📚Hujjaaj-e-Kiraam Ki Ba'az Mushkilaat📚
✒Az : Mufti Khalid Saifullah Rahmani Sahab
📋Allah Ta'ala ne iss saal hajj ki sa'adat se behraawar farmaaya. Khushi ki baat he ke iss saal hajj mukammal aman-o-amaan ke saath paaya-e-takmeel ko pohoncha. Na koi haadsa pesh aaya na koi afraa tafri paeda huwi aur na koi aehtejaaj ya muzaahira huwa. Ismen koi shuba nahi ke Saudi hukoomat hajj-o-umrah karne waalon ko sahulat pohonchaane ki poori koshish karti aur faraakh dili ke saath Haramain Shareefain ki khidmat karti he. Jun jun taameeri mansoobe mukammal ho rahe hen, aasaaniyaan badhti jaa rahi hen. Allah Ta'ala iss khidmat ko qubool farmaaye aur aalam-e-Islam ko jod kar rakhne, muslim mumaalik ko ikhtelaaf se bachaane aur maqaamaat-e-muqaddasa ko yahood-o-nasaara ke shuroor aur unke naapaak mansoobon se mahfooz rakhne ki taufeeq ataa farmaaye aur zyaada se zyaada deeni hamiyat aur imaani ghairat se nawaaze.
Iss lihaaz se iss safar men ba'az aese af'aal dekhe gaye, jo beshtar hujjaaj ke liye izteraab aur be itminaani ka baa'is the. Unmen se teen umoor ka tazkira zaroori mahsoos hota he:
1- Rasoolullah Sallallahu Alaihi Wasallam ne teen auqaat men namaaz padhne se mana farmaaya he, unmen ek waqt nisf-un-nahaar ka he, jab sooraj beech aasmaan par hota he. Zawaal ke asal ma'ana sooraj dhalne ke hen, jab makrooh waqt khatm hojaata he. Lekin barr-e-sagheer ke urf men isi ko zawaal ka waqt kaha jaata he. Jab ye waqt-e-makrooh khatm hojaata he to Zohor ya Jumu'ah ka waqt shuru hota he. Isi liye ahnaaf, maalikiya, aur shawaafe' ke nazdeek Jumu'ah ki azaan aur namaaz dono iss waqt-e-makrooh ke khatm hone ke ba'ad honi chaahiye. Haan! Hanaabila ke nazdeek Jumu'ah ki azaan waqt se pehle hi di jaa sakti he; Albatta namaaz waqt-e-makrooh khatm hone ke ba'ad hi adaa karni zaroori he. Lekin agar azaan bhi waqt-e-makrooh ke khatam hone ke ba'ad di jaaye to hanaabila ke yahaan ismen koi qabaahat nahi he. Lihaaza agar waqt-e-makrooh ke guzarne ke ba'ad Jumu'ah ki azaan di jaaye aur uske ba'ad khutba aur namaaz hojaaye, to tamaam fuqahaa ki raaye par ye amal durust rahega. Yahi Rasoolullah Sallallahu Alaihi Wasallam ke zamaane ka ma'amool bhi raha he. Khud do dhaayi saal pehle tak Haramain Shareefain men bhi yahi ma'amool tha ke waqt-e-makrooh ke khatam hone ke saath hi azaan di jaati aur thoda sa waqt de kar khutba diya jaata. Lekin Sheikh Sudais ke raees-e-umoor-e-haramain banne ke ba'ad ma'amool badal gaya. Ab Jumu'ah ka waqt shuru hone se taqreeban nisf ghanta pehle hi azaan de di jaati he. Ek to isse hujjaaj ki badi ta'adaad ghair mutmain he. Dusre uski wajah se log ain makrooh waqt men namaaz adaa karte hen, jiski mumaani'at he. Teesre, jo log makrooh waqt se pehle Jumu'ah ki sunnat adaa karte hen, unki sunnat adaa nahi hoti, kyunke abhi Jumu'ah ka waqt daakhil hi nahi huwa he. Isliye jo ma'amool pehle se tha, usi ko barqaraar rakha jaana chaahiye. Aur jab tak ye soorat na hojaaye, logon ko chaahiye ke waqt-e-makrooh men namaaz padhne se bachen aur chunke waqt ke shuru hone ke ba'ad sunnat ka mauqa nahi diya jaata, to Jumu'ah ki namaaz adaa karne ke ba'ad sunnat padhen, iski gunjaaish he. Aur bahaalat-e-maujuda iss taakheer men koi haraj nahi he, kyunke aam musalmaan iss silsile men majboor hen.
2- Jama'at ki namaaz mein ye baat waajib he ke Imam aage ho aur muqtadi uske peeche hon, Rasoolullah Sallallahu Alaihi Wasallam aur Sahaaba ke ahad mein yahi ma'amool raha hai. Agar muqtadi Imam se aage badh jaaye to muqtadi ki namaaz nahi hogi, yahi raaye ahnaaf, shawaafe' aur hanaabila ki hai; Albatta maalikiyah ke ek qaul ke mutaabiq agar muqtadi aage badh gaya, tab bhi karaahat ke saath namaaz adaa ho jaayegi, lekin unke nazdeek bhi behtar tareeqa yahi he ke muqtadi Imam ke peeche hon. Chunaancha Haramain Shareefain ka yahi ma'amool tha, Madinah Munawwara mein abhi bhi simt-e-qibla mein Turkey imaarat ke dono jaanib board laga huwa he ke namaaz padhne waale isse aage na badhen, warna namaaz nahi hogi. Masjid-e-Haraam Makkah Mukarramah men bhi pehle zamaana-e-hajj men Imam Sahab Hajar-e-Aswad ke saamne khade hote the aur wahaan se namaaz padhaate the taake muqtadi Imam se peeche hon, lekin iss baar ye baat dekhne mein aayi ke Baab-e-Malik Abdul Aziz ke paas first floor par ek aarzi ihaata bana huwa hai, Imam Sahab usmen khade hokar namaaz padhaate hen aur hazaaron log unke aage khade hokar namaaz adaa karte hen, jamhoor-e-fuqaaha ke nazdeek iss soorat mein aage rehne waale muqtadiyon ki namaaz nahi hogi, is liye barr-e-sagheer ke hujjaaj ko chaahiye ke iss hisse men namaaz adaa karne se gurez karen, doosri simton mein namaaz ada karen, kyunke Masjid-e-Haraam men Imam jis simt mein khada hai, wahaan muqtadi ke aage badhne ki mumaani'at hai. Doosri simton mein agar wo aage badh jaaye to namaz hojaati hai; Albatta agar naa waaqifiyat ki bina par Imam se aage namaaz adaa karli to Insha Allah namaaz ho jaayegi, kyunke wo is silsile men ma'azoor hai aur aimma-e-arba' ke darmiyaan iss silsile mein ikhtelaaf-e-raaye paaya jaata he.
3- Namaaz-e janaaza ki tarteeb ye he ke janaaza imaam ke aage ho aur namaaz padhne waale Imam ke peeche hon, Rasoolullah Sallallahu Alaihi Wasallam aur Sahaaba ka ye amal raha hai aur yahi musalmaano ka mutawaaris tareeqa hai. Masjid-e-Nabawi men ab bhi namaaz-e-janaaza isi tareeqe par adaa ki jaati hai, lekin Masjid-e-Haraam Makkah Mukarrama men ab janaaze ki jagah aam namaazon men Imam ke liye muqarrarah jagah se bhi peeche rakhi gayi hai, aur Imam janaaze ke peeche khade hokar namaaz padhaata hai, aur namaaz padhne waalon ki badi ta'adaad iss tarah namaaz adaa karti he ke janaaza bhi peeche aur Imam bhi peeche. Ye tareeqa bhi jamhoor-e-fuqaha aur Rasoolullah Sallallahu Alaihi Wasallam ke manqool tareeqe ke khilaaf hai; isliye jo loag Imam ke aage hen, unko namaaz-e-janaaza men shaamil nahi hona chaahiye. Haan! Jo log Imam ki simt se hat kar khade hon, to chaahe wo Imam ke muqaable Kaabatullah se zyaada qareeb hon, unki namaaz hojaayegi. Isse pehle namaaz-e-janaaza ka ma'amool bhi yahi tha ke janaaza Kaabatullah ke qareeb laaya jaata aur Imam Sahab waheen se namaaz padhaate. Haramain Shareefain se chunke poori ummat-e-islaamiya ka ta'alluq hai, lihaaza aese masaail men ek do afraad ya idaare ka apne taur per faisla karlena aur isko tamaam musalmaanon per naafiz kardena munaasib amal nahin hai.
Isi tarah ba'az aur baaten bhi qaabil-e-tawajjo hen. Masalan Makkah Mukarrama aur Madina Munawwarah dono jagah dekha gaya ke Jumu'ah ka khutba 40-50 minute ka huwa, haalaanke khule sehen men bethe log chilchilaati dhoop ki wajah se paseene men sharaabor ho rahe the aur namaaz men Sura-e-Kausar aur Sura-e-Ikhlaas padhi gayi, to haalaat ke lihaaz se namaaz ko mukhtasar karna to ek munaasib amal aur uswa-e-nabawi ke mutaabiq hai. Lekin khutbe ko taweel karne ki chandaan zaroorat nahi. 10 minute mein masnoon khutbe ki takmeel hosakti hai, aur iss baat par hadees mein bhi naa pasandeedgi ka izhaar kiya gaya hai ke khutba taweel ho aur namaaz mukhtasar.
Isi tarah Ramazaan-Ul-Mubaarak mein namaaz-e-witr mein itni taweel dua ki jaati hai jo 30-40 minute ka ihaata karti hai halaanke namaaz mein bohot se za'eef aur boodhe bhi hote hain. Haramain Shareefain ki namaaz mein khawateen aur bachche bhi hote hain aur aise log bhi hote hain jo zyaada der tak apna wuzu qaaem nahi rakh sakte. Sawaal ye hai ke kya dua ke andar kya itni lambi dua shariat ke mizaaj ke mutaabiq hai? Huzoor Sallallahu Alaihi Wasallam aur khulafaa-e-rashideen se namaaz ke andar itni lambi dua karna manqool nahi hai. Aap Sallallahu Alaihi Wasallam ne khusoosi mauqe par namaaz ke andar qunoot-e-naazila zor se padhi hai. Raaqim-Ul-Huroof ne mukhtalif hadeeson mein iss dua ke jo fiqre manqool hain unko apni kitaab "Qaamoos-Ul-Fiqah" mein jama kar diya hai, jisko padhne mein 5 minute se zyaada waqt nahi lagta. Is liye aisi taweel dua ko namaaz mein riwaaj dena durust hoga ke log isey pasand karte hain? Ye shariat ke mizaaj ke khilaaf hai. Aap Sallallahu Alaihi Wasallam logon ki ri'aayat karte huwe qirat ko bhi mukhtasar kar dete the aur yahaan dua itni taweel ki jaati hai ke usmein Qura'an-e-Majeed ke do paaron ki tilaawat hojaaye.
Haramain Shareefain men poori duniya se musalmaan khinch khinch kar aate hen aur iss mauqe par 30-40 dino qiyaam hota he. Ye unki tarbiyat ka behtareen mauqa he. Islaah-o-tarbiyat ke mauzoo'aat aese hen jinmen salf-e-sauliheen ke darmiyaan koi ikhtelaaf-e-raaye nahi he, aur iss waqt iski taraf musalmaanon ko mutawajja karne ki zaroorat he. Haramain Shareefain men Masha Allah bohot se asaatiza muqarrar hen jo tafseer, hadees, fiqah ki mukhtalif kitaabon ka dars dete hen, lekin afsos ke ba'az hazraat, bil-khusoos urdu aur bangla men dars dene waalon ne taye kar rakha he ke wo musalmaanon men tafreeq hi ki baaten karenge aur aese masaail chedenge jismen ikhtelaaf-e-raaye ho, taake ikhtelaaf rakhne waalon ke khilaaf bol kar apne nafs ki taskeen kar saken. Iska nateeja he ke aese logon ke duroos be faiz saabit hote hen aur logon ki islaah to nahi hoti, lekin wo ikhtelaaf ki kadwi baaten le kar Hindustan aur Pakistan pohonchte hen aur yahaan aakar wahi inteshaar phailaate hen. Haalaanke agar in duroos ko aeteqaadi bigaad ko door karne aur akhlaaqi islaah ke liye istemaal kiya jaaye to usse bada faaida ho sakta he. Bazaahir jo log aese tafarruqa aamez baaten karte hen, wo Saudi hukoomat ko laa ilm rakh kar aesa karte hen, kyunke Saudi hukoomat baar baar maslaki tashaddud ki mukaalifat karti rehti he aur ulamaa ko isse bachne ki talqeen karti he.
Kaash! Agar in umoor par tawajjo di jaaye to Saudi hukoomat hajj ke silsile men jo giraanqadar mukhlisaana khidmat anjaam de rahi he, usmen 4 chaand lag jaaye.
FIQHI MASAIL
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