344. Barish ki wajah se Zuhr-o-‘Asar ki Namaazon ko jam’a kiya lekin . . . .

Barish ki wajah se Zuhr-o-‘Asar ki Namaazon ko jam’a kiya lekin . . . .

[Sawaal]

Bahaus e Al-Ilmiya-o-Al-Iftaa ki fatwa-e-committee ke saamne yeh istafta aaya ke logon ne Zuhr-o-‘Asar ki Namaazon aur ‘Isha-o-Maghrib ki Namaazon ko barish ki soorat mein jam’a-e-taqdeem se adaa kiya lekin phir barish ruk gai to Kia us soorat mein ‘Asar aur ‘Isha ki Namaazon ko dobaraah padhna ho ga ya nahi?

[Jawab]

Committee ne istafta padhne ke ba’d darj zail jawaab diya:

Ahl-e-ilm ne zikr farmaaya hai ke woh barish jis se kapde bheegein aur jis mein bahar nikalne mein mushaqqat ho to is ki wajah se do Namaazon ko jam’a karke padha jaa sakta hai. kapde bhigo dene waali barish mein ‘Isha ko Maghrib ke saath jam’a karke padhne ke jawaaz par Ahl-e-ilm ka ittefaaq hai kyunke Abu Salma-bin-‘Abdul Rehman se riwaayat hai ke:

“Sunnat yeh hai ke barish ke din Maghrib aur ‘Isha ki Namaazon ko jam’a karke adaa kar liya jaae.”

(Rawah Al-Asaram) aur mauta mein riwaayat hai ke:

أَنَّ رَسُولَ اللَّهِ ، جَمَعَ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ فِي لَيْلَةٍ مَطِيرَةٍ

“Rasoolullah (ﷺ) ne ek barish waali raat Maghrib-o-‘Isha ki Namaazon ko jam’a karke adaa farmaaya.”

Zuhr-o-‘Asar ke jam’a karke adaa karne ke jawaaz mein Ahl-e-ilm mein ikhtilaaf hai. Ba’az ne iss se jaaiz qaraar diya aur us Hadees se istadlaal kiya hai jis se Hassan-Bin-Wazah ne Moosa-Bin-‘Aqba se’ Unhon ne naaf’a se aur unhon ne Ibn-e-‘Umar رَضِيَ اللَّهُ عَنْهُ se riwaayat kiya hai ke Nabi Kareem (ﷺ) ne Madina Munawwra mein barish ki wajah se Zuhr-o-‘Asr ko jam’a karke adaa farmaaya. Is qawl ko Qazi aur Abu Al-Khattaab ne ikhtiyaar kiya hai aur Imaam Shaaf’i ka mazhab bhi yehi hai. Ba’az Ahl-e-ilm ka Mazhab yeh hai ke barish ki wajah se Zuhr-o-‘Asar ko jam’a karna jaaiz nahi kyunke yeh jawaaz sirf Maghrib-o-‘Isha ke baare mein hai kyunke in Namaazon mein mushaqqat ziyaada hoti hai. Ibn-e-Qadama رحمة الله “Al-Maghni” mein farmaate hain ke Zuhr-o-‘Asar ko jam’a karna jaaiz nahi hai. Asram bayaan karte hain ke Abu ‘Abdullah se barish mein Zuhr-o-‘Asar jam’a karke padhne ke baare mein poocha gaya to unhon ne farmaaya “nahi! Main ne is baare mein koi Hadees nahi suni.” Abu Bakr Ibn-e-Haamid aur Imaam Maalik ka yehi qawl hai.

Phir is ke ba’d Ibn-e-Qadama ne un dono Namaazon ko jam’a karke adaa karne ke jawaaz ke qawl ko zikr karne ke ba’d likha hai ke hamare liye jam’a karne ki daleel Abu Salma ka qawl hai aur ijm’a bhi sirf Maghrib-o-‘Isha ko jam’a karne ke baare mein hai aur Zuhr-o-‘Asar ko jam’a karne ki Hadees sahih nahi hai. Yeh Hadees Sahah-o-Sunan mein maujood bhi nahi hai aur Imaam Ahmad ka yeh farmana ke main ne is baare mein koi Hadees nahi suni’ Bhi is baat par daal hai ke yeh Hadees kuch bhi nahi hai. Zuhr-o-‘Asar ko Maghrib-o-‘Isha par qiyaas bhi nahi kiya jaa sakta kyunke in Namaazon mein andhere aur nuqsaan ke andeshe ki wajah se ziyaada mushaqqat hoti hai Nez unhein safar par bhi qiyaas nahi kiya jaa sakta kyunke safar mein qaafla ke chalne aur saathiyon ke bichadne ka andeesha hota hai aur yahan is qism ka koi andeesha maujood nahi hai. Do Namaazon ko jam’a karne ki sehat ki sharton mein se ek shart yeh bhi hai ke pehli Namaz ke iftitah-o-ikhtitaam aur doosri ke iftitah ke waqt koi aisa ‘uzr maujood ho jis ki wajah se jam’a karna jaaiz ho, Agar takbeer-e-Tehreema ke ba’d woh ‘uzr khatam ho jaae jo pehli Namaz ke iftitah-o-ikhtitaam aur doosri Namaz ke iftitah ke waqt maujood tha to baaqi Namaz mein is ‘uzr ki ‘adam-e-maujoodgi baa’is-e-ma’zrat na ho gi To is se ma’loom hoa ke jo log Zuhr-o-‘Asar ko jam’a kar ke adaa karne ke jawaaz ke qaail hain, Un ke baqoul-e-Namaz-e-‘Asar aur Isi tarah Maghrib-o-‘Isha ko jam’a kar ke adaa karne waalon ko us waqt Namaz-e-‘Isha ke dohraane ki zaroorat nahi hai jab takbeer-e-Tehreema ke ba’d ‘uzr khatam ho gaya ho kyunke takbeer-e-Tehreema ke waqt jawaaz ka ‘uzr maujood tha.

((و صلی اللہ علی نبینا محمد و آله و صحبه وسلم))

__Fatwa-e-committee__