Mozon Par Masah

بسم الله والحمد لله والصلاة والسلام على رسول الله

इस मज़मून को हिंदी में पढ़ने के लिए यहाँ क्लिक करें.

Allah ne deen me badi asani rakhi hai. Wuzu ke waqt agar moze ya jurabe pahni hain to usko utare bina us mozon par masah kiya ja sakta hai, pair dhone ki zaroorat nahi hai. Basharte usko wuzu ki halat me hi pahna ho. Isse thandak ke mausam ya safar me kafi aasani rahti hai.

Is post me hum Ahle Sunnat wal Jama’at ki talimaat ke mutabiq mozon par masah ka tariqa, ye masah kab tak baqi rahta hai, kya maujooda daur me istemal hone wale sooti (cotton), ooni (woollen) mozon par masah kiya ja sakta hai, waghairah – waghairah mazmoon padhenge.

Mozon Par Masah Karne Ka Bayan

Hazrat Mugheera bin Shoaba (RA) kahte hain: “Ek safar me main Nabi ﷺ ke sath tha. Maine wuzu ke waqt chaha ki aap ﷺ ke dono moze utar doon. Aap ﷺ ne farmaya: ‘Inhe rahne do. Maine inhe paki ki halat me pahna tha. Phir aap ﷺ ne un par masah kiya.'” (Bukhari, H# 206)

Hazrat Mugheera (RA) bayan karte hain ki “Rasoolullah ﷺ ne wuzu kiya aur apne sir ke agle hisse, pagdi aur mozon par masah kiya.” (Muslim, H# 633, 634, 635)

➤ Note: Kuch Hazraat masah wale mozon par ye sharte lagate hain ki woh aisa ho jisse pani pas na ho sake ya 3 mile paidal chalne par wo phate nahi waghairah-waghairah. Dhyan rahe ki aisi koi bhi shart kitabo-sunnat ya Sahaba (RA) se sabit nahi hai. Isliye aisi sari sharte batil hain.

Agar aap wuzu ka sahih aur pura tariqa janna chahte hain to yahan click kare.

Masah Kab Tak Baqi Rahta Hai?

Shuraih bin Hani (rh) farmate hain: “Maine Hazrat Ali (RA) se mozon par masah karne ki muddat ke bare me pucha to Hazrat Ali (RA) ne farmaya: ‘Rasoolullah ﷺ ne musafir ke liye (masah ki muddat) teen din-rat aur muqim (ghair musafir) ke liye ek din-rat muqarrar farmayi.'” (Muslim H# 639)

Safwan bin Assal (RA) riwayat karte hain ki jab hum safar me hote to Rasoolullah ﷺ hume hukm dete ki hum apne moze teen din aur teen raato tak pakhana, peshab ya sone ki wajah se na utaren (balki un par masah kare). Han, janabat ki surat me (moze utarne ka hukm dete). (Tirmizi, H# 96)

Is hadees se maloom hota hai ki jab ghusl farz ho jaye to masah ki muddat khatam ho jati hai. Albatta peshab-pakhana aur neend ke bad moze nahi utare chahiye balki upar bayan ki gayi muddat tak un par masah kiya ja sakta hai.

➤ Note: Yeh muddat wuzu tootne ke bad muqeem ke liye pahle masah se shuru ho kar 24 ghante bad khatm ho jaegi aur musafir ke liye pahle masah se shuru ho kar 72 ghanton bad khatm hogi.

Chunanche hum farz kare ki ek shakhs ne Mangal (Tuesday) ke roz Asr ki namaz ke liye wuzu kiya aur usne is roz baqi namaze isi wuzu ke sath ada ki aur Isha ke bad so gaya. Phir Budh (Wednesday) ke din Fajr ke liye utha aur 5 baje masah kiya to uske masah ki muddat ki shuruaat Budh ke roz subah 5 baje se shumar hogi, jo Jumerat (Thursday) ki subah 5 baje tak rahegi.

Aur agar farz kare usne Jumerat ke din subah 5 baje se pahle masah kiya to woh is masah ke sath Jumerat ki namaz Fajr ada kar sakta hai, aur jab tak ye wuzu baqi hai jitni chahe namaze ada kar sakta hai. Kyunki Ahle Ilm ke sahih aur rajeh qaul ke mutabiq masah ki muddat poori hone se wuzu nahi tutta. Haan jab muddat khatm ho jaye to masah nahi ho sakta. Ab jab bhi wuzu karega to paanv dhona hi hoga.

Masah Ka Tariqa Kya Hai?

Masah ka tariqa bahut asan hai.

1. Pahle dono hatho ki ungliya geeli karen.
2. Phir geeli ungliyon ko paon ki ungliyon par rakhkar upar pindli ki taraf phera jaye, daaye hath se daaye paon aur baaye hath se baaye paon ka masah kiya jayega.
3. Masah paon ke sirf upari hisse ka hoga, na ki talwa yani neeche wale hisse ka.
4. Masah dono hatho se dono paon par ek sath kiya jayega. Yani jis tarah kaano ka masah kiya jata hai usi tarah daaye hath se daaye paon ka aur usi waqt baaye hath se baaye paon ka masah kare;
Kyun ki Sunnat se yahi zahir hota hai jaisa ki Mugheera bin Shoaba (RA) ki riwayat se pata chalta hai, “Chunanche Nabi Kareem ﷺ ne in dono par masah kiya.” (Muslim, H# 633)
Unhone yeh nahi kaha ki pahle daaye se shuru kiya, balki yeh kaha ki dono par masah kiya, isliye Sunnat ka zahir yahi hai. Haan agar koi majboori ho to phir baaye paon se pahle daaye paon ka masah kiya ja sakta hai.

Dhyan rahe ki masah karte waqt ungliya khuli hon aur masah sirf ek bar hi kiya jayega.

Mozon Par Masah Ki Sharte

1. Moze ya jurabe ba-wuzu pahne gaye hon, na ki wuzu tootne ke bad. Iski daleel Nabi Kareem ﷺ ka Mugheera bin Shoaba (RA) ko ye farmana hai ki rahne do, maine unhe wuzu karke pahna tha. (Muslim, H# 633)
2. Moze ya jurabe pak hon. Agar wo napak hain to un par masah karna jayaz nahi kyunki napak libas me namaz nahi hoti hai.
3. In par masah chhoti napaki yani wuzu tootne me hota hai, na ki badi napaki ya junabat me, jinme ghusl wajib hota hai.
4. Masah sharai taur par mahdood waqt me kiya jaye, jo ki muqeem (ghair musafir) ke liye ek rat aur din, aur musafir ke liye teen rate aur teen din hain jaisa ki Ali bin Abi Talib (RA) se Marwi hai. Jo pahle guzar chuki hai.

Kya Sooti Aur Ooni Mozon Par Masah Karna Durust Hai?

Khuffain (yani chamde, leather ke moze) par masah jayaz hone par sab muttafiq hain. Lekin jurabon (yani sooti, ooni waghairah mozon) par masah ke mamle me kuch logon ne sahih ahadees, ijma, sahaba (RA), aur Imam Abu Hanifa (RA) ke qaul ki mukhalifat karte hue isko najayaz qarar diya hai. Aaiye dekhte hain ki sahaba, tabi’een, aur A’imma-e-deen se kya sabit hai.

Lekin isse pahle dekhte hain ki jurab kisko kaha jata hai taaki bat poori tarah se samajh me aa jaye.

Jurab Ka Matlab Kya Hai?

Arabi lughat (dictionary) ki mashhoor kitab “Al-Qamoos” me likha hai ki har wo cheez jo paon me pahni jati hai, jorab hai (Al-Qamoos 1/46). Ek aur lughat “Taj-ul-Urus” me hai ki jo cheez lifafe ki tarah paon par pahni jati hai, wo jorab hai.

Ariza al-Heezi me hadees ke shareh (commentator) Imam Abu Bakr Ibn Arabi (RA) likhte hain. Jorab wo cheez hai jo paon ko dhakne ke liye oon ki banai jati hai. “Umdat-ur-Riaya” me hai ki jurabe rooi yani soot ki hoti hain aur balon ki bhi banti hain. “Ghayat-ul-Maqsud” me hai ki jurabe chamde ki, soof ki aur soot ki bhi hoti hain.

Is tarah pata chala ki jorab, paon me pahne jaane wale lifafe ya libas ko kahte hain. Wo libas chahe chamde ka ho, sooti, ooni ya aur kisi cheez ka, hum us par masah kar sakte hain.

Iske alawa Nabi ﷺ, Sahaba, Tabi’een aur A’imma-e-Deen se sarahat se (yani clear-cut andaaz me) jurabon par masah karna sabit hai, jiske dalaail is tarah hain.

Nabi ﷺ Se Suboot

Sauban (RA) kahte hain ki Rasoolullah ﷺ ne ek chhota lashkar bheja to unhe thand lag gayi, jab wo log Rasoolullah ﷺ ke pas aaye to Rasoolullah ﷺ ne unhe (wuzu karte waqt) amaamon (pagadiyon) aur pair ko garam karne wali cheezo (yani mozon aur jurabo) par masah karne ka hukm diya. (Abu Dawood, H# 146)
Is riwayat ki sanad sahih hai, ise Imam Hakim (RA) aur Hafiz Zahabi (RA) dono ne sahih kaha hai (Al-Mustadrak 1/169 H# 602). Sheikh Albani (RA) ne bhi isko sahih kaha hai.

Sahaba (ra) Se Suboot

⬤ Imam Abu Dawood (rh) farmate hain:
“Aur Ali bin Abi Talib (ra), Ibn Mas’ood (ra), Baraa bin Aazib (ra), Anas bin Malik R (ra), Abu Umamah (ra), Sahal bin Saad (ra), aur Amr bin Haris (ra) ne jurabon par masah kiya aur Umar bin Khattab (ra) aur Ibn Abbas (ra) se bhi jurabon par masah marwi hai.” (Abu Dawood H# 59 ke tahat)
⬤ Amr bin Haris (ra) ne kaha: Sayyidna Ali (ra) ne peshab kiya, phir wuzu kiya aur jurabon par masah kiya. (Ibn Munzir ki Al-Awsat 1/462)
Is riwayat ki sanad me na to Sufyan Sauri (rh) hain aur na koi doosra mudallis rawi. Balki yeh sanad bilkul sahih hai.
⬤ Anas bin Malik (ra) ne jurabon par masah kiya. (Sunan Kubra Baihaqi H# 1357 – Sanad Sahih)
⬤ Sayyidna Abu Umamah (ra) ne jurabon par masah kiya. (Musannaf Ibn Abi Shaiba 1/188 H# 1979 – Sanad Hasan)
⬤ Sayyidna Bara bin Aazib (ra) ne jurabon par masah kiya. (Musannaf Ibn Abi Shaiba 1/189 H# 1984 – Sanad Sahih)
⬤ Sayyidna Uqba bin Amir (ra) ne jurabon par masah kiya. (Musannaf Ibn Abi Shaiba 1/189 H# 1987 – Sanad Sahih)
⬤ Sayyidna Sahal bin Saad (ra) ne jurabon par masah kiya. (Musannaf Ibn Abi Shaiba 1/189 H# 1990 – Sanad Hasan)
⬤ Ibn Munzir (rh) kahte hain:
(Imam) Ishaq bin Rahwai (rh) ne farmaya: “Sahaba (ra) ka is masle par koi ikhtilaf nahi hai.” (Al-Ausat 1/464-465)
Taqreeban yahi bat Ibn Hazam (rh) ne bhi kahi hai. (Al-Muhalla 2/86 Mas’ala Number 212)
⬤ Allama Ibn Qudamah (rh) farmate hain:
“Aur chunke Sahaba (ra) ne jurabon par masah kiya hai aur unke zamane me unka koi mukhalif zahir nahi hua, lihaza is par ijma hai ki jurabon par masah karna sahih hai.” (Al-Mughni 1/181 Mas’ala Number 426)

Maloom hua ke jurabon par masah ke jayaz hone ke bare me Sahaba ka ijma hai aur ijma (bazate khud mustaqil) sharai hujjat hota hai.
Rasool Allah ﷺ ne farmaya: “Allah meri ummat ko gumraahi par kabhi jama nahi karega.” (Al-Mustadrak 1/116 H# 397, 398)

Sahaba Kiram (RA) ke ye asaar (amal) Musannaf Ibn Abi Shaiba 1/188, 189), Musannaf Abdur Razzaq 1/199, 200), Al-Muhalla Ibn Hazam 2/84) waghairah me ba-sanad sahih maujood hain.
Sahaba Kiram (RA) ke ye asaar (amal) Musannaf Ibn Abi Shaiba 1/188, 189), Musannaf Abdur Razzaq 1/199, 200), Al-Muhalla Ibn Hazm 2/84) waghera me ba-sanad sahih maujood hain.

Tabi’een Aur Taba-Tabi’een Se Suboot

⬤ Ibrahim Nakha’i (rh) jurabon par masah karte the. (Musannaf Ibn Abi Shaiba 1/188 H# 1977 – Sanad Sahih)
⬤ Saeed bin Jubair (rh) ne jurabon par masah kiya. (Musannaf Ibn Abi Shaiba 1/189 H# 1989 – Sanad Sahih)
⬤ Ata bin Abi Rabah (rh) (Imam Abu Hanifa (rh) ke ustad) jurabon par masah ke qayal the. (Musannaf Ibn Abi Shaiba 1/189 H# 1989 – Sanad Sahih, Al-Muhalla 2/86)
⬤ Sahibe Hidaya likhte hain: “Aur Imam (Abu Hanifa (rh)) se marwi hai ki unhone Sahibain (yani Imam Muhammad aur Imam Abu Yusuf) ke qaul par rujoo kiya tha aur isi par fatwa hai.” (Al-Hidayah 1/61)
⬤ Qazi Abu Yusuf (rh) jurabon par masah ke qayal the. (Al-Hidayah 1/61)
⬤ Imam Muhammad (rh) bhi jurabon par masah ke qayal the. (Al-Hidayah 1/61)

➤ Maloom hua ki Tabi’in (rh) bhi jurabon par masah ke qayal the.
Imam Tirmizi (rh) farmate hain: Sufyan Sauri, Abdullah ibn Mubarak, Shafi’ee, Ahmad, aur Ishaq (bin Rahwai) jurabon par masah ke qayal the, bashart wo mote hon. (Sunan Tirmizi H# 99)

Jurabe Bhi Khuffain Ke Hukm Me Shamil Hain

Khuffain par masah mutawatir hadeeson se sabit hai. Jurabe bhi khuffain ki ek qisam hain. Buzurgane Deen se yahi sabit hai.

⬤ Imam Ata bin Abi Rabah (rh) farmate hain: Jurabe aur khuffain par masah ka ek hi hukm hai (yani dono jayaz hain). (Musannaf Ibn Abi Shaiba 1/189)
⬤ Imam Nafe (rh) (Ibn Umar (RA) ke azaad kiye ghulam) se Jurabo par masah ke bare me sawaal kiya gaya to jawab diya “Ye khuffain ke qayam maqam hain” (yani dono ka hukm ek hi hai). (Musannaf Ibn Abi Shaiba 1/189)

➤ Sahi ahadees, Ijma Sahaba (RA), qaul Imam Abu Hanifa (rh), aur Mufta-biha qaul ke muqable me kuch hazraat ka ye dawa hai ki Jurabon par masah jayaz nahi hai, be-buniyad hai. Unke pas Quran, hadees aur Ijma se ek bhi sahih daleel nahi hai.

Umeed hai ki yeh mazmoon aapko pasand aaya hoga. Agar isse mutalliq koi sawaal ho toh comment box me pooch sakte hain. Isko share karna na bhoolen. Jazakallah Khair.

Yeh mazmoon Muhaddis Zubair Alizai (rh) ke Fatawa Ilmiya 1/220-223 aur Muhaddis Ghulam Mustafa Zaheer (hz) ke mazmoon “Jurabon Par Masah” Ka Ikhtisar (short form) hai.