Idhar kuch roz se gair muqalidoon main aurton ko masjid main hazir hone ke masla ko bare zor o shor se ubhara ja raha he goya isi aik masla pr islam aur islami ahkaam ke baqa ka madar he aur islam ke dawat o tableeg ka kaam poora nahin ho sakta jab tak ke aurton ko masjid main la kr namaz prhwa de jaye-swal ye he k jo masla gair aham tha is ko itni ahmyat ke sath uchala kyun ja raha he? Kya qaroon oola yani sahaba o tabeyeen aur aaima mujtahideen k zamana main aurton ko panj waqta hazri k lye itna zor dya jata tha? Is zamana main se pehly kabi is masla ko itni shidat ke sath ubhara gaya tha jitni shidat ke sath gair muqaldeen is masla ko aaj ubhar rahe hain.
Aslaf e ummat main se kisi aik ke bare main gair muqalideen ye sabit kr sakty hain ke unhun ne aurton ko masjid main hazir hone pr tareefi kalemaat kahe hon, ya is amal ke unhun ne himat afzai ke ho, ya aurton ko masjid main na aane pr na gawari ka izhar kya ho ya aurton ko masjid main aane ke dawat o tableeg ke ho ya is bare main koi risala ya kitab likhi ho?
Agr aisa nahin aur yaqeenan aisa nahin he to phir nazreen ye sochne main barhaq hain ke aakhir aaj ke gair muqalidun main ye ubaal kyun aaya, aur unhun ne aurton ko masjid main panj waqta haziri ke masla ko haq o batil ka madar kyun banaya aur itne zor o shor ke sath is 15ween sadi ke ibtida main is ke dawat o tableeg kyun krne lagy, hata ke jo cheez sirf mubah thi unhun ne apne amal aur apne qool se is ko wajib ke darja tak pohncha dya he aur deen o shariyat main khatarnaak tehreef ka karnama injam dya.
Nazreen ke hairani apni jaga pr barhaq he humein bi hairani thi, mgr jab hum ne gair muqalideen ke mazhab o aqeeda aur in ke ifkaar o khyalaat ka gherai se jayeza lya to humari ye hairani khatam ho gaye.
Asal main baat he he ke shiyun aur gair muqaldun ke mabain aqaid o misayal main bari had tak ishtiraak he, aur in dono ahl sunnat waljamat se kharij firqun ko umomi toor pr sahaba kiram r.a se chir he, chunacha in dono firqun ne apna aqeeda banaya ken a sahaba kiram ka fail hujjat he aur na in ka qool hujjat he hata ke sahaba kiram agr kisi masla main ijma b kr lain to ye dono firqy sahaba kiram ka ijma aur in ke ijmai faisla ko b thukra daity hain jaise talaq aur taraweeh aur juma ke azan e salis ka masla he aur teeno maslun main sari ummat ne sahaba kiram r.a ke ijmai faisla ko qabool kr lya mgr giar muqaldeen aur shiyun ne is ka inkar kya, ab na shiyun ke nazdeek teen talaq teen hain aur na gair muqalideen ke nazdeek aur na shia taraweeh aur taraweeh ke 20 rakat ke qaiyl hain nag air muqaldeen taraweeh aur taraweeh ke 20 rakat ke qayal na shiyun ne juma ke azan e salis jo ab pehli azan kehlati he ko qabool kya aur nag air muqaldeen ne isy qabool kya, ye to shiyun aur gair muqaldun ka aam sahaba kiram r.a ke bare main rawaya he mgr ye dono firqy bilkhusus Hazrat umer r.a aur Hazrat Ayesha r.a se zayada chire hue hain shiyun ka Hazrat umer r.a aur Hazrat Ayesha r.a se chirha hua hona to sab ko maloom he mgr ye kam logun ko maloom ho ga ke gair muqaldeen bi Hazrat Ayesha r.a aur Hazrat umer r.a se kabida khatir rehty hain aur in ke qaloob in dono girami qadar shakhsiyat se minsharah nahin hain aur yahi waja he keg air muqalideen ko in dono sahaba kiram ke bare main bad zubani aur bad kalami tak se baak nahin hota.
Talaq o taraweeh ke bare main gair muqaldeen ke tehreerat jin ko prhne ka itifaq hua ho ga is ne mehsoos kya ho ga ke Hazrat umer r.a ke bare main ye kis darja gustakh hain aur is khalifa Rashid bayen al haq walbatil ke bare main in ke zuban se kitne behooda kalmaat nikalty hain.
Hazrat Ayesha r.a ke bare main b gair muqaldeen jurat beija ka bila takaluf izhar krty hain in ke bare mian ne fatawa nazeerea main Hazrat Ayesha r.a ke fehem pr adam aitmad ka barmla izhar kya he aur isi fatawa nazeerea main hazrat Ayesha r.a ko ومن یشاقق الرسول من بعد ما تبین الھدا ویتبع غیر سبیل المومنین۔
Ka misdaq theraya gaya he chun k masjid main aurton ka jana logun ke badalty hue ikhlaaq o ahwaal ko daikh kr na Hazrat Ayesha r.a ko pasand tha aur na Hazrat umer r.a ko is waja se in ke mukhalfat main aurton ko masajid main lejane ke zorazori aur shora shori ka hangama in gair muqaldun ne khara kr rakha he in gair muqaldun ke maker o fareb ke baat ye he ke wo logun ko is masla main asal haqeeqat se aagha nahin krty balky kitab o sunnat ka naam le le kr logun ko gumrah karte hain.
Berhal aaye hum daikhain ke aurton ko masjid main jane ya na jane ke masla ke asal noyat kya he Is masla ko hum imam bukhari r.a aur Hafiz ibn e hajar r.a ke tahqeeqat ke roshni main te krne ke koshish krein ge.
Qabal is ke ki is masla main imam bukhari r.a aur Hafiz ibn e hajjar r.a ke tahqeeqat paish krein chand ibtidai batein nazreen ke mulahiza main lana chahty hain jis se zair bahas ke noyat ko samajhne main aasani ho ge.
Pehly to hum is pr Ghaur kr lain ke kya aurton ke masjid main hazri shariyat ka matloob o maqsood he? Jab hum is bare main kitab o sunnat ke trf ruju krty hain to humein is ka jawab naïf main milta he is lye k kitab o sunnat main aurton ke bare main jo sab se zayada takeed ke sath hukam milta he wo ye he ke aurton ko zayada se zayada satar pooshi ke sath aur prdha main rehna chahye quran main khud azwaj e mutahraat ke bare main farmaya gaya he yani tm apne gharoon main jam kr raho, neez azwaj e mutaharaat aur tmam musalman aurton ko prda ka hukam dya gaya he Quran main irshad he,
علیھن من جلا بینھن یا ایھا النبی قل لا زواجک وبناتک ونساء المومنین ید نین
Yani aa nabi صلی اللہ علیہ وسلم keh dijiye apni aurton ko aur apni baityun ko aur musalmanun ke aurton ko neechy latka lain apne ooper thori si chadar aur ek jaga irshad he
“Aur ap farma dain iman walun se ke wo neechi rakhein apni nighayen”
Gharz quran ke in irshadaat se maloom hua ke aurton ke silsila main asal yehi he ke wo zayada se zayada satar aur parda main rahein aur ta had imkan mardun se in ka khla mila na ho aur yehi waja he ke bilawaja bil uzar e sharai mardoon ka aurton ko daikhna ya aurton ka mardoon ko daikhna haram he.
Aur chun k mardoon ke ijtimaaat main aurton ke shirkat se both zayada mufasid ka andaisha hota he is waja se agr koi deeni shaded zaroorat na jo to in ijtimaat main aurton ke shirkat ko napasand samjha gaya he balky in ke shirkat agr andaisha fitna ho to haram he.
Jaisa ke arz kya gaya he ke mardoon ke sath aurton ka khla mila ya in ke ijtima main aurton ka paya jana shireat ke nigha main pasandeeda nahin he isi waja se namaz jaise aham fareeza ke adayegi ke lye b masjjid main in ke hazri ko both zayada ahmyat nahin de gaye, aur isi shireat ne pasandeedgi ke nigha se nahin daikha he aur yehi waja he ke jis trha se mardoon ke bare main nabi صلی اللہ علیہ وسلم ke takeedi ahkaam thy wo masjid main hazir ho kr jamat se namaz prha krein is trha ke takeedi ahkaam aurton ke bare main ap صلی اللہ علیہ وسلم. se manqool nahin hain mardoon ke bare main ap ka ye irshad aam prhy likhun ko b maloom he kea p صلی اللہ علیہ وسلم ne jamat main na hazir hone waloon ke bare main farmaya tha ke agr mujhe bachun aur aurton ka khayal na hota to main in ke gharun main aag laga daita ye dhamki mardoon ke lye thi aurton ke lye na thi aur na kisi hadees main aurton ko takeed ke sath masjid main hazir hone ka hukam dya gaya he ye zaroor he ke in ko mana b nahin kya gaya mgr is main koi shak nahin ne rasool ullah صلی اللہ علیہ وسلم ka mansha yehi tha ke aurtein gharoon main namaz prha krein yehi in ke lye afzal aur oola he is bare main nabi صلی اللہ علیہ وسلم ke aik hadees ke alfaz ye hain App صلی اللہ علیہ وسلمne farmaya.
“APNI AURTON KO MASJID MAIN AANE SE MAT ROKO AUR IN KE GHAR IN KE MASJID MAIN AANE SE BEHTR HAIN”(abu dawood fathul bari jild 2 page 350) is hadees ko ibn e khuzaima r.a ne sahi qarar dya he.
Musnad ahmed bin hanmble aur tibrani ke riwayat main he ke um e hameed saadya ALLAH ke Rasool صلی اللہ علیہ وسلم. ke pas tashreef layen aur Ap se arz kya
:AA ALLAH KE RASOOL صلی اللہ علیہ وسلم MERI TAMANA HOTI HE KE MAIN AP KE SATH NAMAZ PRHUN AP صلی اللہ علیہ وسلم NE FARMAYA HAAN MUJHE PATA HE IS KE BAAD AP NE JO UM HAMEED SADYA SE FARMAYA WHI SUNNE KE BAAT HE AP صلی اللہ علیہ وسلم NE IN SE FARMAYA’
و صلاتک فی بیتک خیر لک من صلاتک فی حجرتک و صلاتک فی حجرتک خیر من صلوتک فی دارک وصلوتک فی دارک خیر من صلوتک فی مسجد قومک وصلوة فی مسجد قومک خیر من صلوتک فی مسجد الجماعة﴿فتح الباری ج ۲ ص ۳۵۰﴾
Tmhara kothri main namaz prhna ghar ke kamra main namaz prhne se behtr he aur kamra main namaz prhna ghar ke khuly hissa main namaz prhne se behtr he aur ghar ke khuly hissa main namaz prhna muhala ke masjid main namaz prhne se behtr he aur muhaly ke masjid main namaz prhna jamia mashid main namaz prhne se behtr he”
Nazreen is hadees main Ghaur krein ke ALLAH ke rasool صلی اللہ علیہ وسلم ne apne he ahd e mubarik main aurton ke lye masjid main hazir ho kr mardoon ke sath namaz prhne ko pasand farmaya tha ya ap ka mansha ye tha ke aurtein apne gharoon main namaz prhein-
HAFIZ IBN E HAJJAR r.a is hadees ko naqal kr ke farmaty hain.
ووجب کون صلاتھا فی الاخفاء افضل تحقق الامن فیھ من فتنة﴿فتح الباری ج ۲ ص ۳۵۰﴾
Yani aurton ka chupi hui jaghun pr namaz prhna is lye afzal he ke is main fitna ka khoof nahin rehta.
Neez farmaty hain.
Aur jab aurton main banna sanwarna aur be pardagi paida ho gaye he to ab ye hukam aur b takeedi ho gaya he aur yehi waja he ke is bare main hazrat aayesha r.a ke wo baat he jo unhun ne kahi he.
Aur hazrat aayesha r.a ke jo baat kahi jis ke trf hafiz ibn e hajjar r.a ne ishara kya he wo aainda aa rahi he.
Berhal ye baat wazeh he ke khud ALLAH k Rasool صلی اللہ علیہ وسلم ke nazdeek aurton ka msjid main aa kr namaz prhne afzal aur oola nahin tha agr in ka masjid main aa kr namaz prhna ALLAH k Rasool ke nigha main behtr aur afzal hota to ap .صلی اللہ علیہ وسلم ne jis trha mardoon ko masjid main hazir hone aur shareek jamat hone ke takeed farmaty thy aur in ke adam hazri pr narazgi aur nagwari ka izhar farmaty thy isi trha aurton ke masjid main hazri aur jamat ke sath namaz prhne ka ap takeedi hukam farmaty mgr apصلی اللہ علیہ وسلم to aurton ke bare main saaf saaf farma rahe hain ke aurton ka ghar he main namaz prhna zayada behtr he.
Gair muqaldeen jo aaj bre josh o kharosh ke sath aurton ko masjid main aane ke aur mardoon ke sath mil kr namaz prhne ke tableeg kr rahe hain wo aik hadees b nahin paish kr sakty ke ap صلی اللہ علیہ وسلم ne aurton ko masjid main aane ke hosla afzai ke ho aur na is bare main sahaba kiram main se kisi sahabi ka koi irshad naqal kr sakty hain, aur na wo aaim arba ya kisi muhadis ka is bare main koi takeedi hukam dikhla sakty hain mgr wo aaj is masla pr apni poori tawanai istrha sarf kr rahe hain ke agr aaj aurton ne mardoon ke sath mil kr masjid main namaz prhna shuru nahin kya to deen ke isas dhe jaye ge.
Ab swal ye he k agr ALLAH ke Rasool صلی اللہ علیہ وسلم ko aurton ka masjid main aa kr namaz prhna pasand nahin tha to aap ne apne zamana main in ko sarahat amar farma kr rook kyun nahin dya?
Is ka jawab ye he ke aap صلی اللہ علیہ وسلم ka zamana deen ke seekhne aur sikhlane ka zamana tha aap ke irshadaat se b log roshni hasil krty thy aur app صلی اللہ علیہ وسلم ke amal se b aap ke ahde Mubarak main aurtain masjid main namaz prhtein to aap kea mal namaz se wo boht kuch seekhti thein aur aap kea mal ko daikh kr namaz ke jo kaifyat in ke zehen o damagh main ghar bana laiti thi zubani taleem o talum se wo kaifyat itni mazbooti se in ke dilun main ghar nahin kr sakti thi is waja se aap ne apne zamana main aurton ko masjid main aane se sarahtan mana nahin farmaya tha ke wo is khair se mehroom na rahein doosri waja wohi he jis ka izhar um hameed saadya ne ap صلی اللہ علیہ وسلم se kya tha aa ALLAH k RAsool صلی اللہ علیہ وسلم meri khawaish hoti he ke main ap ke sath namaz prhun ap صلی اللہ علیہ وسلمke zamana main amuman ap he namaz ke imamat kya krty thy aur aapصلی اللہ علیہ وسلم ke iqtida main namaz prhne ke khawaish hr musalman ke dil main ubharti thi khwa wo mard ho ya aurat mardoon ke trha is zamana ke aurton ka b yehi jazba tha ke wo aap صلی اللہ علیہ وسلم ke iqtida main namaz prhein aur iski barakaat se wo b mutmtee hon aur aurton ke is jazba ikhlaas o muhabat ka aap ko ilm b tha jaisa kea p ne um um hameed saadya ke mazkoora baat ke jawab main farmaya yani maujhe tmhre is jazba ka ilm he.
Ap صلی اللہ علیہ وسلم jo rehmat mujasam thy aurton ko agr hukman masjid main aane se rook daity to aurton ke is jazba ko bari thais pohnchti is lye ap ne in ko hukman masjid main aane se nahin roka aur Ap صلی اللہ علیہ وسلم ka zamana b sarapa khair o barkat aur islah o taqwa ka intihai miyari zamana tha is lye in fitnun ka b aisa andaisha nahintha jo baad main paida hue ya hone waly thy.
Mgr chun k berhal ap صلی اللہ علیہ وسلم ke nigha e nabuwat aane waly fitnun ko b daikh rahi thi is waja se ap صلی اللہ علیہ وسلم ne aurton ke lye ghar main namaz prhne he ko behtr batlaya aur in ke lye msjid ke hazri ko wajib qarar nahin dya.
Ab agr kisi ke zehn main ye shub ho ke agr ap صلی اللہ علیہ وسلم ke nigha e nabuwat aurton aur mardoon ke ikhtilaat se jo fitne ubhrne waly thy in ko daikh rahi thi ya aurton aur mardoon main ap ke baad ke zamana main jo ikhlaqi bigar hone wala tha ap ke nigha baseerat is ka mushahida kr rahi thi ya aurton main jo be pardagi bano singhar aur zeenat paya jane wala tha is ka ap ko idrak tha to ap صلی اللہ علیہ وسلم ne apne zamana main agr mazkoora maslihtun ke paish e nazar aurton ko masjid main aane se nahin roka to baad ke lye sarahatan ap ye hukam farma daity ke humare ahad main to aurton ko masjid main aane ke ijazat he mgr humare baad aurton ka masjid main namaz ke lye jana mamnoo he.
To is ka jawab ye he kea p صلی اللہ علیہ وسلم ka apne he zamana Mubarak ke aurton ke lye ye farmana ke in ka gharoon main namaz prhna masjid main namaz prhne se behtr he ya ap صلی اللہ علیہ وسلم ka ye farmana ke kothri ke namaz aurton ke lye kamara ke namaz se aur wo kamar ke namaz khuly ghar ke namaz aur khuly ghar ke namaz muhaly ke msajid ke namaz se aur muhaly ke masjid ke namaz jamia masjid ke namaz se behtr he. Ye is baat ke trf ishara tha ke aap صلی اللہ علیہ وسلم ko apni ummat pr aitmad tha ke jab matwaqo fitnun ka zamana aaye ga to umat bazat e khud humare in irshadaat ke roshni main masjid main aurton ke jane ya na jane ka faisla kr le ge neez is umat ke ulu amar aur ulma jo wirsa anbya aur in ke uloom ke hamil hoty hain wo khud ALLAH ke in irshadaat ke roshni main jo aurton ke lye munasib ho ga is ka wo hukam farmayen ge.
Chunacha jab fuqha umat ne daikha ke ab zamana main bigar paida ho gaya he aur ikhlaaq o taqwa ka musalman mard aur aurton main wo mayar baqi nahin reh gaya he jo ap صلی اللہ علیہ وسلم ya sahaba kiram ke ahd e Mubarak main tha to unhun ne aurton ko masjid main jane se hukman rok dya is lye ke masjid main hazri ke fawayed se zayda ab nuqsanaat ka andaza kr rahe thy jo aurton aur mardoon ke ikhtilaat se paida ho raha tha.
Aur Fuqha-e-Ummat aur muftyaan e deen ne ye faisla nabi صلی اللہ علیہ وسلم ke farmoodaat ke roshni main aur ap ke mansha o murad ko samaj kr he kya.
Agr kisi dawat o tableeg ke koshishun se wohi zamana nabuwat aura had khair o barkat lot aaye aur aurton aur mardoon main salah o taqwa aam ho jaye aur aurton aur mardoon ke ikhtilaat se kisi trha fitna ka koi andaisha na ho asmat o abroo ke hifazat poori trha se ho to aaj b koi mana nahin kre ga ke aurtein masjid main hazir na hon masjid main hazri ke rukhsat jis trha nabi صلی اللہ علیہ وسلم ke zamana main thi wo rukhsat aaj b rahe ge goya aurton ka masjid main na aane ka masla mamnoo lzatehi nahin balky mamnoo le gairehi he
Mgr gair muqaldeen is masla ke haqeeqt ko samjhy bagair aur mansha e nabwi se adam waqfyat ke ba wasaf is masla ko is trha uchal rahe hain ke agr aurtein masjid na aayen aur mardoon ke sath namaz na prhein to deen khatra main par jaye ga.
Khair aaye ab iak nazar is masla se mutalik kuch ahdees pr daal lain jis se khud imam bukhari r.a ka b masla e zeer bahas ke mutalik nuqta e nazar wazeh ho ga.
Imam bukhari r.a ne apni sahi main ye baab qayam kya he-
باب خروج النساء الی المساجد باللیل و الغلس،
Yani baab is masla ke bayan main he ke aurton ko masjidun main raat ke waqt aur subha ke andheere main hazir hona chahye-
Nazreen Ghaur farmayen ke imam bukhari ne ye masla saaf kr dya ke aurton ko din ke ujaly main masjid main hazir nahin hona chahye yani zohar aur asar maghrib main khud imam bukhari r.a ke nazdeek auroon ka masjid main hazir hona aur namazun main mardoon ke sath shareek hona pasandeeda amal nahin he imam bukhari r.a ke nazdeek agr aurtein masjid main jaya b krein to aisy auqaat main jab andheera hota he ke mardoon ke nigahun se wo mehfooz rahein waja wohi he ke andheere main fitna ka itna andesha nahin he jitna andesha ujaly main ho sakta he-
Is bab ke tahet imam bukhari r.a ne aik hadees zikar ke he,
“عن ابن عمر رضی اللہ عنھما عن النبی صلی اللہ علیہ وسلم اذا استاذنکم باللیل الی المساجد فاذنوا لھن۔
Yani hazrat ibn e umer r.a se marvi he ke aap صلی اللہ علیہ وسلم ne farmaya ke agr tm se tmhri bivyaan raat main masjid jane ke ijazat chahein to in ko ijazat de do.
Sahi bukhari ke is hadees main aap Ghaur farmayen ge to darj zail batein maloom hon ge.
1. App صلی اللہ علیہ وسلم ne aurton ko masjid main jane ka takeedi hukam nahin farmaya.
2. App صلی اللہ علیہ وسلم ne biviyun ke shohar se raza le kr masjid jane ke rukhsat inayat farmaye he.
3. jo aurtein shohar ke raza hasil kye bagair masjid main jayen ge wo shireat ke hukam ke mukhalfat krein ge.
4. App صلی اللہ علیہ وسلم ne sirf raat main (is main wo waqt b shamil he jo raat ke hukam main ho maslan fajar ka awal waqt jo andheere ka ho) aurton ko masjid main hazir hone ke ijazat marahmat farmaye he
5. Jo aurtein din main masajid main jayen ge wo Rasool ullah صلی اللہ علیہ وسلم ke marzi ke khilaaf krein ge.
6. jo aurtein din main masajid main jane ke lye apne shohroon se ijazat talab krein to shohar un ko ijazat na dain to in pr koi ilzam nahin
7. shohrun ko poora haq he ke wo din main aurton ko masjid main jane se hukman mana kr dain.
Sahi bukhari ke mazkoora bala hadees main Ghaur krne se ya umoor do aur do char ke trha wazeh hain, aur inhein umoor se ye b maloom hota he ke aurton ke namaz ghar main masjid se behtr he, warna in ke masjid main hazir hone ko mardoon ke ijazat aur raat ke andhre ke qaid pr moqoof na kya jata.
Is hadees ke sharah main Hafiz ibn e hajjar r.a farma rahe hain is ko b aap sun lain farmaty hain-
وکان اختصاص اللیل بذالک لکونھ استر﴿ج ۲ ص ۳۴۷ فتح الباری﴾
Yani hadees main raat ke qaid islye lagai gaye he ke raat ka waqt aurton ke lye zayada satar hota he-
Aur is ke baad farmaty hai-
ولا یخفی ان محل ذالک اذا امنت المفسدة منھن و علیھن ﴿ایضآ﴾
Yani raat main b is waqt aurton ko masjid main jane ke ijazat he jab in ke janib se ya in pr doosrun ke janib se kisi trha ka mufsida aur fitna ka andaisha na ho,
Yani bilkul wazeh baat he ke raat main b aurton ka masjid main jana isi waqt jayez ho ga jis waqt in pr ya in ke janib se kisi aur pr mufsida ka andesha na ho agr aurton aur mardoon main se kisi aik ke b kisi fitna main mubtala hone ka andesha hua to aurton ka masjid main raat main b jana qatan mamnoo ho ga.
Is silsila main imam bukhari r.a ne Hazrat aayesha r.a ke ye hadees b zikar ke he.
عن عا یّشھ رضی اللہ عنھا قلت رسول اللہ ما احدث الناس لمنھن کما منعت نساء بنی اسرایّیل
Yani hazrat aayesha r.a farmati hain ke agr ALLAH ke rasoolصلی اللہ علیہ وسلم in ahwal ko daikhty jo logun ke aaj ho gaye hain to App صلی اللہ علیہ وسلم aurton ko msjid main aane se is trha mana kr daity jis trha se bani israil ke aurton ko rok dya gaya tha.
Nazreen bukhari r.a ke is hadees main Ghaur farmayen ke Hazrat aayesha r.a jinhein is baat ke itlah thi ke App صلی اللہ علیہ وسلم ne apne zamana khair o barkat main aurton ko masjid main aane ke rukhsat inayat farma rakhi thi, mgr jab unhun ne apne zamana ke tagayuraat ko daikha to saaf saaf farma dya ke agr ALLAH kr rasool صلی اللہ علیہ وسلمaaj ke halat ko daikhty to aurton ko masjid main aane se mana farma daity is ka saaf matlab ye he ke aurton ka masajid main aana khud Hazrat aayesha r.a ke zaman amin jab ke wo abi khair qaroon aur sihaba kiram ke wajood ka he zamana tha logun ke nazar main khatak gaya tha aur Hzarat aayesha r.a jo mizaj e nabwi ko khoob pehchanti thein aur khud aalima aur faqeeh thein in ko aurton ka masjid main aana nagawar tha ab is zamana main jab ke ye zamana he shar o fisad ka he aur ikhlaki girawat intiha ko pohanch gaye he mardoon aur aurton main islah o taqwa anqa hain qadam qadam fitna ka andessha he bhala is bigre hue zamana aur mahool main aurton ko masajid main aane ke ijazat kaise de ja sakti he aur jo aurton ko masajid main lane pr musir hain wo siwaye is ke shar o fisad ke rah kholne ke tag o do kr rahe hain in ke in koshishun ka maqsood kya he agr Hazrat aayesha r.a ke zamana main he ye mehsoos kya jane laga tha kea b aurton ka masjidoon main aana munasib nahin he to aaj kis balboty pr in ko masjid main aane pr zoor dya jar aha he.
Ye zaroor he ke Hazrat aayesha r.a ne aurton ko masjid main aane ko haram qarar nahin dya aur wo aik mubah amar ko haram qarar b kaise de sakti thein jab ke abhi in fitnun ne jo aaj paida ho chuky hain apna sar b nahin nikala tha agr Hazrat aayesha r.a ya aap ke zamana ke doosre sahaba kiram mojooda door ke ahwal ko daikh laity to yaqennan wo b aurton ko sath masjid main aane se rok daity.
Hazrat aayesha r.a ke bukhari ke wohi riwayat he jis ke bare main gair muqldun ke bare mian farmaty hain ke ye Hazrat aayesha r.a apni fahem se farmati hain aur sahaba ke fahem hujjat nahin he yaqeenan gair muqaldeen aur shia ka sihaba kiramke bare main yehi aqeeda he mgr hum ahlsunnat waljamat ke nazdeek sihaba kiram agr shireat aur farman e Rasool صلی اللہ علیہ وسلم he ke roshni main koi baat farmayen aur agarcha wo apni fahem he se farmayen to in ke baat laiq tawajo banti he islye ke sihaba kiram ALLAH ke rasool ke tarbyat yafta thy jin ke tareef main quran b ratbul lisan he humare nazdeek is groh e muqadis ke baat b sunne ko mily ge wo yaqeenan qabal tawajo ho ge font-size: 11.0pt; line-height: 150%; font-family: strongMsoNormalspan style=quot;,aur in ke rai beherhal humari rai se behtr aur afzal ho ge.
Khair ab aaye zara ye b daikhty hain ke nabi صلی اللہ علیہ وسلم ke zamana main jo aurtein masjid main jati thein in ke masjid main jane ke kaifyat kya hoti thi aur in ka jana aur aana kis trha hota tha bukhari ke riwayat he-
عن عا ئشھ قالت ان کان رسول اللہ صلی اللہ وسلم لیصلی الصبح فینصرف النساء متلفعات بمر و طھن ما یعرفن من الغلس۔
Hazrat aayesha r.a farmati hain ke Rasool ullah صلی اللہ علیہ وسلمsubha ke namaz prh kr jab farig hoty to aurtein apni chadar main apne ko bilkul chupa kr namaz se wapis hoti thein, andheire ke waja se inhein koi pehchan nahin sakta tha.
Is se maloom hua ke aurtein fajar ke namaz main b hazir hoti thein to bilkul chadar se lipti huiein aur andhera itna hota tha ke unhein koi pehchan nahin sakta tha.
Aur khud ALLAH k Rasool صلی اللہ علیہ وسلم aur aap ke ashab apni apni jaghun pr namaz se farig ho kr baithy rehty ta k aurtein chali jatein Bukhari ke he hadees main Hazrat um e salma r.a farmati hain ke;
ان النساء فی عھد رسول اللہ صلی اللہ علیھ وسلم کن اذ سلمن من المکتوبة قمن وثبت رسول اللہ صلی اللہ وسلم و من صلی من الرجال ماشاء اللہ فا ذا قام رسول اللہ صلی اللہ وسلم قام الرجال
Aurtein ALLAH ke Rasool صلی اللہ علیہ وسلم ke zamana main jab frz namaz se salam phair laiti to uth kr chali jatein aur ap صلی اللہ علیہ وسلم aur ap ke ashab apni jaga baithy rehty phir jab ALLAH k Rasool صلی اللہ علیہ وسلم jane ke lye khare hoty to mard b
1. Nazreen yahein se is hikmat ko b maloom kr sakty hain ke ALLAH ke Rasool صلی اللہ علیہ وسلم fajar ke namaz andhere main kyun prhty thy chun k aap ke zamana main fajar ke namaz main aurtein b shareek ho jaya krti thein is waja se in ke satar pooshi isi main thi kef ajar ke namaz andhere main ada ke jaye warna fajar ke lye Aap صلی اللہ علیہ وسلم ka wazeh irshad mojood he ke ujaly main namaz prho is lye ke is main ajar zayada he is waqt namazi bari tadad main shareek ho sakty hain aur jamat jitni bari ho ge is ka ajar b itna zayada ho ga
Wapis hoty hain
Nazreen Ghaur farmayen ke ALLAH ke Rasool صلی اللہ علیہ وسلم namaz main hazir hone wali aurton ke waja se kitni ahetyat farmaty kya aaj ke is door main is ahtyat ka kisi darja main b tasawur ho sakta he
Is se milti julti mgr is se aur wazeh bukhari ke aik doosri riwayat he wo b Hazrat um e salma r.a se marvi he Farmati hain:
کان رسول اللہ صلی اللہ وسلم اذا سلم اذا سلم قام النساء حین یقضی تسلمھ ویمکث ھو می مقامھ یسیرا قبل ان یقوم قال نری واللہ اعلم ان ذلک کان لکی ینصرف النساء قبل ان یدرکھن احد من الرجال۔
Rasool akram صلی اللہ علیہ وسلم jab namaz se salam pheirty to ap ke salam pheirty he aurtein uth kr chali jatein aur ap صلی اللہ علیہ وسلم apni jaga pr thori dair there rehty is riwayat ke ravi imam zohri r.a farmaty hain ke humara khayal he ke aap صلی اللہ علیہ وسلم aisa is lye krty thy qabal is ke hazrieen main se koi inko ba le wo masjid se nikal jayen
Fathul bari main is hadees ko jis bab ke teht zikar kya he is bab ko makarar zikar kya he aur is ke jaga pr qaal nari he ye baat khud um salma r.a farmati hain.
Bukhari ke in riwayat se ye baat bilkul wazeh he ke agr nabi صلی اللہ علیہ وسلم ke zamana main aurton ko masjid main jane ke ijazat batoor rukhsat thi mgr aap صلی اللہ علیہ وسلم in ke hazri ke waja se in ke hasb e haal is ka poora ahtamam farmaty thy ke in ke asmat o abroo ke poori hifazat ho aurton ke safun ko bi app صلی اللہ علیہ وسلم sab se peachy rakhty thy hata ke bachun ke b peachy in ke safain hua krti thein ta k namaz se salam pheirne ke foran baad wo masjid se nikal jayen aur is main kisi trha ke koi takheer na ho aur mardoon se milne julne ka qatan koi moqa na mily
Baaz riwaytoon se maloom hota he ke aap صلی اللہ علیہ وسلم ne aurton ko agarcha masjid main aane ke rukhsat marhamat farma de thi mgr ap ka ye b hukam tha ke aurtein khushboo laga kr aur zaib o zeenat ke sath masjid main na aayen ismail b umaya se marvi he:
سئل النبی صلی اللہ وسلم عن خرج النساء فقال یخر جن تفلات مصنف عندالرزاق ج ۳ ص ١۵١﴾
Yani aap صلی اللہ علیہ وسلم se aurton ke masjid main aane ke bare main poocha gaya to ap ne farmaya ke wo masjid main aa sakti hain mgr purane kapre main aur bagair zeenat ke
Aik doosri hadees main ap ne farmaya:
ولا یخرجن الا وھن تفلات ایضاّ
Ke wo masjid main na aayen mgr is haal main ke wo purane kapre main hon aur zaib o zeenat unhun ne na iktiyaar kya ho.
امام للیث لیخرجن تفلات ke tafseef main farmaty hain ke is ke badan pr purane kapde hoon aur bila tail aur khushboo lagaye masjid main jayen
Hazrat umer r.a ke bivi Hazrat aatika r.a masjid main namaz ke lye jati thein to Hazrat umer r.a farmaty:
واللھ انک لتعر فین ما احب ھذا مصنف ج ۳ ص ١۴۸
Khuda ke qasam tm khuoob janti ho ke mujhe tmhra masjid main jana pasand nahin he.
Hazrat Abdullah ibn e masood r.a ka irshad he.
صلوة المرٲة فی بیتھا افضل من صلاتھا فیما سواھا ثم قال ان المرٲة اذا خرجت تشوف لھا الشیطان﴿مصنف ج ۳ ص ١۵۰﴾
Aurton ke namaz is kothri main doosri jaghon ke namaz padhne se afzal he is lye ke ye bahar nikalti he to shaitan is ke tank jhank main laga rehta he
Muslim ke aik riwayat main he:
اذا شھدت احد کن المسجد تمسن طیبا﴿فتح الباری ج ۲ ص ۲۵۰﴾
Yani agr koi aurat masjid main jaye to khushboo hargiz na laga kr jaye Hafiz ibn e hajjar r.a farmaty hain:
ویلحق با الطیب ما فی معناہ لان سبب المنع منھ ما فیھ من تحریک داعیة الشھوة کحسن الملبس والحلی الذی یظھر والزینة الفخرة و کذالک الاختلاط باالرجال﴿ایضا﴾
Yani khushboo ke hukam main wo tamam cheezain hain jin se shehwat bhrakti ho jaise achy kapre pehen kr masjid main jana zewar ko zahir kr ke pehenna khoob zaib o zeenat ke sath jana mardoon se ikhtilaat krna basa ooqaat to Hazrat Abdullah bin masood r.a bari sakht qisam ke qasam kha kr farmaty thy
ما من مصلی لا مرٲة خیر من بیتھا الا فی حج او عمرة الاامرٲة قد یئست من البعولة فھی فی منقلھا﴿مصنف ج ۳ ص ١۵۰﴾
Yani aurton ke namaz prhne ke jaga is ke kothri se behtr koi nahin ila ye ke wo haj o umra ko jaye albata wo aurat (masjid main hazir ho sakti he) jo itni boorhi ho chuki ho kea b usy shadi nahin krni he aur burhapy se is ke qadam b mushkil se uthty hain
Nazreen ke samne aurton ke masjid main jane ke rukhsat ke silsily main jo tafseel ab tak aa chuki he is se ye baat bilkul wazeh he ke aurton ka masjid main jana shireat ke nigha main mustahsan nahin tha aur agr in ko ijazat de gaye thi to boht se qaidun ke sath in ko jakar b dya gaya tha aur yehi waja he ke kabaar sahaba HAZRAT UMER FAROOQ R.A AUR ABDULLAH BIN MASOOD R.A HAZRAT AAYESHA R.A jaise log apne apne zamane he main aurton ka masjid jana achi nigha se nahin daikhty thy jab ke in ka zamana abi zamana nabuwat se boht qareeb tar tha aur aurton main be hayai aur besharmi ke in muzahirun ka door door tak tasawur nahin tha jin ke namoonain aaj hum daikh rahe hain-
Ab is shar o fisad ke zamana main agr gair muqaldeen hazraat apni aurton ko nabi صلی اللہ علیہ وسلم ke is sareeh irshad ke bawjood بیتھن خیرلھن masjid main le jane pr he musar hain to wo zaroor le jayen mgr in qayood o shirayat ka b apni aurton se pas o lehaz karayen jin ka zikar ahadees main mazkoor he yani aurtain sirf raar aur andhaire ke waqt jayen chadar main bilkul lipat kr jayen boseeda kaproon main jayen zaib o zeenat se bilkul aari hon badan pr khushboo na ho aur imam ke salam pheirty he wo masjid se bahir aa jayen mardoon se qatan khla mila na ho kamazkam in shirayat ka to wo apni aurton ko paband bana lain aur ye shirayat wo hain jo khud nabi صلی اللہ علیہ وسلم aur sihaba kiram ke ahde Mubarak main jo sab se zayada khair o salah ka zamana tha aurton ko masjid main jane ke lye thein ALLAH ke Rasool صلی اللہ علیہ وسلم ne agr aaj ka zamana paya hota to na maloom Ap صلی اللہ علیہ وسلم aurton ko masjid main jane ke lye kitni qayood lagaty ya phir jaisa ke Hazrat aayesha r.a ka khayal tha bilkul in ko masjid main aane se mana he farma daity.
Agr gair muqaldeen ka pindar ijtihaad aur apne haq pr hone ka zom batil is had ko na pohncha ho ke wo doosrun ke batein bilkul na sunain to main in se guzarish krun ga ke agr ap ko yehi shoq he ke aap is zamana main shar o fisad b apni aurton ko masjid main le jayen to aap aisa zaroor krein mgr khuda ra is ummat ke aur logun pr aap hazraat rehem khayen aur is baat ke dawat doosrun ko na dain ummat ke bhalai isi main he;
ان اردت الا اصلاح وما توفیقی الا بااللھ۔
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