Chunancha roza se maqsood yeh hai ke nafs khwahish poori kiye jaane se roknay ki tarbiyat paaye aur yeh ke lazzat ki woh bohot si surtein jo is ke munh ko lag chuki hon, aik aala maqsad ki lagan mein is se chhurwa di jaaye. Is ke hewani quwwat ko qabu mein laya jaaye aur is ki shahwani tawanai ko aitadal sikhaaya jaaye. Nafs ki chahat ko maadi mutalib se phair kar aik aala aur paakiza rukh diya jaaye. Is mein woh saliqa paida kiya jaaye ke yeh kisi aur jahan ki justuju kar sake jahan lutf ki koi inteha nahi aur jahan nematon aur aasaishon ka koi andaaza nahi aur jahan aish karne mein koi muzaiqa nahi. Aur takay yeh un khubiyon se arasta hosake jo daaimi zindagi paane ka aik munasib tareen muqadma ban sakein. Chunancha roza se maqsood yeh hai ke nah tu dunya ki bhook pyaas ki iss nafs mein kuch khaas waqeat rahe aur nah yahan ka khana peena hi kuch us ka muntahaye sai rahe aur takay yeh ahsaas ki woh salahiyat bhi paalay jis ki badolat us ko andaaza rehne lagay ke aik bhookay muflis ke kalye pae kya guzarti hai aur maskeen ke dil ki kya haalat hoti hai. Roza se chunancha maqsood yeh hai ke jism mein shaitan ki bhag dor ke liye raaste tang kardiye jaayein aur khane peenay ki raah se shaitan ko yahan joguzzghaien munsar aati hain wahan us ka guzar dushwar kardiya jaaye. Quwwat-e-jism ki azaadi zara mehdood karke, aur badan ka josh zara kam karke, rooh ko maabood ke raaste mein tehreek di jaaye. Pas yeh muttaqiyon ke liye aik zorawar mahaar hai aur mujahidon ke liye aik zabardast dhaal. Yeh nekoo karoon ki riayat hai aur Khuda ka qurb paane walon ke liye mehnat ka aik bara maidan. Aur dekho sare aamal mein se iss ko 'Khuda ke liye' hone ki aik khaas nisbat hai. Wajah yeh ke roza daar kuch bhi nahi karta bas apni khwahish aur apni shahwat ko aur apne khane aur peenay ko maabood ki khaatir chhor deta hai. Pas yeh mahboobat-e-nafs ko Khuda ki mahabbat mein bhala dena hai aur nafs ki lazzaton ko Khuda ki khushnoodi parwaar dena hai. Goya yeh nafs ka aik mahboob se phir kar aik doosre mahboob ko ikhtiyaar kar lena hai. Pas yeh roza mahboob ka aik shaoori aur hamesha waqt ka taeen hai. Banday aur Khuda ke mabain aik 'sir' hai. Yeh aik aisa 'raaz' hai jo banday ko maaloom hai ya phir Khuda ko! Log zyada se zyada dekh sakte hain to yeh ke yeh banda apna khana peena aur digar mufatirat ko chhodkar baitha hai. Magar dil ki woh haalat jo iss se is ka yeh khana peena aur is ki yeh shahwat o khwahish chhoraye bethi hai aur maabood ki talab mein har lazzat ko qurban karwa rahi hai, sirf Khuda ko maaloom hai. Is ko koi aur kyun kar khabar paskta hai. Roza ki asal haqeeqat samjho bas yehi hai! Insaan ke zahir o baatin ko badal kar rakh dene mein rozay ki ajeeb taseer dekhi gayi hai. Sirf itna hi nahi ke jism ke fasid maday is riayat se dhal jaate hain balkay rooh ke nagawar jawaanib bhi is ibadat se khoob saaf hote hain. Dil aur jarahe ke sehat paane mein roza ki taseer deeni hai. Nafs ke woh hisse jo khwahishat o shahwat ke zair-e-ab aachuke hote hain woh is amal ke natije mein khoob wagaar kar laye jaate hain aur bandagi ko is sir zameen par pair jama kar chalne mein khoob madad milti hai. Dil mein taqwa ki raah hamwar karne mein ‘roza’ ko ibadaton ke mabain aik khaas ahmiyat hasil hai. Chunancha farmaya: ‘‘Aye logon jo imaan laaye, tum par rozay farz kiye jaate hain jaisa ke tum se pehlon par farz kiya jaata hai.''Ye gaye shayad ke tum taqwa pao'' Aur farmaya: ''Roza dhaal hai'' Ilawa azin jinsi khwahish ko qaboo mein lanay ke liye aap ne roza tajwez farmaya. Ghazib aqal aur fitrat ko nafs ki islah mein roza ki is ghair mamooli tasir ka jo mushahida karne ko milta hai us ke paish nazar hum dekhte hain ke Khuda ne is ibadat ko insano ke liye mashroot thehara diya phir yeh us ka rahmat hai aur un par us ka aik ehsan aur burai se un ka aik zabardast tahaffuz. ''Roza'' pas yeh hua ke woh halal lazzatein bhi jo nafs ke munh ko lag chuki hon aur woh jaiz asaiyshain bhi jin ka yeh nafs aadi ho chuki ho us se pare kar di jayein aur roz kuch arsa is par yeh halat guzre aur is kefiyat mein us ko Khuda ki janib mutawajjah karaya jaye takay yeh bandagi ke kuch khas pakiza maani azbar kare aur pura ek mah yeh usi halat mein subah se shaam kar diya kare. Munh ko lag chuki yeh lazzatein aur asaiyshaan chhura dena chunke aasan kaam nahi tha lehaza is ki farziyat nazil hone se khasi dair tak ruki rahi. Yeh farz hijrat ke baad bhi kuch dair baad nazil hua. Nufus ke andar jab tauhid gehri uter chuki aur phir ''namaz'' ne in muwahid nufus ko aik bandagani surat de di aur Quran se hukum lene par kuch tarbiyat pali tab tadreej in ko bandagi ki is surat ki janib laya gaya. Chanancha roza hijrat ke dosre saal farz hua. Yun jab aap foot huye to nau (9) Ramzan roza ke sath guzar chuke the. Pehle pehle jab roza farz hua tab aadmi ko chunao hasil tha. Chahe to roza rakh le aur chahe to ek maskeen ka pet bharday. Phir yeh chunao khatam karke roza ki hatmi surat baqi rakh di gayi. Albatta dosre ko kholne ki asaiysh in boodhon aur auraton ke liye baqi rahi gayi jo khud roza na rakh sakin. Yeh donon sanfein roza chhodin gi aur har roz ke bad ek maskeen ko khana khilain gi. Mareez aur musafir ke liye albatta yeh rukhsat rakhi gayi ke waqtan tor par woh roza chhod lein magar baad mein us ki qaza dein. Hamila ya doodh pilane wali aurat jis ko sehat mutasir ho jane ka andesha ho, ko bhi yehi rukhsat di gayi. Albatta agar us ko bachay ki sehat mutasir ho jane ka andesha ho to woh qaza bhi de gi aur maskeen ko khana bhi khilaye gi kyunke usay khud apne bemar hone ka andesha nahi tha lehaza woh khafif apni sehat ki babat nahi balkay bachay ki sehat ki babat hai. Lehaza us ki talafi it'am maskeen se ki jaye gi. Farzit-e-saum teen marhalon se guzri: Pehle marhale mein roza ya it'am-e-maskeen mein se koi ek farz tha. Dusre marhale mein aadmi ko har haal mein roza hi rakhna tha. Albatta tab roza ki surat yeh thi ke aadmi agar raat ko khana khane se pehle so gaya to agli raat tak us ke liye khana peena mamnoo rahe ga. Teesre marhale mein roza ki yeh halat baqi na rahi. Tab se ab aur taqayamat tak roza ki wahi surat farz hai jo ke ma'roof hai.style="font-size:20px;">*** Aap ka tareeqa yeh tha ke Ramazan mein aap har qisam ki ibadat bakasrat ada farmate. Jibreel Ramazan mein har raat aap ke paas aate aur yun Quran ka dor hota. Jibreel se aap ki mulaqaton ka is tamam tarah yun hota ke nawazish aur anayat mein aap mamool se bhi kahin barh jaate, yahan tak ke bad-e-naseem ko bhi iltaaf mein aap se kuch nisbat nah rahe. Fazaa rasani mein aap tamam makhlooq se barh karthe. Albeit sab se zyada nawazish aap Ramazan mein farmate. Khub sadaqah karte. Ehsaan karte. Quran ki tilawat, zikr aur i'tikaf mein hi goya sab waqt guzarta. Ramazan mein aap ibadat ka bakhsoos ittamaam farmate jo doosre mahinon mein nah hota. Yahan tak ke aap ek din ke roze ko doosre din ke roze se mila lete take din aur raat ki zyada se zyada sa'atein aap ibadat hi mein guzar saken. Apne ashaab ko albeit aap is 'wusool' se mana farmate. Ashaab arz karte: Hazoor! Aap khud to wusool karte hain, farmate: ''Mera mamla tum jaisa nahin'' Ek aur rawayat mein hai, farmate: ''Main apne parwardigar ke haan sa'atein guzarta hoon. Woh mujhe khilata bhi hai aur pilata bhi.'' Logon ne is 'khilane aur pilane' ka mafhoom samajhne mein ikhtilaf kiya hai: Ek fairq ka khayal hai ke yeh maadi taa'am o sharaab hai. Unka kehna hai ke zahir-e-lafz ka yehi taalib hai aur is ko zahiri ma'ani se pheer dene ki koi dalil nahin paayi jaati. Doosre fairq ka kehna hai ke is se murad ek aur tarah ki ghiza hai, jo dil ko aashna'i deti hai. Yeh lutf-e-munajat ki ek khas surat hai jo khas aap ko ata hoti thi, aur Khuda ke qurb ka ek khas ehsaas hai jo aap ki aankh ki thandak banta tha. Khuda ki tamanna, Khuda ki mohabbat aur Khuda ke shoq ka ek kafeyat thi aur is se wujood mein aane wale kuch khas 'ahwaal' the jo aap ko ata huye the. Yeh hai woh ghiza jis se dil seerab hota hai aur rooh tar-o-taza hoti hai. Jis se aankh ko thandak milti hai aur nafs ke andar ronak aati hai. Bussa auqat yeh ghiza itni wafir milti hai ke insaan maadi o jismani ghiza se khaas-o-khaas arsa be-naiaz rehta hai. Is haalat ka kuch na kuch tajurba to har mohabbat karne wale ko ho hi jaata hai. Kuch logon ko dekha gaya hai ke mohabbat ko pa kar aisi haalat un par taari ho jaati hai ke duniya wamaafiha se be-khabar ho jaate hain. Khana peena jaise bhool hi jaata hai. Mohabbat ko ek nazar dekh lena maysar aajaye aur koi sa'at us ke paas tanhai mein guzarne ko mil jaaye to goya woh kisi aur hi jahan mein hote hain. In ki yeh kafeeyat alfaaz mein bayan hi nahin ki ja sakti. Mohabbat ka mehrban o miltift nigahon se un ko dekh lena un ko sab se bada inaam dikhata hai. Pas agar yahan ke mohabbat karne walon ki yeh haalat hai to us mohabbat mein is khair-ul-bashar ka kya haal hoga jis se barqeeda tar, haseen tar, kaamil tar aur azeem tar koi mohabbat ho hi nahin sakti aur jis ki mohabbat ne aap ke poore wujood ko apna asir kar rakha hai aur jis ki mohabbat aap ke qalb o jawarikh mein is qadar gehri jaachuki hai jis par kisi cheez ka qiyas hi mumkin nahin. Chunanche hadees ke alfaaz par ghoor farmayein: Yani mera to waqt hi Khuda ke haan guzarta hai. Is ke baad farmate hain ''Woh mujhe khilata bhi hai aur pilata bhi.'' Chunanche is se murad agar maadi aur zahir-e-ma'ani mein 'khaana peena' ho tab to aap ka 'wusool' karna to raha ek taraf 'roza se hona' hi ma'thoob nah ho! Aur agar koi kahe ke yeh maadi ma'ani mein Khuda ki taraf se 'khilaya pilaya jana' raat ko hota tha to yeh 'wusool' to be-harhaal nah hua. Is soorat mein sahaba ki is baat ke jawab mein ke ''Aap to wusool farmate hain'' aap kokehna chahiye tha: "Main kab wasaal karta hoon main to khaata peeta hoon"! Jabkeh aapne sahaba ki iss baat ka iqrar farmaya keh aap wasaal karte hain, albatta yeh kaha keh "Mera mamla tumhare jaisa nahi". Chanancha aapne yahaan apna aur unka farq byan farmaya. Sahih Muslim mein Abdullah bin Umar ki hadees ke alfaz hain: Yani "Rasool Allah ne Ramzan mein (ek din ka roza doosre din se) milaya tab logon ne bhi (ek din ka roza doosre din se) milaya. Tab aap ne unko (is se) mana farmaya. Arz ki gayi: Aap to (ek roz ko doosre roz se) milate hain. Tab aap ne farmaya: Main tumhari misal nahi hoon. Mujhe khilaya jata hai aur pilaya jata hai." Jabkeh Sahihain mein Abu Huraira se jo riwayat aati hai us ke alfaz hain: "Rasool Allah ne roza ke saath raat guzarne (wasaal) se mana farmaya. Tab Musalmanon mein se ek shakhs ne kaha: Aye Allah ke Rasool aap khud to wasaal farmate hain. Aap ne farmaya: "Tum mein se kaun hai jo mujh jaisa ho? Main to us haal mein raat guzarta hoon ke mera Rabb mujhe khilata hai aur pilata hai." Alawah izn yeh baat bhi ghaur talab hai ke aapne jab unko wasaal se mana farmaya aur unhone maan kar na diya to aapne un se ek din wasaal karwaya. Phir ek aur din wasaal karwaya. Tab (Eid ka) chaand nikal aya. Tab aap ne farmaya: "Chaand agar ek din aur nah nikalta to main tum se ek din aur (wasaal) karwata" Goya jab unhone israar kiya to aapne un ke saath aisa andaz apnaya jis se aap ka maqsad un ko sabak sikha dena aur bazukrdina ho. Ek jagah lafz aaye hain: agar yeh mahazara aur daraz hojata to hum aisa wasaal karte ke yeh zyada shiddat karne wale apni shiddat chor dete. Baat yeh hai ke mera mamla tum jaisa nahi ya yeh ke tumhara mamla mujh jaisa nahi. Mujhe to mera Rabb khilata aur pilata rehta hai." Chanancha yahaan Rasool Allah ke alfaz se wazeh hai ke aap ko be waqt khilaya pilaya bhi jata hai aur aap wasaal se bhi hote hain. Jabkeh sahaba ko aapne apne saath kuch der ke liye aisa karne diya to wahan aap ka andaz un ko aajiz kardene ka tha aur ek tarah se sabak dena aur bazukrdina ka. Ab agar aap khud to "khaate peete" (iss maani mein jo ke zahir beeni group aap ke un alfaz se leta hai!) to is se kyun ke yeh mafhoom nikalta ke aap unko amaln se sikhana chahte hain ke yeh kaam bas aap hi ke karne ka hai aur yeh ke unko is baat ki taqat hi nahi. Pas maloom hua yeh "khana peena" kisi aur andaz ka hai, aur hamdullah yeh baat bohat wazeh hai. Aap ka tareeqa tha ke aap saiyam-e-Ramzan ka aghaz nahi karte jab tak ke Ramzan ka chaand na dekh lete ya phir kam az kam ek gawah ki soorat mein chaand dekhne ki itlaa na paalte. Aap ne Abdullah bin Umar ki gawahi par roza rakha. Ek baar ek hi Arabi ki shahadat par logon ko roza rakha. Yeh bhi na kaha ke kaho main gawahai deta hoon. Aadmi ne aakar itla di ke main ne chaand dekha hai aur aap ne is khabar wahi par ikhtifaa farmaya. Albatta agar na ru'yet ho aur na ru'yet ki gawahi ho toAap Shaban ke tees roz poore kroatae. Matala abr alood hota to Shaban ke tees roz poore farmatae. Shuk ke din ka roza nah rakhate. Farmatae: "Mahina tees din ka hota hai. Mahina intees din ka hota hai. Pas agar matala saaf nah paao to tees ki ginti poori karlo." Aapka tareeqa tha ke ek musalman aadmi ki shahadat maseer aajati to logon ko roza rakhne ka hukm farma date. Albata mah Ramzan ke ikhtitam ke mamle mein do ki gawahi lete. Eid ke chaand ki gawahi agar aap ko is se agli subah Eid ka waqt guzar jaane ke baad milti to aap usi waqt roza khol lete aur logon ko roza khol lene ka hukm dete. Albata Eid ki namaz doosre din jaakar Eid ke waqt padhte. ****** Iftaar jald farmate. Iftaar mein jaldi karne ki be had takleed karte. Sehri ka ahtamaam farmate. Sehri karne ki khas hidayat karte. Sehri ko muakkhar karte aur muakkhar karne ki targheeb dete. Roza khajoor se iftaar karne ki takleed karte. Khajoor nah ho to paani se. Yeh aap ki ummat par kamaal mehrbani aur hamdardi ki daleel hai. Din bhar maida khali rehne ke baad is ke azsar noo masroof ho jaane ke liye sab se pehle is ko kuch meethi cheez mohiya karna nihayat faidamand hai aur tamam quwwat-e-jism ko chust kardene ka baais. Khasoosan basarat ko taqat denay mein yeh bohot ahem hai. Madina mein meetha khajoor se behtar kya ho sakta hai. Issi per un ki guzr basar thi. Yehi un ki ghiza. Yehi un ki ziyaafat. Darakht se utri taaza khajoor hi un ke liye phal tha. Raha paani to din bhar ka faqah jigar ko ek tarah se sikha deta hai. Pas sab se pehle is ko paani se tazgi di jaaye to baad mein khayi jaane wali ghiza ko behtareen andaaz mein jism ke liye kaar amad bana sakta hai. Chanancha ek aadmi jo bhuka bhi ho aur pyasa bhi, us ko chahiye ke woh foran khana shuru na kare balkay pehle thoda sa pani peeye. Phir kuch thair kar khana khaaye. Yeh to hui khajoor aur paani ki jism ko zarurat. Albata inn dono cheezon ki tasir qalbi aur ruhani amal mein bhi kamaal ki dekhi gayi hai aur us ka andaaza unhi ko hai jo is maidan ke log hain. Iftaar aap namaz maghrib se pehle farmate. Aap ke liye darakht ki taaza utri khajoorain laai jaati hain. Agar yeh maseer nah hoti to khushk khajoorain. Yeh bhi maseer nah hoti to aap paani ke chhote chhote ghount hi le lete. Mazkoor hai ke roza kholte waqt aap duaa go hote: "Khuda teri khaatir faqah kiya. Ab tera diya kha kar iftaar kiya." Yeh rawayat aboodaami mein hai. Yeh bhi marwi hai ke jab iftaar kar lete to goya hote: "Pyas thi so gayi. Ragun ko taraut mili aur Khudane chaha to ajr pakka." Ibn Majah mein aapka yeh farman marwi hai ke: "Roza daar ko roza iftaar karne ke waqt ek duaa ka haq diya jaata hai jo har gaz rad nah hoti." ****** Ramzan mein aap safar kar lete. Ramzan ke safar mein aap ne roza rakha bhiaur chhoda bhi. Sahaba ko chunao diya ke chahain to roza rakhein aur chahain to chhod dein. Dushman se amna samna hone ka waqt qareeb hota to Sahaba ko roza chhod dene ka hukm dete takay dushman se qatal karne ke liye zyada taqat payein. Mujahid Fauj agar safar mein nah ho balkay muqeem ho to kya mujahideen qatal mein zyada taqat panay ke liye apne gharo mein rehte hue bhi Ramzan ke rozay chhod sakte hain? Is ki babat ahl-e-ilm ke do qoul hain. Albatta daleel ke lehaz se sahi qoul yeh hai ke unko is baat ki ijaazat hai. Ibn Taymiyyah ne bhi usi qoul ko ikhtiyar kiya aur jis waqt Damascus ke bahar mujahideen ki dushman se maidan bhari thi unhone mujahideen ko yehi fatwa diya. Yun bhi Jihad ki mushqat safar ki mushqat se kahin badi hai. Aur phir Jihad se jo maslahat wabista hai woh safar ke sath wabista maslahat se kahin badi hai. Aur phir safar ek fard ki apni zaroorat hosakti hai jabke Jihad poori ummat ki zaroorat hai, isliye muqeem mujahid ka waqt qatal roza chhodna ek musafir ki nisbat kahin ula hai. Ramzan mein aap ne do azeem tareen ghazwon ke liye safar farmaya. Ek ghazwa Badr aur doosra ghazwa Fatah. Umar (RA) kehte hain: Hum ne Rasool Allah ki hamraakabi mein do ghazwe kiye. Ek Badr ke roz aur ek Fatah Makkah ke liye. In dono mawaqe par hum ne roza chhoda. Aap ki seerat mein yeh kahin nahin paya jata ke aap ne kisi aisi musafat ka tayin kiya ho jis ka safar karne ke doran shakhs ko roza chhodne ki ijaazat ho aur is se kam musafat ho to iftar ki ijaazat nah ho. Sahaba ko safar dar-pesh hota to woh roza chhod lete. Yeh shart nah lagate ke woh apne sheher ki aabadi se nikal kar hi kuch khaa sakte hain. Ubaid bin Jabr kehte hain main ne sahabi Rasool Abu Busrah Ghifari ke sath Ramzan mein Fustat (ek sheher) se kashti ka safar kiya. Abhi hum aabadi se nahin nikle the ke Abu Busrah ne dastarkhwan lana ka hukm diya aur mujhe khane ke liye aage barhne ka kaha. Main ne kaha: Kya aap aabadi nahin dekh rahe? Abu Busrah Ghifari kehne lage: Kya tum sunnat Rasool Allah se munh mod rahe ho? (Riwayat Abu Dawood wa Ahmad) Muhammad bin Kaab kehte hain: Main Ans bin Malik ke haaan haazir tha jo safar pe rawana hone walay the. Un ki sawari tayar kar di gayi thi aur woh safar ka libaas pehn chuke the. Tab unhone khana mangaaya. Main ne kaha: Kya yeh sunnat hai? Farmaya: Haan sunnat hai. Us ke baad woh safar pe rawana hogaye. Tirmizi ne is ko Hadees Hasan kaha hai. (Istifada wa Iktisar az Zad al-Maad sa: 211-201. Muallifah Ibn al-Qayyim) *** Yeh fiqhi araayein Imam Ibn al-Qayyim ki hain, jo ke Hanbali fiqh se wabista hain. Ibn al-Qayyim ka yeh mazmoon imani aur shauuri fawaid ke liye diya gaya hai, nah ke fiqhi araayein ke asbaat ke liye.