(0B). AUR LAIT KAR SONAY SAY
AUR LAIT KAR SONAY SAY
[[[[ وَنَوۡمُ الۡمُضۡتَجِعِ ]]]]
( Aur lait kar sonay say {1})
{1}=(1) Sayyiduna Ali ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ nay farmaya:
” ألعينان وكاءالسه فمن نام فليتوضأ “
” Ankhain dubur ka tasmah hain, Lihazh jo so jaye woh wuzoo kary “(1).
(2) Sayyiduna Safwan Ibn-e-Ussal ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ nay farmaya:
” Janabat ki wajah say mauzay utaray jayen gay,
” لكن من غائط أو بول أو نوم “
” Lekin baul-o-baraz aur neend ki wajah say utaarnay ki zarurat nahi “(2)
Is hadith say maloom huwa keh neend bhi jumlah ahdaas mein say hai.
Bil’khusoos ap ka usay baul-o-baraz kay sath zikar karna neend kay naaqis-e-wuzoo honay ka qatayi suboot hai.
(3) Sayyiduna Anas ( رضي الله عنه ) say marwi hai keh ahd-e-risaalat mein sahabah-e-kiram ( رضي الله عنهم ) namaz-e-isha ka intezaar kartay keh ghalbah-e-neend ki wajah say un kay sar jhuk jatay, Lekin woh naya wuzoo kiye baghair namaz padh letay thay.(3)
Is mas’alay mein ulama kay aath (8th) mazaahib maroof hain:
(1) Neend kisi bhi haalat mein naaqis-e-wuzoo nahi hai.
Yeh qaul Sayyiduna Abu Musa Ash’ari, ( رضي الله عنهما ) Sayyiduna Saeed Ibn-e-Musayyab, Sayyiduna Abu Bakar Mijlaz aur Humaid Aaraj ( رحمهم الله ) waghairah say manqool hai.
(2) Neend har haal mein naaqis-e-wuzoo hai ( khawah qaleel ho ya kaseer ).
Yeh Imam Hasan Basari, Imam Muzani, Imam Abu Ubaid, Imam Qasim aur Imam Is’haque Ibn-e-Rahaway ( رحمهم الله ) waghairah ka mazhab hai.
(3) Neend agar bohot ziyadah ho to har haal mein naaqis-e-wuzoo hai, Lekin agar kam hai to kisi haal mein bhi naaqis-e-wuzoo nahi hai.
Yeh Imam Zohri, Imam Rabee’ah, Imam Auzayi, Imam Malik aur Ahmed ( رحمهم الله ) ka mo’aqqaf hai.
(4) Jabi insaan namaz ki haalaton mein say kisi haalat masalan: Ruku, Sajdah, Qiyam, Qu’ood waghairah mein so jaye to wuzoo nahi toot’ta, Qata-e-nazar is baat kay keh woh namaz mein ho ya na ho,
Aur agar lait kar so jaye to wuzoo toot jata hai.
Yeh Imam Abu Hanifah, Imam Daud aur aik ghareeb qaul Imam Shafi’e ( رحمهم الله ) say manqool hai.
(5) Ruku karnay walay ya Sajdah karnay walay shkhs ki neend hi naaqis-e-wuzoo hai,
Is tarah ka qaul Imam Ahmad ( رحمه الله ) say marwi hai.
(6) Siraf Sajdah karnay walay ki neend naaqis-e-wuzoo hai.
Yeh bhi Imam Ahmad ( رحمه الله ) hi say marwi hai.
(7) Namaz mein kisi haal mein bhi neend naaqis-e-wuzoo nahi hai, Balakeh siraf namaz kay ilawah naaqis-e-wuzoo hai.
(8) Jab insaan zameen par apni pusht kay bal betha huwa so jaye to neend kam ho ya ziyadah, Woh namaz mein ho ya us say kharij, naaqis-e-wuzoo nahi hai.
Yeh Imam Shafi’e ( رحمه الله ) ka mazhab hai.(4)
( Imam Shaukani ( رحمه الله )
Neend kay naaqiz-e-wuzoo honay kay muta’alliq marwi mutlaq ahadith ko lait kar sonay ki muqayyad ahadith par mahmool kiya jaye ga.(5)
( Abdul Rahman Mubarakpori ( رحمه الله )
Issi ko tarjeeh detay hain.(6)
( Nawab Siddique Hasan Khan ( رحمه الله )
Issi kay qaail hain.(7)
( Raajih )
Neend mutlaq taur par naaqiz-e-wuzoo hai.
( Imam Ibn-e-Hazam, Allamah Albani ( رحمهم الله )
Issi kay qaail hain.(8)
( Imam Ibn-e-Baaz ( رحمه الله )
Neend naaqiz-e-wuzoo hai, Jab gahri ho aur sha’oor ko zaail kar day.(9)
Jin riwayaat mein siraf lait kar sonay walay ki neend ko naaqiz-e-wuzoo kaha gaya hai woh za’eef hain.(10)
Lihazh mutlaq hadith ” فمن نام فليتوضأ ” ki wajah say mutlaq hi hukam mustanbat kiya jaye ga,
Aur lait kar sonay kay ba’wajood bhi wuzoo ka bar’qaraar rahna siraf Rasoolullah kay khasaais mein say hai.(11)
Albattah “Neend” aur “No’aas” mein faraq samajhna zaruri hai, Jo keh mandarjah-e-zail hai:
“Neend” aisa saqeel parda hai jis ka achanak dil par usay zaahri umoor ki maarifat say kaat deta hai,
“No’aas” ( Ungh ) aisa saqal hai jo insaan ko baatini ahwaal ki maarifat say kaat deta hai.(12)
Is liye jia hadith mein sahabah-e-kiram ka halki neend ki wajah say wuzoo na karnay ka zikar hai usay haqeequi neend shumaar hi nahi kiya jaye ga,
Balakeh neend say murad woh neend hai jis say insaan ka sha’oor baqi na rahay khawah woh kisi haalat mein bhi us par waqi ho jaye.
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(1) HASAN: Sahih Ibn-e-Majah hadith no: 486. Sunan-e-Abi Daud hadith no: 203, Kitab-ut-tahaarah. Sunan-e-Ibn-e-Majah hadith no: 477. (2) HASAN: Sahih Ibn-e-Majah hadith no: 387. Sunan-e-Tirmazi hadith no: 96, Kitab-ut-tahaarah. Musannaf Ibn-e-Abi Shaibah hadith no: 17731. Musnad-e-Ahmad 4 / 239. Sunan-e-Nasaayi 1 / 83. Sunan-e-Ibn-e-Majah hadith no: 478. Sahih Ibn-e-Khuzaimah hadith no: 193. Sahih Ibn-e-Hibbaan ( hadith no: 179, Al-mawarid ). Sunan-ul-Kubra Baihaqui 1 / 276. (3) SAHIH: Sahih Abu Daud hadith no: 184, Kitab-ut-tahaarah. Sunan-e-Abi Daud hadith no: 200. Sunan-e-Tirmazi hadith no: 78. Sunan-ul-Kubra Baihaqui 1 / 119. Sunan-e-Daaro Qutani 1 / 31. Sahih-ul-Muslim hadith no: 376. Musnad-e-Ahmad 3 / 268. (4) Sharah-ul-Muslim lin-nawawi 2 / 310. Al-Majmoo’u 2 / 20. Al-Ummo 1 / 26. Al-Mughni 1 / 172. Al-Mohalla 1 / 222. Subul-us-salaam 1 / 123. Neel-ul-autaar 1 / 292. (5) Neel-ul-autaar hadith no: 29331. (6) Tohfat-ul-ahwazi 1 / 264. (7) Rauzat-un-nadiyah 1 / 144. (8) Al-Mohalla bil’asaar 1 / 212. Tamam-ul-minnah page no: 101. (9) Fatawah Ibn-e-Baaz ( mutarjam ) 1 / 49. (10) Tamam-ul-minnah page no: 102. (11) Sharah-ul-Muslim lin-nawawi 2 / 310. (12) Ghareeb-ul-hadith lil-khattabi 2 / 32. |
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.