Tum mein se koi shakhs us waqt tak momin nahi ho sakta, jab tak … Hadith

 

Anas bin Malik (رضي الله عنه) se riwayat hai ke Rasulullah (ﷺ) ne farmaya: “Tum mein se koi shakhs us waqt tak momin nahi ho sakta, jab tak wo apne bhai ke liye bhi wahi pasand na kare jo apne liye karta hai.”

الحديث : عَنْ أَنَسٍ رضي الله عنه، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : ” لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ “ (صحيح البخاري 13صحیح مسلم 45)

Is Hadith se Fawaid

  1. Apne musalman bhai ke liye bhi wahi pasand karey, jo apne liye pasand karta hai. Pasand karne ke ma’ney yeh hain ke woh un tamam deeni aur duniyavi umoor mein uskeliye khair khwahana rawayya rakhey, jinme uska faida ho, aur bhalaayi ki taraf uski rehnumayi karey, achayi ki naseehat karey, burayi se manaa karey aur har woh cheez uske liye chahey jo apne liye chahta hai.
  2. Is hadith mein muashrati aman aur sukoon qayim karne ka ek behatreen tareeqa bataya gaya hai ke har insan apne musalman bhaiyon ke liye bhi wahi pasand karey joe apne liye pasand karta hai. Yaani agar wo chahta hai ke uski izzat ki jae toe doosron ki izzat kare, agar wo chahta hai ke usay nuqsan na pahunchae toh doosron ko nuqsan na pahunchae, agar chahta hai ke uske aman o amaan ko koi na tode toe doosron ke aman wa amaan ka bhi khayal rakhe waghairah waghairah. Agar tamam musalman is tareeqe ko apna lein toe phir ismein koi shak nahi ke saara islaami muashra aman aur salaamati ka gehwara ban jayega.
  3. Is hadith mein imaan ki nafi se murad kamaal-e- imaan ki nafi maqsood hai, jaisa ke araby zuban mein kaha jaata hai: (Fulan laysa bi-insaan) “Falān shakhs insaan nahi hai”. Is se murad kaamil insaan hone ki nafi hai.
    Is se maloom hota hai ke joe musalman deegar arkaan-e-islam ka khayal rakhte hue is mubarak khaslat ko amal me laaega woh momin kaamil hoga basurat deegar uska imaan naqis hoga..
  4. Agar is hadith par amal kar liya jaae toe un tamam fasaadat ki jad kat jaae joe aaj yahan ronuma horahe hain kyunke jab bhi koi kisi ke sath koi bhi maamla karna chahta hai,us waqt sonch liya jaae ke agar mai uski jagah hota toe kya mai isey pasand karta joe khud mai uske sath karna chahta hoon? Agar itni si sonch paida hojaae toe duniya ka tamam fasaad khatam hojaae.

Is Hadith mein Imaan ke Inkaar ka Matlab

Qurani ayat aur hadeeson mein imaan ke inkaar se murad kabhi yeh hoti hai ke insan bilkul imaan na rakhta ho, matlab wo kafir hota hai, aur kabhi yeh murad hota hai ke kisi shakhs ka imaan mukammal nahi hai, lekin wo phir bhi ek momin shumar hota hai, sirf imaan me kami hoti hai.

Yeh hadith doosri qisam mein aati hai.

Imam Nawawi (رحمة الله عليه) ne kaha:

Ulamaa (رحمت اللہ علیہ) ne kaha: Iska matlab yeh hai ke uska imaan mukammal nahi hai, lekin jo shakhs is sifat se mehroom hai, usmein imaan ka jo asal aur buniyaad hai, wo maujood hai. (Sharh Muslim, 2/16) 1https://shamela.ws/book/1711/260#p1

Imam Qurtubi (رحمة الله عليه) ne kaha:

“Iska matlab yeh hai ke kisi shakhs ka imaan mukammal aur kaamil nahi hota jab tak uske islam ke sath-sath log uske nuqsan se mehfooz na ho, woh unke liye wahi bhalaayi na chahe joe wo apne liye chahte hain, aur woh unke saath apne maamlaat mein mukhlisana naseehat na kare.” (Al-Mufhim li ma ashtakla min Talqeesh Sahih Muslim, 1/224) 2https://shamela.ws/book/132524/218

Unhone aur kaha: “yaani uska imaan mukammal nahi hai kyunke joe shakhs kisi musalman ko dhoka deta hai aur usko mukhlis naseehat nahi karta, woh badi gunaah ka murtakib hota hai, halaanke usse kufr sabit nahi hota.”

“Iske mutabiq, is hadith ka matlab yeh hai ke jo shakhs mukammal imaan ke taur par bayan kiya jata hai wo wo shakhs hai jo doosron ke saath apne maamlaat mein unke liye wahi chahta hai joe apne liye chahta hai, aur unke liye wahi napasand karta hai joe apne liye napasand karta hai.” (Al-Mufhim, 1/227)

Aur yeh is baat ki daleel hai ke is hadith mein imaan ke inkaar se murad imaan ki takmeel ka inkaar hai, kyon ke yeh hadith Ibn Hibban se is lafz mein bhi aayi hai: “Ek banda mukammal imaan tak nahi pahunchta jab tak ke wo doosron ke liye wahi na chahe jo apne liye bhalaayi ke tor par chahta hai.” (Alama Albani ne Sahih al-Targhib mein isay sahih qaraar diya, 1780)

Hafiz Ibn Hajar (رحمة الله عليه) ne kaha:

“Imaan ke inkaar se murad yeh hai ke shakhs ne mukammal imaan nahi paaya…” Ibn Hibban ne Ibn Abu Adi ki riwayat se, joe Hussain al-Muallim se naqal ki gayi hai, kaha ke hadith mein “Koi bhi shakhs haqeeqat imaan tak nahi pahunchta” se murad “haqeeqat imaan” mukammal imaan hai, jiska matlab yeh hai ke jo shakhs is khususiyat se mehroom hai, woh kafir nahi hota.” (Fath al-Bari, 1/57)

Ibne Rajab (رحمة الله عليه) ne farmaya:

“Ek banda mukammal iman tak nahi pahunchta jab tak ke woh doosron ke liye wahi na chahe jo woh apne liye bhalaai ki soorat mein chahta hai.” Yeh riwayat dono sahihain mein mojood riwayat ke maani ko wazeh karti hai, aur yeh zahir karti hai ke iman ka inkaar mukammal aur aakhri iman ke inkaar ki taraf ishaara karta hai. Haqiqat yeh hai ke iman ka inkaar aksar iske baaz arkaan aur zaruriyat ke na hone ki wajah se hota hai, jaise ke Rasool Allah (ﷺ) ne farmaya: “Koi zaani iman wala nahi hota jab tak ke woh zinaa kar raha ho; koi chor iman wala nahi hota jab tak ke woh chori kar raha ho; koi sharab peenay wala iman wala nahi hota jab tak ke woh sharab pee raha ho” aur “Joe shakhs apne padosi ko apne burey sulook se mehfooz na rakhe, woh iman nahi rakhta.” (Jami’ al-Uloom wal-Hikam, 120)

Hafiz Ibn Rajab (رحمة الله عليه) ne farmaya:

Jab Rasool Allah (ﷺ) ne farmaya ke jo shakhs apne bhai ke liye wahi nahi chahta jo woh apne liye chahta hai, woh haqeeqi iman wala nahi, toe yeh is baat ki taraf ishaara karta hai ke yeh iman ki khusoosiyaat mein se ek hai aur dar haqiqat yeh iske wajibaat mein se ek hai, kyunki iman ka inkaar sirf us waqt kiya ja sakta hai jab uske kisi wajib ko poora na kiya jaye, jaise ke Rasool Allah (ﷺ) ne doosri jagah farmaya: “Koi zaani iman wala nahi hota jab tak ke woh zinaa kar raha ho…” Balkay ek shakhs sirf us waqt apne bhai ke liye wahi chaah sakta hai joe woh apne liye chahta hai jab woh hasad, bughz, dhoka dene aur keena se azaad ho, aur yeh ek wajib amr hai. (Fath al-Bari, 1/41)

Yahan iman ka inkaar is mukammal iman ki kami ko zahir karta hai jo zaroori hai. Is liye jo shakhs apne bhai ke liye wahi nahi chahta joe woh apne liye chahta hai, woh apne iman mein kami kar raha hai aur woh kisi mamnooa amal ka irtikab kar raha hai, jiske liye usey saza milni chahiye.

Allah Ta’ala se dua hai ke Allah Tabarak wa Ta’ala hum Musalmanon mein bahami ukhuwat, muhabbat aur insaniyat paida farmaaye aur humari zaat se kisi bhi Musalman bhai behan ko jaane anjaane mein koi nuqsan na pahunchaye. Ameen.

Aur Allah behtar jaanta hai.

 

Footnotes:

  • 1
    https://shamela.ws/book/1711/260#p1
  • 2
    https://shamela.ws/book/132524/218

Kya Lanolin halaal hai? Khaaney peeney aur is mein maujood cheezon ke istemaal ka hukum.

Sawaal: Bahut se khaaney ke masnuaat mein Lanolin ka istemaal kiya jaata hai. Kya Lanolin halaal hai aur kya isey khaaney ke cheezon mein istemaal karna halaal hai?

Jawab: Lanolin ek charbidar peela maaddah hai jo bhedon ki uun se nikala jata hai. Ise uun moum ya uun ki chiknai ke naam se bhi jaana jata hai. To kya Islam me lanolin halal hai? Lanolin se bane khane ko istemal karne mein koi harj nahi, agar usey bhed ki uun se nikala jaae.

Agar bakri ko shariat ke tareeqe se zubah kiya gaya ho to muamla saaf hai, kyunke ye wo janwar hai jo paak hai aur uska gosht khaya jaa sakta hai, aur usey shariat ke tareeqe se zubah kiya gaya hai. Toh ismein koi shak nahi ke uskey baal (uun) aur dusrey hissey paak hain.

Lekin agar zinda haalat mein us se uun liya gaya ho, ya usey sahi tareeqey se zubah na kiya gaya ho, to ahle ilm ka zyada sahi qaul (kehna) ye hai ke tamam janwaron ke baal paak hain, chahey wo janwar shariat ke tareeqey se zubah na kiya gaya ho.

Shaykh al-Islam Ibn Taymiyyah (Allah un par reham farmae) farmatey hain: tamam baal, pankh aur uun paak hain. Chahey wo khaae jaane wale janwar ke hon ya na khaae jane wale janwar ka chamda, aur chahe wo zinda ya murda janwar se liya gaya ho. Ulama ke aqwaal mein se ye sab se zyada sahih honey ka imkan hai [Majmoo‘ al-Fataawa (21/38)]

Halanki ek qaul ye hai ke uun aur baal aam taur par napaak hain, lekin wo kisi aise janwar se na liye gaye hon jise shariat ke tareeqe se zubah kiya gaya ho, to ye (lanolin) wo maaddah hai jo uun se nikala jaata hai, isliye ab wo napaak balon jaisa nahi raha jis se ye liya gaya tha. Balke ye ek alag maaddah mein tabdeel hogaya hai, aur istihaalah (tabdeeli) ke is amal se paak aur halal hogaya hai.

Wallahualam(aur Allah hi behtar janta hai)

Ek Islami markaz ghalat aqeeda ki taaleemaat detey hain. Kya logon ko inse aagaah karna chahiye?

Sawaal: Australia mein ek islami markaz hai jiske talaba ne gawahi di hai ke is markaz me ghalat taalimaat (sufi aur baatil) diye jaate hain. Unke aqeede me bhi sangeen masaail hain kyunki wo Allah ke baare mein aisi baatein kehte hain jo Allah ne apne baare mein Qur’an aur sahih hadith me kabhi nahi kahi hain. Is islami markaz se baa adab raabta kiya gaya aur wazaahat ke liye inse chand sawaalaat puche gaye. Algharz ,wo apne aqeede ke baare mein kuch bhi jawaab dene se yeh kehte hue inkaar kar rahe hain ke is ki wazaahat karna bohot zyaada hai ( haalanki sirf che sawalat the). Kya biraadri walon ko inlogon ke khilaaf aagaah karna chahiye kyunki wo apne aqeede ko wazeh nahi kar rahe hain? Ya humein intezaar karna chahiye jab tak ke wo humaare sawaalaat ka jawaab na dein, jo ke naa mumkin lagta hai?

Jawab: Alhamdulillah

Is mein koi shak nahi ke aqeede ke muaamlaat ek musalmaan ke liye sab se aham hain aur gumraahi mein padne se bachna chahiye. Na sirf apni hifazat karni chahiye balke dusron ko bhi gumraahi se khabardaar karna chahiye taake inki hifaazat hosake.

Algharz , logon ke baare mein baat karna ek sanjeedah muaamla hai, aur unki taareef karna yaa un par tanqeed karna aisi cheez hai jisey halke me nahi liya jaana chahiye. Bahut se ulama in umoor par baat karne se gurez karenge kyunki gheebat gunaah-e-kabeerah hai aur agar gheebat islami talaba ya ulama ya karkunon ke baare mein ho jinse Allah taala mohabbat karta hai to gunaah aur badh jaata hai.

Sayyiduna Abu hurairah (Allah inse raazi ho) se riwaayat hai ke Rasulallah (ﷺ) ne farmaya:”har musalman ka dusre musalman par uska khoon aur maal aur uski izzat haraam hai. Ise Imaam muslim in apne sahih (2564) mien riwaayat kiya hai.

Isliye ye zaruri hai ke is muaamle ko ulama ke zariye hal kiya jaae jo shawaahid ki jaanch kare, talaba se baat kare aur is faisle par pahunche ke is markaz ki mazammat ki jaye ya nahi. Agar har shakhs dusron ke khilaaf faisla karne aur tanbeeh karne lage to afra tafreeh phail jaaegi.

Yeh muaamla ahl-e-ilm par chodh dein jo apni hikmat se isko hal karenge. Har shahar mein daanishmand aur qaabil ulama maujood hain. Un tak pahunchen aur unki madad lein.

Agar ahl-e-ilm yaani ulama ki taraf se inke khilaaf ye saabit hojaye ke wo ghalat aqeedah phela rahe hain to unke khilaaf logon ko khabardaar karna waajib hojayega.

Mazeed yeh ke logon ko aagaah karna aasaan hojaata hai agar humare paas ahl-e-ilm yaani ulama ke fatwe maujood hon. Aise muaamlaat ke liye ye sab se mahfooz aur bahatreen tareeqa hai.

Wallahu aalam ( aur Allah bahtar jaanta hai)

kya Islam mein hotel, restaurant aur bazaar mein khaana jayez hai?

Sawaal: Kya Islam mein hotels, restaurants aur bazaaron mein khaana jaaez hai? Mai ne ek hadith padhi jis mein kaha gaya hai ke “bazaar me khaana halkey pan ki nishaani hai “. Kya yeh sach hai? Kya iska matlab yeh hai ke bazaaroon, hotels aur restaurants mein khaana haraam hai?

Jawaab: Alhamdulillah.

Hotel, restaurant aur bazaar mein khaana khaane ki Islam me ijazat hai. Sahih daleelon ke mutaabiq aisa karne mein koi mumaaniat ya naa pasandeedgi nahi hai. Yeh ghalat fehmi, ke bazaar mein khaana naa pasandeedah hai, ek daeef hadith se paida hota hai jo logon mein bohot aam hai. Yeh hadith Sahih nahi hai.

Mashhoor hadith “Bazaar mein khaana halkey pan ki nishani hai” ek daeef hadith hai jo saabit nahi hai.

Is hadith ko Al-Tabarani ne “Al-kabeer” (7977) mein aur ibn-e-Asaker ne apni “Tareekh”(45/345) mein abu Umamah ki hadith se riwayat kiya hai, bohot daeef raawiyon ke saath. Qutaybah ne “Ta’weel Mukhtalif-ul-hadith” (p.392) mein aur Ibn Adi ne “Al-kamil” (2/276) mein aur Al-khatib ne At-taareekh (8/229) mein Abu Hurairah ki hadith se riwayat kiya hai, aur iski Isnaad bhi bohot kamzor hai.

Ibn-al-qayyim (Allah inpar reham farmaaye) ne farmaya:

Wo ahadith jo bazaar mein khaane se manaa karti hain wo sab baatil (jhooti) hain. Al-Aqili ne kaha: Is muamle me Rasulallah (ﷺ) se koi cheez sabit nahi hai. Khatm al-Manar al-Munif (p.130)

Al-dhahabi (Allah in par reham farmaaye) ne kaha : Iske mutaalliq riwayatein naqal hui hain aur in mein se koi bhi saabit nahi hai. [Siyaru ‘alaam in-Nublai (12/472) se Ikhtetaami Iqtebaas]. Refer: https://shamela.ws/book/22669/6378

Isi tarah ise Al-Iraqi ne “Takhreej Al-Ihya (p.452) mein, Al-Busairi ne “Ithaf Al-khayrah” (4/321) mein aur Al-Albani ne “al-daeefah (2465)” mein daeef qaraar diya hai.

 

Hotel, bazaar ya restaurant mein khaane ke hukum mein jaaez hone aur na pasandeedah hone mein farq hosakta hai.

Bazaar mein khaane ka sab ke liye ek hi hukum nahi hai. Yeh mukhtalif bazaaron aur unke halaat, mumaalik ki soorat-e-haal aur unki tahzeebon ke sath mukhtalif hoti hain. Yeh bhi har shakhs ke lehaaz se mukhtalif hota hai. Jo kuch kisi shakhs se log aam taur par qubool karte hain, hosakta hai ke dusre shakhs se woh qubool na karein aur wo uske shakhsiyat ke liye ruswai ka sabab bansakta hai.

Imam-ghazali (Allah in par reham farmaaye) ne farmaaya: bazaar ka khaana narmi aur baaz logon keliye asaani ka baaes hai, to is soorat me yeh theek hai. Aur yeh kuch logon ki gheerat ke liye maa’mool ke rawaiyye ke khilaf hai, isliye is soorat mein yeh na pasandeedah hojata hai. Aur yeh mumaalik, halat aur logon ke aadaton se mukhtalif hota hai….

Aam usool ke mutabiq jo shakhs hotels ya restaurants mein khaata hai is mein koi harj nahi hai, agar ye uske mulk ka riwaaj hai, ya is jaisi shakhsiyat ke liye qabil-e-qubool hai.

Jabke jo log is par amal nahi karte, ya wo log (ahl-ul-maroo’a) jo apne mulk ke rasm o riwaaj aur tehzeeb walon par sakhti se amal karte hain, is se naraz hote hain, to wo aisi jagahon mein dakhil nahi hona chahiye, siwaye zarurat ke , jaisa ke agar wo safar par hai, ya is jaise.

Dar haqeeqat zyada tar mumaalik mein, is amal ko ab gheeratmand logon ke amaal se mukhtalif nahi samjha jaata, jo riwayati aur tehzeebi usulon ki sakhti se pabandi karte hain, woh bhi is maamle mein abh dheel de chuke hain.

Khulaasa:

Agar kisi shakhs ko restaurants aur hotels mein dakhil hone ki zarurat ho toe zaruri hai ke wo haraam cheezon, aur fitnon se baa-khabar hon jo aisi jagahon pe aksar paaye jaatey hain.

Iske bawajood baaz ulmaa ne kaha hai ke aisi jagahon mein dakhil hona sharai hukum ki waja se nahi balke haraam cheezon aur fitne se bachne ke liye naa jayez hai.

Isliye bazaaron, hotels aur restaurants mein khane ki islam mein ijazat hai, magar sharth yeh hai ke usmein koi fitnah ya haraam shamil na ho jaise sharab ya khinzeer ka gosht pesh karna , mauseeqi, mardon aur aurton ka mel milap, waghairah.

Wallahu aalam( aur Allah behtar janta hai)

English mein jawab ke liye, yahan click karein: https://sunnahweb.com/eating-in-hotels-restaurants-marketplaces-permissible-in-islam

Kya Azaab-e-Qabr haqeeqat hai? Kya Qabr mein saza di jayegi?

Jawaab: Alhumdulillah.

Haan, Azaab-e-Qabr haqeeqat hai jo Quran-o-Hadeeth se sabit hai. Ahl us-Sunnah wal-Jamaat ka aqeedah hai ki Qabr aur Barzakh wali zindagi (yaani maut aur akhirat ke beech ka marhala) mein saza aur azaab hoga. Is mein barkat aur khushiyaan bhi hungi bande ke amaal ke hisaab se.

Daleel:

1) Quran se:

Aayah: “Aur ab toe Qabr mein dozakh ki aag hai ke woh log (har) subah aur shaam uske samne laa khade kiye jaatey hain, aur jis din qayamat bharpa hogi (hukum hoga) firon ke logon ko sakt se sakt azaab mein jhonk do” (Surah Ghafir 40:46)

(سورة غافر) النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ

Allah kehta hai ke Firon ke logon ko azaab mein daala jaa raha hai subah aur shaam, halanke woh log mar chuke hain.

Ibn Katheer kehtey hain: Yeh aayah kareema ahl us-sunnah wal jamaat ke azaab-e-qabr ke mutalaq sabse aham daleel hai. Allah kehta hai “Aur ab toe Qabr mein dozakh ki aag hai ki woh log (har) subah aur shaam uske samne laa khade kiye jaatey hain…” [Tafseer Ibn Katheer, 4/82]

2) Hadeeth:

Aa’ishah (radiAllahu anha), Zaujat un nabi (ﷺ), farmati hain ke Allah ke Nabi (ﷺ) apne namaz (salah) mein yeh dua kiya kartey the, “Allahumma inni a’oodhu bika min ‘adhaab il-qabr, wa a’oodhu bika min fitnat il-maseeh il-dajjaal, wa a’oodhu bika min fitnat il-mahyaa wa fitnat il-mamaat, Allahumma ini a’oodhu bika min al-ma’tham wa’l-maghram (Ya Allah, main teri panaah mangta hoon Qabr ke azaab se, main teri panaah mangta hoon Dajjal ke fitne se, main teri panaah mangta hoon zindagi aur maut ke aazmaishon se, Ya Allah main teri panaah mangta hoon gunnah aur nuksaan se.)” [al-Bukhaari & Muslim]

وفي حديث عائشة زوج النبي صلى الله عليه وسلم أن رسول الله صلى الله عليه وسلم كان يدعو في الصلاة : ” اللهم إني أعوذ بك من عذاب القبر وأعوذ بك من فتنة المسيح الدجال وأعوذ بك من فتنة المحيا وفتنة الممات اللهم إني أعوذ بك من المأثم والمغرم (رواه البخاري  ومسلم)

Is hadeeth mein aham point yeh hai ki Nabi (ﷺ) dua mein azaab-e-qabr se Allah ki panaah mangtey the. Yeh ek daleel hai jo azaab-e-qabr ki tazdeeq karti hai. Kisi ne azaab-e-qabr ka inkaar nahi kiya siwaye Mu’tazilah aur aise hi kuch gumrah firqe.

Wallahualam (aur Allah sabse behtar jaanne wala hai)