QAZA-E-HAAJAT KA BAYAN

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( Jisay zaruri haajat ho us par lazim hai keh zameen kay qareeb honay say pahlay kapda na uthaye.{2})

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{1}= Is ka ma’ana zarurat poori karna ya haajat say farigh hona hai.

Lafaz-e-Qazaa masdar hai baab ” قَضٰی  يَقۡضِيۡ ” ( ضرب ) say, Jabkeh ” haajat ” pishaab aur pakhana kharij honay say kinayah hai, Aur yeh Rasoolullah ﷺ kay is farman say maakhooz hai:

” إذا قعد أحدكم لحاجته ” (1)

Aur fuqaha isay ” باب الإستطابة ” say taabeer kartay hain, Un ka mustadal yeh hadith hai:

” ولا يستطيب بيمينه ” (2)

Aur mohaddiseen isay ” باب التخلي ” say taabeer kartay hain, Jo keh ap ﷺ kay is farman say maakhooz hai:

” إذا دخل أحدكم الخلاء ” (3)

Aur ” باب التبرز ” ap ﷺ kay is farman say maakhooz hai:

” البراز في الموارد ” (4)

Yeh tamam ibaaratain sahih-o-dorust hain.(5)

{2}= Is kay dalaail hasb-e-zail hain:

(1) Sayyiduna Anas ( رضي الله عنه ) say marwi hai keh:

” كان النبي ﷺ إذا أراد الحاجة لم يرفع ثوبه حتى يدنو من الأرض “

” Nabi ﷺ jab rafa-e-haajat ka irada farmatay to zameen kay qareeb honay say pahlay apna kapda nahi uthatay thay “ (6)

(2) Sayyiduna Abu Hurairah ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ nay farmaya:

” من اتى الغائط فليستتر “

” Jo qaza-e-haajat karnay kay liye jaye usay parda kar kay bethna chahiye “(7) 

(3) Sayyiduna Abdullah Ibn-e-Jaafar ( رضي الله عنه ) say marwi hai keh qaza-e-haajat kay waqat chupnay kay liye Rasoolullahﷺ ko Jo cheez sub ziyadah pasand thi woh zameen say buland jagah aur khujoor kay darakhton ka jhund tha (8)

In tamam dalaail say saabit huwa keh qaza-e-haajat kay waqat chupnay ki har mumkin kaushish karna mashroo’u hai.

 Agarcheh baaz ahadith mein kuch zu’uf hai lekin satar paushi mein asal wujoob hi hai aur satar ki kisi cheez ko bhi nanga karna jaaiz nahi, Magar yeh keh zarurat ho,

Jaisa keh qaza-e-haajat kay waqat, Is liye qaza-e-haajat kay waqat say pahlay satar paushi wajib hai, Aur koi bhi shakhs qaza-e-haajat kay liye jhuktay huway apna satar nanga na karay, na hi khaday honay ki haalat mein aur na hi qaza-e-haajat kay liye jatay huway.(9)

(1) Sahih-ul-Muslim hadith no: 265, ( عن ابي هريرة )   (2) Sahih-ul-Muslim hadith no: 267, ( عن ابي قتادة )   (3) Sahih-ul-Muslim hadith no: 271, ( عن انس )   (4) SAHIH: Sahih Ibn-e-Majah hadith no: 262. Sunan-e-Abi Daud hadith no: 26. Sunan-e-Ibn-e-Majah hadith no: 328. ( عن معاذ )   (5) Subul-us-salaam 1 / 156. Al-rauzat-un-nadiyah 1 / 98.   (6) SAHIH: Sahih Abu Daud hadith no: 11, Kitab-ut-tahaarah. Sunan-e-Tirmazi hadith no: 14, Imam Tirmazi nay isay mursal qaraar diya hai. Jabkeh Shaikh Manawi bayan kartay hain keh is ki baaz sanadain sahih bhi hain, Faiz-ul-qadeer 5 / 92.   (7) ZA’EEF: Silsilat-uz-za’eefah hadith no: 1028. Za’eef Al-jaami-us-sagheer hadith no: 5468. Sunan-e-Abi Daud hadith no: 35, Kitab-ut-tahaarah. Sunan-e-Ibn-e-Majah hadith no: 337. Musnad-e-Ahmad 2 / 371. Sunan-ul-kubra Baihaqui 1 / 94. Sunan-e-Daarimi 1 / 169. Sahih Ibn-e-Hibban hadith no: 122 ( al-mawarid ). Shaikh Hazim Ali Qazi nay is hadith ko Hasan kaha hai, Al-taaleeq ala subul-us-salaam 1 / 169. Aur Sahib-ul-badr-ul-muneer kahtay hain keh Haq baat yeh hai keh yeh hadith sahih hai, Aur isay aik jamaat nay sahih kaha hai , Jin mein Imam Ibn-e-Hibban, Imam Hakim aur Imam Nawawi qabil-e-zikar hain, Mukhtasar al-badr-ul-muneer page no: 28. Al-sail-ul-jaraar 1 / 63. Jabkeh Hafiz Ibn-e-Hajar say is hadith kay muta’allaq Hasan ( Fat’h-ul-baari 1 / 257 ) aur za’eef ( Talkhees-ul-habeer 1 / 103 ) donon hukam manqool hain. (8) Sahih-ul-Muslim hadith no: 743, Kitab-ul-haiz.. Sunan-e-Ibn-e-Majah hadith no: 340 Sunan-e-Abi Daud hadith no: 2549. Musnad-e-Ahmad 1 / 104. Sahih Ibn-e-Khuzaimah hadith no: 53.   (9) Al-sail-ul-jaraar 1 / 64.

 

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.