04. Khaleel aur Kaseer Paani
| ” Is mas’alay mein qaleel aur kaseer pani kay darmiyan, Aur 2 matkon say ya kam pani kay darmiyan koi faraq nahi { 1 }. | وَلَا فَرۡقَ بَيۡنَ قَلِيۡلٍ وَ كَثِيۡرٍ وَ مَا فَوۡقَ الۡقُلَّتَيۡنِ وَ مَا دُوۡنَهُمَا |
{1} Sayyiduna Ibn-e-abbas, Abu hurairah ( رضي الله عنهما ), Hazrat Hasan Basari, Hazrat Saeed ibn-e-musayyab, Imam Ikrimah, Imam Ibn-e-abi Laila, Imam Sauri, Imam Daud zahiri, Imam Nakh’ie, Imam Jabir Ibn-e-zaid Imam Malik, Imam Ghazaali, Shaikh-ul-islam imam Ibn-e-taimiyah, Imam Ibn-e-qayyim, Aur Shaikh Muhammad Ibn-e-Abdul wahhab ( رحمهم الله اجمعين ) ka yeh hi mo’aqqaf hai.
Lekin sayyiduna Abdullah Ibn-e-omar ( رضي الله عنه ), Imam Mujahid, Imam Shaafi’e, Imam Ahmad Ibn-e-hanbal, Ahnaaf aur Imam Is’haque ( رحمهم الله اجمعين ) qaleel-o-kaseer pani kay darmiyan faraq-o-imtiaz kay qaail hain,
( Yani agar pani kaseer hoga to ausaaf-e-salasah mein say kisi aik kay badal janay par us kay najas honay ka hukam laganay wala usool-o-qanoon kaar farma hoga,
Lekin agar pani qaleel hoga to mujarrad najaasat girnay say hi najas ho jaye ga,
Agarcheh ausaaf-e-salasah mein say koi aik bhi wasaf tabdeel huwa ho ya na huwa ho ) (1).
Unhon nay mandarjah zail dalaail say istedlaal kiya hai.
(1) Irshaad-e-bari ta’aala hai keh,
{ وَٱلرُّجۡزَ فَٱهۡجُرۡ }
” Aur paleedgi-o-gandgi say bacho “
[Surah Al-Muddaththir: 5]
(2) Sayyiduna Abu Hurairah say marwi hai keh Rasoolullah ﷺ nay farmaya,
” Jab tum mein say koi neend say baidaar ho to apna hath 3 martabah dhonay say pahlay pani kay bartan mein na daalay, Kiyonkeh usay maloom nahi raat bhar us ka hath kahan kahan gardish karta raha “ (2).
(3) Sayyiduna Abu Hurairah say marwi hai keh Rasoolullah ﷺ nay farmaya,
” Jab tum mein say kisi kay bartan mein kuta munh daal jaye to usay ( pani ko ) baha dena chahiye, Phir usay 7 martabah dhona chahiye ” (3).
(4) Sayyiduna Abu Hurairah say marwi hai keh Rasoolullah ﷺ nay farmaya,
” Tum mein say koi bhi khaday pani mein pishaab na karay, Aur phir us mein ghusal karay ” (4).
(5) Sayyiduna Ibn-e-omar say marwi hai keh Rasoolullah ﷺ nay farmaya,
” Jab pani ki miqdaar 3 baday matkon kay barabar ho to woh najaasat ko qubool hi nahi karta ” (5).
(6) Aik riwaayat mein hai keh Rasoolullah ﷺ nay farmaya,
” Apnay dil say puchho, Naiki woh hai jis par nafs aur dil mutma’in ho jaye,
Aur gunah woh hai jo nafs mein khatakta hai aur seenay mein mutaraddid hota hai,
Agarcheh log tumhain us ka fatwa dain tum unhain us ka fatwa do” (6).
(7) Rasoolullah ﷺ nay farmaya,
” Jis kaam mein shak ho usay chhod kar aisay kaam ko ikhtiyar karo jis mein shak na ho “(7).
Haqeeqat yeh hai keh agarcheh guzishtah dalaail say Imam Ahmad aur Ahnaaf waghairah nay qaleel-o-kaseer pani kay darmiyan faraq ki koshish ki hai,
Lekin un mein un kay matloob-o-maqsood kay liye koi waazih dalaalat-o-rahnumayi maujood nahi (8).
| (1) Nail-ul-autaar 1 / 69.; Al-sail-ul-jarraar 1 / 54.; Al-taaleeq alaa subul-ul-salam, lil-shaikh Abdullah Bassam 1 / 18.;mAl-rauzat-un-nadiyah 1 / 61-63. (2) Sahih-ul-muslim hadith no: 278, Kitab-ut-taharah, Baab karaahati ghamsi-al-mutawazzi. Musnad-e-abi Awanah 1 / 263.; Sunan-al-kubra-li-al-baihaqui 1 / 45.; Mo’atta Imam Malik 1 / 21. Musnad-e-ahmad 2 / 465.; Sahih-ul-bukhari ma’a-al-fat’h 1 / 363. (3) Sahih-ul-muslim hadith no: 279, Kitab-ut-taharah, Baab hukmi wulooghi-al-kalb. Sunan-e-nasaayi 1 / 176.; Al-muntaqaa, li-ibn-ul-jarood hadith no: 51.; Sunan-e-daaro Qutani 1 / 64. Sunan-al-kubra-li-al-baihaqui 1 / 18.; Musnad-e-ahmad 3 / 253.; Sahih Ibn-e-khuzaimah 1 / 98.; Sahih Ibn-e-habbaan hadith no: 1251.; Tabrani-al-ausat 1 / 93. (4) Sahih-ul-bukhari hadith no: 239, Kitab-ul-ulowwu, Baab-al-baul fi-al-maai-al-daaim. Sahih-ul-muslim hadith no: 282.; Sunan-e-abi daud hadith no: 69.; Sunan-e-nasaayi 1 / 49. Sunan-e-ibn-e-majah hadith no: 68.; Sharah ma’aani-ul-asaar 1 / 14.; Sunan-al-kubra-li-al-baihaqui 1 / 256.; Sahih Ibn-e-khuzaimah hadith no: 1251; Sahih Ibn-e-habbaan hadith no: 66; Musannaf-e-Abdul Razzaque hadith no: 299.; Musnad-e-abi Awanah 1 / 276.; Sunan-e-daarimi 1 / 186.; Musannif Ibn-e-abi sahibah 1 / 141.; Musnad-e-ahmad 2 / 492. (5) Sahih. Sahih Abu daud hadith no: 56,; Kitab-ut-taharah, Baab maa yonajjis-ul-maa’a.; Sunan-e-abi daud hadith no: 63.; Sunan-e-tirmazi hadith no: 67.; Musnad-e-ahmad 2 / 27.; Sunan-e-nasaayi 1 / 175.; Sunan-e-ibn-e-majah hadith no: 517.; Sahih Ibn-e-khuzaimah hadith no: 92. (6) Hasan, [ Sahih-ul-jaami-us-sagheer hadith no: 948.; Sunan-e-daarimi 2 / 246.; Faiz-ul-qadeer 1 / 492.; Al-tareekh-ul-kabeer, lil-bukhari 1 / 144.] (7) Sahih, [ Irwaa-ul-ghaleel hadith no: 12; Sunan-e-tirmazi hadith no 2519, Kitab sifat-ul-qiyamah wa-al-raqaaiq.; Sunan-e-nasaayi 8 / 327.; Musnad-e-ahmad 1 / 200.; Mustadrak-e-Hakim 2 / 13.; Sahih Ibn-e-habbaan hadith no: 512; Al-hulyah li; abi nu’aim 8 / 264.; Sharah-us-sunnah lil-baghawi 4 / 210.; Musannaf-e-Abdul Razzaque 3 / 117.] (8) [ Al-rauzat-un-nadiyah 2 / 63.] |
✿ Qaleel-o-kaseer pani ki ta’ayeen mein fuqaha nay ikhtilaaf kiya hai.
➤ ( SHAFI’EIYAH-O-HANABILAH )
Qaleel-o-kaseer kay darmiyan hadd-e-faasil hadith-e-qullatain hai.(1).
Hadith-e-qullatain say muraad sayyiduna Abdullah Ibn-e-omar say marwi Hadith hai,
Jis mein hai keh Rasoolullah ﷺ nay farmaya,
” اذا کان الماء قلتين لم يحمل الخبث “
” Jab pani 2 matkon kay barabar ho to najaasat ko qubool nahi karta ” (2).
Jis riwaayat mein qullatain ko qabilah-e-hajar kay matkon kay sath muqayyad kiya gaya hai woh za’eef hai, Kiyonkeh us ki sanad mein Mugheerah Ibn-e-saqlaab raawi munkar-ul-hadith hai,(3)
Bil’farz agar qabilah-e-hajar kay matkon kay pani ka hisaab lagaya jaye to 2 matkon kay pani ki miqdaar 500 rital. banti hai,(4).
Is kay ilawah is hadith ka mafhoon yeh hai keh jab pani qullatain (2 matkon) tak pahunch jaye to najas nahi hota, Aur jab qullatain say kam ho to najas ho jata hai.
➤ ( ABU HANIFAH ( رحمه الله )
Kaseer pani woh hai jis ki aik taraf ko harkat di jaye to dusri taraf mutaharrak na ho.
➤ ( ABU YOUSUF, MUHAMMAD ( رحمه الله )
10 hath chauday aur 10 hath lambay hauz mein maujood pani kaseer hai, Aur jo us say kam jagah mein ho woh qaleel hai.(5).
➤ ( BAGHAWI رحمه الله )
( Talab kay pani ko ) Harkat deny wali baat to intehayi jihaalat par mabni hai,
Kiyonkeh harkat denay walon ki haalat quwwat-o-zu’uf mein mukhtalif hoti hai,
( Yaani agar koi kamzaur shakhs harkat day ga to mumkin hai keh dusra kinara mutaharrak na ho, Aur agar koi qawwi-o-taaqatwar harkat day to dusra kinara mutaharrak ho jaye, Lihazah yeh qaaidah na qabil-e-qubool hai,)
Aur dah dar dah wala mas’alah bhi mahaz aqli hai, Shari’at mein is ka koi suboot nahi, (6).
➤ ( IBN-E-HAZAM رحمه الله )
Hanafiyah ka yeh qaul bada ajeeb hai keh pani ka hauz itna bada ho keh aik taraf ko harkat den to dusri janib mutaharrak ho jaye,
Aye kaash ! Hamain yeh pata hota keh yeh harkat kesay di jaye gi ?
Aya kisi bachay ki ungli say ?, Kisi tinkay say, Kisi dhaagay say ya Tairaak kay tairnay say, Hathi kay girnay say, Chhauti kankiri say, Manjaneeq kay pathar say, ya Hauz kay gir janay say ?
Allah ka shukar hai keh jis nay hamain in galat fahmiyon say mahfooz rakha (7).
➤ ( RAAJIH )
Is hadith ko Ijma ( yaani إلا أن تغير ريحه أو طعمه أو لونه ) kay sath ussi tarah muqayyad kiya jaye ga jaisay hadith ” الماء طهور لا ينجسه شئ ” ko Ijma kay sath muqayyad kiya gaya hai,
Phir iska matlab yeh hoga keh jab pani 2 matkon kay barabar ho to najas nahi hota, Lekin agar ausaaf-e-salasah mein say koi wasaf najaasat girnay ki wajah say mutaghayyar ho jaye to bil’ijmaa najas ho jaye ga, Aur agar 2 matkon kay kam ho aur koi wasaf mutaghayyar na ho to hadith ” لا ينجسه شئ ” ki wajah say mahaz najaasat girnay say najas nahi hoga balakeh apni asal ( taharah ) par baqi rahay ga (8).
Is kay ilawah Hadith-e-qullatain say yeh istedlaal karna keh 2 matkon say kam pani mujarrad gandagi girnay say najas ho jata hai, “mafhum” hai jo keh sareeh mantooq ” إلا أن تغير ريحه أو طعمه أو لونه ” kay khilaaf hai, Aur usool mein yeh baat musallam hai keh jab “mafhum” “mantooq” kay mukhaalif ho to qabil-e-hujjat nahi hota.
[[[[ وَ مُتَحَرِّكٍ وَ سَاكِنٍ ]]]]
” Aur mutaharrik-o-saakin ( pani kay darmiyan koi faraq nahi )”{8}.
➤ {1} Jamhoor ulama issi kay qaail hain (9).
Jin ulama nay mandarjah zail Hadith say istedlaal kartay huway mutaharrik aur saakin pani mein faraq kiya hai, Aur kaha hai keh khada pani mujarrad najaasat girnay say hi napaak ho jata hai agarcheh us kay ausaaf-e-salasah mein say koi tabdeel ho ya na ho, Aur yeh keh us hadith mein mana ka sabab yeh hai keh jab khaday pani mein ghusal kiya jaye ga to woh musta’amal ho jaye ga aur musta’amal pani mutahhir nahi hota,
Unki yeh baat dorust nahi, balakeh baatil-o-be’buniyaad hai, Kiyonkeh is kay isbaat mein koi shara’yi daleel maujood nahi,
Lihazah pani apni asal ( taharah ) par hi baqi rahay ga, Jab tak keh us kay ausaaf-e-salasah mein say koi mutaghayyar na ho jaye,
Baqi rahi yeh hadith to is mein sirf khaday pani mein pishaab ya ghusal ki mamani’at hai,
Aur pishaab karnay walay kay liye is say wazu ya ghusal ki mamani’at hai.
Is kay ilawah woh shakhs us pani say faaidah hasil kar sakta hai, Aur pishaab karnay walay kay ilawah kisi dusray shakhs kay liye us say wuzu ya ghusal karna jaaiz-o-mabaah hai,(10)
Khaday pani say ghusal karnay ka tariqah yeh hoga keh kisi bartan kay zariyeh pani bahir nikaal kar us say ghusal kiya jaye,
Jaisa keh sayyiduna Abu Hurairah ka bayan hai,
” يتناوله تناولا “ (11)
( Allamah Albani ) Issi ko tarjeeh detay huway raqam’taraz hain keh hadith mein sirf junbi kay liye khaday pani mein ( ghautah laga kar ) ghusal karnay ki mamani’at hai, Jab keh sayyiduna Abu Hurairah ( رضي الله عنه ) kay kalam say pata chlata hai keh pani ko bahir nikaal kar is say taharah hasil karna dorust hai, (12).
Matlubah ahadith mandarjah zail hain,
(1) Sayyiduna Abu Hurairah ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ nay farmaya,
لا يبولن احدكم في الماء الدائم الذي لايجري ثم يغتسل فيه
” Tum mein say koi bhi khaday pani mein pishaab na karay Aur phir us mein ghusal karay “(13).
(2) Jami tirmazi mein yeh lafz hain,
” ثم يتوضأ منه “
” Phir us say wuzu karay “(14).
(3) Sunan-e-abi daud aur Musnad-e-ahmad mein hai keh,
” لا يبولن احدكم في الماء الدائم ولا يغتسل فيه من جنابة”
” Tum mein say koi bhi khaday pani mein pishaab na karay Aur na hi us mein ghusal-e-janabat karay “(15).
(4) Sayyiduna Jabir ( رضي الله عنه ) say marwi hai keh,
أن النبي ﷺ نهى عن البول في الماء الراكد “
” Nabi ﷺ nay khaday pani mein pishaab karnay say mana farmaya hai “(16).
(5) Sayyiduna Abu Hurairah ( رضي الله عنه ) say marwi aik marfoo’u riwaayat mein yeh alfaaz bhi maujood hain keh,
” لا يغتسل أحدكم في الماء الدائم وهو جنب “
” Tum mein say koi bhi haalat-e-janaabat mein khaday pani mein pishaab na karay “(17).
➤ ( Allamah Ainiy ( رحمه الله ) Farmatay hain keh:
” Yeh hadith aam hai, Aur isay bil’ittefaaq khaas karna zaruri hai,
Ya to aisay wasee-ul-zarf pani kay sath jis kay aik kinaray ko harkat denay say dusra kinara mutaharrak na ho,
Ya hadith-e-qullatain kay sath jaisa keh Imam Shaafi’e issi kay qaail hain,
Ya aisi umumaat kay sath jo pani kay us waqat tak pani honay par dalaalat karti hain jab tak us kay ausaaf-e-salasah mein say koi tabdeel na ho jaye, Jaisa keh Imam Malik ka yeh hi mo’aqqaf hai. (18)
➤ ( Imam Shaukani ( رحمه الله ))
Is hadith mein shaari ki taraf say aisa koi bayan nahi hai keh mamani’at ka sabab yeh hai keh yeh pani musta’amal ho jaye ga, Aur musta’amal pani mutahhir nahi hota.
Balakeh ziyadah say ziyadah is say jo akhaz kiya ja sakta hai keh is mein mana ka sabab ( pishaab ya ghusal karnay kay sath ) khada rahnay ki wajah say us kay kharab honay ka andaishah hai. (19)
➤ ( Imam Ibn-e-hazam ( رحمه الله ) )
Un logon ka yeh kahna ” keh Nabi ﷺ nay junbi ko khaday pani mein daakhil honay say is liye mana farmaya keh kahin pani musta’amal na ho jaye ” baatil hai. (20)
➤ ( Imam Nawawi ( رحمه الله ))
Khaday pani mein daakhil ho kar junbi shakhs kay ghusal karnay say mamani’at ki hadith is amal kay makrooh tanzihi honay ki daleel hai.(21)
Note: Jari pani kay muta’alliq mukhtalif aqwaal hain.
(1) Jisay uruf mein jari tasleem kiya jata ho.
(2) Jis mein khushk tinkay bah jayen.
(3) Pani is qadar ho keh wuzu karnay kay dobara chullu bharnay par pahlay pani kay bajaaye ( chalnay ki wajah say ) naya pani hath lagay.(22)
RAAJIH: Pahla qaul raajih hai.
❁ [[[[ وَ مُسۡتَعۡمَلٍ وَ غَيۡرِ مُسۡتَعۡمَلٍ ]]]] ❁
” Musta’amal aur ghair musta’amal pani mein koi faraq nahi ” .
{1} Musta’amal ( iste’imaal shudah ) pani taahir ( Paak ) hai, Aur is kay dalaail hasb-e-zail hain.
(1) Sayyiduna Urwah aur Sayyiduna Miswar ( رضي الله عنهما ) say marwi hai keh,
أن النبي ﷺ كان إذا توضأ كادوا يقتتلون على وضو له
” Nabi ﷺ jab wuzu kartay thay to ( sahabah kiraam ) qareeb hotay keh kahin woh ap kay wuzu say bachay huway pani ko lenay mein jhagda na shuru kar den “
(2) Sayyiduna Abu Juhaifah ( رضي الله عنه ) say marwi hai keh Rasoolullah ﷺ kay pas wuzu ka pani laya gaya, Aur ap ﷺ nay us say wuzu kiya to logon ki haalat yeh thi keh woh ap kay wuzu say bachay huway pani ko hasil kar kay usay apnay jismon par lagatay thay, (23)
(3) Jab Sayyiduna Jabir( رضي الله عنه ) mareez thay to Rasoolullah ﷺ nay apnay wuzu ka pani un par bahaya (24).
Musta’amal pani mutahhir ( pak karnay wala ) bhi hai, Agarcheh is mas’alay kay isbaat kay liye ulama ki taraf say paish kiye janay walay mandarjah zail dalaail say istedlaal karna to mahall-e-nazar hai, Lekin yeh mas’alah sahih saabit hai.
(1) Sayyidah Rabee’i bint-e-mu’awwaz ( رضي الله عنها ) farmati hain keh
” أن النبي ﷺ مسح برأسه من فضل ماء كان في يده “
” Nabi ﷺ nay apnay sar ka masah ussi zaaid pani say kiya jo ap ﷺ kay hath mein maujood tha ” (25).
(2) Sayyiduna Ibn-e-abbas ( رضي الله عنه ) say marwi hai keh Nabi ﷺ ki kisi biwi nay aik tabb mein ghusal kiya, phir ap ﷺ us say wuzu ya ghusal karnay kay liye aaye to unhon nay kaha, Aye Allah kay Rasool ﷺ bilashibah mein junbi thi,
To Rasoolullah ﷺ nay us kay jawab mein farmaya,
” إن الماء لا يجنب “
” Beshak pani napaak nahi hota “(26).
Waazih rahay keh musta’amal pani say murad fuqaha kay nazdeek aik aisa pani hai jisay janaabat rafa karnay kay liye, Ya rafa-e-hadas ( wuzu ya ghusal ) kay liye, Ya izalah-e-najaasat kay liye, Ya taqarrub ki niyat say ajar-o-sawab kay kaamon, masalan ( Wuzu par wuzu karna, Janazah kay liye, Masjid mein daakhil honay kay liye, Quran pakadnay kay liye wuzu karna waghairah ) mein iste’imaal kiya gaya ho. (27).
❁ Musta’amal pani kay hukam mein fuqaha nay ikhtilaaf kiya hai,
➤ ( Abu Hanifah, Shaafi ) Kisi haal mein bhi aisay pani say taharah hasil karna jaaiz nahi,
Imam Lais, Imam Auzayi aur Imam Ahmad aur aik riwaayat kay mutabiq Imam Malik say bhi ye hi mazhab manqool hai.
➤ ( Malikiyah ) Musta’amal pani ki maujudgi mein tayammum jaaiz nahi.
➤ ( Abu Yousuf ( رحمه الله ) Musta’amal pani najas hai,
Yaad rahay keh yeh apnay qaul mein munfarid hain.
➤ ( Ahl-e-zaahir ) Musta’amal pani aur mutlaq pani mein faraq nahi ( Yani jaisay mutlaq pani taahir-o-mutahhir hai, Issi tarah musta’amal pani bhi taahir-o-mutahhir hai ), Imam Hasan, Imam Ataa, Imam Nakh’ie, Imam Zohri, Imam Mak’hool aur Imam Ahmad say aik riwaayat mein yeh hi mazhab marwi hai. (28).
➤ ( RAJIH ) Musta’amal pani taahir-o-mutahhir hai, Jaisa keh ibteda mein dalaail zikar kar diye gaye hain.
➤ ( SHAUKANI( رحمه الله )
Musta’amal pani say taharah hasil karna dorust hai. (29)
➤ ( IBN-E-ROSHDUE ( رحمه الله )
Musta’amal pani hukam mein mutlaq pani ki tarah hi hai. (30)
➤ ( SIDDIQUE HASAN KHAN ( رحمه الله )
Haq baat yeh hi hai keh mujarrad iste’imaal ki wajah say pani paak karnay wali sifat say kharij nahi hota. (31)
➤ ( IBN-E-HAZAM ( رحمه الله )
Iste’imaal shudah pani kay sath ghusal-e-janabat aur wuzoo karna jaaiz hai, qata-e-nazar is kay keh dusra pani maujood ho ya na ho. (32)
❁ ISTE’IMAAL SHUDAH PANI KO MUTAHHIR NA KAHNAY WALON KAY DALAAIL AUR UN PAR HARF-E-TANQEED.
(1) Nabi ﷺ nay mard-o-aurat ko aik dusray kay bachay huway pani say ghusal karnay say mana farmaya hai, Lekin agar donon ikathay chullu bharen to koi muzaaiqah nahi, (33)
Is ka jawab is tarah diya gaya hai keh jawaaz ki ahadith kay qareenah ki wajah say is hadith ki mamani’at ko nahie-tanzihi par mahmool kiya jaye ga, (34)
Jaisa keh sayyiduna Ibn-e-abbas ( رضي الله عنهما ) say marwi riwaayat mein hai keh Nabi ﷺ apni ahliayh sayyidah maimonah kay bachay huway pani say ghusal kar liya kartay thay.(35)
(2) Nabi ﷺ nay khaday pani mein pishaab aur ghusal karnay say mana farmaya hai,(36)
In kay nazdeek mazkoorah hadith mein mamani’at ka sabab yeh hai keh kahin pani musta’amal ho kar ghiar mutahhir na ho jaye, Is lye ap ﷺ nay mana farma diya,
Lekin is baat ka koi suboot maujood nahi, Balakeh mana ka sabab ziyadah say ziyadah yeh hi hai keh pani kharaab na ho jaye aur iska nafa jata rahay,
Is baat ki tayeed sayyiduna Abu Hurairah ( رضي الله عنه ) kay qaul say hoti hai keh ” woh shakhs usay ( pani ko ) bahir nikaal kar iste’imaal kar lay “ (37).
Imam Ibn-e-Hazam ( رحمه الله ) raqam’taraz hain keh hum nay ahnaaf kay jo aqwaal naqal kiye hain un mein sub say ajeeb tareen qaul yeh hai keh
” Aik saaf suthrayi taahir musalman kay wuzoo ka pani murdah choohay say ziyadah najas hai “(38).
| (1)[ Kitab-ul-umm lil-shafie 1 / 54.; Nail-ul-autaar 1 / 80.; Subul-ul-salam 1 / 17.] (2) Sahih. [ Irwaa-ul-ghaleel 1 / 60, 32.; Sunan-e-tirmazi hadith no: 67, Kitab-ut-taharah, Baab miho aakhar.; Sharah-us-sunnah 1 / 369.; Al-muntaqaa li-ibn-ul-jarood hadith no: 46.; Sharah ma’aani-ul-asaar 1 / 15.; Mushkil-ul-aasaar 3 / 266. Musannaf Ibn-e-abi sahibah 1 / 144. Sunan-al-kubra-li-al-baihaqui 1 / 260. Sunan-e-daaro Qutani 1 / 13, 23. Mustadrak-e-Hakim 1 / 132. Sahih Ibn-e-khuzaimah hadith no: 92. Sunan ibn-e-majah hadith no: 517. Sunan-e-nasaayi 1 / 175. Musnad-e-ahmad 2 / 27. ( Baaz hazraat nay is hadith ki sanad aur matan ko muztarab kaha hai, Lekin yeh hadith sahih hai, Jaisa keh Shaikh Abdul Qadir Arna’ut, Hafiz Ibn-e-Hajar, Imam Hakim, Imam Ibn-e-Monaddah, Imam Ibn-e-khuzaimah, Imam Ibn-e-habbaan, Imam Tahawi, Imam Nawawi aur Imam Zahabi ( رحمهم الله عليهم اجمعين ) nay isay sahih kaha hai, ( Takhreej Jaami-ul-usool 7 / 65, Fat’h-ul-bari 1 / 277, Al-taaleeqat-ul-raziyah alaa Al-rauzat-un-nadiyah lil-albani 1 / 92, Al-badar-ul-muneer 2 / 91, Nasb-ul-raayah 1 / 107.) ] (3) [ Talkhees-ul-habeer 1 / 20. ] (4) [ Subul-ul-salam 1 / 13.] (5) [ Fat’h-ul-qadeer 1 / 55. Al-mabsoot 1 / 61. Al-hidayah 1 / 18.] (6) Sharah-us-sunnah, 2 / 59, 60. Al-rauzat-un-nadiyah, 1 / 64. (7) Al-mohallaa bil’aasaar, 1 / 150. (8) Nail-ul-autaar, 1 / 70. Al-rauzat-un-nadiyah, 1 / 59. (9) Al-rauzat-un-nadiyah, 1 / 66. (10) [ Al-mohallaa bil’aasaar 1 / 186. Al-ahkaam li-ibn-e-hazam 1 / 21.] (11) [ Sahih-ul-muslim hadith no 283, kitab-ut-taharah, Baab-un-nahi an-il-ightesaal fi-al-maa-al-raakid.] (12) [ Al-taaleeqat-ul-raziyah ala-al-rauzat-an-nadiyah 1 / 98.] (13) [ Sahih-ul-bukhari hadith no 339, kitab-ul-wuzoo, Baab-ul-baul fi-al-mma-al-daaim.] (14) [ Sahih tirmazi hadith no 58, kitab-ut-taharah, Baab maa jaa’a fi karahiyat-il-baul fi-al-mma-al-raakid. Sunan-e-tirmazi hadith no 68.] (15) [ Sahih Abu daud hadith no 63, kitab-ut-taharah, Baab-ul-baul fi-al-maa-al-raakid, Sunan-e-abi daud hadith no 70. Musnad-e-ahmad 2 / 316.] (16) [ Sahih-ul-muslim hadith no 271, kitab-ut-taharah, Baab-ul-baul fi-al-maa-al-raakid. Sunan-e-nasaayi 1 / 34, Kitab-ut-taharah, Baab-un-nahi an-il-baul fi-al-maa-al-raakid. Sunan-e-ibn-e-majah hadith no: 343.] (17) [ Sahih-ul-muslim hadith no 283, Kitab-ut-taharah Baab-un-nahi an-il-ightesaal fi-al-maa-al-raakid. Sunan-e-nasaayi 1 / 124. Sunan-e-ibn-e-majah hadith no 605. Al-baihaqui 1 / 256. Sahih Ibn-e-habbaan hadith no 1251. Sahih Ibn-e-khuzaimah hadith no 66. Musannaf Abdul Razzaque hadith no 298. Musnad-e-abi Awanah 1 / 276. Musannaf Ibn-e-abi sahibah 1 / 141. Sharah ma’aani-ul-asaar 1 / 14.] (18) Umdat-ul-qari 3 / 50. (19) Al-sail-ul-jarraar 1 / 57. (20) Al-mohallaa bil’aasaar 1 /186. (21) Sharah Sahih-ul-muslim 3 / 189. (22) Fat’h-ul-qadeer 1 / 83. (23) Sahih-ul-bukhari hadith no: 181, Kitab-ul-wuzoo, Baab iste’imaali fazli wazu-un-naas. (24) Sahih-ul-bukhari hadith no: 5244, Kitab-ul-marza, Baab wuzu-ul-aaid lil-mareez. (25) HASAN: Sahi abu daud hadith no: 120, Kitab-ut-taharah, Baab saifati wuzu-nl-nabi. Sunan-e-abi daud hadith no: 130. Sunan-e-tirmazi hadith no: 33. (26) SAHIH: Sahih abu daud hadith no: 16, Kitab-ut-taharah, Baab-ul-maa laa yajnub. Sunan-e-abi daud hadith no: 68. Sunan-e-ibn-e-majah hadith no: 364. Aarizat-ul-ahwazi 1 / 82. (27) Kashaaf-ul-qanaa 1 / 31-37. Al-mughni 1 / 10. Bidaayat-ul-mujtahid 1 / 26. Badaai-us-sanaai 1 / 69. Al-durr-ul-mukhtaar 1 / 182. Al-Fat’h-ul-qadeer 1 / 58. (28) Al-majmoou 1 / 151. Al-mabsoot 1 / 46. Badaai-us-sanaai 1 / 66. Mukhtasar-ut-tahawi Hadith no: 16 Al-mughni 1 / 47. Qawaneen-ul-ahkaam-is-sharaiyah page no: 40. Alubaab 1 / 76. Al-asal 1 / 25. (29) Nail-ul-autaar 1 / 58. (30) bidaayat-ul-mujtahid 1 / 55. (31) Al-rauzat-un-nadiyah 1 / 68. (32) Al-mohallaa bil’aasaar 1 / 182. (33) SAHIH: Sahih ibn-e-majah hadith no: 300, Kitab-ut-taharah wa sunanuha, Baab-un-nahi an zaalika. Saun ibn-e-majah hadith no: 374. Tahawi 1 / 24. Sunan-e-daaro Qutani 1 / 188. (34) Subul-ul-salam 1 / 26. (35) Sahih-ul-muslim hadith no: 323, Kitab-ul-haiz, Baab-ul-qadar-il-mustahabbi min-al-maai fi ghusal-al-janabat. Musnad-e-ahmad 1 / 366. Sunan-al-kubra-li-al-baihaqui 1 / 188. (36) Sahih-ul-bukhari hadith no: 239. (37) Nail-ul-autaar 1 / 58. Al-sail-ul-jarraar 1 / 57. Al-mohallaa 1 / 186. (38) Al-mohallaa bil’aasaar 1 / 150. |