Imam jama’at ke liye zaruri hai keh baaligh, ’aqil, shia isna ashari, ’adil aur halal zadah ho aur namaaz sahi padh sakta ho neez agar maqtadi mard ho to oos ka Imam bhi maed hona zaruri hai aur das salah bachche ki iktedaa sahi ho to agarche wajah se khaali nahin, laikin ishkaal se bhi khaali nahin hai. A’dil hone ka matlab yeh hai keh insaan wajebaat ko anjaam de aur haraam kaamon ko tark kare aur kisi ka husan-e-zahir hi oos ki a’laamat hai jabkeh oos ke barkhilaaf baat ki itla’ na ho.
Jo shakhs pahle ek Imam ko a’dil samjhta thha, agar shak kare keh woh ab bhi apni a’dalat par qa’em hai ya nahin tab bhi oos ki iktedaa kar sakta hai.
Jo shakhs khada ho kar namaaz padhtaa ho woh kisi aise shakhs ki iktedaa nahin kar sakta jo baithh kar ya leit kar namaaz padhtaa ho aur jo shakhs baithh kar namaaz padhtaa ho woh kisi aise shakhs ki iktedaa nahin kar sakta jo leit kar namaaz padhta ho.
Jo shakhs baithh kar namaaz padhtaa ho woh oos shakhs ki iktedaa kar sakta hai jo baithh kar namaaz padhtaa ho laikin jo shakhs leit kar namaaz padhtaa ho oos ka kisi bhi shakhs ki iktedaa mein namaaz padhna mahal ishkaal hai, chaahe Imam khada hua ho, baithha hua ho ya leit kar namaaz padh raha ho.
Agar Imam jam’at kisi uzr ki wajah se najis lebaas ya tayummum ya jabeere ke wazu se namaaz padhe to oos ki iktedaa ki ja sakti hai.
Agar Imam jam’at kisi aisee beemari mein mubtela ho jis ki wajah se peshaab aur pakhaana na rok sakta ho to oos ki iktedaa ki ja sakti hai neez jo aurat mustehaza na ho woh mustehaza aurat ki iktedaa kar sakti hai.
Behtar hai keh jo shakhs jazaam ya baras ka mareez ho woh Imam jam’at na bane aur ehteyaat-e-wajib yeh hai keh jis shakhs par shar’ee had jaari ho chuki ho aur woh tauba bhi kar chuka ho oos ki iktedaa na ki jaye.
Namaaz Jama’at ke Ehkaam
Namaaz ki niyyat karte vaqt zaruri hai keh maqtadi Imam ko mo’een kare laikin Imam ka naam janna zaruri nahin aur agar niyyat kare keh mein maujooda Imam jam’at ki iktedaa karta hoon to oos ki namaaz sahi hai.
Zaruri hai keh maqtadi alhamd aur surah ke a’lawa namaaz ki sab cheezein khud padhe. Laikin agar ooski pahli aur dusri rak’at ki teesri aur chawthi rak’at ho to zaruri hai keh alhamd aur surah bhi padhe.
Agar maqtadi namaaz subah, maghrib woh isha ki pahli aur dusri rak’at mein Imam ki alhamd aur surah padhne ki awaaz suoon raha ho to khud woh kalmaat ko thhik tarah na samajh sake zaruri hai keh alhamd aur surah na padhe aur agar Imam ki awaaz na suoon raha ho to mustahab hai keh alhamd aur surah padhe. Laikin zaruri hai keh aahistah padhe aur agar sahoon buland awaaz se padhe to koi harj nahin hai.
Agar maqtadi Imam ki alhamd aur surah ki qir’at ke ba’az kalmaat suoon le to jis qadr na suoon sake woh padh sakta hai.
Agar maqtadi sahuwan alhamd aur surah padhe ya yeh khayaal karte huye keh jo awaaz suoon raha hai woh Imam ki nahin hai alhamd aur surah padhe aur b’ad mein oose pata chale keh Imam ki awaaz thhi to oos ki namaaz sahi hai.
Agar maqtadi shak kare keh Imam ki awaaz suoon raha hai ya nahin ya koi awaaz suoone aur yeh na jaantaa ho keh Imam ki awaaz hai ya kisi aur ki to woh alhamd aur surah padh sakta hai.
Maqtadi ko namaaz zohur wa a’sr ki pahli aur dusri rak’at mein ehteyaat ki bina par alhamd aur surah nahin padhna chahiye aur mustahab hai keh oon ki bajaye koi zikr padhe.
Maqtadi ko takbeeratul ehraam Imam se pahle nahin kahni chahiye balkeh ehteyaat-e-wajib yeh hai keh jab tak Imam takbeer mukammal na kar le, maqtadi takbeer na kahe.
Agar maqtadi sahoon Imam se pahle salaam kah de to oos ki namaaz sahi hai aur zaruri nahin keh woh dobaarah Imam ke sathh salaam kahe balkeh agar jaan bhoojh kar bhi Imam se pahle salaam kah de to koi harj nahin hai.
Agar maqtadi takbeeratul ehraam ke a’lawa namaaz ki dusri cheezein Imam se pahle padh le to koi harj nahin laikin agar suoon le ya yeh jaan le keh Imam oonhein kis vaqt padhtaa hai to ehteyaat-e-mustahab yeh hai keh Imam se pahle na padhe.
Zaruri hai keh maqtadi jo kuchh namaaz mein padha jaata hai oos ke a’lawa dusre afa’al maslan ruku’ aur sajud Imam ke sathh ya oos se thhodhi deir b’ad baja laye aur agar woh oon afa’al ko amuman Imam se pahle ya oos se itni deir b’ad anjaam de keh oose Imam ki matab’at karna na kaha ja sake to oos ki jama’at baatil hogi. Laikin agar massla no. 1404 mein batayee gayee tafseel ke mutabiq faraada shakhs ke wazife par a’mal kare to oos ki namaaz sahi hai.
Agar maqtadi bhool kar Imam se pahle ruku’ se sar uthha le aur Imam ruku’ mein hi ho to ehteyaat ki bina par zaruri hai keh woh dobaarah ruku’ mein chala jaye aur Imam ke sathh hi sur uthha’e. Is surat mein ruku’ ki zayadati jo keh rukn hai namaaz ko baatil nahin karti aur agar woh amuman dobaarah ruku’ mein na jaye to oos ki jama’at ehteyaat-e-wajib ki bina par baatil ho jayegi, albatta oos ki namaaz massla 1404 mein batayee gayee tafseel ke mutabiq sahi hogi. Laikin agar woh dobaarah ruku’ mein jaye aur oos se peshtar woh Imam ke sathh ruku’ mein shareek ho to sur thha le ehteyaat ki bina par oos ki namaaz baatil hai
Agar maqtadi sahuwan sar sajde se uththaa le aur dekhe keh Imam abhi sajde mein hai to ehteaat ki binaa par zaruri hai keh dobaarah sajde mein jaye aur agar dono sajdon mein aisa hi ittefaaq ho jaye to do sajdon ke zayada ho jaane ki wajah se jo ke rukn hai namaaz batil nahin hoti.
Jo shakhs sahuwan Imam se pahle sajde se sar uththaa le agar oose dobaarah sajde mein jaane par ma’loom ho keh Imam pahle hi sar uththa chuka hai to oos ki namaaz sahi hai. Laikin agar dono sajdon mein aisa hi ittefaaq ho jaye to ehteyaat ki bina par oos ki namaaz batil hai.
Agar maqtadi ghalti se ruku’ ya sajde se sar uththa le aur sahuwan ya is khayal se keh dobaarah ruku’ ya sajde mein laut jaane se Imam ke saath shareek na ho sakega ruku’ ya sajde mein na jaye to oos ki jam’at aur namaaz sahi hai.
Agar maqtadi sajde se sar uththa le aur dekhe keh Imam sajde mein hai aur is khayal se keh yeh Imam ka pahla sajdah hai aur is niyyat se keh Imam ke sath sajdah kare, sajde mein chala jaye aur ba’d mein oose ma’loom ho keh yeh Imam ka dasra sajdah thaa to yeh maqtadi ka dasra sajdah shumar hoga aur agar is khayal se sajde mein jaye keh Imam ka dasra sajdah hai aur b’ad mein m’aloom ho keh Imam ka pahla sajdah thaa to zaruri hai keh is niyyat se sajdah tamaam kare keh Imam ke saath sajdah kar raha ho aur phir dobaarah Imam ke sath sajde mein jaye aur dono suraton mein behtar yeh hai keh namaaz ko jama’at ke sath tamaam kare aur phir dobaarah bhi padhe.
Agar koi maqtadi sahuwan Imam se pahle ruku’ mein chala jaye aur surat yeh ho keh agar dobaarah qayam ki halat mein aa jaye to Imam ki qir’at ka kuchh hissa suoon sake to agar woh uththa le aur dobaarah Imam ke sath ruku’ mein jaye to oos ki namaaz sahi hai aur agar woh jaan bhoojh kar dobaarah qayaam ki halat mein na aaye to oos ki jama’t ka sahi hona mahal ishkaal hai. Albatta massla 1404 mein batayee gayee tafseel ke mutabiq oos ki namaaz sahi hai.
Agar maqtadi sahuwan Imam se pahle ruku’ mein chala jaye aur surat yeh ho keh agar dobaarah qayam ki halat mein aaye to Imam ki qir’at ka koi hissa na suoon sake to zaruri hai keh ruku’ ka zikr kahe aur agar ruku’ ka zikr padhna is baat ka ba’as ho keh goya oos ne ruku’ mein Imam ki mataaba’at nahin ki hai to apna sar uthha le aur Imam ke sath ruku’ mein jaye aur oos ki jama’at aur namaaz sahi hai aur agar woh amadam dobaarah qayaam ki halat mein na aaye to oos ki namaaz massla no. 1404 mein batayee gayee tafseel ke mutabiq sahi hai.
Agar maqtadi ghalti se Imam se pahle sajde mein chala jaye to zaruri hai keh sajde ka zikr padhe aur agar sajde ka zikr padhna is baat ka ba’as ho keh goyaa sajde mein Imam ki mataaba’at nahin ki to apna sar uthha le aur Imam ke sath sajde mein jaye aur oos ki jama’at aur namaaz sahi hai au raga qmadan sajde se sar na uthha le to oos ki namaaz massla no. 1404 mein batayee gayee tafseel ke mutabiq sahi hai.
Agar Imam ghalti se ek aisee rak’at mein qoonoot padh de jis mein qoonoot na ho ya ek aisee raka’t mein jis mein tashahhud na ho ghalti se tashahhud padhne lage to maqtadi ko qoonoot aur tashahhud nahin padhna chahiye laikin woh Imam se pahle na ruku’ mein ja sakta hai aur na Imam ke khada hone se pahle khada ho sakta hai balkeh zaruri hai keh Imam ke tashahhud aur qoonoot karne tak intezar kare aur baqi mande namaaz oos ke saath padhe.
Jama’at mein Imam aur Maqtadi ke fara’ez
Agar maqtadi sirf ek mard ho to mustahab hai keh woh Imam ki da’een tarad khada ho aur agar ek aurat ho tab bhi mustahab hai keh da’een taraf khadi ho laikin zaruri hai keh Imam se kam az kam itnaa pichchhe khadi ho keh oos ke sajde karne ki jagah Imam se oos ke sajde ki halat mein do zano ke fasle par ho. Agar ek mard aur ek aurat ya ek mard aur chand auratein hon to moostahb hai keh mard Imam ki da’een taraf aur aurat ya auratein Ima ke pichchhe khadi hon. Agar chand mard aur ek ya chand auratein hon to mardon ka Imam ke pichchhe aur auraton ka mardon ke pichchhe khada hona mustahab hai.
Agar Imam aur maqtadi dono auratein hon to ehteyaat-e-wajib yeh hai keh sab ek dusri ke barabar barabar khadi hon aur Imam maqtadion se aage na khadi ho.
Mustahab yeh hai keh Imam saf ke darmiyan mein aage khada ho aur sahebaan ’ilm wa fazal aur taqwa pahli saf mein khade hon.
Mustahab hai keh jama’at ki safein moonazzim hon aur jo ashkhas ek saf mein khade hon oon ke darmiyan fasla na ho aur oon ke kandhe ek dusre ke kandhon se mile huye hon.
Mustahab hai keh “Qad qamatis sala” kahne ke b’ad maqtadi khade ho jayen.
Mustahab hai keh Imam jama’at oos maqtadi ki halat ka lehaaz kare jo dasron se kamzor ho aur qoonoot aur ruku’ aur sujood ko tool na de bajuz is surat keh oose ‘ilm ho keh tamaam woh askhas jinhone oos ki iqteda ki hai tool dene ki janib ma’el hain.
Mustahab hai keh Imam jama’at alhamd aur surah, mez buland awaaz se padhe jane waale azkar padhte huye apni awaaz ko itna buland kare keh dusre suoon saken laikin zaruri hai keh awaaz manasib had se zayada buland na kare.
Agar Imam ko halat ruku’ mein ma’loom ho jaye keh koi shakhs abhi abhi aaya hai aur iqteda karna chahta hai to mustahab hai keh ruku’ ko ma’mool se do goona tool de de aur phir khada ho jaye khawah oose ma’loom ho jaye keh koi dasra shakhs bhi iqteda ke liye aaya hai.
Namaaz Jama’at ke makruhaat
Agar jama’at ki safon mein jagah ho to ansaan ke liye tanhaa khada hona makruh hai.
Maqtadi ka namaaz ke azkaar ko is tarah padhna keh Imam suoon le makruh hai.
Jo moosaafir zohur, asr aur ‘isha ki namaazein qasr kar ke padhta ho oos ke liye makruh hai keh oon namaazon mein aise shakhs ki aktqdaar kare jo moosaafir nahin hai aur hjo musafir na ho oos ke liye makruh hai keh oon namaazon mein kisi musafir ki iktedaa kare.
Namaz A’ayaat
Namaaz a’ayaat jis ke padhne ka tareeqah b’ad mein bayaan hoga, teen cheezon ki wajah se wajib hoti hai :
Suraj grahan
Chaand grahan, agar che is ke chhe hisse ko hi grahan lage aur khawah insaan par is ki wajah se khauf bhi taari na hua ho.
Zalzalah, ehteyaat-e-wajib ki bina par, agarche is se koi bhi khaufzada na hua ho.
Albatta baadalon ki garj, bijli ki karak, surkh wa sayah aandhi aur inhein jaisi dusri aasmaani nishaanian jin se aksar log khaufzada ho jayen aur isi tarah zameen ke hadsaat maslan zameen ka dhans janaa aur pahadon ka girna jin se aksar log khaufzada ho jaate hain in suraton mein bhi ehteyaat-e-mustahab ki bina par namaaz a’ayaat tark nahin karna chahiye.
Jin cheezon ke liye namaaz a’ayaat padhna wajib hai agar woh ek se zayada waqu’ pazeer ho jayen to zaruri hai keh insaan in mein se har ek ke liye ek namaaz a’ayaat padhe. Maslan suraj ko bhi grahan lag jaye aur zalzalah bhi aa jaye to dono ke liye do alag alag namaazein padhni zaruri hain.
Agar kisi shakhs par kayee namaaz a’ayaat wajib hon khawah woh sab is par ek hi cheez ki wajah se wajib huyee hon, maslan suraj ko teen dafa’ grahan laga ho aur is ne oos ki namaazein na padhi hon ya mukhtalif cheezon ki wajah se maslan suraj grahan aur chaand grahan aur zalzale ki wajah se oos par wajib huyee hon to oon ki qaza karte vaqt yeh zaruri nahin keh woh is baat ka yaqeen kare keh kaoon si qaza kaoon si cheez ke liye kar raha hai.
Jin cheezon ke liye namaaz a’ayaat padhna wajib hai woh jis ilaaqe mein waqu’ pazeer hon aur mahsoos ki jayen faqat oosi ilaaqe ke logon ke liye zaruri hai keh namaaz a’ayaat padhein aur dusre maqaamaat ke logon ke liye is ka padhna wajib nahin hai.
Jab surag ya chaand grahan lagne lage to namaaz a’ayaat ka vaqt shuru’ ho jata hai aur oos vaqt tak rahtaa hai jab tak woh apni sabqaa haalat par laut na aayen. Agar che baehtar yeh hai keh itni taakheer na kare keh grahan khatm hone lage. Laikin namaaz a’ayaat ki takmeel suraj ya chaandi grahan khatm hone ke b’ad bhi kar sakte hain.
Agar koi shakhs namaaz a’ayaat padhne mein itni takheer kar de keh chaand ya suraj grahan shuroo ho jaye to adaa ki niyyat karne mein koi harj nahin laikin agar oos ke mukammal taur par grahan se nikal jaane ke b’ad namaaz padhe to phir zaruri hai keh qaza ki niyyat kare.
Agar chaand ya suraj ko grahan lagne ki muddat ek rak’at namaaz padhne ke barabar ya is se bhi kam ho to jo namaaz woh padh raha hai adaa hai aur yehi hukm hai agar in ke grahan ki muddat is se zayada ho laikin ansaan namaaz na padhe yahan tak keh grahan khatm hone mein ek rak’at padhne ke barabar ya is se kam vaqt baaqi ho.
Jab kabhi zalzalah, baadalon ki garj, bijli ki karak aur isee jaisi cheezein waqu pazeer hon aur insaan ehteyaat karna chaahe to agar in ka vaqt was’ee ho to namaaz a’ayaat ko fauran padhna zaruri nahin hai basurat digar zalzalah ke jaisi cheezon mein zaruri hai keh fauran namaaz a’ayaat padhe ya’ni itni jaldi padhe keh logon ki nazron mein takheer karna shumaar na ho aur agar takheer kare to ehteyaat-e-mustahab yeh hai keh b’ad mein adaa aur qaza ki niyyat kiye baghair padhe.
Agar kisi shakhs ko chaand ya suraj ko grahan lagne ka pata na chale aur oon ke grahan se baahar aane ke b’ad pata chale keh poore suraj ya poore chaand ko grahan laga thha to zaruri hai keh namaaz a’ayaat ki qaza kare. Laikin agar oose yeh pata chale keh kuchh hisse ko grahan laga thha to namaaz a’ayaat ki qaza oos par wajib nahin hai.
Agar kuchh log yeh kahen keh chaand ko ye keh suraj ko grahan laga hai aur ansaan ko zaati taur par oon ke liye kahne se yaqeen ya itminaan haasil na ho is liye woh namaaz a’ayaat na padhe aur b’ad mein pata chale keh oonhonein thhik kaha thha to oos surat mein jabkeh poore chaand ko ya poore suraj ko grahan laga ho namaaz a’ayaat padhe laikin agar kuchh hisse ko grahan laga ho to namaaz a’ayaat ka padhna oos par wajib nahin hai aur yahi hukm is surat mein hai jeb keh woh aadmi jin ke a’adil hone ke baare mein ‘ilm na ho yeh kahen keh chaand ko ya suraj ko grahan laga hai aur b’ad mein m’aloom ho keh woh a’adil thhe.
Agar insaan ko maahereen falkiyaat ke kahne par jo ‘ilmi qaayede ki rau se suraj ko aur chaand ko grahan lagne ka vaqt jaante hon itminaan ho jaye keh suraj ko ya chaand ko grahan laga hai to zaruri hai keh namaaz a’ayaat padhe aur isi tarah agar woh kahen keh suraj ya chaand ko falan vaqt grahan laga aur itni deir tak rahegaa aur insaan ko in ke kahne se itminaan haasil ho jaye to oon ke kahne par a’mal karna zaruri hai.
Agar kisi shakhs ko ‘ilm ho jaye keh chaand ya suraj ko grahan lagne ki wajah se jo namaaz a’ayaat oos ne padhi hai woh baatil thhi to zaruri hai keh dobaarah padhe aur agar vaqt guzar gayaa ho to oos ki qaza bajaa laye.
Agar yawmiah namaaz ke vaqt namaaz a’ayaat bhi insaan par wajib ho jaye aur oos ke paas dono ke liye vaqt ho to job hi pahle padh le koi harj nahin hai aur agar dono mein se kisi ek ka vaqt tang ho to pahle woh namaaz padhe jis ka vaqt tang ho aur agar dono ka vaqt tang ho to zaruri hi keh pahle yawmiah namaaz padhe.
Agar kisi shakhs ko yawmiah namaaz padhte huye ‘ilm ho jaye keh namaaz a’ayaat ka vaqt tand hai aur yawmiah namaaz ka vaqt bhi tang ho to zaruri hai keh pahle yawmiah namaaz ko tamam kare aur b’ad mein namaaz a’ayaat padhe aur agar yawmiah namaaz ka vaqt tang na ho to oose tor de aur pahle namaaz a’ayaat aur oos ke b’ad yawmiah namaaz bajaa laye.
Agar kisi shakhs ko namaaz a’ayaat padhte huye ‘ilm ho jaye keh yawmia namaaz ka vaqt tang hai to zaruri hai keh namaaz a’ayaat ko chhodh de aur yawmiah namaaz padhne mein masshghool ho jaye aur yawmiah namaaz ko tamam karne ke b’ad is se pahle keh koi aisa kaam kare jo namaaz ko baatil karta ho baaqi maandah namaaz a’ayaat wohin se padhe jahaan se chhodhi thhi.
Jab aurat haiz ya nafaas ki haalat mein ho aur suraj ya chaand grahan lag jaye ya zalzalah aa jaye to oos par namaaz a’ayaat wajin nahin hai aur na hi oos ki qaza hai.
Namaaz A’ayaat padhne ka Tareeqa
Namaaz a’ayaat do rak’ati hain aur har rak’at mein paanch ruku’ hain. Iske padhne ka tareeqa yeh hai keh niyyat karne ke b’ad insaan takbeer kahe aur ek daf’a alhamd aur ek poora surah padhe aur ruku’ mein jaye aur phir ruku’ se sar uthha’e phir dobaarah ek daf’a alhamd aur ek poora surah padhe aur phir ruku’ mein jaye. Is a’mal ko paanch daf’a anjaam dein aur paanchon ruku’ se qayaam ki haalat mein aane ke b’ad do sajde bajaa laye aur phir uthh khade ho aur pahli rak’at ki tarah dusri rak’at bajaa laye aur tashahhud aur salaam padh kar namaaz tamam kare.
Namaaz a’ayaat mein yeh bhi mumkin hai keh insaan niyyat karne aur takbeer aur alhamd padhne ke b’ad ek surah ki aa’yaton ke paanch hisse kare aur ek a’yat ya oos se kuchh zayada padhe balkeh ek a’yat se kam bhi padh sakta hai laikin ehteyaat ki bina par yeh zaruri hai keh mukammal jumla ho, surah ki ibtedaa se shuru kare aur bismellah kahne par iktefaa na kare aur is ke b’ad ruku’ mein jaye aur phir khada ho jaye aur alhamd padhe baghair oose surah ka dasra hissa padhe aur ruku’ mein j’ae aur isi tarah a’mal ko dohraata hai hatta keh paanchwein ruku’ se pahle surah ko khatm kar de. Maslan Surah Falaq mein pahle Bismillah hir Rehmaanir Rahim.QulA’uzo be rabbil falaq. Padhe aur ruku’ mein jaye. Is ke b’ad khadea ho aur padhe Min sharre Ma Khalaq. Aur dobaarah ruku’ mein jaye aur ruku’ ke b’ad khada ho aur padhe Wa min sharre ghaaseqin izaa waqab. Phir ruku’ mein jaye aur phir khada ho aur padhe Wa min sharrin naffaasate fil o’qad. Aur ruku’ mein chala jaye aur phir khada ho jaye aur phir padhe Wa min sharre haasedin izaa hasad. Aur is ke b’ad paanchwein ruku’ mein jaye aur (ruku’ se) khada hone ke b’ad do sajde kare aur dusri rak’at bhi pahle rak’at ki tarah hisson mein taqseem kare laikin jis vaqt bhi surah khatm kare laazim hai keh b’ad waale ruku’ se pahle alhamd padhe.
Agar koi shakhs namaaz a’ayaat ki ek rak’at mein paanch daf’a alhamd aur surah padhe aur dusri rak’at mein ek daf’aq alhamd padhe aur surah ko paanch hisson mein taqseem kar de to koi harj nahin hai.
Jo cheezein namaaz yawmiah mein wajib aur mustahab hain woh namaaz a’ayaat mein bhi wajib aur mustahab hain. Albatta agar namaaz a’ayaat jam’at ke sathh padhi ja rahi ho to azaan aur iqaamat ke bajaye teen daf’a bataur rajae “salwaat’’ kaha jaye laikin agar yeh namaaz jam’at ke sathh na padhi ja rahi ho to kuchh kahne ki zarurat nahin. Albatta suraj ya chaand grahan ke a’alawa namaaz a’ayaat ka jam’at ke sathh padh janaa, sabir nahin hai keh shariat ne oos ki ijaazat de di.
Namaa a’ayaat padhne waale ke liye mustahab hai keh ruku’ se pahle aur oos ke b’ad takbeer kahe aur paanchwein aur daswein ruku’ ke b’ad takbeer kahnaa mustahab nahin hai keh “same’a allahuleman hamedah” kahe.
Dusre, chawthe, chhathe, aanthwein aur daswein ruku’ se pahle qoonoot padhna mustahab hai aur agar qoonoot sirf daswein ruku’ se pahle padh liya jaye tab bhi kaafi hai.
Agar koi shakhs namaaz a’ayaat mein shak kare keh kitni rak’atein padhi hain aur kisi natize par na pohoonch sake to oos ki namaaz baatil hai.
Agar (koi shakhs jo namaaz a’ayaat padh raha ho) shak kare keh woh pahli rak’at ke aakhri ruku’ mein hai ya dusri rak’at ke pahle ruku’ mein aur kisi natije par na pohoonch sake to ooski namaaz baatil hai laikin agar misaal ke taur par shak kare keh chaar ruku’ bajaa layaa hai ya paanch aur oos ka yeh shak sajde mein jaane ke liye jhukne se pahle ho to jis ruku’ ke baare mein oose shak ho keh bajaa laya hai ya nahin oose adaa karna zaruri hai. Laikin agar sajde ke liye jhuk gayaa ho to zaruri hai keh apne shak ki parva na kare.
Namaaz a’ayaat ka har ruku’ rukn hai aur agar in mein amuman kami ya beshi kare to namaaz baatil hai. Yahi hukm hai agar sahoon kami ho ya ehteyaat ki bina par zayada ho.
Eid Ul Fitr Aur Eid Qurban ki Namaaz
Imam A’sr Alaihe salaam ke zamaane huzur mein Eid ul Fitr wa Eid ul Qurban ki namaaz wajib hain aur in ka jam’at ke saathh padhna zaruri hai. Laikin hamare zamaane mein jabkeh Imam Ghaibat mein hain, yeh namaazein mustahab hain aur jama’at wa faraada dono tarah padhi jaa sakti hain.
Namaaz Eid ul Fitr wa Qurban ka vaqt Eid ke din tulu’ aaftab se zohur tak hai.
Eid Qurban ki namaaz suraj chadh aane ke b’ad padhna mustahab hau aur Eid ul Fitr mein mustahab hai keh suraj chadh aane ke b’ad Iftaar kiya jaye, fitra diya jaye aur b’ad mein namaaz Eid adaa ki jaye.
Eid ul Fitr wa Qurban ki namaaz do rak’at hai jis ki har rak’at mein alhamd wa surah ke b’ad teen takbeerein kahi jayein aur behtar hai keh pahli rak’at mein paanch takbeerein kahe aur har takbeeron ke darmiyaan ek qanoot padhe aur panchwi takbeer ke b’ad kek aur takbeer kahe aur ruku’ mein chala jaye aur phir do sade baja laye aur uthh khada ho aur dusri rak’at mein chaar takbeerein kahe aur har do takbeeron ke darmiyan qoonoot padhe aur chawthi takbeer ke b’ad ek aur takbeer kah kar ruku’ mein chala jaye aur ruku’ ke b’ad do sajde kare aur tashahhud padhe aur salam kah kar namaaz tamaam kar de.
Eid ul fitr wa qurban ki namaaz ke qoonut mein jo dua aur zikr bhi padha jaye kafi hai laikin behtar hai keh yeh dua padhi jaye :
“Allahumma ahlal kibriya'i wal 'azamah, wa ahlal judi wal jaburat, wa ahlal 'afwi war rahmah, wa ahlat taqwa wal maghfirah. As aluka bihaqqi hazal yawmil lazi ja'altahu lil muslimina 'ida , wali Muhammadin sal lal lahu 'Alaihi wa Alihi, zukhran wa sharafan wa karamatan wa mazida an tusalliya 'ala Muhammad wa Ali Muhammad wa an tudkhilani fi kulli khayrin adkhalta fihi Muhammadan wa Ala Muhammad wa an tukhrijani min kulli su'in akhrajta minhu Muhammadan wa Ala Muhammad salawatuka 'alahi wa 'alahim. Alla humma inni as aluka khayra ma sa alaka bihi ibadukas salihoon, wa auzubika mim massta aza minhu ibadukal mukhlasoon”.
Imam asr alaihe salaam ke zamaana ghaibat mein agar namaaz Eid ul Fitr wa Qurban jama’at se padhi jaye to ehteyaat-e-lazim hai keh oos ke b’ad do khutbe padhe jayen aur behtar yeh hai keh Eid ul fitr ke khutbe mein fitre ke ehkaam bayaan hon aur Eid Qurban ke khutbe mein qurbani ke ehkaam bayaan kiye jayen.
Eid ki namaaz ke liye koi surah makhsus nahin hai laikin behtar hai keh pahli rak’at mein (alhamd ke b’ad) surah shams padha jaye aur dusri rak’at mein (alhamd ke b’ad) surah ghasiah padha jaye ya pahli rak’at mein surah a’ala aur dusri rak’at mein surah shams padha jaye.
Namaaz Eid shara mein padhna mustahab hai laikin makkah makarramah mein mustahab hai keh massjid ul haraam mein padhi jaye.
Mustahab hai keh namaaz Eid ke liye paidal aur pa bahraina aur bawaqaar taur par jayen aur namaaz se pahle ghoosl Karen aur safed amama sar par bandhe.
Mustahab hai keh namaaz Edi mein zameen par sajda kiya jaye aur takbeerein kahte vaqt haton ko buland kiya jaye aur jo shakhs namaaz Eid padh raha ho khawah woh Imam jam’at ho ya farada namaaz padh raha ho, buland awaaz se padhe.
Mustahab hai keh Eid ul fitr ki raat ko maghrib wa Isha ke b’ad aur Eid ul fitr ke din namaaz subah ke b’ad aur namaaz Eid ul fitr ke b’ad yeh takbeerein kahi jayen:
“ Allaho Akbar Allahu akbar, La Ilaha Illallah wallaho akbar, Allahu akbar wallahul hamd, Allahu akbar a’la ma hadana.”
Eid Qurban mein das namaazon ke b’ad jin mein se pahli namaaz Eid ki namaaz zohur hai aur aakhiri barhwein tareekh ki namaaz subah hai oon takbeerat ka padhna mustahab hai jin ka zikr sabqa massle mein ho chukka hai aur in ke b’ad “Allahu Akbar a’la ma razaqna min behaimatal an’ama walhamdo a’la ma ab lana” padhna bhi mustahab hai laikin agar Eid qurban ke mauqe par insaan mina mein ho to mustahab hai keh yeh takbeerein pandhra namaazon ke b’ad padhe jin mein se pahli namaaz Eid ke din namaaz zohur hai aur akhiri 13th zil hajja ki namaaz subah hai.
Ehteyaat musthab hai keh auratein namaaz Eid padhne ke liye na jayen laikin yeh ehteyaat umar rasheeda auraton ke liye nahin hai.
Namaaz Eid mein bhi dusri namaazon ki tarah maqtadi ko chahiye keh alhamd aur surah ke al’awa namaaz ke azkaar khud padhe.
Agar maqtadi oos vaqt pohoonche jab Imam namaaz ki kuchh takbeerein kah chuka ho to Imam ke ruku’ mein jane ke b’ad zaruri hai keh jitni takbeerein aur qoonoot oos ne Imam ke saathh nahin padhin oonhein padhe aur agar har qoonoot mein ek daf’a “ Subhanallahe wal hamdolillahe ” kah de to kafi hai. Agar itna vaqt na ho to sirf takbeerein kahe aur agar itna vaqt bhi na ho to kafi hai keh matab’at karte huye ruku’ mein chala jaye.
Agar koi shakhs namaaz Eid mein oos vaqt pohoonche jab Imam ruku’ mein ho to woh niyyat kar ke aur namaaz ki pahli takbeer kah kar ruku’ mein ja sakta hai.
Agar koi shakhs namaaz Edi mein ek sajda bhul jaye to zaruri hai keh namaaz ke b’ad oose baja laye . Is tarah agar koi aisa fael namaaz Eid mein sar zad ho jaye jis ke liye yawmiah namaaz mein sajda sahu lazim hai to namaaz Eid padhne waale ke liye zaruri hai keh do sajda sahu baja laye.
Namaaz ke liye ujrat banana
Insan ke marne ke b’ad oon namaazon aur dusri ibadaton ke liye jo woh zindagi mein na baja laya ho kisi dusre shakhs ko ajeer banaya ja sakta hai y’ani woh namaazein oose ujrat de kar padhwohi ja sakti hain aur agar koi shakhs baghair ujrat liye oon namaazon aur dusri abadaton ko baja laye tab bhi sahi hai.
Insan b’az moostahb kamon maslan haj wa umrah aur rauzah Rasool (sallallaho alaihe wa alehi wasallam) ya qabure A’imah alaihe salam ki zayarat ke liye zinda ashkhas ki taraf se ajeer ban sakta hai aur yeh bhi kar sakta hai keh mustahab kaam anjaam de kar oos ka sawab murda ya zinda ashkhas ko hadiah kar de.
Jo shakha mayyat ki qaza namaaz ke liye ajeer bane oos ke liye zaruri hai keh ya to mujtahid ho ya namaaz ko sahi taqleed ke mutabiq sahi tareeqe par ada kare ya ehteyaat par amal kare bashart hai keh mawarid ehteyaat ko poori tarah se janta ho.
Zaruri hai keh ajeer niyyat karte vaqt mayyat ko ma’een kare aur zaruri nahin keh mayyat ka naam janta ho balkeh agar niyyat kare keh main yeh namaaz oos shakhs ke liye pah raha hoon jis ke liye main ajeer hua hoon to kafi hai.
Zaruri hai keh ajeer jo amal baja laye oos ke liye niyyat kare keh jo kuchh mayyat ke zimme hai woh baja la raha hoon aur agar ajeer koi amal anjam de aur sirf oos ka sawab mayyat ko hadiah kar de to yeh kafi nahin hai.
Ajeer aise shakhs ko muqarrar karna zaruri hai jis ke baare mein itminan ho leh woh amal ko baja layega aur yeh ehtemal ho keh sahi naja layega.
Jis shakhs ko mayyat ki namaazon ke liye ajeer banaya jaye agar oos ke baare mein pata chale keh woh a’mal ko baja nahin laya ya batil taur par baja laya hai to dobarah (kisi dusre shakhs ko) ajeer muqarrar karna zaruri hai.
Jab koi shakhs shak kare keh ajeer ne amal anjam diya ya nahin agarche woh kahe keh main ne anjam de diya hai laikin oos ki baat par itminan na ho to ehteyaat-e-wajib ki bina par zaruri hai keh dobarah ajeer muqarrar kare. Agar shak kare keh oos ne sahi taur par anjam diya hai ya nahin to oose sahi samajh sakta hai.
Jo shakhs koi azar rakhta ho maslan tayammum kar ke ya baithh kar namaaz padhta ho oose ehteyaat ki bina par mayyat ki namaazon ke liye ajeer bilkul muqarrar na kiya jayeagarche mayyat ki namaazein bhi isi tarah qaza hue hon. Han, aise shakhs ko ajeer muqarrar karne mein koi harj nahin jo wazue jabiha ya ghoosl jabiha kar ke namaaz padhta ho ya jis ka haath ya pa’on kata hua ho.
Mard, aurat ki taraf se ajeer ban sakta hai aur aurat mard ki taraf se ajeer ban sakti hai. Jahan tak namaaz buland awaaz se padhne ka sawal hai to zaruri hai keh ajeer apne wazife ke mutabiq amal kare.
Mayyat ki qaza namaazon mein tarteeb wajib nahin hai siw’ae oon namaazon ke jin ki ada’egi mein tarteeb hai. Maslan ek din ki namaaz zohur, asr ya maghrib wa isha jaisa keh pahle zikr ho chukka hai. Albatta agar oose is shart ke sathh ajeer banaya gaya ho keh mayyat ya oos ke wali ke mujtahid ke fatwe par amal kare aur woh tarteeb ko zaruri samjhta ho to tarteeb ka khayal rakhna zaruri hai.
Agar ajeer ke sath tay kiya jaye keh amal ko ek makhsus tariqe se anjam dega to zaruri hai keh oos amal ko oosi tariqe se anjam de siwa’e is ke keh is tarh amal karne par amal ke batil hone ka yaqeen rakhta ho aur agar kuchh tay na hua ho to zaruri hai keh woh amal apne wazife ke mutabiq anjam de aur Ehteyaat moostahb yeh hei keh apne wazife aur mayyat ke wazife mein se job hi ehteyaat ke zayadah qareeb ho oos par amal kare. Maslan agar mayyat ka fariza tasbeehat arbi’a teen daf’a padhna thha aur oos ki apni zimmedari ek da’fa padhna ho to teen daf’a padhe.
Agar ajeer ke sathh yeh tay kiya jaye keh namaaz ke mustahabat kis miqdar mein padhega to zaruri hai keh amumoon jitne mustahabat padhe jate hain oonhein baja laye.
Agar insane mayyat ki qaza namaazon ke liye kayee ashkhas ko ajeet muqarrar kare to massla 1524 ke mutabiq zaruri nahin keh woh har ajeer ke liye vaqt mo’een kare.
Agar koi shakhs ajeer bane keh mishal ke taur par ek saal mein mayyat ki namaazein padh dega aur saal khatm hone se pahle mar jaye to oon namaazon ke liye jin ke baare mein ilm ho keh woh baja nahin laya kisi aur shakhs ko ajeer muqarrar karna zaruri hai aur jin namaazon ke baare mein ehtemaal ho keh oonhein nahin baja laya ehteyaat-e-wajib ki bina par oon ke liye bhi ajeer muqarrar kia jaye.
Jis shakhs ko mayyat ki qaza namaazon ke liye ajeer muqarrar kia ho aur oos ne oon sab namaazon ki ujrat bhi wasul kar li ho agar woh sari namaazein padhne se pahle mar jaye to agar oos ke sathh yeh tay kia gaya ho keh sari namaazein woh khud hi padhega to ujrat dene waale baqi namaazon ki tay shuda ujrat wapas le sakte hain ya ujara ko fasakh kar sakte hain aur oos ki ujrat almisal de sakte hain. Agar yeh tay na ho keh sari namaazein ajeer khud padhega to zaruri hai keh ajeer ke warsa oos ke maal mein se baqi mandah namaazon ke liye kisi ko ajeer banaye laikin agar oos ne koi maal na chhoda ho to oos ke wirsa par kuchh bhi wajib nahin.
Agar ajeer mayyat ki sab qaza namaazein padhne se pahle mar jaye aur oos ke apne zimme bhi qaza namaazein hon to massla sabqa mein jo tariqa bataya gaya hai oos par amal karne ke b’ad agar faut shuda ajeer ke maal se kuchh bache aur is surat mein jab keh oos ne wasiyat ki ho aur oos ke wirsa bhi ijazat dein to oos ki sab namaazon ke liye ajeer muqarrar kia ja sakta hai aur agar wirsa ijazat na dein to maal ka teesra hissa oos ki namaazon par sirf kia ja sakta hai.
