Qaul e Hazrat Ali Karamulla wajehul kareem..

“किसी मुश्किल में किसी
बुजदिल से कोई मशवरा मत करना,
क्यूँ की वो तुम्हारी बची हुई
हिम्मत को भी खत्म कर देगा”

मौला अली عليه السلام

Merits of Ahele Bayt in Quran and Hadith(Quran o Hadith mein Fazail E Ahle Bait E Mustafa صلى الله عليه وسلم )

img-20210427-wa00043695972228558104050.jpg

Quran Aur Ahle Bait

Ayat E Mubahila

“Phir Aye Mehboob, Jo Tum Se Isaa k Baare Me Huzzat Kare Iske Baad Tumhe Ilm Aachuka To Unse Farmado Aao Hum Bulaye Apne Bete Aur Tumhare Bete Aur Apni Aurato Aur Tumhari Aurato Aur Apni Jaane’in Aur Tumhari Jaane’in Phir Mubahila Kare To Jhuto Par Allah Ki Laanat Daale”
(Surah Al Imraan Ayat 61)

Ye Aayat E Karima Nazraan k Isaiyo k muttalik Naazil huwi Jo Huzoor Nabi E Rehmat  صلى الله عليه وسلم se Hazrat Isaa k Muttalik Bahes Karne Aaye the, Yeh Shaher Arab Me Isaiyi Mazhab Ka Bahot Bada Markaj Tha. Is Shaher E Nazraan me Ek Bahot Bada Girzaghar (Church) tha Jaha Bade bade Arab k Padri Rehte The, Unka Sardar Tha Abdul Masih uski  raay k begair us Shaher k Isayi Koi Kaam naa karte.
Ye Log Asr k wakt Apne Wafd k saath Madina Munawwar pahuche Jo Munazra Karne aaye the.

Allah K Rasool  صلى الله عليه وسلم ne Jab Ye Wajeh Bayan Kar Diya K Isaa Alaihi Salam Allah Tabarwa’taala k bheje Ambiya Alaihi Salam aur Swaleh Bande Hai Bete Nahi Jaisa Isayo Ka Batil Akeeda hai ispe Chand Isaiyo ne Munazra (debate) Ki par wo koi dalail na laa sake aur Huzoor Nabi E Karim  صلى الله عليه وسلم  ne unhe dalail se wajeh kiya k jab Isa Alaihi salam bin baap k paida huwe to unhe tumne Khuda maan liya jab ki Adam Alaihi Salam ko naa baap ki jarurat huwi naa maa ki ALLAH ne unhe Qudrat e Kamila se paida kiya Aage phir ALLAH Taa’la ne ye AYAT E MUBAHILA naazil ki jisme Isayo ko kaha gaya wo leke aaye apne ahle o aayal ko Aur Huzoor Nabi E Karim Apni Ahle bait ko aur Ek Dusre k halaakat ki dua kare taaki Haq wajeh hojaye.
Ispe Isayo ne Kaha K Wo gaur o fikr karke jawab denge natiza ye huwa k unme jo Nazran ka sabse Bada Padri Abdul Masi (ARCH BISCHOP of Nazran) Se Mashwara kiya To Usne Kaha Muhammad صلى الله عليه وسلم   Allah k bheje Rasool صلى الله عليه وسلم  Hai unse Mubahila naa karna agr Aalam e Dunya Me Isayat ko bachana chahte ho to wapas chale jao warna koi Isai Rooh e Jamin me nahi bachega par uske mashware k baad bhi kuch log Nabi e Karim صلى الله عليه وسلم  k pass Jaa pahuche to dekha Huzoor Nabi e Karim صلى الله عليه وسلم  ki Godh e Mubarak Me Hazrat Hasan aur Hussain Radi the aur Hazrat Ali Aur Fatima Tuzahara Radi Allaho Azmain k piche the Huzoor Nabi e Karim صلى الله عليه وسلم  Ne Kaha Mai Jo Dua Karu Tum Aamin kahna
Is haal ko dekh k Isayo pe aisa Raub Taari huwa k unke bade padri ne kaha k Mai aise Chehre Dekh Raha Hu agar ye Aamin kahde to ALLAH pahad ko yaha le aayga aur hum sab halak hojaynge bil aakhir Isaiyo ne Mubahile Se rahe farar ekteyar kar liya ye Is Aayat E Karima Ka Mukhtasar Sa Pas Manzar Hai ab Hum Hadeees E Sahi Se Bhi ye
Hadees 01:

“Amir bin Saad Bin Abi Waqqas Bayan Karte Hain Ki Jab Aayatey Mubaahila Naazil Huwi :“Farmado Aao Hum Bulaye Apne Bete Aur Tumhare Bete Aur Apni Aurato Aur Tumhari Aurato Aur Apni Jaane’in Aur Tumhari Jaane’in Phir Mubahila Kare To Jhuto Par Allah Ki Laanat Daale”
(Surah Al Imraan Ayat 61)”

To Huzoor Nabi E Akram صلى الله عليه وسلم Ne Hazrat Ali, Hazrat Fatima, Hazrat Hasan Aur Husain RadiyAllahu Ta’ala Anhuma Ko Bulaaya Phir Farmaya :

Ya Allah!

Yeh Mere Ahle Bait Hain.”

References :

(Sahi Muslim, Vol : 06, Pg : 264, Kitabul Manakib E Sahaba, Baab : Man Fazail E Ali Ibn Abu Talib, Hadees : 6220)
Scan page Sahi Muslim Pg 1198 Hadees : 2404

Hadees : 2404 

(Imam Nasai Sunan Al Kubra Vol : 05, Pg : 107, Hadees : 8399)(Jamai Tirmizi, Kitabut Tafseer, Hadees : 3269 ‘English No : 2999’)
(Jamai Tirmizi, Kitabul Manakib, Hadees : 4090 ‘English No : 3724’)

(Imam Ahmad ibn Hambal Al Musnad Vol : 01, Pg : 185, Hadees : 1608) (Imam Hakim Al Mustadraq Vol : 03, Pg : 163, Hadees : 4719)
(Imam Bayhaqi Sunan Ul Kubra Vol : 07, Pg :63, Hadees : 13169,13170)

Imam Haythami ne As Sawaiqe Muharika Pg : 524 par Sahib E Kasshaf k Hawale Se likhte Hai Usse Badkar Chadar Waalo Ki Fazilat Par Koi Kawi Dalil Nahi Woh Hazrat Ali, Hazrat Sayyida Fatima Aur Hasnain Karimain Radi Allaho Anho Azmain Hai.
Kyuki Jab Ye Aayat  E Paak Naazil Huwi to Huzoor Nabi E Karim صلى الله عليه وسلم Ne Unhe Bulaya Imam Hussain Ko Godh Me Uthaya Aur Iman Hasan Ka Haath Pakda, Hazrat Ali Aur Sayyada Kaynaat Fatima Tuz Zahra aapke piche thi Pas Maloom Hogaya is Aayat se Murad Hazrat Fatima Ki Aulaad Aur Unki Jurriyat Hai Aur Ye baat Muslim Sharif Ki Sahi hadees se saabit hai jo upar bayan ki gayi.

Ahle Bait E Mustafa Ki Pakizgi Ka Bayan

“Aur ALLAH to yehi Chahta Hai Aye Nabi K Ghar Waalo K Tumse Har Napaki Ko Khoob Dur Farmade Aur Tumhe Paak karke Khoob Sutra Farma De”

(Surah Ahzaab Ayat 33)

Hadees 02:

“Hazrat Ayesha Siddiqua RadiyAllahu Ta’ala Anha Bayan Karti Hain Ke Huzoor Nabi E Akram صلى الله عليه وسلم Subah Key Waqt Aik Ooni Munaqqash Chaadar Orhey Huwey Baahar Tashreef Laaye To Aap Key Paas Hazrat Hasan Bin Ali RadiyAllahu Ta’ala Anhu Aaye To Aap صلى الله عليه وسلم Ney Unhey Us Chaadar Mey Daakhil Kartey Liya Phir Hazrat Husain RadiyAllahu Ta’ala Anhu Aaye Aur Woh Bhi Un Key Humraah Chaadar Mey Daakhil Ho Gaye Phir Sayyada Fatima RadiyAllahu Ta’ala Anha Aayi Aap صلى الله عليه وسلم Ney Unhey Bhi Us Chaadar Mey Daakhil Kartey Liya.

Phir Hazrat Ali KarramAllahu Ta’ala Waj’hahul Kareem Aaye To Aap SallAllahu Ta’ala Ta’ala Alaihi Wa Aalehi Wa Sallam Ney Unhey Bhi Chaadar Mey Ley Liya Phir Aap SallAllahu Ta’ala Alaihi Wa Aalehi Wa Sallam Ney Yeh Aayatey Mubaraka Parhi :

˝Ahle Bait! Tum Sey Bari Kism Key Gunaaah Ka Mail (Aur Shako-Nuqs Ki Gard Tak) Door Kar Dey Aur Tumhey (Kaamil) Tahaarat Sey Nawaaz Kar Bilkul Paak Saaf Kar Dey. ˝[Al-Ahzab, 33 : 33]”

References  :(Sahi Muslim, Kitabul Manakib, Baab : Fazail E Ahl E Bait E Nabi Sal Allahu Alaihiwassalam, Hadees : 2424) (Imam Hakim Al Mustadraq Vol : 03, Pg : 159, Hadees : 4707, 4709)(Imam Bayhaqi As-Sunan-ul-Kubra, Vol : 02 Pg : 149, Hadees : 2680) Scan Page Sahi Muslim Hadees : 2424

AHLE BAIT K MUTALLIK NABI E KARIM  صلى الله عليه وسلم KI WASIYAT

Hadees 03:

Arabic Matan :

ثُمَّ قَالَ قَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَوْمًا فِينَا خَطِيبًا بِمَاءٍ يُدْعَى خُمًّا بَيْنَ مَكَّةَ وَالْمَدِينَةِ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَوَعَظَ وَذَكَّرَ ثُمَّ قَالَ ‏”‏ أَمَّا بَعْدُ أَلاَ أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَ رَسُولُ رَبِّي فَأُجِيبَ وَأَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ أَوَّلُهُمَا كِتَابُ اللَّهِ فِيهِ الْهُدَى وَالنُّورُ فَخُذُوا بِكِتَابِ اللَّهِ وَاسْتَمْسِكُوا بِهِ ‏
فَحَثَّ عَلَى كِتَابِ اللَّهِ وَرَغَّبَ فِيهِ ثُمَّ قَالَ

Translation :
Hazrat Zaid bin Arqam Radi Allaho Anho Se Rivayat Hai Farmate Hai

“Ek Roz Nabi E Karim صلى الله عليه وسلم Ne Makkah Aur Madina k darmiyan us paani k Makam me jise Khum Kaha Jaata hai, Khade Hokar Khutba Diya Jisme ALLAH Taala ki Hamd Wa Sana Ki Aur waaj Wa Nasihat Farmayi Phir Farmaya AYE LOGO khabardaar Hojao Mai ek bashar hoon ankarib mere Rab Ka Qasid aajaye aur mai uska bulawa kabool karlu aur MAI TUM LOGO ME DO WAZNI CHEEZ CHODE JAA RAHA HU, Jinme PEHLI TO ALLAH KI KITAB HAI JISME HIDAYAT WA NOOR HAI TUM ALLAH KI KITAB LO AUR USKO MAZBOOTI SE THAAM LO phir Kitabullah pe ubhara aur Targeeb di Phir Farmaya DUSRI CHEEZ MERE AHLE BAIT HAI, MAI TUMKO APNI AHLE BAIT K MUTALLIK ALLAH SE DARATA HOON MAI TUMKO APNI AHLE BAIT K MUTTALIK ALLAH SE DARATA HOON ”

References :

(Sahi Muslim, Vol : 06, Pg : 267, Kitabul Manakib E Sahaba, Baab : Man Fazail E Ali Ibn Abu Talib, Hadees : 6225  “English No : 2408”)(Imam Ahmad Ibn Hambal Al Musnad Vol : 04, Pg : 366, Hadees :19265)(Imam Ibn Hibban Sahi Ibn Hibban Vol : 01, Pg : 145, Hadees : 123)(Imam Ibn Khuzaymah Sahi ibn Khuzaymah Vol : 04, Pg : 62, Hadees : 2357)
(Imam Lalka’i Itiqad Ahlus Sunnah Vol : 01, Pg : 79, Hadees : 88)
(Imam Bayhaqi Sunan Al Kubra Vol : 02, Pg :148, Hadees : 2679)
(Ibn Kathir Tafseer Ul Quran Vol : 03, Pg : 487)
(Mishkal Al Masabih Vol : 01, Pg : 68) (Zujatul Masabeeh Vol : 05, Pg : 317,318,319)

Scan Page Sahi Muslim Hadees 2408

QURAN ME AHLE BAIT SE MUHABBAT KA HUKM

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ

“Yah Hai Woh Jiski Khushkhabri Deta Hai ALLAH Apne Bando Ko Jo Imaan Laaye Aur Acche Kaam Kiye Tuum Farmao Mai Is Par Tumse Kuch Uzrat Nahi Maangta Magar Karabat Ki Muhabbat”

(42 Surah Shaura Ayat 23)

Quran E Karim Ne bhi Ahle Bait Ki Muhabbat hum pe Farz kardi hai ab koi behuda shaks Ek taraf ye Kahe k wo Ahle hadees Hai aur phir Quran Aur Beshumar Hadees ko Muhabbat E Yazeed me Inkaar karta jaaye to ye bas Munafikat hai.

MUHABBAT E AHLE BAIT KA HUKM BA JABAN E MUSTAFA صلى الله عليه وسلم

Hadees 04:

Nabi E Karim  صلى الله عليه وسلم Ne Farmaya Apni Aulado Ko Teen Baatein Sikhao i) Apne Nabi Ki Ulfat Wa Muhabbat ii) Ahle Bait E Athar ki Ulfat Wa Muhabbat iii)Quran E Karim Ki Qiraat

References :

(Al Jaame Ul Kabeer Vol : 01, Hadees : 924)

(Jaame Ul Ahadees Vol : 01, Hadees :  961)

(Imam Hussamul Hindi Kanjul Ummat Vol : 12, Pg : 560, Hadees :45409)

(Al Fath Ul Kabeer Vol : 01, Pg : 59)

(As Sawaiqe Muharika Pg : 577)

Hadees 05:

“Huzoor  صلى الله عليه وسلم Ne Sayyadain Hasnain (Imam Hasan aur Hussain) Ka Haath Pakad Kar Irshad Faramaya Jis Shaks ne Mujhse Muhabbat Rakhi Jis Shaks Ne In Dono se Muhabbat Rakhi Aur Jisne Inki WALIDA (HAZRAT FATIMA) aur Inke Walid Se Muhabbat Rakhi Woh Mere Saath Jannat Me Hoga”
References :
(Imam Ahmad Ibn Hambal ne Al Musnad,  Vol :01, Pg : 412 – 13, Hadees :576)
(Imam Haytami Al-Sawa’iq al-Muhriqah Pg : 103)
scan page Musnad Ahmad

Tirmizi Cover Pic


Hadees 06:

Hazrat Abdullah ibn Abbas Radi Allaho Anho Se Rivayat Hai Nabi E Karim صلى الله عليه وسلم Ne Farmaya

أَحِبُّوا اللَّهَ لِمَا يَغْذُوكُمْ مِنْ نِعَمِهِ وَأَحِبُّونِي بِحُبِّ اللَّهِ وَأَحِبُّوا أَهْلَ بَيْتِي لِحُبِّي

Tum  Allah Se Uski Naemato ki Wajah Se Muhabbat kiya karo Jo usne Tum Par Ki Hai, Mujhse Muhabbat Rakho ALLAH ki Muhabbat ki wajah Se aur Mere Ahle Bait  Se Muhabbat Rakho Meri Muhabbat Ki Wajah Se”

References :

(Jamai Tirmizi, Vol :06, Pg :437, Kitabul Manakib, Hadees : 3789)

(Mishkaat Ul Masabeeh, Vol :  2, Pg : 573)

( Zujajatul Masabeeh, Vol :  5, Pg : 314/315) Jamai Tirmizi Hadees 3789 Scan page

Tirmizi Cover Pic
Tirmizi Hadees 3789 Love Ahle Bait

  Quran Aur Ahle Bait Ko Thamne Waala Gumraah Na Hoga

“Aur Allah Ki Rassi Ko Mazbooti Se Thaam Lo Aapas Me Sab Milkar Aur Aapas Me Fatt (Bhikar) Na Jaana”

(Surah Al Imraan Ayat 103)

Is Ayat k Tahet Imam Zafar Sadiq Radi Allaho Anho Farmate Hai

“Hum Ahle Bait Hi Hublullah Hai”

(As Sawaiqe Muharika Pg : 101)

Hadees 07:

“Huzoor Nabi E Karim صلى الله عليه وسلم Ne Farmaya Mai Tumhare Darmiyan Do Chiz Chodta Hoon Jab Tak Inhe Na Chodoge Hargiz Gumraah Na Honge Ek Kitabullah Ek Meri Aal”

References :

(Imam Hakim Al Mustadraq Vol : 04, Pg : 72, Kitab Marifat E Sahaba, Hadees : 4634)

(Imam As Sawaiqe Muharika Pg :145-146)

Hazzatul wida me Yaum E Arfa k Din Nabi E Karim  صلى الله عليه وسلم Ne Hazaro Sahaba E Kiram K Saamne Apni Oontni (She Camel) Kaswa par Tashreef Hoke Khutba Padh Rahe The.

Hadees 08:

“Hazrat Jaabir bin Abdullah se Rivayat Hai Farmate Hai Maine Rasool Allah صلى الله عليه وسلم ko Hajj Me Arfaa K Din Dekha Jabki Aap Apni Oontni Kaswa Par Khutba Padh Rahe The, Maine Aap Nabi E Karim صلى الله عليه وسلم Ko Farmate Huwe Suna AYE LOGO MAINE TUM ME WO CHEEZ CHODI HAI KI JAB TAK TUM UNKO THAME RAHOGE GUMRAAH NAA HOGE ALLAH KI KITAB AUR MERI ITRAT YAANI AHLE BAIT

References :(Jamai Tirmizi Vol :06, Pg : 435,Kitabul Manakib,Hadees : 3786)
(Imam Tabrani Al Mujam Ul Awsat Vol : 05, Pg : 89, Hadees : 4757)
(Imam Tabrani Al Mujam Ul Kabir Vol : 03, Pg :66, Hadees : 2680)
(Ibn Kathir Tafseer Ibn Kathir Vol : 04, Pg : 114)
Tirmizi Scan page


Hadees 09:
إِنِّي تَارِكٌ فِيكُمْ مَا إِنْ تَمَسَّكْتُمْ بِهِ لَنْ تَضِلُّوا بَعْدِي أَحَدُهُمَا أَعْظَمُ مِنَ الآخَرِ كِتَابُ اللَّهِ حَبْلٌ مَمْدُودٌ مِنَ السَّمَاءِ إِلَى الأَرْضِ وَعِتْرَتِي أَهْلُ بَيْتِي وَلَنْ يَتَفَرَّقَا حَتَّى يَرِدَا عَلَىَّ الْحَوْضَ فَانْظُرُوا كَيْفَ تَخْلُفُونِي فِيهِمَا ‏”‏

‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ

“Hazrat Zayd Bin Arqam RadiyAllahu Ta’ala Anhu Sey Marwi Hey Ke Huzoor Nabi-E-Akramصلى الله عليه وسلم Ney Farmaya :

Mein Tum Mey Aisee Do² Cheezey Chhorey Ja Raha Hoo’n Ke Agar Tum Ney Unhey Mazbooti Sey Thaamey Rakha To Merey Baad Hargiz Gumraah Na Howgey Un Mey Sey Aik Doosri Sey Bari Hey Allah Ta’ala Ki Kitab Aasmaan Sey Zameen Tak Latki Huwi Rassi Hey Aur Aur Meri Itarat Ya’ani Ahle Bait Aur Yeh  Donon Hargiz Zuda Na Ho’n Gee, Yahan Tak Ke Donon Merey Paas (Ikat’they) Hawzey Kawsar Par Aayegi.

Pas Dekho Ke Tum Merey Baad Un Sey Kya Sulook Kartey Ho?”

References :

(Jamai Tirmizi Vol :06 , Pg :436 , Kitabul Manakib, Hadees : 3788)
(Imam Ibn Abi Shayba Al Musannaf Vol : 06, Pg : 133, Hadees : 30081)
(Imam Ahmad Ibn Hambal Al Musnad Vol : 03, Pg : 14, Hadees : 11119)
(Imam Hakim Al Mustadraq Vol : 03, Pg : 118, Hadees : 4546) (Imam Nasai As Sunan Al Kubra Vol : 05, Pg : 45, Hadees :8148)
(Imam Tabrani Al Mujam Al Awsat Vol : 03, Pg : 374, Hadees : 3439)
(Imam Tabrani Al Mujam Us Saghir Vol : 01, Pg : 276, Hadees : 323)
(Imam Tabrani Al Mujam Ul Kabir  Vol : 03, Pg : 65, Hadees : 2768)
(Imam Ibn Abi Asim As Sunnah Vol : 02, Pg : 644, Hadees :1553) (Mishqat Al Masabih Kitabul Manakib, Baab Manakib Ahle Bayt, Fasl E Saani, Pg : 1735, Hadees : 5144)
Scan Tirmizi


Hadees 10:

“Nabi E Karim صلى الله عليه وسلم Ne Farmaya Meri Ahle Bait Ki Misaal Kashti E Nooh Ki Tarah Hai, Jo Isme Sawar Hogaya Usne Nazaat Paayi Aur Jisne Isse Mukhalifat Ki Wo Ghark Hogaya” (Imam Hakim Al Mustadraq Vol : 02, Pg : 406, Hadees : 3370)

Imam Hakim Farmate Hai Ye Hadees Imam Muslim ki shart pe Sahi Hai Scan pg Hakim

Yaha Humne Quran E Karim Ki aayat E Mubaraka Se Aur 10 hadees E Sahi Se Saabit Kiya k Muhabbat E Ahle Bait hum par Farz Hai Aur Huzoor Nabi E Karim ne Apni Ummat ko ahle Bait E k baare me Wasiyat ki hai. Lekin aaj kuch Nasibi Urf Wahabi Jo apni zindagi bas bugz e Ahle Bait E Mustafa Ki tarz pe lage hai lihaja Difa E Yazidiat pe hi khud ki zindgi laga rakhi hai. ALLAH aise Logo ko akal de unke liye bhi ek rivayat pesh hai.

Hadees 11:

“Hazrat Abdullah ibn Abbas se Rivayat Hai Rasool Allah صلى الله عليه وسلم ne Farmaya Aye Banu Abdul Muttalib Maine Allah Taala Se Tumhare Liye 10 Chiz Maang li … Aakhir Me Farmaya Agar Koi Rukn Aur Makam Kay Darmiyan (Yaani Hazre Aswad aur Makam E Ibrahim) Qataar me Khada hojaye aur namaz padhe aur roza rakhe Aur phir issi haal me Allah Taala Se Jaa Mile kay us haal me Woh Ahle Bait Se Bugz Rakhne Waala ho to Dozakh Me Daakhil Hoga.
References :

(Imam Hakim Al Mustadraq Vol :03, Pg : 161, Hadees : 4712 & 4717) (Imam Tabrani Al Mujam Ul Kabeer Vol : 11, pg : 176, Hadees : 11412) Imam Hakim Ne Isko Hasan Sahi Kaha Scan page


hadees e paak se maloom huwa kay faqat jiske dil me bugz e ahle bait ho wo kitna hi namazi rozdaar ho agarche Makkah e Muazamma me Namaz bhi padhte aur ussi haal me mar jaaye tab bhi jahannam me jayga.

Masā’ile Zakāṫ

Zakāṫ inferādī ṭaur par adā karnā behtar hai yā ijtemaʻī
ṭaur par?
Zakāṫ adā karne kī do ṣūrateṅ haiṅ: ek inferādī aur
dūsrī ijtemaʻī. Zakāṫ kī adā’īgī inferādī ṭaur par kī jā’e yā
ijtemāʻī manṣūbah-bandī ke tăḥt kī jā’e fā’edah donoṅ ṣūratoṅ
meṅ ḥāṣil hotā hai. Lekin dūr-ras natā’ij ke eʻtebār se dekhā
jā’e to ijtmāʻī manṣūbah-bandī ke tăḥt zakāṫ dene ke fawā’id
ziyādah haiṅ.
Mas̲alan inferādīyat yeh hai keh kisī ġharīb ko zakāṫ de
dī jā’e. Is par thor̥ī-sī ijtemāʻīyat yeh hai keh bajā’e ek fard ko
dene ke pūre gharāne ko zakāṫ dī jā’e. Is ṭarḥ ek-ek fard ko
thor̥ī-thor̥ī zakāṫ dete raheṅge to woh hameshah maṅgtā banā
rahegā. Al-battah agar kisī ek mustaḥiq gharāne ko māle zakāṫ
de diyā to us gharāne ke ḥālāt saṅwar jā’eṅge. Lehāz̲ā ek fard
par māle zakāṫ ḳharch karne kī bajā’e pūre ek gharāne ke
muʻāshī ḥālāt saṅwār denā ziyādah afz̤al hai.
Lekin is se bhī barḥ kar agar zaḳāṫ kisī Baitul-māl meṅ
jamʻa karwā’ī ja’e to ijtemāʻī manṣubah-bandī ke tăḥt rozgār
kā aisā silsilah waz̤ʻ kiyā jā saktā hai keh jis gharāne par ek
musht raqam ḳharch kī jā’egī woh gharānah ā’indah zakāṫ lene
wālā nahīṅ rahegā bal-keh ho saktā hai keh woh zakāṫ dene
wālā ban jā’e. Mas̲alan mustaḥiq gharānoṅ kī khawātīn ko
silā’ī kar̥hā’ī kā kām sikhā deṅ, phir silā’ī mashīn waġhairah
ḳharīd kar deṅ, kuc̥h naqdī bhī de deṅ jis se woh apnā kām kar
sakeṅ. Is ṭarḥ woh mā’eṅ, băḥneṅ ʻizzat ke sāth apnā rozgār
kamā sakeṅgī aur ā’indah un ke hāth kisī ke āge nahīṅ
phaileṅge. Isī ṭarḥ mā’ikro fā’ineṅsing (micro financing) ke
zarīʻe logoṅ ko chot̥e-c̥hot̥e kārobār karā’e jā sakte haiṅ tā-keh
woh ghar bait̥he apnī rozī kamā kar bā-ʻizzat zindagī basar kar
sakeṅ.
Al-ġharaz zakāṫ ko inferādī ṭaur par dene kī bajā’e
ijtemāʻī manṣūbah-bandī ke tābeʻ kar deṅ to ġharīb gharānoṅ
kī dā’imī taqdīr badalnā shurūʻ ho jā’egī. Is eʻtebār se Allāh
Taʻālá ke hāṅ aur Dīne Islām meṅ inferādī aʻmāl se ijtemāʻī
aʻmāl ko buland rakhā gayā hai. Ijtemāʻī ʻamal meṅ manṣūbah￾bandī hotī hai aur is manṣūbah-bandī se pūrī qaum ke mustaḥiq
afrād kā muqaddar badal jātā hai, jaise Hazrat ʻUmar bin ʻAbd
al-ʻAzīz raḍiya Allāhu ‘anhu ke daure ḥukūmat meṅ ek waqt
aisā bhī āyā keh zakāṫ dene wāle to the magar lene wālā ko’i
nah thā. Tārīkhe Islām ke muṭālaʻah se patah chaltā hai keh
ʻăhde Nabawī, ʻăhde Ḳhulafā’e rāshidīn aur mā-baʻd adwār
meṅ zakāṫ kā institution hameshah riyāsat ke pās rahā hai jo
markazī saṭḥ par zakāṫ kī collection aur distribution kā
ehtemām kartī thī. Yahī waj·h hai keh māle zakāṫ se wasīʻ
fawā’id aur dūr-ras natā’ij ḥāṣil hote the.

Adā’īgiye zakāṫ kā ăḥsan ṭarīqah kyā hai?
Adā’īgiye zakāṫ kā ăḥsan ṭarīqah yeh hai keh Qur’āne
Ḥakīm kī rū se batā’e ga’e āt̥h maṣārif meṅ se sab se păhle apne
ġharīb-o mustaḥiq rishtah-dāroṅ, par̥osiyoṅ, milne wāloṅ, apne
ham-peshah, apne shăhr wāloṅ aur baʻd meṅ dūsroṅ logoṅ ko
zakāṫ dī jā’e. Isī ṭarḥ jo log ḳhẉud bar̥h kar sawāl nahīṅ karte
aur ġhurbat ke bā-wujūd ḳhud-dār aur ġhairat-mand hote haiṅ
unheṅ talāsh kar ke zakāṫ-o ṣadaqāt diye jā’eṅ. Aur yeh afrād
mundareja’e bālā maṣārifīn se ziyādah z̤arūrat-mand hoṅ to
unheṅ zakāṫ dene meṅ muqaddam rakhā jā saktā hai.
ʻIlāwah azīṅ kisī ḳhidmat yā kisī kām kī ujrat ke ṭaur
par zakāṫ denā jā’iz nahīṅ, hāṅ agar māle zakāṫ se faqīr ke liye
ko’ī chīz ḳharīd kar un meṅ taqsīm kar dī jā’e to jā’iz hai.
Not̥e: Agar apne qarībī rishtah-dār mustaḥiqīne zakāṫ hoṅ
yaʻnī woh z̤arūrat-mand hoṅ to woh sab se ziyādah ḥaqq-dār
haiṅ. Is se zakāṫ dene wāle ko dohrā ajr-o s̲awāb milegā ek
zakāṫ jo farz̤ hai us kī adā’īgī kā aur dūsrā ṣila’e raḥmī kā.

Zakāṫ kin logoṅ ko nahīṅ dī jā saktī?
Mundareja’e z̲ail afrād ko zakāṫ nahīṅ dī jā saktī:
1. Māl-dār yaʻnī woh shaḳhṣ jis par ḳhẉud zakāṫ farz̤ hai
yā niṣāb ke barābar qīmat kā ko’ī aur māl us ke pās
maujūd hai aur us kī ḥājate aṣlīyah se zā’id hai. Jaise kisī
ke pās tāṅbe ke bartan roz marrah kī z̤arūrat se zā’id
rakhe huwe haiṅ aur un kī qīmat ba-qadre niṣāb ho to us
ke liye zakāṫ kā māl lenā ḥalāl nahīṅ, agarcheh ḳhẉud
us shaḳhṣ par un bartanoṅ kī zakāṫ denī wājib nahīṅ hai.
2. Māṅ, bāp, dādā, dādī, nānā, nānī waġhairah.
3. Bet̥ā, bet̥ī, nawāsā, nawāsī, potā, potī waġhairah.
4. Ḳhāwind apnī bīwī ko aur bīwī apne ḳhāwind ko bhī
zakāṫ nahīṅ de saktī.
5. Māl-dār ādami kī nā-bāliġh aulād kyūṅ-keh nā-bāliġh
aulād ke aḳhrājāt walī ke z̲immah hote haiṅ.
Jise zakāṫ dī jā’e use batānā z̤arūrī hai yā nahīṅ?
Jise zakāṫ dī jā’e use yeh batānā z̤arūrī nahīṅ keh yeh
māle zakāṫ hai. Bal-keh agar inʻām ke nām se yā ġharīb
bachchoṅ ko ʻīdī ke nām se de deṅ tab bhī zakāṫ adā ho jā’egī.

Kyā fāsiq-o fājir ko zakāṫ dī jā saktī hai?
Jī hāṅ! Fāsiq-o fājir jab tak dā’ira’e Islām meṅ dāḳhil
hai aur Musalmānoṅ ke liye bāʻis̲e az̲īyat nahīṅ, use zakāṫ dī jā
saktī hai. Kyūṅ-keh jab nā-farmānoṅ aur gunahgāroṅ se zakāṫ
wuṣūl kar lī jātī hai to yeh bhī yaqīnan jā’iz honā chāhiyeh keh
un par taqsīm kar dī jā’e. Mazīd bar-āṅ fāsiq is ḥadīs̲ke ʻumūm
meṅ bhī shāmil hai keh zakāṫ Musalmānoṅ ke aġhniyā’ se
wuṣūl kī jā’egī aur un ke fuqarā’ meṅ taqsīm kar dī jā’egī.
Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam
kā farmāne aqdas hai:
. تُؤْخَذُ مِنْ أغْنِيَائِهِمْ وتُرَ ُّد فِي فُرق َ َائِهِمْ
[Abū Dāwūd fī al-Sunan, 02: 18, raqam: 1584.]
Tā-ham yeh yād rahe keh kisī aise fāsiq ko zakāṫ nah
dī jā’e jis ke mutaʻalliq yeh gumān ġhālib ho keh woh us māl
ke z̲arīʻe ko’ī gunāh kā kām hī karegā mas̲alan yeh keh woh
sharāb pītā hai to use zakāṫ de dī jā’e aur woh zakāṫ ke māl se
mazīd sharāb pī le. Isī ṭarḥ juwā khelne wāle yā nashah ke ʻādī
kī mis̲āl hai kyūṅ-keh is ṣūrat meṅ Allāh ke māl ke sāth gunāh
ke kām meṅ taʻāwun ho jā’egā aur yeh sharʻan jā’iz nahīṅ.

Kyā kisī kī shādī ke liye use zakāṫ denā jā’iz hai?
Jī hāṅ! Kisī bhī mustaḥiq mard yā ʻaurat kī shādī ke
liye use zaḳāṫ dī jā saktī hai lekin yeh ḳhayāl rakhā jā’egā keh
zakāṫ kā māl isrāf aur ġhair sharʻī rusūm kī adā’īgī meṅ nah
lagne pā’e.

Kyā zakāṫ se mustaḥiq ṭalabah kī madad kī jā saktī hai?
Jī hāṅ! Aise taʻlīmī idāre jahāṅ ṭulabā’ se fīs lī jātī hai
yā nahīṅ lī jātī donoṅ ṣūratoṅ meṅ zakāṫ faṅd̥ jamʻa karnā tā-
keh nādār aur mustaḥiq ṭalabah kī z̤arūrīyāt pūrī kī jā’eṅ bil￾kul durust, bal-keh munāsib-tar hai tā-keh ṭulabā’ kī bar-waqt
imdād kī jā’e aur woh sukūn-o iṭmīnān se ʻilm ḥāṣil kar sakeṅ.
Fuqahā’e kirām farmāte haiṅ: “Ṭālibe ʻilm zakāṫ le saktā hai kyūṅ-keh us ne apne Āp
ko ʻilm par̥hane aur parḥne ke liye waqf kar rakhā hai aur woh
rizq kamāne se ʻājiz hai. Lehāz̲ā z̤arūrīyāte zindagī ḥāṣil karne
kī majbūrī us (par zakāṫ) ke jā’iz hone kā sabab hai.”
[Ḥaṣkafī fī al-Durr al-muḳhtār, 01/140.]
Lehāz̲ā jāmeʻāt kī z̤arūrīyāt bil-ḳhusūṣ muṣtaḥiq
ṭalabah kī z̤arūrīyāt pūrī karne ke liye zakāṫ dī jā saktī hai.
Aksar-o beshtar maz̲habī aur dīgar rifāhī idāre zakāṫ par hī hī
chal rahe haiṅ. Is liye behtar hogā keh zakāṫ faṅd̥ se nādār
ṭalabah ke aḳhrājāt pūre kiye jā’eṅ ḳhẉāh woh kutub-o
st̥eshnarī kī ṣūrat meṅ hoṅ yā fīs-o ḳhūrāk aur poshāk wa dawā
waġhairah kī ṣūrat meṅ.
Not̥e: Kisī bhī ṭālibe ʻilm kā wālid yā sar-parast agar us ke
pās wasā’il nahīṅ haiṅ us kā māl niṣab ko nahīṅ pahŏṅchtā.
Woh z̤arūrat-mand hai to woh zakāṫ le saktā hai.
Zakāṫ Muslim muʻāshare kī falāḥ-o behbūd kā z̲arīʻah hai.
Kyā zakāṫ kī raqam med̥ikal yā injīni’ariṅg yūnīwarsit̥ī ke
aise ṭalabah kī fīs ke liye adā karnā jā’iz hai jo zakāṫ ke
mustaḥiq hoṅ aur agar unheṅ zakāṫ nah mile to un kī
taʻlīm kā silsilah band ho jāne kā ḳhadshah ho?
Jī hāṅ aise ṭalabah ko zakāṫ denā, zakāṫ kī raqam se un
kī fīs adā karnā sharʻī ṭaur par jā’iz hai. Is meṅ ko’ī ḥaraj nahīṅ.
Bal-keh aise mustaḥiq ṭalabah kī madad karnā z̤arūrī hai, yeh
kāre ḳhair hai, mulk-o millat kā sarmāyah haiṅ. Lehāz̲ā har
woh ṭālibe ʻilm jo ʻilme nāfeʻ ḥāṣil kar rahā ho zakāṫ ke paisoṅ
se us kī mālī muʻāwanat karnā jā’iz hai.
Not̥e: ʻUlūme Dīnīyah ʻurfe ʻāmm meṅ yā dīgar ʻulūm jin se
maḳhlūqe Ḳhudā ko fā’edah pahŏṅcheṅ jaise ṣā’inṣī, ṭibbī,
ait̥amī, fiziks, kemest̥rī, jiomet̥rī, ḥisāb, maʻāshīyāt,
juġhrafiyah, tārīḳh aur dīgar ʻulūme jadīdah sab fī sabīlillāh
meṅ shāmil haiṅ.

Kyā zakāṫ kī raqam se qaidiyoṅ par ʻā’id jurmānah adā
kiyā jā saktā hai tā-keh unheṅ rihā’ī dilā’ī jā sake?
Agar qaidi ṣāḥibe ḥais̲īyat hai, jaise bar̥e-bar̥e māl-dār,
sarmāyah-dār, jāgīr-dār, tājir, mulāzim waġhairah jo jurmānah
apne ghar se de dete haiṅ aur rihā’ī pā lete haiṅ. Magar ġharīb
nādār qaidī jurmānah adā nahīṅ kar sakte aur mazīd ʻarṣah qaid
bhugat·te haiṅ, aise logoṅ ko māle zakāṫ de kar āzād kiyā jā
saktā hai. Yeh log ʻfaqīr’, ʻmasākīn’ aur ʻal-riqāb’, tīnoṅ
maṣārif meṅ shāmil haiṅ. Agarcheh ʻal-riqāb’ nuzūle Qur’ān
ke waqt lauṅd̥ī/ġhulām ke maʻnoṅ meṅ isteʻmāl huwā magar
āj ke daur meṅ muflis asīroṅ ko bhī is ʻāmm ṣift meṅ shāmil
kar liyā jā’e to us kī gunjā’ish maujūd hai.
Ramaḍānu al-mubārak meṅ qaidiyoṅ ko rihā karnā
Ḥaz̤rat ʻAbd Allāh bin ʻAbbās raḍiya Allāhu ‘anhumā
se riwāyat hai keh jab Ramaḍānu al-mubārak kā mahīnah
shurūʻ hotā to Rasūl Allāh ṣallá Allāhu ‘alayhi wa-Ālihī wa￾sallam apne tamām qaidiyon ko rihā farmā dete aur har
māṅgne wāle ko (dāmane murād bhar kar) ʻaṭā farmāte.
[Bayhaqī fī Shuʻab al-īmān, 03: 311, raqam: 36229.]

Kyā ʻaṣre ḥāz̤ir meṅ tālīfe qalb kā ḥukm mansūḳh ho
chukā hai?
Hamāre nazdīk tālīfe qalb ki āj bhī utnī hī z̤arūrat hai
jitnī ibtedā’e Islām meṅ thī. Āj bhī z̤arūrī hai keh zakāṫ faṅd̥ se
ġhurabā’ wa masākīn kī madad kar ke un ke ʻaqīda-o īmān ko
bachāyā jā’e. Ġhair mustaqil mizāj logoṅ par ḳharch kar ke
unheṅ muḳhālifīne Islām ke hāthoṅ isteʻmāl hone se bachāyā
jā’e. Nau Muslimoṅ kī mālī iʻānat kar ke unheṅ Islām kī ṭaraf
mā’il-o mānūs kiyā jā’e. Māl ke ḳhẉāhish-mandoṅ ko mālī
madad de kar Islām par kār-band kiyā jā’e. Dushman
quwwatoṅ kī mālī iʻānat kar ke un ke sharr se mulk-o millat ko
bachāyā jā’e. Jis ṭarḥ īmān-o ʻaqā’id ḳharāb karne ke liye log
raqam ḳharch karte haiṅ, isī tarḥ Islām bhī un par māl ḳharch
kar ke unheṅ Musalmān hone kī tarġhīb detā hai. ʻĀmm māl￾dār aur Musalmānoṅ aur ḥukmarānoṅ kā farz̤ hai keh ġhair
Muslimoṅ ko ṣirf waʻz̤-o talqīn hī nah kareṅ bal-keh zakāṫ faṅd̥
se un kī mālī madad bhī kareṅ. Ṣaḥāba’e kirām riḍwānu Allāhi Ta‘ālá ‘alayhim
ajma‘īn kā ijmāʻ is par huwā thā keh us daur meṅ mu’allifaṫul￾qulūb kī z̤arūrat nah rahī thī. Āj bhī z̤arūrat nah ho to lāzim
nahīṅ keh mu’allifaṫul-qulūf kā maṣraf paidā kiyā jā’e. Lekin
z̤arūrat ho to us mudd meṅ zakāṫ ṣarf kar sakte haiṅ. Yeh
Qur’ānī ḥukm kā nasḳh nahīṅ bal-keh ʻillat nah hone se ḥukm
ḳhatm ho gayā. Jis ṭarḥ tayammum us waqt tak kar sakte haiṅ
jab tak pānī isteʻmāl karne kī qudrat nah ho. Jūṅhī pānī par
qudrat ḥāṣil hū’ī to tayammum kā ḥukm ḳhatm ho jātā hai.
Ḥukm ʻillat ke sāth rahā, hameshah ke liye mansūḳh huwā aur
nah har ṣūrat meṅ nāfiz̲.

Kyā t̥aiks dene se zakāṫ adā ho jātī hai?
T̥ aiks dene se zakāṫ adā nahīṅ hotī. Chūṅ-keh zakāṫ
Musalmānoṅ par farz̤ʻibādat hai jo māl ko pāk karne aur Allāh
Taʻālá kā qurb ḥāṣil karne ke liye lāzim hai. Jab keh t̥aiks in
sharʻī taṣawwurāt se ḳhālī hai, mas̲alan zakāṫ meṅ nīyat sharṭ
hai jab-keh t̥aiks meṅ sharṭ nahīṅ. Dūsrī waj·h yeh bhī hai keh
zakāṫ kī miqdār sharʻan muqarrar hai jab-keh t̥aiks kī ko’ī
miqdār muqarrar nahīṅ. Ḥākime waqt jitnā chāhe muqarrar kar
le. Tīsrā yeh kī zakāṫ dā’imī s̲ābit-shudah ḥaqq hai jab-keh
t̥aiks ba-ḥasbe ḥājat waqtī ṭaur par diyā jātā hai. Zakāṫ ke āt̥h
maṣārif haiṅ jab-keh t̥aiks sarkārī umūr meṅ ṣarf kiyā jātā hai.
Zakāṫ ke rūḥānī, aḳhlāqī, ijtemāʻī aur insānī ahdāf haiṅ jab-keh
t̥aiks meṅ yeh ahdāf maqṣūd naẓar nahīṅ āte.

Kyā zakāṫ kī ruqūm dūsre shăhr bhejnā yā ḳharch karnā
jā’iz hai?
Zakāṫ jis jagah wuṣūl kī jā’e wahīṅ taqsīm karnā afz̤al
hai lekin z̤arūrat aur maṣlehat ke tăḥṭ kisī dūsre ʻilāqe meṅ bhī
zakāṫ kī ruqūm ḳharch karnā jā’iz hai. Yaʻnī inferādī ṭaur par
taqsīm karne kī bajā’e baitul-māl meṅ jamʻa karā’ī jā’e tā-keh
un mustaḥiq logoṅ par ḳharch kī jā sake jo dūsre ʻilāqoṅ meṅ
muqīm haiṅ. Is kām ke liye zakāṫ kī wuṣūlī par ḥukūmat kī
nigrānī honī chāhiye jaisā keh ʻăhde Risālat maʻāb ṣallá Allāhu
‘alayhi wa-Ālihī wa-sallam aur Ḳhulafā’e Rāshidīn ke daur
meṅ rā’ij thā. Is mauqif kī dalīl woh riwāyat bhī hai jis meṅ
maz̲kūr hai keh Ḥaz̤rat Muʻād̲h̲raḍiya Allāhu ‘anhu ne Yaman
wāloṅ se kahā thā keh:
ʻMujhe tum ṣadqah meṅ jau aur juwār kī jagah sāmān￾o asbāb yaʻnī dhārī-dār chādareṅ yā dūsre libās bhī de sakte ho
jis meṅ tumhāre liye bhī āsānī hogī aur Madīnah meṅ Ḥuz̤ūr
Nabīye Akram ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ke
Ṣaḥāba’e kiram riḍwānu Allāhi Ta‘ālá ‘alayhim ajma‘īn ke
liye bhī behtarī hogī.’
[Buḳhārī fī al-Ṣaḥīḥ, 02: 525.]
Daure ḥāz̤ir ke jadīd taqāz̤oṅ ke muṭābiq logoṅ kī
ijtmāʻī muʻāsharatī wa muʻāshī falāḥ-o behbūd ke liye
muḳhtalif tanẓīmeṅ maṣrūfe kār haiṅ. Zakāṫ kī ruqūm un meṅ
se aisī tanẓīm ko de jahāṅ ijtemāʻī saṭḥ par afrāde muʻāsharah
kī kafālat kī jā saktī hai jo behtar ṭarīqe se falāḥ-o behbūd kā
farīz̤ah sar-anjām de rahī ho. Is se logoṅ kā meʻyāre zindagī
buland hogā aur ek hī waqt meṅ mulk ke tamām ʻilāqoṅ meṅ
muʻāsharatī taʻāwun kī faz̤ā paidā hogī.

Kyā zakāṫ kī raqam falāḥe ʻāmmah ke kāmoṅ par ḳharch
kī jā saktī hai?
Rifāhī idāroṅ ke liye zakāṫ ḳharch kī jā saktī hai
mas̲alan mŏhtāj ghar, yatīm ḳhāne, Dīnī madāris skūlz, kŏlejiz,
jāmiʻāt, fannī treniṅg ke sent̥ars, dīgar taʻlīmī idāre, haspatāl
meṅ ġharīb marīzoṅ kī ʻilāj-o ḳhūrāk par yeh sab rifāhī idāre
haiṅ.
Puḳhtah ṣaḥīhul-ʻaqīdah ṣāḥibāne s̲arwat Muslmānoṅ
ko apnī daulat aur ʻushr-o zakāṫ ġharīb wafādār Ġhair
Muslimoṅ kī iṣlāh par ḳharch karnī chāhiye. Be-rozgār wa
bīmār logoṅ kī mālī iʻānat karnī chāhiye. Yūṅhī nādār muflis
Muslim wa Ġhair Muslim ke bachchoṅ ko taʻlīm-o tarbīyat par
zaḳāṫ-o ʻushr kī ruqūm ḳharch karnā chāhiye.

Kyā kisī idāre ko mashīn waġhairah ḳharīd kar dī jā saktī
hai jis meṅ ko’ī Sayyidah bhī kām sīkhne ātī ho?
Zakāṫ kī raqam se kisī rifāhī idāre ke liye mashīṅ
waġhairah ḳharīd kar denā isī ṭarḥ jā’iz hai jis ṭarḥ kisī ḥājat-
mand shaḳhṣ ko inferādi ṭaur par. Yeh mashīn yā mashīneṅ dar
aṣl us idāre kī milkīyat hotī haiṅ. Chāhe isteʻmāl ko’ī bhī kare.
Sayyid ho yā Sayyid-zādī kuc̥h farq nahīṅ par̥tā.

Masā’ile ʻUshr, Maʻādin aur Rikāz

ʻUshr kise kăhte haiṅ?
ʻUshr dasweṅ ḥiṣṣah ko kăhte haiṅ jo zarʻī paidāwār
par liyā jātā hai aur niṣf ʻushr yaʻnī bīswāṅ ḥiṣṣah bhī is iṭlāq
meṅ shāmil hai. Dar aṣl ʻushr zakāṫ kī ṭarḥ ek aisā muqarrarah
ḥiṣṣah hai jo zarʻi paidāwār par denā wājib hotā hai.
Ḥaz̤rat ʻAbd Allāh bin ʻUmar raḍiya Allāhu ‘anhumā
se marwī hai keh Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi
wa-Ālihī wa-sallam ne farmāyā:
“Woh zamīn jise āsmān yā chashmah serāb kartā ho yā
woh ḳhẉud ba-ḳhẉud namī kī waj·h se serāb ho jātī ho to us
kī paidāwār meṅ daswāṅ ḥiṣṣah zakāṫ hai, aur jise kuṅwen se
pānī khīṅch kar serāb kiyā jātā ho us kī paidāwār meṅ bīswān
ḥiṣṣah zakāṫ hai.”
[Buḳhārī fī al-Ṣaḥīḥ, 02: 540, raqam: 1412.]

ʻUshr kā niṣāb kyā hai?
ʻUshr kā ko’i niṣāb muqarrar nahīṅ aur nah hī sāl
guzarnā sharṭ hai. Agar ko’ī zamīn sāl meṅ tīn, chār faṣleṅ bhī
de to us zarʻī paidāwār par utni hī bār ʻushr lāzim hogā.
Paidāwar qalīl ho yā kas̲īr, sab meṅ ʻushr wājib hai.
Irshāde Bārī Taʻālá hai:
Ae īmān wālo! Un pākīzah kamā’iyoṅ meṅ se aur us”۔ يَا أَيُّهَا الَّذِينَ آمَنُواْ أَنِفقُواْ مِن طَيِّبَاتِ مَا کَس َ بْتُمْ وَمِمَّا أَْخ ْ َجْنَا لَکُم مِّنَ اْلْ َرْضِ
meṅ se jo ham ne tumhāre liye zamīn se nikālā hai (Allāh kī
rāh meṅ) ḳharch kiyā karo.”
[Al-Baqarah, 02: 267.]

Ġhallah-jāt, ajnās aur phaloṅ par zakāṫ kī farz̤īyat kā kyā
ḥukm hai?
Ġhallah-jāt, ajnās aur phaloṅ par zakāṫ kī farz̤īyat
Qur’ān-o Sunnat, Ijmāʻ aur ʻaqlī dalā’il se wājib hai.
Qur’āne Ḥakīm meṅ irshād hotā hai:
۔ بَلْ إِيَّاهُ تَدْعُونَ فَيَکْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَاءَ وَتَنس َ وْنَ مَا تُْش ْ ِکُونَ
“Jab (yeh daraḳht) phal lā’eṅ to tum un ke phal khāyā
(bhī) karo aur us (khetī aur phal) ke kaṭne ke din us kā (Allāh
kī ṭaraf se muqarrar kardah) ḥaqq (bhī) adā kar diyā karo aur
fuz̤ūl ḳharchī nah kiyā karo, be-shakk woh be-jā ḳharch karne
wāloṅ ko pasand nahīṅ kartā.”
[Al-Anʻām, 6: 41.]
Ḥaz̤rat ʻAbd Allāh bin Abbās raḍiya Allāhu ‘anhumā
kăhte haiṅ:
Is se farze zakāṫ murād hai.
[Ṭabarī fī Jāmiʻ al-bayān fī tafsīr al-Qur’ān, 08: 54.]
Jab-keh dūsrī riwāyat meṅ farmāyā:
Is se ʻushr aur niṣf ʻushr murād hai.
[Saʻīd bin Manṣūr fī al-Sunan, 05: 102, raqam: 928.]
Ek aur maqām par Qur’āne Ḥakīm meṅ irshād hotā hai:
Ae īmān wālo! Un pākīzah kamā’iyoṅ meṅ se aur us” ا الَّذِينَ آمَنُواْ أَنِفقُواْ مِن طَيِّبَاتِ مَا کَس َ بْتُمْ وَمِمَّا أَْخ ْ َجْنَا لَکُم مِّنَ اْلْ َرْضِ يَا أَيُّهَ
meṅ se jo ham ne tumhāre liye zamīn se nikālā hai (Allāh kī
rāh meṅ) ḳharch kiyā karo.”
[Al-Baqarah, 02: 267.]
Sunnat:
Jis zamīn kī bāirsh, chashmoṅ yā nadī nāloṅ se āb￾pāshī hotī ho us meṅ ʻushr aur jis kī răhăt̥ se āb-pāshī hotī ho
us meṅ niṣf ʻushr hai.
Ijmāʻ:
ʻUshr kī farz̤īyat par ummat kā ijmāʻ hai.
ʻAqlī taqāz̤ā/dalā’il:
Zakāṫ ke sharʻī ḥukm ke bāre meṅ jo ʻaqlī dalīl dī ga’ī
hai yahāṅ bhī yeh bāt ṣādiq ātī hai keh ʻushr faqīr ko denā Allāh
kī neʻmatoṅ kā shukr adā karnā hai. Be-sahārā logoṅ ko sahārā
denā, unheṅ apne farā’iz adā karne ke qābil banānā, nafs ko
gunāhoṅ se pāk-o ṣāf karnā karnā waġhairah. Yeh sāre kām
ʻaqlan aur sharʻan z̤arūrī haiṅ.
Kin ajnās par ʻushr denā lāzim hai aur kin par nahīṅ?
Lakrī, ghās aur bāṅs ke ʻilāwah har shai par ʻushr wājib
hai jise zamīn ugātī hai.
Qudratī z̲arā’eʻ se ḥāṣil hone wālī paidāwār aur qīmatan
yaʻnī t̥yūbwel, mashīn, pampiṅg se serāb kī jāne wālī

zamīn se ḥāṣil-shudah paidāwār par kitnā ʻushr wājib
hogā?
Zamīn bārānī hai yā qudratī z̲arā’eʻ yaʻnī chashmoṅ se
serāb hotī hai to us kī paidāwār par ʻushr yaʻnī daswāṅ ḥiṣṣah
wājib hai. Agar zamīn qīmatan serāb kī jātī hai mas̲alan
t̥ūbwel, năhrī pānī, mashīn yā pampiṅg se jis par ābyānah denā
par̥tā hai yā d̥ol ke sāth pānī nikālā jātā hai. To in ṣūratoṅ meṅ
serāb karne meṅ māl bhī ḳharch hotā aur meḥnat bhī karnī
padtī hai. Lehāz̲ā us zamīn kī paidāwār par niṣf ʻushr yaʻnī
bīswāṅ ḥiṣṣah denā lāzim hai. Paidāwār chāhe kam ho yā
ziyādah. Ḥaz̤rat ʻAbd Allāh bin ʻUmar raḍiya Allāhu ‘anhumā
se marwī hai keh Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi
wa-Ālihī wa-sallam ne farmāyā:
“Woh zamīn jise āsmān yā chashmah serāb kartā ho yā
woh ḳhẉud ba-ḳhẉud namī kī waj·h se serāb ho jā’e to us kī
paidāwār meṅ daswāṅ ḥiṣṣah zakāṫ hai aur jise kuṅwen se pānī
khīṅch kar serāb kiyā jātā hai us kī paidāwār meṅ bīswān
ḥiṣṣah zakāṫ hai.”
[Buḳhārī fī al-Ṣaḥīḥ, 02: 540, raqam: 1412.]
Kyā khetī ke aḳhrājāt nikāl kar ʻushr denā chāhiye?
Jī nahīṅ! Khetī keh aḳhrājāt nikāl kar ʻushr nahīṅ
nikālā jā’egā bal-keh jo kuc̥h paidāwār hu’ī, un sab kā ʻushr yā
niṣf ʻushr denā wājib hogā. Ḥukūmat ko jo māl-guzārī dī jātī
woh bhī ʻushr kī raqam se kaṭotī nahīṅ kī jā’egī bal-keh pūrī
paidāwār kā ʻushr yā niṣf ʻushr Allāh kī rāh meṅ nikālnā
par̥egā.
Zamīn agar bat̥ā’ī par de kar khetī karā’i hai to zamīn
aur khetī karne wāle donoṅ ko jitnī-jitnī paidāwār milī hai
donoṅ par apne-apne ḥiṣṣe kī paidāwār kā daswāṅ yā bīswān
ḥiṣṣah nikālnā wājib hai.

Maʻādin kise kăhte haiṅ?
Maʻādin, maʻdin (kān) kī jamʻa hai jis ke maʻná jā’e
qarār ke haiṅ. Iṣṭelāḥī ṭaur par maʻdin us māl ko kăhte haiṅ jo
Allāh Taʻālá ne zamīn meṅ murtakiz farmā diyā hai, jaise sonā,
chāṅdī, sīsah, lohā, tel, gandhak, yāqūt, zabarjad, ʻaqīq,
surmah waġhairah.
Maʻādin meṅ sharḥe zakāṫ kyā hai?
Maʻādin kī sharḥe zakāṫ nahīṅ kyūṅ-keh dafīnah meṅ
woh tamām ashyā’ shāmil haiṅ jo zamīn se daryāft hū’ī hotī
haiṅ. Lehāz̲ā un tamām ashyā’ par zakāṫ nahīṅ bal-keh ḳhums
wājib hogā.
Ḥaz̤rat Abū Hurayrah raḍiya Allāhu ‘anhu bayān karte
haiṅ keh Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi wa-Ālihī
wa-sallam ne farmāyā:
“Kān meṅ pāṅchwāṅ ḥiṣṣah hai.”
[Ibn Mājah fī al-Sunan, 03: 208, 2509.]
Kān bar-āmad-shudah maʻādin kī kitnī aqsām haiṅ jin par

ḳhums wājib hai?
Kān se bar āmad-shudah maʻādin kī tīn aqsām par
ḳhums wājib hai:
1. Jo āg meṅ pighlā’ī jā sakeṅ, jaise sonā chāndī, tāṅbā,
pītal, sīsah aur lohā.
2. Mā’eʻ ashyā’ jaise tārkol, pet̥rol, mit̥t̥ī kā tel yā gais
waġhairah.
3. Woh ashyā’ jo āg meṅ pighlā’ī jā sakteṅ nah mā’eʻ hoṅ
jaise chūne kā patthar aur jawāhir waġhairah.
Maʻādin kī mundareja’e bālā aqsām par ḳhums wājib
hai aur us k maṣraf wohī hai jo māle ġhanīmat ke ḳhums kā hai
jis āk z̲ikr Qur’āne Ḥakīm meṅ hai.
Aur jān lo keh jo kuc̥h māle ġhanīmat tum ne pāyā ho” ۔ السَّ بِيلِ أَنَّمَا غَنِمْتُم مِّن شَيْءٍ فَأَنَّ لِلّهِ خُمُس َهُ وَلِرلَّسُولِ وَلِذِي الْرقُْب َى وَالْ َيتَامَى وَالْمَس َ اکِينِ وَابْنِ وَاعْلَمُواْ
to us kā pāṅchwān ḥiṣṣah Allāh ke liye aur Rasūl (ṣallá Allāhu
‘alayhi wa-Ālihī wa-sallam) ke liye aur (Rasūl ṣallá Allāhu
‘alayhi wa-Ālihī wa-sallam ke) qarābat-daroṅ ke liye (hai) aur
yatīmoṅ aur mŏhtājoṅ aur musāfiroṅ ke liye hai.”
[Al-Anfāl, 08: 41.]
Ḳhums nikālne ke baʻd baqīyah māl us kā hai jis ko
aisī zamīn se milā ho jo kisī kī milkīyat nah thī.
Rikāz kise kăhte haiṅ?
Rikāz se murād jāhilīyat ke zamāne kā zamīn meṅ
madfūn ḳhazānah hai jo baġhair kisī meḥnat-o mashaqqat ke
ḥāṣil huwā ho. Maʻdiniyāt ko rikāz bhī kăhte haiṅ.
Rikāz (dafīnah) maʻdin aur kanz donoṅ par mushtamil
hotā hai. Is ke luġhawī maʻná utār dene ke haiṅ ḳhẉāh Allāh
ne utārā ho yā insānoṅ ne.
[Ibn al-Humām fī Sharh Fatḥ al-qadīr, 02: 233_234.]

Kyā Rikāz par ḳhums wājib hai?
Jī hāṅ! Rikāz par ḳhums yaʻnī pāṅwchwān ḥiṣṣah
wājib hai.
Ḥaz̤rat Abū Hurayrah raḍiya Allāhu ‘anhu se marwī
hai keh Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi wa-Ālihī
wa-sallam ne farmāyā:
“Jānwar se jo nuqṣān pahŏṅchte us kā kuc̥h badlah
nahīṅ aur kūṅweṅ kā bhī yahī ḥāl hai aur kān kā bhī yahī ḥukm
hai aur rikāz meṅ se pāṅchwāṅ ḥiṣṣah liyā jā’ega.”
[Buḳhārī fī al-Ṣaḥīḥ, 02: 245_246, raqam: 1428.]

Rikāz kā maṣraf kyā hai?
Rikāz kā maṣraf wohī hai jo māle fai ke ḳhums kā
maṣraf hai. Māle fai us māl ko kăhte haiṅ jo baġhair mashaqqat
yaʻnī baġhair jaṅg ke ḥāṣil ho jā’e. Māle fai kā maṣraf Allāh
Taʻālá ne Qurā’ne Ḥakīm meṅ yūṅ bayān farmāyā:
)( شَدِيدُ الْعِقَابِ تَهُوا وَاتَّقُوا االلهَ إِنَّ االلهَ بِيلِ ك َيْ ال َ يَکُونَ دُولَةً بَيْنَ اْلْ َغْنِيَاءِ مِنکُمْ وَمَا آتَاکُمُ الرَّسُولُ َفخُذُوُه وَمَا نَهَاکُمْ عَنْهُ فَان السَّ کِينِ وَابْنِ مَّا أَفَاءَ االلهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْرقُ َى فَلِلَّهِ وَلِرلَّسُولِ وَلِذِي الْرقُْب َى وَالْ َيتَامَى وَالْمَس َ ا
“Jo (amwāle fai) Allāh ne (Qurayẓah, Naḍīr, Fidak,
Ḳhaybar, ʻUraynah samet dīgar baġhair jaṅg ke maftūḥah)
bastiyoṅ wāloṅ se (nikāl kar) apne Rasūl (ṣallá Allāhu ‘alayhi
wa-Ālihī wa-sallam) par laut̥ā’e haiṅ woh Allāh aur us ke
Rasūl (ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam) ke liye haiṅ
aur (Rasūl ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ke)
qarābat-dāroṅ (yaʻnī Banū Hāshim aur Banū ʻAbd al-Muṭṭalib)
ke liye aur (muʻāshare ke ʻām) yatīmoṅ aur mŏḥtājoṅ aur
musāfiroṅ ke liye haiṅ (yeh niẓāme taqsīm is liye hai) tā-keh
(sārā māl ṣirf) tumhāre māl-dāroṅ ke darmiyāṅ hī nah gardish
kartā rahe (bal-keh muʻāshare ke tamām ṭabaqāt meṅ gardish
kare) aur jo kuc̥h Rasūl (ṣallá Allāhu ‘alayhi wa-Ālihī wa￾sallam) tumheṅ ʻaṭā farmā’eṅ so use le liyā karo aur jis se
tumheṅ manʻa farmā’eṅ so (us se) ruk jāyā karo, aur Allāh se
d̥arte raho (yaʻnī Rasūl ṣallá Allāhu ‘alayhi wa-Ālihī wa-
sallam kī taqsīm-o ʻaṭā par kabhī zabāne ṭaʻn nah kholo), beshakk Allāh saḳht ʻaz̲āb dene wālā hai.”
[Al-Ḥashr, 59: 07.]
Agar ko’ī shaḳhs apne z̲āti kārobār, tijārat aur meḥnat
se kamā’ī ga’i daulat meṅ se ḳhums adā karnā chāhtā hai to
yeh us ke liye bāʻis̲e ajr hai, magar ṣāḥibe niṣāb hone par us
par zakāṫ kī adā’īgī farz̤ hogī.
Agar kisi ke ghar se ḳhazānah nikal ā’e to us bāre meṅ kyā
ḥukm hai?
Agar kisī ke ghar kī zamīn se maʻdan yā dafīnah nikal
ā’e to us par bhī ḳhums wājib hogā. Dafīnah pāne wālā mard
ho yā ʻaurat, āzād ho yā ġhulām, bāliġh ho yā bachchah,
Musalmān ho yā Z̲immī, is se ḥukm meṅ ko’ī farq nahīṅ par̥tā.

Quran and Modern Science ::DARKNESS AND INTERNAL WAVES IN THE SEAS

40-… or is like the darkness in a deep sea. It is covered by
waves, above which are waves, above which clouds.
Darkness, one above another. If a man stretches out his
hand, he can hardly see it. For any to whom God gives not
light, there is no light.
24-The Light, 40


The construction of submarines dates back to the 17th century. A vessel that navigated under water was first contrived in 1620 by C.
Drebber. Submarines developed rapidly, and in 1954, nuclear submarines were made. The development of submarines made possible
the study of submarine geology and topography, and life in the depths
of oceans. Collection of data had been possible thanks to the means
developed in recent centuries without which a man could not dive to
a depth more than 50 meters.
At a depth of 200 meters from the surface of the sea, darkness
reigns. At this depth, then, “If a man stretches out his hand, he can
hardly see it,” as described in the verse. The bottom of seas and
oceans are pitch dark. While broad daylight reigns on the surface, 200
meters below it is again completely dark. At the time of the descent of
the Quran, there were neither scientific data nor knowledge based on
observation about the darkness reigning in the depth of seas. Just as
it told about many aspects of heavenly phenomena comprehensible by
man without the help of satellites, the Quran also provided information about submarine life in the depth of seas and oceans hardly accessible to man without submarines and instruments. The Quran – whose
range of information is vast enough to cover everything, from the space high above down to the depth of the seas – itself proves its
divine origin by the very fact that it is flawless.


WAVES ABOVE WAVES


In general, we have the impression that the wave only breaks on the
surface and that the water underneath is calm and still. That is why the
expression in the Quran, “by waves, above which are waves,” may
seem puzzling. These waves were discovered in 1900 and are as
described in the Quran. The dark depth of the sea contains these
waves topped by the waves on the surface.
In the verse, we also observe the motion of light. The sun’s rays are
refracted as they strike the clouds and lose some of their luminescence. The rays that reach the surface of the seas diffract as they continue their journey in the spectrum, the first layer holding onto the
yellow, while the second holds onto the green; in the last layer, the
seventh in fact, the blue disappears. Thus, as the journey goes further
downward, light vanishes. The sunlight refracted in the clouds, the
light that vanishes in the levels of oceans, completely disappears in the
depths of oceans and cannot light the bottom. Not even fish can see
their way unless they themselves generate some form of light.

6- Say: “The Quran was sent down by Him, who knows the
mystery that is in the heavens and the earth: verily He is
Forgiving, Merciful.”
25-The Distinguisher, 6