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Namaaz ke wajibaat
Wajibaat namaaz 11 hain :
(1) Niyyat (2) Qayaam (3) Takbeeratul ehraam y’ani Allahu Akbar kahna
(4) Rukn (5) Sajuud (6) Qir’at
(7) Zikr (8) Tashaddud (9) Salaam
(10) Tarteeb (11) Mawalaat y’ani ajza’e namaaz ka pai dar pai baja laana.
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Namaaz ke wajibaat mein se b’az oos ke rukn hain y’ani agar insaan oonhein baja na laye to khawah aisa karna amadan ho ya ghalti se ho namaaz batil ho jatii hai aur b’az wajibaat rukn nahin hain y’ani agar woh ghalti se chhuut jayen to namaaz batil nahi hotii.
Namaaz ke arkaan paanch hain :
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Niyyat
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Takbeeratul ehraam (y’ani namaaz shuru karte vaqt “Allahu Akbar” kahna)
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(3) Ruku’ se mutasil qayaam y’ani ruku’ mein jane se pahle khada hona.
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Ruku’
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Har rak’at mein do sajde. Jahan tak izaafe ka t’aluuq hai agar izaafa amadan ho to baighair kisi shart ke namaaz batil hai. Agar ghalti se ruku’ mein ya ek hi rak’at ke do sajdon mein izaafe se ehteyaat-e-lazim ki bina par namaaz batil hai warna batil nahin.
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Zaruri hai keh insaan namaaz qurbat ki niyyat se y’ani Khuda vand a’lam kii bargaah mein pastii aur khazu’ ke izhaar ke lioye padhe aur yeh zaruri nahi keh niyyat ko apne dil se guzaare ya maslan zabaan se kahe keh chaar rak’at namaaz zohur padhta hoon Qurbatan Illal lah.
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Agar koi shakhs zohur ki namaz mein ya asr ki namaaz mein niyyat kare keh chaar rak’at namaaz padhtaa hoon laikin iis amr ka t’aeen na kare keh namaaz zohur ki hai ya asr ki to o ski namaaz batil hai. Alabaat itnaa bhi kafi hai keh namaaz zohur ko pahli namaaz aur asr ki namaaz ko dusrii namaaz ke taur par mo’een kare. Isii tarah agar kisi shakhs par namaaz zohur ki qaza wajib ho aur woh oos qaza namaaz ya namaaz zohur ko “zohur ke vaqt” mein padhna chaahe to zaruri hai keh jo namaaz woh padhe niyyat mein oos ka ta’een kare.
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Zaruri hai keh insaan shuru’ se aakhir tak apnii niyyat par qaayam raahe. Agar woh namaaz mein oos tarah gahfil ho jaye keh agar koii puuchhe keh woh kya kar raha hai to oos ki samajh mein na aye keh kya jawaab de to oos ki namaaz batil hai.
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Zaruri hai keh insaan faqt Khudavand a’lam ki bargah mein apnii pastii ke izhaar ke liye namaaz padhe pas jo shakhs raya kare y’ani logon ko dhikhane ke liye namaaz padhe to oos ki namaaz batil hai khawah yeh namaaz padhna faqt logon ko ya khuda aur logon dono ko dhikane ke liye ho.
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Agar koii shakhs namaaz ka kuchh hissa bhi Allah t’ala jal shana ke a’lawa kisi aur ke liye baja laye khawah woh hissa wajib ho massalan Surah Alhamd ya musatahab ho massalan qoonuut, agar ghair Khuda ka yeh qasd puuri namaaz mein shara’et kar jaye massalan reya ka iraada iis aml mein ho jo oos hisse par mushtamil hai ya kaifiat yeh hai keh agar oos hisse ko dobarah anjaam dein to namaaz mein aisa izaafa ho jata ho jis se namaaz batil ho jatii ho, to namaaz batil hai. Agar namaaz to Khuda ke liye padhe laikin logon ko dikhane ke liye kisi khas jagah massalan massjid mein padhe ya kisi khas vaqt massaln awwal vaqt mein padhe ya kisi khas qaede se massalan jama’at padhe to oos ki namaaz bhi batil hai.
Takbeeratul Ehraam
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Har namaaz ke shuru’ mein Allahu Akbar kahna wajib aur rukn hai aur zaruri hai keh insaan Allah ke haroof aur Akbar ke haroof aur Allahu aur Akbar ke alfaaz pai dar paikahe aur yeh bhi zaruri hai keh yeh do lafz sahi arabi mein kahe jayen aur agar koii shakhs ghalt arabi mein kahe ya msalan oon ka tarjuma kar ke kahe to sahi nahin hai.
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Ehteyaat-e-mustahab yeh hai keh insaan namaaz ki takbeeratul ehraam ko oos cheez se massalan iqaamat ya du’a se jo woh takbeer se pahle padh raha ho na milaye.
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Agar koii shakhs chaahe keh Allahu Akbar ko oos jumle ke saathh jo b’ad mein padhna massalan Bismillah hir rehmaan nir rahim se milaye to behtar yeh hai keh Akbar ke akhirii harf “r”par pesh de. Laikin ehteyaat-e-mustahab yeh hai keh wajib namaaz mein se na milaye.
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Namaaz mein takbeeratul ehraam kahte vaqt zaruri hai ke badan sakin ho aur agar koi shakhs jaan bhoojh kar oos halat mein takbeeratul ehraam kahe keh oos ka badan harkat mein ho to (oos ki takbeer) batil hai.
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Zaruri hai keh takbeer, alhamd, surah zikr aur du’a itnii awaaz se padhe keh kam az kam khud suoon sake aur agar uooncha soonne ya behra hone ki wajah se ya shor-o-gul ki awaaz se na suoon sake to iis tarah kahna zaruri hai keh agar koi rukavat na ho to suoon le.
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Jo shakhs kisi beemari ki bina par goonga ho jaye ya oos ki zabaan mein koi nuqs ho jis ki wajah se Allahu Akbar na kah sakta ho to zaruri hai keh jis tarah bhi mumkin ho oos tarah kahe aur agar bilkul hi na kah sakta ho to zaruri hai keh dil mein kahe aur iis ke liye anguli se iis tarah ishara kare keh jo takbeer se moonasib rakhta ho aur agar ho sake to zabaan aur honth ko bhi harkat de aur agar koii paidaish goonga ho to oos ke liye zaruri hai keh woh apni zabaan aur hont ko iis tarah harkat de keh jo kisi shakhs ke takbeer kahne se mushaba ho aur oos ke liye apni anguli se bhi ishara kare.
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Achchha hai keh insaan takbeeratul ehraam se pahle raja’ ki niyyat se kahe :
“Ya muhsino qad atakal musii’o wa qad amartal muhsina ay yataja waza a’nil musii’e antal muhsino wa anal musii’o behaqqe muhammadiw wa a’le muhammadin sale a’la muhammdiw wa a’le muhammadiw wa tajawaz a’n qabi’e ma t’alamo minni”
(Y’ani) aye apne bando par ehsaan karne waale Khuda! Yeh goonahgaar banda teri bargah mein aaya hai aur tuu ne hukm diya hai keh nek log goonahgaaro se darguzar Karen. Tuu ehsaan karne wala hai aur main goonahgaar hoon. Muhammad (sallallahu alaihe wa a’lehi wasallam) aur ale muhammad (alaihemus salaam) ke tufail, Muhammad (sallallahu alaihe wa a’lehi wasallam) aur ale muhammad (alaihemus salaam) par apni rehmatein nazil farma aur meri buuraion se jinhein tuu janta hai darguzar farma.
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Mustahab hai keh namaaz ki pahli takbeer aur darmiyani takbeerein kahte vaqt haathon ko kaano ke barabar tak le jaye.
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Agar koi shakhs shak kare keh takbeeratul ehraam kahi hai ya nahin jabkeh qira’t mein masshghuul ho chukka ho to apne shak ki parwa na kare aur agar abhi kuchh na padha ho to zaruri hai keh takbeer kahe.
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Agar koii shakhs takbeeratul ehraam kahne ke b’ad shak kare keh sahi tariqe se takbeer kahi hai ya nahin to khawah oos ne aage kuchh padha ho ya na padha ho apne shak ki parwah na kare.
Qayaam y’ani khada hona
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Takbeeratul ehraam kahne ke mauqe’ par qayaam aur ruku’ se pahle wala qayaam-Qayaam mutasil ba ruku’- rukn hai. Laikin alhamd wa surah padhne ke mauqe’ par qayaam aur ruku’ ke b’ad qayaam rukn nahin hai jise agar koi shakhs bhool chuuk ki wajah se tark kar de to oos ki namaaz sahi hai.
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Takbeeratul ehraam kahne se pahle aur oos ke b’ad thhodi deir ke liye khada hona wajib hai takeh yaqeen ho jaye keh takbeer qayaam ki haalat mein kahi gayee hai.
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Agar koi shakhs ruku’ karna bhool jaye aur alhamd aur surah ke b’ad baithh jaye aur phir oose yaad aaye keh ruku’ nahin kiye to zaruri hai keh khada ho jaye aur ruku’ mein jaye. Laikin agar seedha khada hue baighair jhuke hone ki halat mein ruku’ kare to choonakhe woh qayaam mutasil bar ruku’ baja nahin laya iis liye oos ka yeh ruku’ kafaiat nahin karta.
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Jis vaqt ek shakhs takbeeratul ehraam ya qir’at ke liye khada ho zaruri hai keh chal na raha ho aur kisi taraf na jhuke aur ehteyaat-e-lazim ki bina par badan ko harkat na de. Ikhteyaar ki halat mein kisi jagah teik na lagaye laikin agar aisa karna ba amr majboori ho to koi harj nahin.
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Agar qayaam ki haalat mein koi shakhs bhoole se chal pade ya kisi taraf jhuk jaye ya kisi jagah teik lagaye to koi harj nahin hai.
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Ehteyaat-e-wajib yeh hai keh qayaam ke vaqt insaan ke dono pa’on zameen par hon laikin yeh zaruri nahin keh badan ka bhojh dono pa’on par ho choonanche agar ek pa’on par bhi ho to koi harj nahin.
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Jo shakhs thik taur par khada ho sakte ho agar woh apne pa’on ek dusre se itne juda rakhe keh oose khada hona na kiya ja sake to oos ki namaaz batil hai balkeh agar khada hona kaha ja sake tab bhi ehteyaat-e-wajib ki bina par zaruri hai keh pairon ko bohut zayada khula na rakhe.
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Jab insaan namaaz mein koi wajib zikr padhne mein masshguul ho to zaruri hai keh oos ka badan sakin ho aur jab mustahab zikr mein masshghuul ho tab bhi ehteyaat-e-lazim ki bina par yahi hukm hai aur jis vaqt woh qaadre aage ya pichhe hona chahe ya badan ko dayen ya bayen janib thodi harkat dena chahe to zaruri hai keh oos vaqt kuchh na padhe.
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Agar mutahrk badan ki halat mein koi shakhs mustahab zikr padhe massalan ruku’, sajde mein jaane ke vaqt takbeer kahe aur oos zikr ke qaasd se kahe jisw ka namaaz mein hukm hai to woh zikr sahi nahin laikin oos ki namaaz sahi hai. Zaruri hai keh insaan “ behaulil lahe wa quwatehi aqumo wa aq’uud” oos vaqt kahe jab khada ho raha ho.
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Haathon aur angulion ko alhamd padhte vaqt harkat dene mein koi harj nahin agarche ehteyaat-e-mustahab yeh hai oonhein bhi harkat na di jaye.
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Agar koi shakhs alhamd aur surah padhte vaqt ya tasbeehath padhte vaqt beikhteyaar itni harkat kare keh badan ke sakin hone ki haalat se kharij ho jaye to ehteyaat-e-mustahab yeh hai keh badan ke dobara sakin hone par jo kuchh oos ne harkat ki haalat mein padha thaaq, dobarah padhe.
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Namaaz ke auraan agar koi shakhs khada hone ke qabil na rahe to zaruri hai keh baithh jaye aur agar baithh bhi na sakta ho to zaruri hai keh lait jaye laikin jab tak oos ke badan ko sakuoon hasil na ho zaruri hai keh koi wajib zikr na padhe.
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Jab tak insaan khada ho kar namaaz padh sakta ho zaruri hai keh na baithe massalan agar khada hone ki haalat mein kisi ka bandan harkat karta ho to woh kisi par taik lagane par ya badan ko thhoda tedha karne par majboor ho to zaruri hai keh jaise bhi ho sake khada ho kar namaaz padhe laikin agar woh kisi tarah khada na ho sakta ho to zaruri hai keh seedha baithh jaye aur baithh kar namaaz padhe.
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Jab tak insaan baithh sake zaruri hai keh namaaz lait na padhe aur agar woh seedha ho kar na baithh sake to zaruri hai keh pahlu ke bal iis tarah laite keh oos ke badan ka agla hissa qibla rukh ho. Ehteyaat-e-lazim ki binaa par zaruri hai keh jab tak dayen pahlu par lait sakta ho ya bayen pahlu par na laite aur agar dono taraf leitna mumkin na ho to pusht ke bal iis terah leite keh oos ke talve qibla ki taraf hon.
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Jo shakhs baithh kar namaaz padh raha ho agar woh alhamd aur surah padhne ke b’ad khada ho sake aur ruku’ mein khada hokar baja la sake to zaruri hai keh khada ho jaye aur qayaam ki haalat se ruku’ mein jaye aur agar aisa na kar sake to zaruri hai keh ruku’ bhi baithh kar baja laye.
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Jo shakhs lait kar namaaz padh raha ho agar woh namaaz ke dauraan iis qabil ho jaye keh baithh sake to zaruri hai keh namaaz ki jitni miqdaar mumkin ho baithh kar padhe aur agar khada ho sake to zaruri hai keh jitni miqdaar mumkin ho khada hokar padhe laikin jab tak oos ke badan ko sukoon hasil na ho jaye zaruri hai keh koi wajib zikr na padhe.
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Jo shakhs baithh kar namaaz padh raha ho agar namaaz ke dauraan iis qabil ho jaye keh khada ho sake to zaruri hai keh namaaz ki jitni miqdaar mumkin ho khada ho kar padhe laikin jab tak oos ke badan ko sukoon hasil na ho jaye zaruri hai keh koi wajib zikr na padhe.
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Agar kisi aise shakhs ko jo khada ho sakta ho yeh khauf ho keh khada hone se beemaar ho jayega ya oose koi takleef hogi to woh baithh kar namaaz padh sakta hai aur agar baithhne se bhi takleef ka dar ho to lait kar namaaz padh sakta hai. Agar janta ho keh mukhtasar vaqt ke liye hi khada ho payega to zaruri hai keh qayaam mutasil bar ruku’ ke liye khada ho.
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Agar insaan akhir vaqt tak khade hokar namaaz ki ada’egii se mayoos na ho aur awwal vaqt mein namaaz padh le aur akhir vaqt mein khada hone par qadir ho jaye to zaruri hai keh woh dobara namaaz padhe laikin agar khada hokar namaaz padhne se mayoos ho aur awwal vaqt mein namaaz padh le b’ad adhan woh khade hone ke qabil ho jaye to zaruri nahin keh dobara namaaz padhe.
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Musatahab hai keh qayaam ki haalat mein jism seedha rakhe, kandho ko niche ki taraf dhila chod de, hathon ko raano par rakhe, angulion ko baham milakar rakhe, nigaah sajde ki jagah par markuuz rakhe, badan ka bojh dono pa’on par yaksa dale, khushu’ wa khuzu’ ke sathh khada ho, pa’on age pichhe na rakhe aur agar mard ho to pa’on ke dirmiyaan teen phailii hue angulion se le kar ek balish tak ka fasla rakhe aur aurat ho to dono pa’on milakar rakhe.
Qir’at
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Zaruri hai keh insaan rozana ki wajib namaazon ki pahli aur dusri rak’at mein pahle alhamd aur phir kisi ek surah ki tilawat kare aur ehteyaat wajib yeh hai keh ek mukamil surah ki tilawat kare. Waqlzoha aur Almansharah ki suratein aur isii tarah surah feil aur surah quraish Ehteyaatt ki bina par namaaz mein ek surat shumar hoti hai.
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Agar namaaz ka vaqt tang ho ya insaan kisi majboori ki wajah se surah na padh sakta ho massalan oose khauf ho keh agar surah padhega to chor ya darinda ya koii aur cheez oose nuqsaan pohooncha’egi ya oose koii zaruri kaam ho to agar woh chahe to surah na padhe balkeh vaqt tang hone ki surat mein aur khauf ki b’az haalaton mein zaruri hai keh woh surah na padhe.
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Agar koii shakhs jaan bhujh kar alhamd se pahle surah padhe to oos ki namaaz batil hogi laikin agar ghalti se alhamd se pahle surah padhe aur padhne ke dauraan yaad aye to zaruri hai keh surah ko chod de aur alhamd padhne ke b’ad surah shuru’ se padhe.
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Agar koii shakhs alhamd aur surah ya iin mein se kisi ek ka padhna bhool jaye aur ruku’ mein jane ke b’ad oose yaad aaye to oos ki namaaz sahi hai.
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Agar ruku’ ke liye jhukne se pahle kisi shakhs ko yaad aaye keh oos ne alhamd aur surah nahin padha to zaruri hai keh padhe aur agar yeh yaad aaye keh surah nahin padha to zaruri hai keh faqt surah padhe laikin agar oose yaad aaye keh faqt alhamd nahin padhi to zaruri hai keh pahle alhamd aur oos ke b’ad dobara surah padhe aur agar jhuk bhi jaye laikin ruku’ ki had tak pohoonchne se pahle yaad aaye keh alhamd aur surah ya faqt surah ya faqt alhamd nahin padhi to zaruri hai keh khada ho jaye aur isii hukm ke mutabiq a’ml kare.
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Agar koii shakhs jaan bhoojh ke farz namaaz mein oon chaar suron mein se koi ek surah padhe jin mein ayah-e-sajda ho aur jin ka zikr massla no 354 mein kiya gaya hai to wajib hai ke ayah-e-sajda padhne ke ba’d sajda kare.laikin agar sajda ba’ja laaye laaye to ehteyaat ki bina par namaaz baatil hai aur zaruri hai ke oose dobaara padhe siwaaye iske ke oosne bhoole se sajda kar liya hoaur agar sajda na kare to apni namaaz jaari rakh sakta hai aur agarche sajda na karke oosne goonaah kiya hai.
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Agar koi shakhs aisa surah padhna shuru kar de jis mein sajda waajib ho laikin ayah-e-sajda par pohoonchne se pehle oose khayaal aa jaaye to oos sure ko chodkar koi aur surah padh sakta hai aura ayah-e-sajda padhne ke ba’d khayaal aaye to zaruri hai ke jis tarah sabeqa massle mein kaha gaya hai a’ml kare.
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Agar koi shakhs namaaz ke dauraan kisi dusre shakhs ko ayah-e-sajda padhte hue suoone to ooski namaaz sahi hai aur agar koi wajib namaaz padh raha ho to ehteyaat ki bina par sajde ka ishaara kare aur namaaz khatm karne ke ba’d ooska sajda ba’ja laaye.
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Mustahab namaaz mein surah padhna zaruri nahi hai khawah woh namaaz mannat maanne ki wajah se waajib hi kyoon na ho gayi ho. Laikin koi shakhs baaz aisi mustahab namaazein oon ke ehkaam ke mutabiq padhna chahe maslan namaaz-e-wehshat ke jin mein maqsoos surtein padhni hoti hai to zaruri hai ke wahi surtein padhe.
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Jummah ki namaaz mein aur jummah ke din fajr, zuhr aur asr ki namaazon aur shab-e-jummah ki isha ki namaaz mein pehli rak’at mein al-hamd ke ba’d surah-e-jummah aur dusri rak’at emin al-hamd ke ba’d surah-e-moonafeqoon padhna mustahab hai.agar koi shakhs jummah ki namaazon mein oon mein se koi ek surah padhna shuru kar de to ehteyaat-e-waajib ki bina par oose chod kar koi aur surah nahi padh sakte.
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Agar koi shakhs al-hamd ke ba’d surah-e-ikhlaas ya kaaferoon padhne lage to woh oose chod kar koi dasra surah nahi padh sakta albatta agar namaaz-e-jummah ya jummeh ke din ki namaazon mein bhoolkar surah-e-jumma aur surah-e-moonafeqoon ke baja’ye oon do surton mein se koi surah padhe to oonhein chod sakta hai aur surah-e-jumma aur surah-e-moonafeqoon padh sakta hai aur ehteyaat yeh hai ki agar nifs tak padh chuka ho to phir oon suron ko na chode.
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Agar koi shaks jummah ki namaaz ya jummah ke din ki namazon mein jaan bhoojh kar surah-e-ikhlaas ya surah-e-kaferoon to khwha wohn ifs tak na pohooncha ho to ehteyaat-e-waajib ki bina par oonein chod kar surah-e-jummah aur surah-e-moonafeqoon nahi padh sakta.
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Agar koi shakhs namaaz mein surah-e-ikhlaas ya surah-e-kaferoon ke al’awa koi aur surah padhe to jab tak nifs tak nahi pohooncha ho oose chod sakta hai aur dasra surah padh sakta hai. Nifs tak pohoonchne ke ba’d baghair kisi wajah ke oos sure ko chod kar koi aur surah padhna ehteyaat ki bina par jaayez nahi hai.
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Agar koi shakhs kisi sure ka hissa bhol jaye yaa ba amre majboori maslan vaqt ki tangi ya kisi aur wajah se oose muqammal na kar sake to woh oos surah ko chodkar koi dasra surah padh sakta hekhwha nifs tak hi pohoonch chuka ho ya woh surah-e-ikhlaas ya surah-e-kaferoon hi ho aur bhool jaane ki suurat mein jitni miqdaar padh hai oos par iktefaa kar sakta hai.
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Mard par ehteyaat ki bina par waajib hai ke subha, maghrib aur isha ki namaazon mein al-hamd aur surah buland awaaz se padhe aur mard aur aurat par ehteyaat ki bina par waajib hai ke namaaz-e-zuhr,asr mein al-hamd aur surah aahista padhe.
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Ehteyaat ki bina par zaruri hai ke mard subah, maghrib aur isha mein khayaal rakheke al-hamd aur surah ke tamaam kalemaat hatta ke oon ke aakhri huroof tak buland awaaz mein padhe.
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Subh, maghrib aur isha ki namaaz mein aurat al-hand aur surah buland ya aahista awaaz mein jaise chahe padh sakti hai.laikin agar na mehram ooski awaz suoon raha ho aur ooska suoonna haraam ho to ehteyaat ki bina par aahista padhe.aur kifaayat yeh ho ki oose apni awaaz suoonana haraam ho to zaruri hai ke aahista padhe aur agar jaan bhoojh ke buland awaaz se pahe to ehteyaat ki bina par namaaz baatil hai.
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Agar koi shakhs jis namaaz ko buland awaaz se padhna zaruri hai oose amdan aahista padhe ya jo namaaz aahista padhni zaruri hai oose amdan buland awaaz se padhe to ehteyaat ki bina par ooski namaaz baatil hai laikin agar bhool jaane ki wajah se ya massla na jaane ki wajah se aisa kare to sahi hai.neiz al-hamd aur surah padhne ke dauraan bhi agar woh mutawjjeh ho jaaye ke oose ghalti huii hai to zaruri nahi hai ke namaaz ka jo hisa padh chuka hai oose dobaara padhe.
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Agar koi shakhs al-hamd aur surah padhne ke dauraan apni awaaz maamool se zyaada buland kare maslan oon surton ko aise padhe jaise ke faryaad kar raha ho to ooski namaaz baatil hai.
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Insaan ke liye zaruri hai ke namaaz ki qiraat sahi padhe aur jo shakhs kisi tarah bhi poore surah-e-hamd ko sahi na padh sakta ho to jis tarah bhi padh sakta ho padhe jabke al-hamd ki sahi padhi jaane waali miqdaar bhi ek qaabil tawjjeh miqdaar ho.laikin agar woh miqdaar bohut kam ho to ehteyaat-e-waajib ki bina par quran ke dusre suron mein se jis qadr sahi padh sakta ho ooske saath mila kar padhe aur agar aisa na kar sakta ho to to tasbih ko ooske saath mila kar padhe aur agar koi shakhs al-hamd ke ba’d padhe jaane waale poore sureh ko na sheekh sakta ho to zaruri nahi hai ke ooske badle kuch padhe.har haal mein ehteyaat-e-mustahab yeh hai ke namaaz ko jama’at ke saath baj’a laaye.
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Agar kisi ko al-hamd achi tarah yaad na ho to zaruri hai ke apni zimmedaari ada karne ki koshish kare chahe is tarah se ke al-hamd seekh le,koi oose phadaaye aur woh padh le.namaaz-e-jama’at mein kisi ki iqtedaar karle ya shak ki suurat mein namaaz ko dohraa le aur agar vaqt tang ho aur woh oos tarah padhe jaise ke ghuzishta massle mein kaha gaya hai.to ooski namaaz sahi hai laikin agar al-hamd na seekhne mein ooske apna kusur hoto agar mumkin ho to azaab se bachne ke liye jama’at ke saath namaaz padhe.
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Wajibaat-e-namaaz sikaahne ke liye oojrat lena ehteyaat ki bina par haraam hai .laikin mustahabaat-e-namaaz sikhaane ke liye oojrat lena jayez hai.
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Agar koi shakhs al-hamd aur surah ka koi lafz jaan bhoojh ke a jehle-e-taqseeri ki wajah se na padhe ya ek harf ke ba’jaaye dusre harf kahe maslan zwaad ke ba’jaaye ze ya zaal kahe ya zer aur zabar ka oos tarah khayaal na rakhe ke ghalat ho jaaye ya tashdeed na padhe to ooski namaaaz baatil hai.
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Agar insaan ne koi lafz jis tarah yaad kiya ho oose sahi samjhta ho aur namaaz mein oosi tarah padhe aur ba’d mein ose pata chale k eke oosne ghalat padhe hai to ooske liye namaaz padhna zarurinahi.
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Agar koi shakhs kisi lafz ke zabar aur zer se waaqif na ho yaa na jaanta ho ke woh lafz hamza se ada karna chahiye ya he se to zaruri hai ke kisi bhi tarah apni zimmedaari poori kar de massalan seekh le ya namaaz ko jama’at se padh le ya aise lafz ko do (ya do se zaayed) tariqo se ada kare takeh oose yaqeen ho jaaye ke oosne sahi tariqe se bhi padh liya hai. Albatta is tariqe mein ooski namaaz oosi suurat mein sahi ho sakti hai ke ghalat ada kiye jaane waale jumle ko qur’an ya zikr kaha jaaye.
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‘Ulemaaye tajweed ka kehna hai ke agar kisi lafz mein waaw ho aur oos lafz se pehle waale harf par pesh ho aur oos lafz mein waaw ke ba’d waala harf hamza ho maslan “sooin” to padhne waale ko chahiye ke waaw ko madd ke saath kheech kar padhe.isi tarah agar kis lafz mein alif ho aur oos lafz mein alif se pehle waale harf par zabar ho aur oos lafz mein alif ke ba’d waale harf par hamza ho maslan “jaaaa’aaa” to zaruri hai ke oos lafz ke alif ko kheech kar padhe.agar kisi lafz mein (chhoti ye) ho aur oos lafz mein (chhoti ye) se pehle waale harf par zer ho aur oos ke ba’d waale harf hamza ho maslan jiiaaa to zaruri hai ke (chhoti ye) ko madd ke saath padhe aur agar oon huruf waaw,alif aur ye ke ba’d hamza ke ba’jaaye koi saakin harf ho ya’ni oos par zabar ya zer ya pesh (mein se koi harkat) na ho tab bhi teeno huroof ko madd ke saath padhna zaruri hai.laikin zaaheran aise maamle mein qiraat ka sahi hona madd par mouqoof nahi.lehaaza jo tariqa batayaa gaya hai oos par amal na kare tab bhi ooski namaaz sahi hai.laikin wallazalleeen jaise lafaaz mein jahan tashdeed aur alif ka poore taur par ada hona muqtasar madd par mauqoof hai zaruri hai ke alif ko thoda sa kheeh kar padhe.
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Ehteyaat-e-mustahab yeh hai ke insaan namaaz mein wakf ba harkat aur wasl ba sukoon kare aur wakf ba harkat ke ma’ni yeh hai ke kisi lafz ke aakhir mein zer,zabar aur pesh padhe aur oos lafz mein oos lafz ke ba’d oos lafz ke darmiyaan faasla de.maslan kahe-ar rehmaan ar raheem aur aur ar raheem ke meem ko zer de aur ooske ba’d qad rahe faasla de aur kahe maalike yaumiddeen aur wasl-e-massqoon ke ma;ni ye hai ke kisi lafz ki zer,aur zabar aur pesh na padhe aur oos lafz ko ba’d ke lafz se jod de. Maslan yeh kahe-ar rehmaan nir raheem aur raheem ke meem ko zer na de aur fauran malike yaumideen kahe.
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Namaaz ki teesri aur chawthi rak’at mein faqat ek dafaa al-hamd ya ek dafaa tasbeehaat-e-ar’baa padi jaa sakti hai ya’ni namaaz padhne waala ek dafa kahe: Subhaan allah walhamdo lil lahe wala ilaaha il lalha ho wallaho akbar aur behtar ye hai ke teen dafa kahe.woh ek rak’at mein al-hamd aur dusri rak’at mein tasbihaat bhi padh sakta hai.behtar yeh dono rak’aton mein tasbeehaat padhe.
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Agar vaqt tang ho to zaruri hai ke tasbihaat-e-ar’baa ek dafa padhe aur agar is qadr bhi vaqt na ho to ek dafa subhaanallah kehna kaafi hai.
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Ehteyaat ki bina par mard aur aurat dono par waajib hai ke namaaz ki teesri aur chawthi rak’at mein al-hamd ya tasbeehaat aahista padhe.
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Agar koi shakhs teesri aur chawthi rak’at mein al-hamd padhe to waajib nahi hai ke Bismillah bhi aahista padhe laikin miqtadari ke liye ehteyaat-e-waaajib hai ke Bismillah bhi aahista padhe.
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Jo shakhs tasbeehaat yaad na kar sakta ho ta oonhein theekh theekh na padh sakta ho to zaruri hai ke woh teesri aur chawthi rak’at mein al-hamd padhe.
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Agar koi shakhs namaaz ki pehli do rak’aton mein yeh khayaal karte hue ke yeh aakhri do rak’atein hain, tasbeehaat padh le laikin ruku’ se pehle oose sahi soorat ka pata chal jaaye to zaruri hai ke al-hamd aur surah padhe aur agar oose ruku’ ke dauraan ya ruku’ ke ba’d pata chale to ooski namaaz sahi hai.
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Agar koi shakhs namaaz ki aakhri do rak’aton mein yeh khayaal kare keh yeh pehli do rak’atein hain al-hamd padhe ya namaaz ki pehli do rak’aton mein yeh khayaal karte hue keh yeh aakhri do rak’atein hain al-hamd padhe to oose sahi soorat ka khwaha ruku’ se pehle pata chale ya ba’d mein ooki namaaz sahi hai.
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Agar koi shakhs teesri ya chawthi rak’at mein al-hamd padhna chata ho laikin tasbeehaat ooski zabaan par aa jaaye yaa tasbeehaat padhna chata ho laikin al-hamd ooski zabaan par aa jaaye to agar ooske padhne ka bilkul iraada na tha to zaruri hai keoose chod kar dobaara al-hamd ya tasbeehaat padhe laikin bataur kalibila iraada na ho jaise ooski a’dat wahi kuch padhne ki ho jo ooski zabaan par aaya hai to woh oosi ko tamaam kar sakta hai aur ooski namaaz sahi hai.
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Jis shakhs ki a’dat teesri aur chawthi rak’at mein tasbeehaat padhne ki hoagar woh apni a’dat se ghaflat barte aur apne wazife ki adaayegi ki niyyat se al-hamd padhne lage to wahi kaafi haiaur ooske liye al-hamd ya tasbeehaat dobaara padhna zaruri nahi hai.
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Teesri aur chawthi rak’at mein tasbeehaat ke ba’d astaghfaar karna mustahab hai maslan kahe “astaghfirullaha rabbi wa atubo ilaihe” ya kahe “allahummaghfirli”aur agar namaaz padhne waala astaghfaar padhne aur ruku’ ke liye jhukne se pehle shak kare ke oosne al-hamd ya tasbeehaat ko padha hai ya nahi to zaruri hai ke al-hamd ya tasbeehaat padhe aur agar astaghfaar padh raha ho ya oose faarigh ho chuka ho aur oose shak ho jaaye ke oosne al-hamd ya tasbeehat padhi ya nahi to bhi ehteyaat-e-waajib ki bina par zaruri hai ke al-hamd ya tasbeehaat padhe.
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Agar teesri ya chawthi rak’at ke mein ya ruku’ mein jaate hue shak kare ke oosne al-hamd ya tasbeehaat padhi hai ya nahi to apne shak ki parwah na kare.
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Agar namaaz padhne waala shak kare ke aaya oosne koi aayat ya lafz durust padha hai ya nahi maslan shak kare ke”qul ho wallaho ahad sahi padha hai ya nahi to woh apne shak ki parwah na kare laikin agar ehteyaatan wahi jumla ya aayat sahi tariqe se padhe to koi harj nahi hai aur agar kayi baar bhi shak kare to kayi baar bhi padh sakta hai.haan agar waswase ki hadd tak pohoonch jaaye to phir takraar na kare.
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Mustahab hai ke pehli rak’at mein al-hamd padhne se pehle “a’odhubillaahe minnash shaitaan nir rajeem” kahe aur zuhr aur asr ki pehli aur dusri rak’aton mein “Bismillah” buland awaaz se kahe aur al-hamd aur sureh ka har lafz wa’zeh taur par padhe aur har aayat ki aakhir par waqkhf kare ya’ni oose ba’d waali aayat ke saath na milaaye aur al-hamd aur surah padhte vaqt aayat ke ma’moon ki taraf tawajjeh rakhe.agar jamaaat se namaaz padh raha ho to imam-e-jama’at ke surah-e-hamd khatm karne ke ba’d aur agar furaadi namaaz padh raha ho to surah-e-hamd padhne ke ba’d kahe “al-hamdo lillahe rabbil a’lameen”aur surah-e-qul ho wallaho ahad padhne ke ba’d ek ya do ya teen dafa “kazaalek allaho rabbi” ya teen dafa kazaalek allaho rabbona kahe aur surah padhne ke ba’d thodi deir ruke aur ooske ba’d ruku’ se pehle ki takbir kahe ya Qoonoot padhe.
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Mustahab yeh hai ki tamaam namaazon ki pehli rak’at mein surah-e-qadr padhe aur dusri rak’at mein surah-e-ikhlaas padhe.
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Panjgaana namaazon mein se kisi ek namaaz mein bhi insaan ka surah-e-ikhlaas na padhna makruh hai.
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Ek hi saans mein surah-e-ikhlaas padhna makruh hai.
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Jo surah insaan pehli rak’at mein padhe ooska dusri rak’at mein padhna makruh hai laikin agar sura-e-ikhlaas dono rak’aton mein padhe to makruh nahi hai.
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