(0B). HAR MUKALLAF PAR WAJIB HAI KE AGAR USSAY YAAD HO TOU (IBTEDAI WUDU MEIN) BISMILLAH PADHE
HAR MUKALLAF PAR WAJIB HAI KE AGAR USSAY YAAD HO TOU (IBTEDAI WUDU MEIN) BISMILLAH PADHE
{2}= Hadith-e-nabawi hai keh:
” لا وضوء لمن لم يذكر اسم الله عليه”
” Jo shakhs wuzoo kartay waqat Bismillah nahi padta us ka wuzoo nahi hota” .
Yeh hadith mandarjah zail sahabah say marwi hai:
(1) Sayyiduna Abu Hurairah (1)
(2) Sayyiduna Abu Saeed Khudri (2)
(3) Sayyiduna Saeed Ibn-e-Zaid (3)
(4) Sayyidah Ayesha (4)
(5) Sayyiduna Sahal Ibn-e-Saad (5)
(6) Sayyiduna Abu Saburah (6)
(7) Sayyidah Umm-e-Saburah (7)
(8) Sayyiduna Ali (8)
(9) Sayyiduna Anas (9)
( رضي الله عنهم اجمعين ).
IS HADITH KI SIHAT KAY MUTA’ALLIQ ULAMA KI RAAYE:
( Ibn-e-Hajar )(رحمه الله )
Zaahir yeh hi baat hai keh ahadith kay majmoo’ah say quwwat paida ho jati hai jo is baat ki daleel hai keh is ki koi na koi asal zarur maujood hai.(10)
( Shaikh Abdul Rahman Mubarakpori ( رحمه الله )
Issi kay qaail hain (11)
( Imam Shaukani )
Yeh hadith sahabah رضي الله عنهم ki aik jamaat say marwi hai aur yeh isnaad aik dusray ko qawwi-o-mazboot kar deti hain ( jis ki bina par ) un say hujjat lena dorust hai.(12)
( Imam Abu Bakar Ibn-e-Abi Shaibah ( رحمه الله )
Hamaray liye yeh baat saabit hai keh Rasoolullah ﷺ nay ye farmaya hai ( yaani guzishtah hadith ).(13)
( Imam Ibn-e-Kaseer ( رحمه الله )
“Al-irshaad” mein raqam-e-taraaz hain keh is ki isnaad aik dusray ko mazboot kar deti hain aur yeh hadith Hasan ya Sahih hai (14)
( Nawab Siddique Hasan Khan( رحمه الله )
Is mein shak ki gunjaaish nahi hai keh yeh tamam isnaad qabil-e-hujjat hain, Balakeh mujarrad pahli hadith hi qabil-e-hujjat hai Kiyonkeh woh Hasan hai.(15)
( Sayyid Saabique ( رحمه الله )
Wuzoo kay liye Bismillah padhnay kay muta’alliq chand za’eef riwayaat warid huwi hain, Lekin un ka majmoo’ah unhain taqwiyat pahunchata hai jo is baat ki daleel hai keh is ki koi asal bahar-e-haal maujood hai.(16)
( Ibn-e-Qayyim ( رحمه الله )
Wuzoo kartay waqat Bismillah padhnay ki ahadith Hasan darjay ki hain.(17)
Neez mausoof aik aur jagah raqam-e-taraaz hain keh wuzoo kartay waqat azkaar ki tamam ahadith kizb-o-ifteraa hain.
Rasoolullah ﷺ nay aisa kuch nahi farmaya,
Aur na hi apni ummat ko sikhaya, Aur na hi ap ﷺ say saabit hai, Siwa-e-ibteda-e-wuzoo mein Bismillah padhnay kay.(18)
( Ahmad Shakir ( رحمه الله )
Is hadith ki sanad Hasan hai.(19)
( Imam Munziri ( رحمه الله )
Is mas’alay mein ahadith to bohot ziyadah hain, Lekin un mein say koi bhi maqaal say khaali nahi hai,
Lekin kasrat-e-isnaad ki wajah say aik dusray ko mazboot kar deti hain aur un mein quwwat paida ho jati hai.(20)
( Ibn-e-Salaah Abu Amar ( رحمه الله )
Ahadith kay majmoo’ah ki wajah say yeh hadith Hasan saabit ho jati hai, wallah aalam.(21)
( Hafiz Iraqi ( رحمه الله )
Is mas’alay mein bahtireen cheez Sayyiduna Saeed Ibn-e-Zaid ( رضي الله عنه ) say marwi riwaayat hai. (Yaani mazkoorah hadith).(22)
( Allamah Albani ( رحمه الله )
Is mas’alay mein sub say ziyadah qawwi hadith woh hai jisay Sayyiduna Abu Hurairah ( رضي الله عنه ) nay riwaayat kiya hai.(23)
( Sob’hi Hasan Hallaq ( رحمه الله )
Yeh hadith Hasan hai.(24)
( Is’haque Ibn-e-Rahaway ( رحمه الله )
Is mas’alay mein Kaseer Ibn-e-Zaid ( رحمه الله ) ki hadith ( yaani mazkoorah hadith ) sub say ziyadah sahih hai.(25)
Jab yeh baat saabit ho chuki hai keh kam az kam yeh hadith Hasan bahar-e-haal zarur hai to yeh yaad rahay keh Hasan hadith mohaddiseen kay nazdeek qabil-e-hujjat-o-qabil-e-amal hai.(26)
MAZAHIB-E-FUQAHA:
Imam Abu Hanifah ( رحمه الله ) say aik riwaayat yeh hai keh yeh mostahab bhi nahi hai,
Aur Imam Malik ( رحمه الله ) say 2 riwayaat manqool hain:
Aik riwaayat yeh hai keh Bismillah padhna bid’at hai,
Aur dusri riwaayat jawaaz ki hai, yaani na to us kay padhnay mein koi fazeelat hai aur na hi isay tarak karnay mein koi karaahat hai.(27)
Jamhoor fuqaha kay nazdeek Bismillah padhna mashroo’u hai lekin unhon nay is kay sharyi hukam mein ikhtelaaf kiya hai:
(1) Yeh rukan shart hai.
Abdul Rahman Mubarakpori aur Shah Wali-ullah mohaddis dihlawi ( رحمهما الله ) issi kay qaail hain.(28)
(2) Mutlaqan wajib hai. Yaani jis nay isay chhaud diya us ka wuzoo sahih nahi hoga, Khawah woh usay amadan chhauday ya sahwan,
Aur Bismillah ka hukam nisyaan ki wajah say rafa nahi hoga,
Kiyonkeh jo cheez nisyaan ki wajah say rafa ho jati hai woh gunah hai,
Lekin jo shakhs wuzoo ya namaz say koi shart ya rukan bhool kar chhaud day to usay bahar-e-haal baja lana zaruri hai, Magar yeh keh jis kay muta’alliq koi khaas daleel ho,
Jaisa keh haalat-e-rouzah mein khana ya bhool kar namaz mein kalaam karna.
Yeh Imam Ahmad ( رحمه الله ) say aik riwaayat mein marwi hai,
Neez ahl-e-zaahir aur Imam Shaukani ( رحمه الله ) ka yeh hi mazhab hai.(29)
(3) Bismillah padhna siraf ussi par wajib hai jisay yaad ho.
Yeh “Haadiwiyah” ka mazhab hai, Aur mazhab-e-hanabilah mein aik qaul yeh hi hai.(30)
(4) Bismillah padhna sunnat hai.
Yeh jamhoor fuqaha ka mo’aqqaf hai.(31)
( RAAJIH )
Bismillah padhna wajib hai.
Agarcheh hadith kay alfaaz ba’zaahir Bismillah kay wuzoo kay liye shart honay ko saabit kar rahay hain.
Jaisa keh shart ki taareef yeh hai keh:
” Jis kay intefaa ( nafi ) say hukam ka intefaa ( nafi ) lazim ho jabkeh uskay wujood say hukam lazim na ho “.(32)
Aur is hadith mein wuzoo ki nafi ko Bismillah ki nafi par mahmool-o-mauqoof kiya gaya hai,
Lekin main is kay hukam-e-asali yaani shart ko is ki isnaad mein zu’uf aur maqaal-o-kalam kay paish-e-nazar kam az kam wujoob ki phairtay huway issi ko Raajih qaraar deta hon, wallah aalam.
( Allamah Albani ( رحمه الله )
Issi kay qaail hain.(33)
( Imam Shaukani ( رحمه الله )
Yeh seeghah yaani ap ﷺ ka farman:
” لا وضوء لمن لم يذكر اسم الله عليه “
Agar is mein nafi ( yaani ” لا ” ) say murad nafi-uz-zaat hai, Jaisa keh yeh hi haqeeqat hai to yeh baat is ki daleel hai keh Bismillah na honay say Wuzoo bhi nahi hoga, Yaani shari’at mein is ki koi haisiyat nahi hogi,
Aur agar yahan nafi say murad nafi-us-sihat hai ( yaani wuzoo Bismillah kay baghair sahih nahi hota ) Jaisa keh haqeeqat kay ziyadah qareeb majaaz yeh hi hai ( Kiyonkeh nafi-us-sihat nafi-uz-zaat ko mustalzam hai ) to yeh is baat ki daleel hai keh jis nay Bismillah na padhi us ka wuzoo sahih nahi hoga,
Aur agar yahan nafi say murad nafi-e-kamaal hai ( yaani wuzoo Bismillah kay baghair mukammal nahi hota ) jo keh haqeeqat say ab’ad-ul-majaazain hai Kiyonkeh na to nafi-uz-zaat par dalaalat karta hai aur na hi nafi-us-sihat par, Balakeh sihat-e-wuzoo par dalaalat karta hai lekin siraf itna hai keh woh mukammal nahi hai,
Lihazah isay haqeequi maana par mahmool karna wajib hai, Magar yeh keh koi qarinah-e-saarifah mil jaye.(34)
( Nawab Siddique Hasan Khan ( رحمه الله )
Bi’la shubah hadith nay aisay shakhs kay wuzoo ki nafi kar di hai jis nay Bismillah nahi padhi, Aur yeh aisi shartiyat ka faaidah deti hai jis ka Adam Adam ko mustalzam hai aur yeh baat us kay wujoob say zaaid hai, Kiyonkeh wujoob to kam az kam hai jo is hadith say saabit ho hi jata hai.(35)
Mazeed aik dusri jagah bayan kartay hain keh ” nafi jab zaat ki taraf mutawajjah ho yaani sharayi wuzoo bi’zaatihi hota hi nahi, ya sihat ki taraf mutawajjah ho to Bismillah kay wujoob ki daleel hogi.(36)
AGAR KOI BISMILLAH PADHNA BHOOL JAYE:
To yaqeenan us par koi haraj nahi hai keh jab usay yaad aaye ussi waqat padh lay, Kiyonkeh bhool chook kay gunah mein mu’aafi hai, Jaisa keh Sayyiduna Sauban ( رضي الله عنه ) say marwi riwaayat mein hai keh :
” رفع عن أمتي ألخطأ والنسيان وما أستكرهوا عليها “
” Meri ummat say khata, bhool aur jis kaam par majboor kiya gaya ho, kay gunah ko mu’aaf kar diya gaya hai “(37).
Imam Abu Daud ( رحمه الله ) nay Imam Ahmad ( رحمه الله ) say dariyafat kiya keh jab koi wuzoo mein Bismillah padhna bhool jaye ( to us ka kiya hukam hai ) to Imam Ahmad ( رحمه الله ) nay jawab diya keh ” mujhay umeed hai keh us par kuch nahi hai “(38).
( Ibn-e-Qudamah ( رحمه الله )
Issi kay qaail hain.(39)
BISMILLAH KAY ALFAAZ:
Ibtedaa-e-wuzoo mein siraf “Bismillah” kahna hi Nabi ﷺ say sahih ahadith mein saabit hai, Jaisa keh Sayyiduna Anas ( رضي الله عنه ) say marwi aik taweel hadith mein hai keh:
” توضؤا بسم الله”
” Bismillah kahtay huway wuzoo shuroo karo “.(40)
Is kah ilawah Nabi ﷺ kay fail say bhi siraf Bismillah kahna hi saabit hai, Jaisa keh Sayyiduna Jabir ( رضي الله عنه ) say marwi hadith mein hai keh:
Rasoolullah ﷺ nay apna hath paani kay bartan mein rakha phir farmaya:
” بسم الله “
Phir ap ﷺ nay farmaya acchi tarah wuzoo karo.(41)
Maloom huwa keh ibtedaa-e-wuzoo mein “Bismillah” kay sath “Al-Rahman-e-Raheem” kay alfaaz saabit nahi hain, Jaisa keh zabah kay waqat bhi Bismillah kahna mashroo’u hai, Aur hum inhi alfaaz par iktefaa kartay huway Al-Rahman-e-Raheem ka izafah nahi kartay, Bilkul issi tarah ibtedaa-e-wuzoo mein bhi in alfaaz ka izafah na karna hi ziyadah qareen-e-qiyaas hai air issi mo’aqqaf ko sahib-e-mughni nay ikhtiyaar kiya hai.(42)
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(1) SAHIH: Sahih Abu Daud hadith no: 92, Kitab-ut-taharah. Sunan-e-Abi Daud hadith no: 101. Musnad-e-Ahamd 2 / 418. Sunan-e-Ibn-e-Majah hadith no: 399. Sunan-e-Daaro Qutani 1 / 72. Sunan-ul-kubra baihaqui 1 / 43. (2) HASAN: Sahih Ibn-e-Majah hadith no: 318, Kitab-ut-taharah. Irwaa-ul-ghaleel hadith no: 81. Sunan-e-Ibn-e-Majah hadith no: 397. Musnad-e-Abi Yaala 2 / 324. Musnad-e-Ahamd 3 / 41. Sunan-e-Daaro Qutani 1 / 71. Mustadrak Hakim 1 / 147. Musannaf Ibn-e-Abi Shaibah 1 / 302. Sunan-e-Daarimi 1 / 176. (3) HASAN: Sahih Ibn-e-Majah hadith no: 319, Kitab-ut-taharah. Sunan-e-Ibn-e-Majah hadith no: 398. Sunan-e-Tirmazi hadith no: 25. Musannaf Ibn-e-Abi Shaibah 1 / 3. Musnad-e-Abi Daud Tayaalasi hadith no: 243. Musnad-e-Ahamd 4 / 70. Mushkil-ul-asaar 1 / 62. Sunan-e-Daaro Qutani 1 / 72. Mustadrak Hakim 4 / 60. Sunan-ul-kubra baihaqui 1 / 43. (4) HASAN: Kashf-ul-astaar lil-bazzaar 1 / 137. Musnad-e-Abi Yaala 8 / 142. Sunan-e-Daaro Qutani 1 / 72. Musannaf Ibn-e-Abi Shaibah 1 / 3. Majma-uz-zawaaid 1 / 220. (5) HASAN: Sahih Ibn-e-Majah hadith no: 321, Kitab-ut-taharah. Sunan-e-Ibn-e-Majah hadith no: 400. Mustadrak Hakim 1 / 269. Al-mo’ajam-ul-kabeer 6 / 121. (6) HASAN: Al-daulabi fil-kuna 1 / 36. Majma-uz-zawaaid 1 / 228. (7) HASAN: Al-daulabi fil-kuna 1 / 86. (8) HASAN: Al-kaamil li-Ibn-e-Adi 5 / 1883. (9) HASAN: Sunan-e-Daaro Qutani 1 / 71. (10) Talkhees-ul-habeer 1 / 257. (11) Tohfat-ul-ahwazi 1 / 216. (12) Al-sail-ul-jaraar 1 / 76. (13) Al-sail-ul-jaraar 1 / 76. (14) Al-sail-ul-jaraar 1 / 76. (15) Al-rauzat-un-nadiyah 1 / 119. (16) Fiqah-us-sunnah 1 / 40. (17) Al-manaar-ul-muneef page no: 45. (18) Zaad-ul-ma’aad 1 / 195. (19) Sharah Tirmazi hadith no: 3831. (20) Al-targheeb wa-al-tarheeb 1 / 100. (21) Nataaij-ul-afkaar 1 / 237. (22) Al-mughni an hamal-al-asfaar fil-asfaar 1 / 133. (23) Tamam-ul-minnah page no: 89. (24) Al-taaleeq Ala Subul-us-salaam 1 / 278. (25) Mazeed tafseel kay liye mulahazah ho: Kashf-ul-makhboo’u li-subooti hadithi al-tasmiyah inda-al-wuzoo, li-abu is’haque al-juwaini al-asari. (26) Nuzhat-un-nazar fi tauzeehi nukhbat-ul-fikar page no: 41. Al-minhal-ul-rawi fi mukhtasar uloom hadith-in-nabawi page no: 44. Manhaj-un-naqad fi uloom-il-hadith page no: 271. Tadreeb-ur-raawi 1 / 160. Jawahar-ul-usool page no: 22. Al-baais-ul-hasees page no: 45. Taiseer mustalah-ul-hadith page no: 51. (27) Al-Majmoo’u 1 / 346. (28) Tohfat-ul-ahwazi 1 / 119. Hujjatullah-ul-baalighah 1 / 175. (29) Al-Majmoo’u 1 / 346. Al-sail-ul-jaraar 1 / 76. Al-insaaf lil-mardaawi 1 / 128. (30) Al-taaj-ul-mazhab 1 / 38. Al-kaafi 1 / 24. (31) Al-Majmoo’u 1 / 346. Al-mughni 1 / 114, 115. (32) Al-wajeez page no: 59. Irshaad-ul-fuhool page no: 62. Al-bahar-ul-muheet 1 / 309. Al-ihkaam lil-aamidi 1 / 121. (33) Tamam-ul-minnah page no: 89. (34) Al-sail-ul-jaraar 1 / 77. (35) Al-rauzat-un-nadiyah 1 / 119. (36) Al-rauzat-un-nadiyah 1 / 121. (37) SAHIH: Sahih-ul-jami-us-sagheer hadith no: 3515. Irwaa-ul-ghaleel hadith no: 82. Sunan-e-Ibn-e-Majah hadith no: 2043, 2045, Kitab-ut-talaaq. (38) Al-mughni li-Ibn-e-Qudamah 1 / 146. (39) Al-mughni li-Ibn-e-Qudamah 1 / 146. (40) Musannaf Abdul Razzaque 11 / 276. Musnad-e-Ahamd 3 / 165. Sunan-e-Nasaayi hadith no: 78. (41) Musnad-e-Ahamd 3 / 292. Sunan-e-Daarimi 1 / 21. Al-bidayah wan-nihayah 6 / 85. (42) Al-mughni li-Ibn-e-Qudamah 1 / 115. |
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.