(01). AQSAAM-UL-MIYAH; Paniyon ki aqsaam ka bayaan.
BAAB{3} AQSAAM-UL-MIYAH{4}
Paniyon ki aqsaam ka bayaan.
{1} LUGHAWI WAZAAHAT:
Lafz-e-kitab, Jama karna, Milana, Jis mein likha jaye, Sahifah, Farz aur Hukam kay ma’aani mein musta’amal hai, Aur باب کتب یکتب ( نصر ینصر ) ka masdar hai.
ISTELAHI TAAREEF:
Kitab mustaqil haisiyat kay haamil masaail kay majmooai ko kahtay hain, khawah woh kayi anwaa’a ( abwaab ) par mushtamal ho ya na ho.(1)
[[[[ اَلۡمَاءُ طَاهِرٌ مُطَهِّرٌ ]]]
” pani paak hai aur paak karnay wala hai “{5}
{2} LUGHAWI WAZAAHAT:
Pakizgi, Safayi suthrayi, Paak hona, Paak karna sub is ki ma’aani hain.
Aur yeh باب طہر یطہر ( نصر ینصر اور کرم یکرم ) ka masdar hai.
Lafz-e-“tuhoor” ( طاء کی ضمہ کے ساتھ ) “Paak karna” baab طہر say masdar hai.
Aur Lafz-e-“tahoor” ( طاء کی فتحہ کے ساتھ ) ” Paak, ya Paak karnay wala ” ” فعول ” kay wazan par sifat-e-mushabbahah ka seeghah hai.
” Tuhur ” haalat-e-haiz kay khilaaf haalat ko kahtay hain.
” Tat’heer ” ( تفعیل ) ka ma’aana “Paak karna” hai.(2)
ISTELAHI-O-SHARA’YI TAAREEF:
(( Shafi’eiyah )) Hadas ko rafa karna aur Najaasat ko zaail karna “taharah” kahlata hai.(3)
(( Hanabilah-o-Malikiyah )) Taharah aisi hukmi Sifat hai jo apnay mausoof kay sath, ya us mein, ya us kay liye namaz kay jawaaz ko saabit kar deti hai (4).
(( Hanafiyah )) Taharah say muraad najaasat say pakizgi ikhtiyar karna hai, khawah najaasat haqeeqi ho masalan ( Gandagi-o-paa khana waghairah ) ya hukmi ho masalan ( Hadas-o-be’wuzugi waghairah ) (5).
{3} Jis mein aik hi qisam say muta’allaqah masaail bayaan kiye jayen (6).
{4} Lafz-e-miyah “Maaun” ( pani ) ki jama hay,
Is kay jins honay kay ba’wajood isay ikhtilaaf-e-anwaa ( kuyen ka pani, samandar ka pani aur chashmah ka pani waghairah ) par dalaalat kay liye jama laya gaya hai.(7)
(1)-{5} Irshaad-e-bari ta’aala hai keh,
{ وَأَنزَلۡنَا مِنَ ٱلسَّمَاۤءِ مَاۤءࣰ طَهُورࣰا }
” Aur hum nay aasman say pak pani naazil kiya “
[Surah Al-Furqān: 48]
(2) Aik aur maqaam par irshad farmaya,
{ وَیُنَزِّلُ عَلَیۡكُم مِّنَ ٱلسَّمَاۤءِ مَاۤءࣰ لِّیُطَهِّرَكُم بِهِۦ }
” Aur woh tum par aasman say pani naazil karta hai, taakeh us kay Zariyeh tumhain paak karay “
[Surah Al-Anfāl: 11]
(3) Sayyiduna Abu Saeed khudri ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ nay farmaya,
” الماء طهور لا ينجسه شئ “
” Pani paak hai usay koi cheez napaak nahi karti “ (8).
(4) Samandar kay paani kay muta’alliq Rasoolullah ﷺ nay farmaya,
” هو الطهور مائه والحل ميتته “
” Uska paani paak hai aur uska murdaar halaal hai ” (9).
(5) Saaday paani kay taahir-o-mutahhir honay par ijmaa hai (10).
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(1)[ Al-qamoos-ul-muheet, page no 119. Al-durar 1 / 6. Al-sihaah 1 / 208. Anees-ul-fuqaha, page no 45. ] (2)[ Al-qamoos-ul-muheet page no 389. Al-sihaah 2 / 227. Al-misbah-ul-muneer 2 / 579. Al-jawahar-ul-muziyah 1 / 190.] (3)[ Al-majmoou 1 / 124. Mughni-ul-mohtaj 1 / 16.] (4)[ Al-mughni 1 / 13. Al-sharah-ul-kabeer 1 / 30. Al-sharah-ul-sagheer 1 / 25.] (5)[ Al-lubaab sharah-ul-kitab 1 / 10. Al-durr-ul-mukhtaar 1 / 89. Al-kulliyaat li-abi Al-buqaa page no 234. Hudood Ibn-e-abi Arafah page no 12. Al-matla’o lil-baali page no 5 .] (6)[ Tohfat-ul-ahwazi 1 / 19. Nail-ul-autaar 1 / 43. ] (7) [ Nail-ul-autaar 1/ 43.] (8)[ Shahih Abu daud hadith no: 60, Kitab-ut-taharah, Baab fi bair-e-buza’a. Sunan-e-abi daud hadith no: 76. Musnad-e-shaafi’e Hadith no: 35. Musnad-e-abi daud Al-tayaalisi hadith no: 292. Musnad-e-ahmad, 3 / 31. Sunan-e-tirmazi hadith no: 66. Sunan-e-nasaayi, 1 / 174. Sharah ma’aani-ul-asaar 1 / 11. Sunan-e-daaro qutani 1 / 29.] (9)[ Sahih abu daud hadith no: 76, kitab-ut-taharah, Baab-ul-wuzoo bi’maai-il-bahar, Sunan-e-abi daud hadith no: 83. Mo’atta Imam Malik 1 / 22. Musannaf Ibn-e-abi sahibah 10 / 131. Musnad-e-ahmad 2 / 361. Sunan-e-daarimi 1 / 186. Sunan-e-tirmazi hadith no: 69. Sunan-e-nasaayi 1 / 176. Sunan-e-ibn-e-majah hadith no: 386. Sahih ibn-e-khuzaimah Hadith no: 111. Sahih Ibn-e-habbaan hadith no: 119 ( Al-mawaarid ). Al-muntaqaa li-ibn-ul-jarood page no: 25. Sunan-e-daaro qutani 1 / 36. Mustadrak-e-Hakim 1 / 140. Sunan-al-kubra-li-al-baihaqui 1 / 3. Maarifat-as-sunan wa-al-asaar 1 / 150.] (10)[ Al-fiqah-ul-islami wa adillatuhu 1 / 265.] |
[[[[ لا يُخۡرِجُهٗ عَنِ الۡوَصۡفَيۡنِ اِلَّا مَا غَيَّرَ رِيۡحُهٗ اَوۡ لَوۡنُهٗ اَ طَعۡمُهٗ مِنَ النَّجَاسَاتِ ]]]]
” In donon ausaaf say koi cheez usay kharij nahi karti, Magar sirf aisi najaasat jo uski boo ya uska rang ya uska zaaiqah tabdeel kar day “{1}
(1)-{1} Sayyiduna Abu Saeed khudri ( رضي الله عنه ) bayan kartay hain keh Rasoolullah ﷺ say dariyafat kiya gaya keh, Kia hum bair-e-buza’a kay pani say Wuzoo kar saktay hain ?
Ap ﷺ nay uskay jawab mein farmaya,
” الماء طهور لا ينجسه شئ “
” Pani paak hai usay koi cheez napaak nahi karti ” (1).
Note: Bair-e-buza’a aik qadeem kunwaan tha jis mein haiz alood kapday, kuttay kay gosht kay tukday aur bad’boo’daar ashiyaa daali jati thin.
(2) Sayyiduna Abu Omamah Bahili ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ nay farmaya,
” إن الماء لا ينجسه شئ إلا ما غلب على ريحه و طعمه و لونه “
” Yaqeenan pani ko koi cheez napaak nahi karti, Magar yeh keh pani par us napaak cheez ki boo, zaaiqah aur rang ghalib aa jaye “(2).
(3) Behaqui ki riwaayat mein yeh alfaaz hain ,
” ألماء طهور إلا إن تغير ريحه أو طعمه أو لونه بنجاسة تحدث فيه “
Pani paak hai siwaa-e- us kay keh najaasat girnay ki wajah say us ki boo ya uska zaaiqah ya us ka rang badal jaye” (3).
( RAAJIH ) Agarcheh istesnaa wali riwayaat za’eef hain, Lekin us kay ma’aana-o-mafhoom kay sahih-o-qabil-e-qubool honay par ijmaa hai, Jaisa keh Imam Ibn-e-munzir ( رحمه الله ), Imam Nawawi ( رحمه الله ), Imam Ibn-e-qudamah ( رحمه الله ) aur Imam Ibn-e-mulaqqan( رحمه الله ) nay is mas’alay par ijmaa naqal kiya hai.
Aur Sayyiduna Ibn-e-abbas ( رضي الله عنه ), Sayyiduna Abu hurairah( رضي الله عنه ), Hazrat Hasan Basari( رحمه الله ), Hazrat Saeed ibn-e-musayyab( رحمه الله ), Imam Ikrimah( رحمه الله ), Imam Ibn-e-abi Laila( رحمه الله ), Imam Sauri( رحمه الله ), Imam Daud zahiri( رحمه الله ), Imam Nakh’ie( رحمه الله ), imam Jabir Ibn-e-zaid( رحمه الله ), Imam Malik( رحمه الله ), Imam Ghazaali( رحمه الله ), Imam Qasim ( رحمه الله ) aur Imam Yahya ( رحمه الله ) bhi yeh hi mo’aqqaf rakhtay hain (4).
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(1)[ (2) Shahih Abu daud hadith no: 60, Kitab-ut-taharah, Baab fi bair-e-buza’a. Sunan-e-abi daud hadith no: 67, Sunan-e-tirmazi hadith no: 66. Sunan-e-nasaayi 1 / 174. Musnad-e-ahmad 3 / 31. Musnad-e-shaafi’e Hadith no: 35. Al-muntaqaa li-ibn-ul-jarood page no: 47. Sharah ma’aani-ul-asaar 1 / 11. Sunan-e-daaro qutani 1 / 29. Sunan-al-kubra-li-al-baihaqui 1 / 257.] (2) ” ZA’EEF ” [ Za’eef Ibn-e-majah hadith no: 117, Kitab-ut-taharah, Baab-ul-hiyaaz. Silsilat-ul-ahadith-is-za’eefah, hadith no: 2644. Sunan-e-ibn-e-majah hadith no: 521. Sunan-e-daaro Qutani 1 / 208. Tabrani-al-kabeer 8 / 123. Hafiz buseeri( رحمه الله ) bayan kartay hain keh “Roshdain” kay zu’uf ki bina par is hadith ki sanad za’eef hai. Al-zawaaid 1 / 170. ] (3)[ Sunan-al-kubra-li-al-baihaqui 1 / 209. Sunan-e-daaro Qutani 1 / 28. Is ki sanad mein bhi “Roshdain Ibn-e-saad” raawi matrook hai lihazah yeh hadith bhi qabil-e-hujjat nahi. Faiz-ul-qadeer 2 / 383. Nail-ul-autaar 1 / 67. Imam Abu Hatim( رحمه الله ) nay is hadith kay Mursal honay ko sahih qaraar diya hai, Ilall-ul-hadith, 1 / 44. Imam Daar Qutani ( رحمه الله ) ka mo’aqqaf yeh hai keh yeh hadith saabit nahi, Sunan-e-Daaro Qutani 1 / 29. Imam Nawawi ( رحمه الله ) nay is hadith kay zu’uf par mohaddiseen ka ittefaaq naqal kiya hai, Al-majmoou 1 / 110. Imam Ibn-e-mulaqqan ( رحمه الله ) ka kahna hai keh mazkoorah istesnaa kamzaur hai, Al-badar-ul-muneer 2 / 83. Imam Haisimi( رحمه الله ) nay bhi Roshdain Ibn-e-saad ko za’eef qaraar diya hai, Al-majma 1 / 214.] (4)[ Al-ijmaa li-ibn-ul-munzir 10 / 33. Al-majmoou li-an-nawawi 1 / 110. Al-mughni li-ibn-e-qudamah 1 / 35. Al-badar-ul-muneer li-ibn-ul-mulaqqan 2 / 83. Nail-ul-autaar 1 / 29.] |
[[[[ وَ عَنِ الثَّانِيۡ مَا اَخۡرَجَهٗ عَنِ اسۡمِ الۡمَاءِ الۡمُطۡلَقِ مِنَ الۡمُغَيِّرَاتِ الطَّاهِرَةِ ]]]]
” Aur dusray wasaf ( Paak karnay wala ) say aisi paak ashiyaa bhi kharij kar deti hain jo isay sadah ( mutlaq ) pani na rahnay den “{1}.
{1} Kiyonkeh jis pani ko ba’taur-e-taharah iste’imaal karnay ka shari’at nay hamain hukam diya hai woh mahaz woh hi hai jis par mutalq taur par lafz-e-“Maa” ( pani ) bola ja sakta ho,
Jaisa keh Quran-e-majeed mein hai ” ماء طهورا ”
( الفرقان آيت. 48 ).
Aur hadith mein hai, ” إن الماء طهور ” 1 .
( Jamhoor, Imam Malik( رحمه الله ), Imam Shaafi’e( رحمه الله ) Issi kay qaail hain (2).
( Ibn-e-qudamah hanbali ( رحمه الله ) ) Jamhoor kay mo’aqqaf ko tarjeeh hasil hai (3).
( Ibn-e-hazam ( رحمه الله ) ) Jab tak pani par lafz-e-Maa ( pani ) bola ja sakta hai us waqat tak woh taahir-o-mutahhir hai (4).
( Imam Shaukani ( رحمه الله )) Kisi paak cheez kay milnay ki wajah say jis par Maa-e-mutlaq ka naam na bola ja sakay, Balakeh us par koi khaas naam bola jata ho masalan gulab ka pani waghairah to woh sirf fi nafsihi taahir hoga dusron kay liye mutahhir nahi hoga (5).
( Ahnaaf ) Paak cheez milnay ki wajah say mutaghayyar pani mutahhir bhi hoga, Jab tak keh yeh taghayyur pakanay ki wajah say na huwa ho (6).
( Raajih ) Jamhoor ka mo’aqqaf raajih hai (7).
Is mas’alay ko samajhnay kay liye qadr-e-tafseel ki zarurat hai, Aur woh yeh hai keh ” Aisa pani jis mein zaafaraan, saabun ya aatay waghairah ki misil aisi koi cheez mil jaye jo aghlaban juda ho sakti ho aur us pani par Maa-e-mutlaq ka naam bhi bola ja sakay to woh pani paak honay kay sath sath paak karnay wala bhi hai.
Lekin agar woh cheez paani ko Maa-e-mutlaq (saadah pani) kay naam say kharij kar day to pani fi nafsihi to paak hoga, Lekin dusri ashiyaa kay liye paak karnay wala nahi hoga, Jaisa keh mandarjah zail dalaail is par shahid hain,
(1)فَلَمۡ تَجِدُوۡا مَاءً
Quran nay taharah kay liye Maa-e-mutlaq ka hi zikar kiya hai.
[Surah An-Nisāʾ: 43]
(2) Sayyidah Umm-e-atiyah ( رضي الله عنها ) say marwi hai keh Nabi-e-kareem ﷺ hamaray pas us waqat tashreef lay aaye jab hum ap ki beti ko ghusal day rahi thin,
Ap ﷺ nay farmaya: isay 4 ya 5 martabah ya is say bhi ziyadah martabah ghusal do agar tum zarurat mahsoos karo,
” بماء و سدر واجعلن في الأخير كافورا ”
” Pani aur Barry kay Patton say ghusal do aur aakhir mein kafoor daalo ” (8).
(3) Sayyidah Umm-e-haani bint-e-abi talib ( رضي الله عنها ) riwaayat karti hain keh,
Main fat’h-e-makkah kay rauz ap ﷺ ki khidmat mein hazir huwi to ap ﷺ aik gunbad mein tashreef farma thay,
Main nay dekha keh ap ﷺ nay aik tabb mein ghusal kiya jis mein aatay kay asaar numayan thay,
Aik riwaayat mein hai keh,
” إغتسل ﷺ و ميمونة من إناء واحد في قصعة فيها أثر العجين “
” Ap ﷺ aur maimonah ( رضي الله عنها ) nay aik aisay tabb mein ghusal kiya jis mein aatay kay nishanat maujood thay (9).
In ahadith mein pani aur kafoor kay darmiyan, aur pani aur aatay kay darmiyan aamezash-o-milawat hona aur ap ﷺ ka ghusal karwana aur khud karna is baat ka suboot hai keh aisi paak ashiyaa ki milawat kay baad bhi agar Maa-e-mutlaq ka naam baqi rahay to us pani say taharah hasil karna dorust hai (10).
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(1)[ Sahih Abu daud hadith no: 60.; Sunan-e-abi daud hadith no: 67.] (2)[ Al-majmoou 1 / 95.; Bidaayat-ul-mujtahid 1 / 54.] (3)[ Al-mughni li-ibn-e-qudamah 1 / 25.] (4)[ Al-mohallaa bil’aasaar 1 / 93.] (5)[ Al-sail-ul-jarraar 1 / 56.] (6)[ Bidaayat-ul-mujtahid 1 / 54.] (7)[ Al-mughni 1 / 25, Al-sail-ul-jarraar 1 / 56.] (8)[ Sahih-ul-muslim, hadith no: 939, Kitab-ul-janaaiz, Baab fi ghasl-e-mayyit. Sahih-ul-bukhari ma’a-al-fat’h, 3 / 135. Mo’atta Imam Malik 1 / 222. Musnad-e-shaafi’e 1 / 203. Musnad-e-ahmad 6 / 407. Sunan-e-abi daud hadith no: 3142. Sunan-e-tirmazi hadith no: 990. Sunan-e-nasaayi 4 / 28. Sunan-e-ibn-e-majah hadith no: 1458.] (9)[ Sahih: Sahih ibn-e-majah hadith no: 303, Kitab-ut-taharah wa sunanuha, Baab: Al-rajulo wa-al-mar’ato yaghtasilaani min inaa’in wahidin. Sunan-e-ibn-e-majah hadith no: 378. Sunan-e-nasaayi 1 / 131. Musnad-e-ahmad 6 / 342. Irwaa-ul-ghaleel 1 / 64. Al-mishkaat hadith no: 485.] (10)[ Fiqh-us-sunnah 1 / 14. Al-sail-ul-jarraar 1 / 56.] |
[[[[ وَلَا فَرۡقَ بَيۡنَ قَلِيۡلٍ وَ كَثِيۡرٍ وَ مَا فَوۡقَ الۡقُلَّتَيۡنِ وَ مَا دُوۡنَهُمَا ]]]]
” Is mas’alay mein qaleel aur kaseer pani kay darmiyan, Aur 2 matkon say ziyadah ya kam pani kay darmiyan koi faraq nahi { 1 }.
{1} Sayyiduna Ibn-e-abbas, Abu hurairah ( رضي الله عنهما ), Hazrat Hasan Basari, Hazrat Saeed ibn-e-musayyab, Imam Ikrimah, Imam Ibn-e-abi Laila, Imam Sauri, Imam Daud zahiri, Imam Nakh’ie, Imam Jabir Ibn-e-zaid Imam Malik, Imam Ghazaali, Shaikh-ul-islam imam Ibn-e-taimiyah, Imam Ibn-e-qayyim, Aur Shaikh Muhammad Ibn-e-Abdul wahhab ( رحمهم الله اجمعين ) ka yeh hi mo’aqqaf hai.
Lekin sayyiduna Abdullah Ibn-e-omar ( رضي الله عنه ), Imam Mujahid, Imam Shaafi’e, Imam Ahmad Ibn-e-hanbal, Ahnaaf aur Imam Is’haque ( رحمهم الله اجمعين ) qaleel-o-kaseer pani kay darmiyan faraq-o-imtiaz kay qaail hain,
( Yani agar pani kaseer hoga to ausaaf-e-salasah mein say kisi aik kay badal janay par us kay najas honay ka hukam laganay wala usool-o-qanoon kaar farma hoga,
Lekin agar pani qaleel hoga to mujarrad najaasat girnay say hi najas ho jaye ga,
Agarcheh ausaaf-e-salasah mein say koi aik bhi wasaf tabdeel huwa ho ya na huwa ho ) (1).
Unhon nay mandarjah zail dalaail say istedlaal kiya hai.
(1) Irshaad-e-bari ta’aala hai keh,
{ وَٱلرُّجۡزَ فَٱهۡجُرۡ }
” Aur paleedgi-o-gandgi say bacho “
[Surah Al-Muddaththir: 5]
(2) Sayyiduna Abu Hurairah say marwi hai keh Rasoolullah ﷺ nay farmaya,
” Jab tum mein say koi neend say baidaar ho to apna hath 3 martabah dhonay say pahlay pani kay bartan mein na daalay, Kiyonkeh usay maloom nahi raat bhar us ka hath kahan kahan gardish karta raha “ (2).
(3) Sayyiduna Abu Hurairah say marwi hai keh Rasoolullah ﷺ nay farmaya,
” Jab tum mein say kisi kay bartan mein kuta munh daal jaye to usay ( pani ko ) baha dena chahiye, Phir usay 7 martabah dhona chahiye “ (3).
(4) Sayyiduna Abu Hurairah say marwi hai keh Rasoolullah ﷺ nay farmaya,
” Tum mein say koi bhi khaday pani mein pishaab na karay, Aur phir us mein ghusal karay ” (4).
(5) Sayyiduna Ibn-e-omar say marwi hai keh Rasoolullah ﷺ nay farmaya,
” Jab pani ki miqdaar 3 baday matkon kay barabar ho to woh najaasat ko qubool hi nahi karta “ (5).
(6) Aik riwaayat mein hai keh Rasoolullah ﷺ nay farmaya,
” Apnay dil say puchho, Naiki woh hai jis par nafs aur dil mutma’in ho jaye,
Aur gunah woh hai jo nafs mein khatakta hai aur seenay mein mutaraddid hota hai,
Agarcheh log tumhain us ka fatwa dain tum unhain us ka fatwa do” (6).
(7) Rasoolullah ﷺ nay farmaya,
” Jis kaam mein shak ho usay chhod kar aisay kaam ko ikhtiyar karo jis mein shak na ho “(7).
Haqeeqat yeh hai keh agarcheh guzishtah dalaail say Imam Ahmad aur Ahnaaf waghairah nay qaleel-o-kaseer pani kay darmiyan faraq ki koshish ki hai,
Lekin un mein un kay matloob-o-maqsood kay liye koi waazih dalaalat-o-rahnumayi maujood nahi (8).
Qaleel-o-kaseer pani ki ta’ayeen mein fuqaha nay ikhtilaaf kiya hai.
( SHAFI’EIYAH-O-HANABILAH ) Qaleel-o-kaseer kay darmiyan hadd-e-faasil hadith-e-qullatain hai.(9).
Hadith-e-qullatain say muraad sayyiduna Abdullah Ibn-e-omar say marwi Hadith hai,
Jis mein hai keh Rasoolullah ﷺ nay farmaya,
” اذا کان الماء قلتين لم يحمل الخبث “
” Jab pani 2 matkon kay barabar ho to najaasat ko qubool nahi karta “ (10).
Jis riwaayat mein qullatain ko qabilah-e-hajar kay matkon kay sath muqayyad kiya gaya hai woh za’eef hai, Kiyonkeh us ki sanad mein Mugheerah Ibn-e-saqlaab raawi munkar-ul-hadith hai,(11)
Bil’farz agar qabilah-e-hajar kay matkon kay pani ka hisaab lagaya jaye to 2 matkon kay pani ki miqdaar 500 rital. banti hai,(12).
Is kay ilawah is hadith ka mafhoon yeh hai keh jab pani qullatain (2 matkon) tak pahunch jaye to najas nahi hota, Aur jab qullatain say kam ho to najas ho jata hai.
( ABU HANIFAH ( رحمه الله ) Kaseer pani woh hai jis ki aik taraf ko harkat di jaye to dusri taraf mutaharrak na ho.
( ABU YOUSUF, MUHAMMAD ( رحمه الله ) 10 hath chauday aur 10 hath lambay hauz mein maujood pani kaseer hai, Aur jo us say kam jagah mein ho woh qaleel hai.(13).
( BAGHAWI رحمه الله )
( Talab kay pani ko ) Harkat deny wali baat to intehayi jihaalat par mabni hai,
Kiyonkeh harkat denay walon ki haalat quwwat-o-zu’uf mein mukhtalif hoti hai,
( Yaani agar koi kamzaur shakhs harkat day ga to mumkin hai keh dusra kinara mutaharrak na ho, Aur agar koi qawwi-o-taaqatwar harkat day to dusra kinara mutaharrak ho jaye, Lihazah yeh qaaidah na qabil-e-qubool hai,)
Aur dah dar dah wala mas’alah bhi mahaz aqli hai, Shari’at mein is ka koi suboot nahi, (14).
( IBN-E-HAZAM رحمه الله )
Hanafiyah ka yeh qaul bada ajeeb hai keh pani ka hauz itna bada ho keh aik taraf ko harkat den to dusri janib mutaharrak ho jaye,
Aye kaash ! Hamain yeh pata hota keh yeh harkat kesay di jaye gi ?
Aya kisi bachay ki ungli say ?, Kisi tinkay say, Kisi dhaagay say ya Tairaak kay tairnay say, Hathi kay girnay say, Chhauti kankiri say, Manjaneeq kay pathar say, ya Hauz kay gir janay say ?
Allah ka shukar hai keh jis nay hamain in galat fahmiyon say mahfooz rakha (15).
( RAAJIH )
Is hadith ko Ijma ( yaani إلا أن تغير ريحه أو طعمه أو لونه ) kay sath ussi tarah muqayyad kiya jaye ga jaisay hadith ” الماء طهور لا ينجسه شئ ” ko Ijma kay sath muqayyad kiya gaya hai,
Phir iska matlab yeh hoga keh jab pani 2 matkon kay barabar ho to najas nahi hota, Lekin agar ausaaf-e-salasah mein say koi wasaf najaasat girnay ki wajah say mutaghayyar ho jaye to bil’ijmaa najas ho jaye ga, Aur agar 2 matkon kay kam ho aur koi wasaf mutaghayyar na ho to hadith ” لا ينجسه شئ ” ki wajah say mahaz najaasat girnay say najas nahi hoga balakeh apni asal ( taharah ) par baqi rahay ga (16).
Is kay ilawah Hadith-e-qullatain say yeh istedlaal karna keh 2 matkon say kam pani mujarrad gandagi girnay say najas ho jata hai, “mafhum” hai jo keh sareeh mantooq ” إلا أن تغير ريحه أو طعمه أو لونه ” kay khilaaf hai, Aur usool mein yeh baat musallam hai keh jab “mafhum” “mantooq” kay mukhaalif ho to qabil-e-hujjat nahi hota.
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(1) Nail-ul-autaar 1 / 69. Al-sail-ul-jarraar 1 / 54. Al-taaleeq alaa subul-ul-salam, lil-shaikh Abdullah Bassam 1 / 18. Al-rauzat-un-nadiyah 1 / 61-63. (2) Sahih-ul-muslim hadith no: 278, Kitab-ut-taharah, Baab karaahati ghamsi-al-mutawazzi. Musnad-e-abi Awanah 1 / 263. Sunan-al-kubra-li-al-baihaqui 1 / 45. Mo’atta Imam Malik 1 / 21. Musnad-e-ahmad 2 / 465. Sahih-ul-bukhari ma’a-al-fat’h 1 / 363. (3) Sahih-ul-muslim hadith no: 279, Kitab-ut-taharah, Baab hukmi wulooghi-al-kalb. Sunan-e-nasaayi 1 / 176. Al-muntaqaa, li-ibn-ul-jarood hadith no: 51. Sunan-e-daaro Qutani 1 / 64. Sunan-al-kubra-li-al-baihaqui 1 / 18. Musnad-e-ahmad 3 / 253. Sahih Ibn-e-khuzaimah 1 / 98. Sahih Ibn-e-habbaan hadith no: 1251. Tabrani-al-ausat 1 / 93. (4) Sahih-ul-bukhari hadith no: 239, Kitab-ul-ulowwu, Baab-al-baul fi-al-maai-al-daaim. Sahih-ul-muslim hadith no: 282. Sunan-e-abi daud hadith no: 69. Sunan-e-nasaayi 1 / 49. Sunan-e-ibn-e-majah hadith no: 68. Sharah ma’aani-ul-asaar 1 / 14. Sunan-al-kubra-li-al-baihaqui 1 / 256. Sahih Ibn-e-khuzaimah hadith no: 1251 Sahih Ibn-e-habbaan hadith no: 66 Musannaf-e-Abdul Razzaque hadith no: 299. Musnad-e-abi Awanah 1 / 276. Sunan-e-daarimi 1 / 186. Musannif Ibn-e-abi sahibah 1 / 141. Musnad-e-ahmad 2 / 492. (5) Sahih. Sahih Abu daud hadith no: 56, Kitab-ut-taharah, Baab maa yonajjis-ul-maa’a. Sunan-e-abi daud hadith no: 63. Sunan-e-tirmazi hadith no: 67. Musnad-e-ahmad 2 / 27. Sunan-e-nasaayi 1 / 175. Sunan-e-ibn-e-majah hadith no: 517. Sahih Ibn-e-khuzaimah hadith no: 92. (6) Hasan, [ Sahih-ul-jaami-us-sagheer hadith no: 948. Sunan-e-daarimi 2 / 246. Faiz-ul-qadeer 1 / 492. Al-tareekh-ul-kabeer, lil-bukhari 1 / 144.] (7) Sahih, [ Irwaa-ul-ghaleel hadith no: 12 Sunan-e-tirmazi hadith no 2519, Kitab sifat-ul-qiyamah wa-al-raqaaiq. Sunan-e-nasaayi 8 / 327. Musnad-e-ahmad 1 / 200. Mustadrak-e-Hakim 2 / 13. Sahih Ibn-e-habbaan hadith no: 512 Al-hulyah li-abi nu’aim 8 / 264. Sharah-us-sunnah lil-baghawi 4 / 210. Musannaf-e-Abdul Razzaque 3 / 117.] (8) [ Al-rauzat-un-nadiyah 2 / 63.] (9)[ Kitab-ul-umm lil-shafie 1 / 54. Nail-ul-autaar 1 / 80. Subul-ul-salam 1 / 17.] (10) Sahih. [ Irwaa-ul-ghaleel 1 / 60, 32. Sunan-e-tirmazi hadith no: 67, Kitab-ut-taharah, Baab miho aakhar. Sharah-us-sunnah 1 / 369. Al-muntaqaa li-ibn-ul-jarood hadith no: 46. Sharah ma’aani-ul-asaar 1 / 15. Mushkil-ul-aasaar 3 / 266. Musannaf Ibn-e-abi sahibah 1 / 144. Sunan-al-kubra-li-al-baihaqui 1 / 260. Sunan-e-daaro Qutani 1 / 13, 23. Mustadrak-e-Hakim 1 / 132. Sahih Ibn-e-khuzaimah hadith no: 92. Sunan ibn-e-majah hadith no: 517. Sunan-e-nasaayi 1 / 175. Musnad-e-ahmad 2 / 27. ( Baaz hazraat nay is hadith ki sanad aur matan ko muztarab kaha hai, Lekin yeh hadith sahih hai, Jaisa keh Shaikh Abdul Qadir Arna’ut, Hafiz Ibn-e-Hajar, Imam Hakim, Imam Ibn-e-Monaddah, Imam Ibn-e-khuzaimah, Imam Ibn-e-habbaan, Imam Tahawi, Imam Nawawi aur Imam Zahabi ( رحمهم الله عليهم اجمعين ) nay isay sahih kaha hai, ( Takhreej Jaami-ul-usool 7 / 65, Fat’h-ul-bari 1 / 277, Al-taaleeqat-ul-raziyah alaa Al-rauzat-un-nadiyah lil-albani 1 / 92, Al-badar-ul-muneer 2 / 91, Nasb-ul-raayah 1 / 107.) ] (11) [ Talkhees-ul-habeer 1 / 20. ] (12) [ Subul-ul-salam 1 / 13.] (13) [ Fat’h-ul-qadeer 1 / 55. Al-mabsoot 1 / 61. Al-hidayah 1 / 18.] (14) Sharah-us-sunnah, 2 / 59, 60.; Al-rauzat-un-nadiyah, 1 / 64. (15) Al-mohallaa bil’aasaar, 1 / 150. (16) Nail-ul-autaar, 1 / 70. Al-rauzat-un-nadiyah, 1 / 59. (17) Al-rauzat-un-nadiyah, 1 / 66. |
[[[[ وَ مُتَحَرِّكٍ وَ سَاكِنٍ ]]]]
” Aur mutaharrik-o-saakin ( pani kay darmiyan koi faraq nahi )”{1}.
{1} Jamhoor ulama issi kay qaail hain (1).
Jin ulama nay mandarjah zail Hadith say istedlaal kartay huway mutaharrik aur saakin pani mein faraq kiya hai, Aur kaha hai keh khada pani mujarrad najaasat girnay say hi napaak ho jata hai agarcheh us kay ausaaf-e-salasah mein say koi tabdeel ho ya na ho, Aur yeh keh us hadith mein mana ka sabab yeh hai keh jab khaday pani mein ghusal kiya jaye ga to woh musta’amal ho jaye ga aur musta’amal pani mutahhir nahi hota,
Unki yeh baat dorust nahi, balakeh baatil-o-be’buniyaad hai, Kiyonkeh is kay isbaat mein koi shara’yi daleel maujood nahi,
Lihazah pani apni asal ( taharah ) par hi baqi rahay ga, Jab tak keh us kay ausaaf-e-salasah mein say koi mutaghayyar na ho jaye,
Baqi rahi yeh hadith to is mein sirf khaday pani mein pishaab ya ghusal ki mamani’at hai,
Aur pishaab karnay walay kay liye is say wazu ya ghusal ki mamani’at hai.
Is kay ilawah woh shakhs us pani say faaidah hasil kar sakta hai, Aur pishaab karnay walay kay ilawah kisi dusray shakhs kay liye us say wuzu ya ghusal karna jaaiz-o-mabaah hai,(2)
Khaday pani say ghusal karnay ka tariqah yeh hoga keh kisi bartan kay zariyeh pani bahir nikaal kar us say ghusal kiya jaye,
Jaisa keh sayyiduna Abu Hurairah ka bayan hai,
” يتناوله تناولا ” (3)
( Allamah Albani ) Issi ko tarjeeh detay huway raqam’taraz hain keh hadith mein sirf junbi kay liye khaday pani mein ( ghautah laga kar ) ghusal karnay ki mamani’at hai, Jab keh sayyiduna Abu Hurairah ( رضي الله عنه ) kay kalam say pata chlata hai keh pani ko bahir nikaal kar is say taharah hasil karna dorust hai, (4).
Matlubah ahadith mandarjah zail hain,
(1) Sayyiduna Abu Hurairah ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ nay farmaya,
لا يبولن احدكم في الماء الدائم الذي لايجري ثم يغتسل فيه
” Tum mein say koi bhi khaday pani mein pishaab na karay Aur phir us mein ghusal karay “(5).
(2) Jami tirmazi mein yeh lafz hain,
” ثم يتوضأ منه ”
” Phir us say wuzu karay “(6).
(3) Sunan-e-abi daud aur Musnad-e-ahmad mein hai keh,
” لا يبولن احدكم في الماء الدائم ولا يغتسل فيه من جنابة”
” Tum mein say koi bhi khaday pani mein pishaab na karay Aur na hi us mein ghusal-e-janabat karay “(6).
(4) Sayyiduna Jabir ( رضي الله عنه ) say marwi hai keh,
أن النبي ﷺ نهى عن البول في الماء الراكد “
” Nabi ﷺ nay khaday pani mein pishaab karnay say mana farmaya hai “(8).
(5) Sayyiduna Abu Hurairah ( رضي الله عنه ) say marwi aik marfoo’u riwaayat mein yeh alfaaz bhi maujood hain keh,
” لا يغتسل أحدكم في الماء الدائم وهو جنب “
” Tum mein say koi bhi haalat-e-janaabat mein khaday pani mein pishaab na karay “(9).
( Allamah Ainiy ( رحمه الله ) Farmatay hain keh
” Yeh hadith aam hai, Aur isay bil’ittefaaq khaas karna zaruri hai,
Ya to aisay wasee-ul-zarf pani kay sath jis kay aik kinaray ko harkat denay say dusra kinara mutaharrak na ho,
Ya hadith-e-qullatain kay sath jaisa keh Imam Shaafi’e issi kay qaail hain,
Ya aisi umumaat kay sath jo pani kay us waqat tak pani honay par dalaalat karti hain jab tak us kay ausaaf-e-salasah mein say koi tabdeel na ho jaye, Jaisa keh Imam Malik ka yeh hi mo’aqqaf hai. (10)
( Imam Shaukani ( رحمه الله ))
Is hadith mein shaari ki taraf say aisa koi bayan nahi hai keh mamani’at ka sabab yeh hai keh yeh pani musta’amal ho jaye ga, Aur musta’amal pani mutahhir nahi hota.
Balakeh ziyadah say ziyadah is say jo akhaz kiya ja sakta hai keh is mein mana ka sabab ( pishaab ya ghusal karnay kay sath ) khada rahnay ki wajah say us kay kharab honay ka andaishah hai. (11)
( Imam Ibn-e-hazam ( رحمه الله ) )
Un logon ka yeh kahna ” keh Nabi ﷺ nay junbi ko khaday pani mein daakhil honay say is liye mana farmaya keh kahin pani musta’amal na ho jaye ” baatil hai. (12)
( Imam Nawawi ( رحمه الله ))
Khaday pani mein daakhil ho kar junbi shakhs kay ghusal karnay say mamani’at ki hadith is amal kay makrooh tanzihi honay ki daleel hai.(13)
Note: Jari pani kay muta’alliq mukhtalif aqwaal hain.
(1) Jisay uruf mein jari tasleem kiya jata ho.
(2) Jis mein khushk tinkay bah jayen.
(3) Pani is qadar ho keh wuzu karnay kay dobara chullu bharnay par pahlay pani kay bajaaye ( chalnay ki wajah say ) naya pani hath lagay.(14)
RAAJIH: Pahla qaul raajih hai.
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(1) Al-rauzat-un-nadiyah, 1 / 66. (2) [ Al-mohallaa bil’aasaar 1 / 186.; Al-ahkaam li-ibn-e-hazam 1 / 21.] (3) [ Sahih-ul-muslim hadith no 283,; kitab-ut-taharah, Baab-un-nahi an-il-ightesaal fi-al-maa-al-raakid.] (4) [ Al-taaleeqat-ul-raziyah ala-al-rauzat-an-nadiyah 1 / 98.] (5) [ Sahih-ul-bukhari hadith no 339,; kitab-ul-wuzoo, Baab-ul-baul fi-al-mma-al-daaim.] (6) [ Sahih tirmazi hadith no 58, kitab-ut-taharah, Baab maa jaa’a fi karahiyat-il-baul fi-al-mma-al-raakid.; Sunan-e-tirmazi hadith no 68.] (7) [ Sahih Abu daud hadith no 63, kitab-ut-taharah, Baab-ul-baul fi-al-maa-al-raakid, ; Sunan-e-abi daud hadith no 70.; Musnad-e-ahmad 2 / 316.] (8) [ Sahih-ul-muslim hadith no 271,; kitab-ut-taharah, Baab-ul-baul fi-al-maa-al-raakid. Sunan-e-nasaayi 1 / 34,; Kitab-ut-taharah, Baab-un-nahi an-il-baul fi-al-maa-al-raakid. ; Sunan-e-ibn-e-majah hadith no: 343.] (9) [ Sahih-ul-muslim hadith no 283,; Kitab-ut-taharah Baab-un-nahi an-il-ightesaal fi-al-maa-al-raakid. Sunan-e-nasaayi 1 / 124.; Sunan-e-ibn-e-majah hadith no 605.; Al-baihaqui 1 / 256. Sahih Ibn-e-habbaan hadith no 1251.; Sahih Ibn-e-khuzaimah hadith no 66.; Musannaf Abdul Razzaque hadith no 298. Musnad-e-abi Awanah 1 / 276.; Musannaf Ibn-e-abi sahibah 1 / 141.; Sharah ma’aani-ul-asaar 1 / 14.] (10) Umdat-ul-qari 3 / 50. (11) Al-sail-ul-jarraar 1 / 57. (12) Al-mohallaa bil’aasaar 1 /186. (13) Sharah Sahih-ul-muslim 3 / 189 (14) Fat’h-ul-qadeer 1 / 83. |
[[[[ وَ مُسۡتَعۡمَلٍ وَ غَيۡرِ مُسۡتَعۡمَلٍ ]]]]
” Musta’amal aur ghair musta’amal pani mein koi faraq nahi ” {4}.
{1} Musta’amal ( iste’imaal shudah ) pani taahir ( Paak ) hai, Aur is kay dalaail hasb-e-zail hain.
(1) Sayyiduna Urwah aur Sayyiduna Miswar ( رضي الله عنهما ) say marwi hai keh,
أن النبي ﷺ كان إذا توضأ كادوا يقتتلون على وضو له
” Nabi ﷺ jab wuzu kartay thay to ( sahabah kiraam ) qareeb hotay keh kahin woh ap kay wuzu say bachay huway pani ko lenay mein jhagda na shuru kar den “(1)
(2) Sayyiduna Abu Juhaifah ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ kay pas wuzu ka pani laya gaya, Aur ap ﷺ nay us say wuzu kiya to logon ki haalat yeh thi keh woh ap kay wuzu say bachay huway pani ko hasil kar kay usay apnay jismon par lagatay thay, (2)
(3) Jab Sayyiduna Jabir( رضي الله عنه ) mareez thay to Rasoolullah ﷺ nay apnay wuzu ka pani un par bahaya (3).
Musta’amal pani mutahhir ( pak karnay wala ) bhi hai, Agarcheh is mas’alay kay isbaat kay liye ulama ki taraf say paish kiye janay walay mandarjah zail dalaail say istedlaal karna to mahall-e-nazar hai, Lekin yeh mas’alah sahih saabit hai.
(1) Sayyidah Rabee’i bint-e-mu’awwaz ( رضي الله عنها ) farmati hain keh
” أن النبي ﷺ مسح برأسه من فضل ماء كان في يده “
” Nabi ﷺ nay apnay sar ka masah ussi zaaid pani say kiya jo ap ﷺ kay hath mein maujood tha ” (4).
(2) Sayyiduna Ibn-e-abbas ( رضي الله عنه ) say marwi hai keh Nabi ﷺ ki kisi biwi nay aik tabb mein ghusal kiya, phir ap ﷺ us say wuzu ya ghusal karnay kay liye aaye to unhon nay kaha, Aye Allah kay Rasool ﷺ bilashibah mein junbi thi,
To Rasoolullah ﷺ nay us kay jawab mein farmaya,
” إن الماء لا يجنب “
” beshak pani napaak nahi hota “(5).
Waazih rahay keh musta’amal pani say murad fuqaha kay nazdeek aik aisa pani hai jisay janaabat rafa karnay kay liye, Ya rafa-e-hadas ( wuzu ya ghusal ) kay liye, Ya izalah-e-najaasat kay liye, Ya taqarrub ki niyat say ajar-o-sawab kay kaamon, masalan ( Wuzu par wuzu karna, Janazah kay liye, Masjid mein daakhil honay kay liye, Quran pakadnay kay liye wuzu karna waghairah ) mein iste’imaal kiya gaya ho. (6).
Musta’amal pani kay hukam mein fuqaha nay ikhtilaaf kiya hai,
( Abu Hanifah, Shaafi ) Kisi haal mein bhi aisay pani say taharah hasil karna jaaiz nahi,
Imam Lais, Imam Auzayi aur Imam Ahmad aur aik riwaayat kay mutabiq Imam Malik say bhi ye hi mazhab manqool hai.
( Malikiyah ) Musta’amal pani ki maujudgi mein tayammum jaaiz nahi.
( Abu Yousuf ( رحمه الله ) Musta’amal pani najas hai,
Yaad rahay keh yeh apnay qaul mein munfarid hain.
( Ahl-e-zaahir ) Musta’amal pani aur mutlaq pani mein faraq nahi ( Yani jaisay mutlaq pani taahir-o-mutahhir hai, Issi tarah musta’amal pani bhi taahir-o-mutahhir hai ), Imam Hasan, Imam Ataa, Imam Nakh’ie, Imam Zohri, Imam Mak’hool aur Imam Ahmad say aik riwaayat mein yeh hi mazhab marwi hai. (7).
( RAJIH ) Musta’amal pani taahir-o-mutahhir hai, Jaisa keh ibteda mein dalaail zikar kar diye gaye hain.
( SHAUKANI( رحمه الله )
Musta’amal pani say taharah hasil karna dorust hai. (8)
( IBN-E-ROSHDUE ( رحمه الله )
Musta’amal pani hukam mein mutlaq pani ki tarah hi hai. (9)
( SIDDIQUE HASAN KHAN ( رحمه الله )
Haq baat yeh hi hai keh mujarrad iste’imaal ki wajah say pani paak karnay wali sifat say kharij nahi hota. (10)
( IBN-E-HAZAM ( رحمه الله )
Iste’imaal shudah pani kay sath ghusal-e-janabat aur wuzoo karna jaaiz hai, qata-e-nazar is kay keh dusra pani maujood ho ya na ho. (11)
ISTE’IMAAL SHUDAH PANI KO MUTAHHIR NA KAHNAY WALON KAY DALAAIL AUR UN PAR HARF-E-TANQEED.
(1) Nabi ﷺ nay mard-o-aurat ko aik dusray kay bachay huway pani say ghusal karnay say mana farmaya hai, Lekin agar donon ikathay chullu bharen to koi muzaaiqah nahi, (12)
Is ka jawab is tarah diya gaya hai keh jawaaz ki ahadith kay qareenah ki wajah say is hadith ki mamani’at ko nahie-tanzihi par mahmool kiya jaye ga, (13)
Jaisa keh sayyiduna Ibn-e-abbas ( رضي الله عنهما ) say marwi riwaayat mein hai keh Nabi ﷺ apni ahliayh sayyidah maimonah kay bachay huway pani say ghusal kar liya kartay thay.(14)
(2) Nabi ﷺ nay khaday pani mein pishaab aur ghusal karnay say mana farmaya hai,(15)
In kay nazdeek mazkoorah hadith mein mamani’at ka sabab yeh hai keh kahin pani musta’amal ho kar ghiar mutahhir na ho jaye, Is lye ap ﷺ nay mana farma diya,
Lekin is baat ka koi suboot maujood nahi, Balakeh mana ka sabab ziyadah say ziyadah yeh hi hai keh pani kharaab na ho jaye aur iska nafa jata rahay,
Is baat ki tayeed sayyiduna Abu Hurairah ( رضي الله عنه ) kay qaul say hoti hai keh ” woh shakhs usay ( pani ko ) bahir nikaal kar iste’imaal kar lay ” (16).
Imam Ibn-e-Hazam ( رحمه الله ) raqam’taraz hain keh hum nay ahnaaf kay jo aqwaal naqal kiye hain un mein sub say ajeeb tareen qaul yeh hai keh
” aik saaf suthrayi taahir musalman kay wuzoo ka pani murdah choohay say ziyadah najas hai “(17).
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(1) Sahih-ul-bukhari hadith no: 182, Kitab-ul-wuzoo, Baab iste’imaali fazli wazu-un-naas. (2) Sahih-ul-bukhari hadith no: 181, Kitab-ul-wuzoo, Baab iste’imaali fazli wazu-un-naas. (3) Sahih-ul-bukhari hadith no: 5244, Kitab-ul-marza, Baab wuzu-ul-aaid lil-mareez. (4) HASAN: Sahi abu daud hadith no: 120, Kitab-ut-taharah, Baab saifati wuzu-nl-nabi. Sunan-e-abi daud hadith no: 130.; Sunan-e-tirmazi hadith no: 33. (5) SAHIH: Sahih abu daud hadith no: 16, Kitab-ut-taharah, Baab-ul-maa laa yajnub. Sunan-e-abi daud hadith no: 68.; Sunan-e-ibn-e-majah hadith no: 364. Aarizat-ul-ahwazi 1 / 82. (6) Kashaaf-ul-qanaa 1 / 31-37.; Al-mughni 1 / 10.; Bidaayat-ul-mujtahid 1 / 26.; Badaai-us-sanaai 1 / 69. Al-durr-ul-mukhtaar 1 / 182.; Al-Fat’h-ul-qadeer 1 / 58. (7) Al-majmoou 1 / 151.; Al-mabsoot 1 / 46.; Badaai-us-sanaai 1 / 66.; Mukhtasar-ut-tahawi Hadith no: 16 Al-mughni 1 / 47.; Qawaneen-ul-ahkaam-is-sharaiyah page no: 40.; Alubaab 1 / 76. ; Al-asal 1 / 25. (8) Nail-ul-autaar 1 / 58. (9) bidaayat-ul-mujtahid 1 / 55. (10) Al-rauzat-un-nadiyah 1 / 68. (11) Al-mohallaa bil’aasaar 1 / 182. (12) SAHIH: Sahih ibn-e-majah hadith no: 300,; Kitab-ut-taharah wa sunanuha,; Baab-un-nahi an zaalika. Sunan ibn-e-majah hadith no: 374.; Tahawi 1 / 24.; Sunan-e-daaro Qutani 1 / 188. (13) Subul-ul-salam 1 / 26. (14) Sahih-ul-muslim hadith no: 323, Kitab-ul-haiz, Baab-ul-qadar-il-mustahabbi min-al-maai fi ghusal-al-janabat. Musnad-e-ahmad 1 / 366.; Sunan-al-kubra-li-al-baihaqui 1 / 188. (15) Sahih-ul-bukhari hadith no: 239. (16) Nail-ul-autaar 1 / 58.; Al-sail-ul-jarraar 1 / 57.; Al-mohallaa 1 / 186. (17) Al-mohallaa bil’aasaar 1 / 150. |
REFERENCE:
BOOK: Duraral Bahiyah “Imam Shawkaani” Fiqh-o-Hadeeth
Tahqeeq: Allamah Nasir Uddin Albani Rahimahullah
Urdu Tarjumah Tarteeb-o-Taleef by : Haafiz Imraan Ayub lahori.