Day: May 11, 2021

Ṣadqa’e fitr kise kăhte haīṅ?

Ṣadaq’e fiṭr mālī infāq hai jis kā ḥukm Ḥuz̤ūr Nabīye
Akram ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ne zakāṫ se
păhle us sāl diyā jis sāl Ramaḍān kā rozah farz̤ huwā. Ṣadqa’e
fiṭr ġharīboṅ aur miskīnoṅ kā diyā jātā hai. Is ko fiṭrānah bhī
kăhte haīṅ. Us kā adā karnā har māldār shaḳhṣ ke liye z̤arūrī
hai tā-keh ġharīb aur miskīn log bhī ʻīd kī ḳhẉushiyoṅ meṅ
sharīk ho sakeṅ. ʻIlāwah azīṅ ṣadqa’e fiṭr roze-dār ko fuz̤ūl aur
fŏḥsh ḥarakāt se pāk karne kā z̲arīʻah hai. Ḥaz̤rat Ibn ʻAbbāṣ
raḍiya Allāhu ‘anhumā se marwī hai keh Ḥuz̤ūr Nabīye Akram
ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ne ṣadqa’e fiṭr ko is
liye farz̤ qarār diyā hai keh yeh rozah-dār ke behūdah kāmoṅ
aur fuḥsh bātoṅ kī pākī aur masākīn ke liye khāne kā bāʻis̲
bantā hai.
[Abū Dāwūd fī al-Sunan, 02: 28, raqam: 1609.]
Ṣadqa’e fiṭr kis par wājib hai?
Ṣadqa’e fiṭr tamām Musalmānoṅ par wājib hai. Ḥaz̤rat
. يُنَ شَعِيُرٍ، عَلَي الْعَبْدِ وَالَّْح ُِّ، وَالذََّک َِ وَاْلُْنْثٰي، وَالصَّ غِيُر ِوَالْکَبِيُر ِمِنَ الْمُسْلِم ِ صليٰ االله عليه وآله وسلم زَ ک َاةَ الِْفْطِْ مِنْ رَمَض َ انَ، ص َ اعًا مِنْ تَمْر ٍ أَوْ ص َ اعًا مِنْ اللهِ َف َ َض َ رَسُوْلُ ا :̇Ibn ʻUmar raḍiya Allāhu ‘anhumā riwāyat karte hain
“Rasūl Allāh ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam
ne ġhulām aur āzād, mard aur ʻaurat, c̥hoṭe aur bar̥e sab
Musalmānoṅ par ṣadqa’e fiṭr khajūr yā jau kā ek ṣāʻ farz̤ kiyā
hai.”
[Buḳhārī fī al-Ṣaḥīḥ, 02: 547, raqam: 1432.]
Isī ṭarḥ Ḥaz̤rat Abū Hurayrah raḍiya Allāhu ‘anhu se
riwāyat hai keh Rasūl Allāh ṣallá Allāhu ‘alayhi wa-Ālihī wa￾sallam ne farmāyā:
“Ṣadqa’e fiṭr har tawaṅgar par (wājib) hai.”
[Kinānī fī Jujājaṫ al-maṣābīḥ 01: 511.]
Sharʻa kī rū se tawaṅgar aise shaḳhṣ ko kăhte haiṅ jis
par zakāṫ wājib ho yā us par zakāṫ to wājib nah ho lekin us ke
pās z̤arūrī asbāb (jaise ghar, kapr̥e aur ghar kā sāmān
waġhairah) ho keh jitnī qīmat par zakāṫ wājib ho jātī hai.
Ḳhẉāh woh tijārat kā māl ho yā nah ho aur ḳhẉāh us par sāl
guzar rahe yā nah guzre, aisī ṣūrat meṅ us shaḳhṣ par ṣadqa’e
fiṭr adā karnā wājib hai.
Ṣadqa’e fiṭr kī adā’īgī kā waqt kyā hai?
Ṣadqa’e fiṭr kī adā’īgī kā afz̤al waqt ʻīd kī ṣubḥe ṣādiq
ke baʻd aur namāze ʻīd se păhle kā hai. Ḥuz̤ūr Nabīye Akram
ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam kā farmān hai keh
namāz kī ṭaraf jāne se păhle Ṣadqa’e fiṭr adā kar lī jā’e.
[Buḳhārī fī al-Ṣaḥīḥ, 02: 548, raqam: 1438.]
Lekin agar ko’ī shaḳhṣ ṣadqa’e fiṭr kisī waj·h se ʻīd ke
roz adā nah kar sakā aur baʻd meṅ adā kiyā to us kā shumār
qaz̤ā meṅ nahīṅ hogā. Ṣadqa’e fiṭr kisī waqt bhī adā kiyā jā’e
woh adā hī hogā.

Ṣadqa’e fiṭr ke fawā’id kyā haiṅ? Ṣadqa’e fiṭr ke mundareja’e z̲ail fawā’id haiṅ:
1. Ṣadqa’e fiṭr adā karne se ḥukme sharʻī par ʻamal karne
kā s̲awāb miltā hai.
2. Ṣadqa’e fiṭr rozoṅ ko kamī kotāhī se pāk karne kā
z̲arīʻah hai.
3. Ṣadqa’e fiṭr dene se ʻīd ke din nādāroṅ aur muflisoṅ kī
kafālat ho jātī hai, isī liye us kī adā’īgī kā ṣaḥīḥ waqt
ʻĪdu al-Fiṭr se păhle hai.
Fiṭrānah lene ke mustaḥiq kaun log haiṅ? Ṣadqa’e fiṭr/fiṭrābnah ke maṣārif wohī haiṅ jo zakāṫ ke
haiṅ, yaʻnī jin ko zakāṫ de sakte haiṅ unheṅ ṣadqa’e fiṭr de
sakte haiṅ aur jinheṅ zakāṫ nahīṅ de sakte unheṅ fiṭrānah bhī
nahīṅ de sakte. Maṣārif meṅ se behtar yahī hai keh fuqarā’ wa
masākīn ko tarjīḥ dī jā’e, is liye keh Ḥuz̤ūr Nabīye Akram ṣallá
Allāhu ‘alayhi wa-Ālihī wa-sallam kā irshād hai:
“Is din masākīn ko (sawāl se) be-niyāz kar do.”
[Dāraquṭnī fī al-Sunan, 02: 152, raqam: 67.]

Kyā rishtah-dāroṅ ko ṣadqa’e fiṭr denā jā’iz hai?
Jī hāṅ! Rishtah-dāroṅ mas̲alan bhā’ī, băhăn, chachā,
māmūṅ, ḳhālah waġhairah ko ṣadqa’e fiṭr denā jā’iz hai lekin
apnī aulād ko yā māṅ bāp, nānā, nānī aur dādā, dādī ko zakāṫ
aur ṣadqa’e fiṭr nahīṅ de sakte. ʻIlāwah azīṅ shauhar bīwī yā
biwī shauhar ko bhī ṣadqa’e fiṭr nahīṅ de saktī.

Kyā har shaḳhṣ ṣadqa’e fiṭr yaksāṅ adā karegā yā apnī-
apnī ḥais̲īyat ke muṭābiq?
Har ṭabaqah ke log apnī-apnī ḥais̲īyat ke mutābiq
ṣadqa’e fiṭr adā kareṅge.
Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi wa-Ālihī
wa-sallam ne ṣadqa’e fiṭr kī muḳhtalif aqṣām ko ummat ke liye
jā’iz farmāyā jaisā keh Ḥaz̤rat Abū Saʻīd Ḳhudrī raḍiya Allāhu
‘anhu riwāyat karte haiṅ: “Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi wa-Ālihī
wa-sallam ke zamāna’e aqdas meṅ ham ek ṣāʻ anāj ba-ṭaur
ṣadqa’e fiṭr adā karte the. Hamārā anāj jau, kishmish, panīr aur
khajūr par mushtamil hotā thā.”
[Buḳhārī fī al-Ṣaḥīḥ, 02: 548, raqam: 1439.]

Infāq fī sabīlillāh se kyā murād hai?
Infāq kā maʻná ʻḳharch karnā’ aur fī sabīlillāh kā
maʻná ʻAllāh kī rāh meṅ’ hai. Shar’ kī rū se infāq fī sabīlillāh
kā maʻná ʻAllāh kī rāh meṅ ḳharch karnā’ hai.
Infāq fi al-māl kī ḥaqīqat kyā hai?
Infāq fi al-māl kī ḥaqīqat yeh hai keh apne sarmāyah
wa daulat ko z̤arūrat-mandoṅ par is ṭarḥ ḳharch kiyā jā’e keh
un kā muʻāshī taʻaṭṭul ḳhatm ho jā’e aur un kī taḳhlīqī jidd-o
jăhd ba-ḥāl ho jāne kī ṣūrat meṅ woh muʻāsharah meṅ
maṭlūbah kirdār ba-ḥasan-o ḳhūbī sar-anjām de sakeṅ. Is infāq
kī ʻamalī mis̲āl mu’āḳhāte Madīnah hai aur ḥuṣūle naṣbul-ʻain
ke liye feʻle eḥsān kī ʻamalī ṣūrat māl kā infāq hai.
Kyā nekī aur taqwá kā ḥuṣūl ʻamale infāq ke baġhair
mumkin hai?
Nekī aur taqwá wa parhezgārī kā ḥusūl infāq fi
sabīlillāh ke baġhair mumkin nahīṅ. Qur’āne Ḥakīm meṅ
irshād hotā hai“
Tum hargiz nekī ko nahīṅ pahŏṅch sakoge jab tak tum” تُحِبُّونَ وَمَا تُنِفقُواْ مِن شَيْءٍ فَإِنَّ اللّ َه بِهِ عَلِيمٌ لَن تَنَالُواْ الْبِرَّ حَتَّي تُنِفقُواْ مِمَّا
(Allah kī rāh men) apni măḥbūb chīzoṅ meṅ se ḳharch nah
karo, aur tum jo kuc̥h bhī ḳharch karte ho be-shakk Allāh use
ḳhūb jān·ne wālā hai.”
[Āli ʻImrān, 03: 92.]
Yahāṅ ʻbirr’ yaʻnī nekī aur dīn-dārī kā ḥuṣūl ʻinfāq fī
al-māl’ ke baġhair nā-mumkin qarār de diyā gayā hai. Qur’āne
Ḥakīm kā us se ziyādah ṣarīḥ eʻlān aur kyā ho saktā hai keh
nekī wa parhezgārī ṣirf aur ṣirf Allāh Taʻālá ke rāste meṅ
infāqe māl par munḥaṣir hai. Goyā ʻāmm lafẓoṅ meṅ ʻinfāq’ hī
ko birr yaʻnī nekī qarār de diyā gayā. Pas inferādī ṭaur par jo
uṣūl is āyat se waz̤ʻa huwe woh yeh keh ʻaṣl nekī’ infāq se hī
mumkin hai, is ke baġhair ko’ī bhī ʻamal nekī qarār nahīṅ pā
saktā. Ḥaqīqī nekī Ḳhudā ke nazdīk infāq fī al-māl ke ʻamal se
muyassar ātī hai.
Sūraṫu al-Baqarah kī āyat nambar 177 ke alfāẓ bhī isī
ḥaqīqat kī tā’īd kar rahe hai keh aṣl nekī ʻinfāq fī al-māl’ hai.
Irshād farmāyā gayā:
الْرقُْب َى وَالْ َيتَامَى وَالْمَس َ اکِينَ وَابْنَ السَّ بِيلِ وَالسَّ آئِلِينَ وَ فِي الرِّقَابِ نْ آمَنَ بِاللّهِ وَالْيَوْمِ اْْلْخ ِ ِ وَالْمَآلئِکَةِ وَالْکِتَابِ وَالنَّبِيِّينَ وَآت َى الْمَالَ عَلَى حُبِّهِ ذَوِي وَلَـکِنَّ الْبِرَّ مَ
“Bal-keh aṣl nekī to yeh hai keh ko’ī shaḳhṣ Allāh par
aur Qiyāmat ke din aur Firishtoṅ par aur (Allāh kī) Kitāb par
aur Paiġhambaroṅ par īmān lā’e, aur Allāh kī maḥabbat meṅ
(apnā) māl qarābat-dāroṅ par aur yatīmoṅ par aur mŏḥtājoṅ par
aur musāfiroṅ par aur māṅgne wāloṅ par aur (ġhulāmoṅ kī)
gardanoṅ (ko āzād karāne) meṅ ḳharch kare”.
Is āyat meṅ qābile ġhaur păhlū yeh hai keh yahāṅ
Qur’āne Ḥakīm sharṭe īmān pūrī karne ke baʻd nekī ke ḥuṣūl
kā sab se awwalīn taqāz̤ā ʻinfāq fī al-māl’ ko hī qarār de rahā
hai. Ayat ke āḳhir meṅ irshād farmāyā gayā:
“.̇Yahī log sachche haiṅ aur parhezgār hain” أُولَـئِكَ الَّذِينَ ص َ دَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ
Goyā birr, ṣidq aur taqwá jaise tamām taswwurāt kā
taqāzā’e awwalīn ʻinfāq fī al-māl hai.
Ṣadqah ke sab se mustaḥiq log kaun haiṅ? Ṣadqah ke sab se mustaḥiq log apne rishtah-dār jaise
bhā’ī, băhăn, bhatīje, bhatījiyaṅ, chachā, phūphī, ḳhālah,
māmūṅ, sās, susar, dāmād waġhairah meṅ se ḥājat mand log
haiṅ. Unheṅ ṣadqah dene meṅ bŏhat ziyadah s̲awāb hai. In ke
baʻd apne par̥osiyoṅ yā apne shăhr ke logoṅ meṅ se jo ziyadah
ḥājat-mand ho use dena afz̤al hai. Phir jise dene meṅ Dīn aur
millat ka fā’edah ziyadah ho jaise ṭālibe ʻilm aur muḥaqqiqīn
waġhairah.
Ḥaz̤rat Ṭāriq bin Muḥāribī raḍiya Allāhu ‘anhu se
marwī hai keh jab woh Madīnah munawwarah ā’e to Ḥuz̤ūr
Nabīye Akram ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam
ḳhuṭbah meṅ irshād farmā rahe the:
Dene wālā hāth ūpar wālā hai aur un logoṅ se ṣadqah
shurūʻ karo jin kā nān-o nafqah tum par hai, jaise māṅ, bāp,
băḥăn aur bhā’ī waġhairah aur phir isī ṭarḥ qarībī rishtah-dāroṅ
ko (ṣadaqāt) do.
[Aḥmad ibn Ḥanbal fī al-Musnad, 04: 64, 163.]

6- Have We not made the earth habitable?
7- And the mountains as pegs?
78-The Event, 6-7

Mountains are often mentioned in the Quran. The simile of pegs
seems to be preternatural in the light of geological findings of the last
century. The mountains we observe on the surface of the earth rest on
immense strata that may be ten to fifteen times as deep as the portion
remaining on the surface of the earth. For instance, the highest mountain on earth, whose peak attains an altitude of 9 km from the ground,
possesses a substratum that goes about 125 km into the depths of the
earth. For a peg to be able to fulfil its function, the length of the portion stuck in the earth is important. The same holds true for the
mountain.
There also exist mountains rising from the bottom of seas that also
possess substratum. These substrata support the visible portion of the
mountains in accordance with the Archimedean principle. These substrata were unknown until a few centuries back, let alone during the
time of the Prophet. The simile in the Quran is once again a miraculous statement.
FUNCTION OF MOUNTAINS
In geology textbooks that have not been updated, information is not
available about the role the mountains play, the role of stabilizing the
crust of the earth. However, there are some publications on this issue. The book entitled “Earth” is one of the many now on the market.
Frank Press, author of this book, is the president of the Academy of
Sciences, adviser to Jimmy Carter, ex-President of the USA. This
author likens the mountains to wedges, the greater part of which
remain underneath the surface of the earth. In this book, Dr. Press
explains the functions of mountains, drawing special attention to their
important role in stabilizing the crust of the earth. This information
exactly matches the statement in the Quran:
31- “And We have set on the earth mountains standing
firm lest it should shake with them.”
21-The Prophets, 31
Actually, the crust of the earth floats on a liquid. This outermost
layer of the earth extends 5 km from the surface. The depths of the
mountain strata go as far down as 35 km. Thus, the mountains are
sort of pegs driven into the earth. Just like the pegs used to stabilize
a tent on the ground, so these pegs stabilize the crust of the earth.
Mountains are the outcome of collisions between strata of the earth’s
crust; the result of the encroachment of a given stratum on another
one. These strata that go deeper and deeper enable the crust layers to
integrate.
Isostasy is defined in the Webster’s Third New Twentieth Century
Dictionary as follows: “Isostasy is the general equilibrium in the
earth’s crust, maintained by a yielding flow of rock material beneath
the surface under gravitate stress, and by the approximate equality in
mass of each unit column of the earth from the surface to a depth of
about 100 km.” At a time when mountains were viewed as mere
prominences, the Quran’s reference to mountains’ strata invisible to
the eye and their stabilization role leaves us in awe.