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Doosri Jamaat Ki Sharayi' Haysiyat

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#1
Doosri Jamaat Ki Sharayi' Haysiyat

Tehreer:Shaikh ul Hadees Allama Ghulam Mustafa Zaheer Amanpuri Hafizahullah

Romanised by:Syed Ibraheem Salafi
________________


بسم الله الرحمن الرحيم

Jamaat agar ho chuki ho tou isi masjid mein dubarah jamaat karwaanaa kaisa hai?

Jawaab: Bila-karaahat jayiz hai, Sahaba Kiraam aur baa'd waalon ka isi par aamal raha hai, dalayil mulahazah hon:

1) Daleel: Sayyiduna Abu Saeed Khudri Radhi Allahu Anhu bayaan kartey hain ke Rasoolullah (ﷺ) ney ek aadmi ko dekhaa, wo akeyla namaz padh raha tha, farmaya:
ألا رجل یتصدّق ( وفی لفظ یتّجر ) علی ھذا ، فیصلّی معہ
"Kya aap mein sey koi in sahaab par sadqa kareyga, wo in ke saath namaz padh ley."
kya koi aadmi hai jo is shaksh par sadqa kartey huwe is ke saath namaz padhey."

Ek hadees ke alfaaz hain:
أنّ رجلا دخل المسجد ، وقد صلّی رسول اللّٰہ صلّی اللّٰہ علیہ وسلّم بأصحابہ ، فقال رسول اللّٰہ صلّی اللّٰہ علیہ وسلّم : (( من یتصدّق علی ھذا ، فیصلّی معہ )) ، فقام رجل من القوم ، فصلّی معہ
"Ek shakhs masjid mein dakhil huwa, Rasool E Kareem (ﷺ) Sahaba E Kiraam ko namaz padha chuke thhey, Aap (ﷺ) ney farmaya, is par koi sadqa karey aur is ke saath namaz aada kar ley, ek Sahabi khadey huwe aur inhon ney is ke saath namaz aada ki."

(Musnad Al Imaam Ahmed: 5/3, 45, 64, 80, Musnad Abd Bin Humaeed: 936, Musnad Ad-Daarmi: 1375, Musnad Abi Yala: 1057, Sunan Abi Dawood , 574, Sunan At-Tirmizi: 220, Wa Sanaduhu Saheeh)

Imaam Tirmizi Rahimahullah ney is hadees ko "Hasan" aur Imaam Ibne Al-Jaarood 33, Imaam Ibne Khuzaimah 1632, Imaam Ibne Hibbaan 2397, Imaam Az-Ziyaa'a Al-Maqdisi 763, Imaam Hakim 1/209, Hafiz Zehbi aur Hafiz Ibne Hajar (Fath Al-Baari: 2/142) ney "Saheeh" kaha hai.

Imaam Ibne Al-Munzir Rahimahullah farmatey hain: Hadees Abi Saeed Sabit....
"Sayyiduna Abu Saeed Khudri Radhi Allahu Anhu ki hadees saheeh wa sabit hai...
(Al-Awsat Li Ibne Al-Munzir 4/218)

Hafiz Haisimi Rahimahullah likhtey hain:
ورجالہ رجال الصّحیح
"Is ke rawi saheeh bukhaari ke rawi hain"
(Majmu' Az-Zawa'id Lil Haisimi 2/45)

Yeh hadees doosri jamaat ke jawaaz par nas hai.

2) Daleel: Sayyiduna Anas Radhi Allahu Anhu bayaan kartey hain:
انّ رجلا جاء ، وقد صلّی رسول اللّٰہ صلّی اللّٰہ علیہ وسلّم ، فقام یصلّی وحدہ ، فقال رسول اللّٰہ صلّی اللّٰہ علیہ وسلّم : (( من یتّجر علی ھذا ، فلیصلّ معہ ))
"Ek aadmi aaya, Rasool E Kareem (ﷺ) namaz ada kar chuke thhey, us ney akeley namaz shuru kardi, Aap (ﷺ) ney farmaya, ajr o sawaab ki tijarat kijiye aur in ke saath khadey ho kar koi namaz padh ley."
(Al-Maujam Al-Awsat Lil Tabrani: 7282, Sunan Ad-Daarqutni: 1/276, Wa Sanaduhu Hasan)

3) Daleel: Abu Usmaan Yashkir Rahimahullah bayaan kartey hain ke
مرّ بنا أنس بن مالک ، وقد صلّینا صلاۃ الغداۃ ، ومعہ رھط ، فأمر رجلا منھم ، فأذن ، ثمّ صلّوا رکعتین قبل الفجر ، قال : ثمّ أمروہ ، فأقام ، ثمّ تقدّم ، فصلّی بھم
"Hum fajar ki namaz ada kar chuke tou Sayyiduna Anas Bin Maalik Radhi Allahu Anhu ka yahan sey guzar huwa, ek jamaat aap ke saath thi, Aap Radhi Allahu Anhu ney in ke ek shaksh ko azaan ka kaha, azaan ke baa'd sab ney do sunnaten aada kiyen, phir muazzan ko takbeer ka kaha gaya, us ney takbeer kahi, Aap Radhi Allahu Anhu aage badhe aur inhen namaz padhane lagey."
(Musannaf Ibne Abi Shaibah: 2/321, Wa Sanaduhu Saheeh)

Hafiz Ibne Hajar Rahimahullah ney yeh riwayat Abu Yalaa ke tareeq sey mukhtasar riwaayat ki hai, farmatey hain:
ھذا إسناد صحیح موقوف
"yeh sanad saheeh aur mauqoof (fa'el e sahabi) hai."
(Taghleeq At-Taleeq Li Ibne Hajar 2-276/277)

Allamah Ibne Hazam Rahimahullah likhtey hain:
ھذا ممّا لا یعرف فیہ لأنس مخالف من الصّحابۃ
"Is masley mein Sayyiduna Anas Radhi Allahu Anhu ki kisi sahabi ney mukhalifat nahi ki."
(Al-Muhallah Li Ibne Hazam: 3/156)

Sayyiduna Anas Bin Maalik Radhi Allahu Anhu ke is fa'el par kisi sahabi ney aiteraaz nahi kiya, imaam aur muqtadi dono farz padh rahey hain aur azaan wa aqaamat ke saath padh rahey hain, kisi sahabi ney is ke khilaaf koi fatwa nahi diya, jis sey ma'loom hota hai ke doosri jamaat ke jawaaz par Sahaba ka ijmaa' hai.

Maulana Ashraf Ali Thaanwi kehtey hain:
"Ke hazrat Anas Radhi Allahu Anhu ka mazhab jamaat e saaniyah ka tha, ab chunke is ke khilaaf ijmaa' ho gaya hai, is waastey pehley ka aamal murtafa' ho jayega."
(Al-Kalaam ul Hasan Az Thaanwi: 2/81)

yeh dawa bilkul khilaaf e waqiya hai ke ab is ke khilaaf ijmaa' hogaya hai, waye hairat ke Sahaba ke ijmaa' ke khilaaf bhi kabhi ijmaa' huwa hai?

Maulana Sarfaraaz Khan Safdar likhtey hain:
"Al-Arf Al-Shazi (Az Anwar Sha Kashmiri) safa 119 mein hai ke dubara jamaat ma' al-azaan wa aqaamat makrooh e tahreemi hai."
(Khazayin As-Sunan Az-Zafdar: 31)

Maulana Anwar Sha Kashmiri sey naql kartey huwe kehtey hain:
"Allamah Shami ke hawaley sey (anwar sha sahaab ney) likha hai ke 551 hijri mein muqallideen e ayimma e arbah ka makka e mukarramah mein ijtemaa' huwa aur is par ittefaaq huwa ke dubara masjid mein jamaat nahi honi chahiye, kiyunke agar dubara jamaat ki gunjayish ho tou musalmano ke ittefaaq wa ittehaad ki wo misl baqi nahi reh sakti, jo ek jamaat mein hai."
(Khazayin As-Sunan Az-Zafdar: 310)

Qarayeen! Insaaf shart hai, kya chatti (6th) sadi mein aisa ijmaa' mumkin hai, jo ke Sahaba ke ijmaa' ko saaqit kar sakey, kiya ijmaa' par ijmaa' ho jaata hai?

Mutakhireen mein ittefaaq waise hi na-mumkin hai, khususan in halaat mein jab minbar o mehraab ke waris bahim dast wa girebaan rahey hon, haram mein chaar musalley bicha gaye hon aur munaazre ek dusre ko gumrah kehne par hotey rahey hon, in halaat mein bhala kaise mumkin hai ke kisi masley par ittefaaq ho jaye?
Phir 551 hijri ka ijmaa' shami sahaab ney bayaan kiya, magar is ki sanad bayaan nahi ki, yane ba-wasooq tareekhi hawaley sey yeh baat hum tak pohnchi hi nahi.

Muhaddiseen aur ayimma e deen mein sey koi bhi doosri jamaat ko makroh nahi kehta, balke wo isey deeni rukhsat samahhtey hain, ziyada sey ziyada baaz ayimma doosri jamaat ke bajaye akeley namaz ko akhtiyaar kartey hain, wajib hum bhi nahi samahjtey, hum bhi jawaaz wa istejaab ke qayil hain, jo chahe doosri jamaat karaye aur jo chahe akeley padh ley.

Maulana Abdush Shakoor Lakhnawi sahaab likhtey hain:
"Ahadees sey bhi doosri jamaat ka jawaaz nikalta hai, baaz logon ka khayaal hai ke agar doosri jamaat ki ijazat di jaayegi tou pehli jamaat ke kam ho jaaney ka khauf hai, halaanke yeh amr jab lazim hogaya ke doosri jamaat bataure iltezaam ke qayim kardi jaye aur jab bataure iltezaam ke ek hi jamaat muqarrar hai aur ittefaaqan kabhi log is mein shamil na huye tou in ke jamaat karney sey yeh amr lazim nahi aata, alawa is ke jab pehli jamaat ke barabar doosri jamaat ka sawaab nahi rakkha gaya tou talibaan e sawaab kisi tarha pehli jamaat mein kami na karenge aur yun tou log jamaat nahi kartey, is ka kiya ilaaj?"
(Ilmul Fiqah Az Abdush Shakoor Al-Lakhnawi: 239)

Doosri jamaat ki karaahat par baaz ahbaab ki taraf sey yeh daleel paish ki jaati hai,

Sayyiduna Abu Huraira Radhi Allahu Anhu bayaan kartey hain ke:
انّ رسول اللّٰہ صلّی اللّٰہ علیہ وسلّم أقبل من نواحی المدینۃ ، یرید الصّلاۃ ، فوجد النّاس قد صلّوا ، فمال إلی منزلہ ، فجمع أھلہ ، فصلّی بھم
"Rasool E Kareem (ﷺ) madina ke atraaf sey tashreef laaye, Aap namaz padhana chahatey thhey, Aap (ﷺ) ney dekha ke log namaz padh chuke hain, Aap (ﷺ) apne ghar tashreef ley gaye aur ghar waalon ko jama' kar ke inhen namaz padhayi."
(Al-Maujam Al-Awsat Lil Tabrani: 4598, Al-Maujam ul Kabeer Lil Tabrani: (Majmoo' Az-Zawa'id 5/48), Al-Kamil Li Ibne Adi: 6/2398)

Tabsarah: Sanad "za'eef" hai, Al-Waleed Bin Muslim "mudallas" hai aur kasrat sey "tadlees ut-taswiyah" karta tha, samaa' ki tasreeh kahin nahi mili.
Lehaza Allamah Haismi Rahimahullah ka is ke rawiyon ko "siqah" qaraar deyna durust nahi, jab tak samaa' ki bit-tasalsul tasreeh na mil jaye, is riwayat ki buniyaad par ek jayiz kaam ko "makroh" qaraar deyna koi mustahsan fa'el nahi.

Maulana Abdush Shakoor Farooqi sahaab likhtey hain:
"Qaazi Abu Yusuf Rahimahullah ke nazdeek agar hai'at badal di jaaye tou makroh nahi aur inhi ke qaul par fatwa hai."
(Ilmul Fiqah Az Abdush Shakoor Al-Lakhnawi: 249)

Hai'at badalney ki shart lagana be-daleel honay ki wajhe sey ba-qabil e iltifaat hai, yeh shart Rasoolullah (ﷺ), Sahaba E Kiraam, Siqah Tabayeen E Izzaam aur in ke baad aaney waaley musalmano sey sabit nahi.

Ek shubah aur is ka izalah:
Sulaimaan Bin Yasaar maula maimonah kehtey hain ke main balaat(jagha ka naam) par Sayyiduna Abdullah Bin Umar Radhi Allahu Anhu ke paas aaya, log namaz(asr) padh rahey thhey, maine kaha, aap logon ke saath namaz kiyun nahi padhtey? farmaya: maine Rasoolullah (ﷺ) sey suna hai:
لا تصلّوا صلاۃ فی یوم مرّتین
"Ek namaz ko ek hi din mein do dafah ada na karo."
(Musnad Al Imaam Ahmed: 2/19,41, Sunan Abi Dawood: 579, Sunaan An-Nasaayi: 861, Wa Sanaduhu Saheeh)
Imaam Ibne Khuzaimah: 1641, Imaam Ibne Hibbaan: 2396, Allamah Ibne Hazam (Al-Muhallah: 2/351) ney is hadees ko "saheeh" aur Hafiz Nawawi Rahimahullah (Khulasatul Ahkaam Lil Nawawi: 2/668) ney is ki sanad ko "saheeh" qaraar diya hai.

Tabsarah: Is saheeh hadees sey doosri jamaat ki karaahat sabit nahi hoti, ummat e muslimah ke azeem fuqaha e kiraam wa muhaddiseen e izzaam is hadees ka ma'ana yeh bayaan kartey hain ke ek shaksh farz namaz jamaat ke saath padh chuka ho tou dubara wahi namaz kisi doosri jamaat ke saath nahi padh sakta.
Sunan Nasaayi mein (لا تعاد) aur Sunan Daarqutni mein (مكتوبة) ke alfaaz bhi is ma'ana par qareenah hain.

Tanbeeh Baleegh: Bila wajhe pehli jamaat tark kar ke doosri jamaat karna ghair mustahsan aamal hai, jisey qata'an jayiz nahi kaha jaa sakta.

Al-Hasil: Masjid mein doosri jamaat jayiz, balke mustahab hai aur is mein azaan wa aqaamat bhi kahi jaa sakti hai.
 

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