(36) KHADAY HO KAR PISHAAB KARNAY KA HUKAM
(36) KHADAY HO KAR PISHAAB KARNAY KA HUKAM
Khaday ho kar pishaab karna jaaiz hai, Ba’shart keh chhinton say bachaao mumkin ho, Aur jin riwayaat mein khaday ho kar pishaab karnay ki mamani’at hai woh tamam za’eef hain.(1)
Is kay dalaail hasb-e-zail hain:
(1) Sayyiduna Huzaifah ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ logon kay gandagi kay dhair par aaye ” فبال قائما ” Aur khaday ho kar pishaab kiya.(2)
(2) Sayyiduna Abdullah Ibn-e-Dinaar ( رحمه الله ) bayan kartay hain keh:
” رأيت عبدالله ابن عمر يبول قائما “
” Main nay Sayyiduna Abdullah Ibn-e-Omar ( رضي الله عنهما ) ko khaday ho kar pishaab kartay dekha “(3).
(3) Sayyiduna Anas ( رضي الله عنه ) say marwi hai keh aik martabah hum Rasoolullah ﷺ kay sath masjid mein thay,
” جاء أعرابي فقام يبول في المسجد “
” Aik dehati nay masjid mein aa kar khaday ho kar pishaab karnay laga “(4).
Is hadith say is tarah istedlaal kiya gaya hai keh Rasoolullah ﷺ nay dehati ko khaday ho kar pishaab karnay say mana nahi farmaya aur baad mein bhi kuch nahi kaha.
Sayyiduna Omar Ibn-e-khattab, Sayyiduna Zaid Ibn-e-Saabit, Sayyiduna Ibn-e-Omar, Sayyiduna Sahal Ibn-e-Saad, Sayyiduna Anas Ibn-e-Malik, Sayyiduna Ali, Sayyiduna Abu Hurairah, Sayyiduna Urwah Ibn-e-Zubair aur Imam Ibn-e-Sireen ( رضي الله عنهم ) say bhi khaday ho kar pishaab karna marwi hai, Jabkeh siraf Sayyiduna Abdullah Ibn-e-Masood,( رضي الله عنه ) Imam Shaabi aur Imam Ibrahim Ibn-e-Saad ( رحمه الله ) nay is say karaahat ka izhaar kiya hai.
( Imam Ibn-e-Munzir ( رحمه الله )
Baith kar pishaab karna mujhay pasand hai, Lekin khaday ho kar pishaab karna bhi jaaiz hai aur yeh sub Rasoolullah ﷺ say saabit hai.(5)
( Imam Albani ( رحمه الله )
Yeh hi baat raajih hai.(6)
( Imam Shaukani ( رحمه الله )
Allah kay Rasool ﷺ say khaday ho kar aur baith kar donon tarah say pishaab karna saabit hai aur har tariqah sunnat hai.(7)
Lekin Imam Shaukani ( رحمه الله ) nay aik aur jagah bayan kiya hai keh ” khaday ho kar pishaab karna haram nahi to kam az kam shadeed makrooh hai.(8)
Imam Albani ( رحمه الله ) is baat ki tardeed mein raqam-e-taraz hain keh ” yeh qaul qabil-e-tawajjoh baton mein say nahi hai.(9)
( Ibn-e-Hajar ( رحمه الله )
Ziyadah zahir yeh hi hai keh Rasoolullah ﷺ ka yeh fail is tariqay kay jawaaz ki wazaahat kay liye tha.(10)
( Abdul Rahman Mubarakpori( رحمه الله )
Yeh rukhsat aaj bhi issi tarah maujood hai.(11)
MAMANI’AT KI ZA’EEF RIWAYAAT:
(1) Sayyiduna Jabir ( رضي الله عنه ) say marwi hai keh:
” نهى رسول الله ﷺ أن يبول الرجل قائما “
” Rasoolullah ﷺ nay khaday ho kar pishaab karnay say mana farmaya hai “(12).
(2) Sayyiduna Omar ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ nay mujhay khaday ho kar pishaab kartay dekha to farmaya:
” يا عمر لا تبل قائما “
” Aye Omar ! Khaday ho kar pishaab na karo “
Phir Main nay us kay baad kabhi bhi khaday ho kar pishaab nahi kiya.(13)
MULAAHAZAAT AUR UN KAY JAWABAAT:
(1) Sayyidah Ayesha ( رضي الله عنها ) say marwi mandarjah zail hadith ba’zaahir hamaray mo’aqqaf kay khilaaf maloom hoti hai keh:
” ما كان رسول الله يبول إلا قاعدا “
” Rasoolullah ﷺ siraf baith kar hi pishaab kartay thay “
Musnad-e-Abi Awanah mein yeh lafaz hain:
” ما بال رسول الله قائما منذ أنزل عليه القرآن “
” Rasoolullah ﷺ nay us waqat say khaday ho kar pishaab nahi kiya jab say ap ﷺ par Quran nazil kiya gaya “(14).
Fil-haqeeqat yeh hadith hamaray mo’aqqaf kay khilaaf nahi hai, Kiyonkeh Sayyidah Ayesha ( رضي الله عنها ) ko jis qadar ilam tha unhon nay utna bayan kar diya, Lihazah unhain ghar kay mu’aamilaat ka to ilam tha lekin unhain ghar kay baahir kay mu’aamilaat ki ittelaa nahi huwi ( aur khaday ho kar pishaab karnay ka waqiah ghar kay baahir paish aya )(15).
Dusri baat yeh hai keh Sayyidah Ayesha ( رضي الله عنها ) ki hadith naafi hai jabkeh Sayyiduna Huzaifah ( رضي الله عنه ) ki hadith musbit, Aur yeh baat usool mein maaroof hai keh musbit ko naafi par tarjeeh hasil hoti hai, Kiyonkeh us mein ilam ki ziyadati hoti hai,
Is liye saabit huwa keh donon tarah pishaab karna jaaiz hai, Albattah pishaab kay qatron say ijtenaab wajib hai.
Aur yeh maqsad pishaab kay donon tariqon mein say jis kay sath hasil ho jaye dorust hai.(16)
(2) Jis riwaayat mein hai keh ” Ap ﷺ nay ghutnay mein zakham ki wajah say khaday ho kar pishaab kiya tha ” woh za’eef hai.(17)
Hafiz Ibn-e-Hajar ( رحمه الله ) bayan kartay hain keh agar yeh hadith sahih hoti to issi mein ( mas’alay ki ) kifaayat thi, Lekin Imam Daaro Qutani aur Imam Baihaqui ( رحمهما الله ) nay isay za’eef kaha hai.(18)
(3) Aur jis hadith mein yeh lafaz hain:
” من الجفاء أن تبول قائما “
” Tumhara khaday ho kar pishaab karna bekaar-o-raayigaan hai ” woh mauqoof hai marfoo’u saabit nahi hai.(19)
Guzishtah dalaail is baat ka qati’e suboot hain keh khaday ho kar pishaab karna bilkul issi tarah jaaiz-o-dorust hai jaisay baith kar dorust hai, Albattah pishaab kay qatron aur chhinton say ijtenaab ki har mumkin kaushish karna wajib hai, Jaisa keh aik hadith mein hai keh ” Pishaab kay qatron say parhaiz na karnay ki wajah say aik shakhs ko qabar mein azaab diya ja raha tha “(20).
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(1) Al-taaleeq ala sail-ul-jaraar az Al-shaikh Sob’hi Hallaque 1 / 193.
(2) Sahih-ul-Bukhari hadith no: 224, Kitab-ul-wuzoo. Sahih-ul-Muslim hadith no: 273. Sunan-e-Abi Daud hadith no: 23. Sunan-e-Nasaayi 1 / 19. Sunan-e-Ibn-e-Majah hadith no: 305 Musnad-e-Ahmad 5 / 382. Musnad-Abi Awanah 1 / 197. Sahih Ibn-e-Khuzaimah 1 / 35. Sahih Ibn-e-Hibban hadith no: 1424. Musnad-e-Humaidi hadith no: 442. Musannaf Ibn-e-Abi Shaibah 1 / 176. Sunan-ul-kubra Baihaqui 1 / 100.
(3) Mo’atta 1 / 50.
(4) Sahih-ul-Bukhari hadith no: 220, Kitab-ul-wuzoo. Sunan-e-Abi Daud hadith no: 380. Sunan-e-Tirmazi hadith no: 147. Sunan-e-Ibn-e-Majah hadith no: 529. Sunan-e-Nasaayi 1 / 175. Musnad-e-Ahmad 2 / 282. Musnad-e-Humaidi hadith no: 938. Musnad-Abi Yaala hadith: 5876. Sahih Ibn-e-Khuzaimah hadith no: 298. Sahih Ibn-e-Hibban hadith no: 1396. Sunan-ul-kubra Baihaqui 2 / 428. Sharah-us-sunnah 1 / 381..
(5) Sharah Muslim lin-nawawi 1 / 133.
(6) Tamam-ul-minnah page no: 64. Irwaa-ul-ghaleel 1 / 95.
(7) Nail-ul-autaar 1 / 150.
(8) Al-sail-ul-jaraar 1 / 67.
(9) Tamam-ul-minnah page no: 65.
(10) Fat’h-ul-baari 1 / 394.
(11) Tohfat-ul-ahwazi 1 / 78.
(12) ZA’EEF: Za’eef Ibn-e-Majah hadith no: 63, Kitab-ut-tahaarah wa sunanuha. Sunan-ul-kubra Baihaqui 1 / 102. Sunan-e-Ibn-e-Majah hadith no: 309. Silsilat-uz-za’eefah hadith no: 938. Hafiz Bauseeri nay isay za’eef kaha hai, Misbah-uz-Zojajah 1 / 93.
(13) ZA’EEF: Za’eef Ibn-e-Majah hadith no: 63, Kitab-ut-tahaarah wa sunanuha. Silsilat-uz-za’eefah hadith no: 934. Sunan-e-Ibn-e-Majah hadith no: 308. Mustadrak Hakim 1 / 185. Sunan-ul-kubra baihaqui 1 / 102. Sahih Ibn-e-Hibbaan hadith no: 1423. Hafiz Buseeri bayan kartay hain keh is ki sanad mein Abdul Kareem Raawi kay zu’uf par ittefaaq hai, Imam Tirmazi ka kahna hai keh yeh Raawi ahl-e-hadith kay nazdeek za’eef hai ( sunan-e-tirmazi hadith no: 12 ). Aur Hafiz Ibn-e-Hajar nay isay matrook kaha hai ( Huda-as-saari page no: 442 ). Imam Nawawi nay is hadith ko za’eef kaha hai ( Al-Majmoo’u 2 / 84 ).
(14) SAHIH: silsilat-us-sahihah hadith no: 102. Sunan-e-Tirmazi hadith no: 12, Kitab-ut-taharah. Sunan-e-Ibn-e-Majah hadith no: 307. Sunan-e-Nasaayi 1 / 26. Musannaf Ibn-e-Abi Shaibah 1 / 123. Musnad-e-Ahamd 6 / 136. Musnad-e-Abi Awanah 1 / 198. Mustadrak Hakim 1 / 171. Sunan-ul-kubra baihaqui 1 / 101.
(15) Neel-ul-autaar 1 / 151. Tohfat-ul-ahwazi 1 / 76.
(16) Tamam-ul-minnah page no: 64. Silsilat-us-sahihah hadith no: 102. Irwaa-ul-ghaleel 1 / 95.
(17) ZA’EEF: Mustadrak Hakim 1 / 182. Sunan-ul-kubra baihaqui 1 / 101.
(18) Fat’h-ul-baari 1 / 442.
(19) SAHIH, MAUQOOF: Irwaa-ul-ghaleel hadith no: 59. Sunan-ul-kubra baihaqui 2 / 285. Musannaf Ibn-e-Abi Shaibah 1 / 124.
(20) Sahih-ul-Muslim hadith no: 292, Kitab-ut-taharah. |