prashn
main vistaar ke saath hajj ka tareeqa jaanana chaahata hoon.
uttar ka paath
har prakaar kee prashansa aur gunagaan keval allaah taaala ke lie yogy hai..
hajj sarvashreshth upaasanaon aur mahaan aagyaakaaritaon mein se hai, aur vah islaam ke stambhon mein se ek stambh hai jisake saath allaah taaala ne muhammad sallallaahu alaihi va sallam ko bheja hai aur jisake bina bande ka dharm sampoorn nahin ho sakata.
tatha do cheezon ke bina kisee ibaadat ke dvaara allaah taaala kee nikatata praapt nahin hotee aur na hee vah ibaadat sveekaar hotee haih
unamen se ek : allaah sarvashaktimaan ke lie nihsvaarthata (ikhlaas) hai is prakaar ki usake dvaara usaka uddeshy allaah kee prasannata praapt karana aur aakhirat ka din ho, vah usake dvaara dikhaava, paakhand aur saansaarik laambh ka ichchhuk na ho.
doosara : karanee aur kathan mein nabee sallallaahu alaihi va sallam ka anupaalan karana, aur nabee sallallaahu alaihi va sallam ka anupaalan karana aap sallallaahu alaihi va sallam kee sunnat kee jaanakaaree ke bina sampoorn nahin ho sakatee.
iseelie us vyakti par, jo kisee ibaadat - hajj ya usake alaava - ke dvaara allaah kee upaasana karana chaahata hai, yah anivaary hai ki vah usake andar nabee sallallaahu alaihi va sallam ke tareeqe ko seekhe taaki usaka kaary sunnat ke anusaar ho.
ham in panktiyon mein sunnat ke anusaar hajj ka tareeqa saaraansh roop se varnan karenge.
tatha prashn sankhya (31819) ke uttar mein umra ke tareeqe ka varnan kiya ja chuka hai, atah use dekhen.
hajj ke prakaarah
hajj ke teen prakaar hain : tamattu - iphraad - qiraan
tamattu : yah hai ki hajj karane vaala hajj ke maheenon mein (aur hajj ke maheene shavvaal, zul-qaada, aur zul-hijja hain. dekhiye: ashsharhul mumte 7/62) keval umra ka eharaam baandhe. jab makka pahunch jae to umra ke lie tavaaph aur saee kare, apane sir ke baal munda le ya unhen chhote karava le aur apane eharaam se halaal ho jae (arthaat eharaam ke kapade utaar de aur eharaam kee paabandee khatm bar de). jab tarviya arthaat aath zul-hijja ka din aae to keval hajj ka eharaam baandhe aur usake sabhee kaaryon ko kare. tamattu karane vaala sampoorn umra karata hai aur sampoorn hajj karata hai.
iphraad : hajj karane vaala keval hajj ka eharaam baandhe (arthaat keval hajj kee neeyat kare). jab makka pahunch jae to tavaaphe qudoom (aagaman ka tavaaf) kare aur hajj ke lie saee kare, tatha sir ke baal na mundae aur na use chhota karavae, aur apane eharaam se halaal na ho, balki vah moharami baaqee rahe yahaan tak ki vah eed ke din jamaratul aqaba ko kankaree maarane ke baad halaal ho, aur yadi hajj kee saee ko hajj ka tavaaph karane ke baad tak vilamb kar de to koee aapatti kee baat nahin hai.
qiraan: hajj karane vaala umra aur hajj ka ek saath eharaam baandhe (arthaat neeyat kare) ya pahale umra ka eharaam baandhe phir usaka tavaaph aarambh karane se pahale us ke saath hajj ko bhee sammilit kar le, (is prakaar ki vah is baat kee neeyat kare ki usaka tavaaph aur usakee saee usake hajj aur umra kee hai).
qiraan hajj karane vaale ka kaam iphraad hajj karane vaale ke kaam ke samaan hai, keval itana antar hai ki qiraan karane vaale par hadee (jaanavar kee qurbaanee) anivaary hai aur iphraad hajj karane vaale par hadee anivaary nahin hai.
hajj ke in teenon prakaar mein sabase shreshth tamattu hajj hai, isee ka nabee sallallaahu alaihi va sallam ne apane sahaaba raziyallaahu anhum ko aadesh diya tha aur isee par bal diya tha, yahaan tak ki yadi manushy qiraan hajj ya iphraad hajj kee neeyat kare tab bhee usake lie mahatvaakaankshik baat yah hai ki vah apane eharaam ko umra mein parivartit kar de phir vah halaal ho jae taaki vah tamattu hajj karane vaala ho jae, chaahe yah tavaaphe qudoom aur saee karane ke baad hee kyon na ho, kyonki nabee sallallaahu alaihi va sallam ne jab hajjatul vada ke saal tavaaph aur saee kar liya aur aapake saath aapake sahaaba bhee the to aap ne har us vyakti ko jisake paas hadee nahin thee, apane eharaam (hajj kee neeyat) ko umra mein badalane aur baal katavaakar halaal ho jaane ka aadesh diya aur pharamaaya : “yadi main apane saath hadee ko na laaya hota to usee tarah karata jisaka main ne tumhen aadesh diya hai.”
eharaam :
yahaan eharaam kee un sunnaton ko kiya jaayega jisaka abhee ingit prashn mein ullekh ho chuka hai jaise - snaan karana, sugandh lagaana aur namaaz padhana.
phir apanee namaaz se phaarig hone ke baad ya apanee savaaree par baithane ke baad eharaam baandhe (arthaat hajj kee ibaadat mein pravesh karane kee neeyat kare)
phir yadi vah tamattu karane vaala hai to : “labbaika allaahumma bi- umrah” kahe.
yadi vah hajj qiraan karane vaala hai to : “labbaika allaahumma bi-hajjatin va umrah” kahe.
aur yadi vah iphraad hajj karane vaala hai to : “labbaika allaahumma hajja” kahe.
phir kahe : allaahumma haazihee hajjatun la riyaa pheeha vala sumah (ai allaah yah aisa hajj hai jisamen koee dikhaava aur paakhand nahin hai).
phir vahee talbiya padhe jo nabee sallallaahu alaihi va sallam ne padhee thee aur vah yah hai :
“labbaika, allaahumma labbaik, labbaika la shareeka laka labbaik, innal hamda vannemata laka val mulk, la shareeka lak”
(main upasthit hoon, ai allaah main upasthit hoon, main upasthit hoon, tera koee saajhee nahin, main upasthit hoon, har prakaar kee stuti aur sabhee nematen tatha raajy tera hee hai, tera koee saajhee nahin।)
tatha aap sallallaahu alaihi va sallam ke talbiya mein se ye shabd bhee hain: “labbaika ilaahal haqq” (ai saty poojy main upasthit hoon). tatha ibne umar raziyallaahu anhu talbiyah mein in shabdon kee vrddhi karate the : “labbaika va sadaik, val-khairo bi-yadaik, varragbao ilaika val amal”. puroosh ise oonche svar mein kahega, parantu mahila itanee aavaaz mein kahegee ki apanee bagal vaalee ko suna sake, lekin yadi usake bagal mein koee puroosh hai jo usaka maharam nahin hai to vah dheemee svar mein talbiya padhegee.
yadi eharaam baandhane ka iraada rakhane vaala aadamee kisee aisee rookaavat ke pesh aane se dar raha hai jo use usake hajj ke kaamon ko poora karane se rok sakatee hai (jaise- beemaaree, dushman, ya qaid ityaadi) to usake lie uchit yah hai ki vah eharaam baandhate samay shart laga le aur kahe :
“in habasanee haabisun ph-mahillee haiso habastanee”
(yadi mujhe koee rookaavat pesh aa gaee to main vaheen halaal ho jaoonga jahaan too mujhe rok de.)
arthaat yadi koee rookaavat jaise beemaaree ya vilamb ya koee rookaavat ne mujhe apane hajj ke kaamon ko poora karane se rok diya to main apane eharaam se halaal ho jaoonga - kyonki nabee sallallaahu alaihi va sallam ne zabaah bint zubair ko jabaki unhon ne eharaam baandhane ka iraada kiya aur vah beemaar theen to aap ne unhen aadesh diya ki vah shart laga len aur pharamaaya : tumhaare li apane paalanahaar par vah cheez hai jise tum mustasana (apavaad) kar do.” ise bukhaaree (hadees sankhya : 5089) aur muslim (hadees sankhya: 1207) ne rivaayat kiya hai. atah jab bhee vah shart laga le aur use vah rookaavat pesh aa jae jo use usake hajj ke kaamon ko poora karane se rok de to vah apane eharaam se halaal ho jaayega aur usake oopar koee cheez anivaary nahin hai.
kintu jo vyakti kisee aisee rookaavat ke pesh aane se dar mahasoos nahin kar raha hai jo use usake hajj ke kaamon ko poora karane se rok sakatee hai, to usake lie shart lagaana uchit nahin hai, kyonki nabee sallallaahu alaihi va sallam ne shart nahin lagaee aur na to har ek ko shart lagaane ka aadesh hee diya hai, aap ne zabaa bint zubair ko unake beemaaree se grast hone ke kaaran isaka aadesh diya tha.
meharim ko chaahie ki adhik se adhik talbiyah padhe, vishesh roop se sthitiyon aur zamaane ke badalane ke samay udhaaran ke taur par jab kisee oonchaee par chadhe, yee neechee jagah utare, ya raat ya din aaye. tatha usake baad allaah taaala se usakee prasannata aur svarg ka prashn kare aur usakee daya va krpa ke dvaara narak se panaah maange.
umra ke andar talbiya kahana eharaam se lekar tavaaph shuroo karane tak dharm sangat hai.
aur hajj mein eharaam baandhane se lekar eed ke din jamaratul aqabah ko kankaree maarane tak dharm sangat hai.
makka mein pravesh karane ke lie snaan karana :
moharim ke lie uchit hai ki jab vah makka ke nikat pahunch jae to usamen pravesh karane ke lie yadi usake lie aasaan hai to snaan kar le, kyonki nabee sallallaahu alaihi va sallam ne makka mein pravesh karane ke samay snaan kiya. ise muslim (hadees sankhya : 1259) ne rivaayat kiya hai.
phir jab masjidul haraam mein pravesh kare to apane daahine pair ko pahale rakhe aur kahe : “bismillaah vassalaato vassalaamo ala rasoolillaah, allaahummag phirlee zunoobee vaph-tah lee abvaaba rahamatik, aoozo billaahil azeem vabi-vajhehil kareem vabi-sultaanihil qadeem minashshaitaanirrajeem” (main allaah ke naam se - pravesh karata hoon - tatha durood va salaam ho allaah ke paigambar par, ai allaah ! too mere lie mere gunaahon ko kshama kar de aur mere lie apanee daya ke dvaaron ko khol de, main mahaan allaah, usake daanasheel chehare aur usake praacheen raajy kee sharan mein aata hoon shaapit shaitaan se), phir hajre asvad (kaale patthar) kee or jae taaki tavaaph shuroo kare . . .tatha tavaaph karane ke tareeqe ka ullekh prashn sankhya (31829) mein ho chuka hai.
phir tavaaph karane aur do rakat namaaz padhane ke baad saee karane ke sthal par aaye aur sapha va marva ke beech saee kare. prashn sankhya (31819) mein saee karane ke tareeqe ka ullekh ho chuka hai.
jahaan tak tamattu karane vaale ka sambandh hai to vah umra ke lie saee karega, lekin iphraad aur qiraan karane vaale hajj ke lie saee karenge, tatha ve donon tavaaphe iphaaza ke baad tak saee ko vilamb bhee kar sakate hain.
sir ke baal mundaana ya chhote karavaanaah
jab vah saat chakkar apanee saee pooree kar le to yadi vah puroosh hai to apane sir ko mundae, ya usake baalon ko chhota karavae, tatha zarooree hai ki usaka sir mundaana sir ke sabhee baalon ke lie ho, isee tarah baalon ko sir ke sabhee or se chhota karavaaya jaayega. jabaki sir ke baalon ko mundaana unhen chhota karavaane se sarvashreshth hai. kyonki nabee sallallaahu alaihi va sallam ne “sir ke baalon ko mundaane vaalon ke lie teen baar dua kee aur baalon ko chhota karavaane vaalon ke lie ek baar dua pharamaee.” ise muslim (hadees sankhya : 1303) ne rivaayat kiya hai.
haan, yadi hajj ka samay itana nikat ho ki sir ke baalon ke ugane bhar ke lie samay na ho to sarvashreshth baalon ko chhota karavaana hee hai, taaki hajj mein mundaane ke lie usake sir mein baal baaqee rahen, is pramaan ke aadhaar par ki nabee sallallaahu alaihi va sallam ne hajjatul vada ke avasar par apane saathiyon (sahaaba) ko umra ke lie baal chhote karavaane ka aadesh diya tha ; isalie ki un logon ka aagaman zul-hijja ke chauthe din kee subah ko hua tha. jahaan tak mahila kee baat hai to vah apane baalo se ungalee ke ek por ke baraabar kaat legee.
in kaamon ke kar lene se umra sampoorn he jaayega aur isake baad vah pooree tarah halaal ho jaayega, aur vah usee tarah karega jis tarah ki bina eharaam vaale log kapade pahanate hain, sugandh lagaate hain aur apanee patniyon se sambhog karate hain ityaadi.
jahaan tak qiraan aur iphraad hajj karane vaalon ka sambandh hai to ve donon na sir ke baal mundaayen ge na chhote karavaayen ge aur na hee ve donon apane eharaam se halaal honge (eharaam nahin kholenge), balki ve donon apane eharaam par baaqee rahenge yahaan tak ki eed ke din jamaratul aqabah ko kankaree maarane aur sir mundaane ya sir ke baal chhote karavaane ke baad halaal honge.
phir jab tarviyah arthaat zul-hijja ka aathavaan din hoga to tamattu hajj karane vaala chaasht ke samay makka mein apane sthaan se hee hajj ka eharaam baandhega, aur usake lie apane hajj ka eharaam baandhate samay vahee cheezen karana mustahab (echchhik) hai jo usane apane umra ka eharaam baandhate samay kiya tha jaise- snaan karana, sugandh lagaana aur namaaz padhana, chunaanche vah hajj ka eharaam baandhane kee neeyat karega aur talbiyah kahega, vah kahega : “labbaika allaahumma hajja” (ai allaah main hajj kee neeyat se upasthit hoon).
aur yadi vah kisee aisee rookaavat ke pesh aane se dar raha hai jo use usake hajj ko poora karane se rok sakatee hai to vah shart laga le aur kahe :
“in habasanee haabisun ph-mahillee haiso habastanee”
(yadi mujhe koee rookaavat pesh aa gaee to main vaheen halaal ho jaoonga jahaan too mujhe rok de.)
aur yadi use kisee rookaavat ke pesh aane ka bhay na ho to shart na lagaaye. tatha usake lie oonche svar mein talbiyah kahana mustahab hai yahaan tak ki vah eed ke din jamaratul aqabah ko kankaree maarana shuroo kar de.
mina jaana :
phir vah mina jae aur vahaan zuhar, asr, magrib, isha aur phajr kee namaazen qasr karake padhe, do namaazon ko ek saath na padhe, kyonki nabee sallallaahu alaihi va sallam mina mein qasr karate the, do namaazon ko ekatr karake nahin padhate the.” qasr kahate hain : chaar rakat vaalee namaazon ko do rakat karake padhana, tatha makka vaale aur unake alaava any log mina, araphah aur muzadalipha mein namaaz ko qasr karake padhenge, kyonki hajjatul vada mein nabee sallallaahu alaihi va sallam logon ko namaaz padhaate the aur aapake saath makka vaale bhee the aur aap ne unhen namaaz pooree karane ka aadesh nahin diya, yadi namaaz pooree padhana unake oopar anivaary hota to aap unhen isaka aadesh dete jis tarah ki aap ne unhen makka par vijay ke saal isaka aadesh diya tha. lekin kyonki makka kee aabaadee badh gaee aur vah mina ko bhee sammilit ho gaee aur vah aise ho gaee ki maano vah usaka eh muhalla hai isalie makka vaale usamen namaaz qasr nahin karate hain.
arapha jaana:
jab araphah (nau zul-hijja) ke din sooraj ug aae to vah mina se araphah kee or prasthaan karega aur zuhar ke samay tak yadi usake lie aasaan hai to namirah mein padaav karega (namirah: arapha se turant poorv ek jagah hai), nahin to koee baat nahin hai, kyonki namirah mein padaav karana sunnat hai anivaary nahin hai. jab sooraj dhal jae (arthaat zuhar kee namaaz ka samay shuroo ho jae) to zuhar aur asr kee namaazen do-do rakat padhega aur un donon ke beech jama taqadeem karega (arthaat donon ko zuhar ke samay mein padhega jaisaaki nabee sallallaahu alaihi va sallam ne kiya taaki arapha mein thaharane aur dua karane ka samay lamba ho jae.
phir namaaz ke baad zikr (jap), dua aur allaah sarvashaktimaan se rone gidagidaane (vinatee karane) ke lie phaarig ho jae aur use jo pasand ho apane donon haathon ko uthaakar qibla kee or munh karake dua kare yadyapi araphaat kee pahaadee usake peechhe ho kyonki sunnat qibla kee or munh karana hai pahaadee kee or nahin, nabee sallallaahu alaihi va sallam pahaadee ke paas thahare the aur pharamaaya tha : “main yahaan thahara hoon aur poora araphah thaharane kee jagah hai.”
tatha us mahaan thaharane ke sthaan par aap sallallaahu alaihi va sallam aksar yah dua padhate the : “la ilaaha illallaahu vahdahoo la shareeka lahoo, lahul mulko va lahul hamd, vahuva ala kulle shaiin qadeer” (allaah ke alaava koee saty poojy nahin, vah akela hai, usaka koee saajhee nahin, usee ke lie baadashaahat (raajy) hai aur usee ke lie sabhee prashansa hai aur vah har cheez par shaktivaan hai.)
yadi use ukataahat aur aalasy lage aur vah apane saathiyon ke saath laabhadaayak baat cheet ke dvaara ya laabhadaayak kitaabon ko padhakar visheshakar jinaka sambandh allaah sarvashaktimaan kee daanasheelata aur usake vyaapak upahaaron se hai, taaki us din mein aasha ka pahaloo mazaboot ho to aisa karana achchha hai. isake baad vah phir se allaah sarvashaktimaan se rone, gidagidaane aur dua karane mein vyast ho jae aur din ke antim samay ko dua mein bitaane ka ichchhuk aur laalaayit bane, kyonki sarvashreshth dua araphah ke din kee dua hai.
muzadalipha jaana :
jab sooraj doob jae to araphah kee or ravaana ho . . . jab araphah pahunch jae to ek azaan aur do iqaamat se magrib aur isha kee namaaz padhe.
aur yadi use is baat ka bhay ho ki vah muzadalipha aadhee raat ke baad pahunche ga to vah raaste mein hee namaaz padh lega, usake lie isha kee namaaz ko aadhee raat ke baad tak vilamb karana jaiz nahin hai.
aur vah muzadalifa mein raat bitaayega, jab phajr spasht ho jae to azaan aur iqaamat ke saath phajr kee namaaz savere padhega phir masharool haraam ka qasad karega (aur vah muzadalipha mein maujood masjid ka sthaan hai) to allaah kee ekata ka varnan karega aur takbeer kahega aur apanee pasandeeda dua karega yahaan tak bhalee bhaanti roshanee ho jae (is se abhipraay yah hai ki sooraj ugane se poorv din kee roshanee spasht ho jae). yadi usake lie masharool haraam tak jaana aasaan na ho to vah apane sthaan par hee dua karega kyonki nabee sallallaahu alaihi va sallam ka pharamaan hai : main yahaan thahara hoon aur poora muzadalipha thaharane kee jagah hai. zikr karane aur dua karane kee haalat mein vah apane donon haathon ko uthae hue qibla kee or munh kie hoga.
-mina kee taraph prasthaan :
jab achchhee tarah roshanee phail jae to sooraj ugane se pahale vah mina kee or prasthaan karega, aur vaadee muhassar (muzadalipha aur mina ke beech ek vaadee hai) mein tezee se chalega. mina pahunchakar jamaratul aqabah ko kankaree maarega aur vah makka ke nikat sabase antim jamarah hai (vah makka se sabase nikat jamarah hai) vah ek ke baad ek lagaataar saat kankariyaan maarega, har kankaree lagabhag loobiya ke daane ke baraabar hogee, har kankaree ke saath takbeer kahega (jamaratul aqabah ko kankaree maarate samay sunnat yah hai ki aadamee jamarah kee or munh kare aur makka ko apane baayen or aur mina ko apane daahine or kar le). kankaree maarane se phaarig hone ke baad apane hadee (qurbaanee ke jaanavar) ko zabah kare, phir apane sir ko mundae ya usake baalon ko chhota karavae yadi vah puroosh hai, rahee baat mahila kee to vah apane baalon se ek ungal (por) ke baraabar baal kaat legee. (isake dvaara moharim ko pahala tahallul praapt ho jaayega, atah usake lie apanee patnee se sambhog karane ke alaava eharaam kee haalat mein nishiddh har cheez halaal ho jaayegee) phir vah makka jae aur hajj ka tavaaph aur saee kare. (phir use doosara tahallul praapt ho jaayega to usake lie har vah cheez halaal ho jaayegee jo eharaam ke kaaran usake lie haraam thee).
sunnat yah hai ki jab vah kankaree maarane aur sir mundaane ke baad tavaaph ke lie makka jaane ka iraada kare to khushboo lagae, kyonki aaisha raziyallaahu anha ka pharamaan hai ki : “main nabee sallallaahu alaihi va sallam ko aapake eharaam baandhane ke samay tatha aapake halaal hone ke samay kaaba ka tavaaph karane se poorv khushboo lagaatee thee.” ise bukhaaree (hadees sankhya : 1539) aur muslim (hadees sankhya : 1189) ne rivaayat kiya hai.
phir tavaaph aur saee karane ke baad mina laut aae aur vahaan zul-hijja kee gyaarahaveen aur baarahaveen taareekh kee raat guzaare aur donon dinon mein sooraj dhalane ke baad teenon jamaraat ko kankaree maare, sarvashreshth yah hai ki vah kankaree maarane ke lie paidal chalakar jae aur yadi vah savaaree kar leta hai to koee paap kee baat nahin hai. vah sarv pratham pahale jamarah ko kankaree maarega aur vah makka se sabase door ka jamarah hai aur vahee masjide khaif ke nikat hai, ek ke baad ek lagaataar saat kankariyaan maare aur har kankaree ke baad allaahu akbar kahe, phir thoda aage badhakar apanee pasand ke anusaar lambee dua kare, yadi usake lie der tak thaharana kashtadaayak ho to jitana bhee usake lie aasaan ho dua kare chaahe thoda hee sahee, taaki sunnat par amal ho jae.
phir madhy jamarah (al-jamaratul vusta) ko ek ke peechhe ek saat kankariyaan maare aur har kankaree ke saath allaahu akbar kahe, phir baayen or ho jae aur qibla kee or munh karake apane donon haathon ko uthaakar khada ho aur yadi usake lie aasaan ho to lambee dua kare, nahin to jitana usake lie aasaan ho utana hee thahare, aur usake lie dua ke lie thaharane ko tyaag karana uchit nahin hai kyonki yah sunnat hai, jabaki bahut se log agyaanata ke kaaran ya laaparavaahee mein use chhod dete hain, aur jab bhee kisee sunnat ko nasht kar diya jae to usako karana aur logon ke beech usako prakaashit karana adhik mahatvapoorn ho jaata hai taaki use chhoda na jae aur vah mitane na pae.
phir jamaratul aqabah ko ek ke baad ek saat kankariyaan maare aur har kankaree ke saath allaahu akbar kahe, phir vahaan se chala jae aur usake baad dua na kare.
jab baarahaven din sabhee jamaraat ko kankaree maar le to yadi chaahe to jaldee kare aur mina se baahar nikal jae, aur yadi chaahe to vilamb kare aur vahaan terah zulahijja kee raat bitae aur sooraj dhalane ke baad teenon jamaraat ko kankaree maare jaisa ki peechhe guzar chuka. jabaki vilamb karana sarvashreshth hai, aur aisa karana anivaary nahin hai sivaay isake ki baarah zulahijja ko sooraj doob jae aur vah mina hee mein ho, to aisee sthiti mein usake lie vilamb karana anivaary hai yahaan tak ki vah agale din sooraj dhalane ke baad teenon jamaraat ko kankaree maar le, kintu yadi baarah zul-hijja ko usake oopar mina mein sooraj usakee ichchha ke bina doob jae, udaaharan ke taur par usane prasthaan kar diya ho aur savaaree par baith gaya ho, kintu gaadiyon kee bheed ityaadi ke kaaran vilamb ho jae to aisee sthiti mein usake lie vilamb karana anivaary nahin hai, kyonki sooraj doobane tak usaka vilamb hona usakee ichchha ke bina hua hai.
phir jab vah makka se nikal kar apane desh jaane ka iraada kare to vah baahar na nikale yahaan tak ki vidaee tavaaph kar le, kyonki nabee sallallaahu alaihi va sallam ka pharamaan hai : “koee vyakti kooch na kare yahaan tak ki usaka antim kaam allaah ke ghar (kaaba) ka tavaaph ho.” ise muslim (hadees sankhya : 1327) ne rivaayat kiya hai, tatha ek rivaayat ke shabd yah hain ki : “logon ko aadesh diya gaya hai ki unaka antim kaam allaah ke ghar ka tavaaph karana ho sivaay isake ki maasik dharm vaalee aurat ke lie rookhsat dee gaee hai.” ise bukhaaree (hadees sankhya : 1755) aur muslim (hadees sankhya : 1328) ne rivaayat kiya hai.
chunaanche maasik dharm aur prasav vaalee aurat par vidaee tavaaph anivaary nahin hai, tatha un donon ke lie vidaee ke lie masjidul haraam ke dvaar ke paas khada hona uchit nahin hai kyonki aisa karana nabee sallallaahu alaihi va sallam se varnit nahin hai.
tatha vah vidaee tavaaph ko allaah ke ghar ka antim kaam banae, jab vah yaatra ke lie kooch karane ka iraada kare, to yadi vah vidaee tavaaph ke baad saathiyon kee prateeksha ke lie ya apanee savaaree ko laadane ke lie thahar jae ya raaste mein koee aavashyakata kee cheez khareed le to us par koee paap nahin hai, aur vah tavaaph ko nahin lautaayega sivaay isakeki vah apane saphar ko sthagit karane kee neeyat kar le, udaaharan ke taur par vah din ke aarambh mein saphar karana chaahata hai to vah vidaee tavaaph kar le phir vah saphar ko udaaharan ke taur par din ke ant tak nilambit kar de, to aisee sthiti mein usake lie tavaaph ko lautaana anivaary hai taaki vah usaka allaah ke ghar ka antim kaam ho jae.
laabhadaayak jaanakaaree :
hajj ya umra ka eharaam baandhane vaale par nimnalikhit baaten anivaary hain:
1- allaah taaala ne apane dharm ke jo praavadhaan usake oopar anivaary kie hain jaise ki jamaat ke saath namaaz ko usake samay par padhana, usaka paalan karana.
2- allaah taaala ne use jin kaamuk baaton, gunaahon aur ullanghanon se roka hai unase door rahe kyonki allaah taaala ka pharamaan hai :
فمن فرض فيهن الحج فلا رفث ولا فسوق ولا جدال في الحج [ البقرة: 197]
“atah jis ne in maheenon mein hajj ko pharz kar liya,to hajj mein sambhog aur kaamuk baaten,phisq va phujoor (avagya aur paap) tatha ladaee-jhagada (vaidh) nahin hai .” (sooratul baqara : 197)
3- musalamaanon ko apane kathan ya karm se, chaahe vah mashair ke paas ho ya usake alaava mein, kasht pahunchaane se baaz rahe.
4- eharaam kee haalat mein nishiddh sabhee cheezon se bachana.
(ka) - apane baal ya naakhoon se koee cheez na kaate, jahaan tak kaante ko nikaalane kee baat hai to usamen koee paap kee baat nahee hai, bhale hee khoon nikal aae.
(kh) - apana eharaam baandhane ke baad apane shareer, ya kapade, ya khaane ya peene kee cheez mein khushboo na lagae aur na hee khushboodaar saaboon se saphaee sutharaee kare, rahee baat us baaqee bache sugandh ke prabhaav kee jo usane apane eharaam se pahale istemaal kee thee to usamen koee haani nahin hai.
(ga) - shikaar ko na maare.
(gh) - apanee patnee se sambhog na kare.
(na) - tatha kaamukata ke saath sparsh ya chumban ya aalingn vagairah na kare.
(ch) - svayan apana ya kisee doosare ka vivaah na kare, tatha kisee aurat se apanee ya kisee any kee manganee na kare.
(chh) - dastaane na pahane. rahee baat donon haathon ko kapade (cheethade) se lapetane kee to isamen koee baat nahin hai.
ye saaton nishiddh cheezen puroosh aur stree donon ke lie nishiddh hain.
jabaki nimnalikhit cheezen puroosh ke lie vishisht hain:
- apane sir ko kisee chipakane vaalee (sir se milee ya chipakee huee) cheez se na dhaanpe, rahee baat chhatree, gaadee kee chhat aur khaima se saaya karane, sir par saamaan uthaane kee, to isamen koee gunaah nahin hai.
- vah qameej, pagadee, topee (hait) paayajaama aur moza na pahane, sivaay isake ki yadi vah izaar (tahaband) na pae to paayajaama pahan le ya yadi joote na pae to moze pahan le.
- tatha koee aisee cheez na pahane jo un cheezon ke arth mein ho jinaka peechhe ullekh kiya gaya hai, chunaanche vah buraqa, kantop, baniyaan ityaadi na pahane.
- tatha usake lie joote, angoothee, chashma, hed-phoon pahanana jaiz hai, tatha vah apane haath mein ghadee pahane, ya use apanee gardan mein lataka le, tatha belt baandhana taaki usamen apane kharch ka paisa rakh sake.
- tatha usake lie aisee cheez ke dvaara saphaee karana jaiz hai jisamen sugandh na ho, ya apane sir ya shareer ko dhona aur khujalaana jaiz hai aur yadi aisa karane se bina ichchha ke koee baal gir jae to usake oopar koee cheez nahin hai.
tatha mahila naqaab nahin pahane gee, naqaab us kapade ko kahate hain jis se vah apana chehara chhipaatee hai jisamen usakee donon aankhon ke lie sooraakh bana hota hai, tatha vah buraqa bhee nahin pahane gee.
sunnat yah hai ki vah apane chehare ko khole rakhe sivaay isake ki use usake gair mahram mard dekh rahe hon to aisee sthiti mein usake oopar eharaam kee haalat aur usake alaava mein bhee chehara chhipaana anivaary hai . . .”
dekhie : albaanee rahimahullaah kee kitaab manaasikul hajj val umra, tatha ibne usaimeen rahimahullaah kee kitaab siphatul hajj val umra, tatha kitaab al-manahaj li-mureedil umrati val-hajj.
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