بِسْمِ
اللہِ الرَّحْمٰنِ الرَّحِیْم
الحمد للہ الواحد الاحد الصمد۔
المتفرد فی ذاتہ و صفاتہ فلا مثل لہ ولا ضد لہ ولم یکن لہ کفوا احد۔ والصلوۃ
والسلام الاتمان الاکملان علی رسولہ و حبیبہ سید الانس و الجان۔ الذی انزل علیہ
القراٰن۔ ھدی للناس و بینات من الھدیٰ والفرقان وعلٰی اٰلہ وصحبہ ما تعاقب
الملوان۔ وعلٰی من تبعھم باحسان الٰی یوم الدین. لاسیما الائمۃ المجتھدین خصوصا
علٰی افضلھم و اعلٰھم الامام الاعظم۔ والھمام الافخم۔ الذی سبق فی مضمار الاجتھاد
کل فارس۔ وصدق علیہ لو کان العلم عند الثریا لنالہ رجل من ابناء فارس۔ سیدنا ابی
حنیفۃ النعمان بن ثابت۔ ثبتنا اللہ بہ بالقول الثابت. فی الحیوۃ الدنیا وفی
الاخرۃ. واعطانا الحسنٰی وزیادۃ فاخرۃ. وعلینا لھم و بھم یا ارحم الرٰحمین. والحمد
للہ رب العلمین۔
There was a time when every Muslim possessed essential knowledge regarding
the necessities of Deen. Through the Grace of Allah, there were also many Ulama
present in that time and the people simply enquired from them in regards to
that which they did not understand, as Hazrat Farooq-e-Azam رضی اﷲ تعالیٰ عنہ
had commanded, ‘Only one who is a Faqih should
be allowed to trade in our market place.’ [Reported in
Tirmizi from Alaa bin Abdur Rahmaan bin Ya’qub who reported from his father,
who reported from his father]
Then, the further the time moved away from the magnificent era of the
Beloved Prophetصلی اﷲ تعالیٰ علیہ وسلم, the less the knowledge became. Now, we have entered such an era,
wherein not only the laymen, but even some of the Ulama are not familiar with
the necessary daily issues, whilst some are not even familiar with the Faraa’id
and Waajibaat. On the one hand, there are those who possess knowledge, but make
no attempt to perform it (their Faraa’id and Waajibaat) correctly, in turn
depriving the laymen from practicing correctly by following their correct
example. It is due to this weakness in their knowledge that they (the laymen)
reject many essential laws (masa’il), as they have no experience in finding
solutions to them.
There are those who neither possess any knowledge nor do they have
the zest to learn and acquire this knowledge from the truly learned. Such
people do not even attempt to keep the company of the Ulama. Keeping the
companionship of the Ulama is a means of attaining great blessing. This is also
a means of learning many important laws.
Till date, no book has been published in the Urdu language which is
simple, yet concise and easy to understand. Many of the books which have been
published either lack the appropriate clarification in regards to the necessary
daily laws, or they have too many errors in them. There is thus a definite need
for a book which will allow even those with the least knowledge to benefit from
it. Bearing this and the plight of the Muslims in mind, and on the basis of الدین النصح لکل مسلم۔
‘The Deen is the guidance to every Muslim’, this humble servant (Sadrush Shariah) has placed his trust in
Almighty Allah, and has taken a firm resolve to prepare a book which will
fulfill the needs of the Muslims; whereas I know very well, that this is not my
position and neither am I worthy of such a service, nor do I have the amount of
time required for this task, but:
وحسبنا اللہ
ونعم الوکیل ولا حول ولا قوۃ الا باللہ العلی العظیم.
(1) I will attempt to the best of my ability, to keep the text in
this book as simple as possible, so that it does not take one too much time to
grasp and understand the theories, also so that those with minimal knowledge
and women and children may attain benefit from it as well. However, it must be
noted that knowledge is something which is very complicated. There is no
guarantee that one will not find any difficulty in understanding the knowledgeable
discussions that are being presented herein.
There will surely be such instances where one will find the need for
assistance and the need to present oneself before the people of knowledge (i.e.
the true Ulama) will arise; in order to better comprehend any complications
that one may encounter. Studying the Bahaar-e-Shariat will at least make one
more cautious, encouraging those with little knowledge to present themselves
before the Ulama; so that they may assist them in understanding the relevant issues.
(2) Evidence and proof relating to the laws which are being presented
(in this book) will not be provided in this book. Firstly, not every person has
the capability of understanding these intricate proofs and substantiations.
Secondly, presenting the proofs in this book will make it difficult to grasp
the actual laws. Thus, only the clear rulings will be presented in this book.
If someone has the enthusiasm to view the proof and references then he should
peruse Fatawa Razvia Shareef, as every law has been so thoroughly researched
and explained in it that there is no other book in its rank equivalent to it in
the world today. One will even find in it such indepth explanations of laws
which even some Ulama have not heard of.
(3) I will attempt to the best of my ability, to avoid discussing any
differences of opinion in this book as when Ikhtilafaat (differences of opinion)
or two are presented to the common folk, it causes them confusion and they
become unsure in regards to which ruling to act upon. On the other hand there
are also some slaves of desire, who search for laws which suit them and it is
that which they act upon. They do not do this because the ruling is a righteous
one but merely because it suits them well to act according to that particular
ruling. When (such people) find that they can achieve their whims by latching
on to some other ruling, they leave the first one and lunge towards the next.
This is not permissible, as it is not regarded as obeying the Shariah but it is
really obedience of one’s desires (Nafs). Thus, in all cases, the law and ruling
presented will be the relied upon (Muftah Bihi), authentic, most correct and
predominant ruling, so that every person may be able to act upon it without any
difficulty. I pray that Almighty Allah affords us the blessed opportunity to be
righteous, and I pray that the Muslims may attain benefit through this. I also
pray for Allah to accept the humble efforts of this servant who has no
resources.
وما توفیقی الا باللہ علیہ توکلت
والیہ انیب و صلی اللہ تعالیٰ علٰی حبیبہ المختار. والہ الاطھار. وصحبہ المھاجرین
والانصار۔ وخلفائہ الاختان منھم والاصھار۔ والحمد للہ العزیز الغفار۔ وھا انا اشرع
فی المقصود بتوفیق الملک المعبود۔
Allah Almighty says
( وَمَاخَلَقْتُ الْجِنَّ
وَالْاِنْسَ اِلَّا لِیَعْبُدُوْنِ ) ـ1ـ
‘And I have created not jinn and man, but
so that they should worship Me’
[Surah 51 Verse 56]
Even the person with the very least understanding of things, knows
that anything which is made for a specific purpose is only useful if it fulfils
its purpose for being made (created); otherwise it is regarded as useless; so a
human being who does not recognise his Creator and who does not fulfil his
obligation to worship his Creator, is in reality not a true human but he is
merely a human by name. He is actually regarded as useless. It has thus been
understood that man truly becomes man through Ibaadat (worshipping Allah) and
it is through this, that he attains true deliverance in the world and salvation
in the hereafter.
It is thus necessary upon every human being to know and understand
the categories, methods, manners, conditions and regulations pertaining to
Ibaadat; for without knowledge it is impossible for one to practice correctly.
It is for this reason that it is Fard (obligatory) to acquire knowledge.
The foundation of Ibaadat (Worship) is based on Imaan (True Faith).
Ibaadat without Imaan is of no use, for if there is no foundation then how will
the results be attained. A tree only blooms and bears fruit if its roots are
well established. When a tree is separated from its roots, it becomes the fuel
for fire. Likewise, no matter how much Ibaadat an unbeliever performs, it is
all useless and he becomes fuel for the fire of hell. Allah Almighty says
( وَ قَدِمْنَاۤ اِلٰی مَا عَمِلُوۡا مِنْ
عَمَلٍ فَجَعَلْنٰہُ ہَبَآءً مَّنۡثُوۡرًا ﴿۲۳﴾ ) ـ1ـ
‘And to whatever (deeds) the infidels did, We
treated it in such a manner, that we caused them to become scattered like
particles of dust” [Surah 25 Verse 23]
When a human becomes a Muslim, there are two categories of Ibaadat
that become obligatory (Fard) upon him; one is that which has to do with the
physical body and the other is that which has to do with the heart. The laws
and the issues regarding the second category are discussed in Ilm-e-Sulook
(Knowledge of Spiritualism / Tasawwuf) and the first category is discussed in
Fiqh (Jurisprudence/Islamic law). I currently intend to discuss the laws of the
first category in this book. That which is related to the physical body is also
divided into two categories, the first being that which is related to the
physical body, in other words, it is that which is only between the servant and
his Creator and the servant has no right of making any changes in it.
In simple terms, it means that every person needs to be continuously
dutiful regarding this; such as the five daily Salaahs and fasting, as it is
such an action that can be fulfilled without others, even if there be a need
for others in a particular case, such as in Namaaz with Jama’at or Jummah or
the two Eid Prayers. In other words, these cannot be correctly fulfilled
without Jama’at (congregation). However, all these in reality are related to
the Ibaadat of Allah and is not something that has to do with one another or
some personal issue. The second category is that which is related to the
rectification of the mutual affairs of the servants, such as Nikah or issues
related to Purchases and sales etc. The first category is known as ‘Ibaadaat’
and the second is known as ‘Mu’amilat’ (day to day Affairs/dealings). Even though
there does not seem to be any (apparent) materialistic benefit associated to
the first category, yet in Mu’amilat there is undoubtedly worldly benefit
present and it is this section which is more predominant; but (it must be noted)
both are Ibaadat, because if Mu’amilat is also performed in accordance with the
commands of Almighty Allah and His Rasool صلی اﷲ تعالیٰ علیہ وسلم, then it is deserving of reward; otherwise it will be sinful and a
means of punishment.
The first category, Ibaadaat has 4 parts; Namaaz (Five daily prayer),
Rauza/Saum (Fasting in the month of Ramadan), Hajj (Pilgrimage to Makkah and
Madinah) and Zakaat (Poor-Due). The most important and most exalted amongst
them is Namaaz (Salaah), and Almighty Allah loves this Ibaadat dearly. It is thus
befitting for us to discuss this Ibaadat before any other discussion. However,
before performing Salaah, a Namaazi (worshipper) must be pure and clean, since
‘Purification (Tahaarat) is the key to Salaah’. In light of this, the laws and
rules pertaining to Tahaarat will first be discussed, followed by the laws and
rules pertaining to Salaah (Namaaz)
Sadrush Shariah Qadi Amjad Ali Aazmi Razvi
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