565. Taarik-e-Namaz kaafir hai

Taarik-e-Namaz kaafir hai

[Sawaal]

Bohat se baap apne bachon ki tarbiyat khusoosan Deeni tarbiyat ka ehtimaam nahi karte. Bachon ki ta’leem mein kotaahi ka woh ‘uzr yeh pesh karte hain ke kaam ki wajah se woh bohat thak gae hain, To un logon ke baare mein aap ki Kia raae hai jo da’wa to Islam ka karte hain lekin woh Ramzan ke roze kam hi rakhte hain ya Namaz bhi woh bohat kam hi padhte hain?

[Jawab]

Ek mard-e-momin ke liye yeh zaroori hai ke apni aulaad ki tarbiyat ka woh poora poora ehtimaam kare taa ke hasb-e-zail Irshaad-e-Baari Ta’ala par ‘amal ho sake:

يٰۤاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا قُوۡۤا اَنۡفُسَكُمۡ وَاَهۡلِيۡكُمۡ نَارًا وَّقُوۡدُهَا النَّاسُ وَالۡحِجَارَةُ عَلَيۡهَا مَلٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعۡصُوۡنَ اللّٰهَ مَاۤ اَمَرَهُمۡ وَيَفۡعَلُوۡنَ مَا يُؤۡمَرُوۡنَ

(Al-Tehreem 666)

“Momino! apne aap ko aur apne Ahl-o-‘Ayaal ko aatishe-(Jahannum) se bachaao Jis ka eendhan aadmi aur pathar hain aur jis par tand kho aur sakht mizaaj farishte (muqarrar) hain jo hukm Allah un ko farmaata hai, Us ki nafarmaani nahi karte aur jo hukm un ko milta hai us se baja laate hain.”

Mard-e-momin ko chaahiye ke apni us zimedaari ko poora kare, Jo Rasoolullah (ﷺ) ne apne is Irshaad mein us ke kandhon par daali hai ke:

الرَّجُلُ رَاعٍ فِي أَهْلِهِ، وَمَسْئُولٌ عَنْ رَعِيَّتِهِ

(Sahih Bukhari, Kitaab Al-Jumm’at fi Al-Qari-o-al-Madan, H: 893, 2409, 2554, 2558)

Mard apne Ahl-e-khaana ke baare mein nighebaan hai aur apni is ra’iyat ke baare mein us se poocha jaae ga.”

Lehaaza us ke liye yeh jaaiz nahi ke apni aulaad ki taraf tawajjuh na de balkeh us par waajib hai ke hasb-e-haalaat aur hasb-e-jaraaim unhein adab sikhaae.

Yehi wajah hai ke Rasoolullah (ﷺ) ne farmaaya hai ke:

مُرُوا أَبْنَاءَكُمْ بِالصَّلَاةِ لِسَبْع وَاضْرِبُوهُمْ عَلَيْهَا لِعَشْرِ

(Sunan Abi Dawood, Kitaab Al-Salaat, Baab matti Yaumar Al-Ghulaam bi Al-Salaat, H: 494, 435)

“Apne beton (Yaane aulaad) ko Namaz ka hukm do jab woh saat saal ke hon aur Namaz na padhne ki soorat mein unhein maaro jab woh das saal ke hon.”

Yaad rahe ke mard ke kandhon par yeh jo amaanat daali gai hai, Roz-e-Qayaamat is ke baare mein us se ba’az paras bhi ho gi lehaaza us se chaahiye ke sahih jawaab tayyaar kar rakhe taake us zimmedaari se achi ‘auhdah bura ho sake aur apne ‘amal ke phal ko paa sake ke agar ‘amal acha kiya to phal bhi acha aur agar ‘amal bura kiya to phal bhi bura ho ga aur basa auqaat to bure ‘amal ki saza dunya mein bhi is tarah mil jaati hai ke aulaad us se bura sulook karti hai, Nafarmaan ho jaati hai aur apne baap ke haqq ko adaa nahi karti.

Jo log Islam ka da’awa to karte hain lekin Namaz aur Roza ki paabandi kam hi karte hain, To un ke baare mein hamari raae yeh hai ke agar yeh log Ramzan ke roze is liye nahi rakhte ke un ka ‘aqeedah yeh hai ke yeh roza waajib nahi hai balkeh yeh to ek badni riyaazat hai aur insaan ko ikhtiyaar hai ke chaahe Roza rakhe ya na rakhe to yeh log kaafir hain kyunke unhon ne faraaiz-e-Islam mein se ek Farz ka inkaar kiya hai aur jahaalat ki wajah se unhein ma’zoor bhi qaraar nahi diya jaa sakta kyunke yeh ek Islami ma’ashrah mein reh rahe hain.

Agar yeh Roza ki farziyat aur wajoob ka ‘aqeedah to rakhte hain lekin ‘amalan Roza nahi rakhte to yeh nafarmaan hain aur Ahl-e-ilm ke raajeh qawl ke mutaabiq unhein kaafir qaraar nahi diya jaae ga. Agar yeh Namaz bilkul nahi padhte to yeh kaafir hain khuwah Namaz ke wajoob ka iqraar karein ya inkaar kyunke is soorat mein un ka kufur Kitaabullah aur Sunnat-e-Rasoolullah (ﷺ) se saabit hai,

Chunaanche Qur’an-e-Majeed ki Surah tawbah mein Irshaad hai:

فَاِنۡ تَابُوۡا وَاَقَامُوا الصَّلٰوةَ وَاٰتَوُا الزَّكٰوةَ فَاِخۡوَانُكُمۡ فِى الدِّيۡنِ‌ؕ

(Al-tawbah 911)

“Phir agar yeh tawbah kar lein aur Namaz qaaim karein aur Zakaat dein to Deen mein tumhare bhai hain.”

Aur Surah Maryam mein Irshaad hai:

فَخَلَفَ مِنۡۢ بَعۡدِهِمۡ خَلۡفٌ اَضَاعُوا الصَّلٰوةَ وَاتَّبَعُوا الشَّهَوٰتِ‌ ۖ فَسَوۡفَ يَلۡقَوۡنَ غَيًّا اِلَّا مَنۡ تَابَ وَاٰمَنَ وَعَمِلَ صَالِحًـا فَاُولٰٓئِكَ يَدۡخُلُوۡنَ الۡجَـنَّةَ وَلَا يُظۡلَمُوۡنَ شَيۡـئًـا

(Maryam 1959-60)

“Phir un ke ba’d chand na khalf un ke jaanasheen hue Jinhon ne Namaz ko chod diya (Goya ke us se) kho diya aur khuwaahishaat-e-nafsaani ke peeche lag gae so ‘anqareeb un ko gumraahi (Ki saza) mile gi. Haan! Jis ne tawbah ki aur Imaan laaya aur ‘amal-e-neik kiye to aise log behashat mein daakhil hon ge aur un ka zara nuqsaan na kiya jaae ga.”

Yahaan istadlaal Surah Maryam ki us doosri Aayat-e-Kareema se hai, Jis mein Allah Ta’ala ne Namaz zaay’a karne waalon aur khuwaahishaat-e-nafsaani ki pairwi karne waalon mein se un logon ko mustasna qaraar diya, Jo tawbah karen aur Imaan le aaein’ To is se ma’loom hoa ke Namaz zaay’a aur khuwaahishaat-e-nafsaani ki pairwi karte waqt woh musalmaan nahi hain aur yeh istadlaal pehli Aayat se hai jo Surah tawbah ki Aayat hai. Us Aayat mein Allah Ta’ala ne hamare aur mushrikeen ke darmiyaan saboot-e-ukhoowat ke liye teen shartein qaraar di hain aur woh yeh hain:

(1) Woh shirk se tawbah karen

(2) Namaz qaaim karen aur

(3) Zakaat adaa karen.

Agar woh shirk se tawbah kar lein lekin Namaz aur Zakaat ko adaa na karen to woh hamare bhai nahi hain. Aur yaad rahe ke Deeni ukhoowat ki nafi sirf usi waqt hoti hai jab koi momin mukammal taur par daaira-e-Deen se khaarij ho jaae, Fasaq ke saath us ukhoowat ki nafi nahi hoti jaisa ke Aayat-e-qisaas:

فَمَنۡ عُفِىَ لَهٗ مِنۡ اَخِيۡهِ شَىۡءٌ فَاتِّبَاعٌۢ بِالۡمَعۡرُوۡفِ وَاَدَآءٌ اِلَيۡهِ بِاِحۡسَانٍ

(Al-Baqrah 2178)

“Aur agar qaatil ko us ke (Maqtool) bhai (Ke qisaas mein) se kuch ma’af kar diya jaae to (Waaris-e-maqtool ko) pasandeedah tareeq se (Qarardaad ki) pairwi (Yaane mutaalba-e-khoon baha) karna aur (Qaatil ko) khush khuwi ke saath adaa karna chaahiye.”

Is Aayat mein ‘amdan qatal karne waale ko bhi Allah Ta’ala ne maqtool ka bhai qaraar diya hai halaanke qatal-e-‘amad bhi Akbar-ul-kabaair mein se hai jaisa ke Irshaad-e-Baari Ta’ala se saabit hai:

وَمَنۡ يَّقۡتُلۡ مُؤۡمِنًا مُّتَعَمِّدًا فَجَزَآؤُهٗ جَهَـنَّمُ خَالِدًا فِيۡهَا وَغَضِبَ اللّٰهُ عَلَيۡهِ وَلَعَنَهٗ وَاَعَدَّ لَهٗ عَذَابًا عَظِيۡمًا

(Al-Nisaa 493)

“Aur jo shakhs musalmaan ko jaan boojh kar maar daale ga to us ki saza dozakh hai, Jis mein woh hamesha (Jalta) rahe ga. Allah us par ghazab naak ho ga aur us par la’nat kare ga aur aise shakhs ke liye us ne bada (Sakht) ‘azaab tayyaar kar rakha hai.”

Yeh Aayat-e-Kareema bhi is baat ki daleel hai ke Imaani ukhoowat ki nafi kufur se kam tar darja ke kisi jurm ki wajah se nahi hoti.

Tark-e-Namaz se jab Deeni ukhoowat ki nafi ho jaati hai jaisa ke Surah tawbah ki Aayat se waazeh hai to is se ma’loom hoa ke tark-e-Namaz kufur-e-don kufur ya yeh fasaq nahi hai warna is se Deeni ukhoowat ki nafi na hoti Jis tarah qatal-e-momin se nafi nahi hoti. Agar koi shakhs yeh kahe ke Kia tum taarik-e-Zakaat ko bhi kaafir qaraar do ge jaisa ke Surah tawbah ki is Aayat ke mafhoom se ma’loom hota hai, To hum kahen ge ke haan ba’az Ahl-e-ilm ne taarik-e-Zakaat ko bhi kaafir qaraar diya hai. Imaam Ahmad se bhi ek riwaayat yehi hai. Lekin hamare nazdeek raajeh baat yeh hai ke taarik-e-Zakaat kaafir nahi hai haan albatta us ke liye saza bohat sakht ho gi jaisa ke Allah Ta’ala ne apni kitaab mein aur Nabi Kareem (ﷺ) ne apni Sunnat mein bayaan farmaaya hai maslan Hadees-e-Hazrat Abu Hurairah رضى الله عنه mein hai Jis mein Nabi (ﷺ) ne maani’een-e-Zakaat ki saza ko bayaan karte hue aakhir mein farmaaya:

((ثُمَّ يَرَى سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ))

(Sahih Muslim, Kitaab Al-Zakaat, Baab Ism maani’ Al-Zakaat, H: 987)

“Phir woh apne raasta ko Jannat ki taraf dekhe ga ya dozakh ki taraf.”

To yeh Hadees is baat ki daleel hai ke maan’i-e-Zakaat kaafir nahi hai kyunke agar woh kaafir hota to phir us ka raasta Jannat ki taraf na hota to is Hadees ka mantooq Aayat-e-tawbah ke mafhoom par muqaddam hai kyunke mantooq mafhoom par muqaddam hoa karta hai jaisa ke usool-e-fiqh mein ma’roof hai.

Sunnat se taarik-e-Namaz ke kufur ki daleel Nabi (ﷺ) ka yeh Irshaad hai ke:

إِنَّ بَيْنَ الرَّجُلِ وَبَيْنَ الشِّرْكِ تَرْكَ الصَّلَاةِ

(Sahih Muslim, Kitaab Al-Imaan, Baab bayaan Atlaq Ism Al-Kufur ‘Ali min tark Al-Salaat, H: 82)

“Bande aur shirk-o-kufur ke darmiyaan farq tark-e-Namaz se hai.”

Aur Buraidah-bin-Haseeb رضى الله عنه se riwaayat hai ke main ne Rasoolullah (ﷺ) ko yeh Irshaad farmaate suna ke:

الْعَهْدُ الَّذِي بَيْنَنَا وَبَيْنَهُمُ الصَّلَاةُ فَمَنْ تَرَكَهَا فَقَدْ كَفَرَ

(Sunan Tirmizi, Kitaab Al-Imaan, Baab maa ja’a fi Tark Al-Salaat, H: 2621, Sunan Nisaa’i, Kitaab Al-Salaat, Baab Al-hukm fi Taarik Al-Salaat, H: 464, Masnad Ahmad 5346, 355)

“hamare aur un ke darmiyaan jo ‘ehd hai woh Namaz hai, Jis ne Namaz ko tark kardiya woh kaafir ho gaya.”

Yahan kufur se muraad woh kufur hai, Jo millat-e-Islamiya se khaarij kar deta hai kyunke Nabi Kareem (ﷺ) ne Namaz ko mominon aur kaafiron ke darmiyaan had-e-faasil qaraar diya hai aur zaahir hai ke millat-e-kufur aur millat-e-Islam do alag alag millatein hain to jo shakhs ‘ehd-e-Namaz ki paabandi na kare to woh kaafiron mein se hai.

(Sahih Muslim mein Hazrat Umm-e-Salma رضى الله عنها se riwaayat hai ke Nabi Kareem (ﷺ) ne farmaaya:)

سَتَكُوْنُ أَمَرَاءُ فَتَعْرِفُوْنَ وَتُنْكِرُوْنَ، فَمَنْ عَرَفَ بَرِيءَ وَمَنْ أَنْكَرَ سَلِمَ، وَلَكِنْ مَنْ رَضِيَ وَتَابَعَ قَالُوا : أَفَلَا تُقَاتِلُهُمْ؟ قَالَ : لا ، مَا صَلَّوْا

(Sahih Muslim, Kitaab Al-‘imaarat, Baab Wajoob Al-Inkaar ‘Ali Al-Amra faima Yakha,,,alif Al-Shar’a . . . , H: 1854)

” ‘Anqareeb kuch aise amra hon ge ke jinhein tum pehchaano ge bhi aur inkaar bhi karo ge, Jis ne pehchaan liya woh bari ho gaya aur jis ne inkaar kiya woh salaamat raha lekin jo shakhs un se raazi ho gaya aur un ki pairwi ki (Woh halaak ho gaya). Sahaaba Karaam رضى الله عنهم ne ‘arz kiya “Kia hum un se ladaai na karen?” Aap (ﷺ) ne farmaaya: “nahi jab tak yeh Namaz adaa karte rahen (Tum un se ladaai na karo).”

Aur Hadees-e-Auf-bin-Maalik رضى الله عنه mein hai ke Nabi (ﷺ) ne farmaaya:

خِيَارُ أَئِمَّتِكُمُ الَّذِيْنَ تُحِبُّونَهُمْ وَيُحِبُّونَكُمْ، وَيُصَلُّوْنَ عَلَيْكُمْ وَتُصَلُّوْنَ عَلَيْهِمْ وَشِرَارُ

أَئِمَّتِكُمُ الَّذِينَ تُبْغِضُونَهُمْ وَيُبْغِضُونَكُمْ، وَتَلْعَنُونَهُمْ وَيَلْعَنُونَكُمْ قَالُوا : يَا رَسُولَ اللَّهِ : أَفَلَا تُنَابِذُهُمْ بِالسَّيْفِ ؟ قَالَ : لا ، مَا أَقَامُوا فِيكُمُ الصَّلَاةَ

(Sahih Muslim, Kitaab Al-‘imaarat, Baab Khayar Al-A’immat-o-Sharaar hum, H: 1855)

“Tumhare behtareen hukumaraan woh hain jin se tum mohabbat karo, Woh tum se mohabbat karen, Woh tumhare liye dua’aein karen aur tum un ke liye dua’aein karo aur tumhare badtareen hukumaraan woh hain ke tum un se bughz rakho, Woh tum se bughz rakhen Tum un par la’nat bhejo aur woh tum par la’nat bhejen.”

Sahaaba Karaam رضى الله عنهم ne ‘arz kiya “Kia hum talwaar ke saath unhein khatam na kar dein?” Aap ne farmaaya: “nahi jab tak woh Namaz ko qaaim rakhen (Un ke khilaaf talwaar na uthaao).”

Yeh dono Hadeesen is baat ki daleel hain ke agar hukumaraan Namaz qaaim na karen to un ke khilaaf talwaar iste’maal kar ke un ka khaatima kar diya jaae aur yaad rahe ke hukumaraanon se ladaai jhagda aur qataal sirf Isi soorat mein jaaiz hai, Jab woh kufur-e-sareeh ka irtikaab karen aur hamare paas is silsila mein Allah Ta’ala ki taraf se waazeh burhaan ho jaisa ke Hazrat ‘Abaadah-bin-Saamat رضى الله عنه se riwaayat hai ke Rasoolullah (ﷺ) ne hamein bulaaya to hum ne aap ki bi’at ki. Hum ne yeh bi’at ki ke hum pasandeedgi aur napasandeedgi mein’ Mushkil aur asaani mein aur apne upar tarjeeh diye jaane ki soorat mein bhi sam’a-o- taa’at ka muzaahira karen ge aur Ahl logon se hukumat nahi cheenein ge. Isi silsila mein farmaaya:

إِلا أَنْ تَرَوْا كُفْرًا بَوَاحًا عِنْدَكُمْ مِنَ اللهِ فِيْهِ بُرْهَانٌ

(Sahih Bukhari, Kitaab Al-Fitan, Baab Satarwan Ba’adi amoora Tunkiroonaha, H: 7056, 7076)

“Haan illa yeh ke tum hukumaraanon ki taraf se sarih kufur ka irtikaab dekho aur tumhare paas is baare mein Allah Ta’ala ki taraf se burhaan ho.”

To is Hadees se bhi ma’loom hoa ke hukumaraanon ka Namaz tark karna jis ki wajah se Rasoolullah (ﷺ) ne hukumaraanon ke saath talwaar se ladne ko bhi jaaiz qaraar diya yeh kufur-e-sareeh hai aur tark-e-Namaz ke kufur-e-sareeh hone ki hamare paas Allah Ta’ala ki taraf se burhaan maujood hai.

Kitaab-o-Sunnat mein aisi koi daleel maujood nahi hai, Jis se yeh ma’loom ho ke taarik-e-Namaz karne waala kaafir nahi hai ya yeh ma’loom ho ke woh momin hai ya yeh ma’loom ho ke woh Jannat mein daakhil ho ga ya yeh ma’loom ho ke woh jahannum mein daakhil nahi ho ga. ziyaada se ziyaada is silsila mein jo ) waarid hai, Woh aisi naswis hain jo touheed aur Laa illaha Muhammad-ur-Rasoolullah ki shahaadat ki fazeelat par dalaalat karti aur us ka sawaab bayaan karti hain aur naswis ya to kisi aise wasf ke saath muqeed hain, Jis ke saath tark-e-Namaz mumkin hi nahi ya yeh mu’ayeen haalaat ke baare mein waarid hain, Jin mein insaan tark-e-Namaz ke liye ma’zoor hota hai ya yeh ‘aam hain aur unhein taarik-e-Namaz ke kufur ke dalaail par mahmool kiya jaae ga kyunke taarik-e-Namaz ke kufur ke dalaail khaas hain aur khaas ‘aam se muqaddam hota hai jaisa ke usool-e-Hadees aur usool-e-fiqh mein yeh ek ma’roof usool hai.

Agar koi shakhs yeh kahe Kia yeh jaaiz nahi ke taarik-e-Namaz ke kufur par dalaalat karne waale naswis ko is baat par mahmool kiya jaae ke un se muraad woh shakhs hai jo Namaz ke wajoob ka inkaar karte hue us ka tark kare? Hum ‘arz karen ge ke nahi yeh taweel jaaiz nahi kyunke is mein do rukaawatein hain is wasf ka ibtaal laazim aata hai jis se shariy’at ne mu’tabir qaraar diya aur jis ke mutaabiq hukm ‘aayid kiya hai.Yaane shariy’at ne tark-e-Namaz par kufur ka hukm lagaaya hai aur yahan yeh nahi kaha ke jo koi Namaz ke wajoob ka inkaar karte hue tark kare, Woh kaafir hai aur phir mehez iqaamat-e-Namaz ki buniyaad par Deeni ukhoowat ko qaaim kiya hai aur yeh nahi kaha ke Deeni bhai woh hain, Jo Namaz ke wajoob ka iqraar karen. Allah Ta’ala ne yeh bhi nahi farmaaya ke agar woh tawbah karlein aur wajoob-e-Namaz ka iqraar karlein to . . . . . aur na hi Nabi Kareem (ﷺ) ne yeh farmaaya hai ke aadmi aur shirk-o-kufur ke darmiyaan farq wajoob-e-Namaz ke iqraar ki wajah se hai ke jo us ke wajoob ka inkaar kare, woh kaafir hai. Agar Allah Ta’ala aur us ke Rasool (ﷺ) ki yeh muraad hoti to is se rogardaani us bayaan ke khilaaf hoti jis se Qur’an ne pesh kiya hai, Jis ke baare mein Allah Ta’ala ne farmaaya hai:

وَنَزَّلۡنَا عَلَيۡكَ الۡـكِتٰبَ تِبۡيَانًا لِّـكُلِّ شَىۡءٍ

(Al-Nahl 1689)

“Aur hum ne aap par (Aisi) kitaab naazil ki hai ke (Us mein) har cheez ka bayaan (Mufassil) hai”.

Aur jis ke hawaala se Allah Ta’ala ne apne Nabi se mukhatib hote hue farmaaya:

وَاَنۡزَلۡنَاۤ اِلَيۡكَ الذِّكۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ اِلَيۡهِمۡ

(Al-Nahl 1644)

“Aur hum ne aap par yeh kitaab naazil ki hai taake jo (Irshaadaat) logon par naazil hue hain, Woh un par zaahir kar do.”

Is mein doosri rukaawat yeh hai ke is se ek aise wasf ka e’itbaar laazim aata hai, Jis se shariy’at ne manaat-e-hukm qaraar nahi diya. Namaz-e-panjgaana ke wajoob ka inkaar muwajjib-e-kufur hai, Us shakhs ke liye jo jahaalat ki wajah se ma’azoor ho khuwah Namaz padhe ya na padhe maslan ek shakhs agar paanchon Namaazon ko tamaam sharoot , Arkaan , Waajibat aur mustahabaat samait adaa kare lekin woh kisi ‘uzr ke baghair un Namaazon ke wajoob ka munkir ho to woh kaafir ho ga halaanke us ne Namaz ko tark nahi kiya, To is se ma’loom hoa ke naswis ko is baat par mahmool karna ke un se muraad woh shakhs hai jo wajoob-e-Namaz ka inkaar karte hue tark kare sahi nahi hai jab ke sahi aur haqq baat yeh hai ke taarik-e-Namaz kaafir hai aur woh apne is kufur ke baa’is millat se khaarij ho jaata hai jaisa ke Ibn-e-Abi Haatim ki is riwaayat mein is ki saraahat hai, Jo Hazrat ‘Ibaadah-bin-Saamat رضی اللہ عنہ se marwi hai ke:

أَوْصَانَا رَسُولُ اللهِ ﷺ: لا تُشْرِكُوا بِاللهِ شَيْئًا، وَلَا تَتْرُكُوا الصَّلَاةَ عَمْدًا، فَمَنْ تَرَكَهَا عَمْدًا مُتَعَمِّدًا فَقَدْ خَرَجَ مِنَ الْمِلَّة

(Anazar majmu’a Al-Zawaaid: 714,-o-Ikhrajahu Ibn-e- Maaja mukhtAsaran-o-Husna Al-Albani: 4034)

“Rasoolullah(ﷺ)ne hamein yeh waseehat farmaai ke Allah Ta’ala ke saath kisi ko shareek na banaao’ Qasad-o-iraadah se Namaz tark na karo kyunke ho shakhs qasad-o-iraadah se jaan boojh Namaz tark kar deta hai, To woh millat se khaarij ho jaata hai.”

Nez agar hum iss se tark-e-inkaar par mahmool karen to phir naswis mein Namaz ke bataur-e-khaas zikr ka koi faaida na ho ga kyunke yeh hukm to Namaz , Zakaat , Hajj aur un tamaam umoor ke liye ‘aam hai jo Deen ke waajibaat-o-faraaiz mein shumaar hote haun kyunke un mein se kisi ek ka us ke wajoob ka inkaar ki wajah se tark muwajjib-e-kufur hai. basharteke inkaar karne waala jahaalat ki wajah se ma’zoor na ho. Jis tarah sam’i asri daleel ka taqaaza hai ke taarik-e-Namaz ko kaafir qaraar diya jaae, Isi tarah ‘aqli-e-nazri daleel ka bhi taqaaza hai aur woh is tarah ke jo shakhs Deen ke sutoon Namaz hi ko tark karde to uske paas phir Imaan kese baaqi raha?

Namaz ke baare mein is qadar targheeb aai hai, Jis ka taqaaza yeh hai ke har ‘aaqil momin is ke adaa karne mein koi kasar na uthaa rakhe aur is ke tark ke baare mein is qadar wa’eed aai hai, Jis ka har ‘aaqil momin se taqaaza yeh hai ke woh us ke tark se aur us se zaay’a karne se mukammal ahtiyaat bartey kyunke agar us se tark aur zaay’a kar diya gaya to is ka taqaaza yeh ho ga ke phir Imaan bhi baaqi na rahe!

Jahan tak is masla mein Hazraat Sahaaba Karaam رضى الله عنهمke qawl ka ta’lluq hai to jamhoor Sahaaba Karaam رضى الله عنهم ki raae yeh hai balkeh kai ek ‘Ulama ne kaha hai ke is par tamaam Sahaaba Karaam رضى الله عنهم ka ijma’a hai ke taarik-e-Namaz kaafir hai. ‘Abdullah-bin-Shaqeeq bayaan karte hain ke:

كَانَ أَصْحَابُ النَّبِيِّ ، لَا يَرَوْنَ شَيْئًا مِنَ الأَعْمَالِ تَرْكُهُ كُفْرٌ غَيْرَ الصَّلَاةِ

(Sunan Tirmizi, Kitaab Al-Imaan, Baab maa jaa fi tark Al-Salaat, H: 2622)

“Hazraat Sahaaba Karaam رضى الله عنهم am’aal mein se tark-e-Namaz ke siwa aur kisi ‘amal ko kufur nahi samajhte the”

(Tirmizi Imaam Haakim ne is Hadees ko sahih aur Shaikhin ki shart ke mutaabiq qaraar diya hai)

Mashoor Imaam Ishaq-bin-Raahwiya farmaate hain ke Nabi Kareem (ﷺ) ki sahih Hadees se yeh saabit hai ke taarik-e-Namaz kaafir hai aur Nabi Kareem (ﷺ) ke zamaane se le kar aaj tak Ahl-e-ilm ki yehi raae hai ke jo shakhs qasad-o-iraadah se baghair kisi ‘uzr ke Namaz chod de hatta ke us ka waqt khatam ho jaae to woh kaafir hai.

Imaam Ibn-e-Hazam ne zikr kiya hai ke Hazrat ‘Umar , ‘Abdul Rehman bin-Auf , Ma’az-bin-Jabal , Abu Hurairah aur deegar Sahaaba Karaam رضى الله عنهم se bhi saabit hai ke taarik-e-Namaz kaafir hai.Hazraat Sahaaba karaam mein se kisi ne is masla mein un ki mukhaalifat bhi nahi ki.

‘Allama Munzari ne “Al-Targheeb-o-Al-Tarheeb” mein Imaam Ibn-e-Hazam ka yeh qawl naqal kiya hai aur unhon ne is silsila mein Hazraat Sahaaba Karaam رضى الله عنهم mein se kuch mazeed naam bhi shumaar karwaae hain maslan Hazrat ‘Abdullah-bin Mas’ood , ‘Abdullah-bin-‘Abbas , Jabir-bin-‘Abdullah aur Abu Al-Darda رضى الله عنهم aur ghair Sahaaba Karaam mein se Imaam Ahmad-bin-Hanbal’ Ishaq-bin- ,Raahwiya ”Abdullah-bin-Mubarik’ Nakh’I , Hakam-bin-‘Utaiba , Ayub Sakhtiyani , Abu Dawood Tayalisi , Abu Bakr-bin-Abi Shaiba’ Zaheer-bin-Harab رضى الله عنهم aur bohat se deegar ‘Ulama ka bhi yehi mazhab hai. Mein kehta hoon ke Imaam Ahmad-bin-Hanbal رحمة الله ka mashhoor mazhab bhi yehi hai aur Imaam Shaaf’i رحمة الله ka ek qawl bhi yehi hai jaisa ke Hafiz Ibn-e-Kaseerرحمة الله ne Aayat-e-Kareema:

فخلف من بعدهم خلف . . .

ki tafseer mein zikr farmaaya hai. Hafiz Ibn-e-qaaim رحمة الله ne bhi “Kitaab Al-Salaat” mein likha hai ke Imaam Shaaf’i رحمة الله ke mazhab mein ek qawl yehi hai aur iss se Imaam Tahaawi ne khud Imaam Shaaf’i رحمة الله se naqal kiya hai.

Agar kaha jaae ke is ka Kia jawaab hai, Jis se taarik-e-Namaz ko kaafir na samajhne waalon ne istadlaal kiya hai?Is ke jawaab mein hum kahen ge ke jin dalaail se unhon ne istadlaal kiya hai, Un ki is mauz’u par aslan dalaalat hi nahi hai kyunke ya to yeh aise wasf se muqeed hain ke us ke saath tark-e-Namaz hai hi nahi ya yeh aisi haalat ke saath muqeed hain jis mein taarik-e-Namaz ma’azoor samjha jaata hai ya woh dalaail ‘aam hain, Taarik-e-Namaz ki takfeer ke dalaail ke saath un ki takhsees kar di jaae gi. Taarik-e-Namaz ko kaafir qaraar na dene waalon ne jin dalaail se istadlaal kiya hai, Woh un mazkoora baala chaar haalaton se khaali nahi hain.

Yeh masla bohat ahem aur ‘azeem masla hai. Insaan par waajib hai ke woh apni zaat ke baare mein Allah Ta’ala se dare aur Namaz ki hifaazat kare taake us ka shumaar bhi un logon mein ho, Jin ke baare mein Allah Ta’ala farmaata hai:

قَدۡ اَفۡلَحَ الۡمُؤۡمِنُوۡنَۙ الَّذِيۡنَ هُمۡ فِىۡ صَلَاتِهِمۡ خَاشِعُوۡنَ وَالَّذِيۡنَ هُمۡ عَنِ اللَّغۡوِ مُعۡرِضُوۡنَۙ وَالَّذِيۡنَ هُمۡ لِلزَّكٰوةِ فَاعِلُوۡنَۙ وَالَّذِيۡنَ هُمۡ لِفُرُوۡجِهِمۡ حٰفِظُوۡنَۙ اِلَّا عَلٰٓى اَزۡوَاجِهِمۡ اَوۡ مَا مَلَـكَتۡ اَيۡمَانُهُمۡ فَاِنَّهُمۡ غَيۡرُ مَلُوۡمِيۡنَ‌ۚ

(Al-Mo’minoon 23 1–6)

“Bilaashuba Imaan waale rastgaar (kaamiyaab) ho gae’ Jo Namaz mein ‘ajz-o-niyaaz karte hain aur jo behoodah baaton se munh mode rehte hain aur jo Zakaat adaa karte hain aur jo apni sharam gaahon ki hifaazat karte hain magar apni biwiyon se (Ya kaneezon se) jo un ki malk hoti hain ke (Un se mubaashirat karne se) unhein malaamat nahi.”

__Shaikh Ibn-e-‘Usaymeen__