001. Ikhlaas aur Husn Niyyah [Sincerity and Significance of Intentions]
” لَوْ كَانَ بَعْدِي نَبِيٌّ لَكَانَ عُمَرَ “
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ.
2-وعن أم المؤمنين أم عبد الله عائشة رضي الله عنها قالت: قال رسول الله صلي الله عليه وسلم: ((يغزو جيش الكعبة فإذا كانوا ببيداء من الأرض يخسف بأولهم وآخرهم)) قالت: قلت : يا رسول الله، كيف يخسف بأولهم وآخرهم وفيهم اسواقهم، ومن ليس منهم؟ قال: ((يخسف بأولهم وآخرهم ثم يبعثون على نياتهم)) (متفق عليه) هذا لفظ البخاري (2)-
Umm Ul-Momineen Umm-e-Abdullah hazrat Aisha (رضی اللہ عنہا) se riwayat hai ke Rasoolullah ( ﷺ ) nai farmaya: ” aik lashkar kha’nah kaaba par charhai karne ki niyyat se niklay ga jab woh beida ( kisi chitiyal maidan mein puhinchey ga to is ke awwal-o-aakhir ( sab ke sab ) zameen mein dhansa diye jayen ge”. Hazrat Aisha (رضی اللہ عنہا) farmaati hain: main nai pochha ya Rasool-allah ( ﷺ )! un kai awwal-o-aakhir, yaani sab ko kaisay dhansa diya jaye ga? jab ke un mein bazari log hon ge ( yani hukkaam ke ilawa aam afraad ya manndi key log. aur matlab hai ke woh jangju nahi hon ge ) aur woh bhi hon ge jo un mein se nahi hon ge? aap ne farmaya: “un ke awwal aur aakhir sab dhansa dansa diye jaayen ge, phir woh apni niyyaton par uthaye jayen ge ( yaani qayamat walay din un se muaamla un ki niyyaton ke mutabiq kiya jaye ga )“.
( Bukhari wa Muslim , ye alfaaz Bukhari kai hein. )
TAKHREEJ: Sahih Bukhari kitaab ul buyuo, baab maa Zikr fil aswaq( Hadees: 2118) Sahih Muslim , kitaab ul fitan baab ul khasf bil jeish illazi yaummul ( Hadees: 2884).
FAWAAID WA MASAAIL :
(1) Insaan ke sath roze qayamat Achha ya Bura muaamla is ke qasad-o-iraday ke mutabiq kiya jaye ga.
(2). Is se yeh bhi maloom huwa ke zulum-o-fujoor ke murtakibeen ki musaahbat aur ham nasheeni nihaayat khatarnaak hai.
(3). Yeh kon sa lashkar hai? is ka wuqoo kab ho ga? is ka ilm sirf Allah ko hai. yeh paish goyiyaan umoor ghaib se hain jo Nabi ( ﷺ )ke Muajizaat mein se hain, jin ke wuqoo aur sadaqat par imaan rakhna zaroori hai, is liye ke is qism ki paish goyiyan wahi Elahi par mabni hain .
(4). Is sai Bai’tullah ki izzat wa hurmat ka bhi pata chalta hai kah wahan fasad barpa karna kis qadar shadeed jurum hai.
RAVI HADEES : [UMM UL-MOMINEEN HAZRAT AISHA SIDDIQAH. رضي الله عنها ]:
Umm Ul-Momineen, Umm-e-Abdullah Hazrat Aisha Siddiqah (رضي الله عنها) bint Abu Bakar (رَضِيَ اللَّهُ عَنْهُمَا). un ki walida ka naam Umm Roman Dukhtar Aamir bin Uwaimir kananiya tha. Nabi Akram ( ﷺ ) nai hijrat se 2 saal qabal shawaal mein un se nikah kiya. aik riwayat mein 3 saal qabal ka tazkara bhi milta hai. Nabi ( ﷺ ) nai jab un se nikah kiya to us waqt un ki Umar 6 ya 7 saal thi aur jab rukhsati huyi to us waqt 9 saal thi. un ki kuniyat Nabi Akram ( ﷺ ) ne un ke bhanjay Abdullah bin Zubair (رَضِيَ اللَّهُ عَنْهُمَا) ke naam par Umm-e-Abdullah tajweez farmaiye. har qisim ki tareef o tauseef se be niyaz hain. Qur’an Majeed ki surah noor mein Allah ne un ki baraat nazil farmai jabkay un par tohmat lagai gayi. 57 ya 50 hijri mein 17 Ramadan baroz Mangal ko faut huien. Hazrat Abu Huraira (رَضِيَ اللَّهُ عَنْهُ) nai namaz-e-janaza parhai aur Baqee ke Qabrustan mein dafan huien. kaseer ru riwayat hain. ashaar arab, fiqa aur tibb mein ba-qaul Urwah un se barh kar koi nahi tha. Masrooq (رحمہ الله) ki yeh aadat thi ke jab bhi Hazrat Aisha(رَضِيَ اللَّهُ عَنْهَا)se koi riwayat bayan karte to farmatay: mujhe Saddiqa Dukhtar Siddique nai, jo har aib se pak hain, jin ki baraat saabit hai yun bayan kiya hai .
3-وعن عائشة – رضي الله عنها- قالت: قال النبي صلي الله عليه وسلم ((لا هجرة بعد الفتح ولكن جهاد ونية، وإذا استنفرتم فانفروا)) متفق عليه. ومعناه: لا هجرة من مكة؛ لأنها صارت دار إسلام. (3).
Hazrat Aisha (رَضِيَ اللَّهُ عَنْهَا) se riwayat hai, Nabi Kareem ( ﷺ ) nai farmaya: ” fatah ke baad hijrat nahi, Albata jihaad aur niyyat baqi hain. jab tumhen jihaad par niklny ke liye talabb kiya jaye, to ( bilaa taamil ) nikal parro.” ( Bukhari wa Muslim ) is ka matlab hai, Makkah fatah ho jane ke baad ( jo 8 hijri mein huwa ) Makkay se hijrat ki zaroorat baqi nahi rahi kyunkay woh Daar-ul-islam ban gaya hai.
TAKHREEJ: Sahih Bukhari :(( al jihaad, baab la hijirat baad al- fatih (Hadees:3080)) mukhtasir aur dekhiye..(3900)..(4312). Sahih Muslim, kitaab ul imaarat, baab ul mubaayiaat baad fath Makkah. Hadees: 1864) wal lafz lahu.
FAWAAID WA MASAIL:
(1). Is hadees ka pas manzar yeh hai ke fatah Makkah ke baad kuchh logon ne Makkkah se sawab ki gharz se hijrat karne ki ijazat talabb ki aur hijrat ka sawab yeh hai ke us se sabiqa tamam gunah mit jatay hain to aap ne farmaya ke ab yahan sai hijrat ki zaroorat nahi Albata Allah taala nai sawab ka silsila munqita nahi kiya. agar koyi shakhs yahi sawab lena chahta hai to wo husn niyyat sai yani agar zaroorat parhi to hijrat karoon ga aur jihaad kar ke yeh sawab haasil kar sakta hai .
(2). Jab koi mulk ya ilaqa Pg 37 Daar-ul-islam qarar pa jaye to wahan se kisi aur ilaqay ki taraf hijrat karna zaroori nahi. Albata woh ilaqay jo Dar-ul-kufr hain aur wahan deen par amal karna ya is par qaayem rehna mushkil hai to aisay ilaqon se hijrat karna wajib hai.
(3). Yeh bhi maloom huwa ke jab kisi islami mulk se, kisi dosray islami mulk mein hijrat kar ke jana zaroori nahi hai to phir aik islami mulk ko chhore kar bilaad kufr mein ja kar is liye mustaqil rahaish ikhtiyar karna ke wahan daulat ki rail pail aur tamadduni sahulaton ki farawani hai, shara’an is ki ijazat nahi hai, jis mein bad qismati se is zamane ke Musalman mubtala hain. bilkhushoos un ke sarmaye ka intqaal aur Mufakkreen ki hijrat bohat hi tashweesh naak hai jis se bilaad kufr ki maeeshat ko bhi sara mil raha hai aur un ki hayya bakhta tahazeeb ko farogh wa urooj bhi. ilawa azeen aik Musalman ke dil mein jihaad ka jazba aur iraadah mojood rehna chahiye aur is ke liye har mumkin tayari bhi. taa ke jab bhi usay jihaad ke liye bulaya jaye to foran us par labbaik keh sakay .Yaad rahay jis shakhs nay na jihaad kiya aur na kabhi us kai dil mein jihaad ki tarrap aur iradah paida huwa aur wo issi tarah margiya to wo nifaq kai shuabay par mara.
4- وعن أبي عبد الله جابر بن عبد الله الأنصاري – رضي الله عنهما – قال: كنا مع النبي صلي الله عليه وسلم في غزاة فقال: ((إن بالمدينة لرجالاً ما سرتم مسيراً ولا قطعتم وادياً إلا كانوا معكم؛ حبسهم المرض)) وفي رواية: ((إلا شركوكم في الأجر)) رواه مسلم. ورواه البخاري عن أنس – رضي الله عنه – قال: ((رجعنا من غزوة تبوك مع النبي صلي الله عليه وسلم فقال: ((إن أقواماً خلفنا بالمدينة ، ما سلكنا شعبا، ولا واديا إلا وهم معنا، حبسهم العذر)) (4).
Hazrat Abu Abdullah Jabir bin Abdullah Ansari (رَضِيَ اللَّهُ عَنْهُمَا) farmatay hain ke ham aik ghazwey ( jihaad ) mein Nabi ( ﷺ ) ke sath thay to Aap ( ﷺ ) ne farmaya” yaqeenan Madiney mein kuchh log aisay hain ke tum ne jitna bhi safar kiya hai aur jo bhi waadi taye ki hai, woh tumahray sath rahay hain, un ko ( Madiney mein ) bemari ne rokay rakha .” aur aik riwayat mein yeh alfaaz hain: “woh tumahray sath ajar mein shareek rahay hain.” (Muslim) Aur Bukhari ki riwayat jo Hazrat Anas (رَضِيَ اللَّهُ عَنْهُ) se marvi hai, is tarah hai kah ham Nabi Kareem ( ﷺ ) ke sath Ghazwah Tabook se wapas lotey to aap ne farmaya: ”hamare peechhay kuchh log Madiney mein rahay, ham jis ghatti ya waadi mein chalay, woh ( ajar-o-sawab mein ) hamaray sath thay, ( kiyun Kay ) uzzur ne un ko wahan rokay rakha” .
TAKHREEJ: Sahih Muslim, Al imaarat , BAAb sawab man habasahul ghazw marz aw uzur (Hadees:1911) Sahih Bukhari: Al jihaad was sair Baab man habasahul uzr anil ghazw (Hadees: 2839)
FAWAAID WA MASAIL:
(1). Is se maloom huwa ke agar dil mein jihaad ki niyyat aur jazba Sadique mojood ho, lekin kisi uzr sharayi ki bina par shirkat se maazor raha to Allah taala usay ghar bethey hi jihaad ka ajar-o-sawab ataa farma day ga .
(2). Issi tarah Neki ke tamam umoor jinhen insaan sar-anjaam dainay ka pukhta azm rakhta ho lekin anjaam nah day sakay to husn-e-niyyat ki wajah se sawab haasil karle ga. is tarah agar koi shakhs Burayi ka pukhta azam rakhta hai lekin apne buray iraday mein kamyaab nahi hota to usay bhi is ka gunah ho ga. is iraday se murad woh iradah nahi jo sirf zabaan se hota hai aur dil mein yeh hota hai ke mein ne kon sa yeh kaam karna hai .
RAVI HADEES : [HAZRAT ABU ABDULLAH JABIR BIN ABDULLAH (رَضِيَ اللَّهُ عَنْهُمَا)]:
Abu Abdullah Jabir Abdullah bin Amar bin haraam bin ka’ab bin Ghanam (رَضِيَ اللَّهُ عَنْهُمَا) un ki kuniyat Abu Abdullah hai. Mukathireen ( bohat ziyada riwayaat bayan karne walay) sahaba mein se hain. Ansar ke Qabila bano salam se taalluq ki bana par salmi ansari kehlaye. jang badar mein shareek thay. baaz seerat nigaron ka kehna hai ke badar o Ahad ke ilawa tamam ghazwaat mein shareek rahay. jang siffeen mein bhi shaamil thay. apni aakhir Umar mein basarat se mahroom ho gaye thay. 74 hijri mein 94 saal ki umar pa kar faut huye. shurakaye baiyat uqba mein se madinah mein sab se aakhir mein faut hue. baaz ne un ka san e wafaat 77 hijri likha hai. un ki namaz e janaza Aban bin Usmaan ne parhai jo ke is waqt Haakim Madinah thay. un se 1540 Ahadees marwi hain .
[HAZRAT ANAS BIN MAALIK(رَضِيَ اللَّهُ عَنْهُ)]:
Ans bin Maalik bin Nazar bin Zamzam Ansari Khazraji Najari. In ka taalluq bano Adi bin Najar se hai is liye unhein Najari bhi kehte hain. Khadim-e-Rasool hain aur apne aap ko issi laqab se naamzad kiya karte thay. Nabi Akram ( ﷺ ) ko un se bohat ziyada mohabbat thi. un ke geisuwoon ko aap chhutay aur bator mazah unhein aey do kaan walay! keh kar pukarte thay. un ki kuniyat Nabi Akram ( ﷺ ) ne Abu Hamzah is wajah se rakhi ke yeh Hamza Nami tarkari nahi khatay thay. Badar mein Rasoolullah ( ﷺ ) ke hamrah thay. un ke liye Nabi Akram ( ﷺ ) ne dua ki thi : ” aey Allah ! un ke maal aulaad aur umar mein barket farma”. is dua ki barket ke baais un ka baagh saal mein 2 dafaa phal lata. aulaad mein barket ka yeh aalam tha ke jab yeh faut hue to un ke larke aur larkoon ke larke 120 ke lag bhag thay. un ke apne 80 betay aur 2 betiyan theen. unhon ne 90 ya 91 ya 92 hijri mein wafaat payi. baaz ke baqol un ki Umar 163 ya 110 ya 107 ya 103 saal thi. kutub Ahadees mein un se 2286 Ahadees marwi hain .
5-وعن أبي يزيد معن بن يزيد بن الاخنس- رضي الله عنهم – وهو وأبوه وجده صحابيّون، قال: كان أبي – يزيد – اخرج دنانير يتصدق بها، فوضعها عند رجل في المسجد، فجئت فاخذتها، فأتيته بها، فقال: واللّٰه! ما إياك أردت، فخاصمته إلي رسول الله صلي الله عليه وسلم فقال: ((لك ما نويت يا يزيد! ولك ما أخذت يا معن!)) رواه البخاري) . (5).
Hazrat Abu Yazid Ma’an bin Yazid bin Akhnas (رَضِيَ اللَّهُ عَنْهُمْ) ye Maan khud, is ke baap Yazid aur dada, Akhnas tenon sahaabi hain nai bayan kiya ke mere baap Yazid nai kuchh dinar sadqy ke liye nikalay aur woh inhen Masjid (Nabvi ) mein aik aadmi ke paas rakhay aaye ( taa ke woh kisi zaroorat mand ko day day ) main masjid mein aaya to main nai woh dinar is se le liye ( kiyon kay main zaroorat mand tha ) aur ghar le aaya. jab waalid ko maloom huwa to unhon ne farmaya Wallah! tujh ko to dainay ka main ne iradah nahi kiya tha” chunanchay main apne Waalid ko Nabi ( ﷺ ) ki khidmat mein le aaya aur yeh jhagra aap ke samnay paish kar diya. aap nai farmaya: “Ay Yazid! tairay liye teri niyyat ka sawab hai aur ay Maan! to nai jo liya hai, woh tairay liye ( jaaiz)”.
TAKHREEJ: Sahih Bukhari, Al zakat, Baab: iza Tasaddaq alaa ibnihi wa huva la yashuor. (Hadees:1422)
FAWAAID WA MASAIL:
(1). Is se maloom huwa ke agar sadqa ghair iraadi tor par muhtaj betey ke haath mein aagiya to usay wapas lainay ki zaroorat nahi hai kiyon kay baap nai to kisi mustahiq ko dainay ki niyyat ki thi usay is ki niyyat ke mutabiq sadqy ka ajar mil gaya. taham yeh baat baaz ulama ke nazdeek nafli sadqy par mahmol ho gi, kiyon kay sadqa wajiba zakat ki raqam un ko nahi di ja sakti, jin ka kharch insaan ke zimmay wajib hai.
(2 ). Sadqy ke liye kisi ko wakeel banana jaaiz hai.
(3). Sharayi hukum maloom karne ke liye baap ko Haakum majaz ya aalam deen ke paas ley jana, baap ki nafarmani nahi hai, jaisay sharayi masail mein baa’ham bahas o takraar gustakhi nahi hai . (Fathul bari: 3/292 baab mazkoor wa baab uz zakat alal zauj wala eitaam fil hijir ).
RAVI HADEES : [HAZRAT MA’AN BIN YAZID (رَضِيَ اللَّهُ عَنْهُمَا)]:
Ma’an bin Yazid bin Akhnas bin Habib bin Jarah As-sulami (رَضِيَ اللَّهُ عَنْهُمْ). Un ki kuniyat : Abu Yazid hai. Ma’an : un key waalid aur dada tenon hi Shurf sahabiyat se behra war hue. Koofa mein rahay phir Misar aaye aur baad azan Damashq rawana ho gaye. fatah Dimashq mein shareek thay. murge Rahit ki jang mein Zahak bin Qais ke sath 64 hijri mein shaamil hue aur jaam shahadat nosh kar gaye. kaha jata hai ke yeh Hazrat Muawiyah (رَضِيَ اللَّهُ عَنْهُ) ke sath un ki larraiyon mein bhi shareek rahay. kutub Ahadees mein un se 5 Ahadees marwi hain .
6- وعن أبي إسحاق سعد بن أبى وقاص مالك بن أهيب بن عبد مناف بن زهرة بن كلاب بن مرة بن كعب بن لؤي القرشي الزهري رضي الله عنه، أحد العشرة المشهود لهم بالجنة، رضي الله عنهم، قال: ((جاءني رسول الله صلي الله عليه وسلم عام حجة الوداع من وجع اشتد بي فقلت: يا رسول الله إني قد بلغ بي من الوجع ما تري، وأنا ذو مال ولا يرثني إلا ابنة لي، أفاتصدق بثلثي مالي؟ قال: لا، قلت: فالشطر يا رسول الله؟ فقال: لا ، قلت: فالثلث يا رسول الله؟ قال: الثلث والثلث كثير – أو كبير- إنك أن تذر ورثتك أغنياء خير من أن تذرهم عالة يتكففون الناس، وإنك لن تنفق نفقة تبتغي بها وجه الله إلا أجرت عليها، حتى ما تجعل في في امرأتك” قال: فقلت: يا رسول الله أخلف بعد أصحابي؟ قال: إنك لن تخلف فتعمل عملاً تبتغي به وجه الله؛ إلا ازددت به درجة ورفعة، ولعلك أن تخلف حتى ينتفع بك أقوام ويضر بك آخرون. اللهم أمض لأصحابي هجرتهم، ولا تردهم على أعقابهم، لكن البائس سعد بن خولة)) يرثي له رسول الله صلي الله عليه وسلم أن مات بمكة. (متفق عليه) . (6).
Abu Ishaq Saad bin Abi Waqas ( Maalik bin Uhaib bin Abd Manaf bin Zuhrat bin Kilaab bin Murrah bin Kaab bin Lawi Al-Qurashi Al-Zuhri) (رَضِيَ اللَّهُ عَنْهُ). Jo un das sahaba (رَضِيَ اللَّهُ عَنْهُمْ) mein se aik hain jinhein Jannat ki khush khaberi duniya mein hi day di gayi thi, farmatay hain ke meri bemaar pursi ke liye Hajjat-ul ’wada’ ke saal Rasoolul’lah ( ﷺ ) mere paas tashreef laaye, mujhe us waqat shadeed dard tha. main nai aap se kaha: aey Allah kay Rasool! aap dekh rahay hain ke mera dard kaisi shiddat ikhtiyar kar gaya hai, main sahib maal hon lekin meri waris sirf meri aik hi beti hai. kiya main apne maal ka do tihaayi hissa khairaat kar dun ?aap nai farmaya:” nahi” main nai kaha: ” aadha maal ?” aap nai farmaya” nahi” main nai kaha phir aey Allah kay Rasool ! aik tihaayi (1/3) maal sadqa kar dun ?” aap nai farmaya: ” teesra hissa ( tum khairaat kar satke ho ) aur teesra hissa bhi ziyada ya bara hai, is liye ke tum apne warison ko sahib haisiyat chhore kar jao yeh is se behtar hai ke tum unhen kangaal kar ke jao aur woh logon ke samnay haath pheilatay phiren, ( yaad rakho! ) tum jo bhi Allah ki Raza ke liye kharch karo ge to us par tumhen ajar miley ga, hatta ke jo luqmah tum apni biwi ke munh mein daalo ge ( us par bhi sawab ho ga)” main nai kaha: aey Allah kay Rasool! kiya main apne sathiyon ke baad peechhay chhore diya jaoon ga ?” (ya’ani kiya mere saathi mujh se pehlay faut ho jayen ge aur main duniya mein akela reh jaoon ga? ) aap ne farmaya: ( agar aisa huwa bhi to kiya? yeh tumahray haq mein achha hi hai) bila shubha sathiyon ki wafaat ke baad, jab tum un ke peechhay rah jao ge, to jo bhi amal Allah ki raza ke liye karo ge, us se tumahray darjay mein zayadati aur bulandi hi ho gi. neez shayad tumhe mazeed zindagi guzaarne ka mauqa diya jaye, hatta ke kuchh log ( ahal imaan ) tum se faida uthayen aur kuchh dosray logon ( kafiroon ) ko tum se nuqsaan puhanche (phir aap ne dua farmai ) ae Allah ! mere sahaba ki hijrat ko jari ( poora ) farma day aur un ko un ki eiriyon par nah lota. lekin qabil raham Saad bin Khola hain, un ke liye Rasoolullah ( ﷺ ) rehmat ki dua farmatay thay is liye ke woh makkke main faut hue thay. ( Bukhari-o-Muslim )
TAKHREEJ: Sahih Bukhari; Al Janaaiz, baab risa an Nabi ( ﷺ ) Saad bin khola Hadees (1295) wa Sahih Muslim, kitab ul wasiyat, baab al wasiyat bissuls.(Hadees:1628)
FAWAAID WA MASAIL:
(1). Sahaba kiraam (رَضِيَ اللَّهُ عَنْهُمْ) is shehar mein Iqamat pazeer hona pasand nahi karte thay, jis se unhon nai, is ki mohabbat ke bawajood mahez Allah ki raza ke liye hijrat ki thi, is liye Hazrat Saad dartay thay ke kahin un ki mout Makke mein naa aaye. chunanchay un ke liye aap nai hijrat ke itmam ki dua farmai aur Saad bin Khola ki haalat zaar par aap nai dukh ka izhaar farmaya, kiyon kay un ki wafaat Makke mein hui, jis ki wajah se woh hijrat ke poray sawab se mahroom rahay.
( 2). Yeh hadees is baat ki Daleel hai ke maraz ul maut mein insaan aik tihaayi maal ( 1/3) se ziyada sadqa ya wasiyat nahi kar sakta. (3). Insaan ki agar niyyat sahih ho to biwi bachon par jo kuchh kharch karta hai, is par bhi usay ajar milta hai. (4). Kisi sahih gharz ki khatir apni bemari ya takleef ka izhaar kar sakta hai, taa ke us ka ilaaj ya duaa ki ja sakay, yeh Allah ke khilaaf shikwah nahi hai. (5). Infaq-o-sadqat mein apne qareeb tireen rishte daaron ko awaliyat aur fauqiat di jaye .lekin is ka yeh matlab har giz nahi hai ke un ke tayyushat ke liye Zakat kharch ki jaye jabkay aam ghurba ziyada zaroorat mand hon jaisa ke baaz fi zamana is tarah karte hain .
RAVI HADEES : [HAZRAT SAAD BiN ABI WAQAS (رَضِيَ اللَّهُ عَنْهُ)]:
Saad bin Malik bin Uhaib Qurashi Zuhri. un ki kuniat Abu Ishaq hai. Islam qubool karne walon mein panchawan (5th) ya satwaan (7th) number hai. jab islam qubool kiya to un ki walida ne khana piinaa tark kar diya aur kaha : jab tak to Deen-e-Mohammad se munharif nahi hota us waqt tak main kuchh khaoun gi na piyon gi aur na saaye hi mein hon gi. yeh apni walida ke bohat taabee farmaan thay lekin maa se kaha ke main Deen-e-Mohammad se munharif nahi ho sakta. yeh bhi un das(10) Sahaba-e-Kiram mein se hain jinhen jannat ki basharat di gayi.(رَضِيَ اللّٰهُ عَنْهُمْ) yeh woh khush naseeb hain jin ke baray mein Nabi Akram ( ﷺ ) ne farmaya: ” aey Saad teer chalao mere maa baap tum par qurbaan”. aur yeh dua bhi ki : aey Allah ! un ka nishana seedha rakhna. unhein aik baar aata dekh kar Nabi Akram( ﷺ ) ne farmaya : (هذا خالي فليرني امرؤ خاله) ” yeh mera mamu hai is jaisa koi dikhaay to sahi. tamam ghazwaat mein shirkat ki. faateh Iraq hain aur fatah Iran bhi unheen ka azeem karnaama hai. یہ رتبۂ بلند ملا جس کو مل گیا ہر مدعی کے واسطے دار و رسن کہاں Hazrat Saad bin Abi Waqas nai madinah se das mil door maqam Aqique mein 55 hijri mein wafaat payi. wahan se un ki maiyat kaandhon par layi gayi aur unhein jannat ul baqee mein dafan kiya gaya. kutub Ahadees mein un se 270 Ahadees marwi hain .
7-وعن أبي هريرة عبد الرحمن بن صخر – رضي الله عنه – قال: قال رسول الله صلي الله عليه وسلم: ((إن الله لا ينظر إلى أجسامكم، ولا إلى صوركم، ولكن ينظر إلى قلوبكم [واعمالكم] )) . (رواه مسلم) . (7).
Hazrat Abu Huraira Abdul Rahman bin Sakhar (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Rasoolullah ( ﷺ ) nai farmaya : ”Allh taala tumahray jismon aur tumhari sooraton ko nahi daikhta, balkay woh tumahray dilon aur amalon ko daikhta hai.”( Muslim )
TAKHREEJ: Sahih, Muslim kitaab Ul bir was silat wal adab, baab Tahreem zulm il Muslim wa khazlihi wa ihtiqaarihi wa irzihi wa maalih. (Hadees:(34)- (2564)
FAWAAID WA MASAIL:
Is hadees se bhi ikhlaas aur tasahih niyyat ki ahmiyat wazeh hai, is liye har naik amal mein is ka ihtimaam zaroori hai aur dil ko har us cheez se saaf rakhna chahiye jis se woh amal barbaad ho sakta hai. jaisay riya’kaari aur namood-o-numayesh ka jazba ya duniya ka lalach ya aur isi qisam kai ghatiya mafadaat. taaham dilon ka haal chun’kay sirf Allah taala hi jaanta hai is liye aamaal ki asal haqeeqat qayamat walay din hi wazeh ho gi jab ke Allah taala ki bargaah se achha ya bura badla miley ga, duniya mein insaan ke sath is kai zahiri aamaal kai mutabiq hi maamla kiya jaye ga aur us ki baatini keifiyat ko Allah ki suprad kar diya jaye ga.
NOTE : Riyaz-us-saliheen kai baaz nuskhon mein is hadees ko ْوَاَعْمَالِكُم ke baghair naqal kiya gaya hai. lekin yeh sahih nahi hai. Sahih Muslim mein ْقُلُوْبِكُم ke sath ْوَاَعْمَالِكُم bhi hai. yeh zayadati is liye nihayat ahem hai ke is ke baghair log hadees ke samajhney mein thokar khatay hain, maslan jab kisi se kaha jaye ke poori daarhi rakhna aur kufar ki mushabihat se bachna zaroori hai ya parday ki ahmiyat ya deegar ehkaam shariyyah ki wazahat ki jaye to kehte hain ke asal baat to dil ki hai ( yani ehkaam par amal zaroori nahi ) aur is’tadlaal is hadees se karte hain ke “Allah tumahray dilon ko daikhta hai” halaank is ke sath yeh alfaaz bhi hain ke ”aur tumahray amlon ko daikhta hai” jin se amal ki ifadiyat yani usay bhi sunnat ke mutabiq karne ki ahmiyat wazeh hoti hai. aur haqeeqat yeh hai ke back waqt dil aur amal dono ki islaah zaroori hai, kiyun’kay aik ki islaah dosray ki islaah par munhasir hai. dil sahih ho ga to amal bhi sahih ho ga aur amal sahih ho ga to dil bhi sahih ho ga. islaah aamaal ke baghair dilon ki islaah aur dilon ki islaah ke baghair aamaal ki islaah mumkin nahi. Issay doosri hadees mein is tarah bayan farmaya gaya hai ke” jism-e-insani mein gosht ka aik tukda hai, jab woh durust hota hai to saara jism durust aur jab woh bigar jata hai to saara jism bigar jata hai, aur woh gosht ka tukda dil hai”. ( dekhiye hadees number.. 588, baab.. 68) deegar mutadid Ahadees se bhi amal ki ahmiyat wazeh hoti hai. Qur’an Kareem mein bhi Allah taala farmata hai: وَلِكُلٍّ دَرَجَاتٌ مِّمَّا عَمِلُوا (Al-Anaam:132/6) ” Aamaal ke mutabiq har aik ke darjay hon ge” yaani amlon ki wajah se ahal-e-jannat ke darjaat mein kami Beshi ho gi. aur farmaya : “اُدْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ” (Al Nahl: 32/16) “Apne amlon ki wajah se jannat mein daakhil ho jao”. Jab amal ki yeh ahmiyat hai to phir yeh kaisay mumkin hai ke Allah taala jism aur soorat ki tarah amal nahi daikhta, jab ke imaan ke baad yeh amal hi jannat mein jane ki asaas hai.
( اَفَادَهُ الْاَلْبَانِیُّ فِيْ تَعْلِیْقَاتِهٖ عَلٰى رِيَاضُ الصَّالِحِيْنِ )
RAVI HADEES : [HAZRAT ABU HURAIRA (رَضِيَ اللَّهُ عَنْهُ)]:
Un ke naam mein bohat ziyada ikhtilaaf hai. taqreeban biees (20) se ziyada aqval un ke naam ke mutaaliq mlitay hain. umair bin Aamir Abdullah bin Aamir Abdullah bin Abd Shams Abd Naham aur Abd Ghanam waghera aap ke naam betaye jatay hain. bahar haal naam jo bhi ho 6 hijri mein qubool islam ke baad aap ka naam Abdullah ya Abdul Rahman bin Sakhar Al-dausi hi Maroof hai. unhein ilm hadees se bohat lagao tha. un se Ahadees bayan karne walon ki tadaad taqreeban 800 hai. har waqt Rasoolullah ( ﷺ ) ke sath rehtay taa ke koyi farmaan Nabvi rah na jaye. Ahd Farooqi mein mufti ke faraiz sar anjaam dete rahay aur Marvan ki janib se Madinah ke governor rahay. 59 hijri mein wafaat payi aur Jannat Ul-baqee mein dafan kiye gaye. kaseer riwayah hain. kutub Ahadees mein un ki mawiyat ki tadaad 5374 ya 5384 hai.
Ba- qol Shaair: کن حدیث بوہریرہ را شمار پنج ہزار و سہ صد و ہفتاد و چہار
8- وعن أبي موسى عبد الله بن قيس الأشعري – رضي الله عنه- قال: سئل رسول الله صلي الله عليه وسلم عن الرجل يقاتل شجاعة، ويقاتل حمية، ويقاتل رياء: أي ذلك في سبيل الله؟ فقال رسول الله صلي الله عليه وسلم: ((من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله)) متفق عليه. (8).
Hazrat Abu Musa Abdullah bin Qais Ashari (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Rasoolullah ( ﷺ ) se sawal kiya gaya: (1). aik aadmi bahaduri ke johar dikhaane ke liye, (2).dosra ( khandani, qabaili ) hamiyyat ke liye (3). aur aik teesra riya’kaari ke liye larta hai un mein se Allah ki raah mein larnay wala kon hai? Rasoolullah ( ﷺ) nai farmaya: ” Jo shakhs sirf is liye larta hai ke Allah ka kalmah ( deen ) buland ho’ woh Allah ki raah mein larnay wala hai.” ( Bukhari-o-Muslim )
TAKHREEJ: Sahih Bukhari: Kitaab-Ut Tauheed, (Hadees: 7458) Wa Sahih Muslim: Kitaab-ul-imaarah, baab man qaatal litakoona kalima-tullah (Hadees 1904)
FAWAAID WA MASAIL:
(1). Allah ke haan aamaal ka aitbaar chun’kay نيات صالحة “niyyat e saaliha” ke mutabiq ho ga is liye (عِنْدَ اللّٰہ) indallah Mujahid fi Sabee-lillah bhi sirf wohi ho ga jo ailaai kalma-tu-llah ke liye lade ga. taaham is ka taalluq chun’kay dil se hai jis ko insaan dekhnay par qadir nahi hai. is liye maidan-e-jihaad mein har musalman maqtool ke sath shaheed wala muaamla kiya jaye ga aur is ki niyyat aur iraday ka masala Allah ke suprad ho ga kiyun’kay dilon ke bhhaid wohi jaanta hai .
(2). Insaan ko chahiye keh halal haraam aur apne deen ki islaah ke liye ga hai ga hai ulama se istafsaar karta rahay .
RAVI HADEES : [HAZRAT ABU MUSA ASHARI(رَضِيَ اللَّهُ عَنْهُ)]:
Abdullah bin Qais bin Saleem bin Hazar bin Harb . Abu Musa un ki kuniyat hai aur kuniyat hi se mashhoor hain. Habsha ki taraf hijrat ki. Ghazwah Khyber ke mauqiy par Rasool ( ﷺ ) ke khidmat aqdas mein haazir hue. Zubaid aur Aden par unhein Amel muqarrar kiya gaya. aur ahd Farooqi mein Koofa aur Basrah ke wali muqarrar hue. bohat ziyada shehron samait “Qillah Tistar” ke faateh hain. Nabi ( ﷺ ) ki nazar mein unhein khaas maqam wa martaba haasil tha. aap ( ﷺ ) ne un ke mutaaliq farmaya tha : “لَقَدْ أُوتِيتَ مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُدَ “. “Bilashubha ( Abdullah bin Qais ! ) tujhe all dawod ka lehja diya gaya hai.” un ke san wafaat mein ikhtilaaf hai. baaz ke nazdeek 42 aur ba-qol baaz 44 hijri ko Kofa mein faut hue. un sai 360 Ahadees marwi hain .
9- وعن أبي بكرة نفيع بن الحارث الثقفي _ رضي الله عنه – أن النبي صلي الله عليه وسلم: ((إذا التقي المسلمان بسيفهما فالقتال والمقتول في النار)) قلت: يا رسول الله! هذا القتال فما بال المقتول؟ قال: ((إنه كان حريصاً على قتل صاحبه)) (متفق عليه) . (9).
Hazrat Abu Bakrah Nufaiee bin Haris Saqfi (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Nabi Akram ( ﷺ ) ne farmaya : “jab do Musalman apni apni talwareen saunt kar aik dosray ko (maarny ki niyat se ) miltein hain ( aik dosray ke mad-de-muqabile mein aatey hain) to yeh Qaatil aur Maqtool donon jahannami hain” main ne pochha: Aey Allah kai Rasool ! Qaatil ka jahannami hona to samajh mein aata hai, Maqtool jahannami kiyun ho ga? aap ne farmaya: ” is liye ke woh bhi apne ( dosiray Musalman) sathi ke qatal par harees tha.” ( Bukhari-o-Muslim )
TAKHREEJ : Sahih Bukhari : kitaab Ul Imaan… (Hadees: 31)..(Hadees:7083) Wa Sahih Muslim:Kitaab-ul-fitan: baab iza tawajahal Muslimani biseifihima. (Hadees: 2888)
FAWAAID WA MASAIL:
(1). Is se maloom huwa ke is irada-i-masiyyat par insaan mustahiq itaab-e-ilaahi ho ga jis ka is ne apne dil mein pukhta azam kiya ho ga aur is ke irtikaab ke liye asbaab-o-wasail bhi ikhtiyar kiye gaye hon ge. go woh is mein kisi rukaawat ki wajah se kamyaab nah huwa ho.
(2). Azam was’wasey se mukhtalif hai. waswasa maaf hai jab ke azam (pukhta iradah ) qabil muwakhza hai. taaham hadees mein jo waeed mazkoor hai is ka misdaaq baaham larnay walay musalman is waqt hon ge, jab woh dunyawi Hamiyyat o asbiyyat ki bina par lar rahay hon. koi sharai maamla un ke bahami qitaal ki bunyaad nah ho kiyun’kay is soorat mein mumkin hai ke donon hi ka mabna apna apna ijtehaad ho jis mein woh(عِنْدَ اللّٰہ) Ind Allah maazoor samjhai jayeen .
RAVI HADEES : [HAZRAT ABU BAKRAH NUFAIEE BIN HARIS(رَضِيَ اللَّهُ عَنْهُ)]:
Un ke naam ke baray mein ikhtilaaf hai. baaz Nufaiee ban Haris aur baaz Nufaiee bin Masrooh kehte hain. lekin Imam Ahmed bin Hammbal (رحمہ الله) jantay nai un ka naam Nufaiee bin Haris Ibn Kaldah hi zikar kiya hai. un ki walida ka naam Sumayyah tha. yeh Taif ke qilay se kuchh nojawanon ke hamrah charkhi ke zariye se bahir aaye thay aur Islam Qubool kar liya tha. charkhi ko arabi mein “Bakrah” kehte hain is liye un ki kuniat Abu Bakrah parr gayi. yeh un sahaba karaam(رَضِيَ اللَّهُ عَنْهُمْ) mein se hain jo jang Jamal aur Saffeen mein allag thalag rahay thay. Fuzalaa Sahaba mein un ka shumaar hota hai. kaseer ul awlaad thay. 51 ya 52 hijri ko Basrah mein wafaat payi. kutub Ahadees mein un ki riwayaat ki tadaad 132 hai .
10- وعن أبي هريرة – رضي الله عنه – قال: قال رسول الله صلي الله عليه وسلم ((صلاة الرجل في جماعة تزيد على صلاته في سوقه و بيته بضعاً وعشرين درجة، وذلك أن أحدهم إذا توضأ فأحسن الوضوء، ثم أتي المسجد لا يريد إلا الصلاة، لا ينهزه إلا الصلاة، لم يخط خطوة إلا رفع له بها درجة، وحط عنه بها خطيئة حتى يدخل المسجد، فإذا دخل المسجد كان في الصلاة، ما كانت الصلاة هي تحبسه، والملائكة يصلون على أحدكم ما دام في مجلسه الذي صلّي فيه، يقولون: اللّهم! ارحمه، اللّهم! اغفر له، اللّهم! تب عليه، ما لم يؤذ فيه، ما لم يحدث فيه)) (متفق عليه) وهذا لفظ مسلم. وقوله ( ﷺ ): [ينهزه]: هو بفتح الياء والهواء وبالزاء، أي : يخرجه و ينهضه. (10).
Hazrat Abu Huraira(رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Rasoolul’lah ( ﷺ ) ne farmaya: ” Aadmi ki jamaat ke sath parhi hui namaz, us namaz se kuchh oupar beess ( 20 ) darjay ziyadah fazeelat rakhti hai jo woh apne bazaar ya ghar mein parhta hai, is liye ke jab koi shakhs achhay tareeqay se wuzu karta , phir namaz ke iraday se masjid mein aata hai, usay namaz hi masjid ki taraf le jati hai, to aisay shakhs ke har qadam ke badlay mein aik darja buland aur aik gunah maaf hota hai taan’key woh masjid mein daakhil ho jata hai. phir jab woh masjid mein daakhil ho jata hai, to jab tak namaz us ko wahan roke rakhti hai, woh namaz mein hi shumaar ho ga ( yaani jamaat ke intzaar mein ya zikr-e-illahi mein masroof, jab tak masjid mein rahay ga, woh Allah ke haan namaz ki haalat mein samjha jaye ga.) aur farishtay tumahray aik aadmi ke liye rahmat ki dua karte rehtay hain jab tak woh apni is majlis mein betha rahay jis mein us ne namaz parhi hai. farishtay kehte hain, ay Allah ! is par reham farma. ay Allah ! is ko bakhash day. ay Allah ! is par rujoo farma. ( yeh duayeen is ke haq mein us waqt tak jari rehti hain ) jab tak woh kisi ko eiza nah pohanchaye, jab tak be wuzu nah ho.>> (Bukhari wa Muslim- aur mazkoorah alfaaz sahih muslim ke hain.) Aur ينهزه :(” yaa” aur “haa” ke fatah aur zaa ke sath hai.) Is ke maana hain: is’sai nikaalti aur uthaati hai .
TAKHREEJ: Sahih Bukhari: Al-Salah: baab-Us-Salat fi masjid is souq(Hadees: 477), Wa Sahih Muslim, Al-Masajid wamawaazie es Salat, baab fazl Us Salaat il Maktoobat fi jama’atin….. (Hadees:649)..(Hadees: 661).
FAWAAID WA MASAIL:
(1). Namaz bajmaat ada karna farz hai aur bila waja susti ya kamon mein masrufiyat ki bana par namaz ba jamaat ada na karna gunah hai kiya ham sehat namaz ke liye jamaat shart nahi hai. is Hadees se namaz ba jamaat ke Adam wujoob ka istadlaal durust nahi hai.
(2). Agar koi shakhs kisi shadeed zaroorat ke paish e nazar ghar ya bazaar mein akailey namaz ada karta hai to us ki namaz ada to ho jaye gi Albata woh jamaat ke sath namaz parhnay ki fazeelat se mahroom honay ke sath sath farz ka tarik honay ki wajah se gunah gaar bhi hoga.
(3). Jamaat ke sath namaz parhnay ki 25, 26, 27 darjey ziyada fazeelat hai jaisa ke deegar riwayaat mein hai.
(4). Namaz deegar aamaal e khair se afzal hai kiyun’kay farishtay namazi ke haq mein duaye kher karte hain.
( 5 ). Musalman ko takleef dainay se bandah farishtoon ki un duaon se mahroom ho sakta hai jin ka zikar mazkoorah hadees mein hai.
(6). Ghar se ba’wuzo ho kar masjid mein anay ki fazeelat bhi maloom hoti hai, neez yeh bhi maloom huwa ke wudu taqarub-e-illahi ka zareya hai jaisa ke hadees mein hai kar farishtay bewuzu honay tak insaan ke liye duayen karte hain .
11- وعن أبي العباس عبد الله بن عباس بن عبد المطلب- رضي الله عنهما- عن رسول الله صلي الله عليه وسلم فيما يروي عن ربه- تبارك وتعالي- قال: ((إن الله كتب الحسنات والسيئات))، ثم بيّن ذلك : ((فمن هم بحسنة فلم يعملها كتبها الله- تبارك وتعالي- عنده حسنة كاملة، وإن هم بها فعملها كتبها الله عنده عشر حسنات، إلي سبعمائة ضعف، إلي أضعاف كثيرة، وإن هم بسيئة فلم يعملها كتبها الله تعالي عنده حسنة كاملة، وإن هم بها فعملها كتبها الله سيئة واحدة)) (متفق عليه) . (11) .
Abul Abbas Abdullah bin Abbas bin Abdul Muttalib – (رَضِيَ اللَّهُ عَنْهُمَا) se riwayat hai ke: Rasoolullah ( ﷺ ) apne Rab Ta’barak Wa Ta’ala se riwayat karte hain, “aap ne farmaya : ” Allah taala ne naikian aur buraiyan likh li hain.” phir us ki tozeeh farmayi , chunanchay jis shakhs nai kisi neki ka iradah kiya, lekin usay kar nahi saka, Allah taala usay apne paas aik kaamil neki likh laita hai aur agar iraday ke mutabiq usay kar bhi laita hai to Allah taala aik neki ke badlay das (10) nakiyon se le kar saat sao( 700) guna, balkey is se bhi ziyada nakiyon ka sawab is ke liye likh deta hai. aur agar kisi nai kisi buraiee ka iradah kiya, lekin usay kiya nahi, to Allah taala usay bhi apne paas aik kaamil neki likh laita hai aur agar iraday ke mutabiq is burayee ko kar laita hai to Allah taala aik hi buraiee likhta hai.” ( Bukhari-o-Muslim )
TAKHREEJ: Sahih Bukhari : Al-Riqaq, baab, man ham’ma bi-ha’sa’na’tin au bi-sayyiatin. (Hadees: 6491) Sahih Muslim: Al imaan, baab wa iza ham’mal ab’du bi-ha’sa’na’tin kutibat, wa iza ham’mal bi-sayyiatin lam tuktab. ( Hadees:131)
FAWAAID WA MASAAIL:
(1). Jo baat ki a Allah Tabarak وتعالی ke hawalay se bayan farma mein usay hadees قدی kaha jata hai. yeh Allah taala –apne paighambar ko ilham ke zariye se aagah farmata hai. is mein Allah ki is wusat fazl o karam ka bayan hai jo woh –apne bundon ke sath farmata hai aur qayamat walay din bhi farmaiye ga. (2). buraiee ka agar sirf iradah kya aur waswasa hai to woh qabil مواخد o nahi hai Albata paate mausam karne ke baad kisi wajah se nah kar sakay to woh qabil muwakhza hai jis terhan ke pehlay guzra hai. lekin agar pa yeh awam karne ke baad Allah se dartay hue buraiee chore deta hai to yeh baais ajar bhi hai.
RAVI HADEES : [HAZRAT ABDULLAH BIN ABBAS رَضِيَ اللَّهُ عَنْهُمَا]:
Abdullah bin Abbas bin Abdul al-Muttalib bin Hashim – Abdullah naam Abul Abbas kuniyat aur Hibr Ul Ummah laqab hai. yeh Hazrat Khalid bin Waleed (رَضِيَ اللَّهُ عَنْهُ) ke khaala zaad thay. yeh woh Sahabi hain jinhen is ummat ke peshwa aur Hibr honay ka aizaz haasil hai. Nabi ( ﷺ ) ne un ke liye ilm wa fazil ki dua ki thi. bohat zaheen wa fateen thay. qism ki tauseef o tareef ki bina par muhtaj taaruf nahi hain. hijrat se 3 saal qabal is waqt peda hue jab Nabi ye Mukar’ram ( ﷺ ) wa deegar log Shab Abi Taalib mein mahsor thay. 67 hijri mein Taaif ke maqam par faut hue. baaz un ka san wafaat 68 ya 70 hijri bhi bayan karte hain .
12- وعن أبي عبد الرحمن عبد الله بن عمر بن الخطاب- رضي الله عنهما – قال: سمعت رسول الله صلي الله عليه وسلم يقول: ((انطق ثلاثة نفر ممن كان قبلكم حتى آواهم المبيت إلي غار فدخلوه، فانحدرت صخرة من الجبل فسدّت عليهم الغار؛ فقالوا: إنه لا ينجيكم من هذه الصخرة إلا أن تدعوا الله تعالي- بصالح أعمالكم. قال رجل منهم: اللهم! كان لي أبوان شيخان كبيران، وكنت لا أغبق قبلهما أهلا ولا مالا. فناي بي طلب الشجر يوما، فلم أرح عليهما حتى ناما، فحلبت لهما غبوقهما، فوجدتهما نائمين، فكرهت أن أوقظهما وأن أغبق قبلهما أهلا أو مالا، فلبثت -والقدح علي يدي- أنتظر استيقاظهما حتى برق الفجر- والصبية يتضاغون عند قدمي- فاستيقظا، فشربا غبوقهما. اللهم! إن كنت فعلت ذلك ابتغاء وجهك ففرج عنا ما نحن فيه من هذه الصخرة، فانفرجت شيئاً لا يستطيعون الخروج منه. قال الآخر: اللهم! إنه كانت لي ابنة عم، كانت أحب الناس إلي – وفي رواية؛ ((كنت أحبها كأشد ما يحب الرجال النساء)) – فأردتها على نفسها، فامتنعت مني، حتى ألمت بها سنة من السنين، فجاءتني فأعطيتها عشرين ومائة دينار؛ على أن تخلي بيني وبين نفسها، ففعلت، حتى إذا قدرت عليها- وفي رواية: ((فلما قعدت بين رجليها)) – قالت: اتق الله، ولا تفض الخاتم إلا بحقه، فانصرفت عنها، وهي أحب الناس إلي، وتركت الذهب الذي أعطيتها، اللهم! إن كنت فعلت ذلك ابتغاء وجهك فافرج عنا ما نحن فيه، فانفرجت الصخرة غير أنهم لا يستطيعون الخروج منها. وقال الثالث: اللهم! استأجرت أجراء وأعطيتهم أجرهم، غير رجل واحد ترك الذي له وذهب، فثمرت أجره حتى كثرت منه الأموال، فجاءني بعد حين فقال: ((يا عبد الله! أدّ إليّ أجري، فقلت: كلّ ما تري من أجرك: من الإبل، والبقر، والغنم، والرقيق. فقال: يا عبد الله! لا تستهزىء بي. فقلت: لا أستهزىء بك فأخذه كلّه، فاستاقه، فلم يترك منه شيئاً، اللهم! إن كنت فعلت ذلك ابتغاء وجهك فافرج عنا ما نحن فيه، فانفرجت الصخرة، فخرجوا يمشون)) (متفق عليه) .
(12). Hazrat Abu Abdul Rahman Abdullah bin Umar bin khattaab (رَضِيَ اللَّهُ عَنْهُمَا) kehte hain ke main nai suna Rasoolullah ( ﷺ ) farmatay thay: ” tum se pehli ummton mein se teen shakhs aik safar par niklay hatta ke (raat ho gayi, chunancha) raat guzaarne ke liye woh aik ghaar mein daakhil ho gaye. (thori hi der ke baad) pahaad se aik bara sa pathar larakh kar neechay aaya jis ne ghaar ke dahane ko band kar diya. yeh dekh kar unhon ne aapas mein mahswara kiya un ki samajh mein yahi baat aayi ke is ibtilaa se najaat ki yahi soorat hai ke tum apne aamaal Saleha ke wastay se Allah se duaa karo. (chunanchay unhon ne apne apne amal ke hawalay se duayeen kee.) un mein se : aik (1). aadmi ne kaha : YA Allah ! to jaanta hai, mere boorhay maa baap thay aur shaam ko main sab se pehlay unhi ko doodh pilata tha, un se pehlay main ahal-o-Ayal ko aur khadim-wa-ghulam ko nahi pilata tha. aik din darakhton ki talaash mein main door nikal gaya aur jab wapas lout kar aaya to walidain so chuke thay, main ne shaam ka doodh doha aur un ki khidmat mein le kar haazir huwa to dekha ke woh soye hue hain, main ne unhen jagana pasand kiya aur na hi un se pehlay apne ahal aur ghulamoo ko doodh pilana bhi gawara nahi kiya. main doodh ka pyalaa haath mein pakdae un ke sarahnay kharha un ke jaagne ka intzaar karta raha jab ke bachay bhook ke maaray mere qadmon mein bilbilatay rahay, hatta ke subah ho gayi aur woh bedaar hue aur shaam ke hissay ka doodh piya. YA Allah! agar yeh kaam main ne sirf teri Raza ke liye kiya tha, to ham is chataan ki wajah se, jis museebat mein phans gaye hain, us se hamein nijaat ataa farma day. chunanchay (is dua ke nateejay mein) woh chattaan thori si sirak gayi, lekin abhi is se bahar nahi nikal saktey thay. (2). Dosray shakhs ne duaa ki YA Allah ! meri chacha zaad bhen thi jo mujhe sab se ziyada mehboob thi . doosri riwayat ke alfaaz yeh hain : main us se itni shadeed mohabbat karta tha jitni ke ziyada se ziyada mohabbat mardon ko aurton se ho sakti hai. chunanchay main ne ( aik martaba ) is se apni nafsaani khuwahish poori karne ka iradah kiya lekin woh aamaada nahi huyi aur us ne inkaar kar diya. hatta ke aik waqt aaya ke qahat saali ne usay mere paas aanay par majboor kar diya main ne usay is shart par aik sao bees (120) dinar diye ke woh mere sath khalwat ikhtiyar kere, chunanchay woh aamaada ho gayi. jab main us par Qadir ho gaya (aur woh mere qaboo mein aagayi) doosri riwayat ke alfaaz hain. jab mein ( apni nafsaani khuwahish poori karne ke liye ) us ki dono tangon ke darmiyan baith gaya to us ne kaha “Allah se dar! aur is mohar ko na-haq mat toar” (us ke un alfaaz ne YA Allah! tera khauf mujh par taari kar diya ) aur main is se door ho gaya ( usay chhore diya ) halaank woh logon mein se sab se ziyada mujhe piyari thi aur main ne sonay ke woh dinar bhi chhore diye jo main ne usay diye thay. YA Allah ! agar main ne yeh kaam teri Raza ke liye kiya tha to yeh nazil shuda museebat ham se door farma day! chunancha woh chataan kuchh aur sirak gayi, lekin wo is ghar se bahar nikal saktey thay. (3). Teesray ne dua ki. Ya Allah ! main ne kuchh mazdooron ko ujrat par rakha tha, sab ko main ne un ki ujrat day di, sirf aik mazdoor apni mazdoori liye baghair chala gaya tha. main ne us ki mazdoori ki raqam ko kaarobar mein laga diya hatta ke us se bohat saa maal ban gaya. kuchh arsay ke baad us ne merey pas aakar kaha: “Allah ke bande! mujhe meri ujrat ada kar day” main ne kaha: ” yeh ount, gaaye, bakriyan aur ghulam jo tujhe nazar aarhay hain, yeh sab teri ujrat (ka samar) hai. us ne kaha: Allah ke bande! mujh se mazaaq nah kar. main ne kaha: main tujh se mazaaq nahi kar raha ( haqeeqat bayan kar raha hon) chunanchay ( meri wazahat par) woh sara maal le gaya is mein se us ne kuchh nah chhorra. Ya Allah ! agar main ne yeh kaam sirf teri Raza ki khatir kiya hai to yeh museebat jis mein ham mubtilah hain door kar day! chunanchay woh chataan bilkul sirak gayi aur ghaar ka munh khul gaya aur sab bahir nikal aaye. ( Bukhari-o-Muslim )
TAKHREEJ: Sahih bukhari: Ahadees ul Ambiya baab hadees ul ghaar.(Hadees: 3465) Wa Sahih Muslim: Al- Riqaq, baab : qissatu ashaab ul ghaar ris’thalasat, wat- tawassulu bi- saalih il aamaal.(Hadees : 2743)
FAWAAID WA MASAIL:
(1). Maloom huwa ke Naik aamaal ke waselay se dua karni jaaiz hai taa’ham Tawassul biz-zaat aik bidee amal hai jis se ijtinab kiya jaye kiyun’kay aik to is par koi sharai Daleel nahi hai. dosray yeh khair Ul quroon ke taamul ke khilaaf hai.
(2 ). Biwi aur bachon se bhi walidain ki khidmat ko awliyat di jaye.
(3). Allah ke dar se gunah se ruk jana, nihayat fazeelat wala amal hai.
(4). Mazdooron ke sath achha muaamla kiya jaye, jis ka haq reh gaya ho usay behtar tareeqay se ada kya jaye.
(5 ). Ikhlaas, Khushoo wa Khuzoo aur ilhaa wa zaari se ki gayi dua qubool hoti hai.
(6). Allah taala apne naik bundon ki Kharqe aadat ke tor par bhi madad farmata hai, jisay karamat kaha jata hai. goya Ambiya( عَلَيْهِمُ السَّلَامُ) ke muajzon ki tarah Auliya Allah ki karamaat bhi bar’haq hain. taaham Muajzaat aur karamaat dono sirf Allah ki Mashiyat se zahuur Pazeer hoti hain. aisa nahi hai ke Ambiya wa Auliya jab chahain Muajzaat aur karamaat ka izhaar kar satke hain .
(7). Naik aamaal se barri barri museebatein bhi tal jati hain aur wo kaam bhi achhay aamaal ke baais sar anjaam pa jatay hain jo duniya ki nazar mein na mumkinaat mein se hotay hain.
(8). Tamam aamaal mein ikhlaas ko mad e nazar rakhna chahiye lekin aik aadh amal aisa zaroor hona chahay jo sirf aur sirf Allah taala ki khatir kiya gaya ho aur is mein koi aur jazbah car farmaa na ho, ta ke duniya ya aakhirat ke mushkil auqaat mein insaan ke kaam aa sakay .
RAVI HADEES : [HAZRAT ABDULLAH BIN UMAR (رَضِيَ اللَّهُ عَنْهُمَا)]:
Abdullah bin Umar bin khataab bin Nufail bin Abdul Uzza Al-Qarashi Al-Advi. Abu Abdul Rahman kuniyat hai. Sunan Nabaviah par sab se barh kar amal pera thay, yahi wajah hai ke unhein muttabe sunnat ke naam, wa laqab se puraka aur yaad kiya jane laga. apne waalid ke sath bachpan mein Musalman ho gaye thay. aap ka shumaar zahid aur pukhta ilm walay sahaba mein hota hai. pehli pehli martaba ghazwah khandaq mein shareek hue kiyun kay sighr e sinni ki bina par unhein badar wa uhd mein shamoliat ki ijazat nahi di gayi thi. Ghazwah khandaq ke baad kisi bhi ghazway sariyye se peechhay nahi rahay. bohat ziyada riwayaat bayan karne walon mein se hain. kutub ahadees mein un se 1630 Ahadees marwi hain .
REFERENCE:
BOOK: Riyaz us Saliheen(Urdu)
Taleef: Imam Nawawi Rahimahullah.
Urdu Tarjumah aur Fawaid: Hafiz Salah Uddin Yusuf.
Chapter 1
Sincerity and Significance of Intentions and all Actions, Apparent and Hidden
Allah, the Exalted, says:
“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion.” (98:5)
“It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him.” (22:37)
“Say (O Muhammad (PBUH) ): Whether you hide what is in your breasts or reveal it, Allah knows it”. (3:29)
- Narrated ‘Umar bin Al-Khattab (May Allah be pleased with him), reported: Messenger of Allah (PBUH) said, “The deeds are considered by the intentions, and a person will get the reward according to his intention. So whoever emigrated for Allah and His Messenger, his emigration will be for Allah and His Messenger; and whoever emigrated for worldly benefits or for a woman to marry, his emigration would be for what he emigrated for”.
[Al-Bukhari and Muslim].
Commentary: According to some Ahadith, the reason for this Hadith is that a person sent a proposal of marriage to a woman named Umm Qais, which she turned down saying that he should have to emigrate to Al-Madinah for it. Accordingly, he did it for this specific purpose, and the two were married there. On account of this event, the man came to be known among the Companions as Muhajir Umm Qais.
On the basis of this Hadith, ‘Ulama’ are of the unanimous opinion that the real basis of one’s actions is Niyyah (intention) and everyone will be requited according to his Niyyah. It is true that Niyyah is founded in one’s heart, that is to say, one has first to make up one’s mind for what he intends to do and he should not express it verbally. In fact, the latter is a Bid`ah (innovation in religion) because no proof of it is found in Shariah.
The point which becomes evident from this Hadith is that Ikhlas (sincerity) is a must for every action. In other words, in every righteous deed, one should seek only the Pleasure of Allah; otherwise, it will not be accepted by Allah.
- Narrated ‘A`ishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, “An army will raid the Ka`bah and when it reaches a desert land, all of them will be swallowed up by the earth.” She asked; “O Messenger of Allah! Why all of them?” He answered, “All of them will be swallowed by the earth but they will be raised for Judgement according to their intentions.”
[Al-Bukhari and Muslim].
Commentary: Everyone will be rewarded or punished according to his aim and intention. This Hadith also proves that the company of depraved persons is extremely dangerous. Whose army would it be, which has been referred to in the Hadith, and when will it invade Ka`bah, is a matter known to Allah Alone. Such prophecies are a part of the Unseen world. Since they come in the category of the miracles of the Prophet (PBUH), it is necessary to believe in their veracity and occurrence. Believing in such prophesies is also essential because they were revealed by Allah).
- A`ishah (May Allah be pleased with her) narrated that the Prophet (PBUH) said, “There is no emigration after the conquest (of Makkah) but only Jihad [(striving and fighting in the cause of Allah) will continue] and good intention.* So if you are summoned to fight, go forth.”
[Al-Bukhari and Muslim].
*. Intention according to An-Nawawi: It means that goodness which ceased to continue by the cessation of emigration can still be obtained by Jihad and by intending accomplishing good deeds.
Commentary. When a country or a region is regarded as Dar-ul-Islam (land of Islam), it is not necessary to migrate from it to some other place. It is, however, obligatory to emigrate from such regions which are Dar-ul-Kufr (land of infidels) and where it is difficult to adhere to Islamic injunctions. It is also evident from this Hadith that when it is not necessary to migrate from one Islamic country to another then it is also not permitted by the Shari`ah to leave an Islamic country to settle permanently in Dar-ul-Kufr only for the reason that the latter has plenty of wealth and social welfare. Unfortunately, Muslims today are afflicted with this disease. The transfer of their capital and talent to Dar-ul-Kufr is indeed very disturbing because on one side these two factors are lending support to the economy of Bilad-ul-Kufr (countries of infidels) and on the other, obscenity and indecency that are common in such countries, are becoming increasingly common among the Muslims too.
Another highly important reason for the prohibition of migration of Muslims to Dar-ul-Kufr is that it goes against the spirit as well as their readiness for Jihad fi sabilillah (striving and fighting in the way of Allah). This spirit and readiness must be kept always alive so that the Muslims may respond at once to the call of Jihad whenever the need for it arises anywhere.
- Jabir bin Abdullah Al-Ansari (May Allah be pleasedwith them) reported: We accompanied the Prophet (PBUH) in an expedition when he said, “There are some men in Al-Madinah who are with you wherever you march and whichever valley you cross. They have not joined you in person because of their illness.” In another version he said: “They share the reward with you.”
[Muslim].
It is narrated by Bukhari from Anas bin Malik (May Allah be pleased with him): We were coming back from the battle of Tabuk with the Prophet (PBUH) when he remarked, “There are people whom we left behind in Al-Madinah who accompanied us in spirit in every pass and valley we crossed. They remained behind for a valid excuse.”
Commentary: What we learn from this Hadith is that if the intention and spirit of Jihad are present in the heart of a Muslim but physically he is unable to take part in it for valid reasons, he will get the reward of Jihad without even his actual participation in it.
- Ma`n bin Yazid bin Akhnas (May Allah be pleased with them) (he, his father and his grandfather, all were Companions) reported: My father set aside some dinars for charity and gave them to a man in the mosque. I went to that man and took back those dinars. He said: “I had not intended you to be given.” So we went to Messenger of Allah (PBUH), and put forth the matter before him. He said to my father, “Yazid, you have been rewarded for what you intended.” And he said to me, “Ma`n, you are entitled to what you have taken.”
[Al-Bukhari].
Commentary:
- This Hadith leads us to the conclusion that if Sadaqah (charity), goes to a needy son of a Muslim, there is no need to take it back from him for the reason that the father had intended to give it to a deserving person. The former gets the reward for it on account of his Niyyah (intention). This however, will be reckoned as Nafli Sadaqah (voluntary charity) because the obligatory Zakat (Sadaqah) cannot be given to the donor’s own dependents.
- It is permissible in Shari`ah to make someone a Wakil (attorney or agent) for Sadaqah.
- It does not amount to disobedience on the part of a son to take his father to a competent authority or scholar to know the legal position on any issue, in the same way, as mutual discussion and debate on matters of Shari`ah does not amount to insolence. (Fath Al-Bari, chapter on Zakat).
- Abu Ishaq Sa`d bin Abu Waqqas (May Allah be pleased with him) (one of the ten who had been given the glad tidings of entry into Jannah) narrated: Messenger of Allah (PBUH) visited me in my illness which became severe in the year of Hajjat-ul-Wada` (Farewell Pilgrimage). I said, “O Messenger of Allah, you can see the pain which I am suffering and I am a man of means and there is none to inherit from me except one daughter. Should I give two-thirds of my property in charity?” He (PBUH) said, “No”. I asked him, “Then half?” He said, “No”. Then I asked, “Can I give away one-third”. He said, “Give away one-third, and that is still too much. It is better to leave your heirs well-off than to leave them poor, begging people. You will not expend a thing in charity for the sake of Allah, but you will be rewarded for it; even the morsel of food which you feed your wife”. I said, “O Messenger of Allah, would I survive my companions?” He said, “If you survive others and accomplish a thing for the sake of Allah, you would gain higher ranking and standing. You will survive them … your survival will be beneficial to people (the Muslim) and harmful to others (the enemies of Islam). You will survive others till the people will derive benefit from you, and others would be harmed by you.” Messenger of Allah (PBUH) further said, “O Allah, complete for my Companions their emigration and do not cause them to retract.” Sa`d bin Khaulah was unfortunate. Messenger of Allah (PBUH) lamented his death as he died in Makkah.
[Al-Bukhari and Muslim].
Commentary: In spite of all their love for it, the Companions of the Prophet (PBUH) did not like to die in a city from which they emigrated for the sake of Allah. For this reason Sa`d (May Allah be pleased with him) was afraid of dying in Makkah. The Prophet (PBUH) prayed for the accomplishment of Sa`d’s emigration and expressed regret over the misfortune of Sa`d bin Khaulah. The latter died in Makkah.
Conclusion:
- The Hadith lays down that in the course of a disease which seems to prove fatal, one cannot give more than one-third of the property in charity.
- It is also emphasized that one gets reward even for what he spends on his wife and children.
- One can report to others his ailment or to seek treatment and ask them to supplicate from him.
- In the matter of Sadaqah (charity), which one gives to seek the Pleasure of Allah, his closest relatives. should always have priority and preference over others.
- Abu Hurairah (May Allah be pleased with him) narrated: Messenger of Allah (PBUH) said, “Allah does not look at your figures, nor at your attire but He looks at your hearts and accomplishments”.
[Muslim].
Commentary: This Hadith highlights the importance of sincerity and good intention. It is, therefore, essential that every noble action should be based on these two virtues; and heart should be free from all such things that destroy noble deeds. Hypocrisy, ostentation, greed for wealth, riches and other wordly things fall in the category of such evils. Since the true condition of heart is known to Allah alone, the true position of one’s actions will be known on the Day of Resurrection when one will be requited for them by Alah. In this world, one will be treated according to his apparent condition while his insight will be left to Allah.
- Abu Musa Al-Ash`ari (May Allah be pleased with him) reported that Messenger of Allah (PBUH) was asked about who fights in the battlefield out of valour, or out of zeal, or out of hypocrisy, which of this is considered as fighting in the cause of Allah? He said: “He who fights in order that the Word of Allah remains the supreme, is considered as fighting in the cause of Allah”.
[Al-Bukhari and Muslim].
Commentary: Since one’s action will be evaluated in terms of intention, so he alone would be a Mujahid (warrior in the cause of Deen) who fights to glorify the Name of Allah.
- Abu Bakrah Ath-Thaqafi (May Allah be pleased with him) reported: The Prophet (PBUH) said: “When two Muslims are engaged in a combat against each other with their sword’s and one is killed, both are doomed to Hell”. I said, “O Messenger of Allah! As to the one who kills, it is understandable, but why the slain one?” He (PBUH) replied: “He was eager to kill his opponent”.
[Al-Bukhari and Muslim].
Commentary: This Hadith leads to the conclusion that one would be punished for such sinful intention for which he has made a firm determination, and for the commitment of which he has adopted necessary measures, even if he does not succeed in committing it because of certain obstruction. Thus determination is different from a suggestion of the devil. The latter is excusable while one is accountable for his determination. However, what is mentioned in the Hadith will happen when Muslims fight among themselves for worldly honour and prejudices, and no religious issue would be the cause of their conflict, because in the latter case, it is possible that both might be depending on their own Ijtihad (exercise of opinion) for which they may be excused.
- Abu Hurairah (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said: “The reward for Salat performed by a person in congregation is more than 20 times greater than that of the Salat performed in one’s house or shop. When one performs Wudu’ perfectly and then proceeds to the mosque with the sole intention of performing Salat, then for every step he takes towards the mosque, he is upgraded one degree in reward and one of his sins is eliminated until he enters the mosque, and when he enters the mosque, he is considered as performing Salat as long as it is the Salat which prevents him (from leaving the mosque); and the angels keep on supplicating Allah for him as long as he remains in his place of prayer. They say: ‘O Allah! have mercy on him; O Allah! forgive his sins; O Allah! accept his repentance’. This will carry on as long as he does not pass wind”.
[Al-Bukhari and Muslim].
Commentary: This Hadith shows that although it is permissible to perform Salat individually in market places and houses, but its collective performance in the mosque is 25, 26, or 27 times more meritorious, as mentioned in other Ahadith.
- `Abdullah bin `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said that Allah, the Glorious, said: “Verily, Allah (SWT) has ordered that the good and the bad deeds be written down. Then He explained it clearly how (to write): He who intends to do a good deed but he does not do it, then Allah records it for him as a full good deed, but if he carries out his intention, then Allah the Exalted, writes it down for him as from ten to seven hundred folds, and even more. But if he intends to do an evil act and has not done it, then Allah writes it down with Him as a full good deed, but if he intends it and has done it, Allah writes it down as one bad deed”.
[Al-Bukhari and Muslim].
Commentary: What the Prophet (PBUH) relates to Allah is called Hadith Qudsi (Sacred Tradition). Such Hadith is revealed to the Prophet (PBUH) by means of Ilham (inspiration). This Hadith mentions the magnitude of Divine blessings which He bestows upon His faithful slaves on the Day of Resurrection.
- `Abdullah bin `Umar bin Al-Khattab (May Allah be pleased with them) narrated that: He heard Messenger of Allah (PBUH) as saying: “Three men, amongst those who came before you, set out until night came and they reached a cave, so they entered it. A rock fell down from the mountain and blocked the entrance of the cave. They said: `Nothing will save you from this unless you supplicate to Allah by virtue of a righteous deed you have done.’ Thereupon, one of them said: `O Allah! I had parents who were old, and I used to offer them milk before any of my children or slaves. One day, I went far away in search of grazing and could not come back until they had slept. When I milked as usual and brought the drink I found them both asleep. I hated to disturb them and also disliked to give milk to my children before them. My children were crying out of hunger at my feet but I awaited with the bowl in my hand for them to wake up. When they awoke at dawn, they drank milk. O Allah! If I did so to seek Your Pleasure, then deliver us from the distress caused by the rock’. The rock moved slightly but they were unable to escape. The next said: `O Allah! I had a cousin whom I loved more than any one else (in another version he said: as a man can love a woman). I wanted to have sexual intercourse with her but she refused. Hard pressed in a year of famine, she approached me. I gave her one hundred and twenty dinars on condition that she would yield herself to me. She agreed and when we got together (for sexual intercourse), she said: Fear Allah and do not break the seal unlawfully. I moved away from her in spite of the fact that I loved her most passionately; and I let her keep the money I had given her. O Allah! If I did that to seek Your Pleasure, then, remove the distress in which we are.’ The rock moved aside a bit further but they were still unable to get out. The third one said: `O Allah! I hired some labourers and paid them their wages except one of them departed without taking his due. I invested his money in business and the business prospered greatly. After a long time, he came to me and said: O slave of Allah! Pay me my dues. I said: All that you see is yours – camels, cattle, goats and slaves. He said: O slave of Allah! Do not mock at me. I assured him that I was not joking. So he took all the things and went away. He spared nothing. O Allah! If I did so seeking Your Pleasure, then relieve us of our distress.’ The rock slipped aside and they got out walking freely”.
[Al-Bukhari and Muslim].
Commentary:
- It is permissible to pray through our virtuous deeds. But to make someone a medium for it, is an innovation in Deen which should be avoided for two major reasons. Firstly, there is no evidence in Shari`ah to support this. Secondly, it is against the practice of Khair-ul-Qurun, the best of generations. (This term is used for the first three generations of Muslims, the one in which the Prophet (PBUH) lived and the two following).
- Preference should be given to the service of parents, even over the service of one’s own wife and children.
- To abstain from sins out of fear of Allah is a highly meritorious act.
- Labourers should always be treated fairly. If someone has paid to a labourer less than his due, it should be paid to him in a decent manner.
- Any supplication which is made sincerely, and with real sense of humbleness is granted by Allah.
- Allah sometimes helps His pious men even in an unusual manner, which is termed as Karamat (wonder or marvel). Thus, like the miracles of the Prophets, wonders of the righteous people are also true. But miracles and wonders both appear with the Will of Allah.
REFERENCE:
Book Riyadh ul Saaliheen