Month: May 2021

Namāze Tarāwīḥ ka maʻná wa mafhūm
Tarāwīh, tarwīḥah kī jamʻa hai jis kā maʻná hai: ek
dafʻah ārām karnā jab-keh tarāwīḥ ke maʻná hai: mutaʻaddid
bār ārām karnā. Namāze tarāwīḥ kī taʻdād bīs hai is liye woh
chār rakʻat ke baʻd kuc̥h der t̥hăhar kar aur sukūn karne ke baʻd
namāz shurūʻ karnā mustaḥab hai. Ṣaḥāba’e kirām aisā kiyā
karte the, isī waj·h se is namāz kā nām tarāwīḥ rakhā gayā hai.
Namāze tarāwīḥ kā par̥hnā mard-o ʻaurat sab ke liye sunnate
mu’akkidah hai aur us kā c̥hor̥nā jā’iz nahīṅ. Qiyāme Ramaḍān
kī bar̥ī faz̤īlat hai. Ḥaz̤rat Abū Hurayrah raḍiya Allāhu ‘anhu
se riwāyat hai keh Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi
wa-Ālihī wa-sallam logoṅ ko Ramaḍān kī rātoṅ meṅ namāz
par̥hne kī tarġhīb diyā karte the. Āp ṣallá Allāhu ‘alayhi wa-
Ālihī wa-sallam farmāyā karte:
“Jis ne Ramaḍānu al-mubārak meṅ ḥuṣūle s̲awāb kī
nīyat aur ḥālate īmān ke sāth qiyām kiyā to us ke sābiqah gunāh
baḳhsh diye jāte haiṅ.” [Muslim fī al-Ṣaḥīḥ, 01: 523, raqam: 759.]
Namāze tarāwīḥ kā waqt ʻishā’ kī namāz ke baʻd witr
se păhle hotā hai aur rāt ke āḳhirī ḥiṣṣe meṅ par̥hnā afz̤al hai.
Magar āj ke daur meṅ namāziyoṅ kī sahūlat kī ḳhāṭir păhle
ḥiṣṣah meṅ par̥hnā afz̤al hai.

Namāze Tarāwīḥ kī kul Rakʻāt
Ṣaḥīḥ qaul ke muṭābiq tarāwīḥ bīs (20) rakʻāt haiṅ aur
yahī Sawāde Aʻẓam yaʻnī Ăhle Sunnat wa-Jamāʻat ke chāroṅ
fiqhi maz̲āhib ka fatwá hai.
1. Ummu al-Mu’minīn Ḥaz̤rat ʻĀ’ishah raḍiya Allāhu
‘anhā se marwī hai keh ek rāt Rasūl Allāh ṣallá Allāhu ‘alayhi
wa-Ālihī wa-sallam ne majid meṅ (nafl) namāz par̥hī to logoṅ
ne bhī Āp ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ke sāth
namāz par̥hī. Phir Āp ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam
ne aglī rāt namāz par̥hī to aur ziyādah log jamʻa ho ga’e, phir
tisrī yā chauthī rāt bhī ikat̥ht̥he huwe lekin Rasūl Allāh ṣallá
Allāhu ‘alayhi wa-Ālihī wa-sallam un kī ṭaraf tashrīf na lā’e.
Jab ṣubḥ hū’ī to farmāyā: maiṅ ne dekhā jo tum ne kiyā aur
mujhe tumhāre pās (namāz par̥hāne ke liye) āne se ṣirf is
andesha ne rokā keh yeh tum par farz̤ kar dī jā’egī. Yeh
wāqeʻah Ramaḍānu al-mubārak kā hai.
[Buḳhārī fī al-Ṣaḥīḥ, 01: 380, raqam: 1077,
Buḳhārī fī al-Ṣaḥīḥ, 02: 708, raqam: 1908,
Muslim fī al-Ṣaḥīḥ, 01: 524, raqam: 761,
Abū Dāwūd fī al-Sunan, 01: 49, raqam: 1373,
Nasā’ī fī al-Sunan, 02: 337, raqam: 1604.]
2. Imām Ibn Ḳhuzaymah aur Imām Ibn Ḥibbān ne Ḥaz̤rat
ʻA’ishah raḍiya Allāhu ‘anhā kī riwāyat meṅ in alfāz̤ kā iz̤āfah
kiyā hai:
Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi wa-Ālihī
wa-sallam unheṅ qiyāme Ramaḍān (tarāwīḥ) kī raġhbat dilāyā
karte the lekin ḥukman nahīṅ farmāte the. Cunāṅcheh (tarġhīb
ke liye) farmāte the keh jo shaḳhṣ Ramaḍānu al-mubārak meṅ
īmān aur s̲awāb kī nīyat ke sāth qiyām kartā hai to us ke
sābiqah tamām gunāh baḳhsh diye jāte haiṅ. Phir Ḥuz̤ūr
Nabīye Akram ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ke
wiṣāl mubārak tak qiyāme Ramaḍān kī yahī ṣūrat bar-qarār
rahī aur yeh ṣūrat ḳhilāfate Abū Bakr raḍiya Allāhu ‘anhu aur
ḳhilāfate ʻUmar raḍiya Allāhu ‘anhu ke awā’il daur tak jāri rahī
yahāṅ tak keh Ḥaz̤rat ʻUmar raḍiya Allāhu ‘anhu ne unheṅ Ḥaz̤rat Ubay bin Kaʻb raḍiya Allāhu ‘anhu kī iqtidā’ meṅ
jamʻa kar diyā aur woh unheṅ namāze (tarāwīḥ) par̥hāyā karte
the. Lehāz̲a yeh wo păhlā mauqʻah thā jab log namāze tarāwīḥ
ke liye (bā-qā’idah jamāʻat) ikat̥ht̥he huwe the.”
[Ibn Ḥibbān fī al-Ṣaḥīḥ, 01: 353, raqam: 141,
Ibn Ḳhuzaymah fī al-Ṣaḥīḥ, 03: 338, raqam: 2207.]
3. Imām Ibn Ḥajar ʻAsqalānī ne “al-Talḳhīṣ” meṅ bayān
kiyā hai keh Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi wa-
Ālihī wa-sallam ne logoṅ ko do rateṅ 20 rakʻat namāze tarāwīḥ
par̥hā’ī, jab tīsri rāt log phir jamʻa ho ga’e to Āp ṣallá Allāhu
‘alayhi wa-Ālihī wa-sallam un kī ṭaraf (ḥujra’e mubārak se
bāhar) tashrīf nahīṅ lā’e. Phir ṣubḥ Āp ṣallá Allāhu ‘alayhi wa-
Ālihī wa-sallam ne farmāyā: mujhe andeshah huwā keh
(namāze tarāwīḥ) tum par farz̤ kar dī jā’egī lekin tum us kī
ṭāqat nah rakhoge.
[ʻAsqalānī fī Talḳhīṣ al-ḥabīr, 02: 21.]
4. Ḥaz̤rat ʻAbd Allāh Ibn ʻAbbās raḍiya Allāhu ‘anhumā
se marwī hai farmāyā keh Ḥuz̤ūr Nabīye Akram ṣallá Allāhu
‘alayhi wa-Ālihī wa-sallam Ramaḍānu al-mubārak men witr
ke ʻilāwah bīs rakʻat tarāwīḥ par̥hā karte the.
[Ṭabarānī fī al-Muʻjam al-awsaṭ, 01ʻ 243, raqam: 798,
Ṭabarānī fī al-Muʻjam al-awsaṭ, 05: 324, raqam: 5440,
Ṭabarānī fī al-Muʻjam al-kabīr, 11: 311, raqam: 12102,
Ibn Abī Shaybah fī al-Muṣannaf, 02: 164, raqam: 7692.]
5. Ḥaz̤rat Sā’ib bin Yazīd raḍiya Allāhu ‘anhu ne bayān
kiyā keh ham Ḥaz̤rat ʻUmar Fārūq raḍiya Allāhu ‘anhu ke
zamānah men bīs (20) rakʻat tarāwīḥ aur witr par̥hte the.
[Bayhaqī fī al-Sunan al-kubrá, 02: 699, raqam: 4617.]
Maz̲kūrah bālā riwāyāt ṣarāḥatn is par dalālat kartī haiṅ
keh tarāwīḥ kī kul rakʻāt bīs hotī hai. Isī par Ăhle Sunnat wa￾Jamāʻat ke chāroṅ fiqhī maz̲āhib kā ijmāʻ hai aur āj ke daur
meṅ bhī Ḥarmayn sharīfayn meṅ yahī maʻmūl hai. Wahāṅ kul
bīs rakʻāt tarāwīḥ par̥hī jātī haiṅ, jinheṅ pūrī dunyā meṅ barāhe
rāst t̥ī.wī skrīn par dikhāyā jātā hai.
Ramaḍānu al-mubārak meṅ Tarāwīḥ ke daurān Qur’āne
Ḥakīm kī Tilāwat kī Miqdār
Māhe Ramaḍānu al-mubārak meṅ tarāwīḥ ke daurān
pūre Qur’āne Ḥakīm kā par̥hnā Sunnat hai ba-sharṭe-keh
muqtdiyoṅ ko us se uktāhat̥ măḥsūs nah ho. Afz̤al yahī hai keh
ṣalāṫuttarāwīḥ ke daurān Qur’āne Ḥakīm kī tilāwat meṅ un ke
ḥālāt ko malḥuẓ rakhā jā’e aur par̥hne meṅ utnī jaldī nah kī jā’e
jis se namāz meṅ ḳhalal wāqeʻ ho.
Ramaḍānu al-mubārak meṅ Shabīnah
ʻAṣre ḥāz̤ir meṅ ek din meṅ Qur’āne Ḥakīm kā
shabīnah karāne kā riwāj bahŏt tezī se faroġh pā rahā hai jo dar
ḥaqīqat ṣarīḥan Sunnat ke ḳhilāf hai kyūṅ-keh Ḥuz̤ūr Nabīye
Akram ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam apne Ṣaḥābah
ko daurane māh ek ḳhatme Qur’ān par iktefā karne kī talqīn
farmāyā karte the. Āp ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam
ke ek Ṣaḥābi Ḥaz̤rat ʻAbd Allāh bin ʻAmr bin al-ʻĀṣ kā
maʻmūl har roz ek Qur’ān ḳhatm karne kā thā. Āp ṣallá Allāhu
‘alayhi wa-Ālihī wa-sallam ne Ṣaḥābī mauṣūf ko bulāyā aur
ḥasbe dastur unheṅ mahīne meṅ ek Qur’ān ḳhatm karne kī
hidāyat farmā’ī. Unhoṅ ne ʻarz̤ kiyā keh Ḥuz̤ūr ṣallá Allāhu
‘alayhi wa-Ālihī wa-sallam mujhe is se ziyādah kī isteṭāʻat hai.
Āp ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam ne un ke ziyādah
iṣrār par păhle bīs din, phir das din aur āḳhir meṅ har sāt din
ke baʻd ek Qur’ān ḳhatm karne kī ijāzat in alfāz̤men ʻaṭā farmā
dī:
“.Sāt din meṅ ek Qur’ān par̥h liyā karo” ۔ فَاْق ْ َاْہُ فيِ کُلِّ سَبْعٍ
[Muslim fī al-Ṣaḥīḥ, 02: 813, raqam: 1159.]
Maz̲kūrah bālā ḥadīs̲se yeh nuktah bar̥i ṣarāḥat ke sāth
wāz̤eḥ ho jātā hai keh ek din meṅ Qur’āne Ḥakīm kā shabīnah
karāne kā riwāj ṣarīḥan ḳhilāfe Sunnat hai lehāz̲ā agar
shabīnah karāna maqsṣūd ho to us kā ṣaḥīḥ ṭarīqah Ḥuz̤ūr ṣallá
Allāhu ‘alayhi wa-Ālihī wa-sallam kī Sunnat ke muṭābiq
ḳhatme Qur’ān ke liye ziyādah se ziyādah sāt se das din yā kam
az kam tīn rāt kī meḥfile shabīnah kā ehtemām kiyā jā’e.
Maḥāfile shabīnah ke liye chand bātoṅ ko peshe naẓar z̤arūr
rakhnā cahiye keh tilāwat kardah Qurā’nī alfāẓ ji sun·ne wāle
us ke alfāẓ maṭālib-o maʻānī ke sāth samajh sakeṅ nah keh
raftār itnī tez ho keh alfāẓ gad̥-mad̥ ho ja’eṅ aur sun·ne wāle
ke kuc̥h bhī palle nah par̥e. Shabīnah yā kisī aur sūrat meṅ
Qurā’ne Karīm itnā par̥hāyā jā’e jis se dil bojhal nah ho jūṅhī
uktāhat̥măḥsūs ho tilāwat ḳhatm kar dī jā’e. Ḥaz̤rat Jundub ibn
ʻAbd Allāh Bajallī raḍiya Allāhu ‘anhu se marwī hai keh
Ḥuz̤ūr Nabīye Akram ṣallá Allāhu ‘alayhi wa-Ālihī wa-sallam
ne farmāyā:
“Qur’ān par̥hte raho jab tak tumhārā dil aur zabān kī
muwāfiqat kartā rahe (yaʻnī jab tak uktāhat̥ nah ho) aur jab dil
zabān meṅ iḳhtilāf ho jā’e to ut̥h jā’o.”
[Muslim fī al-Ṣaḥīḥ, 04: 2054, raqam: 2667.]
Shabīnah meṅ lā’ūd̥ spīkar kā isteʻmāl nā-munāsib hai.
Is liye keh tilāwate Qur’ān sun·nā wājib hai aur nah
sun·ne wālā sharīʻat kī naẓar meṅ gunahgār t̥hăhărtā hai.
Lehaz̲a munāsib aur dānish-mandānah bāt yeh hai keh
shabīnah ke liye awwal to lā’ūd̥ spīkar nah lagāyā jā’e aur agar
us kā isteʻāml nā-guzīr ho to us ke liye andarūnī niẓam ho tā-
keh us kī āwāz masjid kī chār dīwārī se bāhar nah jā sake.
Kya ʻAurat Ḳhawātīn ko Bā-jamāʻat Namāze Tarāwīḥ
par̥hā saktī hai?
ʻAurtoṅ kā mardoṅ ke ʻilāwah alag jamāʻat ke sāth
namāz par̥hne meṅ iḳhtelāf hai baʻz̤ Fuqahā makrūh ke qā’il
haiṅ. Ṣāḥibe Hidāyah ne likhā hai:
ويکرہ للنساء أن يصلين وحدھن الجماعة … …فإن فعلن قامت اإلمامة وسطھن۔
“Akelī ʻauratoṅ kā jamāʻat se namāz par̥hnā makrūh
hai agar unhoṅ ne aisā kiyā to un kī Imām ṣaf ke darmiyān
ḳhar̥ī hogī.”
[Marġhīnānī fī al-Hidāyah, 01: 84.]
Aḥādīs̲e mubārakah se s̲ābit hotā hai keh Ummu al￾Mu’minīn Sayyidah ʻĀ’ishah Ṣiddīqah raḍiya Allāhu ‘anhā
aur dīgar Ṣaḥābīyāt namāz meṅ imāmat karātī thīṅ. Imām
Ḥākim ne al-Mustadrak meṅ Sayyidah ʻĀ’ishah Ṣiddīqah
raḍiya Allāhu ‘anhā ke ḥawāle se riwāyat bayān kī hai keh woh
ṣaf ke darimiyān ḳhar̥ī ho kar ʻaurtoṅ kī imāmat karātī thiṅ. [Ḥākim fī al-Mustadrak ʻalá al-ṣaḥīḥayn, 01: 320, raqam:
731.]
Is riwāyat se s̲ābit huwā keh Dīnī tarbīyat aur ʻibādate
Ilāhī meṅ raġhbat aur shauq paidā karne ke liye agar ʻaurateṅ
jamʻa ho kar bā-jamāʻat namāz adā kareṅ to ijāzat hai. Is ṣūrat
meṅ imāmat karāne wālī ḳhātūn ṣaf ke darmiyān meṅ khar̥ī
hogī. ʻĪdayn ke mauqaʻ par ḳhuṭba’e ʻĪd bhī par̥ḥ saktī hai
kyūṅ-keh ʻaurat kā ʻauratoṅ ke sāmne ḳhuṭbah par̥hnā durust
ha. Fuqahā’e kirām ne likhā hai keh ʻaurat, ʻaurtoṅ kī aur nā-
bāliġh, nā-bāliġhoṅ kā Imām ho saktā hai

11- And He is the One who sends down water in due measure from the sky, to revive dead lands therewith. Similarly
you will be raised.
43-Vanity, 11

Rain is one of the gifts of God to man. In the verse above, God says
that the rain has its own mathematics and that it is sent according to
“due measure.” Water on earth is subject to an impeccable process
and passes in due order from the state of liquid to the state of gas and
solid. It has a marvellous balancing power, as it balances energy while
satisfying the vital needs of the living being.
You would not have gotten an answer if you were, a century back,
to ask a scientist whose field of interest was rainfall in particular, “Is
there a measure in the rainfall; can it be quantified?” Being ignorant
of the meteorological phenomena going on in every part of the world,
the scientist would not have been in a position to say anything on the
issue. The Quran told us 1400 years ago that the rainfall had a certain
measure. Research conducted in the last century revealed the process
of rainfall, shedding light over the cycling characteristics of water.
One of the facts discovered was that the earth’s annual rainfall was
always of the same amount. The amount per second varied between
16-17 million tons. Thus, the amount of rain falling was above 500
trillion tons a year while an equal amount evaporated. These yearly
values remain constant. This constancy was of great significance in
establishing the ecological balance of the world. The scientist of a few
centuries back could not have estimated the amount of the rainfall in
the region where he lived since the precipitation yearly changed according to region. He might have concluded, therefore, that rain is
not quantifiable.

CALCULATIONS RELATED TO WATER CYCLE

The rainfall and cycle of water involve complicated calculations. To
give you an example, researchers were curious to know the reason for
the maximum temperature of the upper portion of the tropical ozone
layer which was maximum 28 degrees Celsius, despite the sun’s continual warming of the water. Their research produced the following
finding: the factor that prevented the overheating of the ozone layer
in warmer regions was not merely water vapor, but at the same time
the shadow cast by clouds. In the shade, the temperature dropped.
The shield prevented the earth from overheating. Water vapor also
exerts a greenhouse effect. Along with carbon dioxide, methane and
other gases, it creates an invisible insulation layer in the atmosphere.
This layer prevents the totality of every radiation coming down on
earth under normal conditions from getting lost in the space where
cold is reigning. Water vapor forms 60% of the “natural greenhouse
effect,” making the basic climate of the earth relatively warm. All these
things are finely calculated; we can gain an insight into this if we
examine the greenhouse clouds revolving around the planet Venus.
The dense clouds muffle it, so that only half of the sun’s rays reach it.
The quantity of 97% carbon dioxide there creates a super greenhouse
effect and the temperature rises up to 500 degrees Celsius. This temperature far exceeds the temperature range in which man can live. The
water cycle on earth, passing through the states of liquid, cloud and
water vapor, is calculated with precision.
In contradistinction with the general properties of water, the
clouds do not freeze, even at a temperature of – 30 degrees Celsius.
As it is stated in the Quran, there are masses of clouds as large as
mountains, but they do not freeze into mountains of ice to fall upon
the earth. Had it not been for this precise calculation in the formation
of clouds and the rainfall and for the ideal arrangement of the chemical composition of water by its Creator, the system would certainly
not function.
When we throw an object of a few kilograms from a balcony, we
can follow its descent. If we empty a large pan full of water from the balcony, we can observe the splash on the ground. The fall of tons of
water from above, thanks to God’s programming, is so arranged that
water coming down in drops from above is a blessing rather than a
natural disaster. This is the wonderful artistry in the physical rules
imposed by God. Such a balancing of acceleration is definable in physical formulas. This definability, this calculation is due to God’s creation of rain in “due measure.”

RAIN IS LIFE

In the same verse, God speaks of the rain’s regenerative power. It is a
well-known fact that dry land is revitalized by rain and the vegetation
becomes lush once again. The basic element of the animate being is
DNA in which the hydrogen bonds keep changing, perpetuating life.
This hydrogen is exchanged with the hydrogen that emerges during
the ionization of water. A dehydrated living being is like a frozen
skeleton even though it may preserve its DNA and genetic code; it
cannot reproduce or move. Only when the water comes up and lends
the hydrogen from its disintegrated ions can the code be activated.
Such characteristics can be observed in living microorganisms like
microbes. The more developed living beings cannot recover their
vitality when fresh water is supplied, as their tissue surfaces have
already deteriorated. Rain is thus the source of regeneration of plants
and bacteria. The last sentence of the verse that reads: “Similarly you
will be raised” evokes the following association in our mind: God
sends down rain in predetermined amounts, by which plants and bacteria that are near death are resuscitated. The rising of man from the
dead is no problem for God, who knows the measure of all things.
God, who devised the system of regeneration of plants and bacteria
through a well-calculated amount of rain, will raise man from the dead
according to the measures and knowledge in His wisdom. The sprouting of vegetation from the dead soil is something our eyes behold.
What we see is the evidence of the facility by which our Creator will
re-create His creation whose measure, calculation and formula are
known only to Him.