Aik Azeem Zikr

Aik Azeem Zikr

Tehreer: Shaikh Maqbool Ahmed Salfi hafizahullaah

Ye bahut azeem zikr hai. Iska ihtemaam karna chahiye. Neez is mein Kami aur ziyadti ke saath bhi marwi hai wo bhi dhiyaan rahe saath saath ye bhi waazeh rahe ki is zikr se muta'alliq ta'daad (means kitni baar parha jaaye is) ka zikr kisi sahih Hadees mein nahi milta.

 (1) عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِنِّي لَا أَسْتَطِيعُ أَنْ آخُذَ مِنْ الْقُرْآنِ شَيْئًا فَعَلِّمْنِي مَا يُجْزِئُنِي مِنْهُ قَالَ قُلْ سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ قَالَ يَا رَسُولَ اللَّهِ هَذَا لِلَّهِ عَزَّ وَجَلَّ فَمَا لِي قَالَ قُلْ اللَّهُمَّ ارْحَمْنِي وَارْزُقْنِي وَعَافِنِي وَاهْدِنِي فَلَمَّا قَامَ قَالَ هَكَذَا بِيَدِهِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَّا هَذَا فَقَدْ مَلَأَ يَدَهُ مِنْ الْخَيْرِ
Tarjumah: Hazrat Abdullah bin Abu Awfa Radhiallahu Anhu bayaan karte hain ki aik shakhs Nabi Kareem Sallallahu Alaihi Wasallam ki khidmat mein aaya aur kehne laga ki main Qur'an se kuch yaad nahi kar sakta, mujhe kuch sikha dijiye jo mere liye (Qur'an ke padhne se) kifaayat kare. Aap Sallallahu Alaihi Wasallam ne farmaya, tum
”سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلاَ إِلَهَ إِلاَّ اللَّهُ وَاللَّهُ أَكْبَرُ وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ الْعَلِيِّ الْعَظِيمِ“
“Sub-haanallaahi wal-hamdulillaahi wa laa-ilaaha illallaahu wallaahu akbar, wala hawla walaa quwwata illaa billaahil aliyyil azeem” padha karo
Tarjumah: “Allah paak hai, usi ki ta'reef hai, uske alawah aur koi ma'bood nahi, aur Allah sabse bada hai. Buraiyon se bachna aur neki ki toufeeq milna, Allah ke siwa kisi se mumkin nahi. Wo aali hai azmat waala hai.”
(Wo shakhs) kehne laga: Aye Allah k Rasool (Sallallahu Alaihi Wasallam)! Ye to Allah ke liye huwa, mere liye kya hai?
Aap sallallaahu alaihi wasallam ne farmaaya, kaha karo
”اللَّهُمَّ ارْحَمْنِي وَارْزُقْنِي وَعَافِنِي وَاهْدِنِي“
Allaahum-mar-hamnee, war-zuqnee, wa-aafinee, wahdinee
Tarjumah: “Aye Allaah! Mujh par rahem farma. Mujhe rizq de, raahat aur aafiyat se nawaz aur hidaayat se sarfaraaz farma”
Chunancha Jab wo khada hua to apne haathon se aise ishaara kiya. To RasoolAllah Sallallahu Alaihi Wasallam ne farmaya, “Isne apne haath khair se bhar liye hain”.
(Abu Dawood: 832)

 (2)عَنْ عُبَادَةَ بْنِ الصَّامِتِ، ‏‏‏‏‏‏قَالَ:‏‏‏‏ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:‏‏‏‏   مَنْ تَعَارَّ مِنَ اللَّيْلِ، ‏‏‏‏‏‏فَقَالَ حِينَ يَسْتَيْقِظُ:‏‏‏‏ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ، ‏‏‏‏‏‏لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، ‏‏‏‏‏‏وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، ‏‏‏‏‏‏سُبْحَانَ اللَّهِ، ‏‏‏‏‏‏وَالْحَمْدُ لِلَّهِ، ‏‏‏‏‏‏وَلَا إِلَهَ إِلَّا اللَّهُ، ‏‏‏‏‏‏وَاللَّهُ أَكْبَرُ، ‏‏‏‏‏‏وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، ‏‏‏‏‏‏ثُمَّ دَعَا:‏‏‏‏ رَبِّ اغْفِرْ لِي، ‏‏‏‏‏‏قَالَ الْوَلِيدُ أَوْ قَالَ:‏‏‏‏ دَعَا اسْتُجِيبَ لَهُ، ‏‏‏‏‏‏فَإِنْ قَامَ فَتَوَضَّأَ ثُمَّ صَلَّى قُبِلَتْ صَلَاتُه
Tarjumah: Hazrat Ubaadah bin Saamit Radhiallahu Anhu bayaan karte hain ki RasoolAllah Sallallahu Alaihi Wasallam ne farmaya: Jo shakhs neend se utha aur uth-te hi usne,
”لَا إِلَهَ إِلَّا اللَّهُ، وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ“
Laa-ilaaha illallaahu wahdahu laa-shareeka lahu, lahul mulku,walahul hamdu, wa huwa alaa kulli shay-in qadeer, Sub-haanallaahi wal-hamdulillaahi walaa-ilaaha illallaahu, wallaahu akbar, wala hawla wala quwwata illa billaah
Kaha, phir dua kare «رَبِّ اغْفِرْ لِي» Aye hamare Rabb! Hamein bakhsh de. Imam Abu Dawood Rahimahullah bayan karte hain ki Waleed ke alfaaz hain “fir (koi si) dua kar le”, to uski dua qabool hogi, aur agar wo utha aur wuzu kiya, phir namaaz padhi, to uski namaaz maqbool hogi.
(Abu dawood: 5060)
* Is riwaayat me «العلي العظيم» nahi hai.

 (3) مَن قال حِينَ يأْوِي إلى فِراشِه : ( لا إِلهَ إلا اللهُ وحدَه لا شرِيكَ لهُ ، له المُلْكُ ، و له الحمدُ ، و هو على كلِّ شيءٍ قديرٌ ، لاحَوْلَ ولا قُوةَ إلا باللهِ العلىِّ العظيمِ ، سُبحانَ اللهِ ، والحمدُ للهِ ، ولا إلهَ إلا اللهُ ، واللهُ أكبرُ ) ؛ غُفِرَتْ له ذنوبُه أوخطايَاهُ – شَكَّ مِسْعرٌ – وإنْ كانت مِثلَ زَبَدِ البحرِ
Tarjumah: Jo bistar pe lait-te waqt ye kalimaat kahe,
"لا إِلهَ إلا اللهُ وحدَه لا شرِيكَ لهُ ، له المُلْكُ ، و له الحمدُ ، و هو على كلِّ شيءٍ قديرٌ ، لاحَوْلَ ولا قُوةَ إلا باللهِ العلىِّ العظيمِ ، سُبحانَ اللهِ ، والحمدُ للهِ ، ولا إلهَ إلا اللهُ ، واللهُ أكبرُ"
"Laa-ilaaha illallaahu wahdahu laa shareeka lahu, lahul mulku, walahul hamdu, wahuwa alaa kulli shay-in qadeer, laa hawla wala quwwata illaa billaahil aliyyil azeem, Sub-haanallaahi walhamdulillaahi walaa ilaaaha illallaahu wallaahu akbar"
To uske gunaah mu'aaf kar diye jaate hain agarche samandar ke jhaag ke baraabar hon.
(Saheeh Targheeb :607)
* Is riwaayat mein zikr mein zyadati ke saath “Sub-haanallaah” ke kalme se pehle “laa hawla wala quwwata” ke kalimaat hain.

Ye zikr neeche zikr kiye gaye ta'dad ke saath ya to za'eef hai ya mouzoo' hai:

(1) 4 baar wala baatil hai.
(Tab'yeenul Ajab: 31)

(2) 7 baar wala bhi za'eef hai.

(3) 15 baar
{As-Silsilah az-Za'eefah (Albani): 5066}

(4) 70 baar
{Mouzu'aat (Ibne Jawzi): 2/417}

(5) 100 baar wala shia ke yahaan hai. Iska bada ajr bayaan kiya jaata hai. Isse baa-khabar rahein.

Gadha (Donkey) Aur Uski Khareed o Farookht Ka Hukm

Gadha (Donkey) Aur Uski Khareed o Farookht Ka Hukm:

Tehreer: Shaikh Maqbool Ahmad Salafi Hafizahullah 

Pehle ye baat jaan li jaaye ki Gadha (donkey) 2 qism ka hai:
(1) Jangli Gadha (Wild donkey):
Isey Arabic mein “Himaarun wahshiyyun” kehte hain. Is ka khaana halaal hai.
Jangli gadha halaal hone ki daleel:
عَنْ أَبِي قَتَادَةَ ـ رضى الله عنه ـ أَنَّهُ كَانَ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم حَتَّى إِذَا كَانَ بِبَعْضِ طَرِيقِ مَكَّةَ تَخَلَّفَ مَعَ أَصْحَابٍ لَهُ مُحْرِمِينَ وَهْوَ غَيْرُ مُحْرِمٍ، فَرَأَى حِمَارًا وَحْشِيًّا فَاسْتَوَى عَلَى فَرَسِهِ، فَسَأَلَ أَصْحَابَهُ أَنْ يُنَاوِلُوهُ سَوْطَهُ فَأَبَوْا، فَسَأَلَهُمْ رُمْحَهُ فَأَبَوْا، فَأَخَذَهُ ثُمَّ شَدَّ عَلَى الْحِمَارِ فَقَتَلَهُ، فَأَكَلَ مِنْهُ بَعْضُ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم، وَأَبَى بَعْضٌ، فَلَمَّا أَدْرَكُوا رَسُولَ اللَّهِ صلى الله عليه وسلم سَأَلُوهُ عَنْ ذَلِكَ قَالَ ‏"‏ إِنَّمَا هِيَ طُعْمَةٌ أَطْعَمَكُمُوهَا اللَّهُ ‏"‏‏.‏ وَعَنْ زَيْدِ بْنِ أَسْلَمَ عَنْ عَطَاءِ بْنِ يَسَارٍ عَنْ أَبِي قَتَادَةَ فِي الْحِمَارِ الْوَحْشِيِّ مِثْلُ حَدِيثِ أَبِي النَّضْرِ قَالَ ‏"‏ هَلْ مَعَكُمْ مِنْ لَحْمِهِ شَىْءٌ
Tarjumah: Hazrat Abu Qatadah Radhiallahu Anhu bayan karte hainnki hum RasoolAllah Sallallahu Alaihi Wasallam ke saath the (Sulah Hudaibiyah ke mauqe par) Makkah ke raaste mein Aap sallallaahu alaihi wasallam apne chand saathiyon ke saath Jo Ehraam baandhe huwe the, lashkar se peeche rah gaye. Khud Qatada Radhiallahu Anhu ne abhi Ehraam nahi baandha tha. Phir unhon ne ek gorkhar (jangli gadha) dekha aur apne ghode (horse) par (shikaar karne ki niyyat se) sawaar ho gaye, uske baad unhon ne apne saathiyon se (Jo Ehraam baandhe huwe they) kaha ki koda (lash, whip) utha den. Unhon ne is se inkaar kiya, phir unhon ne apna neza (spear) maanga uske dene se unhon ne inkaar kiya, aakhir unhon ne khud se uthaya aur gorkhar (jangli gadhe) par jhapat (attack) pade aur usey maar liya. Nabi Kareem Sallallahu Alaihi Wasallam ke Sahaba me se kuch ne to us gorkhar (jangli gadhe) ka gosht khaya aur kuch ne uske khaane se (ehraam me hone ki wajah se) inkaar kiya. Phir jab ye Rasoolullaah sallallaahu alaihi wasallam ki khidmat me pahunche to uske mutalliq masla poocha. Nabi Sallallahu Alaihi Wasallam ne farmaya k yeh to aik khaane ki cheez thi Jo Allaah ne tumhein ataa ki.
(Sahhih Bukhari: 2914)

(2) Paaltu (Domestic) Gadha:
Ise Arabic mein “Himaarun Ahliyyun” kehte hain. Iska khaana haraam hai.
Paaltu gadha (domestic donkey) haraam hone ki daleel:
 أَنَّ أَبَا ثَعْلَبَةَ قَالَ حَرَّمَ رَسُولُ اللَّهِ صلى الله عليه وسلم لُحُومَ الْحُمُرِ الأَهْلِيَّةِ
Tarjumah: Abu Sa'labah radhiyallaahu anhu bayaan karte hain ki Rasool e Akram Sallallahu Alaihi Wasallam ne gharelu gadhe k gosht ko haraam qaraar diya.
(Sahih Muslim: 1936)

Jangli gadhe (wild donkey) ki tijaarat to waazeh hai ki yeh halaal jaanwar hai, lekin paaltu gadhe ki khareed o farokht par log sawaal karte hain ki jab Hadees me aaya hai ki Haraam cheez ki qeemat bhi haraam hai jaisa ki yeh hadees hai:
إنَّ اللهَ إذا حرَّمَ على قومٍ أكْلَ شيءٍ حرَّمَ عليهم ثَمَنَهُ
Tarjumah: Beshak Allah Ta'ala jab kisi qaum par koi cheez khana haraam karta hai to uski qeemat bhi uspar haraam kardeta hai.
(Sahih ul Jami': 5107)
To phir gadhe ko khareedna aur bechna kaise jayez hai?
Paaltu gadha sawaari aur baar- bardaari (transport, carriage) ke layeq hai, Nabi Sallallahu Alaihi Wasallam ne uski sawaari bhi ki aur us se faida bhi uthaya to yeh aisa jaanwar hai jis se faida uthana Nabi Sallallahu Alaihi Wasallam se saabit hai. Aur jis jaanwar se faida uthana jayez hai, us ki tijaarat bhi jayez hai. Hadees me qeemat ki hurmat (haraam hone) ka jo masla hai wahan uska matlab ye hoga ki gadhe ko khaane ki niyyat se bechna aur uski qeemat lena haraam hai, magar faida uthane ki gharz se uska bechna jayez hai. Jaisa ki Hadees ke alfaaz
 "لحومَ الحُمُرِ الأهليةِ "
(gharelu gadhe ka gosht) se bhi waazeh hai. Is par RasoolAllah Sallallahu Alaihi Wasallam ke zamaane se aaj tak musalmaanon ka ijmaa' hai, kisi ne iski mukhaalifat nahi ki hai.
واللہ اعلم بالصواب

Kya Kalima e Tayyibah Hadees Mein Maujood Hai???

Kya Kalima e Tayyibah Hadees Mein Maujood Hai??? 

Tehreer: Shaikh Kifayatullah Saheb Sanabili Hafizahullah 

Romanised By: Umar Asari 

Kuch hazraat logon mein aisi batein phailatey rehtey hain jinhein koi bhi sachcha musalman apni zabaan par laaney ki jur’at bhi nahi kar sakta, unhin mein se yeh log bhi hain jo aaye din yeh aawaaz uthatey rehtay hain ki Kalima e Tayyibah “La Ilaaha illallah Muhammadur Rasoolullah (لا إِلَهَ إِلاَّ اللَّهُ مُحَمَّدٌ رَسُولُ اللهِ)” ikaththa inhin alfaaz ke saath kisi bhi Hadees mein maujood nahi hai, aur isi par bus nahi kartey balki is ke inkaar ke saath saath fareeq e mukhalif ko munazrah tak ke liye challenge kar detey hain.
Qari’een (readers) pareshan hongey ki aakhir yeh log Kalima e Tayyibah ka mas’ala kiyun utha rahey hain, to arz hai ke is ke peechay un ke do (2) maqasid (aims) hain.

Pehla Maqsad:
Hadees mein Kalima e Tayyibah ki maujoodgi ka inkaar kar ke yeh hazraat logon ko yeh batlana chahtey hain ki Kalima e Tayyibah ki ta’leem fiqah ke imaamon ne di hai, lihaaza jo log fiqah ke imaamon ki taqleed nahi kartey hain, woh apna Kalima bhi sahih nahi kar saktey doosrey a’amaal ko sahih karna to door ki baat hai.

Doosra Maqsad:
Taqleed karney walon mein se kuch hazraat ne apne maz’oom (guman kiye huwe) auliya mein se kuch ki shaan mein is had tak gulu (divestiture) kiya ki Kalima e Tayyibah se Rasool e Akram Sallallahu Alaihi Wasallam ka naam khaarij kar ke us ki jagah apne maz’oom (alleged) wali ka name rakh diya. Inna lillahi wa inna ilayhi raji'un (إِنَّا لِلّهِ وَإِنَّا إِلَيْهِ رَاجِعونَ).

Laa ilaaha illallah Ashraf Ali Rasoolullah (Na’ozubillah):
Molvi Ashraf Ali Deobandi ke aik Mureed ne khawaab dekha ke woh khawaab mein keh raha hai “Laa ilaaha illallah Ashraf Ali Rasool Allah” aur phir uth kar bhi us ke muh se Darood padhtey huwe Mohammad Sallallahu Alaihi Wasallam ke bajaye Maulana Ashraf Ali nikalta hai. [Risala Imdaad, Page No: 35]
Jab Mureed ne khawaab bayan kiya to Molvi Ashraf Ali ne bajaye usay dantney aur Emaan ki tajdeed (rebuilding) karwane ke usey in alfaaz se hosla diya ke “Is waqiye mein tasalli thi ke jiski taraf tum rujoo’ karte ho woh Allah Ta’ala ki madad se sunnat ka pairokaar hai.”
[Risala Imdaad, Page No: 35]

Laa ilaaha illallah Shibli Rasoolullah (Na’ozubillah):
Isi tarah Barelwiyon ke Imam ul Asfiya Peer Jama’at Ali Shah lathani ke khalifa e majaz Hakeem Mohammad Shareef ne likha hai:
“Sheikh Shibli Rahimahullah ke paas do (2) shakhs Bai’at (allegeance) ke liye haazir huwe. Aik molvi waza' ka tha (yani molvi jaisa tha) aur aik saada zamindar (landowner) tha. Aap ne Bai’at (allegeance) karne par Molvi saheb se farmaya ke “Laa ilaaha illallah Shibli Rasoolullah” parh. Is par Molvi saheb ne La Hawl (لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ) parha aur aap ne jhidak diya. Phir zamindar (landowner) ki baari aayi. Aap ne us ko bhi isi tarah farmaya. Woh khamosh raha. Aap ne zor se farmaya ke boltey kiyun nahi. Tum bhi Molvi saheb se muttafiq (agreed) ho? Zamindar (landowner) bola ki main to aap ko Khuda Ta’ala ke maqam par samajh kar aaya tha. Aap abhi tak maqam e Nabi Sallallahu Alaihi Wasallam ka hi zikar farmatey hain.
[Manazil ul Abraar, Page No: 106]

Laa ilaaha illallah Chishti Rasoolullah (Na’ozubillah):
Barelwiyon ke Ghauth ul Islam Peer Mehar Ali Shah Golrawi ne likha hai:
وجودِ سالک بعینہ مظہر حقیقة محمدیہ علیٰ صاحبہا الصلوٰة والسلام شدہ در ترنم لا الٰہ الا اللہ چشتی رسول اللہ
Saalik ka wujood bi’ainihi haqeeqat e Mohammadiya Sallallahu Alaihi Wasallam ka muzhir ban kar Laa ilaaha illallah Chishti Rasoolullah ki aawaaz mein aaya hai.
[Tehqeeq ul Haq Fi Kalimatil Haq, Page No: 127, Golra Rawalpindi]

Gaur karen kis qadar zor zabardasti aur kitni badi khayanat hai ke Allah ke Rasool Sallallahu Alaihi Wasallam ke maqam par apney buzurgon ke naam liye jaatey hain. Na’ozubillah.
Ahl e Tauheed ki nazar is khayanat par padi to unhon ne is ka zabardast notice liya, un be-charon se is ka koi jawab na ban paya to yeh mutalba karna shuru kar diya ki Kalima e Tayyibah mein tabdeeli ka ilzam baad mein lagana pehley asal Kalima e Tayyibah ka suboot paish karo.
Awaam ko ma’loom hona chahiye ki is qiam ki batein mehez dhoka, jhoot aur fareb (fraud) hain, aur sachchai yeh hai ke Kalima e Tayyibah “La Ilaaha illallah Muhammadur Rasoolullah (لا إِلَهَ إِلاَّ اللَّهُ مُحَمَّدٌ رَسُولُ اللهِ)” ikaththa inhin alfaaz ke saath kai Ahadees mein aaya hai, neechey is silsiley ki aik Sahih Hadees, Sanad ki tahqeeq ke saath paish ki jaa rahi hai usey parh kar log khud faisla kar len ke kon sachcha hai aur kon jhoota?

Imam Baihaqi Rahimahullah Farmatey Hain:
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ، حَدَّثَنَا يَحْيَى بْنُ صَالِحٍ الْوُحَاظِيُّ، حَدَّثَنَا إِسْحَاقُ بْنُ يَحْيَى الْكَلْبِيُّ، حَدَّثَنَا الزُّهْرِيُّ، حَدَّثَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، أَخْبَرَهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: أَنْزَلَ اللَّهُ تَعَالَى فِي كِتَابِهِ، فَذَكَرَ قَوْمًا اسْتَكْبَرُوا فَقَالَ: إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لا إِلَهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ، وَقَالَ تَعَالَى: إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا، وَهِيَ لا إِلَهَ إِلاَّ اللَّهُ مُحَمَّدٌ رَسُولُ اللهِ اسْتَكْبَرَ عَنْهَا الْمُشْرِكُونَ يَوْمَ الْحُدَيْبِيَةِ يَوْمَ كَاتَبَهُمْ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي قَضِيَّةِ الْمُدَّةِ. [کتاب الاسماء والصفات للبیہقی:ـ جلد نمبر 1صفحہ نمبر263حدیث نمبر195۔ ناشر:مکتبة السوادی، جدة ،الطبعة الأولی]
Tarjumah: Sa’eed bin Musayyab Rahimahullah bayan kartey hain ki be-shak unhein Abu Hurairah Radhiallahu Anhu ne Nabi Sallallahu Alaihi Wasallam se Hadees bayan ki ke Aap Sallallahu Alaihi Wasallam ne farmaya: “Allah Ta’ala ne apni kitaab mein nazil farmaya to takabbur karney wali aik qaum ka zikr kiya: Yaqeenan jab unhein La ilaaha illalhah kaha jaata hai to takabbur kartey hain aur Allah Ta'ala ne farmaya: Jab kufr karney walon ne apney dilon mein jahiliyyat wali zid rakhi to Allah Ta’ala ne apna sukoon o itminaan apney Rasool aur Mo’minon par utara aur un ke liye Kalima e Taqwah (Taqwah ke Kalimey) ko laazim qaraar diya aur woh is ke ziyadah mustahiq aur ahel they aur woh (yaani Kalima e Taqwah) “La Ilaaha illallah Muhammadur Rasoolullah (لا إِلَهَ إِلاَّ اللَّهُ مُحَمَّدٌ رَسُولُ اللهِ)” hai. Hudaibiyah waley din jab RasoolAllah Sallallahu Alaihi Wasallam ne muddat (muqarrar karney) waley faislay mein Mushrikeen se mu’aahida kiya tha to Mushrikeen ne is Kalimey se takabbur kiya tha.
[Kutab ul Asmaa was Sifaat Lil-Baihaqi, Jild No: 1, Page No: 263, Hadees No: 195]

Hadees Ka Darja (Grade):
Yeh Hadees bilkul sahih hai, is ki Sanad (chain) ke saarey Rawi (narrators) sachchey aur qabilb e aatemaad hain, is ki sanad ke har Rawi ki tafseel aagey paish ki jaa rahi hai. Rawiyon ka mukhtasar ta’aruf:

Sa’eed bin Musayyab (Sa’eed bin Musayyab bin Hazn Al Qurashi):
Aap Bukhari aur Muslim ke markazi Rawi hain, misaal ke taur par dekhye Sahih Bukhari: 26, Sahih Muslim: 21. Aap oonchey darje ke Siqah hain, Hafiz Ibne Hajar Rahimahullah farmatey hain:
أحد العلماء الأثبات الفقهاء الكبار
Yani aap a’ala darje ke Siqaat aur badey fuqaha mein se hain.
[Taqreeb ut Tehzeeb: 2396]

Az-Zohri (Mohammad Muslim bin Ubaidullah bin Abdullah bin Shihaab Az-Zohri):
Aap bhi Bukhari aur Muslim ke markazi Rawi hain, misaal ke taur par dekhye Sahih Bukhari: 4, Sahih Muslim: 20. Hafiz Ibne Hajar Rahimahullah farmatey hain:
الفقيه الحافظ متفق على جلالته وإتقانه
Yani aap Faqeeh aur Hafiz hain, aap ki buzurgi aur Haafzey ki pukhtagi par Ijma' hai.
[Taqreeb ut Tehzeeb: 6296]

Ishaq bin Yahya Al Kalbi (Ishaq bin Yahya bin Alqamah Al Kalbi):
Yeh Sahih Bukhari ke (Shawahid ke) Rawi hain. Dekhye Sahih Bukhari: 682, 1355, 3298, 3299, 3433, 7382, 3927 aur 3434.
Hafiz Ibne Hajar Rahimahullah farmatey hain: “صدوق” Yani Aap sachchey they.
[Taqreeb: 391]
Imam Daraqutni Rahimahullah farmatey hain: “احاديثه صالحة” Yani inki bayan ki hue Ahadees durust hain.
[Su’aalaat ul Hakim Lid-Daraqutni, Page No: 280]
Imam Ibne Hibban Rahimahullah ne aapko Siqah aur Qabil e Aitmaad logon mein zikr kiya hai.
[Kitaab us Siqaat, Jild No: 6 Page No: 49]

Yahya bin Saleh Al Wahhazi (Abu Zakariyya Yahya bin Saleh Al Wuhazi Ash-Shaami):
Aap Bukhari aur Muslim ke Rawi hain. Misaal ke taur par dekhye Sahih Bukhari: 361, Sahih Muslim: 1594. Mazeed dekhye Taqreeb: 7568.
Imam Yahya ibne Ma’een aur Imam Bukhari Rahimahumullah ne inhein Siqah kaha hai.
[Al Jarho Wat-Ta’deel: 9 / 158, Kitaab uz Zu’afa As-Sagheer: 145]

Mohammad bin Ishaq (Abu Bakr Mohammad bin Ishaq bin Ja’far As-Saghani):
Aap Sahih Muslim ke Rawi hain. Misal ke taur par dekhye Sahih Muslim: 14.
Hafiz Ibne Hajar Rahimahullah farmatey hain: “ثقة ثبت” Yani aap Siqah aur Sabt hain.
[Taqreeb: 5721]

Abul Abbas Mohammad bin Ya’qoob (Abul Abbas Mohammad bin Ya’qoob bin Yousuf Al Asamm):
Aap a’ala darje ke Siqah hain. Imam Zehbi Rahimahullah farmatey hain: 
الإمام المحدث مسند العصر
Aap Imam hain, Mohaddis hain, Musnid ul Asr hain.
[Siyar Ulama an Nubala: 29 / 450]
Imam Abul Waleed Rahimahullah farmatey hain: “ثقة مشھور” Yani aap mash-hoor Siqah hain.
[Tareekh e Dimashq: 65293]

Abu Abdullah Al Hafiz (Hakim Naisaaboori):
Aap ma’roof aur mash-hoor Siqah Imam hain, Hadees ki mash-hoor kitab “Al Mustadrak” aap hi ki likhi hue hai. Aap apney waqt mein Mohaddiseen ke Imam they.
[Siyar Ulama an Nubala: 164, 33163]
Ibne Imaad farmatey hain: “ثقة حجة” Yani aap Siqah aur Hujjat hain.
[Shazraat uz Zahab: 3175]

Is tafseel se ma’loom huwa ki upar zikr ki gai Hadees bilkul sahih hai, aur Kalima e Tayyibah “La Ilaaha illallah Muhammadur Rasoolullah (لا إِلَهَ إِلاَّ اللَّهُ مُحَمَّدٌ رَسُولُ اللهِ)” yeh kisi ummati ka banaya huwa nahi hai balki is ki ta’leem Allah ke Nabi Sallallahu Alaihi Wasallam ne di hai, ab un logon ko tauba karni chahiye jo kehtey hain ki Kalima e Tayyibah parhney ki ta’leem Allah ke Nabi Sallallahu Alaihi Wasallam ki Hadees se nahi balki Fuqaha ki Fiqah se milti hai Na’ozubillah! Aur awaam ko chahiye ke woh aisey tamam logon se hooshiyar rahen jo din raat is tarah ka jhoot boltey hain, aur Nabi Sallallahu Alaihi Wasallam ki Ahadees ko logon se chupatey hain, Allah Ta’ala aisey logon ko Hidayat de aur tamam musalmanoon ko Kitaab o Sunnat ki pairwi ki taufeeq de. Aameen .

Khadey Ho Kar Shalwar Pehanna Kaisa Hai???

Kya Khade Ho Kar Shalwar Pehenne Se Mana Kiya Gya Hai???

Tehreer: Shaikh Maqbool Ahmad Salafi Hafizahullah 

Romanised By: Umar Asari 

Kuch logon ne “Pajama pehenne ki sunnat” ke unwaan se ye likha hai k “Aap Sallallahu Alaihi Wasallam ki ta'leemat mein hai k Pajama (shalwar) baith kar pehnen”.
Daleel mein zikr kartey hain ke kuch Zaeef Ahadees mein khadey ho kar Pajama wagera pehenney par sakht wa'eed aayi hue hai. Misaal ke taur par (for example): Jisney baith kar amaama baandha ya khade hokar Saraweel (Pajama ya Shalwar) pehni to Allaah Ta'ala use aisi museebat mein mubtala farmayega jis ki koi dawa nahi.
{Kashaf ul Iltibaas fi Istihbaabil libaas (Abdul Haqq Muhaddis Dehlwi)}

Mujhe ye nahi ma'loom ki yeh riwayat Shaikh Abdul Haqq Dehlwi ne kahan se naqal ki hai lekin istedlaal (argumentation, inference) karne waalon ne ise khud hi Za'eef keh kar kaam aasaan kar diya hai. Mazeed yeh ki hamein ye baat Ahadees ke zakheere mein kahin nahi mili. Jab bohot tahqeeq ki to shi'a ki kitaabon mein is silsiley me kai riwayaat mili. Misaal ke taur par (For example): “Shalwar baith kar pehno, khadey ho kar na pehno ki yeh aksar gham aur pareshaani ka sabab banta hai."
(Shi'a kitaab: Tahzeeb Aal e Muhammad, page no: 38)
Isi tarah shi'a ki doosri kitaabein “Al Kaafi” aur “Al Khisaal” ke hawaley se is qism ki doosri riwayaat milti hain.
Aakhir mein hum yahi kahengey ki Islam mein khadey ho kar Shalwar pehenne ki mumaniyat saabit nahi hai. Isliye khadey ho kar pehenne me koi gunaah nahi hai. Agar kisi ko Pajama (shalwar) baith kar pehenne ki aadat ho ya baith kar pehenne me sukoon milta ho to ye alag baat hai.

Kya Hazrat Ali Radhiallahu Anhu Ki Paidaish Khaana e Ka'ba Mein Hue

Kya Hazrat Ali Radhiallahu Anhu Ki Paidaish Khaana e Ka'ba Mein Hue

Shi'a ke afsaanawi qisson aur jhooti ikhtira'aat (innovate) mein se ek ikhtira' (innovation) yeh hai ki Hazrat Ali Radhiallahu Anhu ki paodaish Khana e Ka'ba mein hue. Aur is silsilah me kuch baatil riwayaat pesh ki jaati hain. Haalanki haqaiq ki roshni mein yeh baat bilkul baatil hai ki Hazrat Ali Radhiallahu Anhu Khana e Ka'ba mein paida huwe.
Taareekh (history) se jo saabit hai, wo yehi hai k Hazrat Hakeem bin Hizaam Radhiallahu Anhu Ka'ba mein paida huwe. Lekin Hazrat Ali Radhiallahu Anhu ki wilaadat kahaan hue??? Is mein sabse ziyadah sahih qaul yehi hai k unki paidaish Makkah k qareeb ek ghaati me huwi Jo k Sho'b e Ali se famous hai.
Al Jima' ul lateef: 338

Isliye aisi be-asal riwaayaton ko sahaara bana kar Hazrat Ali Radhiallahu Anhu ko moulood e ka'ba batane ki koi zaroorat nahi, is liye ki Hazrat Ali Radhiallahu Anhu ki zaat mein is se koi kami nahi aati. Balki Hazrath Ali Radhiallahu Anhu ki zaat jhoote waaqiyaat aur qisas (qissey) se be-niyaaz hai.

Galat Aqaid aur Nazaryaat

Galat Aqaid aur Nazaryaat

Tehreer: Shaikh Maqbool Ahmad Salafi Hafizahullah 

1) Suraj Girhan (Solar Eclipse) ke waqt hamila (pregnant) aurat ko sabzi katne aur silayi (Sewing) kadayi karne se mana kiya jaata hai aur ghar hi mein rehne ki takeed ki jaati hai.
2) Budh (Wednesday) ko nakhun (nails) katne se laa ilaj means ilaaj na hone wali bimari lag jaati hai.
3) Raat mein jhadoo lgana gunah hai.
4) Juma se pehle haizah aurat ka gusl karna mana hai.
5) Samne se billi (cat) ka rasta katna khatraat ki nishani hai.
6) Murda bachche ke naam par zinda bachche ka naam rakhne se us pr bhi wahi aafat aati hai.
7) Azan ke waqt baat karne se marte waqt Kalimah naseeb nhi hota.

Ye sb galat tawahhumaat (superstition) aur fuzool ki baatein hain, ISLAM in baaton se bari hai.....Lehaza aap in baaton ko ISLAM ki taraf mansoob na karein warna gunehgar thehrenge aur ALLAH ke huzoor in baaton ka jawab dena hoga.

Manasik e Hajj Aur Mukhaalifat e Hanafiyyah wa Brelwiyyah

Manasik e Hajj Aur Mukhaalifat e Hanafiyyah wa Brelwiyyah

Tehreer: Shaikh Maqbool Ahmad Salafi Hafizahullah 

Romanised By: Umar Asari 

(1) Ehraam Ki Makhsoos Namaz:
Ehraam ki koi makhsoos (khas) namaz Ahadees se saabit nahi hai magar Ahnaaf mein yeh namaz Umrah aur Hajj karney walon ke liye bohot ahem maani jaati hai, Paanch (5) waqt ki namazon se koi unkey yahan kitna hi ghaafil kiyun na ho magar yeh (Ehraam ki) Namaz nahi chor sakta. Mera tajurbah (experience) hai logon ke saath. Meqaat pe Deobandi hazraat Umrah ki gaadi (گاڑی) chor detey hain magar yeh namaz nahi chortey.

(2) Hajj Aur Umrah Ki Niyat:
Ahadees se Umrah ke liye Labbaika Umratan (لَبَّيْك عُمْرَةً) aur Hajj ke liye Labbaika Hajjan (لَبَّيْك حَجًّا) ke alfaaz niyat ke taur par saabit hain magar Ahnaaf ke yahan apni banawati niyat hai jis ki taleem wo logon ko detey hain. Durr e Mukhtaar mein Hajj ki niyat is tarah sikhaai gai hai:
اَللّٰهُمَّ إِنِّي أُرِيْدُ الْحَجَّ، فَيَسِّرْه لِي، وَتَقَبَّلْه مِنِّی، وَأَعِنِّي عَلَيْه، وَبَارِکْ لِي فِيْه، نَوَيْتُ الْحَجَّ، وَأَحْرَمْتُ بِهﷲِ تَعَالٰي (حصکفی، الدر المختار، کتاب الحج، 2 : 482)
Tarjumah: Aye Allah! Main Hajj ka iradah karta hun, pas is ko mere liye aasaan kar de, aur isey mujh se qabool kar le, aur is mein meri madad farma, aur is mein mere liye barkat farma, main ne hajj ki niyat ki, aur is ke saath Allah Taala ke liye Ehraam baandha.

(3) Makkah Mein Dakhil Honay Ki Dua:
Ahnaaf ke yahan Makkah mein dakhil honay ki yeh dua bataai jaati hai:
اَللّٰهُمَّ إِنَّ هٰذَا حَرَمُکَ وَحَرَمُ رَسُوْلِکَ، فَحَرِّمْ لَحْمِي وَدَمِي وَعَظْمِي عَلَی النَّارِ، الَلّٰهُمَّ اٰمِنِّي مِنْ عَذَابِکَ يَوْمَ تَبْعَثُ عِبَادَکَ، وَاجْعَلْنِي مِنْ أُوْلِيآئِکَ وَأَهْلِ طَاعَتِکَ، وَتُبْ عَلَيَّ، إِنَّکَ أَنْتَ التَّوَّابُ الرَّحِيْمُ.
Yeh dua Nabi Sallallahu Alaihi Wasallam se saabit nahi hai, Albatta Masjid e Haram mein daakhil hongey to yeh dua padhengey (waisay yeh kisi bhi masjid mein daakhil hotey waqt padh saktey hain):
أَعُوذُ بِاللَّهِ الْعَظِيمِ، وَبِوَجْهِهِ الْكَرِيمِ، وَسُلْطَانِهِ الْقَدِيمِ، مِنَ الشَّيْطَانِ الرَّجِيمِ، بِسْمِ اللَّهِ، وَالسَّلَامُ عَلَى رَسُولِ اللَّهِ، اللَّهُمَّ اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ رَحْمَتِكَ
(Abu Dawood: 466 and Ibn e Majah: 771)

(4) Baab us Salam Se Dakhil Honay Ki Dua:
اللّٰهُمَّ أَنْتَ السَّلَامُ، وَمِنْکَ السَّلَامُ، فَحَيِّنَا رَبَّنَا بِالسَّلَامِ، وَأَدْخِلْنَا الْجَنَّةَ دَارَ السَّلَامِ، تَباَرَکْتَ وَتَعَالَيْتَ يَا ذَا الْجَلَالِ وَالْإِکْرَامِ
Yeh dua Baab us Salam se dakhil hotey waqt padhi jaati hai jabki Baab us Salam ya aur kisi baab se dakhil honay ki koi khaas dua Nabi Sallallahu Alaihi Wasallam se saabit nahi hai.

(5) Ka’ba Ko Pehli Nazar Dekhnay Ki Dua:
Aik dua naqal ki gai hai jo Ka’ba par nazar padney ke waqt padhney ka zikr milta hai, woh dua kuch is tarah hai:
اللَّهُمَّ زِدْ هَذَا الْبَيْتَ تَشْرِيفًا وَتَعْظِيمًا وَتَكْرِيمًا وَمَهَابَةً ، وَزِدْ مِنْ شَرَّفَهُ وَكَرَّمَهُ مِمَّنْ حَجَّهُ وَاعْتَمَرَهُ تَشْرِيفًا وَتَكْرِيمًا وَتَعْظِيمًا وَبِرًّا
Yeh dua kai Turuq se marwi hai magar tamam ke tamam Tareeq Zaeef hain. 
Isi tarah yeh bhi aiteqaad rakha jaata hai ke Ka’ba ko pehli baar dekhney ke waqt jo dua ki jati hai woh qabool hoti hai. Is qism ki kuch duayen marwi hain lekin koi bhi saabit nahi hai.

(6) Tawaf Ki Niyat:
Niyat dil ke iradey ka naam hai, kisi bhi amal se pehlay woh niyat dil mein paida ho jaati hai usey zabaan se zahir karney ki waisey bhi zaroorat nahi kiyunki Allah Taala Samee Aur Baseer (sab kuch sun-ney aur dekhnay wala) hai. Mazeed Tawaaf ke liye zabaan se zahir kar ke koi niyat karney ka suboot nahi milta magar Ahnaaf ke yahan is ki taleem di jati hai.

(7) Ka’ba Ke Har Rukn Ki Makhsoos Duayen:
Khana e Ka’ba ke charon Rukn (Rukn e Shaami, Rukn e Iraqi, Rukn e Yamaani aur Hajr e Aswad) ki makhsoos duayen un ki kitabon mein milti hain jo ki sabit nahi hain. Sahih Hadees se Rukn e Yamaani aur Hajr e Aswad ke darmiyan yeh dua padhney ka suboot milta hai:
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ
Tarjumah: Aye hamarey Rab! Hamein dunyan mein bhalaai ata farma, aur aakhirat mein bhi, aur hamein jahannum ke Azaab se bacha ley.
(Abu Dawood: 1892)

(8) Tawaf Ke Har Chakkar Ki Makhsoos Duayen:
Tawaf ke har chakkar ki duayen un ke yahan bataai jaati hain, yeh tafseel ka mauqa nahi ki saari duayen zikr karun albatta yeh kehna chahta hun ke Nabi Sallallahu Alaihi Wasallam se kisi chakkar ki koi makhsoos dua saabit nahi hai, (Rukn e Yamaani aur Hajr e Aswad ke darmiyan “رَبَّنَا” wali dua saabit hai) is liye Tawaf ke saaton chakkron mein baghair ta’een ke koi bhi dua padh saktey hain.

(9) Sa’ee (سعی) Ki Niyat:
Ahnaaf ke yahan Sa’ee ki in alfaaz ke saath niyat ki jaati hai:
اَللّٰهُمَّ إِنِِّي أُرِيْدُ السَّعْيَ بَيْنَ الصَّفَا وَالْمَرْوَةَ سَبْعَةَ أَشْوَاطٍ لِّوَجْهِکَ الْکَرِيْمِ فَيَسِّرْه لِي وَتَقَبَّلْه مِنِّي
Niyat ke talluq se main ne upar kaha hai ke Hajj ya Umrah ka Ehraam bandhtey waqt hi niyat ki jati hai, baad mein Tawaf ya Sa’ee ke liye makhsoos alfaaz mein koi niyat saabit nahi hai.

(10) Sa’ee Ki Makhsoos Duayen:
Safa aur Marwah par yeh dua karna saabit hai:
لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ، أَنْجَزَ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الْأَحْزَابَ وَحْدَهُ
Tarjumah: Allah ke alawah koi sachcha Ma’bood nahi wo akela hai uska koi shareek nahi, uskey liye baadshaahat hai aur usi ke liye tamaam ta’reefat hain aur wo har cheez par qaadir hai, uskey alawah koi sachcha Ma'bood nahi wo akela hai, usney apna wada poora kar diya, apney bandey ki madad ki aur akeley hi tamaam lashkaron ko shikast di.
(Sahih Muslim: 1298)
Baqi chakkron mein koi bhi dua kar saktey hain. Ahnaaf ke nazdeek Sa’ee ki bohot saari masnoo’ee (banawti) duayen chalti hain un se apney aapko bacha kar rakhen.

(11) Mina Mein Mukammal Namaz:
Nabi Sallallahu Alaihi Wasallam ne Mina mein Qasr kar ke namaz padhi thi lehaza hamein bhi Qasr kar ke Mina mein namaz padhni chahiye magar Ahnaaf ke yahan is sunnat ki mukhalifat ki jaati hai aur woh mukammal namaz padhtey hain. Safar wali Ahadees se istedlaal kartey hain (means daleel pakadtey hain) halaanki Manasik e Hajj (ceremonies of Hajj) ki kaifiyat bilkul wazahat se saabit hai, tamam Sahaba chahey wo muqeem hon ya musafir Hajj mein sab ne Aap Sallallahu Alaihi Wasallam ke saath Mina mein Qasr kiya tha. Is liye yahan safar wali hadees fit karna sahih nahi hai. Is talluq se Nabi Sallallahu Alaihi Wasallam ke tareeqe ko dekhna hoga aur us par chalna hoga. Aur Nabi Sallallahu Alaihi Wasallam ka tareeqa yeh tha ki Aap ne Qasr kiya tha.

(12) Arafat Mein Mukammal Namaz:
Sunnat ke mutabiq Arafat mein Zohr ke waqt Zohr aur Asr ki namaz “Jama Taqdeem” ke saath Qasr kar ke padhna hai magar Hanfi Fiqah ki roshni mein yeh dono namazein apney apney waqt mein mukammal (bagair qasr ke) padhni hai. Yeh Sareeh (wazeh) sunnat ki mukhalifat hai.

(13) Muzdalifah Mein Mukammal Namaz:
Hamein taajjub hota hai Fiqah e Hanfi par, unkey according Arafat mein namazein jama karna jaayez nahi magar unki fiqah kehti hai ke Arafat se jab Muzdalifah aana hai to sooraj doob jaaney ke baad bhi Arafat mein ya raastey mein Maghrib ki namaz nahi padhni hai Muzdalifah mein hi padhni hai. Ab zara mujhey batayen Muzdalifah mein Isha ke waqt jo Maghrib aur Isha ki namaz padhtey hain kya yeh Jama nahi hai? Yahi cheez Arafat mein mana hai aur Muzdalifa mein jaayez?
Khair! Yahan bhi sunnat ki mukhalifat ki jaati hai yani namazein jama to ki jaati hain magar Qasr nahi ki jati jabki sunnat ki roshni mein Muzdalifah mein Maghrib aur Isha ki namazein “Jama Takheer” se Qasr ke saath padhni chahiye.

(14) Jamarat Ka Naam Shaitaan:
Hanfi logon mein Jamarah (is ka plural Jamarat hai) jisey kankari maartey hain us ka naam Shaitaan mash-hoor hai, yeh badi galati hai. Us ka naam Jamarah hai, usey Shaitaan kehna aur Shaitaan samajh kar ihanat (contemn) se usay kankari maarna galat Aqeedah hai. Apney aqeeday ki islaah karen.

(15) Hajj e Akbar Ka Nazariya:
Logon mein yeh baat bhi mash-hoor kar di gayi hai ke Arafah agar jumay (friday) ke din pad jaaye to Hajj e Akbar hai. Halaanki aisi koi daleel nahi milti albatta Yaum un Nahar ko Hajj e Akbar ka din kehna saabit hai.

(16) Yaum un Nahar ko A’amaal e Hajj Ki Tarteeb Ka Wujoob:
Hajj e Tamattu’ (حج تمتع) karney walon ke liye Yaum un Nahar ko Hajj ke A’amaal ki tarteeb is tarah hai. Pehlay Rami e Jamarah (Uqba), phir Qurbani, Us ke baad Halaq ya Qasr karna, us ke baad Tawaaf e Ifazah phir Sa’ee. Yeh tarteeb agar badal jaye to koi harj nahi kiyunki is tarteeb se mutalliq Nabi Sallallahu Alaihi Wasallam ka farmaan hai:
افْعَلْ وَلاَ حَرَجَ‏
Yani in kamon mein se jis mein aasaani ho pehlay karlo koi harj nahi. (Tafseel ke liye dekhen, Sahih Bukhari: 1736) Magar Ahnaaf ke yahan tarteeb wajib hai. Koi aadmi baghair Qurbani kiye baal nahi munda sakta. Is wujoob ki wajah se Yaum un Nahar ko Hanfi log kaafi pareshan rehtey hain aur baal mundaney se pehlay Qurbani karney ke chakkar mein bohot saari mushkilaat ka saamna kartey hain halanki tarteeb sirey se wajib hi nahi. Allah Taala ne hamein aasaan deen diya hai magar Ahl e Raye ne usey logon ke liye mushkil bana diya.

(17) Aurat Ka Chehra Kholna:
Aurton mein yeh baat kaafi mash-hoor hai ke Hajj mein parda nahi hai jabki Hijaab har jagaah wajib hai chahey Hajj ho ya Hajj ke alawah doosra mauqa. Kuch aurton mein yeh baat mash-hoor hai ke chehrey se koi kapda nahi choona chahiye is liye aurtein Hajj mein english Cap lagati hain. Kya hi mazhaka-khez (ridiculous,laughable) amal hai.

(18) Ehtiyati Dam Ka Tasawwur:
Hanfi logon mein ehtiyaqt bohot mai’ney rakhta hai jaisey Zohr e Ehtiyaati (Zohr e Ehtiyaati yeh hai ki Juma ke din ehtiyaat ke taur par Zohr padhi jayee). Ahnaaf ke yahan Hajj mein bhi bohot saari ehtiyaat hain un mein sab se ahem dam (دم) ki ehtiyaat hai. Aksar Hanfi Hujjaj (Hanfi Pilgrims) is liye dam detey hain ke hajj mein kahin koi galati na ho gayi ho. Bechaarey aam logon ke saath Hajj par aaney waley adhoorey ilm waley rehnuma (leaders, mentors) ki yeh karam-farmai (condescending) hai jo unhein is qism ka sabaq padhatey hain. Dam us waqt dena hai jab maloom ho ke us se Hajj ke wajibaat mein se koi wajib choota hai ya Ehraam ke Mehzoorat ka irtikaab kiya hai. A’amaal e Hajj par shak karna aur shak ki bunyaad par dam dena Imaan mein shak ki daleel hai.

(19) Bida’ee (بدعی) A’amaal:
Barelwiyon ki tarah Ahnaaf ke yahan bhi Hajj mein Bida’ee A’amaal anjaam diye jaatey hain, jin mein deewar o dar, paththar, ped (trees) wagera se barkat lena, Kabootaro (pigeons) ko dana daalna, us ka khaaya huwa dana chunna, kankari dhona, Zamzam se kafan dhona aur waseeley ke zariya dua karna waghera shaamil hain.

(20) Zaeef aur Banawti Duayen:
Upar kuch duaon ka zikr kiya gya hai jo Sahih Hadees se saabit nahi hain. In ke alawah Hajj mein kai maqamat pe makhsoos duayen ki jaati hain jo saabit nahi hain balki kuch to manghadat (trumped) hain. Jaisay Safa aur Marwah par chadhtey, utartey waqt ki dua, Marwah ki taraf chalney ki dua, hari batti ke darmiyan ki dua, Waadi e Mina ki dua, Arafat ki taraf rawaangi (yani jaaney) ki dua, Arafat mein dakhil honay ki dua, Wuqoof e Arafah ki dua, Muzdalifah ki taraf jaaney ki dua, Wuqoof e Muzdalifah ki dua, Qiyaam e Muzdalifah mein subah ki namaz ke baad ki dua, Jamra e Uqbah ki Rami (رمی) se pehlay ki dua, Tawaaf e Wida’ ki dua, Khana e Ka’ba se juda (alag) hotey waqt ki dua waghera. In mein se koi dua saabit nahi hai.

(21) Hajj Mein Farz Aur Wajib Ki Taqseem:
Haqeeqat mein Farz aur Wajib ke darmiyan koi farq nahi magar Ahnaaf ke yahan in dono mein farq kiya jaata hai. Hajj ke arkaan ko Ahnaaf Farayez (farz) ka naam detey hain halaanki inhein Arkaan kaha jayega Farayez nahi. Un ke yahan Farayez ki ta’daad mein bhi ikhtelaaf hai. Kuch chaar (4), kuch paanch (5), kuch che (6) mantey hain jabki dalail ki roshni mein Hajj ke Arkaan chaar (4) hain.

(22) Masjid e Aisha Se Bar Bar Umrah Karna:
Hajj e Qira’an mein Umrah aur Hajj aik saath hota hai, Hajj e Tamattu’ mein pehlay Umrah karna hai phir Hajj karna hai. Ahnaaf ke yahan khaas taur se Hajj e Tamattu’ karney waley Hajj se pehlay bar bar Umrah kartey hain jis se Manasik e Hajj (ceremonies of Hajj) ki sareeh mukhalifat hoti hai. Is amal se seedhey saadey log bhi behak jatey hain aur woh bhi dekha dekhi aisa karney lag jatey hain.

(23) Makkah Walon Ke Liye Hajj e Ifraad:
Ahnaaf mein yeh bhi mash-hoor hai ke Makkah walon ke liye sirf Hajj e Ifraad hai jabki un ke paas koi daleel nahi hai. Durust baat yeh hai ki teeno qism ka Hajj jaisey aam logon ke liye hai waisey hi Makkah walon ke liye bhi hai.

(24) Madinah Ki Ziyarat Ka Tasawwur:
Zaeef Ahadees ki bunyaad par yeh kaha jaata hai ke Madinah ki Ziyarat Hajj ka aik hissa hai balki yeh maana jaata hai ke Rouza (Nabi Sallallahu Alaihi Wasallam ke qabr) ki ziyarat hajj ka itmam (poora hona) hai. Halaanki Tawaf e Wida’ Hajj ka aakhri amal hai, us ke baad Hajj mukammal ho jata hai.

Hajj Se Pehley Da’wat Pe Da’wat Karna

Hajj Se Pehley Da’wat Pe Da’wat Karna

Tehreer: Shaikh Maqbool Ahmad Salafi Hafizahullah 

Romanised By: Umar Asari 


Aaj kal agar koi Hajj karney jaata hai to us ke talluq se samaaj aur society mein bohot saari rasm o riwaaj aur bid’aat o khurafat anjaam diye jaatey hain. Hajj ke liye jaaney waley ko bohot saaray log alag alag din khaas kar ke apney ghar bula kar dawat ka ehtimam (arrange) kartey hain, Haji ki nazar mein apni izzat banatey hain aur Hajj ke safar ke dauran dua mein yaad rakhney ki guzarish kartey hain. Mustaqbil (future) mein Haji kahey jaaney waley bhi aksar pooray gaon ko dawat detey hain jis se un ke hajj ka zikr gaon gaon aur shehar shehar mein phail jaata hai.
Agar hum Nabi Sallallahu Alaihi Wasallam ka aur Sahaba ka Hajj dekhen to is qism ki riwayaat ka kahin pata nahi chalta. Yeh nayi ijaad (new invention) khurafaat mein se hai balki yeh keh len ki is qism ki dawat se riyakaari (dissimulation) ka khatra hai jis ki wajah se Hajj maqbool (acceptable) honay ki bajaye gair-maqbool (unacceptable) aur mardood (reject) ho jayega. Kya aap ko yaad nahi ke kal Qayamat mein Alim ko, Shaheed ko, Qaari ko aur kharch karney waley ko jahannum mein sirf is liye phenk diya jayega ke unhon ne shohrat (famous honay) ke liye amal kiya tha. Is liye Allah ke waastey apney amal ko barbad honay se bachayen aur jis raastey se bhi amal mein riyakaari (dissimulation) ka imkaan aur khatra nazar aaye us raastey ko band kar den. Safar ke waqt milney julney mein koi harj ki baat nahi magar baari baari gaon ke sabhi logon ki pur-takalluf dawat karna Hajj jaisey ahem fareezay ke liye munasib amal nahi hai. Mazeed yeh ki gaon mein jis ne Haji saheb ki dawat nahi li woh Haji saheb aur doosron ki nazar mein ma’yoob aur napasandeedah hota hai aur dawat leney wala mohtaram aur pasandeedah shakhs ban jaata hai. Goya is amal se dawat na kar sakney waley ghareeb aur be-bas logon ki tauheen (insult) bhi hoti hai.
Agar kisi ko Allah ne zaroorat se ziyada paisa diya hai to woh bhookon ko khilaye, us paisey ko ghareeb aur miskeen logon mein sadqa karey aur Deen e Islam ki tableegh wagera mein kharch karey.
Allah Taala hamein Deen ki sahih samajh ata farmaaye. Aameeen

Maghrib Ki Namaz Teen Rakat Kiun???

Maghrib Ki Namaz Teen Rakat Kiun??? 

Tehreer: Shaikh Maqbool Ahmad Salafi Hafizahullah 

Romanised By: Umar Asari 

Logon ke zehan mein yeh sawal paida hota hai ke gintiyan do (2) aur chaar (4) wali to samajh mein aati hain magar teen wali kuch maslehat wali zaroor hongi. Is wajah se Maghrib ki teen (3) rakat Namaz ki hikmat kya ho sakti hai?

Allah taala ne bagair hikmat kisi cheez ko nahi banaya, sab mein kuch na kuch us ki maslehat aur koi na koi hikmat hai. Haan yeh aur baat hai ke hamein unhin cheezon ki maslehat aur hikmat maloom hai jisey Allah aur us ke Rasool Sallallahu Alaihi Wasallam ne bataai hai aur utni hi miqdaar mein maloom hai jis ka suboot milta hai. Halaanki cheezon mein kai hikmatein hoti hain.
Jaisey Maghrib ki namaz teen (3) rakat hain waisey witr ki bhi teen (3) rakat hain. Is mein hairani nahi honi chahiye. Jo cheez Nabi Sallallahu Alaihi Wasallam se mil jaye usay bekaar ki arguments kiye bagair maan leni chahiye us mein qeel o qaal (yani yeh kehna ki aisa ho to waisa aur waisa ho to aisa) ki naubat hi nahi aani chahiye. Allah Taala ka farmaan hai:
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا ۚ
Tarjumah: Aur tumhein jo kuch Rasool den ley lo aur jis se roken ruk jao.
(Surah al-Hashr, Surah No: 59  Ayat No: 7)

Shuru mein tamam namazein do do rakat theen siwaye maghrib ke:
كَانَ أَوَّلَ مَا افْتُرِضَ عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الصَّلَاةُ : رَكْعَتَانِ رَكْعَتَانِ ، إِلَّا الْمَغْرِبَ، فَإِنَّهَا كَانَتْ ثَلَاثًا، ثُمَّ أَتَمَّ اللهُ الظُّهْرَ وَالْعَصْرَ وَالْعِشَاءَ الْآخِرَةَ أَرْبَعًا فِي الْحَضَرِ ، وَأَقَرَّ الصَّلَاةَ عَلَى فَرْضِهَا الْأَوَّلِ فِي السَّفَرِ
Tarjumah: RasoolAllah Sallallahu Alaihi Wasallam par pehlay namaz do do rakatein farz hue theen siwaye maghrib ke. Woh teen rak’aat farz theen. Phir Allah Taala ne hazar mein Zohr, Asr aur Isha ki namaz chaar chaar (4) kar di aur safar wali namaz apni pehli haalat par (do do rakat siwaye maghrib ke) baqi rakhi.
{Silsila as-Saheehah (Albani): 6 / 765}

Maghrib ki teen rakat namaz apni asal par baqi rehney ki wajah yeh hai ke woh din ki witr namaz hai:
أول ما فُرِضَتِ الصَّلاةُ ركعتيْنِ ركعتيْنِ ، فلمَّا قدمَ المدينةَ صلَّى إلى كلِّ صَلاةٍ مِثْلَها غيرَ المغربِ ، فإنَّها وترُ النهارِ ، و صلاةِ الصبحِ لطولِ قِرَاءَتِها ، و كان إذا سافَرَ عادَ إلى صلاتِهِ الأُولَى
Tarjumah: Shuru mein do do rak-at namaz farz ki gayi. Jab Nabi Sallallahu Alaihi Wasallam Madinah tashreef laaye to har namaz ko us ke misl ziyadah kar ke (chaar, chaar) padha siwaye Maghrib ke kiyunki woh din ki witr hai. Aur subah ki namaz lambi qirat ki wajah se (utni hi padhi). Aur jab aap safar kartey to pehlay ki tarah (do do siwaaye maghrib ke) padhtey.
{Silsila as-Saheehah (Albani): 2814}

Arafah Ka Roza: Aik Tehqeeqi Jaayezah

Arafah Ka Roza: Aik Tehqeeqi Jaayezah

Tehreer: Shaikh Maqbool Ahmad Salafi Hafizahullah 

Ahadees mein yaum e Arafah (Arafah ke din) ki badi fazeelat aayi hai. Aik taraf Hajiyon ke liye wuqoof e Arafat ka din hai jis din Allah Taala Arafat mein wuqoof karney walon par fakhr karta hai aur kasrat se unhein jahannum se aazaadi (chutkaara) deta hai (jaisa ki Sahih Muslim: 1348 mein hai) to doosri taraf aam musalmano ke liye us din roza rakhney ka hukm mila hai jo aik saal guzishta (pichley) aur aik saal aindah (agley) ke gunaaho ka kaffara hai.
Abu Qatadah Radhiallahu Anhu se marwi hai ke Nabi Sallallahu Alaihi Wasallam se Arafah ke rozay ke barey mein poocha gaya to Aap Sallallahu Alaihi Wasallam ne farmaya:
يُكَفِّرُ السَّنَةَ الْمَاضِيَةَ وَالْبَاقِيَةَ
Tarjumah: Yeh guzrey huwe aur aaney walay saal ke gunaaho ka kaffarah hai.
(Sahih Muslim: 1162)

Is rozay se mutalliq aaj se pehlay koi ikhtilaaf nahi paaya jaata tha magar aaj Globalization (Media ki wajah se aik ghar aagan yani aik saath hi poori duniya chaley wali policy) ki wajah se logon ke darmiyan yeh ikhtilaaf paida ho gya ke Arafah ka roza kab rakha jaye? Kuch logon ka kehna hai ke yeh roza Saudi Arab ke hisaab se wuqoof e Arafah waley din rakhna hai aur kuch ka kehna hai ke har mulk (country) wala apney yahan ki tareekh se 9 Zul-Hijjah ka roza rakhega.
Is masley ko hal (solve) karney ke liye hamein dekhna hoga ke rozay ke silsiley mein Islami ahkaam kya hain uskey baad baat khud wazeh ho jayegi.

Rozay se mutalliq Islam ke do ahem qaiday hain:
Pehla qaida: Rooiyyat e Hilal (yani chaand dekhney) ka hai. Yani roza rakhney mein chaand dekhnay ka aitbaar hoga jisey Arabic mein Qamri (moony, lunar) nizaam (system) bhi keh saktey hain.
Bukhari Shareef mein Aap Sallallahu Alaihi Wasallam ka hukm hai:
صُومُوا لِرُؤْيَتِهِ، وَأَفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غُبِّيَ عَلَيْكُمْ فَأَكْمِلُوا عِدَّةَ شَعْبَانَ ثَلاَثِينَ
Tarjumah: Chaand dekh kar roza rakho aur chaand hi dekh kar rozon ka ikhtitaam (khatm) karo aur agar badal ho jaye to tum Sha’baan ke tees (30) din poorey kar lo.
(Sahih Bukhari: 1909)

Yeh Hadees rozay se mutalliq aam (comman) hai chaahey koi bhi roza ho us mein yahi hukm lageyga yani rozay mein apney apney mulk (country) ki Rooiyyat ka aitbaar hoga. Isi wajah se hum dekhtey hain ke Ramadhan ka roza rakhney ke liye chaand dekha jata hai na ke Saudi Arab ko. Aur isi tarah jab Iftaar kiya jaata hai to us waqt bhi sooraj ke hi doobnay ka intzaar kiya jaata hai.

Doosra Qaida: Ikhtilaaf e Matali’ (اختلاف مطالع) ka hai.
Aik Shehar ki Rooiyyat (chaand dekhna) qareeb ke un tamam shehar walon ke liye kaafi hogi jin ka matla’ (مطلع) aik ho. Matla’ (مطلع) ke ikhtilaaf se aik shehar ki Rooiyyat (chaand dekhna) doosrey shehar ke liye nahi maani jayegi. Daleel:
عَنْ كُرَيْبٍ، أَنَّ أُمَّ الْفَضْلِ بِنْتَ الْحَارِثِ، بَعَثَتْهُ إِلَى مُعَاوِيَةَ بِالشَّامِ قَالَ فَقَدِمْتُ الشَّامَ فَقَضَيْتُ حَاجَتَهَا وَاسْتُهِلَّ عَلَىَّ رَمَضَانُ وَأَنَا بِالشَّامِ فَرَأَيْتُ الْهِلاَلَ لَيْلَةَ الْجُمُعَةِ ثُمَّ قَدِمْتُ الْمَدِينَةَ فِي آخِرِ الشَّهْرِ فَسَأَلَنِي عَبْدُ اللَّهِ بْنُ عَبَّاسٍ - رضى الله عنهما - ثُمَّ ذَكَرَ الْهِلاَلَ فَقَالَ مَتَى رَأَيْتُمُ الْهِلاَلَ فَقُلْتُ رَأَيْنَاهُ لَيْلَةَ الْجُمُعَةِ ‏.‏ فَقَالَ أَنْتَ رَأَيْتَهُ فَقُلْتُ نَعَمْ وَرَآهُ النَّاسُ وَصَامُوا وَصَامَ مُعَاوِيَةُ ‏.‏ فَقَالَ لَكِنَّا رَأَيْنَاهُ لَيْلَةَ السَّبْتِ فَلاَ نَزَالُ نَصُومُ حَتَّى نُكْمِلَ ثَلاَثِينَ أَوْ نَرَاهُ ‏.‏ فَقُلْتُ أَوَلاَ تَكْتَفِي بِرُؤْيَةِ مُعَاوِيَةَ وَصِيَامِهِ فَقَالَ لاَ هَكَذَا أَمَرَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم
Tarjumah: Hazrat Kuraib se riwayat hai ke Hazrat Umm ul Fazl Bint e Haris Radhiallahu Anha ne mujhey Hazrat Muaawiya Radhiallahu Anhu ki taraf mulk e Shaam bheja. Mein Shaam mein pahuncha to mein ne Hazrat Umm e Fazl Radhiallahu Anha ka kaam poora kiya. Aur wahein par Ramadhan ul Mubarak ka chaand zahir ho gaya. Aur mein ne Shaam mein hi fariday ki raat chaand dekha phir mein mahiney ke aakhir mein Madinah aaya to Hazrat Ibn e Abbas Radhiallahu Anhuma ne chaand ka zikr kiya to mujhe poochney lagey ke tum ne chaand kab dekha hai? To mein ne kaha ke hum ney friday ki raat chaand dekha hai. Phir farmaya! Tum ne khud dekha hai? mein ne kaha haan! aur logon ney bhi dekha hai aur unhon ne roza rakha Hazrat Mu’aawiya Radhiallahu Anhu ne bhi roza rakha.
Hazrat Ibn e Abbas Radhiallahu Anhuma ne kaha ki lekin hum ne to saturday ki raat chaand dekha hai, or saturday se Roza shuru kiya hai, ab chaand ho jaaney tak hum to tees (30) rozey poorey karengey ya yeh ki chaand nazar aa jaaye. Mein ne kaha ki kya Hazrat Mu’aawiya Radhiallahu Anhu ka chaand dekhna aur un ka roza rakhna kaafi nahi hai? Hazrat Ibn e Abbas Radhiallahu Anhuma ne kaha nahi! RasoolAllah Sallallahu Alaihi Wasallam ne hamein isi tarah karney ka hukm farmaya hai.
(Sahih Muslim: 1087)
Yeh hadees Muslim, Tirmizi (693), Nasai (2111), Abu Daud (2332) waghera mein maujood hai, is hadees par Mohaddisen ke Abwab se baat aur bhi wazeh ho jati hai.

Sahih Muslim ka baab:
باب بَيَانِ أَنَّ لِكُلِّ بَلَدٍ رُؤْيَتَهُمْ وَأَنَّهُمْ إِذَا رَأَوْا الْهِلَالَ بِبَلَدٍ لَا يَثْبُتُ حُكْمُهُ لِمَا بَعُدَ عَنْهُمْ
Imam Tirmidhi Rahimahullah ka baab:
باب مَا جَاءَ لِكُلِّ أَهْلِ بَلَدٍ رُؤْيَتُهُمْ ‏‏
Imam Nasai Rahimahullah ka baab :
باب اخْتِلاَفِ أَهْلِ الآفَاقِ فِي الرُّؤْيَةِ ‏‏
Imam Abu Daud Rahimahullah ka baab:
باب إِذَا رُؤِيَ الْهِلاَلُ فِي بَلَدٍ قَبْلَ الآخَرِينَ بِلَيْلَةٍ

In dono usoolon ki roshni mein Arafah ka roza bhi apney mulk (country) ke hisaab se 9 Zul-Hijjah ko rakha jayega. Dalail ki roshni mein yahi baat saabit aur wazeh hoti hai.
Agar rozay se mutalliq Rooiyyat e Hilal (chaand dekhney) ka hukm nikaal diya jaye to roza be-ma’na (meaningless) ho jayega, aik din ka bhi koi roza nahi rakh sakta hai, na sehri khaa sakta hai aur na hi Iftaar kar sakta hai. Aisey hi ikhtilaaf e Matali’ (اختلاف مطالع) ka aitbaar na karney se musalmano ke Rozay, Namaz, Qurbani, Eidain (dono Eid) aur doosri Ibadaat ko karna mushkil ho jayega.

Arafah ke rozay se mutalliq ishkaalat ka jawab:
Pehla Ishkaal: Jin logon ne rozay ka talluq Arafah se bataya hai un ka kehna hai ke Hadees mein tareekh (date) ka zikr nahi hai balkay Arafah ka lafz aaya hai aur Arafah ka talluq Arafat mein wuqoof (stay) karney se hai is liye Haji ke wuqoof Arafah (yani Arafah mein theharney) ke din hi saarey musalman Arafah ka roza rakhen.
Yeh istedlaal (argumentation) kai wajhon (reasons) ki wajah se sahih nahi hai:
Pehli wajah (Reason): Qaidey ke according rozay mein Rooiyyat e Hilal (chaand dekhney) aur ikhtilaaf matali’ ka aitbaar hoga jis ka zikr upar ho chuka hai, Arafah ke rozay ko is qaiday se nikalney ke liye wazeh daleel honi chahiye jo ki mahjood nahi.

Doosri wajah (reason): Hajj ke Manasik (ceremonies of Hajj) mein Hajj ki nisbat se bohot saarey naam rakhey gaye hain un sab par aam qaida hi lageyga magar yeh ke koi khaas wajah ho. Misaal ke taur par (for example) “Ayyaam e Tashreeq” Hajj ki Qurbani ki wajah se naam rakha gaya hai aur usay hajiyon ke liye khaney peenay aur Qurbani karney ka din bataya gaya hai aur hum sab ko maloom hai hajiyon ke Ayyaam e Tashreeq aur duniya ke dosrey mulk (country) walon ke Ayyaam e Tashreeq alag alag hain. Jab Saudi mein Qurbani ka chautha din (4th day) khatm ho jaata hai to doosrey bohot saarey mamalik (countries) mein aik din abhi baqi hota hai. Isi “Ayyam e Tashreeq” se hum istedlaal (argumentation) kartey huwe kehtey hain ke Qurbani chaar (4) din hai aur apney apney mulkon (countries) ke hisaab se hai.

Qurbani ki nisbat bhi Ibrahim Alaihissalam se hai aur Aap Sallallahu Alaihi Wasallam ne is nisbat se Yaumun Nahar / Eid ul Azha ko Qurbani karney ka hukm diya hai. Yeh Qurbani har mulk (country) wala apney yahan ke Qamri mahiney ke hisaab se 10 Zul-Hijjah ko karega. Goya Arafah aik nisbat hai jahan tak us din roza rakhney ka muamla hai to rozay mein umomi (aam) qaida hi laago (apply) hoga.

Teesri wajah (reason): Agar Arafah ke rozay se mutalliq kuch Ahadees mein tareekh (date) nahi aayi to koi harj nahi, doosri Hadees mein Nabi Sallallahu Alaihi Wasallam se tareekh (date) ke sath 9 Zul-Hijjah tak roza rakhna saabit hai. Jaisa ki Hadees mein hai:
عَنْ بَعْضِ، أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَصُومُ تِسْعَ ذِي الْحِجَّةِ وَيَوْمَ عَاشُورَاءَ وَثَلاَثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ أَوَّلَ اثْنَيْنِ مِنَ الشَّهْرِ وَالْخَمِيسَ ‏.‏
Tarjumah: RasoolAllah Sallallahu Alaihi Wasallam ki kisi biwi se riwayat hai, woh kehti hain ki Nabi Sallallahu Alaihi Wasallam Zul-Hijjah ke (shuru) ke 9 din, yaum e Aashoorah (10th Moharram), har mahinay mein teen (3) din aur har mahinay ke pehlay somwaar (monday) aur jume’raat (thursday) ko roza rakha karte they .
(Sunan Abu Dawood: 2437, Sunan an-Nasai: 2372 and 2417)
Is Hadees mein Arafah ka roza bhi daakhil hai jo ke tareekh (Date) ke saath saabit hai, is se Arafah ke roza ki is aitbaar se ta’eed hoti hai ke usay 9 Zul-Hijjah ko rakha jaye ga.

Chuthi wajah (reason): Agar roza Arafat mein waqoof se mutalliq hota to Arafah nahi Arafat ka zikr hota.

Panchvi wajah (reason): Agar yeh wuqoof e Arafah ki wajah se hota to hajiyon ke liye bhi yeh roza mashroo’ (allowed) hota magar yeh hajiyon ke liye mashroo’ (allowed) nahi hai.

Chatti wajah (6th reason): Wuqoof e Arafah ka aik waqt mutayyan hai jo ke taqreeban (almost) zawaal ke baad se maghrib ke waqt tak hai. Yeh waqt roza ke wastay Saudi walon ke liye bhi kaafi nahi hai kiyunki rozay mein subah Sadiq ke waqt sehri aur niyat karna phir sooraj doobney par Iftaar karna hai. Goya rozay mein wuqoof ka aitbaar howa hi nahi is mein to Shamsi (solar) aur Qamri (moony, lunar) nizaam ka aitbaar howa. Is bina par bhi nisbat ka hi andaza laga saktey hain wuqoof ka nahi.

Saatveen wajah (7th reason): Saudi walon ke liye bhi Arafah 9  Zul-Hijjah hi hai, woh roza rakhtey huwe Arafah ke wuqoof ko madd e nazar (affectional) nahi rakhtay balki Qamri (moony, luner) tareekh (date) ke hisaab se 9 Zul-Hijjah ko rakhtey hain. Is ki Daleel hajiyon se hi milti hai, woh log Qamri (moony, luner) tareekh (date) ke hisaab se 8 Zul-Hijjah (yani yaum at tarwiyah «یوم الترویہ») se Hajj shuru kartey hain, aisa kabhi nahi ho sakta hai ke Zul-Hijjah ki saat (7) tareekh ho aur Haaji Mina jaye ya aath (8) tareekh ho aur Haaji Arafat chala jaye. Manasik e Hajj (ceremonies of Hajj) mein bhi Yaum e Tarwiyah (the day of Tarwiyah) aur Yaum e Arafah tareekh ke taur par hi hai kiyunkai Islami Ibadaat mein rooiyyat e Hilal (chaand dekhney) ka bada dakhal hai. Isi cheez ki taraf Quran mein rahnumai ki gayi hai:
Allah ka farmaan hai:
يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ
Tarjumah: Log aap se chaand ke baarey mein sawaal kartey hain, Aap keh dijye ki yeh logon (ki Ibadat) ke waqton aur Hajj ke mausam ke liye hai.
(Surah Baqarah, Surah No: 2  Ayat No: 189)

Doosra Ishkaal:
Wuqoof Arafah ke Qa’eeleen (yani rozay ka talluq Wuqoof e Arafah se hai yeh kehney walon) ka aik Ishkaal yeh hai ke Ahadees mein Yaum e Arafah ki badi fazeelat aai hai aur Arafah wuqoof e Arafat par hai is liye Arafah ke wuqoof par hi yeh roza rakha jaye.

Yeh baat sahih hai ke Arafah ki badi fazeelat aayi hai, is mein koi shak nahi hai lekin Arafah ke roza se mutalliq yeh kehna ke is ki fazeelat ki wajah se wuqoof e Arafah par hi roza rakhna hai, yeh galat istadlaal (argumentation) hai. Allah Taala ne Yaum e Arafah ko Hajiyon ke alawah poori duniya ke musalmanon ke liye fazeelat ka baais banaya hai. Hajiyon ko wuqoof e Arafah ka sawab milta hai jabki dunya walon ko Yaum e Arafah ka roza rakhney ki wajah se sawab milta hai. Aur is baat par hairan (surprised) honay ki zaroorat nahi ke Yaum e Arafah to aik din hota hai phir apney apney mulkon (countries) ke hisaab se kaisay fazeelat hogi tab to kai din ho jayengey. Is ko misaal (example) se yun samjhein ke Allah Taala ne Lailat ul Qadr aik banai hai lekin saarey musalmanon ko apney apney hisaab se fazeelat milti hai. Saudi mein aik din pehlay Shab e Qadr, India aur Pakistan mein aik din baad Shab e Qadr, raat aik hi hai aur sawab ki umeed har mulk waley apney apney mulk ke hisaab se Shab e Qadr mein beedar ho kar rakhtey hain.

Teesra Ishkaal: Kuch log Tirmidhi ki aik riwayat se daleel pakadtey hain:
الصَّوْمُ يَوْمَ تَصُومُونَ وَالْفِطْرُ يَوْمَ تُفْطِرُونَ وَالأَضْحَى يَوْمَ تُضَحُّونَ
Tarjumah: Rozay ka din wahi hai jis din tum sab roza rakhtay ho, Eid ul Fitr ka din wahi hai jab sab Eid ul Fitr manatey ho aur Eid ul Azha ka din wahi hai jab sab Eid manatey ho.
(Tirmidhi: 697)

Is Hadees ko paish karke kehtey hain ke jis din Arafah ka roza Saudi Arab mein rakha jaata hai us din sab log rakhen. Is mein ittehaad (unity) hai.
Agar is hadees se aisa hi masla istimbat (Inference) kiya jaye jabki is mein lafz e Arafah ka zikr hi nahi to is ka matlab yeh bhi hoga ke poori duniya ke musalman aik sath Ramadhaan ka roza rakhen balki aik saath sehri khayen, aik hi saath Iftaar karen, aik hi sath aur aik hi waqt mein Eid ul Fitr aur Eid ul Azha ki namazein padhen. Zahir si baat hai Wuqoof e Arafah par roza rakhnay ke Qaeeleen (yani rozay ka talluq Wuqoof e Arafah se hai yeh kehney waley) is baat ko nahi manengey to phir Arafah ke roza par hi poori duniya ka ittehaad kiun?
Is Hadees ka sahih maf-hoom yeh hai ke roza aur Eid, Jamaat aur logon ki aksariyat ke saath mo’tabar hai jaisa ki Sheikh ul Islam Ibn e Taimiyah Rahimahullah ne likha hai.

Choutha Ishkaal: Aik aur baat kahi jaati hai ke pehlay log nahi jaan paatey they ke Wuqoof e Arafah kab hai is liye apney mulk (country) ke hisaab se 9 Zul-Hijjah ka roza rakha kartey they is liye ma’zoor they ab zamana taraqqi kar gya aur Wuqoof e Arafah sab ko maloom ho jata hai is liye woh uzr saqit (khatm) ho gaya.
Pehli Baat: Aaj bhi poori duniya mein har kisi ko dunya ki saari khabron (news) ka ilm nahi ho pata, media se judey logon ko hi pata chal paata hai.
Doosri Baat: Islam ne jo Aafaaqi (universal) deen diya hai woh internet aur media ka mohtaaj nahi hai. Misaal ke taur par yeh kahun ke internet aur media khatm ho jaye to kya tab aap kahengey ke ab phir se log ma'zoor ho gaye? Yeh to Machinery cheez hai chal bhi sakti hai aur kabhi is ka nizaam darham barham (confound) bhi ho sakta hai. Is ka mushahida kabhi kabhar banks aur Offices mein hota hai. Jab net connection gayab rehta hai to logon ki kya halat hoti hai. Lekin Islam ka nizaam hamesha bagair media aur internet ke chalta raha hai aur qayamat tak chalta rahega. Duniya walon ko bagair internet ke qamri (moony, lunar) nizaam se Ramadhan ka roza, Ayyaam e Beez, Aashoorah aur Arafah maloom hota rahega.

Rozay ka talluq Wuqoof e Arafah se hai yeh kehney walon ke saath chand muhaakma:
(1) Jab aisay logon se kaha jaye ke kuch countries Libya, Tunis aur Marakish (Maraco) wagera mein Saudi se pehlay Eid ho jaati hai, is soorat mein Wuqoof e Arafah un ke yahan Eid ka din hota hai woh kaisay roza rakhen? Eid ke din roza mana hai. Abu Sa’eed Khudri Radhiallahu Anhu se riwayat hai unhon ne bayan kiya:
نَهَى النَّبِيُّ صلى الله عليه وسلم عَنْ صَوْمِ يَوْمِ الْفِطْرِ وَالنَّحْرِ
Tarjumah: Nabi Sallallahu Alaihi Wasallam ne Eid ul Fitr aur Qurbani (Eid ul Azha) ke din roza rakhney se mana farmaya hai.
(Sahih Bukhari: 1991)
To jawab detey hain ki aisey logon se roza khatm ho jata hai (yani wo roza nahi rakhengey). Rozay ke mutalliq Usool o Ahkaam wazeh hain unhein side mein rakh kar bagair suboot ke roza khatm kara kar logon ko badey ajr se mahroom kar dena badi na-insafi hai.

(2) Jab un se kaha jaye ke aaj se 100 saal pehlay log Arafah ka roza rakhtey they ke nahi? Agar rakhtey they to yaqeenan woh apni country ke hisaab se rakhtey hongey (is ka inkaar karney ki kisi ko himmat nahi) to jawab detey hain ke us waqt pata nahi chal paata tha is liye woh ma’zoor they.
Yeh jawab kuch hazam nahi ho pata. Is jawab ko maan lenay se yeh maanna padega ke pehli sadi se lekar aaj tak kisi ne Arafah ka roza sahih nahi rakha siwaaye Arab walon ke jabki Islam aik aafaqi (universal) mazhab hai woh sab ke liye aik jaisa dastoor (rule) paish karta hai chaahey koi Saudi Arab ka ho ya doosri country ka aur Islam par amal karney ke liye kisi media ki bhi zaroorat nahi.

Aik Ahem Nuqta (Point): New Zealend  aur Saudi mein giyarah ghantey (11 hours) ka farq hai, jab Saudi mein 9 Zul-Hijjah ka sooraj nikalta hai to New Zealand mein 8 Zul-Hijjah ka sooraj doobta hai. To kya New Zealand waley raat ko roza rakhenge? Aur agar raat guzaar kar roza rakhen to un ke yahan to Zul-Hijjah ki 9 tareekh hogi magar Saudi mein 10 tareekh yani Eid ka din hoga, to kya New Zealand waley Eid ke din roza rakhengey jabki Eid ke din roza rakhna mana hai. Arafah ka roza samajhney ke liye yeh aik ahem nuqta hai.
Khulasey mein yeh kehna chahunga ke Arafah ka roza apney apney Mulk (country) ke hisaab se Zul-Hijjah ki 9 tareekh ko rakha jayega.

Romanised By: Umar Asari

Facbook Page

Qurbani Ke Chaar Din Kitaab o Sunnat Ki Roshni Mein

Qurbani Ke Chaar Din Kitaab o Sunnat Ki Roshni Mein

Tehreer: Shaikh Maqbool Ahmed Salafi Hafizahullah 

Qurbani Ibadat hai aur Ibadat ke saarey aa’maal tauqeefi hotey hain. Unhein theek usi tarah anjaam diya jayega jaisa shariyat se saabit hai. Sahih qaul ki roshni mein Qurbani Sunnat e Mo’akkadah hai jisey taaqat hai woh Qurbani karey aur jo taaqat nahi rakhta wo Qurbani na karey lekin jo qurbani ki taaqat rakhey aur Qurbani na karey us ke liye sakht wa’eed hai.
Is mukhtasar se mazmoon mein Qurbani kitney din hai is par Kitaab o Sunnat ki roshni mein bahes ki jayegi aur yeh dekha jayega ke Qurbani ke din teen (3) hain ya chaar (4)?
Qurbani kehtey hain:
وَهِيَ مَا يُذْبَحُ مِنْ النَّعَمِ تَقَرُّبًا إلَى اللَّهِ تَعَالَى مِنْ يَوْمِ الْعِيدِ إلَى آخِرِ أَيَّامِ التَّشْرِيقِ
Tarjumah: Na’am (yani cattle mein se makhsoos janwaron) mein se Allah Taala ke taqarrub ki khaatir jisey Eid ke din se le kar Ayyam e Tashreeq ke aakhir tak zabah kiya jaye woh qurbani hai.
(Mughni al Muhtaaj: 6 / 122 and Al-Iqnaa’: 2 / 277)

Qurbani ke dino mein “Ayyam e Tashreeq” ki badi ahmiyat hai, Ayyam e Tashreeq ka maf-hoom aur us ki ta'een se Qurbani ke dino ko jan-na bohot aasaan ho jayega.
Agarchey Ayyam e Tashreeq kuch ahl e ilm ke nazdeek chaar din hain magar rajeh (sab se sahih) qaul ke mutaabiq Ayyam e Tashreeq teen din hain yani 11, 12 aur 13 Zul-Hijjah.
Tashreeq ka meaning hai: Roshan hona aur Chamakna. Tareekh (history) se pata chalta hai ke Arab waley Hajj kartey waqt Ayyam e Tashreeq yani 11, 12 aur 13 Zul-Hijjah ko Qurbani ka gosht kaat kaat kar Mina ki pahadiyoon par sokhney ke liye rakh detey jab us par sooraj ki shu’aa (rays) padti to gosht chamak uthta is wajah se unhein Ayyam e Tashreeq kaha jaaney laga.


Ayyam e Tashreeq Ke Teen (3) Din:
* Ayyam e Tashreeq ke pehley din ko Yaum ul Qurr «يَوْمُ الْقُرّ» (yani theharney ka din) kaha jaata hai kiyunki us din Hujjaj (Pilgrims, Hajis) Mina mein thehartey aur raat guzartey hain.
* Ayyam e Tashreeq ka doosra din Yaumun nafrul awwal «يَوْمُ النَّفْرِ الْأَوَّل» (yani nikalney ka pehla din) kehlata hai, us din Haji ko Rami e Jamarat (رمی جمرات) ke baad sooraj doobney se pehlay ta’jeel karney ki ijazat hai.
* Ayyam e Tashreeq ka teesra din Yaumun nafrus saani «يَوْمُ النَّفْرِ الثَّانِي» (Mina se nikalney ka doosra din) kehlata hai, yeh Hajiyon ke liye Rami e jamarat ka aakhri din hai, Rami (رمی) ke baad Mina chor detey hain.
Allamah Ibn e Hajar Rahimahullah Ayyam e Tashreeq ki wajah e tasmiyah (naam rakhney ki wajah) bayan kartey huwe likhtey hain:
وَسُمِّيَتْ أَيَّامَ التَّشْرِيقِ لِأَنَّ لُحُومَ الْأَضَاحِيِّ تُشَرَّقُ فِيهَا أَيْ  تُنْشَرُ فِي الشَّمْسِ ، وَقِيلَ : لِأَنَّ الْهَدْيَ لَا يُنْحَرُ حَتَّى تُشْرِقَ الشَّمْسُ
Tarjumah: Ayyam e Tashreeq (yani 11, 12 aur 13 Zul-Hijjah) ko Ayyam e Tashreeq is liye kaha jata hai ke un dino mein Qurbani ke gosht ko dhoop mein sookhney ke liye failaya jaata hai. Is silsiley mein yeh baat bhi kahi gayi hai ke (in dino ko Ayyam e Tashreeq is liye kaha jata) kiyunki Qurbani ke janwar sooraj chamakney se pehlay zabah nahi kiye jatey.
(Fatah ul Baari: 4 / 242)
Maulana Inaamullah saheb Qaasmi likhtey hain:
Is qaul ‘yani wajah e tasmiyah waley qaul’ ki wajah se Ayyam e Tashreeq jitney dinon ke liye bola jaayega, un dino ka talluq zabeeha aur Qurbani se hoga. Kiyunkai kisi aisey din ko jis mein Qurbani jaayez na ho, Tashreeq ka din nahi kaha jaa sakta isliye jab yaumun nahar (Qurbani ka din yani 10 Zul-Hijjah) ke baad teen (3) dino ko ummat ke ijmaa’ ke saath Ayyam e Tashreeq kaha gaya hai to Qurbani bhi yaumun nahar (Qurbani ka din yani 10 Zul-Hijjah) ke baad teen (3) dino tak jaayez hogi.
(Ayyaam e Qurbani, Page No: 22)
Ayyam e Tashreeq ka maf-hoom jan-ney se yeh baat bilkul wazeh ho jaati hai ke Qurbani ke chaar (4) din hain aik din (yani yaumun nahar) to Qurbani ke naam se hi jaana jaata hai baqi teen (3) din Ayyam e Tashreeq ke naam se jaaney jaatey hain. Yeh baat Quran o Hadees, Aasaar e Sahaba aur Tabi’een aur A’immah ke aqwaal se bhi saabit hai.

Qurbani Ke Char (4) Din Ke Dalail Quran e Kareem Se:
Allah Taala ne Quran e Majeed mein Farmaya hai:
وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ ۚ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ ۚ
Tarjumah: Aur Allah Taala ki yaad in ginti ke chand dinon (yani Ayyam e Tashreeq) mein karo, do (2) din ki jaldi karney waley par bhi koi gunah nahi, aur jo peechay reh jaye us par bhi koi gunah nahi….
(Surah Baqarah, Surah No: 2  Ayat No: 203)

Mazeed doosri jagah Farmaya:
وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ ۖ
Tarjumah: Aur in (Ayyam e Tashreeq ke) maloom dinon mein Allah ke diye huwe chaupaayon par Allah ka naam zikr karen.
(Surah Al-Hajj, Surah No: 22  Ayat No: 28)
Ayyaam e Maloomat (ايام معلومات) aur Ayyaam e Ma’doodat (ايام معدودات) Ayyam e Tashreeq hi hain, is par ummat ka ittefaaq hai. Imam Raazi aur Allamah Shaukani Rahimahumallah wagera ki kitaab dekh satkey hain. {Tafseer Kabeer (Imam Razi): 5 / 208) and Fat-hul Qadeer (Shaukani): 1 / 205}
Ta’jeel ke do (2) din aur Takheer wala aik din, poorey teen (3) din bantey hain. In teen dino mein Qurbani ke janwaron ko Allah ka naam ley kar zabah karney ka hukm diya gya hai. Goya Ayyam e Tashreeq Zul-Hijjah ki 11, 12 aur 13 tareekh hue aur Zul-Hijjah ki dus (10) tareekh to sabhi ko maloom hai usay yaumun nahar (yani Qurbani ka din) kaha jaata hai.
Is tarah Allah ki aasmani kitaab Quran ne yeh faisla kar diya ke Qurbani ke char (4) din hain. Aur woh hain: Yaumun nahar (yani 10  Zul-Hijjah) aur Ayyam e Tashreeq (yani 11, 12 aur 13 Zul-Hijjah).

Chaar (4) Din Qurbani Ke Dalail Sahih Ahadees se:
Is silsiley mein bhi kai Ahadees hain. Kuch ka yahan zikr kiya jaa raha hai.
Pehli Hadees:
أنَّ النبيَّ صلَّى اللهُ عليهِ وسلَّمَ قال لرجلٍ من غِفارٍ قُمْ فأذِّنْ أنه لا يدخلُ الجنَّةَ إلا مؤمنٌ وأنها أيامُ أكلٍ وشربٍ أيام مِنًى زاد سليمانُ بنُ موسى وذَبحٍ يقول أيامُ ذبحٍ
Tarjumah: Aik Sahabi se marwi hai ke Allah ke Nabi Sallallahu Alaihi Wasallam ne aik Ghaffari Sahabi se kaha ke tum khadey ho jaao aur elaan kar do ke jannat mein sirf momin hi jayenge aur Ayyam e Mina (Ayyam e Tashreeq) khaney peeney ke din hain. Ibn e Jareej kehtey hain ke un ke shaikh Sulaiman bin Musa ne isi Hadees ko bayan kartey huwe zabah ke lafz ka izafah kya hai, yani woh yeh bhi riwayat kartey they ke yeh zabah ke din hain.
{Silsila :As-Saheehah (Albani): 5 / 620}

Is Hadees mein Ayyaam Mina ka zikr hai. Ayyaam e Mina ma’roof (famous) hain, yeh teen din hain 11, 12 aur 13 Zul-Hijjah. In ayyaam (dino) ko khaney aur peenay ka din kaha gaya hai jis se saaf zahir hai ke yeh ayyaam (din) Qurbani ke hain. Balki kuch riwayaat mein zabah ki bhi sarahat aai hai ke ayyaam e Mina zabah (Qurbani) karney ke ayyaam (din) hain jis se ma’ney ki ta’een mein madad milti hai.
Yeh riwayat Hadees ki kai Kitaabon mein bhi maujood hai, aik jagah hai:
أَيُّها الناسُ إن رسولَ اللهِ صلَّى اللهُ عليهِ وسلَّم قال : إنها لَيْسَتْ أيامَ صومٍ إنها أيامُ أكلٍ وشُرْبٍ .
Tarjumah: Hazrat Ali Radhiallahu Anhu elaan kar rahay they ke aye logo! RasoolAllah Sallallahu Alaihi Wasallam ka farmaan hai: Yeh ayyaam (Ayyam e Tashreeq) rozay ke nahi hain balki khaney aur peenay ke hain.
(Sahih Ibne Khuzaima: 2147)

Aik jagah Hadees ke yeh alfaaz hain:
”إنها أيام طعم وذكر“
Tarjumah: Yeh khanaey aur zikr karney ke ayyaam (din) hain.
Yeh Hadees Imam Muslim Rahimahullah ki shart par hai. {Dekhen: Irwa ul Ghaleel (Albani): 4 / 131} 

Sahih Muslim mein is tarah se hai:
أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم بَعَثَهُ وَأَوْسَ بْنَ الْحَدَثَانِ أَيَّامَ التَّشْرِيقِ فَنَادَى ‏"‏ أَنَّهُ لاَ يَدْخُلُ الْجَنَّةَ إِلاَّ مُؤْمِنٌ ‏.‏ وَأَيَّامُ مِنًى أَيَّامُ أَكْلٍ وَشُرْبٍ
Tarjumah: Nabi Sallallahu Alaihi Wasallam ne K’ab bin Maalik Radhiallahu Anhu aur Aus bin Hadathan Radhiallahu Anhu ko Ayyam e Tashreeq mein bheja ke woh elaan kar den ki jannat mein sirf momin hi jayengey aur ayyaam e Mina (Ayyam e Tashreeq) khaney peenay ke din hain.
(Sahih Muslim: 1142)

Doosri Hadees:
يَوْمُ عَرَفَةَ وَيَوْمُ النَّحْرِ وَأَيَّامُ التَّشْرِيقِ عِيدُنَا أَهْلَ الإِسْلاَمِ وَهِيَ أَيَّامُ أَكْلٍ وَشُرْبٍ
Tarjumah: Arafah ka din, Qurbani ka din aur Ayyam e Tashreeq hamari Eid hain aur yeh khaney peenay ke ayyaam (din) hain.
(Abu Dawood: 2419, Tirmidhi: 773 and Nasai: 3004)
Is Hadees ko Sheikh Albani Rahimahullah ne Sahih Tirmidhi mein, Sahih Nasai mein aur Sahih Abu Dawood mein Sahih kaha aur “Irwa ul Ghaleel: 4 / 130” mein Muslim ki shart par qarar diya hai.
Is Hadees mein Eid ke din ko Ayyam e Tashreeq se alag kiya gaya hai jo is baat ki khuli Daleel hai ke Ayyam e Tashreeq Eid ke baad se terah (13) tareekh tak hai.

Teesri Hadees:
كلُّ أيامِ التشريقِ ذَبحٌ
Kai Sahaba e Kiraam is Hadees ko riwayat kartey hain. Jubeer bin Mut’im, Abu Sa’eed Khudri aur Abu Hurairah Radhiallahu Anhum riwayat kartey hain ke Nabi Sallallahu Alaihi Wasallam ne farmaya: Tashreeq ke saaray din zabah (Qurbani) ke din hain.
{Silsila As-Saheehah (Albani): 2476}
Is Hadees ko Shaikh Albani Rahimahullah ne Hasan kaha hai.

Yeh Hadees mukhtasar magar meaning ke aitbaar se bohot wazeh hai ke Ayyam e Tashreeq Qurbani ke ayyaam (din) hain. Is ma’ney ki thodi lambi riwayat is tarah hai.
Nabi Sallallahu Alaihi Wasallam ka farmaan hai:
كُلُّ عَرَفَةَ مَوْقِفٌ وَارْفَعُوا عَنْ عُرَنَةَ وَكُلُّ مُزْدَلِفَةَ مَوْقِفٌ وَارْفَعُوا عَنْ بَطْنِ مُحَسِّرٍ وَكُلُّ فِجَاجِ مِنًى مَنْحَرٌ وَكُلُّ أَيَّامِ التَّشْرِيقِ ذَبْحٌ
Tarjumah: Poora Arafat wuqoof (theharney) ki jagah hai aur Uranah se hat kar wuqoof karo (thehro) aur poora Muzdalifah wuqoof (theharney) ki jagah hai aur Waadi e Muhassir se hat kar wuqoof karo (thehro) aur Mina ka har raasta Qurbani ki jagah hai aur Tashreeq ke tamam din zabah karney ke din hain.
{Sahih ul Jami’(Albani): 4537}

Chunkey Ayyam e Tashreeq Qurbani aur khaney peenay ke din hain is wajah se un dino mein Nabi Sallallahu Alaihi Wasallam ne roza rakhney se mana farmaya hai:
نهَى عن صومِ ستَّةِ أيَّامِ من السَّنةِ : ثلاثةُ أيَّامِ التَّشريقِ ، ويومُ الفِطرِ ، ويومُ الأضحَى ، ويومُ الجمعةِ مختصَّةٌ من الأيَّامِ
Tarjumah: Nabi Sallallahu Alaihi Wasallam ne saal mein che (6) dino ka roza rakhnay se mana kya hai. Woh hain teen din Ayyaam e Tashreeq ke, Eid ul Fitr ka din, Eid ul Azha ka din aur dino mein se khaas Juma ke din.
{Silsila As-Saheehah (Albani): 2398}

Aik doosri jagah in dino ke mutalliq Nabi Sallallahu Alaihi Wasallam ka farmaan hai:
من كان صائمًا فليُفطرْ فإنهنَّ أيامُ أكلٍ وشربٍ
Tarjumah: Jo rozay se ho woh roza tod day kiyunki yeh khanay aur peenay ke din hain.
* Is ki Sanad Jayyid hai. 
{Silsila As-Saheehah (Albani): 7 / 1540}

Upar zikr kiye gaye dalail ki roshni mein chaar (4) din Qurbani ka wazeh saboot milta hai, aksar ahl e ilm ki bhi yahi raaye (opinion) hai Imam Shaukani Rahimahullah ne Hadees “كل أيام التشريق ذبح” Ko samney rakhtey huwe yeh istedlaal kiya hai:
أَنَّ أَيَّامَ التَّشْرِيقِ كُلَّهَا أَيَّامُ ذَبْحٍ ، وَهِيَ يَوْمُ النَّحْرِ وَثَلَاثَةُ أَيَّامٍ بَعْدَه
Tarjumah: “Tamam Ayyaam e Tashreeq zabah ke din hain aur woh Yaumun Nahar (Qurbani ke din) ke baad teen (3) din hain”.
{Nail ul Awtaar (Shaukaani): 5 / 125}

Chaar Din Qurbani ka suboot Sahaba e Kiraam Se:
Kai Sahaba e Kiraam se bhi chaar (4) din Qurbani ka Qaul aur Amal milta jin se upar zikr kiye gaye dalail ki mazeed wazahat aur Ta'eed hoti hai:
عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ : الْأَضْحَى ثَلَاثَةُ أَيَّامٍ بَعْدَ يَوْمِ النَّحْرِ
Tarjumah: Hazrat Abdullah bin Abbas Radhiallahu Anhuma farmatey hain: Qurbani Yaumun Nahar (yani 10 Zul-Hijjah) ke baad teen (3) din (yani 11, 12 aur 13 Zul-Hujjah ke din) hai.
(Sunan al Kubra Lil-Baihaqi: 9 / 499)
Is ki Sanad Zaeef hai lekin isi maf-hoom ki baat Ibn e Abbas Radhiallahu Anhuma se kai sanadon se manqool hai jis se is riwayaat ki ta’eed hoti hai.
Isi tarah Imam Nawawi Rahimahullah ne Sahih Muslim ki sharah mein Imam Shafi'ee Rahimahullah ka maslak batatay huwe likha hai:
قَالَ الشَّافِعِيُّ : تَجُوزُ فِي يَوْمِ النَّحْرِ وَأَيَّامِ التَّشْرِيقِ الثَّلَاثَةِ بَعْدَهُ
Tarjumah: Imam Shafi'ee Rahimahullah farmatey hain ki Qurbani Yaumun Nahar (Qurbani ka din) aur us ke baad teen (3) din Ayyaam Tashreeq mein karna jaayez hai.
Us ke baad Imam saheb ne Sahaba samet is maslak ke qaeleen (قائلین) ke kuch naam zikr kiye hain. Ibaarat (sentence) is tarah hai:
وَمِمَّنْ قَالَ بِهَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ ، وَجُبَيْرُ بْنُ مُطْعِمٍ ، وَابْنُ عَبَّاسٍ ، وَعَطَاءٌ ، وَالْحَسَنُ الْبَصْرِيُّ ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَسُلَيْمَانُ بْنُ مُوسَى الْأَسَدِيُّ فَقِيهُ أَهْلِ الشَّامِ ، وَمَكْحُولٌ وَدَاوُدُ الظَّاهِرِيُّ وَغَيْرُهُمْ
Tarjumah: Yani Imam Shafi'ee Rahimahullah ke mauqif ki tarah Ali bin Abi Taalib, Jubair bin Mut’im, Ibn e Abbas, Ata , Hasan Basri, Umar bin Abdul Aziz, Sulaiman bin Musa Asadi (Shaam ke faqeeh), Mak-hool aur Dawood Zahiri wagera ka bhi mauqif hai.

Zaad ul Ma’aad mein Allamah Ibn e Qaiyim Rahimahullah likhtey hain:
قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ : أَيَّامُ النَّحْرِ يَوْمُ الْأَضْحَى ، وَثَلَاثَةُ أَيَّامٍ بَعْدَهُ
Tarjumah: Ali bin Abi Talib Radhiallahu Anhu ka qaul hai: Ayyaam e Nahar (yani Qurbani ke din) Eid ka din aur us ke baad teen (3) din hain.
Imam Ibn e Qaiyim Rahimahullah aagey likhtey hain:
Ahl e Basrah ke Imam Hasan, ahl e Makkah ke Imam Ata bin Abi Rabah, ahl e Shaam ke Imam Auzaa’ee Rahimahumullah aur fuqaha e ahlehadees ke Imam Shafi'ee Rahimahullah ka maslak yahi hai aur Ibn e Munzir Rahimahullah ne bhi isay hi ikhtiyar kiya hai, aur is liye kiunki teen (3) din yeh Mina aur Rami e Jamarat (رمی جمرات) ke saath khaas hain, aur yahi Ayyaam e Tashreeq hain, aur in ke rozay rakhna haram hai, pas jab yeh teeno din in tamam ahkam mein aik jaisay hain (barabar hain) to phir bagair kisi daleel aur Ijma ke zabah karney (yani Qurbani karney) ke jaayez honay mein kaisey farq kiya jaa sakta hai.
Aur do mukhtalif wajhon se Nabi Kareem Sallallahu Alaihi Wasallam se marwi hai jsimein se aik doosrey ko taqwiyat deta hai. Aap Sallallahu Alaihi Wasallam ne farmaya:
”كُلُّ مِنًى مَنْحَرٌ ، وَكُلُّ أَيَّامِ التَّشْرِيقِ ذَبْحٌ“
Tarjumah: Mina saara ka saara nahar karney ki jagah hai, aur saaray ke saaray Ayyaam e Tashreeq zabah karney ke din hain.
(Zaad ul Ma’ad: 2 / 291)

Chaar Din Qurbani Ka Suboot Taba’een Se:
Sahaba e Kiraam ke alawah ummat ke bohot se Taba’een aur Taba’ Taba’een se chaar (4) din Qurbani ka suboot milta hai. Abhi abhi Imam Nawawi Rahimahullah ke kalaam se kuch Sahaba aur Taba’een ka mauqif maloom ho gaya.
Ata bin Rabah, Hasan Basri, Ameer ul Mo’mineen Umar bin Abdul Aziz, Imam Zohri, Ibrahim Nakha’ee, Mak-hool, Awzaa’ee aur Sulaiman bin Musa Rahimahumullah se chaar (4) din ki Qurbani ka mauqif ahl e ilm ne apni kitabon mein naqal kiya hai.

(1) Imam Tahhawi Rahimahullah farmatey hain:
Imam Hasan aur Imam Ata ne kaha hai ke Qurbani Ayyaam e Tashreeq ke aakhri din tak (yani Eid se le kar chaar (4) din tak) hai.
{Ahkaam ul Quran (Tahhawi): 2 / 206 and Sunan al Kubra (Baihaqi): 9 / 499}

(2) Imam Abu Abdullah al-Mahamili Rahimahullah farmatey hain:
Hasan Basri Rahimahullah kehtey they ke Tashreeq ke tamam dinon mein (yani Eid ul Azha samet chaar dinon: 10, 11, 12, aur 13 Zul-Hijjah mein) Qurbani ki jaye.
(Amaali al Mahamili riwayato ibne Yahya al Bai’, Page No: 89 and Imam Baihaqi ne bhi is ko Sunan al Kubra mein Hammad ke tareeq se naqal kiya hai. Aur iski sanad Sahih hai: 9 / 499)

(3) Imam Baihaqi Rahimahullah farmatey hain:
Umar bin Abdul Aziz Rahimahullah ne kaha hai ke Qurbani Eid ke din aur us ke baad teen (3) din hai (yani poorey chaar din Qurbani hai).
(Sunan al Kubra Lil-Baihaqi: 9 / 499, iski Sanad Sahih hai) 
In ke alawah bohot se Taba’een ne chaar (4) din Qurbani ka mauqif ikhtiyar kiya hai.


Chaar Din Qurbani aur Aimma e Arba’a (4 Imam):
Aimma e Arba’a (yani 4 Imam) mein se Imam Shafi'ee Rahimahullah ne chaar (4) din ki Qurbani ka wazeh mauqif ikhtiyar kiya hai. Aap ke mauqif se mutalliq upar Imam Nawawi Rahimahullah ka qaul guzar chuka hai jis mein char (4) din ki Qurbani ka zikr hai. Imam Shafi'ee Rahimahullah ne apni kitaab “Al-Umm” mein Qurbani ka aakhri waqt zikr kartey huwe likha hai:
فَإِذَا غَابَتْ الشَّمْسُ مِنْ آخِرِ أَيَّامِ التَّشْرِيقِ ، ثُمَّ ضَحَّى أَحَدٌ ، فَلَا ضَحِيَّةَ لَهُ
Tarjumah: Jab Ayyam e Tashreeq ke aakhri din (yani 13 Zul-Hijjah) ko sooraj doob jaaye phir uske baad koi Qurbani karey to us ki Qurbani nahi hogi.
{Kitab ul Umm (Shafi'ee): 2 / 244}
Aur aik qaul ke mutabiq Imam Ahmed bin Hambal Rahimahullah ka bhi yahi maslak maloom hota hai. Baqi Imam Abu Hanifah Rahimahullah ki taraf teen (3) din ki Qurbani mansoob ki jati hai, isi tarah Imam Maalik ka mauqif bhi teen (3) din Qurbani ka hai.
Aayaat, Ahadees, Sahaba ke Aasaar, Taba’een aur Imamon ke alawah ulama ki aik badi tadaad chaar (4) din ki Qurbani ke qaail (قائل) hain. Un ki list bohot lambi hai un mein se kuch ke naam neechey zikr kiye jaa rahey hain:
Imam Ibn e Munzir, Imam Baihaqi, Imam Nawawi, Sheikh ul Islam Ibn e Taimiyah, Imam Ibn e Qaiyim, Imam Ibn e Kaseer aur Imam Shaukaani Rahimahumullah wagera. Article lamba na ho jaaye is darr se yahan un ke aqwaal aur mazeed ulama ke naam bayan nahi kiye ja rahey hain.

Teen Din Qurbani Ka Jaizah:
Ahnaaf ke nazdeek Qurbani sirf teen (3) din hi jaayez hai, unhon ne apney mauqif ki ta’eed (support) mein kuch daleelein paish ki hain, yahan un ka jaizah paish kiya jaa raha hai:
مَنْ ضَحَّى مِنْكُمْ فَلاَ يُصْبِحَنَّ بَعْدَ ثَالِثَةٍ وَفِي بَيْتِهِ مِنْهُ شَىْءٌ
Tarjumah: Jis ne tum mein se Qurbani ki to teesrey din wo is halat mein subah karey ki uske ghar mein Qurbani ke gosht mein se kuch bhi na ho. (yani teen din ke baad apney ghar mein gosht na rakhey)
(Sahih Bukhari: 5569 and Sahih Muslim: 1974)
Is Hadees se istedlaal kiya jaata hai (yani is Hadees se yeh daleel di jaati hai) ke is mein sirf teen (3) din Qurbani ka gosht rakhney ka hukm hai is liye is se saabit hota hai ke Qurbani teen (3) din hai.
Is ka jawab yeh hai ke Pehli baat is mein gosht jama (store) karney se mana kiya gya hai na ke teen (3) din se ziyadah Qurbani karney se mana kiya gya hai. Doosri baat yeh ki is Hadees ke aagey ke alfaaz mein khud hi is ishkaal ka jawab mil jata hai.
فَلَمَّا كَانَ الْعَامُ الْمُقْبِلُ قَالُوا يَا رَسُولَ اللَّهِ نَفْعَلُ كَمَا فَعَلْنَا عَامَ الْمَاضِي قَالَ ‏"‏ كُلُوا وَأَطْعِمُوا وَادَّخِرُوا فَإِنَّ ذَلِكَ الْعَامَ كَانَ بِالنَّاسِ جَهْدٌ فَأَرَدْتُ أَنْ تُعِينُوا فِيهَا
Tarjumah: Us ke baad wala saal aaya to Sahab ne kaha ki Aye Allah ke Rasool! Sallallahu Alaihi Wasallam: Kya hum is saal bhi pichley saal (last year) ki tarah hi karen? To RasoolAllah Sallallahu Alaihi Wasallam ne farmaya: Khao, khilaao aur jama (store) karo kiyunki pichley saal to logon ko tangi thi isliye mein ne chaha ke tum logon ki is tangi mein madad karo.
(Sahih Bukhari: 5569 and Sahih Muslim: 1974)

Is ke alawah Sahaba ke kuch aasaar zikr kiye jatey hain jo sabit nahi hain. 

Hatmi (Conclusive, last) faisla sunaatey huwe yeh kaha jaayega ke Qurani Aayaat, Sahih Ahadees aur aksar Salaf e Saliheen se isi baat ka suboot milta hai ke Qurbani ke poorey chaar (4) din hain. Jamaat e Ahl e Hadees ka yahi muttafiqah mauqif hai. Hindustan ke ulama ke alawah Pakistan aur Arab ke badey badey ulama ne bhi isi raaye (opinion) ki sarahat ki hai (yani isi opinion ko ikhtiyaar kiya hai). Majlis kibaar ul ulama, Saudi Arab ka bhi yahi Fatwa hai .
Allah Taala hamein haq baat kehnay, haq baat sunney aur us ke mutabiq amal karney ki taufeeq ata farmaaye. Aameeen

Romanised By: Umar Asari

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