Tafseer Surah al-Baqarah Part 3



Tafseer Surah al-Baqarah Part 3

Aoozu Billahi as-Samee al-Aleemi minash Shaitanir Rajeem

Bismillah Alhamdulillah was salaatu was salaamu ala rasoolillah

Rabbish sharah li sadri wa yassirli amri wahlul uqdatam min lisaani wa yafqahu qauli

As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu

Pichle dars me humne, Surah al-Baqarah ki tafseer ka doosra hissa suna, jiss me Surah ki doosri ayat ki tafseer suni, Zalika al-Kitabu La Raiba feehi Hudal lil-Muttaqeen me;

  • Pehle humne koshish ki samajhne ki ke, Zalika al-Kitab kyun kaha gaya hai,
  • Aur iss me humne kaha ke, kyun ke, ye Allah ka kalam hai issi liye shayed zalika al-Kitab kaha gaya hai,
  • Issi silsile me ye baat batana zaroori hai jo pichle dars me batana mumkin nahi tha waqt ki kami ki wajah se ke, Professor Jeffrey Lang jo Mathematics ke professor hain, batate hain ke unhone islam kaise qabool kiya,
  • Wo athiest the, Khuda ko nahi maante the, ye sonchte the ke Quran ko kisi insaan ne likha hoga aur jab Quran parrhne lagay to pehle Surah Fatiha ka tarjuma parrha, jiss me unhone note kiya ke Allah ki hamd ke fauri baad dua-e-hidayat hai,
  • to wo kehte hain ke uss waqt unhe khayal aya ke, iss kitab ka likhne wala bohot hi chalak hai, uss ne mujhe dhoke se hidayat ki dua karwa liya, bohot hi hoshiyar hai iss ka likhne wala,
  • Aur phir jab wo page palat kar Surah al-Baqarah ka tarjuma parrhne lage, to kehte hain ke doosri ayat jab parrhi to,…, ek atheist,…, jo Allah ko nahi manta,…, usay kaisa laga;
    • unhe aisa laga ke kya ye Quran mujh se baat kar raha hai?
    • kya ye mujh se ye keh raha hai ke, jo hidayat ki dua maine na-danista taur par, ya anjaane me ki, kya ab ye surah shuru hote hi,…, ye keh rahe ho,…, ke wo hidayat jo main maang raha tha,…, wo mil gayee?
    • Wo kehte hain ke, maine phir se ayat ko parrha to Quran kehta hai ke, Yehi wo kitab hai jis me hidayat hai.
    • Wo kehte hain ke, iss kitab ka jo musannif hai, jo author hai, uss ka ek dilchasp andaaz hai, iss kitab ko likhne me.
  • Wo kehte hain ke, Surah Baqarah me aur jaisa jaisa wo Quran ko parrhne lage, unhe yehi lagta raha ke, Allah (سُبْحَانَهُ وَتَعَالَى) apne bando se baat kar rahe hain ya Allah iss Quran ke parrhne wale se baat kar rahe hain.
  • Kya hume kabhi aisa laga,…, ke Quran ke zariye,…, Allah (سُبْحَانَهُ وَتَعَالَى) hum se baat kar rahe hain?
  • Hamare masail ka hal bata rahe hain?
  • Hum se baat kar rahe hain?
  • Hum to phar phar karke parrh lete, jaldi jaldi?
  • Professor Lang kehte hain ke, iss musanif ne jo andaz me Quran ko likha hai wo asli hai, original hai, uss ne isay iss tareeqe se likha,…, ke Khuda apne bando se ya insaano se baat kar raha hai, aise jaisa ke wo abhi nazil huwa ho. Doosri kitabon me ye baat nahi hai.
  • Ye Quran alag hai. Quran ek bohot hi dilkash andaaz me likha gaya hai, pehle ye sawal karta hai aur phir uss ke jawab deta hai, phir aur sawal karta hai, aur phir unn ke jawab deta hai.
  • Parrhne wala isay dilchaspi se parrhta hai aur wo ek qism ke mukalame me,…, dialogue me,…, mashghool ho jata hai.
  • Ek aur baat ye batani thi ke, duniya me doosri bhi kitabe hain jo bohot hi dilchasp hoti hain, ya philosophy ke hisab se bohot hi pakki aur oonchi hain. Lekin unn kitabon ko implement nahi kar paye,…, aaj tak, kyun ke, wo practical nahi thi.
  • Quran ki ye khaas baat hai ke, iss par aap (صلى الله عليه وسلم) ke zariye aur aap ke khulafa-e-rashida ke zariye amal karwa ke dikha diya gaya.
  • Allah (سُبْحَانَهُ وَتَعَالَى) se dua hai ke, wo humara Quran ke saath aisa hi talloq banaye, jaise ke iss Quran ke saath hona chahiye aur jaisa ke iss ka haq hai. Ameen.

Tarjuma wa Tafseer

Ab agay badhte hain teesri ayat hai aur yahan Muttaqi kaun hain, unn ke qualities kya hain, unn ka description aa raha hai;

Vs. No. 3

الَّذِيۡنَ يُؤۡمِنُوۡنَ بِالۡغَيۡبِ وَ يُقِيۡمُوۡنَ الصَّلٰوةَ وَمِمَّا رَزَقۡنٰهُمۡ يُنۡفِقُوۡنَۙ‏

Jo log ghaib par iman laate hain, aur namaz (salat) qayem karte hain, aur jo kuch humne unn ko diya (ya ata kiya) uss me se kharch karte hain.

Iss ayat me jo alfaaz samajhne ke hain,…, wo hain; Yuminun, Ghaib, Yuqimoon, as-Salat, Razaqnahum, aur Yunfiqoon – so 6 alfaaz hain. Aaj ke dars me hum 4 alfaz cover karenge, to pehla lafz iss ayat ka Yuminoon hai;

YU MINUUN (They believe)يُؤْمِنُوْنَ 2:3

Dr. Anees apni kitab Explanatory Dictionary of the Holy Quran me likhte hain ke, Lafz-e-Yuminoon ka maddah ya root (ا م ن) hai, jiss ka matlab ‘Wo log jo iman laye ya iman layenge’ aur issi madde se ya issi root se lafz-e-Iman bhi hai,[1] aur doosre alfaaz iss root se jo Quran me aye hain, wo hain;

  • Aman – Safety,[2] Aman ki jagah, ya safe place.
  • Aman – Peace,[3] Aman me aa jana, ya Aman khayam karna.
  • Be-khauf hona – Security,[4] Kya bastiyon ke rehne wale iss se bekhauf hain ke unn par hamara azaab raat ke waqt – achanak aa jaye, jab ke wo be-khabar so rahe hon? Are they secure from Allah’s Plan?
  • Bharosa – Trust,[5]
  • Amanat – kisi ke maal ko kharch kare baghair – safety dena aur usay poora wapas karna,[6]
  • Ibrahim (عَلَيْهِ ٱلسَّلَام) ne jab Allah (سُبْحَانَهُ وَتَعَالَى) se poocha ke aap marne ke baad kaise zindagi dete hain, to Allah (سُبْحَانَهُ وَتَعَالَى) ne poocha ke kya tum ko iman nahi, yahan jo lafz istemaal huwa hai – wo yaqeen ke mano me istemaal huwa hai, kya tumhe yaqeen nahi ke Allah (سُبْحَانَهُ وَتَعَالَى) marne ke baad zindagi denge, kyun ke, Ibrahim (عَلَيْهِ ٱلسَّلَام) agay farma rahe hain ke, Iman to hai lekin sawal iss liye kiya ke dil ko itemenan ho jaye…,[7]
  • Allah (سُبْحَانَهُ وَتَعَالَى) par iman lana, aakhirat par, farishton par, Allah ki bheji huwi kitabon par aur uss ke bheje huwe Rasoolon aur Nabiyon par,[8]
  • Amanat-daar,[9]

Ek Momin me ye tamam khususiyat rehna chahiye, aur jo Iman hai, wo Taqwe ki tarah dil ki kaifiyat hai.[10]

Iman se wabasta jo achi sifaat hain, wo kya hai?

  • Ita’at aur Farmabardari,[11]
  • Shukar guzaar banna,[12]
  • Allah par tawakkal ya bharosa karna,[13]
  • Taqwa,[14]
  • Nekukaar banjana,[15]
  • Tauba,[16]
  • Rehnumai ya Hidayat,[17]
  • Sabr,[18]
  • Jinn ke dil Allah ki yaad se araam paate hain, ya Allah ke zikr se unhe itmenan milta hai,[19]
  • Mohabbat,[20]
  • Noor,[21]
  • Allah ki taraf se Ruh ke zariye quwwat ata hona,[22]
  • Sakeena Nazil hona yani sukoon ki kaifiyat mehsoos karna.[23]

Buray sifaat jo Iman ke khilaf hai, yane ye sifaat momin me nahi ho sakte;

  • Kufr aur Shirk,[24]
  • Munafiqat,[25]
  • Mufsid, fasad ya corruption phailana,[26]
  • Na-Farmani,[27]
  • Bewaqoof,[28]
  • Iman nahi laye, to Allah ne dilon par mohr laga di, jis ki wajah se ab ye samajhte nahi,[29]
  • Khauf,[30]
  • Gunah, Badkaari,[31]
  • Jhoot,[32]
  • Jurm,[33]
  • Nuqsan, tabahi, khasara,[34]
  • Ghair Mahfooz, insecure,[35]
  • Pareshani, Ghum,[36]
  • Na-Insafi,[37]
  • Majboor karna, Zabardasti.[38]

al-Mumin, Allah (سُبْحَانَهُ وَتَعَالَى) ki sifaton me se ek sifat hai,[39] jis ke zariye Allah (سُبْحَانَهُ وَتَعَالَى) hume Salamati, Be-Khaufi aur aman ata karte hain. Wohi hai jo qabil-e-bharosa hain, amanatdaar hain, jiss ka wajood yaqeeni hai, aur jiss ke wajood aur sifaat par hume iman laana zaroori hai.[40]

Ahadith Lafz-e-Momin par;

  • Ali (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Koi shakhs jab tak momin nahi ho sakta jab tak ke wo chaar cheezon par iman na laye;
    • Allah par Iman ke, Allah ke siway koi ilaha, koi supreme authority nahi hai iss kayenaat me,
    • Phir ye ke, Allah ne mujhe yani ke Rasoolullah (صلى الله عليه وسلم) ko haq ke saath Nabi aur Rasool bana kar bheja, to Rasoolullah (صلى الله عليه وسلم) par iman laye,
    • Maut par yaqeen aur Maut ke baad ki zindagi par iman laye, aur
    • Taqdeer par, jo program Allah (سُبْحَانَهُ وَتَعَالَى) ne banaya hai iman laye.[41]
  • Aap (صلى الله عليه وسلم) ne farmaya ke, jo Allah par aur Roz-e-Mahshar par iman laata hai, usay chahiye ke;
    • Wo apne padosi ko nuqsan na pahunchaye,
    • Wo apne ghar aaye mehmaan ki mehmaan-nawazi kare,[42]
    • Wo apne rishtedaron se sila rahmi kare, rishton ko jode,
    • Wo achi baat kare ya khamosh rahe.[43]
    • Wo Bina lungi ke hamam me dakhil na ho, (purane zamane me hamam khule hote the,)
    • Wo apni biwi ko hamam me na laye,
    • Wo aise table par na baitthe jahan sharab pesh ki jaati ho.[44]
  • Aap (صلى الله عليه وسلم) ne farmaya, Tum me se koi uss waqt tak momin nahi ho sakta, jab tak ke wo apne bhai ke liye wohi pasand kare jo apne liye pasand karta hai.[45]
  • Ek aur hadith me, aap (صلى الله عليه وسلم) ne, teen waqt kaha, Allah ki qasam wo iman nahi laya, jiss ke shar se uss ka padosi pareshan ho.[46]
  • Anas (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صلى الله عليه وسلم) ne farmaya, Tum me se koi uss waqt tak momin nahi ho sakta jab tak ke main (yani ke Rasoolullah (صلى الله عليه وسلم)) uss ke liye, uss ke baap, uss ki aulad aur tamam insano se zyada mahboob na ho jaoon.[47]
  • Aye Allah hume momin banaiyye aur hamara shumar momino me kar dijiye, Ameen.

Doosra jo lafz hai iss ayat me, wo hai al-Ghaib.

AL GAYB ( The Unseen ) اَلْغَيْبِ 2:3

Lafz-e-Ghayb ka maddah ya root (غ ي ب) hai, jiss ke maane English me kahenge Unseen, jo na dikhta ho, jo nazron se aujhal ho. Iss ka opposite kya hai, jo dikhta hai, Seen.

Allah (سُبْحَانَهُ وَتَعَالَى) ka ilm inn dono ka ehata karta hai, kyun ke, Allah (سُبْحَانَهُ وَتَعَالَى) “Aalimi al-Ghaybi wa ash-Shadah” hai.[48] Jin cheezon par hamara Iman hai, wo Quran ko chhorrh kar sab ghayb me hai;

  • Allah ko hum dekh nahi sakte, wo hamare liye ghayb hain,
  • Tamam Nabiyon, Rasoolon aur Rasoolullah (صلى الله عليه وسلم) ka inteqaal ho gaya hai, inn sab par aur aap (صلى الله عليه وسلم) par hamara Iman hai, wo hamare liye ghayb hai,
  • Farishte jo Allah ki makhlooq hain, jo hume dikhte nahi hain, unn par hamara Iman hai, wo hamare liye ghayb hai,
  • Allah ki bheji huwi kitabein, Quran ko chhorrh kar, Taurait, Injeel, Zaboor, waghairah ab unn ki asli halat me nahi hai, unn par hamara Iman hai, wo hamare liye ghayb hai,
  • Aakhirat ke din par, hamara Iman hai, wo abhi aya nahi hai, wo hamare liye ghayb hai.

Maazi ya Past jo chala gaya[49] aur Mustaqbil ya future jo abhi aya nahi,[50] hamare liye ghayb hai. Wo tamam cheezen jo haal ya Present me hai, lekin hamari aankhon se aujhal hain, jo hume dikh nahi rahi hai, jaisa ke ye deewar ke peeche kya hai, ya jo hamari samajh se bahar hai, ye sab kuch ghayb hai.[51] Inn maano par jo ahadith ayee hain;

  • Aisha (رَضِيَ ٱللَّٰهُ عَنْهَا) ki ek lambi riwayat hai, jiss me aap ne farmaya “…jo koi ye kahe ke Rasoolullah (صلى الله عليه وسلم) ne ghayb ko dekha hai, wo jhoota hai, kyun ke, Allah ne Quran me farmaya ke, “لاَ يَعْلَمُ الْغَيْبَ إِلاَّ اللَّهُ”, Allah ke siway ghayb ko koi nahi jaanta[52].[53]
  • Ek Hadith me aap (صلى الله عليه وسلم) se poochha gaya ke aurat kin kapdo me namaz parrh sakti hai, to aap ne farmaya ke, aise kapde jo uss ke pairon ko chhupa de, iss ki Arabi me “إِذَا غَيَّبَ ظُهُورَ قَدَمَيْهَا” aya hai.[54]

Phir Lafz-e-Ghayb ke maane kisi ki ghair maujoodgi bhi hoti hai.[55] Inn maano par jo ahadith aayee hain,

  • Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, jo koi apne gharon se lambe arsay se door the, yane gharon me maujood nahi the, wo apne gharon me raat ke waqt na dakhil hon.[56]
  • Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, Jab kabhi ek Musalman apne Muslim bhai ke liye, uss ki ghair maujoodgi me dua karta hai, to Farshte kehte hain ke, “Tumhare liye bhi ye dua qabool ho”[57]
  • Ek aur hadith me aya hai ke, agar koi Musalman, apne bhai ki ghair maujoodgi me uss ki izzat ka difa kare, to Allah (سُبْحَانَهُ وَتَعَالَى) qiyamat ke din uss ke chehre ko jahannum ki aag se mahfooz kar dega.[58]

Lafz-e-Gheebat bhi yehi root se bana hai, apne Bhai ke peet peeche uss ki burai karna, jo agar wo sunn le to naraz ho jaye, jiss se Rasoolullah (صلى الله عليه وسلم) ne mana farmaya, logon ne poocha ke agar wo Burai uss bhai me hai tab bhi ye gheebat hogi? Rasoolullah (صلى الله عليه وسلم) ne farmaya ke, wo burai uss bhai me hai tab hi to gheebat hai, warna ye to bohtaan ho jayega.[59]

To Muttaqi kaun log hote hain;

الَّذِيۡنَ يُؤۡمِنُوۡنَ بِالۡغَيۡبِ…

Wo log jo ghaib par, unseen par Iman laate hain, jaisa ke;

  • Allah par,
  • Rasoolon par,
  • Farishton par,
  • Allah ki Kitabon par,
  • Wahi par, kyun ke, wo dikhti nahi,
  • Roz-e-Mahshar par,
  • Taqdeer par – chahe wo achi ho ya buri,
  • Jannat aur Dozaq par,
  • Azab-e-Qabr par,
  • Har wo cheez jo Allah ne aur Rasoolullah (صلى الله عليه وسلم) batayee hai wo saari baatein Iman bil-ghayb me shamil hai.[60]

Ibn Kathir apni tafseer me likhte hain ke, iman lane se murad zaban se, dil se, aur amal se ghayb par iman laate hain aur Allah ka dar rakhte huwe jo cheezen abhi bayan ki gayee unn sab par iman laate hain aur iss iqrar ki tasdeeq amal se sath karna lazim hai. To pata chala ke iman qaul aur amal ke majmu’ay ka naam hai. Iss liye Quran me kayee jagah “Allazeena Amanu wa Amilus Salihaat” aya hai, wo log jo Iman laye aur amale saleh kiya. Sirf Iman kaafi nahi hoga, uss ke saath nek amaal bhi chahiye kamiyab hone ke liye.

Iman bil ghayb ki baat ayee to ye hadith ko phir se dohrane ki zaroorat hai ke, Musnad Bazzar ki hadith, Anas Ibn Malik (رَضِيَ ٱللَّٰهُ عَنْه) se riwayat hai ke, Rasoolullah (صلى الله عليه وسلم) ne poochha;

  • Ajeeb-o-Ghareeb iman kis ka hai?
  • Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne farmaya ke, Farishton ka hoga, to aap (صلى الله عليه وسلم) ne farmaya ke, Farishte kaise iman nahi layenge, wo to Allah (سُبْحَانَهُ وَتَعَالَى) ke sath hote hain,
  • Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne farmaya ke, phir Nabiyon ka hoga, to aap (صلى الله عليه وسلم) ne farmaya ke, Nabiyon ko to wahi aati hai Allah ki taraf se, wo kaise iman nahi layenge,
  • Sahaba (رَضِيَ ٱللَّٰهُ عَنْهُم) ne farmaya ke, Sahaba ka hoga, to aap (صلى الله عليه وسلم) ne farmaya ke, Sahaba kaise iman nahi layenge, wo to Nabiyon ke sath hote hain,
  • Phir farmaya ke, Ajeeb-o-Ghareeb iman unn logon ka hoga, to mere baad ayenge jin me main bhi nahi rahoonga, wo kitabon ko parrhenge, wahi ko,…, yani ke,…, Quran ko parrhenge aur iman layenge, uss ki itteba karenge.[61]
  • Ibn Kathir ne iss hadith ke aur do version bayan kiye hain, ek me Ubaidah bin Jarrah (رَضِيَ ٱللَّٰهُ عَنْه) ne Rasoolullah (صلى الله عليه وسلم) se poochha ke, Hum se behtar bhi koi aur hai? Hum aap (صلى الله عليه وسلم) par iman laye, aap ke saath jihad kiya, to Rasoolullah (صلى الله عليه وسلم) ne farmaya, haan wo log jo tumhare baad ayenge, mujh par iman layenge, halanke unhone mujhe dekha bhi na hoga.
  • Doosre me, Muadh ibn Jabal (رَضِيَ ٱللَّٰهُ عَنْه) ke sath 9 aur sahaba, aap (صلى الله عليه وسلم) ke saath thay, inhone poochha ke hum se baday ajr ka mustahaq bhi koi hoga? Hum aap (صلى الله عليه وسلم) par iman laye aur aap ki taabedaari ki, to Rasoolullah (صلى الله عليه وسلم) ne farmaya, tum aisa kyun na karte, kyun ke, Allah ka Rasool (صلى الله عليه وسلم) tum me maujood hai, Wahi-e-Ilahi aasmaan se tumhare saamne naazil ho rahi hai. Iman to unn logon ka Afzal hoga, jo tumhare baad ayenge, do Gatton ke darmiyan ye kitab payenge, uss par iman layenge aur uss par amal karenge, ye log ajr me tum se dugne honge.
  • Ibn Abi Hatim me ek daif hadith Iman bil ghayb ke hawale se ye milti hai ke, Badeela bint Aslam (رَضِيَ ٱللَّٰهُ عَنْهَا) farmati hain ke, wo banu Haritha ki masjid me Asr ki namaz parrh rahi thi, aur bait al-Maqdis ki taraf hamara rukh tha, do rakat namaz parrh chuke thay ke, kisi ne aa kar khabar di, ke Rasoolullah (صلى الله عليه وسلم) Kabatuallah ki taraf apna rukh kar liya hai. Hum suntay hi ghoom gaye, poora 180 degree turn, phir mard Auraton ki jagah aa gaye aur auratein mardon ki jagah aur baaqi ki do rakat Kabatullah ki taraf rukh karke parrhi. Jab Rasoolullah (صلى الله عليه وسلم) ko iss ki khabar mili to aap ne farmaya ke, ye log hain jo ghaib par iman rakhte hain.[62]

Mere bhaiyyo, ye darja hai aapka aur hamara, aur iman bil ghayb ka, Rasoolullah (صلى الله عليه وسلم) jo aaj hamare liye ghayb me hai, unn par iman lana aur unn se mohabbat karna, aur aap (صلى الله عليه وسلم) ki shaan me zara si bhi gustaaqi hum ko bardasht nahi. Allah (سُبْحَانَهُ وَتَعَالَى) hamare iss iman ko qabool kare aur hume sacha aur pakka Momin bana de. Ameen.

Teesra lafz iss ayat me hai, Yuqeemoona.

YUQIMUUN (They establish) يُقِيمُونَ 2:3

Lafz-e-Yuqeemoona ka maddah ya root (ق و م) hai, jiss ke maane wo qayem karte hain. Quran me, issi madde se jo alfaz banay hain unn ke maane;

  • Qayem karna, jaisa ke, aamaal ka hisaab qayem karna,[63]
  • Taurait aur Injeel ko qayem karna, uss par amal karna,[64]
  • Muaheda ya agreement qayem karna aur uss par amal karna,[65]
  • Deen ka seedha raasta,[66]
  • Salat Qayem karna jaisa iss ayat me aya hai,[67]

Salat ko ya Namaz ko qayem karne ke liye;

  • ek nizam ki zaroorat hoti hai,
  • tareeqe ki zaroorat hoti hai,
  • jagah ki zaroorat hoti hai,
  • waqt ka nizam qayem karna hota hai.
  • Ye tamam cheezon ko Lafz-e-Salaat me samjhenge.

Chohta lafz iss ayat ka, Salat hai.

AS SALAAT ( The Worship ) اَلصَّلَاوةَ 2:3

Lafz-e-Salaat ya Lafz-e-Salli ka root ya maddah (ص ل و) hai, iss ki tafseel humne Surah al-Kauthar me sunn chuke hain, lekin kyun ke, kaafi din ho gaye to iss ko ek baar phir se dohra lenge, kyun ke, yahan ye lafz salat ko qayem karne ke maano me aya hai, jisay samajhna zaroori hai.

Shuaib (عَلَيْهِ ٱلسَّلَامُ) ka apni qaum ko paigham ye tha ke, “Aye meri qaum! Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ibadat karo, jiss ke siway koi supreme authority nahi iss kayenaat me…”[68] Iss dawat ke jawab me unn ki qaum ne sawal kiya ke, Aye Shuaib (عَلَيْهِ ٱلسَّلَامُ), kya tumhari salat, ye sikhati hai ke hum uss ko chhorrh dein jo hamare baap-dada jis ki ibadat karte the?[69] Yahan lafz-e-salat ka matlab ye samajh me aata hai ke, Shuaib (عَلَيْهِ ٱلسَّلَامُ) ke ibadat karne ka tareeqa, alag tha butthon ki ibadat ke tareeqe se.

To lafz-e-salat ka matlab Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ibadat karne ka official, formal aur approved Amal.

Quran me Surah Al Baqarah ki 116wi ayat me, Allah (سُبْحَانَهُ وَتَعَالَىٰ) farmate hain ke, Kayenat me jo bhi hai, wo Allah (سُبْحَانَهُ وَتَعَالَىٰ) ka farmabardar hai,[70] wo sab uss ke saamne sajde me jhuk jaate hain[71] aur uss ki tasbeeh karte hain.[72] Hum bhi Salat ada karte hain, Namaz parrhte hain, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke ahkamat ki pabandi aur uss ki ita’at karte huwe,[73] Namaz me hum sajda karte hain,[74] uss ki tasbeeh karte huwe, Subhana Rabbiyal Alaa kehte hain.[75] Quran me Allah (سُبْحَانَهُ وَتَعَالَىٰ) Surah Noor ki 41wi ayat me farmate hain ke, Kayenaat ki har cheez ko uss ki salaat aur tasbeeh ka pata hai.[76] Yahan se Salaat ka matlab ye samajh me ata hai ke, Allah (سُبْحَانَهُ وَتَعَالَىٰ) ke saamne jhukne ka tareeqa, jiss me uss ke ahkamaat par amal karne me masroof ho jana. Tasbeeh – Sabaha se hai, aur Sabhan – masroof rehne ko kehte hain.[77]

Salat ya Salawat aur iss ke madde se bane alfaz ka matlab, Rahmat bhi hai.[78] To Salat kya hai – Allah (سُبْحَانَهُ وَتَعَالَىٰ) ki ibadat ke liye, uss ki rahmat to talab karte huwe, jazbati, zehni aur jismani taur par submit karne ka, ba-qaida formal tareeqay ko salat kehte hain.

Hume Quran ke zariye hukum huwa hai ke, apni salat ki nigrani kare, apni namazon ko monitor kare,[79] mustaqil taur par namaz ki pabandi karna,[80] aur apne logon ko, ghar walon ko aur mutalliqeen ko, namaz ka hukum dena,[81] aur Juma ki namaz ke liye baqaida pabandi se shamil hona,[82] aur jungo me namaz ko chhoti kar dena.[83] Salat ya namaz Allah (سُبْحَانَهُ وَتَعَالَىٰ) ko yaad karne ke liye qayem karna hai,[84] apni awaz ko neechi ya passt rakhna[85] aur waqt par ada karna,[86] wazu karne ke baad.[87] Ibrahim (عَلَيْهِ ٱلسَّلَامُ) ne dua ki ke, wo aur unn ki aulad namaz qayem karne wale bane.[88] Yahan batayee huwi har ek baat Quran se sabit hai, 10 references maujood hai, agar koi dekhna chahta hai to mujh se maang le. To Quran se sabit ho gaya ke namaz ya salat ek ritual bhi hai.

Salat ke qayem karne ke saath jo cheezen wabasta hain;

  • Sachai se,[89]
  • Qurbani se,[90]
  • Aman, peace se,[91]
  • Iman se,[92]
  • Zakat dene se,[93]
  • Sabr se, Sabr aur Salat ke zariye Allah ki madad maango kaha,[94]
  • Allah ka zikr, Allah ko yaad rakhne se,[95]
  • gunaho se bachao, Namaz gunaho se bachati hai – agar namaz bhi parrh rahe hain aur gunah bhi kar rahe hain to – namaz theek nahi hai,[96]
  • Allah ne jo diya hai uss me se kharch karne se,[97]
  • Allah aur uss ke rasoolon ki ita’at se,[98]
  • Allah ki tawajjoh hasil karne se,[99]
  • Allah ki ibadat se, ghulami karne se,[100]
  • Neki karne se,[101]
  • Khushu ikhtiyar karne se,[102]
  • Quran Parrhne se,[103]
  • Neki ka hukum dene aur burai se rokne se,[104]
  • Allah se darne se,[105]
  • Allah ka hukum manne se,[106]
  • Allah ka hamari taraf rehmat ke saath palatne se,[107]
  • Allah ko qarz dene se,[108]
  • Haneef hone se ya Seedhe raaste par jam jane se,[109] aur
  • Aram ke auqaat se[110] wabasta hai.

Ab ye list Quran me ayee hain, jo cheeze Salat ko ya namaz ko kharab kar deti hain;

  • Nashe ki cheeze,[111]
  • Susti ya kahili,[112]
  • Khaheshaat ya hawas,[113]
  • Karobar,[114] aur
  • Ghaflat namaz ko kharab kar deti hai.[115]

Salat ya namaz ka faida ye hai ke, wo humein iss ke zariye;

  • Gunahon se, bure aur behayai ke kamo se bachati hai,[116]
  • Dil ka sukoon aur itmenaan deti hai,[117]
  • Jannat hasil karne ka zariya banti hai.[118]

Ab jo ahadith Salat par ayee hain wo behisab hai, tamam ahkamat hain Namaz ya Salat ko qayem karne ke mutalliq jis me, wazu karne se le kar kaunsi namaz kitni hai, kab parrhni hai, kahan parrhni hai, kaise parrhni hai ye saari detail ahadith me hai, yahan kuch points me summary bayan ki ja rahi hai:

  • Pehli baar jab namaz ka hukum aya to wo do rakat thi, uss ke baad do rakat safar ki namaz bana di gayee aur rihayesh ke muqaam par namaz chaar rakat kar di gayee.[119]
  • Sab se mushkil tareen Ibadat ek Munafiq ke liye, Isha aur Fajr ki namaz hai aur agar unhe pata hota inn namazo ke ajar ka to wo masjidon ko ghutno ke bal rengte huwe aate.[120]
  • Uss shaks ki namaz jo akela jamat ki aakhri saff me khada hai, qabool nahi hoti.[121]
  • Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ne munadi karwayee, ke namaz jamat se parrho.[122]
  • Subah aur Sham ke azkar me se ye tasbeeh hai;

الْحَمْدُ لِلَّهِ وَحْدَهُ،

وَالصَّلاَةُ وَالسَّلاَمُ عَلَى مَنْ لاَ نَبِيَّ بَعْدَهُ

Tamam tareef uss Allah ke liye jo ek hai aur Salat aur Salam, yani peace and blessings, ho unn par jis ke baad aur koi nabi aane wale nahi hain (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ).[123]

  • Jab namaz ki jamat khadi ho jaye, to phir farz ke alawa koi aur namaz nahi parrhni chahiye.[124]
  • Jamat ke saath namaz parrhna 27 darje behtar hai akele namaz parrhne se.[125]
  • Masjid-e-Nabawi (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) me namaz parrhna ek hazar gunah behtar hai, kahin aur namaz parrhne se, siway Masjid-al-Haram ke jo Makkah me hai, jiss ka sawab 100 gunah zyada hai masjid-e-Nabawi ke muqable. Matlab 1 lakh namazon ka sawab hai Masjid-al-Harm me namaz parrhne par;[126]
  • Tum me se har ek namaz ki halat me ho, jab tak ke namaz uss ko masjid me roke rakhegi, koi aur cheez uss ko, apne ghar wapas hone se rok nahi sakti, siway namaz ke – tab tak namaz ki halat me hai, Aisa Allah (سُبْحَانَهُ وَتَعَالَىٰ) consider kar rahe hain.[127]
  • Agar koi ghulam apne Malik ko chhorrh kar bhaag jaye, to uss ki namaz qabool nahi hogi, ek aur hadith me aya hai ke, agar wo ghulam ye samajhta hai ke uss ne sahih kaam kiya hai to ye kufr hai;[128]
    • Hum samajh rahe hain ke, duniya ke muamelaat deen se alag hai, aisa bilkul bhi nahi hai,
    • Har ek cheez hamare deen ka hissa hai, uss par ahkamat hain,
    • Business ko hum deen se alag samajh rahe hain, kaise ho sakta hai ye?
    • Seerat bhari padi hai business se, iss ko kaise alag karoge?
  • Ek bande aur kufr ke beech, namaz ka tark karna, abandon kar dena, chhorrh dena hai.[129]
  • Ek aur hadith me farmaya ke, Iman aur Kufr ke beech, namaz ka tark kar dena hai.[130]
  • Aap (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke inteqaal ke baad, kuch log zakat dene se inkar kare, to Abu Bakr Siddique (رَضِيَ ٱللَّٰهُ عَنْهُ) unn se jung ke liye tayyar ho gaye, aur aap ne kaha ke, jo koi namaz aur zakat me farq karega main uss se jung karoonga, ye Quran ka hukum hai ke Zakat Ameeron par farz hai, jo koi uss ko chhorrh dega uss ne kufr kiya, chahe wo ek rassi ka chhota sa tukda hi kyun na ho, jo wo Allah ke Rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ko dete the, aur ab dene se inkar kar rahe hain, to main uss se jung karoonga.[131]
  • Jab farz namaz ka waqt ho jaye, aur ek Musalman wazu kare, ruku aur sujood sahih tareeqe se kare, aisi namaz uss ke pichle gunaho ka kaffara ban jaati hai, jab tak ke wo koi kabeera gunah na kare, aur ye hamesha ke liye lagoo rahega.[132]
  • Namaz ka waqt ho jaye aur khana dastar par ho to, pehle aram se kha lena chahiye, uss ke baad namaz parrhna chahiye, aur iss me jaldi nahi karna hai, aur agar toilet jaane ki zaroorat pesh ayee aur iqamat ho rahi ho to pehle farigh ho, phir wazu kare aur namaz parrhe, iss me bhi jaldi nahi karna chahiye.[133]
  • Agar koi namaz parrhna bhool jaye to uss ko ada kar le, jab yaad aa jaye, iss ka koi kaffara nahi, iss ke siway ke, namaz ko yaad aane par ada kar le.[134]
  • Inteqal se pehle Allah ke Rasool (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) ke aakhri alfaz the, Salat, Salat, aur apne ghulamo ke baare me Allah se daro.[135]

Muttaqeen ki doosri sifat kya hai;

…وَ يُقِيۡمُوۡنَ الصَّلٰوةَ…

Aur wo Salat, Namaz Qayem karte hain

Salat ya Namaz ka amal, uss ka masnoon tareeqa, uss ki jagah, uss ke auqat par ada karne ka intezaam. Ye ritual, ye tareeqa zaroori hai kyun ke ye Rasoolullah (صلى الله عليه وسلم) se sabit tareeqa hai, jo masjid ki jamat se wabasta hai. Musalmano ki koi aur jamat nahi, balke yehi masjid ki jamat tamam musalmano ko ek ittehad me baand sakti hai. Quran par amal karna hamare liye farz hai, humne Quran ke zariye ye sunn liya ke namaz ek ritual hai.

Iss ko khatam karne ke liye, tehreek chalayee ja rahi hai, takay ye ritual, ye tareeqa jo Rasoolullah (صلى الله عليه وسلم) ne bataya hai, uss ko khatam kar diya jaye. Jiss ki wajah se ek group nikla hai musalmano me jo sirf Quran se namaz ka tareeqa bana liye hain, to nateeje me kya huwa;

  • 1444 saal se namaz ka tareeqa ek hi hai, jo Rasoolullah (صلى الله عليه وسلم) ka bataya huwa tareeqa, iss me jo farq nazar aata hai, wo asal me farq nahi hai, jo Allah ke Rasool (صلى الله عليه وسلم) ne jo lachak di hai ussi lachak ke nateeje me thoda bohot, minor farq hai.
    • Namaz ki rakaton me farq nahi, ruku me sujood me farq nahi
    • 5 waqt ki namaz sab parrhte hain,
    • Jamat ke aukaat me farq nahi, jo range Rasoolullah ki batai huwi hai, ussi me tamam jamatein ho jaati hain,
    • Farz namaz ke liye masjid me jama hona hai, har koi manta hai,
    • Imamat Mard karega, ye tai hai,
    • Har ek ka tareeqa Rasoolullah (صلى الله عليه وسلم) se sabit hai. Kum-az-kum, Daif hadith to maujood hai.
  • Jo ahadith ka inkaar karte hain, Unn ki jamat me hi kayee tareeqe hain, namaz ke liye;
    • Pehla, Kayee log to namaz hi nahi parrhte, aur jo parrhte hain unhe nahi maloom jama kahan hona hai? Ye log samajhte hain ke, community center hona chahiye. To masjid se door kar diye.
    • Doosra, Kisi bhai ne, yoga ke dhyan-asan me baitth kar, meditation kar rahe the, jab unn se poochha gaya to kaha ke main, Namaz parrh raha tha, Ye Musalmano ka tareeqa to nahi hai, Qul haatu burhanakum inn kuntum sadiqeen. Agar tum sachhe ho to daleel pesh karo.
    • Teesra, Kisi bhai ne kaha, do rakat namaz hai unn ke paas, aur
    • Chohta, Kisi aur bhai ne kaha ke, Quran ke hisab se ek hi rakat hai namaz me. Jo namaz-e-khauf ka description Quran me aya hai, wo uss ko asal namaz samajh rahe hain. Aur kuch saal pehle ye baat mash’hoor huwi thi ke, ek aurat imamat ke liye khadi ho gayee aur khitabat bhi wo kar rahi thi,
    • Allah ke Rasool ki sunnat ko chhorrhenge aur ahadith ka inkaar karenge to bhatak jaoge.

Iss me kehne ko to bohot hai, lekin waqt ka khayal rakhte huwe, yahan hum aaj ka dars rok denge, aglay hafte hum Surah al-Baqarah ki doosri ayat tafseer ka aakhri hissa aur teesri ayat ki tafseer sunenge. In Sha Allah.

References

[1] Al Quran, Surah al-Baqarah, Chapter 2: Verse 108

[2] Al Quran, Surah al-Baqarah, Chapter 2: Verse 239

[3] Al Quran, Surah an-Nisa, Chapter 4: Verse 91

[4] Al Quran, Surah al-Araf, Chapter 7: Verse 97

[5] Al Quran, Surah Yusuf, Chapter 12: Verse 11

[6] Al Quran, Surah al-Baqarah, Chapter 2: Verse 283

[7] Al Quran, al-Baqarah, Chapter 2: Verse 260

[8] Al Quran, al-Baqarah, Chapter 2: Verse 177

Al Quran, Surah Saba, Chapter 34: Verse 3

[9] Al Quran, Surah ash-Shuara, Chapter 26: Verse 107

[10] Al Quran, Surah al-Hujurat, Chapter 49: Verse 7

[11] Al Quran, Surah al-Ahzab, Chapter 33: Verse 22

[12] Al Quran, Surah an-Nisa, Chapter 4: Verse 147

[13] Al Quran, 10:84

[14] 2:103

[15] 6:48

[16] 19:60

[17] 2:137

[18] 3:200

[19] 13:28

[20] 19:96

[21] 2:257

[22] 58:22

[23] 48:4

[24] 40:12

[25] 57:13

[26] 38:28

[27] 3:110

[28] 2:13

[29] 63:3

[30] 106:4

[31] 40:58

[32] 61:2

[33] 83:29

[34] 6:12

[35] 29:67

[36] 3:154

[37] 6:82

[38] 10:99

[39] 59:23

[40] Dr. Mir Aneesuddin, Explanatory Dictionary of the Holy Quran.

[41] ‘Ali reported that God’s messenger said, “A man is not a believer till he believes in four things : he must testify that there is no god but God and that I am God’s messenger whom He sent with the truth ; he must believe in death and in the resurrection after death; and he must believe in the divine decree.” Tirmidhi and Ibn Majah transmitted it.

وَعَنْ عَلِيٍّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ” لَا يُؤْمِنُ عَبْدٌ حَتَّى يُؤْمِنَ بِأَرْبَعٍ: يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ بَعَثَنِي بِالْحَقِّ وَيُؤْمِنُ بِالْمَوْتِ وَالْبَعْثِ بَعْدَ الْمَوْتِ وَيُؤْمِنُ بِالْقَدَرِ “. رَوَاهُ التِّرْمِذِيُّ وَابْن مَاجَه

Grade: Isnād Da’īf (Zubair `Aliza’i) : صَحِيحٌ (الألباني) حكم (إسنادہ ضعيف (زبیر علی زئی) | Reference: Mishkat al-Masabih 104

It was narrated that ‘Ali (رضي الله عنه) said:The Messenger of Allah (ﷺ) said: “No one truly believes until he believes in four things: he believes in Allah, he believes that Allah sent me with the truth, he believes in the resurrection after death, and he believes in the divine decree, both good and bad.”

حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ، عَنْ رَجُلٍ، عَنْ عَلِيٍّ، رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَنْ يُؤْمِنَ عَبْدٌ حَتَّى يُؤْمِنَ بِأَرْبَعٍ يُؤْمِنُ بِاللَّهِ وَأَنَّ اللَّهَ بَعَثَنِي بِالْحَقِّ وَيُؤْمِنُ بِالْبَعْثِ بَعْدَ الْمَوْتِ وَيُؤْمِنُ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ‏.‏

Grade: Its isnad includes a man who is not known (Darussalam)

Reference: Musnad Ahmad 1112

[42] Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, “He who believes in Allah and the Last Day let him not harm his neighbour; and he who believes in Allah and the Last Day let him show hospitality to his guest; and he who believes in Allah and the Last Day let him speak good or remain silent”. [Al- Bukhari and Muslim].

وعنه أن رسول الله صلى الله عليه وسلم قال‏:‏ ‏ “‏ من كان يؤمن بالله واليوم الآخر، فلا يؤذِ جاره، ومن كان يؤمن بالله واليوم الآخر، فليكرم ضيفه، ومن كان يؤمن بالله واليوم الآخر، فليقل خيرًا أو ليسكت‏”‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏

Reference: Riyad as-Salihin 308

Narrated Abu Shuraih Al-Adawi: My ears heard and my eyes saw the Prophet (ﷺ) when he spoke, “Anybody who believes in Allah and the Last Day, should serve his neighbor generously, and anybody who believes in Allah and the Last Day should serve his guest generously by giving him his reward.” It was asked. “What is his reward, O Allah’s Messenger (ﷺ)?” He said, “(To be entertained generously) for a day and a night with high quality of food and the guest has the right to be entertained for three days (with ordinary food) and if he stays longer, what he will be provided with will be regarded as Sadaqa (a charitable gift). And anybody who believes in Allah and the Last Day should talk what is good or keep quiet (i.e. abstain from all kinds of dirty and evil talks).

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، قَالَ حَدَّثَنِي سَعِيدٌ الْمَقْبُرِيُّ، عَنْ أَبِي شُرَيْحٍ الْعَدَوِيِّ، قَالَ سَمِعَتْ أُذُنَاىَ، وَأَبْصَرَتْ، عَيْنَاىَ حِينَ تَكَلَّمَ النَّبِيُّ صلى الله عليه وسلم فَقَالَ ‏”‏ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ جَائِزَتَهُ ‏”‏‏.‏ قَالَ وَمَا جَائِزَتُهُ يَا رَسُولَ اللَّهِ قَالَ ‏”‏ يَوْمٌ وَلَيْلَةٌ وَالضِّيَافَةُ ثَلاَثَةُ أَيَّامٍ، فَمَا كَانَ وَرَاءَ ذَلِكَ فَهْوَ صَدَقَةٌ عَلَيْهِ، وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ ‏”‏‏.‏

Reference: Sahih al-Bukhari 6019

[43] Abu Hurairah (May Allah be pleased with him) reported: The Prophet (ﷺ) said, “He who believes in Allah and the Last Day, let him show hospitality to his guest; and he who believes in Allah and the Last Day, let him maintain good relation with kins; and he who believes in Allah and the Last Day, let him speak good or remain silent.” [Al-Bukhari and Muslim].

عن أبي هريرة رضي الله عنه أن النبي صلى الله عليه وسلم قال‏:‏ ‏”‏ من كان يؤمن بالله واليوم الآخر فليكرم ضيفه، ومن كان يؤمن بالله واليوم الآخر فليصل رحمه، ومن كان يؤمن بالله واليوم الآخر فليقل خيراً أو ليصمت” ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏

Reference : Riyad as-Salihin 705

[44] Jabir reported the Prophet as saying, “He who believes in God and the last day must not enter a bath without a lower garment; he who believes in God and the last day must not bring his spouse into a bath ; and he who believes in God and the last day must not sit at a cloth where wine is being circulated.”

Tirmidhi and Nasa’i transmitted it.

وَعَنْ جَابِرٌ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلَا يَدخلِ الحمّامَ بِغَيْر إِزارٍ وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلَا يدْخل حَلِيلَتَهُ الْحَمَّامَ وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلَا يَجْلِسُ عَلَى مَائِدَةٍ تُدَارُ عَلَيْهَا الْخمر» . رَوَاهُ التِّرْمِذِيّ وَالنَّسَائِيّ

صَحِيح (الألباني) حكم :

Reference: Mishkat al-Masabih 4477

[45] Anas (May Allah be pleased with him) reported: The Prophet (ﷺ) said, “No one of you becomes a true believer until he likes for his brother what he likes for himself”. [Al-Bukhari and Muslim].

الثالث‏:‏ عن أنس رضي الله عنه عن النبي صلى الله عليه وسلم قال‏:‏ “لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه‏”‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏

Reference: Riyad as-Salihin 183

[46] Narrated Abu Shuraih: The Prophet (ﷺ) said, “By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!” It was said, “Who is that, O Allah’s Messenger (ﷺ)?” He said, “That person whose neighbor does not feel safe from his evil.”

حَدَّثَنَا عَاصِمُ بْنُ عَلِيٍّ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ، عَنْ أَبِي شُرَيْحٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏”‏ وَاللَّهِ لاَ يُؤْمِنُ، وَاللَّهِ لاَ يُؤْمِنُ، وَاللَّهِ لاَ يُؤْمِنُ ‏”‏‏.‏ قِيلَ وَمَنْ يَا رَسُولَ اللَّهِ قَالَ ‏”‏ الَّذِي لاَ يَأْمَنُ جَارُهُ بَوَايِقَهُ ‏”‏‏.‏ تَابَعَهُ شَبَابَةُ وَأَسَدُ بْنُ مُوسَى‏.‏ وَقَالَ حُمَيْدُ بْنُ الأَسْوَدِ وَعُثْمَانُ بْنُ عُمَرَ وَأَبُو بَكْرِ بْنُ عَيَّاشٍ وَشُعَيْبُ بْنُ إِسْحَاقَ عَنِ ابْنِ أَبِي ذِئْبٍ، عَنِ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ،‏.‏

Reference: Sahih al-Bukhari 6016

[47] Anas reported God’s messenger as saying, “None of you believes till I am dearer to him than his father, his child, and all mankind.” (Bukhari and Muslim).

وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ»

Reference : Mishkat al-Masabih 7

[48] Al Quran, Surah al-An’am, Chapter 6: Verse 73

[49] 11:49

[50] 7:188

[51] 12:52

[52] 27:65

[53] Narrated Masruq: `Aisha said, “If anyone tells you that Muhammad has seen his Lord, he is a liar, for Allah says: ‘No vision can grasp Him.’ (6.103) And if anyone tells you that Muhammad has seen the Unseen, he is a liar, for Allah says: “None has the knowledge of the Unseen but Allah.”

حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ إِسْمَاعِيلَ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ مَنْ حَدَّثَكَ أَنَّ مُحَمَّدًا صلى الله عليه وسلم رَأَى رَبَّهُ فَقَدْ كَذَبَ وَهْوَ يَقُولُ ‏{‏لاَ تُدْرِكُهُ الأَبْصَارُ‏}‏ وَمَنْ حَدَّثَكَ أَنَّهُ يَعْلَمُ الْغَيْبَ فَقَدْ كَذَبَ، وَهْوَ يَقُولُ لاَ يَعْلَمُ الْغَيْبَ إِلاَّ اللَّهُ‏.‏

Reference : Sahih al-Bukhari 7380

[54] Yahya related to me from Malik from Muhammad ibn Zayd ibn Qunfudh that his mother asked Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, “What clothes can a woman wear in prayer?” She said, “She can pray in a shift that reaches down and covers the top of her feet.”

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ مُحَمَّدِ بْنِ زَيْدِ بْنِ قُنْفُذٍ، عَنْ أُمِّهِ، أَنَّهَا سَأَلَتْ أُمَّ سَلَمَةَ زَوْجَ النَّبِيِّ صلى الله عليه وسلم مَاذَا تُصَلِّي فِيهِ الْمَرْأَةُ مِنَ الثِّيَابِ فَقَالَتْ تُصَلِّي فِي الْخِمَارِ وَالدِّرْعِ السَّابِغِ إِذَا غَيَّبَ ظُهُورَ قَدَمَيْهَا ‏.‏

Sunnah.com reference: Book 8, Hadith 37 | USC-MSA web (English) reference : Book 8, Hadith 37 | Arabic reference : Book 8, Hadith 326 | https://sunnah.com/malik/8/37

[55] 27:20 & 82:16

[56] Jabir reported God’s Messenger as saying, “When one of you has been away from home for a long time he must not come to his family during the night.” (Bukhari and Muslim.)

وَعَنْ جَابِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسلم: «إِذا طَال أَحَدُكُمُ الْغَيْبَةَ فَلَا يَطْرُقْ أَهْلَهُ لَيْلًا»

مُتَّفَقٌ عَلَيْهِ (الألباني) حكم :

Reference : Mishkat al-Masabih 3903

[57] Abud-Darda’ (May Allah be pleased with him) reported: I heard the Messenger of Allah (ﷺ) saying, “Whenever a Muslim supplicates for his (Muslim) brother in his absence, the angels say: ‘May the same be for you too’.” [Muslim].

وعن أبي الدرداء رضي الله عنه أنه سمع رسول الله صلى الله عليه وسلم يقول‏:‏ ‏ “‏ما من عبد مسلم يدعو لأخيه بظهر الغيب إلا قال الملك ولك بمثل‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

Reference : Riyad as-Salihin 1494

[58] Abu ad-Darda’ (RAA) narrated that the Messenger of Allah (ﷺ) said: “If a Muslim defends his brother’s honor in his absence, Allah will protect his face from the fire of Hell on the Day of Resurrection.” Related by At-Tirmidhi who graded it to be Hasan.

وَعَنْ أَبِي اَلدَّرْدَاءِ ‏- رضى الله عنه ‏- عَنْ اَلنَّبِيِّ ‏- صلى الله عليه وسلم ‏-قَالَ: { مَنْ رَدَّ عَنْ عِرْضِ أَخِيهِ بِالْغَيْبِ, رَدَّ اَللَّهُ عَنْ وَجْهِهِ اَلنَّارَ يَوْمَ اَلْقِيَامَةِ } أَخْرَجَهُ اَلتِّرْمِذِيُّ, وَحَسَّنَهُ .‏ حسن.‏ رواه الترمذي (1931)‏، وقال:” هذا حديث حسن”.‏ قلت: ويشهد له ما بعده.‏

Sunnah.com reference : Book 16, Hadith 92 | English translation : Book 16, Hadith 1571 | Arabic reference : Book 16, Hadith 1528 | https://sunnah.com/bulugh/16/92

[59] Malik related to me from al-Walid ibn Abdullah ibn Sayyad that al-Muttalib ibn Abdullah ibn Hantab al-Makhzumi informed him that a man asked the Messenger of Allah, may Allah bless him and grant him peace, “What is backbiting?” The Messenger of Allah, may Allah bless him and grant him peace, said, “It is to mention about a man what he does not want to hear.” He said, “Messenger of Allah! Even if it is true?” The Messenger of Allah, may Allah bless him and grant him peace, said, “If you utter something false, then it is slander.”

حَدَّثَنِي مَالِكٌ، عَنِ الْوَلِيدِ بْنِ عَبْدِ اللَّهِ بْنِ صَيَّادٍ، أَنَّ الْمُطَّلِبَ بْنَ عَبْدِ اللَّهِ بْنِ حَنْطَبَ الْمَخْزُومِيَّ، أَخْبَرَهُ أَنَّ رَجُلاً سَأَلَ رَسُولَ اللَّهِ صلى الله عليه وسلم مَا الْغِيبَةُ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ أَنْ تَذْكُرَ مِنَ الْمَرْءِ مَا يَكْرَهُ أَنْ يَسْمَعَ ‏”‏ ‏.‏ قَالَ يَا رَسُولَ اللَّهِ وَإِنْ كَانَ حَقًّا قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ إِذَا قُلْتَ بَاطِلاً فَذَلِكَ الْبُهْتَانُ ‏”‏ ‏.‏

Sunnah.com reference : Book 56, Hadith 10 | USC-MSA web (English) reference : Book 56, | Hadith 10 | Arabic reference : Book 56, Hadith 1823 | https://sunnah.com/malik/56/10

[60] Hafiz Salahuddin Yousuf, Tafseer Ahsan al-Bayan, Tafseer Surah al-Baqarah, Pages 62-63

[61] Musnad Bazzar no. 7294. Similar wording in Mu’jam al-Kabir by Tabrani. Quoted in Tafsir Ibn Kathir. Source: A B al-Mehri, 40 Hadith on The Quran, The Quran Project, 2nd Edition, Page 29

[62] Hafiz Ibn Kathir, Tafseer Ibn Kathir, Tafseer Surah al-Baqarah, Pages: 76-77

[63] 14:41

[64] 5:68

[65] 9:7

[66] 9:36

[67] 2:3

[68] 11:84

[69] 11:87

[70] 2:116

[71] 16:49 & 22:18

[72] 62:1

[73] 2:110

[74] 22:77

[75] 48:9

[76] 24:41

[77] 73:7

[78] 2:157, 33:43, 33:56

[79] 2:238

[80] 70:23

[81] 20:132

[82] 62:9

[83] 4:101-102

[84] 20:14

[85] 17:110

[86] 11:114, 17:78

[87] 5:6

[88] 14:40

[89] 75:31

[90] 108:2

[91] 33:56

[92] 2:3, 9:18

[93] 2:43

[94] 2:45

[95] 4:103

[96] 6:72, 30:31

[97] 8:3

[98] 9:71

[99] 13:22

[100] 20:14

[101] 21:73

[102] 23:2

[103] 29:45, 35:29

[104] 31:17

[105] 35:18

[106] 42:38

[107] 58:13

[108] 73:20

[109] 98:5

[110] 24:58

[111] 4:43

[112] 4:142, 9:54

[113] 19:59

[114] 24:37

[115] 107:5

[116] 29:45

[117] 13:28

[118] 23:1-11

[119] Narrated ‘Aishah (RA) that when the Salat (prayer) was first prescribed, it consisted of two Rak’at. Afterwards, the prayer during travelling was confirmed (as two Rak’at), while the prayer at the place of residence was completed (as four Rak’at). [Agreed upon].

عَنْ عَائِشَةَ رَضِيَ اَللَّهُ عَنْهَا قَالَتْ: { أَوَّلُ مَا فُرِضَتْ اَلصَّلَاةُ رَكْعَتَيْنِ , فَأُقِرَّتْ صَلَاةُ اَلسَّفَرِ وَأُتِمَّتْ صَلَاةُ اَلْحَضَرِ } مُتَّفَقٌ عَلَيْه ِ 1 ‏- صحيح.‏ رواه البخاري (1090)‏، ومسلم (685)‏.‏

https://sunnah.com/bulugh/2/336

[120] Narrated [Abu Hurairah (RA)]: Allah’s Messenger (ﷺ) said: “The most burdensome prayers for hypocrites are the ‘Isha’ and the Fajr prayers and if they knew what (rewards) these (prayers) contain, they would have come to them (in the mosques), even though they had to crawl on their knees.” [Agreed upon].

وَعَنْهُ قَالَ: قَالَ رَسُولُ اَللَّهِ ‏- صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ ‏-{ أَثْقَلُ اَلصَّلَاةِ عَلَى اَلْمُنَافِقِينَ: صَلَاةُ اَلْعِشَاءِ, وَصَلَاةُ اَلْفَجْرِ, وَلَوْ يَعْلَمُونَ مَا فِيهِمَا لَأَتَوْهُمَا وَلَوْ حَبْوًا } مُتَّفَقٌ عَلَيْه 1 ‏- صحيح.‏ رواه البخاري (657)‏، ومسلم (651)‏.‏

https://sunnah.com/bulugh/2/306

[121] Ibn Hibban reported this from Talq [bin ‘Ali (RA)]: “The prayer of a person who prays alone behind the row is not accepted.

وَلَهُ عَنْ طَلْق ٍ 1‏ { لَا صَلَاةَ لِمُنْفَرِدٍ خَلْفَ اَلصَّفِّ }2‏ .‏ ‏1 ‏- كذا الأصل، وهو وهم كما سيأتي.‏ ‏2 ‏- صحيح.‏ رواه ابن حبان (2202)‏، عن علي بن شيبان، قال: قدمنا على رسول الله صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ، فصلينا خلف رسول الله صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ، فلما قضى رسول الله صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ، صلاته إذا رجل فرد، فوقف عليه نبي الله صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ، حتى قضى الرجل صلاته، ثم قال له نبي الله صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ: “استقبل صلاتك، فإنه لا صلاة لفرد خلف الصف”.‏ وأما قول الحافظ: “عن طلق” فهو وهم منه رحمه الله.‏

https://sunnah.com/bulugh/2/327

[122] In another narration of Muslim: “He (ﷺ) sent an announcer to announce: The prayer is (to be offered) in congregation”.

وَفِي رِوَايَةٍ لَهُ: فَبَعَثَ مُنَادِيًا يُنَادِي: اَلصَّلَاةُ جَامِعَةٌ ‏- مسلم برقم (901)‏ (4)‏.‏

https://sunnah.com/bulugh/2/434

[123] All praise is due to Allah alone, and peace and blessings be upon him after whom there is no other Prophet.

الْحَمْدُ لِلَّهِ وَحْدَهُ، وَالصَّلاَةُ وَالسَّلاَمُ عَلَى مَنْ لاَ نَبِيَّ بَعْدَهُ

Reference: Anas (RA) said that he heard the Prophet (ﷺ) say: “That I sit with people remembering Almighty Allah from the morning (Fajr) prayer until sunrise is more beloved to me than freeing four slaves from among the Children of Isma’il. That I sit with people remembering Allah from the afternoon (‘Asr) prayer, until the sun sets, is more beloved to me than freeing four slaves from among the Children of Isma’il.” This was reported by Abu Dawud (no. 3667). Al-Albani graded it good in Sahih Abu Dawud 2/698.

Reference : Hisn al-Muslim 75a

[124] Abu Hurairah (May Allah be pleased with him) said: The Prophet (ﷺ) said, “When the Iqamah is called, no prayer should be performed except the obligatory prayer.” [Muslim].

عن أبي هريرة رضي الله عنه عن النبي صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ قال‏:‏ ‏ “‏إذا أقيمت الصلاة، فلا صلاة إلا المكتوبة‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

Reference : Riyad as-Salihin 1759

[125] Ibn ‘Umar reported God’s Messenger as saying, “Prayer said in a congregation is twenty-seven degrees more excellent than prayer said by a single person.” (Bukhari and Muslim.)

عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «صَلَاةُ الْجَمَاعَةِ تَفْضُلُ صَلَاة الْفَذ بِسبع وَعشْرين دَرَجَة»

مُتَّفق عَلَيْهِ (الألباني) حكم :

Reference : Mishkat al-Masabih 1052

[126] Ibn Az-Zubair (RAA) narrated that the Messenger of Allah (ﷺ) said: “Offering prayer in my mosque (in Madinah) is better than one thousand prayers elsewhere, save for those offered prayer in al-Masjid al-Haram (in Makkah). And prayer offered in al-Masjid al-Haram is better than prayer offered in my mosque by one hundred prayers.” Related by Ahmad and Ibn Hibban graded it as Sahih.

وَعَنِ اِبْنِ اَلزُّبَيْرِ رَضِيَ اَللَّهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ اَللَّهِ ‏- صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ ‏-{ صَلَاةٌ فِي مَسْجِدِي هَذَا أَفْضَلُ مِنْ أَلْفِ صَلَاةٍ فِيمَا سِوَاهُ إِلَّا اَلْمَسْجِدَ اَلْحَرَامَ , وَصَلَاةٌ فِي اَلْمَسْجِدِ اَلْحَرَامِ أَفْضَلُ مِنْ صَلَاةٍ فِي مَسْجِدِي بِمِائَةِ صَلَاةٍ } رَوَاهُ أَحْمَدُ, وَصَحَّحَهُ اِبْنُ حِبَّانَ ‏- صحيح.‏ رواه أحمد ( 4 / 5 )‏، وابن حبان ( 1620 )‏.‏

Reference : Bulugh al-Maram 779

[127] Abu Huraira reported the Messenger of Allah (ﷺ) as saying: Everyone among you is constantly in prayer so long as the prayer detains him (for this noble objective) and nothing prevents him to return to his family but the prayer.

حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، قَالَ قَرَأْتُ عَلَى مَالِكٍ عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ ‏ “‏ لاَ يَزَالُ أَحَدُكُمْ فِي صَلاَةٍ مَا دَامَتِ الصَّلاَةُ تَحْبِسُهُ لاَ يَمْنَعُهُ أَنْ يَنْقَلِبَ إِلَى أَهْلِهِ إِلاَّ الصَّلاَةُ ‏”‏ ‏.‏

Reference : Sahih Muslim 649j

[128] Jarir bin Abdullah (May Allah be pleased with him) said: The Prophet (ﷺ) said, “When the slave runs away from his master, his Salat (prayer) will not be accepted.” [Muslim].

Another narration is: “He is guilty of disbelief (i.e., in case he believes in the lawfulness of doing so).”

وعنه عن النبي صلى الله عليه وسلم ‏:‏ ‏”‏إذا أبق العبد، لم تقبل له صلاة ‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏ ‏.‏ وفي رواية‏:‏ ‏”‏فقد كفر ‏”‏ ‏.‏

Reference : Riyad as-Salihin 1769

[129] Jabir reported God’s Messenger as saying, “What lies between a man and infidelity is the abandonment of prayer.” This means that when a man does not make it his practice to observe the prayer he is no longer a Muslim. Muslim transmitted it.

وَعَنْ جَابِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «بَيْنَ الْعَبْدِ وَبَيْنَ الْكُفْرِ ترك الصَّلَاة» . رَوَاهُ مُسلم

صَحِيح (الألباني) حكم :

Reference : Mishkat al-Masabih 569

[130] Narrated Jabir: that the Prophet (ﷺ) said: “Between disbelief and faith is abandoning the Salat.”

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، وَأَبُو مُعَاوِيَةَ عَنِ الأَعْمَشِ، عَنْ أَبِي سُفْيَانَ، عَنْ جَابِرٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ “‏ بَيْنَ الْكُفْرِ وَالإِيمَانِ تَرْكُ الصَّلاَةِ ‏”‏ ‏.‏

Reference : Jami` at-Tirmidhi 2618

Buraida reported God’s Messenger as saying, “The covenant between us and them is prayer, so if anyone abandons it he has become an infidel.” Ahmad, Tirmidhi, Nasa’i and Ibn Majah transmitted it.

وَعَنْ بُرَيْدَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الْعَهْدُ الَّذِي بَيْنَنَا وَبَيْنَهُمْ الصَّلَاةُ فَمَنْ تَرَكَهَا فَقَدْ كَفَرَ» . رَوَاهُ أَحْمَدُ وَالتِّرْمِذِيّ وَالنَّسَائِيّ وَابْن مَاجَه

صَحِيح (الألباني) حكم :

Reference : Mishkat al-Masabih 574

‘Abdallah b. Shaqiq said that the companions of God’s Messenger did not consider the abandonment of any good deeds but prayer to be infidelity. Tirmidhi transmitted it.

وَعَن عبد الله بن شَقِيق قَالَ: كَانَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَرَوْنَ شَيْئًا مِنَ الْأَعْمَالِ تَركه كفر غير الصَّلَاة. رَوَاهُ التِّرْمِذِيّ

صَحِيح (الألباني) حكم :

Reference : Mishkat al-Masabih 579

[131] Abu Hurairah (May Allah be pleased with him) reported: When the Messenger of Allah (ﷺ) passed away, Abu Bakr (May Allah be pleased with him) was appointed as his successor (caliph). Amongst the Arabs some men apostatised. Abu Bakr (May Allah be pleased with him) resolved to fight them. ‘Umar bin Al-Khattab (May Allah be pleased with him) said to Abu Bakr: “How can you fight them when the Messenger of Allah (ﷺ) has declared: ‘I have been commanded to fight people till they testify La ilaha illallah (there is no true god except Allah); and if they do it, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account.” Upon this Abu Bakr (May Allah be pleased with him) said: “By Allah, I would definitely fight him who makes distinction between Salat and the Zakat, because it is an obligation upon the rich to pay Zakat. By Allah I will fight them even to secure the piece of rope which they used to give to the Messenger of Allah (ﷺ).” ‘Umar (May Allah be pleased with him) said: “I realized that Allah opened the heart of Abu Bakr (May Allah be pleased with him) for fighting those who refused to pay Zakat, and I fully recognized that Abu Bakr

عن أبي هريرة رضي الله عنه، قال‏:‏ لما توفي رسول الله، وكان أبو بكر، رضي الله عنه، وكفر من كفر من العرب، فقال عمر رضي الله عنه‏:‏ كيف يقاتل الناس وقد قال رسول الله صلى الله عليه وسلم ‏:‏ ‏ “‏أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله، فمن قالها، فقد عصم مني ماله ونفسه إلا بحقه وحسابه على الله‏”‏ ‏؟‏‏!‏ فقال أبو بكر‏:‏ والله لأقاتلن من فرق بين الصلاة والزكاة، فإن الزكاة حق المال‏.‏ والله لو منعوني عقال كانوا يؤدونه إلى رسول الله صلى الله عليه وسلم، لقاتلتهم على منعه، قال‏:‏ عمر رضي الله عنه‏:‏ فوالله ما هو إلا أن رأيت الله قد شرح صدر أبي بكر للقتال، فعرفت أنه الحق‏.‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏

https://sunnah.com/riyadussalihin:1210

[132] ‘Uthman bin ‘Affan (May Allah be pleased with him) reported: I heard Messenger of Allah (ﷺ) saying, “When the time for a prescribed Salat is due and a Muslim performs its Wudu’ and its acts of bowing and prostration properly, this Salat will be an expiation for his past sins, so long as he does not commit major sins, and this applies for ever.” [Muslim].

وعن عثمان بن عفان رضي الله عنه قال‏:‏ سمعت النبي صلى الله عليه وسلم يقول‏:‏ ‏ “‏ما من امرئ مسلم تحضره صلاة مكتوبة فيحسن وضوءها وخشوعها وركوعها إلا كانت كفارة لما قبلها من الذنوب مالم تؤتَ كبيرة وذلك الدهر كله‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

https://sunnah.com/riyadussalihin:1046

[133] ‘Aishah (May Allah be pleased with her) said: I heard the Messenger of Allah (ﷺ) saying, “No Salat (prayer) should be performed when the food has been served, nor should it be performed when a person is in need of relieving himself.” [Muslim].

عن عائشة رَضِيَ اللهُ عنها، قالت: سَمِعْتُ رسولَ الله – صلى الله عليه وسلم – يقولُ: “لا صَلاَةَ بِحَضْرَةِ طَعَامٍ، وَلاَ وَهُوَ يُدَافِعُهُ الأَخْبَثَانِ”. ((رواه مسلم‏)) ‏

https://sunnah.com/riyadussalihin:1753

He reported God’s Messenger as saying, “When one of you is served with his supper and the time for prayer comes, he should first have his supper and not hasten till he has finished it.” When Ibn ‘Umar’s food was served and the time for prayer came, he did not go to the prayer till he finished it; and he could hear the imam’s recitation. (Bukhari and Muslim.)

وَعَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا وُضِعَ عَشَاءُ أَحَدِكُمْ وَأُقِيمَتِ الصَّلَاة فابدؤوا بِالْعَشَاءِ وَلَا يَعْجَلْ حَتَّى يَفْرُغَ مِنْهُ» وَكَانَ ابْنُ عُمَرَ يُوضَعُ لَهُ الطَّعَامُ وَتُقَامُ الصَّلَاةُ فَلَا يَأْتِيهَا حَتَّى يَفْرُغُ مِنْهُ وَإِنَّهُ لِيَسْمَعَ قِرَاءَةَ الْإِمَامِ

مُتَّفَقٌ عَلَيْهِ (الألباني) حكم :

https://sunnah.com/mishkat:1056

Narrated ‘Aishah (RA) in another narration of it from Muslim: I heard Allah’s Messenger (ﷺ) said: “No Salat (prayer) can be (rightly offered) with food brought (before the worshiper) or when he is resisting the urge to relive himself of the two filths (i.e. urine and feces).”

وَلَهُ : عَنْ عَائِشَةَ ‏-رَضِيَ اَللَّهُ عَنْهَا‏- قَالَتْ : سَمِعْتُ رَسُولَ اَللَّهِ ‏- صلى الله عليه وسلم ‏-يَقُولُ : { لَا صَلَاةَ بِحَضْرَةِ طَعَامٍ , وَلَا هُوَ يُدَافِعُهُ الْأَخْبَثَانِ } ‏- صحيح .‏ رواه مسلم (560)‏ وفي الحديث قصة لا بأس من ذكرها .‏ قال ابن أبي عتيق : تحدثت أنا والقاسم عند عائشة ‏-رضي الله عنها‏- حديثا .‏ وكان القاسم رجلا لحانة .‏ وكان لأم ولد فقالت له عائشة : ما لك لا تحدث كما يتحدث ابن أخي هذا ؟ أما إني قد علمت من أين أوتيت .‏ هذا أدبته أمه وأنت أدبتك أمك .‏ قال : فغضب القاسم وأضب عليها .‏ فلما رأى مائدة عائشة قد أتي بها قام .‏ قالت : أين ؟ قال : أصلي .‏ قالت : اجلس .‏ قال : إني أصلي .‏ قالت : اجلس غدر ! إني سمعت رسول الله ‏-صلى الله عليه وسلم‏- : ‏- الحديث.‏ و”الأخبثان” هما : البول والغائط .‏

https://sunnah.com/bulugh/2/119

Narrated Ibn `Umar: The Prophet (ﷺ) said, “If anyone of you is having his meals, he should not hurry up till he is; satisfied even if the prayer has been started.”

وَقَالَ زُهَيْرٌ وَوَهْبُ بْنُ عُثْمَانَ عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ “‏ إِذَا كَانَ أَحَدُكُمْ عَلَى الطَّعَامِ فَلاَ يَعْجَلْ حَتَّى يَقْضِيَ حَاجَتَهُ مِنْهُ، وَإِنْ أُقِيمَتِ الصَّلاَةُ ‏”‏‏.‏ رَوَاهُ إِبْرَاهِيمُ بْنُ الْمُنْذِرِ عَنْ وَهْبِ بْنِ عُثْمَانَ، وَوَهْبٌ مَدِينِيٌّ‏.‏

https://sunnah.com/bukhari:674

[134] Qatada reported from Anas b. Malik that the Messenger of Allah (ﷺ) said: He who forgets the prayer should say it when he remembers it, there is no explation for it, except this. Qatada said: (Allah says)” And observe prayer for remembrance of Me”

حَدَّثَنَا هَدَّابُ بْنُ خَالِدٍ، حَدَّثَنَا هَمَّامٌ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ مَنْ نَسِيَ صَلاَةً فَلْيُصَلِّهَا إِذَا ذَكَرَهَا لاَ كَفَّارَةَ لَهَا إِلاَّ ذَلِكَ ‏”‏ ‏.‏ قَالَ قَتَادَةُ وَأَقِمِ الصَّلاَةَ لِذِكْرِي ‏.‏

https://sunnah.com/muslim:684a

[135] ‘Ali reported that the last words of the Prophet, may Allah bless him and grant him peace, were: “The prayer! The prayer! Fear Allah concerning your slaves!”

حَدَّثَنَا مُحَمَّدُ بْنُ سَلاَمٍ، قَالَ‏:‏ أَخْبَرَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ مُغِيرَةَ، عَنْ أُمِّ مُوسَى، عَنْ عَلِيٍّ صَلَوَاتُ اللهِ عَلَيْهِ قَالَ‏:‏ كَانَ آخِرُ كَلاَمِ النَّبِيِّ صلى الله عليه وسلم‏:‏ الصَّلاَةَ، الصَّلاَةَ، اتَّقُوا اللَّهَ فِيمَا مَلَكَتْ أَيْمَانُكُمْ‏.‏

https://sunnah.com/adab:158


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