Recite Ha-Mim seven times,1st Recite Ha-Mim and then blow to your right side, 2nd Recite Ha-Mim and blow to your left side, 3rd Recite Ha-Mim and blow in Front of yourself, then 4th Recite Ha-Mim and then blow behide your back. 5th Recite Ha-Mim and then up into the air. 6th Recite Ha-Mim and blow down below. finally 7th Recite Ha-Mim and then blow across into hands and rub across chest and all over over your body. The reason for blowing all 7 directions is that there are 7 ways the devil and jinns can attack, meaning the directions they can came or enter into your body and the 7th is your Sadr-Chest refering to ones heart. Four of the seven are openly mentioned by Satan himself in the Quran; From the Quran: He [Satan] said: “By Your misguidance of me, I will lie in ambush for them on your straight path. Then I will come at them, from in front of them and behind them, from their right and from their left. You will not find most of them thankful.” (Qur’an, 7:16-17) So Shaytan says; “I will lie in ambush for them on your straight path then I will come at them” (Qur’an) So beware that the Shaytan is setting up traps for us. What is an ambush, it means a planned surprise attack, the act of lying in wait to attack by surprise, a sudden attack made from a concealed position. So Shaytan and his minions or serving Shaytan Jinns are always planning to attack us, from not four but all seven directions; As for Blowing; know that Shaytan blows on you and does other Vileness to the Son of Adam too “Shaitan puts three knots at the back of the head of any of you if he is asleep. On every knot he reads and( blows) the following words, ‘The night is long, so stay asleep.’ When one wakes up and remembers Allah, one knot is undone; and when one performs ablution, the second knot is undone, and when one prays the third knot is undone and one gets up energetic with a good heart in the morning; otherwise one gets up lazy and with a mischievous heart.” The other Vileness of Shaytan So he blows duas to make you lazy and sleep long and miss Fajr, And if you Miss Fajr salah, then Shaytan URINATES in your ear,(As-salaatu khayrun min an-nawm- and so’ Pray is better than Sleep’) and thus uses your ear as toliet,he stays up your nose when you sleep (he should wash his nose by putting water in it and then blowing it out thrice in wudu ), when any baby is born he pokes or pinches that baby so that baby cries (except Jesus, the son of Mary and Mary), he passes wind (farts) at when both the Adhan and Iqama is said and causes issues while in Salah too, such as causing forgetfulness of rakah. Shaytan eats your food if you dont say Bismillah and sleeps (gate crashs your house if you dont give salam as you enter your homes) and will even join in with sexual acts if you dont say Bismillah when you enter your wives, and laughs and looks at your private parts when you undress thus say Bismillah when you undress your private parts or pull down your clothes when going to the toliet and then evil Jinns and devils will not be able to see your ‘awra- or naknesses. and Shaytan will enter you if you yawn thus its sunnah to cover your mouth when you yawn and if you are anger Shaytan runs through your blood. So learn to be calm when angered. And also from Surah Nas 114 we are told another one the 7 ways or directions of Shaytan enters the Heart,”4.From evil of the whisperer, 5. Who whispers in the breasts of mankind, 6. Of jinn and men.” Surah Nas 114:4-6. Al-Hafidh Abu Ya’la Musily quoted a Hadith which reported the Prophet as saying: “Satan puts his hand on the heart of man. If he celebrates the remembrance of Allah he removes his hand and if he forgets Allah, Satan overcomes his heart fully. This is the ‘evil of the whisperer.’ ” Ibn ‘Abbas, says that the Satan is lying in wait for man. When he forgets Allah, he starts whispering, and when he begins the remembrance of Allah, he retreats. And one sees now the importance of finally the 7th Reciting of Ha-Mim and then blow across into ones hands and rub across (chest-Heart-Sadr). These are the 7 directions for protection from shaytan while he lies to ambush from all 7 directions. Also these are the same ways Jinns can attack or enter a human body when black magic is used. As the Sorceries when they blow knots on people to destroy them or have them control by Jinn, they are blowing knots on the victims personal clothes or personal hair (normally underwear/bra or pubic hair, menstrual blood such as Pads and Tampons are stolen from the victims homes/bins. Also Nails, as for Nails its best to always cut them while in wudu thus they leave your body while in a state of cleanliness and can’t be affected with magic and is Sunnah to cut nails while in Wudu on Fridays too) as “annafathati fee al-‘uqad”, literally “those who blow on knots”. Surah al Falaq-(Surah 113:4) So in effect the blowing of Ha-Mim makes a shield or amulet from the attacks from evil, Jinns and magic from all 7 directions.
“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
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
“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
“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
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”
Tirmizi Cover PicTirmizi 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”
“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.
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 manṣūbahbandī 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 bilkul 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 wasallam 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 māldār 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’allifaṫulqulūb 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 sāmāno 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.
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 ābpāshī 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 wasallam) 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.
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 