Ba jamat namaz ka hukm aur us se rukhsat Shab o roz ki farz namazon ko ba jamat aur mumkin ho to kisi masjid mein ja kar ada karna Islami shariat mein ek pasandida sunnat ki hesiyat rakhta hai. Ba jamat namaz aur is maqsad se masjid ki hazri nah khud namaz ki sahih ke liye shariat mein lazim ki gayi hai aur nah yeh manjumla shara'it-e-namaz ke hai. Taham is ka ihtimam bohat baa'is ajr aur badi fazilat ki cheez hai kisi musalman ko baghair kisi uzr ke is se mahroom nah rehna chahiye. Is ki yeh hesiyat Rasool Allah (صلى الله عليه وسلم) ke daraj zail irshadat se wazeh hoti hai: 1. Abdullah bin Umar (رضي الله عنه) se riwayat hai ke Rasool Allah (صلى الله عليه وسلم) ne farmaya: "Tanha namaz parhne se jamat ke sath namaz parhna 27 darjah zyada fazilat rakhta hai." (Sahih Bukhari, 645. Muslim, 506) 2. Abu Huraira (رضي الله عنه) se riwayat hai ke Rasool Allah (صلى الله عليه وسلم) ne farmaya: "Agar log jaante ke azaan ke waqt pohunchne aur pehli saf mein khade honay ka kya ajr hai, phir us ke liye qura'ah dalne ke siwa koi wajah tarjeeh nah paate to yehi karte. Aur agar jaante ke zuhr ki jamat ke liye sabqat karne mein kya ajr hai to us ke liye ek doosre se sabqat karte. Aur agar jaante ke fajr aur isha ke liye hazir hone mein kya ajr hai to us ke liye ghust kar bhi pohchana parta to pohchte." (Sahih Bukhari, 653, 654. Sahih Muslim, 437) 3. Uthman bin Affan (رضي الله عنه) se riwayat hai ke Rasool Allah (صلى الله عليه وسلم) ne farmaya: "Jis ne Isha ki namaz jamat ke sath parhi, us ne goya adhi raat qayam kiya aur jis ne Fajr ki namaz jamat ke sath parhi, us ne goya poori raat qayam mein guzari." (Musnad Tayalisi, 2008. Sahih Muslim, 656) 4. Abi bin Ka'ab (رضي الله عنه) se marwi ek riwayat mein Rasool Allah (صلى الله عليه وسلم) ka yeh irshad naqal hua hai ke: "Jamat ki pehli saf farishton ki saf ki tarah hai. Aap ne farmaya: Agar tum is ki fazilat jaan lo to is mein shamil hone ke liye ek doosre se aage barhne ki koshish karo. Aadmi kisi doosre shakhs ko sath le kar namaz parhe, yeh us ke akele namaz parhne se behtar hai aur do ke bajaye teen afrad mil kar namaz parhein to us ki fazilat aur zyada hai. (Namaziyon ki) tadad jitni zyada ho, woh Allah Ta'ala ko utni hi barh kar mahboob hogi." (Musnad Tayalisi, 655) Aurat, albat, ba jamat namaz aur masjid ki hazri ke is hukm se musstahni hain. Unke mamle mein hukm yeh hai ke woh namaz ke liye masjid mein aa sakti hain, lekin na aayen to is mein koi haraj nah hai. Ibn Umar (رضي الله عنه) ka bayan hai ke Rasool Allah (صلى الله عليه وسلم) ne farmaya hai: "Apni aurton ko masajid mein anay se na rokho, lekin un par wazeh rehna chahiye ke un ke ghar is maqsad ke liye zyada mozuun hain." (Sunan Abi Dawood, 567. Sahih Ibn Khuzaymah, 1684) Jumhoor fuqaha ne mardon ke liye ba jamat namaz ke is hukm ko apni istilah mein 'sunnat muakkadah' ke alfaaz se ta'bir kiya hai. Baaz fuqaha is و 'farz kafaya' kehte hain. Baaz ne is ki tafseel is tarah byan ki hai ke har shehr ke makaano par lazmi namazon ki bajamat adaigi fi al-jumla farz kafaya hai, masajid mein bajamat namaz ka ahtimam rakhna sunnat hai, jab ke har musalman mard par us ki invidual hesiyat mein bajamat namaz ki adaigi ek fazilat ki cheez hai. Baaz fuqaha ne apni istilah mein is ko 'wajib' se taeer kiya hai fuqahi taeer wa istilah ke is farq ke bawajood fuqaha ne jamaat ke sath namaz parhne ko shart qat'an qarar nahi diya hai. Yaha tak ke jin fuqaha ne 'wajib' ki istilah istemal ki hai, woh bhi baghair kisi uzr ke tanha namaz parhne wale ki namaz ko sahih qarar dete hain. (Dekhiye: Al-Mawsu'ah Al-Fiqhiyah Al-Kuwaitiyah, Wazarat Al-Auqaf Wal-Shu'un Al-Islamiyah Al-Kuwait, j27, sa 165-166. Al-Hidaya Fi Sharh Baidayat Al-Mubtadi, Burhan Al-Din Al-Marghinani, j1, sa 56. Al-Majmu Sharh Al-Muhadhab, Al-Nawawi, j4, sa 163). Rasool Allah ﷺ ke hain hayat jab masjid Nabawi mein aap ki iqtida mein namaz parhne ke liye azan di jati thi to un sab logon ke liye aapﷺ ki masjid mein hazri zaroori thi jin tak azan ki awaz pohanch jaye, alla yeh ke ghair hazri ke liye kisi paas koi uzr ho. Chunnancha aap ka irshad hai: "Man sami'a al-nida'a fa lam ya'tihi, fa la salata lahu, illa min uzr." (Sunan Ibn Majah, raqam 793). Uzr ki bina par raf' haraj aur asaani dene ke qur'ani asool par jumma wa jamaat se rukhsat khud Rasool Allah ﷺ aur aap ke baaz sahaba ke ilm wa amal ki riwayaton se sabit hai. Is bab ki baaz riwayatein darj zeel hain: 1. An Nafi', anna Ibn 'Umar, azan bil-salat fi laylatin zat bardin wa rihin, thumma qala: "Ala sallu fi al-rihal, thumma qala: "Inna rasul Allah ﷺ kana yamurul muadhdhin idha kana tila'at zat bardin wa matarin, yaqulu: "Ala sallu fi al-rihal." "Nafi' ka bayan hai ke ek raat sardi aur sakht hawa chal rahi thi. Abdullah bin Umar ne azan di, phir kaha: Logon, apne apne gharo mein namaz parh lo. Is ke baad unhone kaha: Jab kabhi raat ko thand aur barish hoti to Rasool Allah ﷺ apne muadhin ko hukm dete ke woh azan mein kahe: Logon, apne apne gharo mein namaz parh lo." (Sahih Bukhari, raqam 666. Sahih Muslim, raqam 697). 2. Hadith Abdullah bin al-Harith, anna Ibn 'Abbas, qala li muadhdinihi fi yawmin matir: Idha qulta 'ashhadu anna Muhammadan rasul Allah, fa la taqul hayya 'ala al-salat, qul: "Sallu fi buyutikum", faka'anna al-nas istankaru, qala: Fa 'alahu man huwa khairun minni, inna al-jum'ata 'azmatun wa inni karihtu an uhrigakum fa tamshun fi al-tin wa al-dahd. "Abdullah bin Harith ka bayan hai ke Abdullah bin Abbas ne ek barish wale din (jumma ki azan ke moqa par) apne muadhin se kaha: Tum 'ashhadu anna Muhammadan rasul Allah' ke baad 'hayya 'ala salat' na kaho, balke is ke bajaye: 'Sallu fi buyutikum' "(Logon, apne gharo mein namaz parh lo) kahna. Logon ne yeh suna to unhein taajjub hua. Is par Ibn Abbas ne kaha: Yeh us shakhs (ya'ni Rasool Allah ﷺ) ka amal hai jo mujh se kehne behtar tha. Bila shubah, jumma ki namaz farz hai, lekin mujhe yeh baat bilkul pasand nahi hai ke tumhein tangi mein dalun aur tum (namaz ke liye) keechad aur phisalne mein chalte hue aao" (Sahih Bukhari, raqam 901). 3. An Nafi', anna Ibn 'Umar, dhukira lahu: Anna Saeed bin Zaid bin Amro bin Nufail, wa kana badriyan, marida fi yawm al-jumuat, farakiba ilaihi ba'da an ta'ala al-nahar, wa iqtarabat al-jumu'ah, wa taraka al-jumu'ah. "Nafi' se riwayat hai ke ek jumma ke din Abdullah bin Umar ne raqedapan ki: Saeed bin Zaid bin Amro bin Nufail, jo Badriyani the, us din bimar the, to uske paas baad an ta'ala al-nahar, aur jumma qareeb thi, aur usne jumma chhod di."Zikr kiya gaya ke Saeed bin Zaid bin Amr bin Nafil jo jung Badr mein shareek thay, bimar ho gaye hain. Us waqt din roshan ho chuka tha. Ibne Umar (RA) ne yeh suna to sawar ho kar (tehmardari ke liye) un ki taraf chal diye. Phir Jummay ka waqt qareeb aagaya aur unho ne Namaz-e-Jumma tark kar di.'' (Sahih Bukhari, Raqm 3990) 4. An Ibn Umar, qala: Qala al-Nabi ﷺ: ''Iza kana ahadukum 'ala al-ta'am, fa la yajal hatay yaqdi hajatahu minhu, wa in uqimat al-salatu''. ''Ibne Umar (RA) ka bayan hai ke Nabi ﷺ ne farmaya: ''Tum mein se koi shakhs khana kha raha ho to us se apni zaroorat puri karne mein jaldi na kare, (Balkay itminan se khana khaye) agar Namaz khadi ho jaye.'' (Sahih Bukhari, Raqm 674). 5. An Anas ibn Malik, ani al-Nabi j qala: ''Iza hadara al-'asha, wa uqimat al-salatu, fabda'u bi al-'asha''. ''Anas ibn Malik (RA) se riwayat hai ke Nabi ﷺ ne farmaya: ''Raat ka khana hazir ho aur Namaz ki jamaat khadi hojaye to pehle khana kha liya karo'' (Sahih Muslim, Raqm 557). 6. Hadith Anas ibn Malik, anna rasul Allah qala: ''Iza qurriba al-'asha, wa hadarati al-salatu, fabda'u bihi qabl an tusallu salatu al-maghrib, wa la ta'ajalu 'an 'asha'ikum''. ''Anas ibn Malik ka bayan hai ke Rasul Allah ﷺ ne farmaya: ''Jab raat ka khana pesh kar diya jaye aur Namaz ka bhi waqt hojaye to Maghrib ki Namaz padhne se pehle (itminan se) khana kha liya karo aur khana chhod kar (Namaz ke liye) jaldi na kare'' (Sahih Muslim, Raqm 557). 7. An Jabir ibn 'Abdullah, ani al-Nabi ﷺ qala: ''Man akala min hazihi al-baqlah, al-thoomi - waqala marra: Man akala al-basal wal-thoom wal-kurrath fa la yaqrabanna masjidana, fa innal mala'ikata tata'azza minma yata'azza minhu banu adam''. ''Jabir ibn Abdullah se riwayat hai ke Nabi ﷺ ne farmaya: ''Jo ne yeh sabzi, ya'ni lehsan kha ya'' - aur ek martaba aap ne farmaya: ''Jo ne pyaaz, lehsan aur gandana khaya to woh har gaz hamari masjid ke qareeb na aaye, is liye ke farishte bhi un cheezon se aziz mehsoos karte hain jin se bani adam ko aziz pohchti hai'' (Sahih Muslim, Raqm 564). 8. An Aisha, qalat: ''Inni sami'tu rasul Allah ﷺ yaqulu: ''La salata bi-hadra al-ta'am, wa la huwa yudafi'u al-akhabithan''. ''Sayyidah Aisha (RA) kehti hain: Main ne Rasul Allah ﷺ ko farmate hue suna hai ke: ''Khana samne aa jaye to Namaz nahi padhni chahiye aur na shakhs Namaz ke liye hazir ho jis par raf' hajat ka taqaza ghaleb ho'' (Sahih Muslim, Raqm 560). 9. Isi tarah maloom hai ke Rasul Allah ﷺ marz o wafat mein Namaz padhane ke liye bahar tashrif nahi laye aur aap ne hidayat farmayi thi ke Abu Bakr se kaho ke woh logon ko Namaz padhayein (Sahih Bukhari, Raqm 678). Mazkoorah bala riwayaton ki roshni mein hamare fuqaha ne bhi apni mawafiqat mein Jumme aur Jamaat ko tark karne ke auzar ko tafseel se bayan kiya hai, jin ko hum zeel mein bayan karenge: Tark Jumma aur Jamaat ke infiradi auzar: 1. Aisi bimari jis mein ek shakhs ke liye masjid ki hazri ba'is mushqat ho. 2. Jaan, maal, izzat ya ahl o ayal ke hawale se shakhs ko koi khauf aur khatra lahaq ho ya woh ghar par kisi mareez ki teemardari aur nighedasht par mamoor ho. (Is mein, zahir hai ke tabeeb, surgeon, hospitalon mein emergency ward mein kaam karne wala amila, logon ke jaan aur maal ke tahafaz par mamoor officers, muhafiz, police aur fauji bhi shamil samjhe jayenge). 3. Bhook ki halat mein khana hazir ho. 4. Raf' hajat ka taqaza ho.Piyaaz, lehsan ya isi tarah ki koi cheez aadmi ne khaai ho jis ki boo se doosre namaziyon ko azziyat pahunchne ka andesha ho. Yeh samajh lena chahiye ke aise shakhs ke liye masjid ki hazri se rukhsat nahi hai, balkay is ke liye masjid mein ja kar jamaat ke sath namaz parhna fuqaha ne makrooh qarar diya hai. Yahi hukm, zahir hai ke aise peshon mein kaam karne wale tamam logon ka hoga jin ke peshe ki wajah se un ke wajood se logon ko boo mehsoos hoti hai aur azziat pahunchti hai aur isi tarah baras aur jazam ke mariz, jin ki mojoodgi se log azziat mein mubtila hote hain, un ko bhi baaz fuqaha ne isi ke tehut rakha hai. 6. Badan ko theek se dhaanpne ke liye aadmi ke paas kapray nah hon. 7. Safar ki tayyari aur rawangi ka mauqa ho aur bajamat namaz ke liye aadmi masjid chala jaye to safar mein kisi mushkil ya qafilay ke chhut jane ka andesha ho. 8. Sakht neend ka ghulba ho. 9. Ulamae hanfiyah ke nazdeek nabina shakhs bhi jamaat ki hazri se maazoor samjha jata hai. 10. Aadmi shadi kar ke biwi ko ghar laya ho aur jamaat ka waqt hojaye to fuqaha-e-shafi'iyah aur hanbali ke nazdeek aise shakhs ko bhi jamaat ki hazri se rukhsat hasil hogi. Shafi'iyah ne albatah, is rukhsat ko raat ki namazon ke sath muqarrar mana hai. 11. Ulamae shafi'iyah ne zyada motape ko bhi tark jamaat ke liye ba'is rukhsat mana hai. 12. Ulamae hanfiyah ne ilm fiqh mein ishtigal ko bhi jamaat tark karne ke liye maqbool udhar mana hai. Tark Jumuah wa jamaat ke amoomi aur ijtima'i udhar 1. Tez barish jis mein logon ke liye masjid ki hazri mein mushkil ho. 2. Aandhi jis ki wajah se ghar se nikalna mumkin na ho. 3. Sakht sardi ya garmi jis mein masjid jana ba'is mushqat ho. 4. Shadeed keechar jo logon ke liye ba'is azziyat ho. 5. Intehai tareeki jis ki wajah se aadmi ke liye masjid jana mushkil ho ya jaan ka khatra mehsoos ho. (dekhiye: al-Mawsu'ah al-Fiqhiyah al-Kuwaitiyah, Wazarat al-Awqaf wal-Shu'un al-Islamiyah al-Kuwait, j27, sa 186-191) In amoomi udhar ke hukm mein, zahir hai ke har wo halat shamil samjhi jayegi jo logon ko masjid ki hazri se rokne ka ba'is ban jaye, jaise zilzila, aag lag jana, bahar kisi dushman ka mojood hona ya bimari waghera ki surat mein kisi waba ka phail jana hai. Mandarja bala tafseel se wazeh hai ke farz namazon ko jamaat ke sath aur masjid mein ada karna mamool ke halat mein ek ba'is ajr amal aur fazeelat ki cheez hai aur is hukm mein auratein asal mein shamil nahi hain. Namaz ki sahih ke liye is ki haisiyat kisi lazmi shart ki qata'na nahi hai. Phir Islami shariat ke ahkam mein, jaisa ke peechay tafseel se bayan ho chuka hai, nah sirf yeh ke musalmanon ke liye koi tangi aur mushqat nahi rakhi gayi hai, balkay udhar aur zahmat ki bina par wajibat-e-deen aur shara'it ibadat mein bhi rukhsatiyan aur raayatiyan di gayi hain. Chunanacha udhar ki bina par raf' haraj aur aasani dene ke qur'ani usool par ba jamaat namaz ke is pasandida amal mein bhi, zahir hai ke mardoon ko rukhsat hasil hogi, jaisa ke zahmat aur mushqat ke moqe par khud Rasool Allah ﷺ aur aap ke sahaba ne is se logon ko rukhsat di thi aur hamare fuqaha ne bhi is ko bohot wazahat ke sath bayan kar diya hai. (Jari hai)