Jaane lo ke rozay ke andar kuch aisi khaas baat rakh di gayi hai jo is ke siwa kisi aur amal mein nahi, aur woh hai is ko Allah Azawajal ke saath ek khaas rishta ho jana, jaisa ke hadees-e-qudsi mein warid hua hai (Al-Sawm li wa ana ajzi bih). Ibadat-e-siyam ko bas yehi sharaf kafi hai, waise hi jaise ‘‘Baitullah’’ kehla kar ek maqam ko Allah Ta'ala ke saath risbat ka ek khaas hawala hasil ho jata hai. Chanancha farmaya: ‘‘Wa tahhir baiti’’ yaani ‘‘mere’’ ghar ko saaf suthra kar rakhho! Rozay ki fazilat ke peechay do khubsurat maani chhupi hain: Ek yeh ke yeh ek raaz hai aur sarasar ek batin amal.. jo makhlooq ke ahata nazar mein kabhi aa hi nahi paaye. Rozay ke is maani mein riya ka koi guzar nahi. Doosra yeh ke rozah darasal dushman-e-Khuda ko maqhoor kar dena hai. Wajah yeh ke dushman-e-Khuda ka woh hathiyaar jo woh ibn-e-Adam ke khilaf be-tahasha bartata hai is ki shahwat-e-nafs hain. Yeh shahwat aur khwahishat insaan mein jahan se taqat paati hain woh hai is ke haan khur wa nosh ki farwani. Phir jab tak khwahishat ki yeh zameen hari bhari rahegi tab tak shayateen ka is churagah mein aana jana be-tahasha rahega. Ab jab khwahishat aur shahwat ko tark karaya jayega to shayateen ki raahen khud ba-khud yahan tang hone lagengi. Ab hum ikhtisar se rozay ki kuch sunnaton ka zikr karenge: 1) Sahoori be had pasandida hai, aur woh bhi yeh ke khasi lete karke ki jaye. Iftari mein khoob jaldi ki jaye, aur yeh ke khajoor se ki jaye. 2) Ramazan mein sakhaawat bator-e-khaas mustahab hai. Logon ke saath bhalaai karna. Achha aur pasandida banna, dil khol kar sadaqah karna, jaisa ke Rasool-Allah ke haan Ramazan ke maamulaat ki nisbat hamein seerat wa ahadees se maloom hai. 3) Ramazan mein Quran ka talib-e-ilm banna. I'tikaf ki soorat Khuda ke ghar mein deire daal dena khasosan Ramazan ki aakhri das raatein. Ramazan ke aakhri hisse mein ibadat par poora zor sirf kardena. Sahihain mein Aishaؓ ki hadees hai ke Ramazan ka aakhri ashra aata to aap qamar bastah ho jaate, raat ibadat mein guzarte aur ahl-e-khana ko bedaar karte. Ulama ne is ‘qamar bastah ho jaane’ ke do maani bayan kiye hain: ek yeh ke azdawaji talluq se kinara kashi kar lete, aur doosra yeh ke yeh kinaayah hai amal mein intehai had tak jat jaane ka. Ulama ka qaul hai ke aap ka aakhri ashra mein ibadat wa riyaazat par poora zor sirf kardena is wajah se tha ke aap Lailat-ul-Qadr ko paalne ki sa'ee farmate. Ab hum rozay ke baaz asraar aur aadaab ka zikr karenge: Rozay ke teen martabah hain: ekaam logon ka roza aur aik khawas ka roza aur aik khaas al-khawas ka roza. 'aam' ka roza hai: pet aur sharmgah ko us ki khwahish pura karne se rok rakhna. 'khawas' ka roza hai: nigah, zaban, haath, pair, kaan, aankh aur sab ke sab aaza -04 wajooz ko khuda ki maasiyat ke kaamon se baaz rakna. raha 'khaas al-khawas' ka roza, to woh yeh hai ke dil hi har ghatiya soch aur irade ke maamle mein rozadar ho jaaye. woh sab afkar aur khayalat jo insaan ko khuda se door karein ya khuda ki nigah mein insaan ki wuqat kam karne wale hon, insaan ke haan matrukk ho kar rah jaayein. goya qalb ki duniya mein insaan khuda ke siwa duniya aur mafiyaha se roza rakh le. roza ke is martaba ki sharah o wazahat kisi aur maqam par hogi. raha gaya doosra martaba yaani 'khawas ka roza' to us ke aadaab mein yeh aata hai ke insaan ki nigah roza se ho jaaye aur har us janib se jo khuda ne haram thera di nigah ka rukh phir jaaye. zaban ko har us baat se jo makhlooq ko azaab de ya khaliq ke haan haram ya napasand ho, ya hatti ke jo laiyani wa be fayda ho. zaban ko aisi har baat se tala lag jaaye. nayaz yeh ke insaan apne sab ke sab aaza o jurah ka pahreh daar ban kar khara ho jaaye ke koi azaab bhi khuda ki maasiyat ka rukh na kar paaye. bukhari ki riwayat mein hai, nabi ne farmaaya: "jo shakhs jo qaul-e-zoor se aur amal se guzarta hai, us ke liye allah ki koi hajat nahi ke woh apna khana aur peena hi chhod kar rahe." muraad yeh ke allah ta'ala ko us ke bhookay pyasay rehne ki koi parwah nahi, kyun ke yeh un baaton se to ruk gaya hai jo roze ke ilawa aam halat mein us ke liye bilkul jaaiz aur rawa hain albatta un baaton se roza rakh kar bhi rukne ka naam nahi leta jin ki kisi bhi waqt usay ijazat nahi, aur jo ke allah ki mutlaq haram kardah baatein hain. adaab-e-siyam mein yeh bhi maloomat rahe ke insaan raat ko khanay se pet na bhar le. raat ko bhi khaye to bas hisaab se. kyun ke, jaisa ke hadees mein hai, ibn-e-aadam ka pet woh bura-tareen bartan hai jis ko yeh kinaaron tak bhar leta hai. ibtedai shab agar insaan pet ko khanay se pur kr le to baqi shab woh apna acha istemal har gaz nahi kar payega. isi tarah agar woh sehri ke waqt shikam seer ho jata hai to zohar tak woh khud ko kaar-amad nah rakh payega. kyun ke bohot khori kaahli aur be himmati ko janm deti hai. nayaz roza se jo koi maqsad hai bohot khori se khud us maqsad aur matloob par hi pani phir jata hai. roza se maqsad to yeh hai ke insaan bhook ke tajurbe se guzre aur tark-e-khwahish ki isteadad paye. jaan lo ke siyam-e-nafl yun to har waqt pasandida hai, magar kuch khaas ayyam-e-fazilat mein to be had pasandida aur mustahab ho jata hai. fazilat ke ayyam kuch to woh hain jo har saal aate hain, jaise misal ke taur par ramazan ke baad shawal ke chhe roze, youm-e-arafah, youm-e-ashura, ashra zul hijjah, aur muharram. jabke kuch ayyam woh hain jo mahinahana hain, jaise misal ke mahine ka youm-e-awwal aur youm-e-wasat aur aakhri youm. jo in teen dino ke rozay rakhe woh khoob hai. albatta afzal yeh hai ke mahine ke teen din woh ayyam-e-beez ke kare, yaani chaand ke jubaan ke teen ayyam roza se rahe. jabke fazilat ke kuchAyyam e hafta war hain, yani somwar ka roza aur jumeraat ka roza. Siyaam-e-nafil mein afzal tareen soom-e-dawoodi hai: Dawood (AS) ek din roza rakhte aur ek din iftar. Siyaam-e-dawoodi ke afzal tareen hone mein teen khubsoorat ma'ani poshidah hain: Ek ye ke nafs ko ek din us ka haq milta hai aur ek din us se ibadat-e-soom karaayi jaati hai. Yani ek din us ko haq milta hai aur ek din us se kaam liya jaata hai, jo ke adl ki behtareen halat hai. Dusra ye ke khanay ka roza, roz-e-shukr hai aur agla rozay ka din roz-e-sabr. Jabkeh imaan ke do hi shak hain, ek shukr aur ek sabr! teesra ye ke aam mujahida ki nisbat ye nafs par zyada shaq hai. Kyunkay joharhi nafs ek khaas halat se manus hota hai usay wahan se pheir kar ek doosri halat mein le aaya jaata hai. Yun nafs ka yaksaaniyat se nikalna nafs ko ibadat ke khaas ma'ani se aashna karta hai. Yehi wajah hai ke soom-e-dahr (yani hamesha rozay hi rakhtay jana) ki babat, musalman mein Abu Qatadah se marvi hai, Umar ne Nabi se dariyaft kiya aur aap ne farmaya: La saum wa laa aftaar, wa lam yasum wa lam yuftir ke 'Nah us ka roza aur nah us ka iftar' Yeh (soom-e-dahr) is halat par mabool hoga ke aadmi lagaatar rozay rakhe aur mamnoo'a ayyam tak ke rozay na chhode. Albatta agar woh eidein aur ayyam-e-tashreeq mein roza rakhne se ijtinaab karta hai to yeh soom-e-dahr nah hoga. Chunaancha Aisha ke baray mein aata hai ke aap lagaatar rozay rakhti thin. Anas bin Malik kehtay hain sahabi-e-rasool Abu Talha Nabi ki wafat ke baad chalees saal tak lagaatar rozay rakhtay rahe (mamnoo'a ayyam ke masawa). Yeh bhi jaan lo ke jis aadmi ko baseerat mili ho woh roza se jo maqsad hai ain us maqsad se aashna rehta hai. Chunaancha woh apne aap ko neki ke kisi aise (nafil) ka mukallaf nahi karta jis ki adaigi ke bais woh us se kisi afzal tareen amal ko ikhtiyar karne ke maamlay mein be himmat ho rahe. Maslan, Abdullah bin Masood ka bakasrat roza rakhnay ka mamool nah tha. Farmatay: Mein jab roza rakhta hoon to namaz (ki tawalat o kathrat) par poori mehnat nahi kar pata, jabkeh mein (nafil) roza ki nisbat namaz (qiyam o sujood) par mehnat aur riyazat ko tarjeeh deta hoon. Salaf mein baaz ke saath yun hota ke bakasrat roza rakhte to qiraat-e-quran par mehnat nahi ho pati. Chunaancha woh bakasrat iftar se rehte takay tilawat par qudrat paain. Har insaan hi apni halat ka behtar andaza kar sakta hai aur yeh bhi jaan sakta hai ke ibadat ke kon konse a'maal us ke zyada se zyada munasib-e-haal hain.