No Muslim can deny that Islam’s real message is to obey Allah alone. Emphasis has been placed upon following the Prophet Muhammed sallalahu alaihi wa sallam because he represented Allah’s commandments through his words and actions. Allah and His Messenger have to be unequivocally followed in what is halal (permissible) and what is haram (forbidden): what is allowed and what is not. Whoever believes in following anyone besides Allah and His Messenger and regards that person as independent (of Allah and His Messenger) is surely outside the fold of Islam. Thus, every Muslim should attempt to follow the commandments of the Qur’an and Sunnah (the traditions and norms of the Prophet sallalahu alaihi wa sallam). There are certain commandments in the Qur’an and Sunnah which a lay person can understand. Such commandments are not intricate, ambiguous or contradictory. Understanding these commandments and their implications can be effortlessly achieved without confusion. For instance, Allah says: “Do not back bite” (Surah Al-Hujuraat: 12) Anyone familiar with the Arabic language will immediately understand the verse, since there is no ambiguity in the statement, and nor does it clash with any other Islamic value it is readily understood. Likewise, the Prophet sallalahu alaihi wa sallam said: “There is no preference of an Arab over a non-Arab” This Hadith is also clear and uncomplicated. A rudimentary knowledge of Arabic would enable its understanding. Conversely, there are many commandments in the Qura’n and Sunnah which are ambiguous. In fact, there are some statements which seem to contradict other verses of the Qura’n or a Hadith. For Example, the Quran says: “And those women who are divorced should wait for three ‘Quruu’.” (Surah Al-Baqarah:228) The verse has stipulated that the waiting period for a divorced woman, in order to remarry, is three ‘Quruu’. The word Quruu in the Arabic language is used to denote both the monthly menstruation period (Haydh) and the time in between the monthly period (Tuhr). If the former meaning were taken, then the rule would be that a divorced woman should wait for three monthly menstruation periods (Haydh) to elapse. If the later meaning is taken, the rule would be that the divorced woman should wait until three months in between her monthly menstruation period (Tuhr) have expired. The question is which one of these two meanings applies. Similarly a Hadith of the Prophet sallalahu alaihi wa sallam says: “Whoever does not stop the practice of Mukhabarah should hear the proclamation of war (against him) for Allah and His messenger.” Mukhabrah is a specific kind of farming in which a landlord makes an agreement and a farmer, who is hired by him, to cultivate his land. The agreement stipulates the amount of produce, which is to be divided by each party. There were several forms of Mukhabarah practiced during the time of the Prophet sallalahu alaihi wa sallam. This particular Hadith is brief and vague as to which particular kind of Mukhabarah is forbidden. The Prophet sallalahu alaihi wa sallam said in another Hadith: “Whoever has an Imam, then the Imam’s recitation is his recitation.”[ Muwaata of Imam Muhammed, Page 96] This seems to indicate while the Imam is reciting in salaat, the follower should remain silent. However, another Hadith says: “There is no salaat for he who does not recite Surah Al-Fatiha.” [Bukhari Vol. 1, Hadith no. 723] This seems to indicate that everyone should recite Surah Fatiha. The question arises whether the first Hadith should be taken as the primary source referring to the Imam or the one who offers salaat individually and the second Hadith explained as a corroborating evidence; or should we make the second Hadith the base and that the first Hadith refers to the Imam’s recitation after he recites Surah Fatiha. Needless to say from the above examples, the process of extrapolating rules from the Qura’n and Sunnah can be complicated. One solution is that we exercise our understanding and insight in such issues in order to make our judgments and rulings. Another solution could be that instead of making independent rulings ourselves, we look into what the predecessors ruled concerning these issues. After investigating the opinions of the scholars whom we know to be more qualified and more adept in these issues than ourselves, we rely on their understanding and insight and act according to their rulings. If we consider with fairness, from the two options (mentioned above), the former option (of exercising our own understanding) is fraught with difficulties, which will be examined later. The second option (of relying on the opinion of a scholar from the past) is much more cautious. This is so not merely because it seems like a humble approach but because it is an undeniable reality that we have very little resemblance with the scholars of the first Muslim era. We fall short of their knowledge, understanding, intelligence, memory, morals and piety. In addition, the scholars of the first era were close to the environment and time when the Qura’n was revealed which allowed understanding the Qura’n and Sunnah in its entirety. We, on the contrary, are so distant from the time when the Qura’n was revealed that we are not disposed to a comprehensive understanding of the Qur’an’s background, to its environment, the social norms of that time and to the language of that era. The factors listed above are indispensable if anyone is to understand the Qura’n and Sunnah. After considering all of these points, if we do not rely upon our own understanding but instead follow the opinion of a scholar of the past in matters which are ambiguous or complicated, then it will be said that we are following, or making Taqleed of that scholar. This is the essence of Taqleed. Taqleed of an Imam or a Mujtahid is only valid in areas where understanding a rule of the Qura’n and Sunnah is difficult or complicated, regardless of whether this is because an additional meaning may be drawn from the text or there is some intricacies in the text, or even if there seems to be a certain contradiction in the text. An absolute and conclusive text where there exists no ambiguity, brevity or apparent contradiction in the text of Quran or Sunnah, there is no Taqleed of any Imam or Mujtahid. The famous Hanafi jurist, Shaykh Abdul Ghani Al-Nablusi states: The issues which are agreed upon – without any doubt and by necessity – do not require any Taqleed of any of the four Imams like the obligation of Salaat. Fasting, Zakaat and Hajj, etc. and like the prohibition of adultery and fornication, drinking wine, murder, stealing and usurping. The issues which are debated are the issues where Taqleed becomes necessary.” [Khulasataul Tahqeeq fi Hukm at-Taqleed wa at-Talfeeq – page – 4 printed by Al-Yasheeq, Istanbul] Shaykh Khatib Al-Baghdadi writes: “As far as the Islamic rules are concerned, there are of two types. The first are those which are known by necessity to be part of the Deen of the Prophet sallalahu alaihi wa sallam like the five prayers, Zakaat, fasting in Ramadhan, Hajj; the prohibition of adultery, wine and so on. Taqleed is not allowed in these issues since they are such that everyone should know and understand. The second type are those rules which need to be understood and extrapolated such as the details of the rituals of worship, transactions and weddings, for example, Taqleed is allowed in these issues since Allah says: “So ask the people of remembrance if you know not.” (Surah Al-Nahl: 43) If Taqleed was not allowed in these issues it would mean that everyone would have to learn these particulars (directly). This would cut off people from their work and livelihood; ruin crops and destroy cattle. Thus, this requirement [of learning these details] should be dropped.”[ Al-Faqih wal Mutafaqqihah – page 67, vol.2 printed by Darul Iftaa, Riyadh, Saudi Arabia 1389] The statements above clarify that following an Imam or a Mujtahid does not entail believing the Mujtahid to be an independent source of law (Shari’ah), who has to be followed in totality. Rather the idea is that the Quran and Sunnah should be followed, however, a particular Imam’s understanding of the Qura’n and Sunnah is being followed. The Mujtahid is regarded as a commentator of the law and his interpretation is held as authoritative. This is why, Taqleed is not an issue in those rules, which are conclusive since the purpose of following Allah, and His Prophet sallalahu alaihi wa sallam is readily achieved without Taqleed. The Imam whose opinion is followed is regarded as an interpreter and not a lawmaker is in fact implied in the meaning of the word Taqleed itself. Ibn Humam and Ibn Nujaim, both define Taqleed thus: “Taqleed is to follow the opinion of a person – whose opinion is not a proof in Islamic law without asking for his [the person followed] proof.” [Tayseerul Tahreer by Amir Badshah Bukhari – page 246, vol. 4 printed in Egypt 1351 and Fathul Ghaffar, the commentary on Al-Manar, by Ibn Nujaim – page 39, vol 2 printed in Egypt 1355] This statement has clarified the fact that a person who practices Taqleed (the Muqallid) does not hold the opinion of the one whom he follows (the Mujtahid) as a source of Islamic law because the sources for Islamic law are confined to the Qura’n and Sunnah (both Ijma and Qiyas [analogy] are derived from the Qura’n and Sunnah). The only reason why a Muqallid follows an Imam is because of the conviction that the Mujtahid has insights into the Qura’n and Sunnah (which he, the follower, does not possess) by which the Mujtahid is able to understand their meanings, in this regard the follower has relied upon the Imams’ opinion. Perceived in this perspective Taqleed cannot in all fairness, perceived be equaled with shirk nor blind following. Believing that the Imam (Mujtahid) is a lawgiver and maker and to regard obedience to him as binding, this is most definitely an act of Shirk. To believe one as an interpreter of the law and trust his opinion rather then one’s own is necessary, if one has not reached the level of a Mujtahid and indispensable in this age of scholastic bankruptcy. Resorting to the Mujtahid (legal expert) is necessary to understand the complex interpretations of the Qura’n and Sunnah. Thus, there are no grounds to accuse those who practice Taqleed of following the Imams of Ijtihad rather than the Qura’n and Sunnah, rather Taqleed facilitates the following of the Qura’n and Sunnah. There are two types of Taqleed. In the first category, the follower does not appoint any one Imam or Mujtahid, but instead follows the opinion of one Imam in one issue and the opinion of another in a different issue. In the second type of Taqleed, the follower chooses the opinion of one particular Imam and Mujtahid and does not resort to anyone else besides him in any issue. The former is known as Taqleed in general and the latter is known as Taqleed of an individual. The essence of both types of Taqleed is nothing more than the fact that someone who does not have the academic capability to extract rules from the Qura’n and Sunnah chooses someone whom he regards as an expert in the interpretation of the Qura’n and Sunnah, relies upon his understanding and adheres to his opinion. The validity – if not the mandate – for this approach appears in numerous proofs from the Qura’n and Sunnah.



Hum kehte hain  ke Beshak Fiqh e Islami wo Shar’ii Ahkaam ka Majmooa’ hai  jinka Allah Ta’ala ne Apne Bando ko hukum diya hai , aur ye tamam Ahkaam  4 Masaadir ki taraf lautte hain. Aur wo ye hain:

1.          Quran e Kareem,

2.          Sunnat ,

3.          Ijmaa’ aur

4.          Qiyaas

Pichli post me Quran ke Mutalliq bayan kiya gaya hai ab Masadir e Shariat ka Doosra Masdar Sunnat ke bare me arz hai
Insha Allah Ijma aur Qiyaas ke baare me aagey post kiya jayega.

Allah Paak tamam Fuqaha o Muhsaddiseen ko Jazae khair ata farmaye

2. SUNNAT E NABAWI sallallahu alaihi wasallam:

SUNNAT wo hai jo kuch Nabi sallallahu alaihi wasallam se manqool hai Ap sallallahu alaihi wasallam ke Qaul ya Fael ya Taqreer me se.

Qaul ki Misaal:

jo Bukhari o muslim ne takhreej kiya hai ke Nabi kareem Sallallahu alaihi wasallam ne farmaya

سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْرٌ

(صحيح بخاري ،كِتَاب الْإِيمَانِ،بَاب خَوْفِ الْمُؤْمِنِ مِنْ أَنْ يَحْبَطَ عَمَلُهُ وَهُوَ لَا يَشْعُرُ)

Tarjuma: Musalman ko gaali dena Fisq(Gunah) hai aur uska Qatl karna KUFR hai

:Aur Fael ki misaal


jo Bukhari ne Aisha Razi Allahu anha se Riwayat kiya hai ke jab unse poocha gaya

مَا كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَصْنَعُ فِي بَيْتِهِ قَالَتْ كَانَ يَكُونُ فِي مِهْنَةِ أَهْلِهِ تَعْنِي خِدْمَةَ أَهْلِهِ فَإِذَا حَضَرَتْ الصَّلَاةُ خَرَجَ إِلَى الصَّلَاةِ

(صحيح بخاري ،كِتَاب الْأَذَانِ،بَاب مَنْ كَانَ فِي حَاجَةِ أَهْلِهِ فَأُقِيمَتْ الصَّلَاةُ فَخَرَجَ)

Rasoolullah sallallahu alaihi wasallam apne ghar me kya karte hain?

(Hazrat Ayesha razi Allahu anha) ne farmaya:

“Ap sallallahu alaihi wasallam apne ghar ke Mamooli kaam kaaj khud hi kiya kart the aur jab Namaz ka waqt hota to fauran Namaz ke liye tashreef lejate.”

Aur TAQREER ki Misaal

wo hai Jo ABU DAWOOD ne riwayat kiya hai ke

عَنْ قَيْسِ بْنِ عَمْرٍو قَالَ

رَأَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلًا يُصَلِّي بَعْدَ صَلَاةِ الصُّبْحِ رَكْعَتَيْنِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةُ الصُّبْحِ رَكْعَتَانِ فَقَالَ الرَّجُلُ إِنِّي لَمْ أَكُنْ صَلَّيْتُ الرَّكْعَتَيْنِ اللَّتَيْنِ قَبْلَهُمَا فَصَلَّيْتُهُمَا الْآنَ فَسَكَتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

(سنن ابو داود،كِتَاب الصَّلَاةِ ،بَاب مَنْ فَاتَتْهُ مَتَى يَقْضِيهَا)

Tarjuma: “Nabi kareem sallallahu alaihi wasallam ne ek Shakhs ko dekha jo Subah ki Namaz ke baad 2 Rakat padh raha tha. To Ap sallallahu alaihi wasallam ne farmaya: “SUBAH KI NAMAZ 2 RAKAAT HAI”. To us Admi ne kaha: Beshak mai isse pehle ki 2 Rakaat (SUNNAT) nahi padha tha to un do Rakaat ko mai ab padh liya to Ap sallallahu alaihi wasallam KHAMOOSH rahe.

To ap sallallahu alaihi wasallam ke SUKOOT ka aetebar kiya gaya ke Wo Iqrar hai FARZ se pehle ki Sunnat ka Farz ke baad Ada karne par us shakhs ke liye jo usse pehle na padhe(yani farz se pehle jo Sunnat  na padhe uske liye)”


Aur Sunnat Doosre number par rakhi gayi hai Quran e Kareem ke baad is haisiyat se ke uski taraf Rujoo kiya jaye yani Hum pehle Quran ki taraf Rujoo honge to agar hum usme Hukum na payenge to Hum Sunnat ki taraf Rujoo karenge to jab hum isme paalenge to us par Amal karenge jaisa ke agar Quran me mil jaye to amal karte the, Shart ye hai ke wo Rasoolullah sallallahu alaihi wasallam se SAHEEH SANAD se sabit ho.


Sunnat e Nabawiya ka amal ye hai ke wo Tauzeeh aur bayan hai us ka jo Quran e kareem me aya hai; chunanche Quran-jaisa ke humne bayan kiya- NAMAZ par NASS(daleel)hai Ijmaalan, to Sunnat ayi aur uski Kaifiyaat ki tafseel bayan ki Qaulan aur Amalan. Aur Rasoolullah sallallahu alaihi wasallam se Saheeh Riwayat hai ke

Ap sallallahu alaihi wasallam ne farmaya:

        صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي

(صحيح بخاري ،كِتَاب أَخْبَارِ الْآحَادِ ،بَاب مَا جَاءَ فِي إِجَازَةِ خَبَرِ الْوَاحِدِ)

Tarjuma: “Tum log us tarah Namaz padho jis tarah tumne mujhe padhte hue dekha hai.”

Aur isi tarah Sunnat ne wazeh kiya hai Amaal e Haj aur uske Manasik. Aur Ap sallallahu alaihi wasallam ne farmaya:

        خُذُوا عَنِّي مَنَاسِككُمْ

(فتح الباري شرح صحيح البخاري، بَاب الْإِنْصَات لِلْعُلَمَاءِ، كِتَاب الْعِلْ)

Tarjuma:“Mujhse Manasik e Haj seekhlo.”

Aur Jayaz Mua’ahde, Mamlaat me haram Muahde waghaira ko Wazeh kiya hai.

Isi tarah Sunnat ne Shariat Jari ki Baaz un Ahkaam ki jinke bare me Quran Khamoosh hai aur uska Hukum bayan nahi kiya (Quran ne);

Maslan: Mard ke liye  SONEY ki Angothi pahenne aur RESHAMke kapde pahenne ki huramat.

Khulasa e kalaam :

Khulasa e Kalaam ye hai ke Sunnat Doosra masdar e Shariat hai Quran e Kareem ke baad. Aur us par Amal WAJIB hai aur ye zaroorat hai Quran ke Samajhne ke liye aur us par Amal karne ke liye.

[الفقه المنهجي علي علي المذهب الامام الشافعي]


Hum kehte hain ke Beshak Fiqh e Islami wo Shar’ii Ahkaam ka Majmooa’ hai jinka Allah Ta’ala ne Apne Bando ko hukum diya hai , aur ye tamam Ahkaam 4 Masaadir ki taraf lautte hain. Aur wo ye hain:
1. Quran e Kareem,
2. Sunnat ,
3. Ijmaa’ aur
4. Qiyaas

1. Quran e Kareem:
Quran wo Allah ka Kalaam hai jisko Allah ne Naazil farmaya Hamare Aaqa Muhammad Sallallahu alaihi wasallam par taake logon ko Gumrahi se Noor ki Taraf Nikale, aur Wo Saheefe me likhi hui hai, aur Quran Fiqh e Islami ke Ahkaam ka Masdar aur Marja hai to jab koi Masla pesh aata hai Har Cheez se pehle Hum Allah ki Kitab (Quran )ki taraf Rujoo karte hain taake hum usme uska Hukum talash karen, to agar hum usme Hukum paa lete hain to usey lelete han aur usle(Quran ke) ilawa ki taraf nahi jaate.
Jab hum se KHAMR(SHARAB), Qimaar(joowe), Patharon ki Tazeem aur Joowey ke teer se Qismat aazmaneke bare me poocha jaye , Hum Allah ki Kitab ki taraf Rujoo karte hain to Hum Allah ta’ala ka ye farmaan paate hain

يَا أَيُّهَا الَّذِينَ آَمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ (سورة المائدة: 90)
Tarjuma: “Aye Iman Walo! Sharab , Juwa, Buton ke Thaan aur juwwey ke teer ye sab Napaak Shaitani kaam hai, lihaza inse Bacho taake tumhe Falaah Haasil ho.”

Aur jab hum se poocha jaye Karobar aur Sood ke mutalliq to uska Hukum Hum Quran me paate hain jaisa ke Allah ta’ala ne farmaya:
وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا (سورة البقرة: 275)
Tarjuma:“Allah ne Bai’(karobar) ko HALAAL kiya hai Aur SOOD ko HARAAM Qarar diya hai.”

Aur Jab Hum se Hijaab ke Mutalliq poocha jaata hai to Hum uska hukum Allah Ta’ala ke farmaan me paate hain:
وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ (سورة النور: 31)

Tarjuma: (Momin Aurto se kehdijye) Aur Wo apni Sajawat ko kisi par Zaahir na karen, siwaye uske Jo khud Zaahir hojaye aur Apni Oodhniyon ko Apne Girebaano par Daal liya karen”
[Muraad poore jism ka dhankna hai]

Isi tarah Allah ta’ala ka ye farmaan:
يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا
(سورة الأحزاب:59)

Tarjuma:” Aye Nabi(sallallahu alaihi wasallam): Ap apni Biwiyon , Apni Betiyon aur Musalmano ki Aurton se keh den ke wo apni Chaadaren apne(muh ke) oopar jhuka liya karen. Is tareeqe me is baat ki ziyada tauqai’ hai ke wo pehchaan li jayengi, to unko sataya na jayega, aur Allah Ta’ala Bakhshne wala bada Maherbaan hai.”

Aur isi tarah Quran e kareem wo pehla masdar hai Fiqh e Islami ke Ahkaam ka lekin quran ki aayat se maqsood masaail ki tamaam juziyyat aur masaail k ahkam ki puri wazaahat aur unpar saraahat maqsood hoti to maujoodah quraan kai guna zakheem hota

Aur Quran ki Ayaat Aqaid par Tafseel se hain, aur Ibadaat o Mamlaat me Ijmaalan hai aur uska Rasmul khat aam hai Musalmano ki hayaat ke liye aur uski tafseel Sunnat e Rasool me hai.
Maslan: Quran ne Namaz ka Hukum diya lekin uski kaifiyat wazeh nahi ki aur na hi uski Ta’dad batai.

Aur Quran ne Zakaat ka hukum diya, lekin uski Miqdaar wazeh nahi ki aur na hi uska Nisaab wazeh kiya aur na ho Wo Amwaal bataye jinki Zakaat WAJIB hai. Aur Quran ne Hukum diya Muahdon ko poora karne ka, Magar Saheeh Muahdo ki nishandahi nahi ki jinka Poora karna wajib hai, isi tarah Bhot saare masael hain.

Isi liye Quran Kareem Marboot hai Sunnat e nabwiya se in Aam Masael ki wazahat karne ke liye aur in mujmal masal ki tafseel bayan karne ke liye.
[الفقه المنهجي علي علي المذهب الامام الشافعي]

Insha Allah Sunnat, Ijma aur Qiyaas ke baare me aagey post kiya jayega.

Allah Paak tamam Fuqaha o Muhsaddiseen ko Jazae khair ata farmaye



Maahe Rajab ke bare me logon ke darmyan tarah tarah ki ghalat fehmiyan phail gayi hain. Unki Haqeeqat samajhlene ki zaroorat hai.


Is poore mahine ke bare me jo baat saheeh sanad se Huzoor Aqdas sallallahu alaihi wasallam se sabit hai , wo ye hai ke jab Ap Rajab ka Chand dekh  kar Ap ye dua farmaya karte the ke:
اللهم بارك لنا في رجب و شعبان و بلغنا رمضان
Aye Allah! Hamare liye Rajab aur Sha’baan ke mahine me barkat ata farmayye aur Hame Ramazan tak pohanchayye, yani Hamari Umar itni kar dijye ke hum apni Zindagi me Ramazan ko paalen, goya ke pehle se Ramazanul Mubarak ki aamd ka Ishtiyaq hota tha. Ye Dua AP sallallahu alaihi wasallam se SAHEEH SANAD ke sath sabit hai, is liye ye DUA karna SUNNAT hai, aur agar kisi ne Shuru Rajab me ye DUA na ki ho to wo ab ye Dua karle. Iske Ilawa aur Cheezen jo aam logon me MAshhoor hogaya hain, un ki SHARI’AT me koi asal aur Bunyaad nahi.

MASLAN 27 Rajab ki shab ke bare me ye Mashhoor hogaya hai ke ye SHAB-E-MERA hai aur is Shab ko bhi usi tarah guzarna chahye jis tarah Shab e Qadr guzari jati hai aur jo Fazeelat Shab e Qadr ki hai , kam o besh Shab e Meraj ki wahi Fazeelat samjhi jati hai, balke Maine to ek jagah ye likha hua dekha ke “SHAB E MERAJ KI FAZEELAT SHAB E QADE SE BHI ZIADA HAI”, aur phir us raat me logo ka Namazon ke bhi Khaas khaas tareekhe Mashhoor kardiye ke us raat  me itni Rakaten padhi jayen aur har Rakaat me Fulaan Fulaan khaas Soorten padhi jayen. Khuda jane kya kya Tafseelaat is namaz ke bare me Logon me Mashhoor hogaya. Khoob samajh lijye , ye Sab be asal baaten hain, Shariat me inki koi asal aur koi bunyaad nahi.

Sab se pehli baat to ye hai ke 27 RAJAB ke bare me yaqeeni taur par nahi kaha jasakta ke ye wahi Raat hai jisme Nabi kareem sallallahu alaihi wasallam MERAAJ par tashreef le gaye the, kyu ke is baab me mukhtalif riwayaten hain. Baaz riwayaton se Maloom hota hai ke Ap sallallahu alaihi wasallam RABI UL AWWAL me tashreef legay the , baaz riwayaton me RAJAB ka zikr hai aur Baaz Riwayaton me koi aur Mahina bayan kiya gaya hai. Is liye poore yaqeen ke sath nahi kaha ka sakta ke kaunsi raat Saheeh Maine em MERAJ ki raat thi, jisme Huzoor sallallahu alaihi wasallam MERAJ tashreef legaye.


Is se ap khud andaza karlen ke agar Shab e Meraj bhi Shab e Qadr ki tarah koi Makhsoos raat hoti aur uske bare me koi khaas Ahkaam hote jis tarah Shab e Qadr ke bare me hai to us tareekh aur Mahina Mehfooz rakhne ka ahtemam kiya jata. Lekin chunke is tareekh ko Mehfooz rakhne ka ahtemam nahi kiya gaya to ab Yaqeeni taur se 27 Rajab ko Shab e Meraj qarar dena durust nahi.

Aur agar bil farz ye tasleem bhi kar liya jaye ke Ap sallallahu alaihi wasallam 27 Rajab hi ko Meraj tashreef le gaye the , jis me ye azeemush shaan waqia pesh aya aur jisme Allah Ta;ala ne Nabi kareem sallallahu alaihi wasallam ko ye Maqaam ata farmaya aur apni baargaah me hazri ka sharf bakhsha, aur Ummat ke liye Namazon ka tohfa bheja, Beshak wo Raat badi Azeemush Shaan thi, kisi Musalman ko uski azmat me kya shubah ho sakta hai?

Ye waqia san 5 Nabawi me pesh aya yani Huzoor sallallahu alaihi wasallam ke Nabi banne ke panchwe saal ye Shab e Meraj I, jiska matlab ye hai ke is waqie ke baad 18 saal tak ap dunya me tashreef farma rahe, lekin in 18 saal ke dauraan ye kahi sabit nahi ke Ap sallallahu alaihi wasallam ne Shab e Meraj ke bare me koi Khaas hukum diya ho, ya us ko manane ka Ahtemam farmaya ho , ya uske bare me ye farmaya ho ke us raat me Shab e Qadr ki tarah Jaagna ziada Ajr O Sawaab ka baais hai, na to apo ka aisa koi Irshad sabit hai aur na ap ke zamane me is raat me jaagne ka ahtemam sabit hai, na khud Huzoor sallallahu alaihi wasallam Jaagey, aur na Sahaba Ikram Razi Allahu anhum ko is ki takeed ki aur na Sahaba Ikram Razi Akkahu anhum ne apne taur par iska ahtemam farmaya.

Phir Sarakar e Do Alam sallallahu alaihi wasallam ke dunya se tashreef le jane ke baad 100 saal tak Sahaba Ikram Razi Allahu anhum Dunya me maujood rahe, is poori Sadi(100 years) me koi ek waqia aisa sabit nahi hai , jis me Sahaba Ikram Razi Allahu anhum ne 27 rajab ko Khaas ahtemam kar ke manaya ho, jo Cheez Huzoor Aqdas sallallahu alaihi wasallam ne nahi ki aur jo ap sallallahu alaihi wasallam ke Sahaba Ikram Razi Allahu anhm ne nahi ki usko deen ka hissa qarar dena ya usko Sunnat qarar dena ya uske sath Sunnat jaisa Mamla karna BID’AT hai, agar koi shaqs ye kahe ke mai(Ma’azallah) Huzoor sallallahu alaihi wasallam se ziada janta hu ke kaunsi raat ziada fazeelat wali hai ya koi shaqs ye kahe ke Sahaba Ikram Razi Allahu anhum se ziada Mujhe Ibadat ka zauq hai agar Sahaba Iikiram Razi Allahu anhum ne ye amal nahi kiya to mai usko karunga, uske barabar koi ahmaq nahi.

Hamare walid Hazrat Mufti Muhammad Shafi’ sahib Qaddasallahu Sirrahu farmaya karte the ke Urdu me ek Misaal aur kahawat hai jo Hindustan ke andar mashhoor thi ab to log uske Maine bhi nahi samajhte , wo ye ke:
Yani jo shakhs ye kahe ke mai Tijarat me Banye se ziada hoshyaar hun, mai use ziada tijarat ke Gur janta hi to haqeeqat me wo shakhs BAAULA yani PAGAL hai, ik liye ke Banye se ziada tijarat ke gur janne wala aur koi nahi hai, ye to aam Zarbul misaal ki baat thi.

Lekin jahan tak deen ka talluq hai , haqeeqat ye hai ke Sahaba Ikram Razi Allahu anhum , Tabaeen aur Tabe Tabaeen deen ko sab se ziada janne wale , deen ko Khoob samajhne walw , deen par Mukammal taur par amal karne wale the, ab agar koi shakhs ye kahre ke mai unse ziada Deen ko janta hu ya unse ziada Deen ka zauq rakhta hu ya unse ziada Ibadat guzar hu to haqeeqat me wo shakhs pagal hai, wo deen ki Fahem nahi rakhta.

Lihaza is raat me Ibadat ke liye khaas ahtemam karna Bid’at hai , yun to har raat me Allah Ta’ala jis Ibadat ki taufeeq de wo behter hi behter hai , aj ki raat bhi jag len, kal ki raat bhi jag len, isi tarah sattaswi(27th) raat ko jaag len, dono me koi farq aur koi numaya Imtiyaz nahi hona chahye.
Isi tarah 27 Rajab ka roza hai, baaz log 27 Rajab ke rozey ko fazeelat wala roza samajhte hain, jaise Aashurey aur Arfa ka roza fazeelat wala hia isi tarah 27 Rajab ke Roze ko bhi fazeelat wala Roza khayal kiya jata hai, baat ye hai ke ek ya do zaeef riwayaten to iske bare me haim, lekin Shaeeh Sanad se koi Riwayat sabit nahi.

Hazrat Farooq e Azam Razi Allahu anhu ke zamane me baaz log 27 rajab ko roza rakhne lagey , jab Hazrat Farooq e Azam raz ko pata chala ke 27 Rajab ka khaas ahtemam kar ke log Roza rakh rahe hain, to chaunke un ke yahan  deen se zara idhar udhar hona mumkin nahi tha, chunanche wo fauran ghar se Nikal pade aur ek ek shakhs ko jakar zabardasti farmate ke tum mere samne Khaan a khao aur is baat ka saboot do ke tumhare roza nahi hai, baqaeda ahtemam kar ke logon ko khana khilaya , taake logo ko ye khayal na ho ke aj ka Roza ziada Fazeelat ka hai . balkeye jaise aur dino me Nafli Rozey rakhe jasakte hain usi tarah is din ka bhi Nafli Roza rakha jasakta hai, dono me koi farq nahi. Ap ne ye ahtemam is liye farmaya taake BID’AT ka Sadde baab ho aru deen ke andar apni taraf se ziadti na ho.

Isi se ye baat bhi maloom hui ke baaz log jo ye khayal karte hain ke agar hum ne is raat me jag kar Ibadat karli aur din me Roza rakhliya to kaunsa Gunah karliya? Kya hum ne Chori karli? Ya Sharab peeli? Ya Daala daala? Humne Raat me Ibadat hi to ki hai, aur agar Din me Roza rakh liya to kya kharabi ka kaam kiya?

Hazrat Farooq e Azam razi Allahu anhu ne ye batla diya ke Kharabi ye hui ke is din ke andar Roza rakhne Allah Ta’ala ne nahi bataya aur khud sakhta ahtemam iltezaam hi asa kharabi hai. Mai ye kayi baar arz kar chukka hu ke saare DEEN ka Khulasa “ITTEBA” hai ke Allah aur Rasool ka Hukum maano , na Roza rakhne me kuch rakha hai, na Iftar karne me kuch rakha , na Namaz padhne me kuch rakha, jab Hum kahen ke Namaz padho to namaz padhna Ibadat hai aur jab hum kahen ke Namaz na padho o Namaz na padhna Ibadat hai, jab hum kahen ke Roza rakho to Roza rakhne Ibadat hai aur jab hum kahen ke Roza na rakhi to roza na rakhne Ibadat hai, agar us waqt Roza rakhoge to Ye DEEN ke khilaf hoga. Deen ka Saara khel Itteba me hai, agar Allah Ta’ala ye haqeeqat Dil me utar de to saari Bid’aton ki khud sakhta Iltezamaat ki jad kat jaye.

Ab agar koi shakhs is Roze ka ahtemam kare to wo Deen me apni taraf se ziadti kar raha hai aur Deen ko apni taraf se ghard raha hai. Lihaza is nuqte e Nazar se Roza rakhne Jayaz nahi. Haan! Albatta agar koi shakhs aam dino ki tarah isme bhi Roza rakhne chahta hai to rakh le , iski mumaniyat nahi, lekin iski ziada FAZEELAT samajh ka , isko SUNNAT samajh kar, isko ziada mustahab aur ziada Ajr o Sawab ka Mojib samajh kar is din Roza rakhne, ya us Raat me Jaagna durust nahi, balke BID’AT hai.


Shab e Meraj ki to phir bhi kuch asal hai ke is raat me Huzoor Aqdas sallallahu alaihi wasallam itne Aala muqaam par tashreef legaye lekin is sebhi ziada aj kal Muashre me Farz o Wajib ke darje me joo cheez phail gayi hai wo KUNDEY hain, agar aj kisi ne kundey nahi kiye to wo Musalman hi nahi, Namaz  padhe ya na padhe, Roze rakhe ya na rakhe , Gunahon se bache ya na bache, lekin KUNDEY zaroor karey, agar koi Shakhs na kare ya karne walon ki mana kare to us par LANAT aur malamat ki jati hai, Khuda jaane ye KUNDEY kahan se Nikal aye? Aur Quran o Hadees me, Sahaba ikram  razi Allahu anhum se, Tabaeen se ya Tabe tabaeen aur Buzrugan e Deen se, kahin se iski koi asal sabit nahi, aur isko itna zaroor samjha jata hai ke agar Ghar me Deen ka koi doosra kaam ho ya na ho, lekin Kundey zaroor hon, iski wajeh ye hai ke isme zara Maza aur Lazzat aati hai, aur hamari Qaum Lazzat aur Mazey ki Khugar hai, koi mela thaila hona chahye aur koi Hazz e Nafs ka saman hona chahye, aur hota ye hai ke Janab! Pooriyan pak rahi hain, HALWA pak raha hai, aur idhar se udhar jarahi hai aur udhar se idhar aarahe hain aur ek mela ho raha hai to chaunke ye bada mazey ka kaam hai is wastey Shaitan ne isme Mashghool kardiya ke NAMAZ padho ya na padho, wo koi zaroori nahi magar ye kaam zaroor hona chahye.

Bhai! In cheezon ne hamari Ummat ko Kharafaat me Mubtala kardiya hai
Ke is qisam ki cheezon ko laazmi samajh liya gaya aur Haqeeqi cheezen pas e pusht daal di gayin, iske bare me rafta rafta apne Bhaiyo ko samjhane ki zaroorat hai, isliye ke Bhot se log Sirf na waqfiyat ki wajeh se karte hain unke Dilon me koi Inaad nahi hota, lekin Deen se waqif nahi, un becharon ko iske bare me pata nahi wo samajhte hain ke jis tarah EID UL AZHAA ke mauqe par Qurabani hoti hai aur gosht idhar se udhar jata hai ye bhi Qurbani  ki tarah koi zaroori cheez hogi, aur Quran o Hadees me iska bhi koi saboot hoga, is liye aise logon ko Muhabbat , pyar aur Shafaqqat se samjhaya jaye aur aisi taqreebaat me Khud Shareek hone se parhez kiya jaye.

BAHERHAAL! KHULASA YE HAI KE Rajab ka Mahina Ramazan ka muqaddama hai is liye Ramazan ke liye pehle se apne ap ko tayyar karne ki zaroorat hai is liye Huzoor Aqdas sallallahu alaihi wasallam 3 mahine pehle se Dua bhi farma rahe hain aur logon ko tawajjeh dila rahe hain ke ab is Mubarak mahine ke liye apne apko tayyar kar lo aur apna Nizaamul auqaat aisa banana ki fikr karo ke jab ye  Mubarak mahina aye to uska ziada waqt Allah ki Ibadat me sarf ho. Allah Ta’ala apni Rehmat se iski Fahem ata farmaye aur Saheeh taur par Amal karne ki taufeeq ata farmaye . AMEEEN



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  1. ALLAH TA’ALA farmate hain

وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ

Aur tum par Deen ke mamle me koi tangi nahi rakhi

[Surah Haj 78]

يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ

Allah tumhare sath aasani ka mamla karna chahte hai aur tumhare liye Mushkil paida karna nahi chata.

[surah Baqara 185]

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا

Allah kisi bhi shakhs ko uski wus’at se ziada zimmadari nahi sompta

[surah Baqara 286]

و قَالَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

“إِنَّ الدِّينَ يُسْرٌ”

Rasoolullah sallallahu alaihi wasallam ne farmaya

          “Beshak Deen Aasaan hai”

[Saheeh Bukhari, Kitabul Iman, Baab Deen aasaan hai]


Islaam ke asaan hone par misalen:

1. Baith kar Namaz padhna us shakhs ke liye jisko khade hone me takleef ho

قَالَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

صَلِّ قَائِمًا فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ


“khade hokar namaz padho agar tum isteta’t na rakhte ho to baith kar padho to agar tum iski bhi isteta’t na rakhte ho to lait kar padho.”



  1. 2.  4 Rakaat wali namaz me Qasr karna aur Jama bainas salaatain karna Musafir ke liye


وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ

“aur jab tum Zameen me safar karo aur tumhe is baat ka khauf ho ke Kaafir log tumhe pareshan karenge to tum par is baat ka koi Gunah nahi hai ke tum Namaz me Qasr karlo.

[Surah Nisaa ayat 101]


Rasoolullah sallallahu alaihi wasallam Safar me Zohar aur Asar ki Namaz ek sath padhte the isi tarah Maghrib aur Isha ki bhi ek sath padhte the.

[Saheeh Bukhari, Kitab AL Jumaa Hadis No: 1038]