Namaz e janazah mein dono taraf salaam pherne ke dalail


Umar Asari

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Namaz e janazah mein dono taraf salaam pherne ke dalail

✵Sawaal:✵
Assalamualaikum warehmatullahi wa barakatuhu
bhai mera sawal hai ke namaz e janaza mein ek taraf salaam pherna ki hadees bohot si hai aur qawiy daleel hai iski phir bhi aksar log do taraf salaam pherte hai. Toh iske baare mein quran o hadees ki roshni mein jawab dein reference number ke saath jazak allah

✯Jawaab:✯
Walaikum Assalam Warehmatullahi Wabarakatuhu!
Soorat-e-mas’oola mein wazeh ho ke Namaz-e-Janazah Namaz hi hai aur har Namaz mein Aap ﷺ do salaam karte the aur kabhi kabhi ek salaam par iktifaa karte the yani ek salaam farz hai aur doosra salaam masnoon hai. Is liye Namaz-e-Janazah mein do salaam Mashroo’ aur Masnoon hain aur ek salaam par iktifaa karna jaaiz hai.

Muhaddis-e-Asr Shaikh Nasir-ud-Deen Albani Rahimahullah likhte hain:
ثم يسلم تسليمتين مثل تسليمه في الصلاة المكتوبة إحداهما عن يمينه، والاخرى عن يساره​
Tarjumah: Phir Namaz-e-Janazah padhne waala Farz Namazon mein salam pherne ki tarah do salaam kare, ek daayen jaanib aur doosra baayein jaanib.
Mazeed farmate hain:
ويجوز الاقتصار على التسليمة الأولى فقط​
Tarjumah: Aur agar ek hi salaam par iktifaa kare to bhi jaaiz hai.
(Kitab-ul-Janaiz Lil-Albani, Page No: 2/127-128)

Aur Faqeeh-ul-Asr Allama Muhammed bin Saleh Uthaymeen Rahimahullah tehreer farmaate hain:
والصحيح: أنه لا بأس أن يسلم مرة ثانية؛ لورود ذلك في بعض الأحاديث عن النبي صلّى الله عليه وسلّم​
Tarjumah: (Mere nazdeek) sahih baat yeh hai ke do salaam karne mein koi harj nahi hai, is liye ke is baare mein Nabi-e-Kareem ﷺ se ba’z Ahadees marwi hain.
(Ash-Sharh-ul-Mumti’: 5/336)

Isi tarah Allama aur Muhaqqiq Ustaaz-e-Mohtaram Maulana Muhammed Raees Nadawi Saheb Rahimahullah likhte hain:
Hamaara mauqif is silsile mein yeh hai ke Namaz-e-Janazah mein Imam bil-jahr dono taraf salaam phere, asal tareeqa-e-salaam Namaz-e-Janazah mein hamaare nazdeek yahi hai lekin yeh choonki Sunnat hai is liye is ka iltizaam (lazim pakadna) farz nahi hai. Is ke khilaaf agar kisi ne ek salaam par iktifaa kiya to bhi Namaz baghair karahat sahih ho jaayegi.
(Namaz-e-Janazah Aur Us Ke Masail, Page No: 146)

In Hazraat ke alawah deegar bahut se Ulama aur Muhaqqiqeen ka yahi mauqif hai ke Namaz-e-Janazah mein do salaam to Mashroo’ hain lekin agar ek salaam par iktifaa kiya jaaye to bhi kaafi hai.
Imam Bukhari Rahimahullah ne bhi “Sahih Bukhari” mein apni Tabweeb ke zariye yahi saabit kiya hai ki Namaz-e-Janazah Namaz ki tarah hi hai:
بَابُ سُنَّةِ الصَّلَاةِ عَلَى الْجَنَائِزِ. وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ صَلَّى عَلَى الْجَنَازَةِ. وَقَالَ: صَلُّوا عَلَى صَاحِبِكُمْ. وَقَالَ: صَلُّوا عَلَى النَّجَاشِيِّ. سَمَّاهَا صَلَاةً لَيْسَ فِيهَا رُكُوعٌ وَلَا سُجُودٌ وَلَا يُتَكَلَّمُ فِيهَا وَفِيهَا تَكْبِيرٌ وَتَسْلِيمٌ، وَكَانَ ابْنُ عُمَرَ لَا يُصَلِّي إِلَّا طَاهِرًا وَلَا يُصَلِّي عِنْدَ طُلُوعِ الشَّمْسِ وَلَا غُرُوبِهَا وَيَرْفَعُ يَدَيْهِ، وَقَالَ الْحَسَنُ: أَدْرَكْتُ النَّاسَ وَأَحَقُّهُمْ بِالصَّلَاةِ عَلَى جَنَائِزِهِمْ مَنْ رَضُوهُمْ لِفَرَائِضِهِمْ. وَإِذَا أَحْدَثَ يَوْمَ الْعِيدِ أَوْ عِنْدَ الْجَنَازَةِ يَطْلُبُ الْمَاءَ وَلَا يَتَيَمَّمُ وَإِذَا انْتَهَى إِلَى الْجَنَازَةِ وَهُمْ يُصَلُّونَ يَدْخُلُ مَعَهُمْ بِتَكْبِيرَةٍ، وَقَالَ ابْنُ الْمُسَيَّبِ: يُكَبِّرُ بِاللَّيْلِ وَالنَّهَارِ وَالسَّفَرِ وَالْحَضَرِ أَرْبَعًا. وَقَالَ أَنَسٌ رَضِيَ اللَّهُ عَنْهُ: تَكْبِيرَةُ الْوَاحِدَةِ اسْتِفْتَاحُ الصَّلَاةِ. وَقَالَ: {وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا}. وَفِيهِ صُفُوفٌ وَإِمَامٌ​
Is ibaarat ka tarjumah aur khulaasa: Janaze par Namaz ke Sunnat hone ke mutalliq baab: Aur Nabi-e-Kareem ﷺ ne farmaaya “Jo shakhs janaze par Namaz padhe” aur Aap ﷺ ne Sahaba se farmaaya “Tum apne saathi par Namaz-e-Janazah padh lo.” Aur Aap ﷺ ne farmaaya ke “Najashi par Namaz padho.” (Ya’ni Nabi ﷺ ne) Us ko Namaz kaha, us mein na Ruku’ hai na sajdah aur na us mein baat ki jaa sakti hai aur us mein takbeer hai aur salaam hai. Aur Abdullah bin Umar Radhiallahu Anhuma janaze ki Namaz na padhte jab tak ba-wuzu na hote aur suraj nikalne aur doobne ke waqt na padhte aur janaaze ki Namaz mein Rafa’ Yadain karte aur Imam Hasan Basri Rahimahullah ne kaha ke “Main ne bahut se Sahaba aur Tabi’een ko paaya woh janaaze ki Namaz mein Imamat ka ziyada haqdaar usi ko jaante jis ko farz Namaz mein imamat ka ziyada haqdaar samjhte.” Aur jab Eid ke din ya janaze ke waqt hadas laahiq ho jaaye to paani dhoonde, Tayammum na kare aur jab janaaze par us waqt pahunche ke log Namaz padh rahe hon to Allahu Akbar keh kar shareek ho jaaye. Aur Sa’eed bin Musayyab Rahimahullah ne kaha “Raat ho ya din, safar ho ya hazar janaze mein chaar takbeerein kahe.” Aur Anas Radhiallahu Anhu ne kaha Pehli takbeer janaze ki Namaz shuru karne ki hai aur Allah ﷻ ne (Surah At-Taubah mein) farmaya: “In munafiqon mein jab koi mar jaaye to in par kabhi Namaz na padhiyo.” Aur is mein safein hain aur Imam hota hai.
(Sahih Bukhari, Hadees No: 1322 se pehle)

Beher-haal is tafseel se yeh ma’loom huwa ke Namaz-e-Janazah Namaz hi ki ek qism hai aur Namaz-e-Janazah ke ahkaam o aadaab aur shuroot o arkaan taqreeban wahi hain jo deegar namazon ke hain aur us mein Ruku’ aur Sujood ka na hona is baat ki daleel nahi ke woh Namaz nahi hai, is liye ke Namaz-e-Janazah se Ruku’ aur Sujood bil-ijmaa’ khaarij hain aur is ki wajah yeh hai ke ba’z nadaan yeh na samajh len ke aisi soorat mein mayyat ki ibadat aur parastish hoti hai.

Is ke alawah Namaz-e-Janazah mein do Salam ke sareeh dalail bhi hain. Chunanche Abdullah bin Mas’ood Radhiallahu Anhuma farmate hain:
ثَلَاثُ خِلَالٍ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَفْعَلُهُنَّ، تَرَكَهُنَّ النَّاسُ، إِحْدَاهُنَّ: التَّسْلِيمُ عَلَى الْجِنَازَةِ مِثْلُ التَّسْلِيمِ فِي الصَّلَاةِ​
Tarjumah: Teen cheezein aisi hain jin ko Rasoolullah ﷺ karte the lekin logon ne use chhod rakha hai, un mein se ek cheez Namaz mein salam pherne ki tarah janaze mein salam pherna hai.
(As-Sunan Al-Kubra Lil-Baihaqi: 4/71, Hadees No: 6989. Al-Mo'jam-ul-Kabeer Lit-Tabrani: 10/100, Hadees No: 10022)

Imam Nawawi Rahimahullah ne is ki Sanad ko “Jayyid” kaha hai.
(Al-Majmoo’ Sharh-ul-Muhazzab Lin-Nawawi: 6/239. Khulasat-ul-Ahkam Lin-Nawawi: 3/982)
Allama Haithami Rahimahullah farmate hain ki “Is Hadees ke tamaam rijaal Siqah hain.”
(Majma’-uz-Zawaid: 3/34)
Allama Zahbi Rahimahullah ne is ki Sanad ko “Saleh” kaha hai.
(Al-Muhazzab Liz-Zahbi: 3/1387, Hadees No: 6210)
Shoaib Arnout aur Abdul Qadir Arnout ne “Zaad-ul-Ma’ad” ki tehqeeq mein is ki Sanad ko “Hasan” kaha hai.
(Zaad-ul-Ma’ad: 1/491)
Zuhair Shawish aur Shoaib Arnout ne “Sharh-us-Sunnah” ki tehqeeq mein is ki Sanad ko “Hasan” kaha hai.
(Sharh-us-Sunnah Lil-Baghwi: 5/346)
Allama Albani Rahimahullah ne is ko “Hasan” kaha hai.
(Ahkam-ul-Janaiz Lil-Albani: 2/127)
Dr. Ziya-ur-Rahman Azmi ne Imam Haithami aur Imam Nawawi Rahimahumallah ki tehqeeq se ittifaaq zahir kiya hai aur mazeed yeh baat kahi hai ki is Hadees ke aur bhi Shawahid maujood hai.
(Al-Minnat-ul-Kubra: 3/65)

In muhaqqiqeen Ulama-e-Kiraam ke tehqeeqi kalaam se ma’loom hota hai ke yeh Hadees kam-se-kam "Hasan” darje mein hai aur “Hadees-e-Hasan” se istedlaal durust hai jaisa ke Jumhoor Muhaddiseen ka mauqif hai, mazeed iske kuch shawahid bhi hain.
Wallahu A’lam Bis-Sawaab.
Daar-ul-Iftaa: Jamia Salafiyah (Markazi Daar-ul-Uloom) Banaras

Note: Fatwa ikhtisaar ke saath liya gaya hai!
 

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