjaj bin Sasar aur Ma‐aarak bin Abaad Zaeef hain.

۩24.  Abdullah bin Umar r.a. se riwayat hai ke ‘Juma is shaqs par laazim hai jo azaan ki awaaz sune.’

(Abu Dawood: 1056)
Is riwayat mein Abu Salma bin Nabiya aur Abdullah bin Haroon Majhool hain.

۩25.  Abu Huraira r.a. se riwayat hai ke ‘Eid ke din barish thee is liey Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne masjid mein namaz Eid padhaai.’

(Abu Dawood: 1160)
Is riwaayat mein Isa bin Abdul A’aala Majhool hai.

۩26.  Takbeerat Eid ke alfaaz:
Allahu Akbar Allahu Akbar, Laailaaha Illallahu Wallahu Akbar Allahu Akbar wa Lillahil Hamd ke masnoon hone ki koi daleel nahi hai. Daarequtnee mein in alfaaz ki saraahat aai hai lekin Imam Zahabi ne ise Saqht Zaeef balke Mauzoo kaha hai.

۩27.  Buraida r.a. se riwayat hai Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya: ‘Witr haq hai jo witr na padhe wo ham mein se nahi, Aap ne 3 baar farmaya.’

(Abu Dawood: 1419)
Is mein Abdullah bin Abdullah al Munkee al Maruzee Zaeef hai.

۩28.  Aisha r.a. bayan karti hain ke Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм witr ki 2 rakat par salam nahi pherte the.

(Nasai: 1698)
Is mein Qataada Mudallis hai jo A’an se riwaayat karta hai.

۩29.  Aisha r.a. se riwayat hai ke ‘Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne safar mein Qasr kiya aur poori namaz bhi padhi.’

(Shareh As Sunnah – Daarequtnee – Baheqhee)
 Ek sanad mein Talha bin Umroo hai jo Zaeef hai, Doosri sanad mein Saeed bin Muhammad bin Tawaab hai jiski Jarah o Ta’adeel maujood nahi.

۩30.  Abdullah bin Abi Oofi r.a. kehte hain ke Rasool ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм Allah ne farmaya: ‘Jis shaqs ne Allah Ta’ala se ya kisi insaan se haajat ho to wuzu kare phir 2 rakat padhe aur phir ye dua kare.’

(Tirmizee: 479 – Ibne Majja: 1384)
Is mein Faaed bin Abdur Rahman Matrook hai.

۩31.  Ma’aqal bin Yasaar r.a. se riwayat hai Rasool Allah ѕαℓℓαℓℓαнυ αℓαyнє ωαѕαℓℓαм ne farmaya: ‘Apne murdo’n par Surah Yaseen padho.’

(Abu Dawood: 3121)
Abu Osmaan aur iska waalid Dono’n Majhool hain.

In tamam riwayaat pe jo comments kiye gaye hai wo Sheikh Albani ke hai jo ki boht bade Muhaddith hai. Zaif raawio par Muhaddiths ke comments padhne ke liye Asmaa ur Rijaal ki site dekhe: http://asmaur-rijaal.blogspot.com/

TASHAHHU ME [SHAHDAT DENE WALI ] UNGLI UTHANA AUR HARKAT KARNA

BISMILLAH

Rafa’a Sabaaba !
Tashahhud me [ Shahadat dene wali ] Ungli Uthana aur Harkat karna. 
Tashahhud me Ungli uthaana Sunnat hai aur ispar par Poore Muhaddithonka ittefaaq hai. Iski wajah beshq ye hai saabit hai ke jab Nabi E Kareem Sallallahu Alai Wasallam Namaz me Tashahhud ke liye baidte the tho wo apni Shahadat wali Ungli uthaakar ishara karte.

Darasal me, Ek rivayat me kaha gaya hai ke, EK dafa Nabi E Rahmat Sallallahu Alai Wasallam ek shaks ko uski 2 ungliyonse [ Tashahhud ] me ishara karte hue dekha, tho apne usse kaha ke..

" أَحِّدْ أَحِّدْ "
“ Ek se ek se “ [ Yaani ke Ek Ungli se Ishara kar ].

[ Jamia Tirmidhi # 3557 – HASAN- Zubair Alee Zai Rah. ]

Tho saabit hotha hai Shahadat ki ungli se ishara karna yeh baqaidah Sunnat hai.
Nabi Sallallahu Alai Wasallam ka kahna isse aur bhi zor deta hai jab aapne farmaya ke..

“لهي أشد على الشيطان من الحديد" يعني: السبابة”
“ Yeh Shaitaan par LOHE [ Iron ] se bhi jyada bhari hai “ [ Yaani Shahadat ki Ungli ].

[Authenticated by Shaikh Ahmed Shaakir in Musnad Ahmed: 8/194;
and Shaikh Albaani in Takhreej Mishkaat ul-Masabeeh: 877]

Is Umdah tareen wali fazeeliyat aur Hikmat ka zikr karke, Nabi e Kareem Sallallahu Alai Wasallam ne apne Ummat ko hukm diya, aur kaha ke shaitaan ke jaal se yeh bache rahna.

Ab dekte hai ke Alag Alag Mazabome Tashahhud me Shahadat ki Ungli ko kab aur kaise uthate hai.

-> Poore Muhaddithonka ispar Ittefaaq hai ke Tashahhud me Shahadat ki uthakar Ishara karna Sunnat hai.

Magar Muhaddithonka ispar Ikhtelaaf hai ke Kab aur Kaha uthana chahiye ??

-> Kya sirf ‘Laa Ilaaha Illallaah’ par hi uthana chahiye ? ya fir hame tashahhud ke shuru se lekar khatam honetak musalsal shahadat ki Ungli ko harkat dena chahiye. ?

-> Hanafiyyah aur Shaafi’eeyyah ke sirf ‘Laa Ilaaha Illallaah’ par uthane ke khayel hai. In Donome fark bas itna hai ke Hanafiyyah apni Qyasi duniya se samajte hai ke sirf ‘Laa Ilaaha’ par ungli uthana chahiye fir ‘Illallaah’ par rakdena chahiye. Aur Jabke Shaafi’eeya kahte hai ke sirf ‘Illallaah’ par hi ungli ko uthana chahiye.

-> Aur Hanaabilah ke aagey Shahadat ki Ungli tabhi uthana chahiye jab Tashahhud me “ ALLAH “ ka kaha jaata ho.

->> Maalikiyyah ke mutaabik Tashahhud shurse lekar aakir tah ungliko harkat dena chahiye.

#SIRF “LAA ILAAHA ILLALLAAH” KI HAD PAR HI UNGLI UTHANE KI DALEEL AUR USKA #JAWAB.

EK hi daleel jo ‘Laa Ilaaha Illallaah’ ya ‘Allaah’ par uthane ki dete hai wo bas QYAAS hai. Isi QYAAS ke buniyaad par kahte hai ke “ Jab Namazi ‘Laa Ilaaha Illallaah’ kahta hai tho wo Tawheed ka izhaar apne zubaan se karta hai, tho yeh aur bhi jyada munaasib hojayega ke wo ALLAH ke Tawheed ki tarah apne AML se Ishara kare. Chunache, use chahiye ke uski ungli uthaye aur apne zuban se aur apne aml se bhi ALLAH ki tawheed ko qayam kare. Jabke, Hanaabilah kahte hai ke, Agar ALLAH ke Tawheed ki tarah Ishaara karne ka irada tha tho, fir hame chahiye ke “ ALLAH “ ke alfaaz par ungli uthana chahiye kyunki yeh ALLAH ek hai uski tarah Ishaara karta hai.

Hamare ILM ke mutaabik aise koi bhi Saaf taur par daleel nahi hai jo Falan jagah Ungli ko “ Uthaakar rakha jaaye “ kaha gaya ho.

Haa, Ek hadeeth hai jo baaz log daleel lete hai aur wo Musnad Ahmed aur Sunan Bayhaqi ki hadeeth hai wo darasal me Marjooh Da’eef hai.

--> Al-Ameer as-Sa’aani (the author of Sabal as-Salaam) ne farmaya ke :

“‘Laa Ilaaha Illallaah’ kahte waqt Ungli ko Harkat dene wale auqaat aur aml. Yeh Nabi Sallallahu Alai Wasallam ka Aml hai jaisa Bahyaqi ne rivayat kiya hai. “

[ Sabal as-Salaam ]

** Maulaana Ubaydullaah Mubaarakpoori (the author of Mir’aat ul-Mafateeh) isko Tadeed [ Refute ] karte hue kahte hai ke :

قلت: حاصل ما رواه البيهقي وغيره في ذلك أنه - صلى الله عليه وسلم - كان يشير بالمسبحة إلى التوحيد، أو يريد بها التوحيد، أو يوحد بها ربه عز وجل، وليس فيه كما ترى تصريح بالإشارة عند قوله "لا إله إلا الله" خاصة. ولا نفي الإشارة قبل ذلك من ابتداء الجلوس. ومقصود الصحابي منه إنما هو بيان حكمة الإشارة ونكتتها، لا بيان محل الإشارة ووقتها.

Tarjuma :

“ Mai kahta hu ke : Imam Bayhaqi aur doosrone kaha ke, Nabi Sallallahu Alai Wasallam apni Ungli se Tawheed ki tarah ishara karte the, ya usse Tawheed ki taraf Irada karte, ya unke Rabb ke Tawheed ko bayan karne ka iraada karte the. Inmese, Jaisa ap deksakte hai ki, isme koi bhi tasdeek nahi ki gayi ke ‘Laa Ilaaha Illallaah’ par ishaara karo aur naahi isme koi Nafi [ Negation ] hai ke Juloos [ Baitne ki halat ] ke shuruwat se ishara karo. Isse Sahabi e Rasool [Sallallahu Alai Wasallam] ka maksad tha ke, wo is ishare ke peeche wale hikmat ka khulaasa kare, bina zikr kiye huwe ke “ KAB “ aur “ KAISE “ ishaara kare.

[ Mir’aat ul-Mafateeh: 3/229 ]

Tarjeeh (Preference):

Diye gaye Jis kisi bhi Masala’h par, hame muhadditheen ki ikhtelaafi rayy’onko dekhna chahiye aur usiko tarjeeh dena chahiye jinki Rayy Nusoos (Qur’aan and Hadeeth) ke kareeb ho.

Lihaaza, is Masalah par Sahih taur par Nusoos (Qur’aan and Hadeeth) se saabit ye hai ke Musalli Tashahhud me shuru se lekar aakir tak neeche bataye gaye tareekhe ki tarah karna chahiye.

1- Seedhe haath ke ungliyonko Halka [Ring] banana chahiye, ya Beechki ungli ko anghukese milnakar rakhna chahiye.

2- Shahadat ki unglise ishara karna chaihye.Point with his Index Finger.

3- Aur use Hitaalte rahna chahiye.

Yeh Upar bataye gaye tareeke QURAN aur SUNNAT se saabit hai.

1)

وَحَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ إِذَا قَعَدَ فِي التَّشَهُّدِ وَضَعَ يَدَهُ الْيُسْرَى عَلَى رُكْبَتِهِ الْيُسْرَى وَوَضَعَ يَدَهُ الْيُمْنَى عَلَى رُكْبَتِهِ الْيُمْنَى وَعَقَدَ ثَلاَثَةً وَخَمْسِينَ وَأَشَارَ بِالسَّبَّابَةِ .

Ibne Umar Radiallahu Anhu riwayat karte hain ke..

“ Rasool Allah jab namaz (ke qaeda – Tashahhud ) mein baith‐te to apna baaya’n haath baaye’n Qudne par rakhte aur Seedha haath seedhe ghudne par rakhte, aur use Halka banakar Shahadat ki ungli se ishara karte “

[Saheeh Muslim: Kitaab al-Masaajid wa Mawaadi’ as-Salaah H. 1203]

Aur ek Rivayat me hai ke :

وَحَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ، وَعَبْدُ بْنُ حُمَيْدٍ، قَالَ عَبْدٌ أَخْبَرَنَا وَقَالَ ابْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا جَلَسَ فِي الصَّلاَةِ وَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ وَرَفَعَ إِصْبَعَهُ الْيُمْنَى الَّتِي تَلِي الإِبْهَامَ فَدَعَا بِهَا وَيَدَهُ الْيُسْرَى عَلَى رُكْبَتِهِ الْيُسْرَى بَاسِطُهَا عَلَيْهَا .

Ibne Umar riwayat karte hain ke Rasool Allah jab namaz (ke qaeda) mein baith‐te to apne dono’n hath apne dono’n
ghutno’n par rakhte aur daahine hath ki tamaam ungliya’n band kar lete aur apni daahini ungli jo anghute ke nazdeek hai uthalete, pas iske sath dua maangte aur baya’n hath baei’n ghutne par bicha lete.

[ Sahih Muslim: al Masaajid # 580 ]

Alfaaz “Kaana Iza Qa’ada” aur “Kaana Iza Jalasa” se saabit hotha hai ke :

1- Nabi Sallallahu Alai Wasallam jaise hi Tashahhud me baidte the tho wo dono haathe’ dono’ ghutnonpar rakhte aur shahadat ki ungli se ishara karte [ Bina Ruke fauran ].

2- Fir jaise unke haath ghutnonpar tashahhud ke honetak rahte the, shahadat ki ungli se ishara karne wali Ungli bhi usi tarah tashahhud ke khatam hone tak rahti thi.

--> Muhaddith ul-Asr Shaikh Muhammad Naasir ud-Deen Albaani (rahimahullah) ne Pahli hadeeth Ibn Umar [ Radiallahu Anhu ] ke ziman me farmaya ki..

“ Yeh Hadeeth se saabit hotha hai ke Tashahhud me baidte hi fauran Ungli ko uthaakar ishara karna chahiye. “

Aur Ibn Umar [ Radiallahu Anhu ] ki doosri Rivayat ke ziman me farmaya ki..

“ Is hadith me, Ungli se ishaara Dua-e-Tashahhud khatam honetak Salam se pahle karne ka ishaara milta hai. “

Fir mazeed farmate hai ke :

“ Yeh hadeeth zaahiri taur par daleel bante hai ke, Ungli se ishaara Salam se pahletak karna chahiye.”

[Tahqeeq Mishkaat ul-Masabeeh: 1/285]

3-

خْبَرَنَا سُوَيْدُ بْنُ نَصْرٍ، قَالَ أَنْبَأَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، عَنْ زَائِدَةَ، قَالَ حَدَّثَنَا عَاصِمُ بْنُ كُلَيْبٍ، قَالَ حَدَّثَنِي أَبِي أَنَّ وَائِلَ بْنَ حُجْرٍ، أَخْبَرَهُ قَالَ قُلْتُ لأَنْظُرَنَّ إِلَى صَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم كَيْفَ يُصَلِّي فَنَظَرْتُ إِلَيْهِ فَقَامَ فَكَبَّرَ وَرَفَعَ يَدَيْهِ حَتَّى حَاذَتَا بِأُذُنَيْهِ ثُمَّ وَضَعَ يَدَهُ الْيُمْنَى عَلَى كَفِّهِ الْيُسْرَى وَالرُّسْغِ وَالسَّاعِدِ فَلَمَّا أَرَادَ أَنْ يَرْكَعَ رَفَعَ يَدَيْهِ مِثْلَهَا - قَالَ - وَوَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ ثُمَّ لَمَّا رَفَعَ رَأْسَهُ رَفَعَ يَدَيْهِ مِثْلَهَا ثُمَّ سَجَدَ فَجَعَلَ كَفَّيْهِ بِحِذَاءِ أُذُنَيْهِ ثُمَّ قَعَدَ وَافْتَرَشَ رِجْلَهُ الْيُسْرَى وَوَضَعَ كَفَّهُ الْيُسْرَى عَلَى فَخِذِهِ وَرُكْبَتِهِ الْيُسْرَى وَجَعَلَ حَدَّ مِرْفَقِهِ الأَيْمَنِ عَلَى فَخِذِهِ الْيُمْنَى ثُمَّ قَبَضَ اثْنَتَيْنِ مِنْ أَصَابِعِهِ وَحَلَّقَ حَلْقَةً ثُمَّ رَفَعَ إِصْبَعَهُ فَرَأَيْتُهُ يُحَرِّكُهَا يَدْعُو بِهَا

Hazrat Wail bin Hujr [ Radiallahu Anhu ] se rivayat hai ke..

“ Jab Aap Sallallahu Alai Wasallam [Tashahhud ke liye baidte] namaz me baidte tho baayan haath baayen Raan [thigh] aur khudne par rakhe aur daayen kohni ka kinaara apni daayen raan par rakha
Fir aapne [Daayen Haath] ki do ungliyan bandke aur [Darmiya Ungli aur Anghotese] halqa banaya.
Fir apni Shahadat ki ungli ko uthaya. Fir maine aapko dekha ke aap use HARKAT DETE THEY AUR ISKE SAATH DUA KARTE THE.

[ Narrated by al-Nasaa’ee, 889; classed as Saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as Saheeh by al-Albaani in Irwa’ al-Ghaleel, 367. ]

Upar ki Waa’il (radiallah anhu) ki hadeeth se saabit hotha hai ke Ungli se ishaara karne ke alawa hame use musalsal hilaana chahiye. Yaani hame Tashahhud ki Dua ke saath Salam hue tak Ungli hilaana chahiye, Jaise Alfaaz “Yuharrikuha” istemaal kiya gaya jo ke Fi’l Mudaari’ hai, jo tasulsul (continuation) ka faidah deta hai, Yaani Nabi Sallallahu Alai Wasallam Tashahhud ke saath Ungli se ishara karte the, aur doosra Alfaaz is hadeeth me “Yad’oobiha” , iske maane hai ke Nabi Sallallahu Alai Wasallam Tashahhud me Musalsal Ungli ko Hilaate hue DUA karrahe the.

Aur Tashahhud me DUA’e hi hai. Pahli Dua, At-Tahiyyat aur doosri DUA Durood fir doosre DUA’e.

Yahi wajah hai ke Ibn az-Zubair [Radiallahu Anhu] ki hadeeth me alfaaz ‘Tashahhud’ ke badle ‘DUA’ kahi gayi hai.

Hadeeth me kaha gaya hai ke “ Jab Nabi Sallallahu Alai Wasallam jab DUA [ Tashahhud ] ke liye…”.
isse saabit hotha hai poora Tashahhud ki Ek DUA hai, lihaaza hame Tashahhud ke khatam honetak yaani Salam padetak Ungli ko Harkat dena chahiye.

Shaikh Albaani (rahimahullah) ne Farmaya : “ Yeh hadeeth Tahreek [ Musalsal Harkat dena ] ki fazeeliat deti hai, aur yeh Maalikiyyah ka mazhab hai aur wo log beshq HAQ par hai. “

4- Abdullah bin az-Zubayr [Radiallahu Anhu ] ki Hadeeth :

كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا قَعَدَ يَدْعُو وَضَعَ يَدَهُ الْيُمْنَى عَلَى فَخِذِهِ الْيُمْنَى وَيَدَهُ الْيُسْرَى عَلَى فَخِذِهِ الْيُسْرَى وَأَشَارَ بِإِصْبَعِهِ السَّبَّابَةِ وَوَضَعَ إِبْهَامَهُ عَلَى إِصْبَعِهِ الْوُسْطَى وَيُلْقِمُ كَفَّهُ الْيُسْرَى رُكْبَتَهُ .

Hazrat Abdullaah bin zubair [Radiallahu Anhu] se Riwayat karte hain ki “ Rasool ALLAAH Sallallahu Alai Wasllam Dua [Tasha’hud] ke liye baidte tho apna daaya’n haath daaye’n , aur baaya’n haath baaye’n raan par rakhte aur shahadat ki ungli ke saath isharah karte ,aur apna angootha apni darmiyyani ungli par rakhte,…

[Saheeh Muslim: Book 4: H. 1202]

Yeh Hadith se aur ek daleel milti hai ke Ungli ka pahla ishaara Qa’ood [ sitting position ] se bhi shuru huwa tha “Laa Ilaaha Illallaah” se nahi.

Kuch log ka Aitraaz aur unko JAWAB :

Kuch Ulemanone [ Shaikah Mulla Ali Qaari bhi shamil hai ] kaha ke, “Waa’il ibn Hujr (radiallah anhu) hadeeth me alfaaz “Fara’eetuhu Yuharrikuha Yad’oobiha” rivayat kiye gaye hai, jo Abdullah bin az-Zubayr ki hadith se ikhtelaaf karti hai, jo Abdullah bin az-Zubayr ki hadeeth me rivayat hai ke “

Jab Nabi e Kareem Sallallahu Alai Wasallam Tashahhud ke liye baidte the tho, jab aap Dua karte the tho Ungli se ishara karte the aur wo ungli ko harkat nahi karte the.

[Al-Nasaa’ee # 1270) aur Abu Dawood # 989 –
Da’eef – Zubair Alee Zai & Shaikh Al Albani Rah. ]

Yeh Hadith Kai wajah se Da’eef hai.

Pahla Wajah : Yeh hadeeth Shaa’dh ki wajah se Da’eef hai.

SHAADH kya hai ?

Imaam Abu Abdullah Muhammad bin Idrees ash‐Shaafi’ee (rahimahullah) iski tareef
ke bayan me farmate hai ke…:

“ Shaadh, hadith ke silsilme wo nahi jo Thiqah ravi jo rivayat karta hai jise aur koi rivayat na kare, Shaadh hadith ke maaane yeh hai ke, ek thiqah ravi jo rivayat karta hai aur doosre raviyonse koi ek us rivayat se Shadhoodh [Contradict ] kare, Yaani ke us ravi se mukhalifat karna..”

[ADAAB ASH‐SHAAFI’EE WA MANAQIBUHU BY IBN ABI HAATIM: PG 178‐179, CHAIN SAHEEH]

IMAAM SHAAFI’EE (RAHIMAHULLAH) FIR AAGEY FARMATE HAI KE..

“ Beshak ! Shaadh wo rivayat hai jo ek Thiqah ravi ek alfaz me hadith rivayat kare
aur fir doosra Thiqah ravi uske mukhalifat me doosri rivayat kare tho uski rivayat
me SHUDHOODH kahlaaye jaayegi.

[ADAAB ASH‐SHAAFI’EE PG 179, CHAIN SAHEEH]

Shaikh Al Albani Rah. Ne ise 2 wajuhaat par Da’eef kaha hai

Farmate hai ke..

1- Waa’il Radiallahu anhu ki Hadeeth Ibn az-Zubayr ki hadeeth ke muqaabileme jyada motabar hai. [ Jab 2 hadeethe jo bazaahir ho aur un donome ikhtelaaf ho tho fir un donone aashti’ [ reconciliation ] karna munaasib na ho tho fir Tarjeeh ke usool aur shartonke mutabik kisi ek ko tarjee di jaayegi. Un usoolomese ek usool hai ke agar ek hadeeth doosre hadeeth se Jyada Motabar
Hai tho Jyada motabar wali hadeeth ko tarjee di jaayegi. ]

2- Waa’il [ Radiallahu Anhu] ki hadeeth Muthbaat (establishing an action) hai, jabke Ibn az-Zubayr ki hadeeth Naafi (negating an action) hai. Aur ek mash’hoor USOOL hai ke Muthabat, Naafi par Tarjee diya jaayega. Iske alawa, Alfaaz “Wala Yuharrikuha [ aur unhone harkat nahi kit hi ] Shaadh aur Munkar hai kyunki Ravi Muhammad bin Ajlaan ne yeh alfaaz kuch rivayatome zikr kiya tha aur doosre Rivayatome nahi kiya. Aur Ravi is alfaaz ki wajah se, jisne yeh Mutaabi’ah kiya hai wo bhi Mutaabi’ hai.

Iske Alawa Muhammad Ibn Ajlaan ek Mudallis hai.

-->Haafidh Ibn Hajar Rah. Ne inhe Tabaqaat al-Mudalliseen me TEESRE darje ke Musalliseen (whose An’an narration is the cause of weakness in hadeeth by Ibn Hajar) me zikr kiya.

Aur Farmaya :

“Ibn Hibbaan Rah. Ne inhe Mudallis kaha hai. [3/98]

--> Allaamah al-Halabi Rah. Ne al-Tabiyeen me Ajlaan ko Mudallis kaha hai aur Haafidh al-‘Alaa’ee se rivayat kiya hai ke..

“ Wo Ibn Abi Haatim se rivayat karte hai ke wo Mudallis the “

[ Jaami al-Tahseel Pg 125” ]

Wo Abu Mahmood Maqdisi, Dhahabi, aur al-Dameeni se Mudallis Karar diya gaya hai. Haafidh Suyooti ne unhe Apne Risaala “Asmaa man Arafa bit-Tadlees [ Names of those who are known for tadlees ] ” me zikr kiya hai.

[ See: Fath ul-Mubeen fi Tahqeeq Tabaqaat ul-Mudalliseen by Shaikh Zubair Ali Zai]

Inke Ilaawa, Hanafi FIRQA ke Mashoor Allaamah Tahaawi ne bhi unhe MUDALLIS karar diya hai.

[ Mushkil ul-Athaar [1/100-101] ]

Allaamah Sindhi al-Hanafi ne unke ‘ Haashiah Ibn Maajah ‘ me Mudallis kaha hai.

Tho upar ki ittela se pata chalta ke ‘Ungli ko harkath Na dete the ‘ kahne wali Abu Dawud aur Nasai ki hadith Bataye gaye Wujuhaat ki wajah se Da’eef hai.

Mazeed jaankari ke liye dekhiye...

Nayl al-Awtaar (2/283)
Fiqh us-Sunnah by Sayyid Saabiq (1/170)
Zaad al-Ma’aad (1/255)
Tahqeeq Mishkaat ul-Masaabeeh by Albaani (1/285) Mir’aat ul-Mafateeh by Shaikh Ubaydullaah al-Mubaarakpoori (1/661-672)