Bismillah hir Rahmaan nir rahim

Bismillah hir rahmaan nir rahim

Alhamdo lillahe rabbil a’lameenaa, wassalaato wassalaamo ala ashrafil ambeia’e walmursalinaa muhammadiwn wa aalehit tauee’binat tauhereenaa, wal l’naatud da’emato ala a’daaehim ajma’eenaa, minaal anaa ela qeyame yaumiddeen.

Ehkaam taqleed

Massael No:

1. Har musalmaan ke liye usoole deen ko azrooe basarat jannaa zaruri hai. Usool-e-deen mein taqleed nahin ki ja sakti y’ani yeh nahin ho sakta keh koi shakhṣ usoole deen mein kisi sahib ilm ki baat sirf is wajah se mane keh woh keh raha hai. Laikin agar koi shakhṣ islaamke sahi aqaed pat yaqeen rakhta ho aur is ka izhaar karta ho agar che yeh izhaar azrooe basarat naa ho tab bhi woh musalmaan aur momeen hai aur is par imaan aur Islam ke tamaam Ehkaam jaari honge.

Jahan tak deeni Ehkaam ka ta’luq hai, “mooslamah aur qatae’ umoor” ko chhor kar baaqi Ehkaamaat mein zaruri hai keh insaan ya to khud mujtahid ho y’ani Ehkaam ko daleel ke zariye hasil kar sake ya kisi mujtahid ki taqleed kare ya azrah Ehteyaat apnaa fareezah yoon adaa kare keh ise yaqeen ha jaaye keh is ne apni sharaei zimmedaari poori kar di hai. Maslan agar chand mujtahid kisi amal ko haraam qarar dein aur chand dusre kahen keh haraam nahin hai to is amal se baaz rahe aur agar ba’z mujtahid kisi amal ko wajib aur ba’z mustahab qarar dein to ise baja layen. Lehaaza jo ashkhas naa to mujtahid hon aur naa hi Ehteyaat par amal peira ho saken in ke liye wajib hai keh mujtahid ki taqleed Karen.

2. Deeni Ehkaam mein taqleed ka matlab yeh hai keh kisi mujtahid ke fatwe par amal kiya jaaye aur zaruri hai keh jis mujtahid ki taqleed ki jaaye woh Mard – Baligh – A’qil – Shia ishnaa ashari – Halal zaada – Zinda aur ‘Adil ho.

‘Adil woh shakhṣ hai jo in tamaam kamo ko baja laye jo is par wajib hain aur in tamaam kamon ko tark kare jo is par haraam hain. ‘Adil hone ki nishani yeh hai keh woh bazahir ek acchaa shakhṣ ho aur is ke ahal muhalla humsayon ya hum naasheenon se is ke baare mein daryaaafat kiya jaaye to woh is ki acchaaei ki tasdeeq Karen

Agar yeh baat ajmalan ma’loom ho keh darpesh massael mein mujtahedeen ke fatwe ek dusre se mukhtalif hain to zaruri hai keh is mujtahid ki taqleed ki jaaye jo “ A’lim” ho y’ani apne zamaane ke digar mujtahedeen ki nisbat Ehkaam illahi ko samajhne ki behtar salaahiyat rakhta ho.

3. Mujtahid aur A’lam ki pehchan teen tareeqon se ho sakti hai :

(1) Kisi insaan ko khud yaqeen aa jaaye, maslan woh aisa shakhṣ ho jo khud sahebe ilm ho aur mujtahid aur ilm ko pehchanne ki salaahiya rakhta ho. (2) Do aise a’lam aur aadil ashkhas jo mujtahid aur a’lam k pehchanne ka malka rakhte hon, kisi ke mujtahid ya a’lim hone ki tasdeeq karen, bashart yeh keh do aur a’lim aur aadil in ki tardeed naa karen, balkeh kisi ke mujtahid ya a’lam honaa ek qabil a’itmaad ahal khubrah wa itla’ shakhs ke qaul se bhi sabit ho jata hai. (3) Yeh keh insaan kisi aqlaee tareeqe se kisi shakhs ke mujtahid ya a’lam hone ka itminaan hasil kar le. Maslan kuch aise ahal ilm ( ahal khubrah) jo mujtahid aur a’lam ko pehchanne ki salaahiya rakhte hain aur in ki baat se itminaan bhi aa jata hai, kisi ke mujtahid ya a’lam hone ki tasdeeq karen.

4. Kisi mujtahid ka fatwaa hasi karne ke char tareeqe hain :

(1) Khud mujtahid se soonnaa. (2) Mujtahid ka fatwaa bayan karne waale do a’adil ashkhas se soonnaa. (3) Kisi aise shakhs se soonnaa jis ki baat par itminaan ho. (4) Mujathid ki kitaab (maslan Tauzih ul massael) mein padhnaa bashart hai keh is kitab ki sehat ke baare mein itminaan ho.

5. Jab tak insaan ko yeh yaqeen naa ho jaaye keh mujtahid ka fatwaa badal chukka hai woh kitab mein likhe hue fatwe par amal kar sakta hai aur agar fatwe ke badal jane ka ehtemaal ho to chhaan been karna zaruri nahin.

6. Agar mujtahid a’lam koi fatwaa de to is ka muqqallid is massaele mein kisi dusre mujtahid ke fatwe par amal nahin kar sakta. Taa hum agar woh (y’ani mujtahid a’lam) fatwaa naa de balkeh yeh kahe keh Ehteyaat is mein hai keh yoon amal kiya jaaye. Maslan Ehteyaat is mein hai keh Namaaz ki pehli aur dusri raka’t mein surah alhamd ke ba’d ek poori surat paṛe to zaruri hai eh maqalid ya to is Ehteyaat par, jise Ehteyaat-e- wajib kahte hain, ama; kare ya kisi dusre mujtahid ke fatwe par a’lam faala ilm ka khayal rakhte hue amal kare. Pas agar woh (y’ani dasra mujtahid) faqat surah alhamd ko kafi samajhta ho to dusri surat tark ki ja sakti hai.

Jab mujtahid a’lam kisi massa’le ke baare mein kahe keh mahal t’ammul ya mahal ishkal hai to is ka bhi Yahi hukm hai.

7. Agar mujtahid a’lam kisi massale ke baare mein fatwaa den eke ba’d ya is se pehle Ehteyaat ka tazkirah kare maslan yeh kahe keh najis bartan paani mein ek martaba dhone se paak ho jata hai agar che Ehteyaat is mein hai keh teen martaba dhoe to maqalid aisi Ehteyaat ko tark kar saktaa hai. Is qisam ki Ehteyaat ko Ehteyaat-e-mustahab kahte hain.

8. Agar woh mujtahid jis ki ek shakhṣ taqleed karta hai faut ho jaaye to jo hukm is ki zindagi mein tha wohi hukm is ki wafaat ke ba’d bhi hai. Lehaaza agar marhoom mujtahid , zindah mujtahid ke maqaabale mein a’lam ho to woh shakhṣ jise darpesh massa’el mein dono mujtahedeen ke manein ekhtelaaf ka agar che ajmaali taur par ilm ho ise marhoom mujtahid ki taqleed par baaqi rahnaa zaruri hai aur agar zindah mujtahid a’lam ho to phir zindah mujtahid ki taraf rajoo karna zaruri hai.

Aur agar kisi ek ke a’lam hone ka yaqeen naa ho sake ya dono massawi hon to ise ikhteyar hai keh in dono mein se kisi ke fatwe ke mutabiq amal kar le. Albattah agar ilm ajmaali hasil ho jaaye ya kisi shara’ee takleef par hujjat ajmaali qaaem ho jaaye, maslan qasr aur tamaam ke darmiyan ikhtelaafi maqaamaat, to Ehteyaat-e- wajib ki bina pa zaoori hai keh dono ke fatwe ka khayal rakhe.

Is massa’le mein taqleed se muraad maeyeen mujtahid ke fatwe ki pairwi karne ko sirf apne liye laazim qarar denaa hai naa keh oos ke hukm ke mutabiq amal karna.

9. Mukallif ke liye woh tamaam massael seekhnaa laazim hai jin ke baare mein ehtemaal hai keh seekhne ki wajah se khuda ki m’siat mein mubtala h sakta hai. Y’ani kisi wajib ko tark karne ya kisi haram ko anjaam dene ka martakab ho sakta hai.

10. Agar kisi shakhṣ ko koi aisa masslah pesh aaye jis ka hukm ise ma’loom naa ho to laazim hai keh Ehteyaat kare ya in sharaet ke mutabiq taqleed kare jin ka zikr uupar aa chukka hai. Laikin agar is massale mein ise a’lam ke fatwe tak rasaee hasi naa ho sake ti a’lam fala im ka khayal rakhte hue falaa ilm ki taqleed kar sakta hai.

11. Agar koi shakhṣ mujtahid ka fatwaa kisi dusre shakhjs ko batae aur phir mujtahid apnaa fatwaa badal de to is ke liye dusre shakhṣ ko fatwe ki tabdeeli ki itla’ denaa zaruri nahin. Laikin agar fatwaa batane waale ke ba’d yeh ma’loom ho keh fatwaa batane mein galti ho gayee hai aur is itla’ ki wajah se woh shakhṣ apne shara’ee wazife ke khelaaf amal karega to Ehteyaat-e-laazim ki bina par jahan tak ho sake is galti ka azalah kare.

12. Agar koi mukallif ek muddat kisi ki taqleed kiye baighair amaal baja lata rahe, to agar is ke amaal hukm waq’e ke mutabiq hon ya is mujtahid ke fatwe ke mutabiq hon, jis ki taqleed karna bhi is ki zimmedaari hai to woh amaal sahi tassoor kiye jaayenge. Is ke alawoh bhi agar woh jahil qaasar ho aur amaal ka nuqs arkan waghairah k aitebaar se naa ho to bhi is ke amaal sahi tasoor kiye jaayenge.

Yahi hukm is surat mein bhi hai jab jahil muqassar ho aura mal mein koi aisa nuqs ho jo lailmi ki surat mein m’af ho, to jaise bulan aawaz se qaraet ki jagah aahista aawaz se qaraaet ya bil’ks, to bhi is ke amaal sahi mane jaayenge.

Yahi hukm is surat mein bhi hai jab ise yeh m’aloom naa ho keh pichhle amaale kaifiat ke aitbaar se sahi the ya nahin to bhi is ke amaal minhaaj mein zaks shuda ba’z mawarid ke alawoh sahi tassoor kiya jaayenge.

Ehkaam Tahaarat

Mutlaq aur Muzaaf paani

13. Paani ya mutlaq hota hai ya muzaaf. Muzaaf woh paani hai jo kisi cheez se hasil kiya jaaye. Maslan tarbooz ka paani (naariyal ka paani) gulaab ka araq (waighairah). Oos paani ko bhi muzaaf kahte hain jo kisi dusri cheez se aaloodah ho maslan gadla paani jo is had tak matyala ho keh phir oose paani naa kahaa ja sake. In ke alaawoh jo paani ho Oose aabe muzaaf kahte hain aur is ki panch qismein hain :

(1) Kurr paani (2) Qaleel paani (3) Jaari paani (4) Barish ka paani (5) Koowein ka paani.

1 Kurr paani

14. Kurr woh paani hai jis ke bartan ki goonjaish 36 cubic balish (ek balish ki lambai taqreeban22 centimeter hoti hai) ho jo taqriban 384 litre hota hai.

15. Agar koi cheez ain najis ho maslan peshab ya khoon ya woh cheez jo najis ho gayi ho jaise keh najis lebas aise paani se to paani najis ho jaayega Laikin agar aisi koi tabdili waqae naa ho to najis nahin hoga.

16. Agar kurr paani ki boo, rang ya zaa’eqa najaasat ke ‘a’lawa kisi aur cheez se tabdeel ho jaaye to woh paani najis nahin hoga.

17. Agar koi ain najaasat maslan khoon aise paani mein jakar gire jis ki maqdar ek kurr se zayada ho aur is ki boo, rang ya zaa’eqa tabdeel kar d to is surat mein agar paani ke is hisse ki miqdar jis mein koi tabdili waqa’ nahin hue ek kurr se kam ho to saraa paani najis ho jaayega Laikin agar is ki miqdar ek kurr ya is se zayada ho to sirf woh hissaah najis hoga jis ki boo, rang ya zaa’eqa tabdeel hua hai.

18. Agar fawware ka paani aise paani se mutasil ho jis ki miqdar ek kurr ke barabar ho to fawware ka paani najis paani ko paak kar deta hai. Laikin agar najis paani fawware ka paani qattaron ki surat mein gir to ise paak nahin karta. Albatta agar fawware ke samne koi cheez rakh di jaaye jis ke naatije mein is ka paani qatra qatra hone se pehle najis paani se mutasil ho jaaye to najis paani ko paak kar deta hai aur zaruri yeh hai keh fawware ka paani najis paani se makhloot ho jaaye.

19. Agar kisi najis cheez ko kurr paani se mutasil naal ke niche dhoen to agar is cheez se girne wala paani bhi kurr se mutasil ho aur is mein najaasat ki boo, rang ya zaa’eqa paida naa ho aur naa hi is mein ain najaasat ki aamejish ho to woh paani paak hai.

20. Agar kurr paani ka kuch hissaah jam kar barf ban jaaye aur kuch hissaah paani ki shakl mein baaqi bache jis ki miqdarek kurr se kam ho job hi koi najaasat is paani ko chhuegi woh najis ho jaayega aur barf pighalne par jo paani banega woh bhi najis hoga.

21. Agar paani ki miqdar ek kurr ke barabar ho aur b’ad mein shak ho ke haya ab yeh kurr se kam ho chukka hai ya nahin is ki haishiyat ek kurr paani hi ki hogi y’ani who najaasat ko bhi paak karega aur najaasat ke itsal se najis bhi nahin hoga. Is ke bar aks jo paani ek kurr kam tha is ke mata’liq shak ho keh aab is ki miqdar ek kurr ke barabar ho gayi hai ya nahin to ise ek kurr se kam hi samjha jaaye.

22. paani ka ek kurr ke barabar honaa do tareeqe se sabit ho sakta hai. (1) Insaan ko is baare mein khud yaqeen ya itminaan ho. (2) Do ‘adil mard is baare mein khabar dein. Albata agr ek ‘adil ya qabil ‘itemad shakhṣ ya woh shakhṣ jis ke itkhteyar mein paani hai agar paani ke kurr hone ki itla’ de, jabkeh is khabar par itminaan naa aa sake to is par bharosa karna mahal ishkal hai.

2 Qaleel paani

23. Aise paani ke qaleel paani kahte hain jo zameen se naa uble aur jis ki miqdar ek kurr se kam ho.

24. Jab qaleel paani kisi najis cheez par gire ya koi najis cheez is par gire to paani najis ho jaayega.

Albatta agar paani najis cheez par zor se gire to is ka jitnaa hissaah najis cheez se milega najis ho jaayega Laikin baaqi paak hoga.

25. Jo qaleel paani kisi cheez par ‘en najaasat door karne ke liye dala jaaye to in maqaamaat par jahan najis cheez ek bar dhone se paak nahin hoti, woh najaasat se juda hone ke b’ad najis ho jata hai aur isi tarah woh qaleel paani jo ‘en najaasat kea lag ho jane ke b’sd najis cheez ko paak karne ke liye is par dala jaaye is se juda ho jane ke b’ad banaabar Ehteyaat-e-laazim najis hai.

26. Jis qaleel paani se peshaab ya paakhane ke makharij dhoe jaayen woh agar kisi cheez ko lag jaaye to panch sharaet ke sath ise najis nahin karega.

(1) Pani mein najaasat ki boo, rang ya zaa’eqa paida naa hua ho. (2) Bahar se koi najaasat is se naa aa mili ho. (3) Peshaab ya paakhane ke sath koi aur najaasat maslan khoon kharij naa hua ho. (4) Paakhane ke zarraat paani mein dhikayee naa dein. (5) Peshaab ya paakhane ke kharij ke aiteraf mein ma’mooli se zayada naa lagi ho.

3 - Jaari paani

Jaari paani woh hota hai (1) Jis ka ek qudrati manba’ ho. (2) Jo bah raha ho, chhahe ise kisi maznoo’ee tareeqe se bahaya jar raha ho. (3) Is mein kisi had tak hi sahi, tasalsal ho aur yeh zaruri nahin keh woh paani qudrati zakhire se mutasil hi ho, Lehaaza agar qudrati tareeqe se woh paani ke zakhire se juda ho maslan agar koi uuupar se qatron ki surat mein tapak raha ho to niche gir kar dobara bahne ki surat mein ise jaari hi manaa jaayega. Han! Agar koi cheez paani ke zakhire se itsaal mein rukawat ban jaaye maslan paani ke bahao ya abaal mein rukawat bane ya zakhire se itsaal hi tod de to baaqi mandah paani ko jaari nahin manaa jaayega, chhahe woh paani bah bhi raha ho.

27. Jaari paani agar che kurr se kam hi kyoon naa ho najaasat ka milne se tab tak najis nahin hota jab tak najaasat ki wajah se is ki boo, rang ya zaa’eqa badal naa jaaye.

28. Agar najaasat jaari paani se aa mile to iski itni miqdar jis ki boo, rang ya zaa’eqa najaasat ki wjah se badal jaaye najis hai. Albatta is paani ka woh hissah jo chasme se mutasil ho paak hai khawa is ki miqdar kurr se kam hi kyoon naa ho. Nadi ki dusri taraf ka paani agar ek kurr jitnaa ho ya is paani ke zariye jis mein ( boo, rang ya zaa’eqe ki ) koi tabdili waq’e nahin hue chasme ki taraf ke paani se mila hua ho to paak hai warnaa najis hai.

29. Agar kisi chasme ka paani jaari naa ho Laikin surat haal yeh ho keh jab is mein se paani nikal lein to dobarah is ka paani ubal padhta ho to woh paani, jaari paani ka hukm nahin rakhta y’ani agar najaasat is se aa mile aur is ki miqdar kurr se kam ho to najis ho jata hai.

30. Nadi ya nahar ke kanaare ka paani jo sakin ho aur jaari paani se mutasil ho, jaari paani ka hukm nahin rakhta.

31. Agar ek aisa chasma ho jo mishaal ke taur par sardiyon mein ubal parta ho Laikin garmiyon mein khoosk par jata ho oosi vaqt jaari paani ke hukm mein aayega jab is ka paani ubal padhta ho.

32. Agar kisi ( turki ya irani tarz ke ) hamaam ke chhote hauz ka paani ek kurr se kam ho Laikin woh aise makhzan se mutasil ho jis ka paani hauz ke paani se mil kar ek kurr ban jata ho to jab tak najaasat ke mil jane se is ki boo, rang aur zaa’eqa tabdeel naa ho jaaye woh najis nahin hota.

33. Hamaam aur building ke nalkon ka paani jo tutiyon aur shaawaron ke zariye bahta hai agar is makhzan ke paani se mil kar jo in nalkon se mutasil ho ek kurr ke barabar ho jaaye to nalkon ka paani bhi kurr paani ke hukm mein shamil hoga.

34. Jo paani zameen par bah raha ho Laikin zameen se ubal naa raha ho agar woh ek kurr se kam ho aur is mein najaasat mil jaaye to woh najis ho jaayega Laikin agar woh paani tezi se bah raha ho aur mishal ke taur par najaasat is ke nichle hisse ko lage to is ka uupar wala hissaah najis nahin hoga.

4 - Barish ka paani

35. Jo cheez najis ho aur ai najaasat is mein naa ho is par jahan jahan ek bar barish ka paani pohoonch jaaye paak ho jati hai. Laikin agar badan ya lebaas najis ho jaaye to binabar Ehteyaat in par dobarah barih ka paani pohoonchanaa zaruri hai, Albattah qaleen aur lebaas waghairah ka nichodhnaa zaruri nahin hai. Laikin halki si boonda baandi kafi nahin balkeh itni barish lazmi hai keh log kahen keh barish ho rahi hai.

36. Agar barish ka paani a’in najis par baares aur baras kar dusri jagah pohoonch jaaye Laikin a’in najaasat is mein shamil naa ho aur najaasat ki boo, rang ya zaa’eqa bhi is mein paida naa hua ho to woh paani paak hai. Pas agar barish ka paani khoon par barasne ke b’ad reese aur in mein khoon ke zarraat shamil hon ya khoon ki boo, rang ya zaa’eqa paida ho gaya ho to woh paani najis hoga.

37. Agar makan ke androonee ya uupari chat par a’in najaasat maujood ho to barish ke dauraan jo paani najaasat ko chhoo kar androonee chat se tapke ya parnaale se gire woh paak hai. Laikin jab barish tham jaaye aur yeh baat ilm mein aa jaaye keh ab jo paani gir raha hai woh kisi najaasat ko chhoo kar aa raha hai to woh paani najis hoga.

38. Jis najis zameen par barish baras jaaye woh paak ho jati hai aur agar barish ka paani zameen par bahne lage aur barish ke dauraan hi chat ke niche ksisi najis maqaam tak ja pohoonche to ise bhi paak kar dega.

39. Najis mitti ke tamaam ajzaa tak agar barish ka paani pohoonch jaaye to woh paak ho jaayegi, bashart yeh hai keh insaan ko yeh yaqeen naa ho jaaye keh mitti se milne ki wajah se barish ka paani muzaaf ho chuka hai.

40. Agar barish ka paani ek jagah jama’ ho jaaye khawohek kurr se kam hi kyoon naa ho barish barasne ke vaqt agar koi najis cheez is mein dhoee jaaye aur paani najaasat ki boo, rang ya zaa’eqa qabool naa kare to woh najis cheez paak ho jaayegi.

41. Agar najis zameen par bichhe hue paak qaaleen waghairah par barish baares aur is ka paani barsne ke vaqt qaleen se najis zameen par pohoonch jaaye to qaleen bhi najis nahin hoga aur zameen bhi paak ho jaayegi.

5 koonwe ka paani

42. Ek aise koonwe ka paani jo zameen se ubalta ho agar che miqdar mein ek kurr se kam ho najaasat padhne se is vaqt tak najis nahin hoga jab tak is najaasat se is ki boo, rang ya zaa’eqa badal naa jaaye.

43. Agar koi najaasat koonwe mein gir jaaye aur is ke paani ki boo, rang ya zaa’eqe ko tabdeel kar de to jab koonwe ke paani mein paida shuda tabdeeli ho jaaye to paani paak ho jaayega. Albattah Ehteyaat-e- wajib ki bina par is paani ke paak hone ki shart yeh hai keh yeh paani koonwe se ubalne waale paani mein makhloot ho jaaye.

Paani Ke Ehkaam

44. Muzaaf paani jis ke m’ni masslah no 13 mein bayan ho chuke hain kisi najis cheez ko paak nahin karta. Aise paani se wuzu aur ghusl karna bhi batil hai.

45. Muzaaf paani ki miqdaar agar che ek kurr ke barabar ho agar is mein najaasat ka ek zarrah bhi padh jaaye to najis ho jata hai. Albattah agar aisa paani kisi najis cheez par zor se gire to is ka jitnaa hissaah najis cheez se mutasil hoga najis ho jaayega aur jo mutasil nahin hoga woh paak hoga. Maslan agar a’raqgulaab kp gulaab daan se najis haath par chhidhka jaaye to is ka jitnaa hissah haath ko lagega najis hoga aur jo nahin lagega woh paak hoga.

46. Agar woh muzaaf paani jo najis ho ek kurr ke barabar ya jaari paani se yoon mil jaaye keh phi rise muzaaf paani naa kahaa ja sake to woh paak ho jaayega.

47. Agar ek paani muzaaf tha aur b’ad mein is ke baare mein yeh m’loom naa ho keh muzaaf ho jane ki had tak pohucha hai ya nahin to woh mutlaq paani matsoor hoga. Y’ani najis cheez ko paak karega aur is se wuzu aur ghusl karna bhi sahi hoga aur agar paani muzaaf tha aur yeh m’loom naa ho keh woh mutalaq hua ya nahin to woh muzaaf matsoor hoga y’ani kisi najis cheez ko paak nahin karega aur is se wuzu aur ghusl karna bhi batil hoga.

48. Aisa paani jis ke baare mein yeh m’loom naa ho keh mutlaq hai ya muzaaf aur yeh bhi ma’loom naa ho keh pehle mutlaq tha ya muzaaf, najaasat ko paak nahin karta aur is se wuzu aur ghusl karna bhi batil hai. Joohin koi najaasat aise paani mein paṛegi woh paani najis ho jaayega aur agar kurr ya is se zayada ho to Ehteyaat-e-laazim ki bina par najis ho jaayega.

49. Aisa paani jis mein khoon ya peshaab jaisi a’in najaasat aa paṛe aur is ke boo, rang ya zaa’eqe kp tabdeel kar de najis ho jata hai khawoh woh kurr ke barabar ya jaari paani hi kyoon naa ho. Takeh agar is paani ki boo, rang ya zaa’eqa kisi aisi najaasat sr tabdeel ho jaaye jo is se bahar hai maslan qareeb paṛe hue murdaar ki wajah se is ki boo badal jaaye to Ehteyaat-e-laazim ki bina par woh najis ho jaayega.

50. Woh paani jis mein a’in najaasat maslan khoon ya peshaab gir jaaye aur is ki boo, rang ya zaa’eqa tabdeel kar de agar kurr ke barabar ya jaari paani se mutasil ho jaaye ya barish ka paani is par baras jaaye ya hawa ki wajah se barish ka paani is par gire ya barish ka paani is dauraan jabkeh barish ho rahi ho parnaale se is par gire to in tamaam suraton mein is waq’e shuda tabdeeli zaael ho jaane par aisa paani paak ho jata hai. Laikin zaruri hai keh baridh ka paani ya kurr paani ya jaari paani is mein makhloot ho jaaye.

51. Agar kisi cheez ko kurr ya jaari paani mein paak kiya jaaye to jis baar dhone mein woh cheez paak hone waali hai, is vaqt woh paani jo bahar nikalne ke b’ad is se tapke paak hoga.

52. Jo paani pehle paak ho aur yeh i’lm naa ho keh b’ad mein najis hua ya nahin, woh apk hai aur jo paani pehle najis ho aur m’loom naa ho keh b’ad mein paak hua ya nahin, woh najis hai.

Baitul Khula ke Ehkaam

53. Insaan par wajib hai keh peshaab aur paakhanaah karte vaqt aur dusre m’uqe par apni sharamgahon ko oon logon se jo mukallif hon khawoh woh ma aur behan ki tarah is ke mehram hi kyoon naah on aur isi tarah deewano aur oon bachhaaon se jo ache bure ki tameez rakhte hon chhupa kar rakhe, Laikin biwi aur shauhar ke liye apni sharamgahon ko ek dusre se chhupanaa laazim nahin.

54. Apni sharamgahon ko kisi makhsoos cheez se chhupanaa laazim nahin. Maslan agar haath se bhi chhupa len to kafi hai.

55. Peshaab ya paakhanaa karte vaqt Ehteyaat-e-laazim ki bina par badan ka agla hissah y’ani paet aur seenaa qible ki tarah naa ho aur naa hi pusht qible ki taraf ho.

56. Agar peshaab ya paakhanaa karte vaqt kisi shakhṣ ka badan ka agla hissah roobaaqiblah ya pusht baaqiblah ho aur woh apni sharamgahon ko qible ki taraf se moṛ le to yeh kafi nahin hai aur Ehteyaat-e- wajib yeh hai keh peshaab aur paakhanaa karte vaqt sharamgahon ko roobaaqiblah ya pusht baaqiblah naa modhe.

57. Ehteyaat-e-mustahab yeh hai keh istebra ke mauq’a par jis ke ehkaam b’ad mein bayan kiye jaayenge ke, agle aur pichhli sharamgahon ko paak karte vaqt badan ka agla hissah rubaa qiblah ya pusht baaqibla naa ho.

58. Agar koi shakhṣ is liye keh naamehram ise naa dekhe roobaaqibla ya pusht baaqiblah par majboor ho to Ehteyaat-e-laazim ki bina par zaruri hai keh pusht baaqiblah baith jaaye.

59. Ehteyaat-e-mustahab yeh hai keh bachhaae ko rafa’ haajat ke liye rooqiblah ya pusht baaqibla naa baithayen.

60. Chaar jagahon par rafa’ haajat haraam hai :

(1) Boond gali mein jab keh wohan rahne walon ne is ki ijaazat naa de rakhe ho. Isi tarah agar guzarne walon ke liye zarrar ka ba’es ho to a‘moomi gali koochon aur raston par bhi raf’a haajat karna haraam hai.

(2) Is jagah mein jo kisi ki nijii malkiyat ho jab keh is ne raf’ haajat ki ijaazat naa de rakhi ho.

(3) Oon jagahon mein jo makhsoos logon ke liye waqf hon, mahalan b’az madrase.

(4) Momeneen ki qabron par jab keh is fa’el se in ki behurmati hoti ho balkeh agar behurmati naab hi hoti ho. Han ! agar zameen bilasal mubah ho to koi harj nahin. Yahi surat har is jagah ki hai jahan raf’a haajat deen ya mazhab ke maqaddsaat ki tauheen ka sabab bane.

61. Teen suraton mein maq’d ( paakhanaa kharij hone ka maqaam ) faqt paani se paak hota hai :

(1) Paakhane ke sath koi aur najaasat maslan khoon bahar aya ho.

(2) Koi bairooni najaasat maqa’d par lag gayi ho, siwaye is ke keh khwateen mein

peshaab, paakhane ke makhraj tak pohoonch jaaye.

(3) Maq’d ka itraaf ma’mooli se zayada aalodah ho gaya ho.

In teen suraton ke ‘lawoh maq’d ko ya to paani se dhoya ja sakta hai aur ya is tareeqe ke mutabiq jo b’ad mein bayan kiya jaayega, kapdhe ya paththar waigairah se bhi paak kiya ja sakta hai. Agar che paani se dhonaa behtar hai.

62. Peshaab ka makhraj paani ke a’lawa kisi cheez se paak nahin ho tao ise ek martaba dhonaa kafi hai albattah Ehteyaat-e-mustahab hai keh do martaba dhoein aur behtar hai keh teen martabah dhoein.

63. Agar maq’d ko paani se dhoya jaaye to zaruri hai keh paakhane ka koi zarrah baaqi naa rahe albattah rang ya boo baaqi rah jaaye to koi harj nahin aur agar pehli baar hi woh maqaam yoon dhul jaaye keh paakhane ka koi zarrah baaqi naa rahe to dobarah dhonaa laazim nahin.

64. Paththar, dhela, kapda ya in jaisi dusri cheezein agar khoosk aur paak hon to in se maq’d ko paak kiya ja sakta hai aur agar in mein ma’mooli naamee bhi ho jo maq’d ko tar naa kare to koi harj nahin.

65. Agar maq’d ko paththar, dhele ya kapdhe se ek martabah bilkul saaf kar deea jaaye to kafi hai laikin behtar yeh hai keh teen martabah saaf kiya jaaye balkeh jis cheez se saaf kiya jaaye is ke teen tukdhe bhi hon aur agar teen tukdharon se saaf naa ho to itne mazeed tukadhron ka izaafah karna zaruri hai keh maq’d balkul saaf ho jaaye. Albattah agar itne chhote zarre baaqi rah jaayein jo a‘am taur par dhoe baighair bahin nikalte to koi harj nahin hai.

66. Maq’d ko aisi cheezon se paak karna haraam hai jin ka ehteraam laazim ho maslan kapi ya akhbaar ka aisa kaghaj jis par Allah subhanaah wa t’ala aur Ambia’ ke naam likhe hon. Maq’d ke haddi ya gobar se paak hone mein koi ishkal nahin hai.

67. Agar ek shakhṣ ko shak ho keh maq’d paak kiya hai ya nahin to is par laazim hai keh ise paak kare agar che paakhanaah karne ke b’ad woh humesha mut’lqah maqaam ko fauran paak karta ho.

68. Agar kisi shakhṣ ko Namaaz ke b’ad shak guzre keh Namaaz se pehle peshaab ya paakhane ka makhraj paak kiya tha ya nahin to is ne jo Namaaz adaa ki hai woh sahi hai laikin aainda Namaazon ke liye ise paak karna zaruri hai.

Istibra’

69. Istibra ek mustahab a’mal hai jo mard peshaab karne ke b’ad is gharz se anjaam dete hain takeh itminaan ho jaaye keh ab peshaab naali mein baaqi nahin raha. Is ki kayee tareeqe hain jin mein se ek yeh keh peshaab se farigh ho jane ke b’ad agar maq’d najis ho gaya ho to ise paak kare aur phir teen daf’a bayein haath ki darmiyani anguli ke sath maq’d se le kar a‘zoo tanaasil ki jadh tak soonten aur is ke b’ad angoothe ko a‘zoo tanaasil ke uupar aur angoothe ke sath wali anguli ko is ke niche rakhe aur teen daf’a suupari tak soonte aur phir teen daf’a suupari ko jhatke.

70. Woh ratoobat jo kabhi kabhi shahoowat ubharne par mard ke aalah tanaasil se kharij hoti hai ise “Mazi” kahte hain, woh paak hai. ‘lawa woh ratoobat jo kabhi kabhi mani ke b’ad kharij hati hai, jise “Wazi” kahaa jata hai ya woh ratoobat jo b’az auqaat peshaab ke b’ad nikalti hai aur jise “Wadi” kahaa jata hai, agar peshaab is se naa mila ho to paak hai. Maziid yeh keh jab kisi shakhṣ ne peshaab ke b’ad istibra kiya ho aur is ke b’ad ratoobat kharij ho jis ke baare mein shak ho keh woh peshaab hai ya mazkoora bala teen ratoobaton mein se koi ek to bhi paak hai.

71. Agar kisi shakhṣ ko shak ho keh istibra kiya hai ya nahin aur is ke peshaab ke makhraj se ratoobat kharij ho jis ke baare mein woh naa janta ho keh paak hai ya nahin to woh najis hai nez agar woh wuzu kar chukka ho to woh bhi batil hoga. Laikin agar ise is baare mein shak ho keh istibra is ne kiya tha woh sahi tha ya nahin aur is dauraan ratoobat kharij ho aur woh naa janta ho keh woh ratoobat paak hai ya nahin, to woh paak hogi aur is ka wuzu bhi batil naa hoga.

72. Agar kisi shakhṣ ne istibra naa kiya ho aur peshaab karne ke b’ad kafi vaqt guzar jane ki wajah se ise itminaan ho keh peshaab naail mein baaqi nahin raha tha aur is dauraan ratoobat kharij ho au rise shak ho keh paak hai ya nahin to woh ratoobat paak hogi aur is se wuzu bhi batil naa hoga.

73. Agar koi shakhṣ peshaab ke b’ad istibre karke wuzu kar le aur is ke b’ad ratoobat kharij ho jis ke baare mein ise yaqeen ho keh peshaab hai ya mani to is par wajib hai keh Ehteyaatan ghusl kare aur wuzu bhi kare. Albatta agar is ne pehle wuzu naa kiya ho to wuzu kar lenaa kafi hai.

74. Aurat ke liye peshaab ke b’ad istibra nahin hai. Pas agar koi ratoobat kharij ho aur shak ho keh yeh peshaab hai ya nahin to woh ratoobat paak hogi aur is ke wuzu aur ghusl ko bhi batil nahin karegi.

Raf’a Haajat Ke Moostahebaat Aur Makruhaat

75. Har shakhṣ ke liye mustahab hai keh jab bhi raf’a haajat ke liye jaaye to aisi jagah baithe jahan ise koi naa dekhe. Baitul Khula mein dakhil hote vaqt pehle bayan paon andar rakhe aur nikalte vaqt dayaan paon bahar rakhe aur yeh bhi mustahab hai keh raf’a haajat ke vaqt sar dhanp kar rakhe aur badan ka bojha bayein paon par dale.

76. Raf’a haajat ke vaqt suraj aur chand ki taraf moonh karke baithnaa makruh hai, Laikin agar apni sharamgah ko kisi tarah dhanp le to makruh nahin hai. ‘a’lawa raf’a haajat ke liye hawa ke rukh ke bilmuqabil nez gali kuchon, raston, makan ke darwazon ke samne aur mewadaar darakhton ke niche baithnaa bhi makruh hai aur is haalat mein koi cheez khanaa ya zayada vaqt laganaa ya dayein haath se Tahaarat karna bhi makruh hai aur Yahi surat batein karne ki bhi hai, Laikin agar majboori ho ya zikr khuda kare to koi harj nahin.

77. Khade hokar peshaab karna aur sakhat zameen par ya janwaron ke balloon mein ya paani mein, bilkhasoos sakin paani mein peshaab karna makruh hai.

78. Peshaab aur paakhanaa roknaa makruh hai aur agar badan ke liye mukamal taur par mazar ho to haraam hai.

79. Namaaz se pehle, sone se pehle, mubaashart karne se pehle aur mani nikalne ke b’ad peshaab karna mustahab hai.

Najaasat

80. Das cheezein najis hain :

(1-2) Peshaab aur pakhana (3) Mani (4) Murdaar (5) Khauf (6-7) Kutta aur Soor (8) Kafir (9) Sharaab (10) khor Haiwaan ka paseenaa

1-2 Peshaab aur Pakhana

81. Insaan aur ha rue Haiwaan ka jis ka ghost haraam hai aur jis ka khoon jahindah hai, y’ani agar oos ki rag katee jaaye to khoon uchhal kar nikalta hai, peshaab aur pakhana najis hai. Haan! In Haiwaanon ka pakhana paak hai jin ka ghost haraam hai magar in ka khoon uchhal kar nahin nikalta maslan woh machhli jis ka ghost haraam hai aur isi tarah ghost naa rakhnaae waale chhote Haiwaanon maslan makhi, khatmal aur pissu fazlah ya aalaesh bhi paak hai laikin haraam ghost Haiwaan keh jo uchhalne wala Haiwaan naa rakhta ho, Ehteyaatan laazim ki bina par is ke peshaab se bhi padhez karna zaruri hai,

82. Jin parindon ka ghost haraam hai oon ka peshaab aur fazlah paak hai laikin is se padhez behtar hai.

83. Najaasat khor Haiwaan ka peshaab aur pakhana najis hai aur isi tarah bher ke bachhaae ka peshaab aur pakhana jis ne soorrani ka dhoodh piya ho najis hai jis ki tafseel khane peen eke Ehkaam mein aayegi. Isi tarah oos Haiwaan ka peshaab aur pakhana bhi najis hai jis se kisi insaan ne bad fe’li ki ho.

3- Mani

84. Murdaar aur khoon jahindah rakhne waale har naar haraam ghost janwar ki mani najis hai. Woh ratoobat bhi mani ka hukm rakhti hai jo aurat ke badan se is tarah shahoot ke sath nikle jo is ki janaabat ka sabab bane jis ki tafseel massaelah number 345 mein aaeyegi. Ehteyaatan wajib yeh hai keh khoon jahindah rakhne waale naar halaal ghost janwar ki mani se bhi ihtejaab kiya jaaye.

4- Murdaar

85. Insaan ki aur uchhalne wala khoon rakhne waale har Haiwaan ki laash najis hai khawoh woh ( kudrati taur par) khud mara ho ya shara’ee tareeqe ke a’lawakisi aur tareeqe se zibah kiya gaya ho.

Machhli choonnaa keh uchhalne wala khoon nahin rakhti is liye paani mein mar jaaye to bhi paak hai.

86. Laash ke woh ajzaa jin mein jaan nahin hoti paak hain. Maslan oon, baal haddeean aur daant.

87. Jab kisi insaan ya jahindah khoon waale Haiwaan ke badan se oos ki zindagi ke dauraan mein ghost ya koi dasra aisa hissaah jis mein jaan ho juda kar leea jaaye to woh najis hai.

88. Agar honton ya badan ki kisi aur jagah se baareek si tah (papri) ukheir li jaaye to agar is mein rooh naa ho aur aasaani se ukhar jaaye to woh paak hai.

89. Murdaar murghi ke pait se jo anda nikle woh paak hai chhahe oos ke uuupar ka chhilka abhi sakhat naa hua ho laikin oos ka chhilka dho lenaa zaruri hai.

90. Agar bhedh ya bakri ka bachhaa (memnaa) ghaas khaane ke qaabil hone se pehle mar jaaye to woh paneer mayeh jo oos ke sheerdaan mein hota hai paak hai laikin agar sabit naa ho sake keh yeh a‘muman mae’ hota hai to zaruri hai keh is ke zahir ko dho leea jaaye jo murdaar ke badan se mass ho chukka hai.

91. Sayyal dawaeeyan, ‘tr. Roghan (tail, ghee) jooton ki polish aur saboon jinhein bahar se daraamad kiya jata hai, agar in ki Najaasat ke baare mein yaqeen naa ho to paak hain.

92. Ghost, charbi aur chamdha jis ke baare mein ihtemaal ho keh kisi aise jaanwar ka hai jise shar’ee tareeqe se zibah kiya gaya hai paak hai. Laikin agar yeh cheezein kisi kafir se lee gayee hon ya kisi aise musalmaan se lee gayee hon jis ne kafir se lee hon aur yeh tahqeeq naa ki ho keh yeh kisi aise janwar ki hain jise shar’ee tareeqe se zibah kiya gaya hai ya nahin to aise ghost aur charbi ka khaanaa haraam hai albattah aise chamre par Namaaz jaayez hai. Laikin agar yeh cheezein musalmaanon ke bazaar se ya kisi musalmaan se khareedi jaen aur yeh m’loom naa ho keh is se pehle yeh kisis kafir se khareedi gayee theen ya ihtemaal is baat ka ho keh tahqeeq kar lee gayee hai to khawoh kafir se hee khareedi jaen is ghost aur charbi ka khaanaa is shart par jaayez hai keh woh musalmaan is mein koi aisa tasaraaf kare jo halaal ghost se makhsoos hai, maslan aise khaane ke liye beich de jaez hai.

5 - Khoon

93. Insaan ka aur khoon jahindah rakhne waale har Haiwaan ka khoon najis hai. Pas aise janwaron maslan machhli aur macchaar ka khoon jo uchhal kar nahin nikalta paak hai.

94. Jin janwaron ka ghost halaal hai agar inhein shar’ee tareeqe se zibah kiya jaaye aur zaruri miqdaar mein is ka khoon kharij ho jaaye to jo khoon badan mein baaqi rah jaaye woh paak hai laikin agar (nikalne wala) khoon janwar ke saans lene se ya is ka sar buland jagah par hone ki wajah se badan mein palat jaaye to woh najis hoga.

95. Jis ande ki zardi mein khoon ka zarrah maujood ho, Ehteyaat-e-mustahab hai keh is se padhez kiya jaaye.

96. Woh khoon jo b’az auqaat dhoodh dhote hue naaza aata hai najis hai aur dhoodh ko bhi najis kar deta hai.

97. Agar danton ki rejon se nikalne wala khoon l’ab dahan se makhloot ho jaane par khatam ho jaaye to is l’ab se padhez laazim nahin hai.

98. Jo khoon chot lagne ki wajah se naakhoon ya khaal ke neeche jum jaaye agar is ki shakal aisi ho keh log Oose khoon naa kahen to woh paak hai aur agar khoon kahen aur woh zahir ho jaaye najis hoga.aisi surat mein agar naakhoon ya khaal mein sooraakh ho jaaye keh khoon badan ka zahiree hissaah samjha ja raha ho aur khoon ko nikal kar wuzu ya ghusl ke liye is muqaam ka paak karna bohut zayada takleef ka baa’s ho to zaruri hai keh tayyamum kar le.

99. Agar kisi shakhṣ ko yeh pata naa chale keh khaal ke neeche khoon jum gaya hai ya chot lagne ki wajah se ghost ne aisi shakal ikhteyar kar lee hai to woh paak hai.

100. Agar khaanaa paakate hue khon ka ek zarrah bhi is mein gir jaaye to saara ka saara khaanaa aur bartan Ehteyaat-e-laazim ki bina par najis ho jaayega. Ubaal, haraarat aur aag inhein paak nahin kar sakte.

101. Peep y’ani woh zard mawwaad jo zakhm ki haalat behtar hone par oos ke charon taraf paida ho jata hai oos ke mut’liq agar yeh m’loom ho keh is mein khoon mila hua hai to woh paak hoga.

6-7 Kutta Aur Soor

102. Kutta aur soor najis hain hatta keh in ke baal, haddeean, panje, naakhoon aur ratoobatein bhi najis hain.

8 - Kafir

103. Kafir y’ani woh shakhṣ jo Allah T’ala ke wajood ya is ki wohdaniyat ka iqraar naa karta ho najis hai. Isi tarah ghalee (y’ani woh log jo aaemmah alaihemoos salaam mein kisi ko khuda kahen ya yeh kahen keh khuda, Imam mein halol kar gaya hai) aur khaarjee wa naasbee (woh log jo aaemmah alaih moossalaam se bair aur bughz ka izhaar Karen) bhi najis hain.

Isi tarah shakhṣ jo kisi Naabi ki naaboowat ya zarooreyat deen mein kisi ek ka aisa ankar kare juzwee taur par Yahi sahi, Rasool Akram Sallallaho alaih wa aaleh wasallam ki takzeeb ka sabab bane, najis hai. Albatta ahle kitaab y’ani yehoodee, ‘eesaee aur majoosi paak mane jaayenge,

104. Kafir ka tamaam badan hatta keh oos ke baal, naakhn aur ratoobatein bhi najis hain.

105. Agar kisi naabaaligh bachhaae ke maa, baap, dada aur dadi kafir hon to woh bachhaa bhi najis hai. Albatta agar woh soojh boojh rakhta ho aur islaam ka izhaar karta ho to paak hai laikin agar apne waaldain se moonh modh kar musalmaan ki taraf maaeel ho ya tahqeeq kar raha ho to oos ke najis hone ka hukm laganaa mushkil hai. Haan! Agagr oos ke maa, baap dada aur dadi ya in mein se koi ek bhi musalmaan ho to maesla number 210 mein aane wali tafseel ke mutabiq woh bachhaa paak hoga.

106. Agar kisi shakhṣ ke mut’liq yeh ilm naa ho keh musalmaan hai ya nahin aur koi ‘laamat oos ke musalmaan hone kin a ho to woh paak samjha jaayega laikin is par islaam ke dusre Ehkaamaat ka itlaaq nahin hoga, maslan naa hi woh musalmaan aurat se shaadee kar sakta hai aur naa hi ise musalmaan ke qabrastaan mein daf’an kiya ja sakta hai.

107. Jo shakhṣ (khanwaadah rasaalat ke) baarah imaamon mein se kisi ek ko bhi dashmanee ki bina par gaali de, woh najis hai.

9 - Sharaab

108. Sharaab najis hai is ke a‘lawa insaan ko masst kar dene wali cheezein najis nahin hain.

109. San’tee aur Tibbee alcohol ki tamaam aqsaam paak hain.

110. Agar angoor k eras mein khud bakhud ya pakane par ubaal aa jaaye to paak hai laikin is ka khaanaa peenaa haraam hai.

Isi tarah Ehteyaat-e- wajib ki bina par ubaala hua angoor haraam hai laikin najis nahin.

111. Khajoor, moonaaqqa, kishmish aur in ke sheere mein chahe ubaal aa jaaye to bhi paak hain aur in ka khaanaa halaal hai

112. Fuqqa’ jo a‘am taur se jow se tayyar hoti hai aur halke naashe ka sabab bantee hai haraam haiu aur Ehteyaat-e- wajib ki bina par najis hai. Laikin woh aabe jow paak aur halaal hai jo kisi qisam ke naashe ka sabab nahin bantee.

10 - Najaasat Khaane Waale Haiwaan ka Paseenaa

113. Oos oonth ka paseenaa jise insaani Najaasat khaane ki ‘adat ho najis hai. Isi tarah Ehteyaat-e- wajib ki bina par is qism ke dusre Haiwaanaat ka paseenaa bhi najis hai.

114. Jo shakhs fa’el haraam se janoob hua ho oos ka paseenaa paak hai aur oos ke saath Namaaz bhi sahee hai.

Najaasat Sabit Hone Ke Tareeqe

115. Kisi bhi cheez ki Najaasat teen tareeqe se sabit hoti hai :

(1) Khud Insaan ko yaqeen ya ‘qlee tareeqe se itmeenaan ho jaaye keh falan cheez najis hai. Agar kisi cheez ke mut’liq mahaz gumaan ho keh najis hai to is se padhez karna laazim nahin Lehaaza qahwe khaanon aur hotelon mein jahan laparwa log au raise log khaate peete hain jo Najaasat aur Tahaarat ka lehaaz nahin karte khaanaa khaane ki surat yeh hai keh jab tak insaan ko itmeenaan naa ho keh jo khaanaa is ke liye laya gaya hai woh najis hai is ke khaane mein koi harj nahin.

(2) Kisi ke ikhteyar mein koi cheez ho aur woh oos cheez ke baare mein kahe keh najis hai aur woh shakhṣ galat bayani naa karta ho maslan kisi shakhṣ ki biwi ya naaukar ya malaazma kahe keh bartan ya koi dusri cheez jo oos ke ikhteyar mein hai najis hai to woh najis shumaar hogi.

(3) Agar do ‘adil aadmi kahen keh ek zheez najis hai to woh najis shumaar hogi bashart yeh hai keh woh is ke najis hone ki wajah bayan karein. Maslan kahen keh yeh cheez khoon ya maslan peshaab se najis hue hai. Haan! Agar ek ‘adil ya qaabil itminaan shakhṣ itla’ de laikin is ke baat se itminaan naa aaye to Ehteyaat-e- wajib ki bina par is se ijtenaab karna zaruri hai.

116. Agar koi shakhṣ maesle se ‘adam waqfiyat ki bina par yeh naa jaan sake keh ek cheez najis hai ya paak – maslan ise yeh ilm naa ho keh chuhe ki mengnee paak hai ya nahin to ise chahi’e keh maesla puchh le. Laikin agar massela janta ho aur kisi cheez ke baare mein ise shak ho keh paak hai ya nahin maslan ise shak ho keh woh cheez khoon hai ya nahin ya yeh naa janta ho keh machchhar ka khoon hai ya insaan ka to woh cheez paak shumaar hogi aur is ke baare mein chhaan been karna ya puchhnaa laazim nahin.

117. Agar kisi najis cheez ke baare mein shak ho keh paak ho gayi hai ya nahin to woh najis hai. Isi tarah agar kisi paak cheez ke baare mein shak ho keh naajis ho gayee hai ya nahin to woh paak hai. Agar koi shakhṣ in cheezon ke najis ya paak hone ke mut’liq pataa chalaa bhi sakta ho to tahqeeq zaruri nahin hai.

118. Agar koi shaks janta ho keh jo do bartan ya do kapdhe woh istemaal karta hai in mein se ek najis ho gaya hai laikin ise yeh ilm naa ho keh in mein se kaoon sa najis hua hai to dono se ijtenaab karna zaruri hai aur mishaal ke taur par agagr yeh naa janta ho keh khud is ka kapdha najis hua hai yaw ah kapdha jo is ke zere istemaal nahin hai aur kisi dusre shakhṣ ki malkiat hai to yeh zaruri nahin keh apne kapdhe se ijtenaab kare.

Paak Cheez Najis Kaise Hoti Hai

119. Agar koi paak cheez kisi najis se lag jaaye aur dono ya in mein se ek is qadar tar ho keh ek ki taree dusre tak pohoonch jaaye to paak cheez najis ho jaayegee laikin agar wasteh mat’dad ho jaaye to najis nahin hogi. Maslan agar dayaan haath peshaab se najis ho aur yeh haath ek naaee ratoobat ke sath baayein haath ko lage to bayan haath najis ho jaaye ga. Ab agar baayen haath khoosk hone ke b’ad maslan tar lebaas se lage to woh lebaas bhi najis ho jaayega laikin agar ab woh lebaas kisi dusri tar cheez ko lag jaaye to woh cheez najis nahin hogee. Haan! Agagr taree itni kam ho keh dusri cheez ko naa lage to paak cheez najis nahin hogi khawoh woh a’in najis ko hi kyoon naa lagi ho.

120. Agar koi paak cheez kisi najis cheez ko lag jaaye aur in dono ya kisi ek ke tar hone ke mut’liq shak ho to paak cheez najis nahin hoti.

121. Aisi do cheezein jin ke baare mein insaan ko ilm naa ho keh in mein se kaoon see paak hai aur kaoon see najis, agar ek paak aur tar cheez in mein kisi ek cheez ko chhoo jaaye to is se padhez karna zaruri nahin hai siwae b’az suraton mein jaise is surat mein jab in dono masshkook najis cheezon ki saabqa yaqeenee haalat Najaasat ki haalat ho ya maslan is surat mein jab koi aur paak cheez ratoobat ke sath dusri masshkook cheez se lag jaaye.

122. Agar zameen, kapdha ya aisi dusri cheezein tar hon to in ke jis hisse ko Najaasat lag gayee woh najis ho jaayega aur baaqi hissaah paak rahega. Yahi hukm kheere aur kharbooje waghairah ke baare mein hai.

123. Jab sheere, teil, (ghee) ya aisi hii kisi aur cheez ki surat aisi ho keh agar is ki kuchh miqdaar nikal li jaaye to is ki jagah khaali naa rahe to jyoon hi woh zarrah bhar bhi najis hoga saare ka saara najis ho jaayega laikin agar is ki surat aisi ho keh nikalne ke maqaam par jagah khaali rahe agar che b’ad mein pur ho jaaye to sirf wohi hissaah najis hoga jise Najaasat lagi ho. Lehaaza agar choohe ki mangnee is mein gir jaaye to jahan woh mengni giree hai woh jagah najis aur baaqi paak hogi.

124. Agar makkhi ya aisa koi aur janwar ek aisi tar cheez par baithe jo najis ho aur b’ad ek paak cheez par ja baithe aur yeh ilm ho jaaye keh is janwar ke sath Najaasat thee to paak cheez najis ho jaayegee aur agar ilm naa ho to paak rahegee.

125. Agar badan ke kisi hisse par paseenaa ho aur woh hissaah najis ho jaaye aur phir paseenaa bah kar badan ke dusre hisson tak chalaa jaaye to jahan jahan paseenaa bahega badan ke woh hisse najis ho jaayenge laikin agar paseenaa aage naa bahe to baaqi badan paak rahega.

126. Jo balgham naak ya gale se kharij ho agar oos mein khoon ho to balgham mein jahan khoon hoga najis aur baaqi hissaah paak hoga. Lehaaza agar yeh balgham moonh ya naak ke bahar lag jaaye to badan ke jis maqaam ke baare mein yaqeen ho keh najis malgham is par laga hai najis hai aur jis jagah ke baare mein shak ho keh wohan balgham ka najaasat wala hissaah pohooncha hai ya nahin woh paak hoga.

127. Agar ek aisa lota jis ke pende mein sooraakh ho najis zameen par rakh deea jaaye aur is se bahne wala paani aage bahnaa boond hokar lot eke neeche is tarah jam’ ho jaaye keh lot eke andar waale paani ke sath ise ek hee paani kahaa ja sake to lote ka paani najis ho jaayega laikin agar lote ka paani tezee ke sath bahta rahe to najis nahin hoga.

128. Agar koi cheez badan mein dakhil ho kar Najaasat se ja mile laikin badan se bahar aane par Najaasat aalood naa ho to woh cheez paak hai. Chunanche agar aneema ka saamaan ya is ka paani maq’d mein dakhil kiya jaaye ya suee, chakoo ya koi aur aisi cheez badan mein chubh jaaye aur bahar nikalne par Najaasat aalood naa ho to najis nahin hai. Agar thook aur naak ka paani jism ke andar khoon se ja mile laikin bahar nikalne par khoon aalod naa ho to is ka bhi yehee hukm hai.

Ehkaam Najaasat

129. Qur’aan Majeed ki tahreer aur warq ko najis karna jab keh yeh fa’el behurmati mein shumaar hota ho maslan haraam hai aur agar najis ho jaaye to fauran paani se dhonaa zaruri hai balkeh agar behurmati ka pahloo naab hi nikle tab bhi Ehteyaat wakib ki bina par kalaam paak ko najis karna haraam aur paani se dhonaa wajib hai.

130. Agar Qur’aan Majeed ki jild najis ho jaaye aur is se Qur’aan Majeed ki behurmati ho to jild ko paani se dhonaa zaruri hai.

131. Agar Qur’aan Majeed ko kisi a’in khajaasat maslan khoon ya murdaar par rakhnaa khawoh woh a’in Najaasat khoosk hee kyoon naa ho agar Qur’aan Majeedki behurmati ka ba’ash ho to haraam hai.

132. Qur’aan Majeed ko najis roshnaa’e se likhnaa khawoh woh ek harf hee kyoon naa ho ise najis karne ka hukm rakhta hai. Agar likha ja chuka ho to ise paani se dho kar ya chheel kar ya kisi aur tareeqe se mitaa denaa zaruri hai.

133. Agar kafir ko Qur’aan Majeed dena behurmati ka maujoob ho to haraam hai aur is se Qur’aan Majeed wapas le lenaa wajib hai.

134. Agar Qur’an Majeedka warq ya koi aisi cheez jis ka ehteraam zaruri ho, maslan aisa kaghaz jis par Allah T’ala ka ya Hazrat Rasool Akram Sallallaho Wa A’lehi Wasallam ya kisi Imaa Alaih Salaam ka naam likha ho baitul khula mein gir jaaye to is ka bahar nikalnaa aur ise dhonaa wajib hai khawoh is par kuchh raqam hee kyoon naa kharach karni paṛe aur agar is ka bahar nikalnaa mumkin naa ho to zaruri hai keh oos vaqt tak is baitul khula ko ihte’maal naa kiya jaaye jab tak yeh yaqeen naa ho jaaye keh woh ghul kar khatam ho gaya hai. Isi tarah agar khak shafa baitul khula mein gir jaaye aur is ka nikalnaa mumkin naa ho to jab tak yeh yaqeen naa ho jaaye keh woh bilkul khatam ho chuki hai, is baitul khula ko iste’maal nahin karna chahi’e.

135. Najis cheez ka khaanaa peenaa ya kisi dusre ko khilaanaa pilaanaa haraam hai laikin bachhaae ya diwaane ko khilaanaa pilaanaa jaayez hai aur agar bachhaa ya diwaanaa najis ghazaa khaaye peeye ya najis haath se ghazaa ko najis kar ke khaaye to ise roknaa zaruri nahin.

136. Jo najis cheez paak ki ja sakti ho ise bechne aur oodhaar dene mein koi harj nahin laikin is ke najis hone ke baare mein jab yeh do shartein maujood hon to khareedne ya oodhaar lene waale ko bataanaa zaruri hai.

(1) Jab andesha ho keh dasra fareeq kisi wajib hukm ki makhaalfat ka martakab hoga maslan is (najis cheez) ko khaane ya peene mein iste’maal karega. Agar aisa naa ho to batanaa zaruri nahin hai. Maslan lebaas ke najis hone ke baare mein batanaa zaruri nahin jise pahan kar dasra fareeq Namaaz paṛega kyoon naa keh lebaas ka paak honaa shart waq’ee nahin hai.

(2) Jab bechne ya oodhaar dene waale ko tawaqq’ ho keh dasra fareeq is ki baat par a’malkarega aur agar woh jantra ho keh dasra fareeq is ki baat par a’malnahin karega to ise batanaa zaruri nahin hai.

137. Agar ek shakhṣ kisi dusre ko najis cheez khaate ya najis lebaas se Namaaz padḥte dekhe to ise is baare mein kuchh kahnaa zaruri nahin.

138. Agar ghar ka koi hissaah ya qaaleen ya (dari) najis ho aur woh dekhe keh oos ke ghar aane walon ka badan, lebaas ya koi aur cheez tari ke sath najis jagah se ja lagi hai aur sahib khaandaan is ka ba’es hua ho to do sharton ke sath jo guzishta maesle mein bayan hue hain in logon ko is baare mein aagah kar denaa zaruri hai.

139. Agar mezbaan ko khaanaa khaane ke dauraan pata chale keh ghazaa najis hai to dono sharton ke mutabiq jo maesla 132 mein bayan hue hain zaruri hai keh mehmaano ko is ke mutabiq aagah kar de laikin agar mehmaano mein se kisi ko is baat ka ilm ho jaaye to is ke liye dasron ko batanaa zaruri nahin. Albatta agar woh in ke saath yoon ghul mil kar rahta ho keh in ke najis hone ki wajah se woh khud bhi Najaasat mein mubtala ho kar wajib Ehkaam ki mukhaalfat ka martakab hoga to in ko bataanaa zaruri hai.

140. Agar koi udhaar li huee cheez najis ho jaaye to is ke maalik ko woh sharton ke saath jo maesle 132 mein bayan hue hain aagah kare.

141. Agar bachhaa kahe keh koi cheez najis hai ya kahe keh is ne najis cheez ko dho leea hai to is ki baat par i’tbaar nahin karna chahi’e laikin agar bachhaa mamayyaz ho aur najaasat wa tahaarat ko bakhoobi samajhta ho aur woh kahe keh is ne ek cheez paani se dhoee hai jab keh woh cheez is ke iste’maal mein ho ya bachhaae ka qaul a’temaad ke qaabil ho to is ki baat qabool kar leni chahi’e aur Yahi hukm hai jab keh bachhaa kahe keh woh cheez najis hai.

Mutaheraat

142. Baarah cheezein aisi hain jo Najaasat ko paak kaeti hain aur inhein Mutaheraat kahaa jata hai.

(1) Paani (2) Zameen (3) Suraj (4) Istehaalah (5) Inqelaab (6) Inteqaal

(7) Islaam (8) Tab’eet (9) a‘ein Najaasat ka za’el ho janaa (10) Najaasat khor Haiwaan ka istibra (11) Musalmaan ka ghaeb ho janaa (12) Zabeeha ke badan se khoon ka nikal janaa.

I. Paani

143. paani chaar sharton ke saath najis cheez ko paak karta hai :

(1) Paani mutlaq ho. Muzaaf paani maslan a’raq, gulaab ya a’raq beir moosk se najis cheez paak nahin hoti.

(2) Paani paak ho.

(3) Najis cheez ko dhone ke dauraan paani muzaaf naa ban jaaye. Jab kisi cheez ko paak karne ke liye paani se dhoa jaaye aur is ke b’ad mazeed dhonaa zaruri naa ho to yeh bhi laazim hai keh is paani mein Najaasat ki boo, rang ya zaa’eqa maujood naa ho laikin agar dhone ki surat is se mukhtalif ho (y’ani woh aakhri dhonaa ho) aur paani ki boo, rang ya zaa’eqa badal jaaye to is mein koi harj nahin. Maslan agar koi cheez kurr paani ya qaleel paani se dh’ee jaaye aur ise do martaba dhonaa zaruri ho to khawoh paani ki boo, rang aur zaa’eqa pehli daf’a dhone ke vaqt badal jaaye laikin dusri daf’a iste’maal kiye jane waale paani mein aisi koi tabdeeli naa ho to woh cheez paak ho jaayegi.

(4) Najis cheez ko paani se dhone ke b’ad is mein a’in Najaasat ke zarraat baaqi naa rahen. Najis cheez ko qaleel paani y’ani ek kurr se kam paani se paak karne ki kuchh aur sharaet bhi hain jin ka zikr kiya ja raha hai:

144. Najis bartan ke androonee hisse ko qaleel paani se teen daf’a dhonaa zaruri hai aur kurr ya jaari paani se Ehteyaat-e- wajib ki bina par Yahi hukm hai laikin jis bartan se kutte ne paani ya koi mae’l cheez pee ho Oose pehle paak mitti se manjhnaa chahi’e is bartan se mitti ko door karna chahi’e, is ke b’ad qaleel ya kurr ya jaari paani se do daf’a dhonaa chahi’e.Isi tarah agar kutte ne kisi bartan ko chaata ho aur koi cheez is mein baaqi rah jaaye to ise dhone se pehle mitti se manjhnaa zaruri hai. Albatta agar kutte ka la’ab kisi bartan mein gir jaaye ya is ke badan ka koi aur hissaah is bartan se lage to Ehteyaat-e-laazim ki bina par ise mitti se manjhne ke b’ad teen daf’a paani se dhonaa zaruri hai.

145. Jis bartan mein kutte ne moonh dala hai agar is ka moonh tang ho to oos mein mitti daal kar khoob hilayen takeh mitti bartan ke tamam aitraaf mein pohoonch jaye. Oos ke b’ad oosi tarteeb ke mutabiq dhoen jis ka zikr sabqa massle mein ho chukka hai.

146. Agar kisi bartan ko suwar chaate ya oos mein se koi siyaal cheez pi le ya oos bartan mein joongle chuha mar gaya ho Oose qaleel kurr ya jaari paani se saat martaba dhona zaruri hai-laikin mitti se maanjhna zaruri nahi.

147. Jo bartan sharaab se najis ho gaya ho Oose teen martaba dhona zaruri hai is baare mein qaleel ya kur yaa jaari paani ka koi farq nahi hai aur ehteyaat-e-mustahab yeh hai ke Oose saat baar dhoyaa jaaye.

148. Agar ek aise bartan ko jo najis mitti se tayyar hua ho ya najis paani saraayat kar gaya ho kurr yaa jaari paani mein daal diya jaaye to jahan jahan woh paani pohooonchegaa who bartan paak ho jaayega aur agar bartan ke andarooni ajzaa ko bhi paak karna maqsood ho to Oose kurr yaa jaari paani mein itni dier tak pada rehne dena chahiye ke paani tamaam bartan mein saraayat kar jaaye aur agar bartan mein koi aisi nami ho jo paani jo paani ke andarooni hisso tak pohochne mein maaane ho to pehle Oose khoosh kar lena zaruri hai aur phir bartan ko kurr yaa jaari paani mein daal dena chahiye.

149. Najis bartan ko kurr ya jaari paani se do tariqo se dhoyaa jaa sakta hai:

(Pehla tariqa) bartan ko teen daf’a bharaa jaaye aur har daf’a khali kar diya jaaye-

(Dasra tariqa) bartan mein teen daf’a moonasib miqdaar mein paani dalein aur har daf’a paani ko yoon ghumaaye ke woh tamaam najis maqamaat tak pohooonch jaaye aur phir Oose gira dein.

150. Agar bada bartan deg yaa martabaan najis ho jaaye to teen daf’a paani se bharne aur har daf’a kahli karne se bartan paak ho jaata hai-isi tarah agar oos mein teen daf’a uupar se paani is tarah oondeilein ke oos ki tamaam atraaf tak pohoonch jaaye aur har daf’a oos ke the mein jo paani jamaa ho jaaye oos ko nikaal de to bartan paak ho jaayegaa-agrache ehteyaat-e-mustahab ye hai ke dusri aur teesri baar jis bartan ke zariye paani baaharnikala jaaye oose bhi dho liya jaaye.

151. Agar najis taambe wagairah ko phighlaa ke dho liya jaaye to ooska zaahiri hissa paak ho jaayega-

152. Agar tan’ur peshaab se najis ho jaaye aur oos mein uapr se ek martaba yoon paani daala jaaye ke ooski tamaam aitraaf mein pohoonch jaaye to tan’ur paak ho jaayega aur ehyiyaat-e-mustahab yeh hai ki ye amal do daf’a kiya jaaye aur agar tan’ur peshaab ke a’lawa kisi aur cheez se najis hua ho to nijasat door karne ke ba’d mazkrah tariqe ke mutabiq oos mein ek daf’a paani daalna kaafi hai aur behtar ye hai ke tan’ur ki teh mein ghada khod liya jaaye jis mein paani jamaa ho sake phir oos paani ko nikaal liyaa jaaye aur ghad ko paak mitti se pur kar diya jaaye-

153. Agar kisi najis cheez ko kurr ya jaari paani mein ek daf’a yoon duboyaa jaaye ke paani ke tamaam najis maqamaat tak pohoonch jaaye to woh cheez paak ho jaayegi aur qaleen ya dari ya libaas wagyarah ko paak karne ke liyeoose nichodna aur oosi tarah se malna ya ragadna zaruri nahi hai aur agar badan yaa libaas peshaab se najis ho gaya ho to oose kurr paani mein do daf’a dhona bhi laazim hai-albatta jaari paani mein ek daf’a dhona kaafi hai-

154. Agar kisi aisi cheez ko jo peshaab se najis ho gayi ho qaleel paani se dhona maqsood ho to oos par ek daf’a yoon paani bahaaye ke peshaab oos cheez par baaki na rahe to woh cheez paak ho jaaye gi-albata libaas ya badan pe do daf’a paani bahana zaruri hai taake woh paak ho jaaye-laikin jahan tak libaas qaleen dari ya oonse milti julti cheezon ka taa’luk hai oonhein har daf’a paani daalne ke ba’d nichodna chahiye taaki ghalisa oon mein se nikal jaaye-(ghalisa ya dhowan oos paani ko kehte hain hain jo kisi dhoyi jaane wali cheez se dhulne ke duaraan ya dhul jaane ke ba’d khud ba khud nichodne se nikalta ho)-

155. Jo cheezein aisi sheer khwaar ladke ya ladki ke peshaab se najis ho jaaye jisne doodh ke a’lawa koi ghiza khana shuru na ki ho agar oos par ek daf’a yoon paani daala jaaye ke tamaam najis maqamaat pe pohoonch jaaye to woh cheez paak jaaye gi laikin ehteyaat-e-mustahab ye hai ke mazeed eek baar oos par paani daala jaaye-libaas qaleen dari wagairah ko nichodna zaruri nahi-

156. Agar koi cheez peshaab ke a’lawa kisi aur cheez se najis ho jaaye to najasat door karne ke ba’d ek daf’a qaleel paani oos par daal diya jaaye-jab woh paani beh jaaye to woh cheez paak ho jaati hai-albatta libaas aur oosse milti julti cheezon ko nichodna zaruri hai take oon ka dhowan nikaal diya jaaye

157. Agar kisi najis chataayi ko jo dhaagon se bani huee ho kurr yaa jaari paani mein dubo diya jaaye to ain-e-najasat door hone ke ba’d woh paak ho jaayegi laikin agra oose qaleel paani se dhoya jaaye to jis tarah bhi mumkin ho oos ka nichodna zaruri hai khawoha oose paa’o hi kyoon na chalaane pade take oos ka dhowan alag ho jaaye-

158. Agar gandum chawal ya saaban wagyarah ka uupar wala hissa najis ho jaaye to woh kurr yaa jaari paani mein dubone se paak ho jaayega-oonhein qaleel paani se bhi paak kiya jaa sakta hai-laikin agar oon ka andarooni hissa najis ho jaaye to kurr ya jaari paani ke oon chezon ke andar tak pohoonchne par ye paak ho jaati hai-

159. Agar saaban ka zaahiri hisa najis ho jaaye to oose paak kiya jaa sakta hai jabki agar ooska batini hissa najis ho jaaye to woh paak nahi ho sakta-haan! Agar kisi shaks ko is baare mein shak ho ke najis paani saaban ke andarooni hisse tak saraayat kar gaya hai ya nahi to woh hissa paak hoga-

160. Agar chawal ya ghost ya aise hi kisi cheez ka zaahiri hissa najis ho jaaye to kisi paak piyaaleyaa ooske misl kisi cheez mein rakh k eek daf’a oos par paani daalne aur hir phenk dene ke ba’d woh cheez paak ho jaati hai aur agar kisi najis bartan mein rakhe to yeh kaam teen baar anjaam dena zaruri hai aur oos surat mein woh bartan bhi paak ho jaayega laikin agar libaas ya kisi dusri aisi cheez ko bartan mein daal kar paak karna maqsood ho jis ka nichodna laazim ho to jitni baar oos par paani daal jaaye oosenichodna zaruri hai aur bartan ko ulat dena chahiye taake jo dhowan oos mein jamaa ho gaya ho woh beh jaaye-

161. Agar kisi najis libaas ko jo neel ya oos jaisi chaaz se rangaa gaya ho kurr ya jaari paani mein duboyaa jaaaye kapde ke rang ki wajah se paani muzaaf hone se kabl tamaam jagah pohoonch jaaye to woh paak ho jaayega aur agar oose qaleel paani se dhoyaa jaaye aur nichodne par oos mein se muzaaf paani na nikle to woh libaas paak ho jaata hai-

162. Agar kapde ko kurr yaa jaari paani se dho liyaa jaaye aur ba’d mein kaayi wagyarah kapbe mein nazar aaye aur ye ehtemeel na ho key eh kapde ke andar paani pohoonchne mein maaane huee hai to woh kapda paak hai-

163. Agar libaas ya oosse milti julti cheez ke dhone ke ba’d mitti ka zarrah ya saaban oos mein nazar aaye aur ahtemaal ho ke ye kapde ke andar paani pohoonchne mein maaane hua hai to woh paak hai laikin agar najis paani yaa mitti yaa saban saraayat kar gaya ho to mitti aur saaban ka uupar wala hissa paak aur ooska andarooni hissa najis hoga

164. Jab tak ain-e-najasat kisi najis cheez se alag na ho woh paak nahi hogi laikin agar boo yaa najasat ka rang oos mein baaki reh jaaye to koi harj nahi-lehaaza agar khoon libaas par se hata diya jaye aur libaas dho liya jaaye aur khoon ka rang libaas par baaki jaaye to woh paak hoga-

165. Agar kurr ya jaari paani se badan ki najasat door kar li jaaye to badan paak ho jaata hai laikin agar badan peshaab se najis ho jaaye to oos surat mein ek daf’a paak nahi haoga laikin paani se nikal aane ke ba’d dobaara paani mein jaana zaruri nahi hai balke agar paani ke andar hi badan par is tarah haath pher liya jaaye ke paani badan se juda ho kar do daf’a badan tak pohoonch jaaye to kaafi hai-

166. Agar najis ghiza daaton ke rehno mein reh jaaye aur paani muh mein bhar kar yoon ghumaaya jaaye ke tamaam najis ghiza tak pohoonch jaaye to woh ghiza paak ho jaati hai-

167. Agar sar ya chehre ke baalon ko qaleel paani se dhoyaa jaaye aur woh baal ghane na ho to oon se dhowan juda karne ke liye oonhein nichodna zaruri nahi hai kyoonki paani maamool ke mutabiq khud juda ho jaata hai-

168. Agar badan ya lebaasi ka koi hissa qaleel paani se dhoyaa jaaye to najis maqaam ke paak hone se oos maqaam se matsal woh jagahein bhi paak ho jaaayegi jintak dhote vaqt amooman paani pohoonch jaayegaa matlab yeh hai ke najis maqaam ke atraaf koalheda dhone zaruri nahi hai balke woh najis maqaam ko dhon ke saath hi paak ho jaate hai aur agar ek paak cheez ek najis cheez ke saath rakh di jaaye aur dono par paani dale to ooska bhi yahi hukm hai. Lehaaza agr ek najis oongli ko paak karne ke liye sab oongliyoon par paani daale aur najis paani sab oongliyo tak pohoonch jaaye to najis oongli ke paak hone ke saath saath sabhi oongliyaa paak ho jaaye gi-

169. Jo ghosht ya charbi najis ho jaaye dusri cheezon ki tarah paani se dhoyi jaa sakti hai-yahi surat oos badan ya libaas ki hai jois par thodi bohot chiknaayi ho jo paani ko badan ya libaas tak pohoonchne se roke-

170. Agar bartan ya badan najis ho jaaye aur ba’d mein itna najis ho jaayeke paani oos tak pohoonch na sake aue bartan ya badan ko paak karna maqsood ho to pehle chiknaayi door karna chahiye taake paani oon tak (y’ani bartan yaa badan tak) pohoonch sake-

171. Jo nal kurr paani se matsal ho woh kurr paani ka hukm rakhta hai-

172. Agar kisi cheez ko dhoyaa jaaye aur yaqeen ho jaaye ke paak hp gayi hai laikin ba’d mein shak guzre kea in-e-najasat oosse door huee hai yaa nahi to zaruri hai ke oose dobaara paani se dho liya jaaye taake yaqeen aa jaaye ke ain-e-najasat door ho gayi hai-

173. Woh zameen jis mein paani jaszb ho jaata ho maslan aisi zameen jis ki satah ret ya bajri par mooshtamil ho agar najis ho jaaye to qaleel paani se paak ho jaati hai-

174. Agar woh zameen jiska farsh patthar ya eeton ka ho ya dusri sakht zameen jis mein paani jazb na hota ho najis ho jaaye to qaleel paani se paak ho sakti hai laikin zaruri hai ke oos par itna paani daala jaaye ke behne lage-jo paani uupar daala jaaye agar woh kisi gutter wagairah se baahar na nikal sake aur kisi jagah jamaa ho jaaye to oos jagah ko paak karne ka tariqa yeh hai ke jamaa shuda paani ko kapde ua bartan se baahar nekaa diyaa jaaye-

175. Agar ma’adani namak ka dhela ya oos jaisi koi aur cheez uupar se najis ho jaaye to qaleel paani se paak ho sakti hai-

176. Agar phigli huee najis shakkar se kand bana lein auruse kurr ya jaari paani mein rakh de to woh paak nahi hogi-

177. Zameen, paon ke talwe aur joote ke nichle hisse ko chaar sharton se paak karti hai :

1) Yeh keh zameen paak ho.

2) Yeh keh zameen khushk ho.

3) Ehteyaat lazim ki bina par najasat zameen se lagi ho.

4) A’in najasat maslan khoon aur peshaab mutnajis cheez maslan mutnajis mitti jo paon ke talwe ya joote ke nichle hisse mein lagi ho woh raasta chalne se ya paon zameen par ragadne se door ho jaaye laikin agar a’in najasat par chalne ya zameen par ragadne se pahle hi door ho gayee ho to ehteyaat lazim ki bina par paak nahin honge. Albatta yeh zaruri hai keh zameen mitti ya paththar ya inton ke farsh ya oon se milti julti cheez par mooshtamil ho. Qaleen, dari, chata’ee, ghaas par chalne se paon ka najis talwa ya joote ka najis hissa paak nahin hota.

178. Paon ka talwa ya joote ka nichla hissa najis ho to daamar par ya lakdi ke bane hu’e farsh par chalne se paak hona mahel ashkaal hai.

179. Paon ka talwa ya joote ka nichle hisse ko paak karne ke liye behtar hai keh pandra zara’a ya oos se zayada faasla zameen par chale khawoh pandra zara’a se kam chalne ya paon zameen par ragadne se najasat door ho gayee ho.

180. Paak hone ke liye paon ya joote ke najis talwe ka tar hona zaruri nahin balkeh khushk bhi hon to zameen par chalne se paak ho jaate hain.

181. Jab paon ya joote ka najis talwa zameen par chalne se paak ho jaaye to oos ke aitraaf ke woh hisse bhi jinhein amumoon keechar waighaira lag jati hai paak ho jaate hain.

182. Agar kisi aise shakhs ke haath ki haatheli ya ghutna najis ho jaaye jo haathon aur ghutno ke bal chalta ho to oos ke raaste chalme se oos ki haatheli ya ghutne ka paak ho jana mahel ishkaal hai. Yahi surat laathhi aur massnuee taang ke nichle hisse, chaupaaye ke nail, motor gardion aur dusri gadion ke pehion ki hai.

183. Agar zameen par chalne ke b’ad najasat ki boo, roong ya baareek zarre jo nazar na aayen paon ya joote ke talwe se lage rah jayen to koi harj nahin agarche Ehteyaat-e-mustahab yeh hai keh zameen par is qadar chala jaaye keh woh bhi ra’el ho jayen.

184. Joote ke androoni hissa zameen par chalne se paak nahin hota aur zameen par chalne se moze ke nichle hisse ka paak hona bhi ishkaal hai. Lelin agar moze ka nichla hissa chamde ya chamde se milte julti cheez se bana ho aur oose pehan kar chalne ka riwaaj ho to woh zameen par chalne se paak ho jaayega.

III. Sooraj

185. Sooraj – zameen, ‘A’marat aur deewaar ko paanch sharton ke saath paak kartaa hai :

(1) Najis cheez is tarah tar ho keh agar dusri cheez is se lage to tar ho jaaye. Lehazaa agar woh cheez khushk ho to ise kisi tarah tar kar kar lenaa chahi’e takeh dhoop se khushk ho

(2) Is mein koi a’in Najaasat baaqee naa rah gayee ho.

(3) Koi cheez dhoop mein rukavat naa ḍaale. Pas agar dhoop parde, ba’dal ya aisi hee kisi cheez ke pichhe se najis cheez par paṛe aur ise khushk kar de to woh cheez paak hogee. Albattah agar ba’dal itnaa halka ho keh dhoop ko naah roke to koi harj nahin.

(4) Faqat Sooraj najis cheez ko khushk kare. Lehazaa mishaal ke taur par agar najis cheez havaa aur dhe khushk ho to paak nahin hotee. Haan ! agar kaifeeyat yeh ho keh yeh kahaa jaa sake keh yeh najis cheez dhoop se khushk hu’ee hai to phir koi harj nahin.

(5) A’marat ke jis hisse mein Najaasat sarayat kar gayee hai dhoop se ek hee martabah khushk ho jaaye. Pas agar ek daf’a dhoop najis zameen aur ‘A’marat par paṛe aur is ka saamne walaa hissah khushk kare aur dusri daf’a nichle hisse ko khushk kare to is ka saamne vaalaa hissah paak hoga aur nichlaa hissah najis rahegaa.

In dono suraton mein bachche ke tabi’yat ki bina par paak hone ki shart yeh hai keh woh jab bash’oor ho jaaye to kufr ka izhaar naa kare.

186. Sooraj, najis chattaa’ee ko paak kar detaa hai laikin agar is ki banaavat mein dhaage iste’maal hu’e hon to anhein paak nahin kartaa. Isi tarah darakht, deevaar aur darvaaze, khirkiyan sooraj se paak hone mein ishkal hai.

187. Agar dhoop najis zameen par pare, b’ad azaan shak paidaa ho dhoop paṛne ke vaqt zameen tar thee ya nahin ya taree dhoop ke zaree’e khushk hu’ee ya nahin to woh zameen najis hogee aur agar shak paidaa ho keh dhoop parne se pehle a’in Najaasat zameen par se hataa dee gayee thee ya nahin ya yeh keh koi cheez dhoop ko man’ thee ya nahin to phir zameen ka paak honaa mahal ishkal hai.

188. Agar dhoop najis deevaar ki ek taraf paṛe aur is zaree’e deevaar ki woh jaanib bhi khushk ho jaaye jis par dhoop nahin paṛee to b’eed nahin keh deevaar dono taraf se paak ho jaaye. Laikin agar ek din is ke zaaheree hisse ko khushk kare aur agle din baatinee hisse ko khushk kare to sirf is ka zaahiree hissah paak hoga.

IV. Istehaalah

189. Agar kisi najis cheez ki jins yoon badal jaaye keh ek paak cheez ki shakal ikhteyar kar le to woh paak ho jaati hai. Mishaal ke taur par najis lakṛee jal kar raakh ho jaaye ya kutta naamak ki kan mein gir kar naamak ban jaaye. Laikin is cheez ki jins naa badle maslan najis gehoon ka aataa pees liya jaaye (najis aate ki) rotee paka lee jaaye to woh paak nahin hogee.

190. Mitti ka koojah aur dusri aisi cheezein mitti se banaa’ee jaayen najis hain laikin woh ko’elah jo najis lakṛee se tayar kiya jaaye agar is mein lakṛee ki koi khaaṣiyat baaqi naa rahe to woh ko’elah paak hai. Agar mitti ko aaag mein paka kar eenṭ ya safaal banaa liya jaaye to Ehteyaat-e-waajib ki bina par najis hai.

191. Aisi najis cheez ke mut’liq ‘im naah ho keh aaaya is ka istehaalah hua hai ya nahin (y’ani jins badalee hai ya nahin) najis hai.

5 – Inqelaab

192. Agar sharaab khud bkhud ya koi cheez milaane se maslan sarkah aur naamak milaane se sarkah ban jaaye to paak ho jaati hai.

193. Woh sharaab jo najis angoor ya is jaisi kisi dusri cheez se tayar ki gayee ho ya koi najis cheez sharaab mein gir jaaye to sarkah ban jaane se paak nahin hotee.

194. Najis angoor, najis kishmish aur najis khajoor se jo sarke tayyar kiya jaaye woh najis hai.

195. Agar angoor ya khajoor ke danthal bhi in ke saath hon aur in se sarkah tayyar kiya jaaye to koi harj nahin balkeh isi bartan kheere aur baingoon waghairah daalne mein bhi koi harj nahin khavah angoor ya khajoor ke sarkeh banne se pahle hee daale ja’en bashart hai keh banne se pahle in mein nassah naa paidaa huaa ho.

196. Agar angoor ke rus mein, aag par rakhne se ya khud bakhud oobaal aa ja’e to woh haraam ho jaataa hai aur agar woh itnaa oobul ja’e keh is ka do tehayee hissah kam ho ja’e aur ek tehayee baaqi rah ja’e to halaal ho jaataa hai to phir sirf isi mein paak ho saktaa hai jub sarkah boon ja’e. Massa’leh (110) mein bataya jaa chuka hai keh angoor ka rus oobaal aane par najis nahin hota.

197. Agar angoor ke rus ka do tehayee hissah baghair josh mein aa’ye kam ho jaaye aur jo baaqi bache is mein josh aa jaaye to agar log ise angoor ka rus kahen, sheeraa na kahen to Ehteyaat-e-laazim ki bina par woh haraam hai.

198. Agar angoor kerus ke mut’liq yeh m’loom na ho keh josh mein aya hai ya nahin to woh halaal hai laikin agar josh mein aa jaaye aur yeh yaqeen na ho keh is ka do tehaaee kam huaa hai ya nahin to woh halaal nahin hota.

199. Agar kachche angoor ke khoshe mein kuchh pake angoor bhi hon aur jo rus is khoshe se liya jaaye ise log angoor ka rus na kahen aur is mein josh aa jaaye to is ka peenaa halaal hai.

200. Agar angoor ka ek daanah kisi aisi cheez mein gir jaaye jo aag par josh khaa rahee ho aur woh bhi josh khaane lage Laikin woh is cheez mein hul na ho to Ehteyaat-e-waajib ki bina par faqat is daane ka khaanaa haraam hai.

201. Agar chand deghon mein sheeraa pakaya jaaye to jo chamcha josh mein aa’ee hu’ee deig mein daalaa jaa chuka ho woh is ka aisi deig mein daalnaa bhi jayez hai jis mein josh na aya ho.

202. Jis cheez ke baare mein yeh na ma’loom ho keh woh kuchche angoor hain ya pakke angoor, agar is mein josh aa jaaye to halaal hai.

VI. Inteqaal

203. Agar insaan ya uchhalne walaa khoon rakhne waale haiwaan ka khoon, koi aisaa haiwaan choos le jis mein a‘rfan khoon nahin hota, woh khoon is haiwaan ke badan ka juz ban jaane ke qaabil ho, maslan machchhar, insaan ya haiwaan ke badan se khoon choose to woh khoon paak ho jaataa hai aur ise inteqaal kahte hain. Laikin a‘laaj ki garz se insaan ka jo khoon jonk choosi hai choo na keh yeh tay nahin hai keh woh jonk ke badan ka hissah boon jaayegaa, lehaaza najis hee rahtaa hai.

204. Agar koi shaksh apne badan par baithe hu’e machchar ko maar de aur woh khoon jo machchhar ne choosaa ho is ke badan se nikle to woh khoon paak hai kioo naa keh woh khoon is qaabil thaa keh machchhar ki ghazaa boon jaaye, agar che machchhar ke khoon choosne aur maare jaane ke darmeyan waqfah bohut kam ho. Laikin Ehteyaat-e-mustahab yeh hai keh is khoon se is haalat mein padhez Karen.

VII. Islaam

205. Agar koi kafir shahaadatain ( Laa ‘Iaahaa Illalhaa Muhammadur Rasool allah ) padh le y’ani kisi bhi zabaan mein Allah ki wohdaaniyat aur Khatamul Nabi’een Hazrat Muhammad bin ‘Abdullah alaih waa aalehi wasallam ki naboowat ki gawaahee de de to musalmaan ho jaataa hai aur agar che woh musalmaan hone se pahle najis ke hukm meeen thaa Laikin musalmaan ho jaane ke b’ad is ka badan, thook, naak ka paani aur paseenaa paak ho jaataa hai Laikin musalmaan hone ke vaqt agar is ke badan par koi a’yn najaasat ho to ise door karna aur is maqaam ko paak se dhonaa zaruri hai balkeh agar musalmaan hone se pahle hee a’n najaasat door ho chooki ho tab bhi Ehteyaat-e-waajib yeh hai keh is maqaam ko paani se dho daale.

206. Ek kafir ke musalmaan hone se pahle agar is ka geelaa lebaas is ke badan se chhoo gaya ho to is ke musalmaan hone ke vaqt woh lebaas is ke badan par ho ya no ho Ehteyaat-e-waajib ki bina par is se Ehteyaat karna zaruri hai.

207. Agar kafir shahaadatain padh le aur yeh m’loom na ho keh woh dil se musalmaan huaa hai ya nahin to woh paak hai aur agar yeh i’lm ho keh woh dil se musalmaan nahin huaa Laikin aisi koi baat is se zaahir na hoo’ee ho jo tauheed aur rasaalat ki shahaadat ke manaafee ho to surat wohee hai ( y’ani woh paak hai ).

VIII. Tabi’yat

208. Tabi’yat ka matlub yeh hai keh koi najis cheez kisi dusri cheez ke baare paak hone ki wajah se paak ho jaaye.

209. Agar sharaab sarkah ho jaaye to is ka bartan bhi is jagah tak paak ho jaataa hai jahan tak sharaab josh khaa kar pohoonchee ho aur agr kapda ya dusri koi cheez jo a’muman(sharaab ke bartan) par rakhee jaati hai aur is se najis ho gayee ho to woh bhi paak ho jatee hai. Laikin agar bartan ki beroonee sateh sharaab se aalood ho jaaye to ihteaa’e to Ehteyaat-e-waajib yeh hai keh sharaab ke sarkah ho jaane ke b’ad is sateh se padhez kiya jaaye.

210. Kafir ka bachchaa bazari’h tabi’yat do suraton mein paak ho jaataa hai :

1) Jo kafir mard musalmaan ho jaaye is ka bachchah tahaarat mein is ke taab’e hai aur isi tarah bachche ki maan ya daadee ya daadaa musalmaan ho jaayen tab bhi yahee hukm hai. Laikin isi surat mein bachche ki tahaarat ka hukm is se massharoot hai keh bachchah is nau mooslim ke saath aur is ke zere kafaaliyat ho nez bachche ka koi aur zayadah qareeb ristehdaar is bachche ke humraah na ho.

(2)Ek kafir bachche ko kisi musalmaan ne qaid kar liya ho aur is bachche ke baap ya daadaa pardaadaa mein se koi ek bhi is ke humraah ho.

In dono suraton mein bachche ke tabi’yat ki bina par paak hone ki shart yeh hai keh woh jab bash’oor ho jaaye to kufr ka izhaar naa kare.

211. Woh takhtaa ya sil par mayyat ko ghusl diya jaataa hai aur woh kapda jis se mayyat ki sharamgaah dhaanpee jaati hai nez ghassaal ke haath, yeh tamaam cheezein jo mayyat ke ghusl ke saath dhul jaati hain, ghusl mukamal hone ke b’ad paak ho jatee hain.

212. Agar koi shaksh kisi cheez ko paani se dho’e to is ke paak hone par is shakhs ka woh haath bhi paak ho jaataa hai jo is ke saath dhul gaya hai.

213. Agar lebaas ya is jaisi koi cheez ko qaleel paani se dhoa ja’e aur itnaa nichor diya jaaye jitnaa a‘am taur par nichora jaataa ho takeh jis paani se dhoea gaya hai is ka dhovan nikal jaaye to jo paani is mein rah jaaye woh paak hai.

214. Jab najis bartan ko qaleel paani se dhoea jaaye to jo paani bartan ko paak karne ke li’ye is par daalaa jaaye is ke bah jaane ke b’ad jo m’amoolee paani is mein baaqee rah jaaye woh paak hai.

IX. A’in najaasat ka door honaa

215. Agar kisi haiwaan ka badan a’in najaasat maslan khoon ya najis shudaa cheez maslan najis paani se aaloodah ho jaaye to jab woh najaasat door ho jaaye haiwaa badan paak ho jaataa hai.Yahee surat insaanee badan ke androoni hissason ki hai, maslan moonh ya naak aur kan keh woh baahar se najaasat lagne se najis ho jaayenge aur jab najaasat door ho jaaye to paak ho jaayenge Laikin daakhalee najaasat maslan daanton ke rekhon se khoon nikalne se badan ka androonee hissah najis nahin hota aur yahee hukm hai jab kisi kharjee cheez ko badan ke androonee hisseh mein najaasat daakhalee lag jaaye to woh cheez najis nahin hotee. Is bina par agar maznu’ee daant moonh ke andar dusre daanton ke rekhon se nikle hu’e khoon se aaloodaah ho jaaye to in daanton ko dhonaa laazim nahin hai Laikin agar in maznu’ee daanton ko najis ghazaa lag jaaye to in ko dhonaa laazim hai.

216. Agar daanton ki rekhon mein ghazaa lagee rah jaaye aur phir moonh ke androonee khoon nikal aa’e to woh ghazaa khoon milne se najis nahin hotee.

217. Honthon aur aankh ki palkon ke woh hisse jo boond karte vaqt ek dusre se mil jaate hain woh androonee hisse ka hukm rakhte hain. Agar is androonee hisse mein kharij se koi najaasat lag jaaye to is androonee hisse ko dhonaa zaruri nahin hai Laikin woh maqaamaat jin ke baare mein insaan ko yeh ‘im na ho ke haya inhein androonee hisse samjhaa jaaye ya bairoonee, agar kharij se najaasat in maqaamaat par lag jaaye to inhein dhonaa zaruri hai.

218. Agar najis mitti ya dhool kapde ya khoosk qaaleen, daree ya aisi hee kisi aur cheez ko lag jaaye aur kapde waghairah ko y’oon jhaaraa jaaye keh najis mitti ki yaqeenee miqdaar is se alag ho jaaye to woh lebaas aur farsh paak maane jaayenge aur inhein dhonaa zaruri nahin.

X. Najaasat Khor Haiwaan ka Istebra’

219. Jis haiwaan ko insaanee najaasat ki ‘adat par gayee ho is ka peshaab aur paakhaanah najis hai aur agar ise paak karna maqsood ho to is ka istebra’ karna zaruri hai. Y’ani ek ‘rse tak ise najaasat na khaane dein aur paak ghazaa dein hatta keh itnee muddat guzar jaaye keh phi rise najaasat khaane walaa na kahaa jaa sake aur Ehteyaat-e-mustahab ki bina par najaasat khaane waale oont ko chaalish din tak, gaa’e ko bees din tak, bhair ko das din tak, marghaabi ko saat din ya paanch din tak aur paaltoo murghee ko teen din tak najaasat khaane se baaz rakhaa jaaye. Agar che muqarrah muddat guzarne se pahle bhi inhein najaasat khaane waale haiwaan na kahaa jaa rahaa ho.

XI. Musalmaan ka ghaa’eb ho janaa

220. Agar baaligh ya tahaarat wa najaasat ki samajh rakhne waale musalmaan ka badan ya lebaas ya dusri ashya’ maslan bartan aur daree wagairah jo oos ke iste’maal mein hon najis ho jaayen aur phir woh wohaan se chalaa jaaye aur phir insaan ko is baat ka aqalee ihtemaal ho keh is ne cheezein dho lee to woh paak hon gee.

221. Agar shakhs ko yaqeen ya itminaan ho keh jo cheez pahle najis thee ab paak ho gayee hai ya do ‘adil ashkhaas is ke paak hone ki gawaahee dein aur gawaahee mein is sabab ko bayan Karen jis se woh cheez paak hu’ee ho, maslan yeh gawaahee dein keh peshaab se najis shudaa falaan lebaas ko do baar dho liya gaya hai to woh cheez paak hai. Isi tarah agar woh shakhs jis ke paas koi najis cheez ho kahe keh woh cheez paak ho gaa’ee hai aur woh ghalat bayan na ho ya kisi musalmaan ne ek najis cheez ko pak karne ki gharz se dhoya ho to chahe yeh m’aloom na ho keh is ne ise theek tarah se dhoe hai ya nahin to woh cheez bhi paak hai.

222. Agar kisi ek shakhs ne ek shakhs ka lebaas dhone ki zimmedaari le lee ho aur kahe keh main ne ise dho diya hai is shakhs ko is ke yeh kahne se tassalee ho jaaye to woh lebaas paak hai.

223. Agar kisi tahaarat wa najaasat ke m’amle mein shakki mazaaj shakhs ki yeh haalat ho jaaye keh ise kisi najis cheez ke paak hone ka yaqeen hee na aa’e agar woh is cheez ko ma’mool ke mutaabiq dho le to kafee hai.

XII. Zabeeha ke badan se khoon ka nikal janaa

224. Jaisaa mass’leh 94 mein bataya gaya hai keh kisi jaanwar ko shar’ee tareeqe se zibah karne ke b’ad is ke badan se ma’mool ke mutaabiq (zaruri miqdaar mein) khoon nikal jaaye to jo khoon is ke badan ke andar baaqee rah jaaye woh paak hai.

225. Mazkurah baalaa hukm ka bayan mass’leh 224 mein huaa hai Ehteyaat ki bina par is jaanwar se mahksoos se jis ka gostr halaal ho. Jis jaanwar ka gost haraam ho is par yeh hukm jaaree nahin ho saktaa.

Bartano ke Ehkaam

226. Jo bartan kutte, soor ya murdaar ke chamre se banaya jaaye is mein kisi cheez ka khaanaa peenaa jabkeh taree is ki najaasat ka maujub banee ho, haraam hai aur is bartan ko wuzu aur ghusl aur aise dusre kamo mein iste’maal nahin karna chahiye jinhein paak cheez se anjaam denaa zaruri ho aur Ehteyaat-e-mustahab yeh hai keh kutte, soor aur murdaar ke chamre ko khwaah woh bartan ki shakal mein na bhi ho iste’maal na kiya jaaye.

227. Sone aur chaandee ke bartano mein khanaa peenaa balkeh Ehteyaat-e-waajib ki bina par in ko kisi bhi tarah iste’maal karna haraam hai Laikin in se kamrah sajaane ya anhen apne paas rakhne mein koi harj nahin goea in ka tark kar denaa ahoot hai aur sajaawat ya qabze mein rakhne ke liye sone aur chaandi ke bartan banaane aur in ki khareed wa farokht karne ka bhi yahee hukm hai.

228. Ihtekan (sheeshe ka chhota saa jis mein qahwoh peete hain) ka holder jo sone ya chaandi ke bartan ka hukm rakhtaa hai aur agar ise bartan na kahaa jaaye to is ke ihte’maal mein koi harj nahin.

229. Aise bartano ke iate’maal mein koi harj nahin jin par sone ya chaandi ka paani charhaya gaya ho.

230. Agar kisi dhaat ko chaandi ya sone mein makhloot kar ke bartan banaa’e jaayen aur woh dhaat itnee zayadaah miqdaar mein ho keh is bartan ko sone ya chaandi ka bartan na kahaa jaaye to is ke iste’maalmein koi harj nahin.

231. Agar ghazaa sone ya chaandi ke bartan mein rakhee ho aur koi shakhs ise dusre bartan mein oondail le to agar dusra bartan a‘am aur par pahle bartan mein khaane ka zariya shumaar na ho to aisaa karne mein koi harj nahin hai.

232. Hooqqe ke chillum ka soorakhoon walaa dhaknaa, talwaar, chharee ya chaakoo ka mayaan aur Qur’an Majeedrakhne ka dabbah agar sone ya chaandi se bane hon to koi harj nahin taahum Ehteyaat-e-mustahab yeh hai keh sone chaandi ki banee hu’ee ‘trdaanee, surmehdaanee aur afeemdaanee ihte’maal nah ki jaayen.

233. Majbooree ki haalat mein sone chaandi ke bartano mein intaa khaane peene mein koi harj nahin jis se majbooree khatam ho jaaye Laikin is se zayadaa khaanaa peenaa jaayez nahin.

234. Aisaa bartan iste’maal karne mein koi harj nahin jis ke baare mein m’aloom nah ho keh yeh sone ya chaandi ka hai ya kisi aur cheez se banaa huaa hai.

WUZU

235. Wuzu mein waajib hai keh chehraah aur dono saath dho’e jaayen aur sar ke agle hisse aur dono paa’on ke saamne waale hisse ka massah kiya jaaye.

236. Chehre ko lambaa’ee mein peshaanee ke uupar oos jagah se le kar jahan sar ke baal oogte hain thodhee ke aakharee kanaare tak dhonaa zaruri hai aur chauraa’ee mein beech ki oonglee aur angoothe ke phailaa’o mein jitnee jagah aa jaaye ise dhonaa zaruri hai. Agar is miqdaar ka zaraa saa hissah bhi chhoot jaaye to wuzu baatil hai aur agar insaan ko yeh yaqeen nah ho keh zaruri hissah pooraa dhul gaya hai to yaqeen karne ke liye thoraa idhar udhar dhonaa bhi zaruri hai.

237. Agar kisi shakhs ke haath ya chehreh aa‘am logon ki ba nisbat baare ya chhote hon to ise dekhnaa chaahiye keh a‘am log kahan tak apnaa chehrah dhote hain aur phir woh bhi itnaa hee dho daale.

238. Agar is baat ka ihtemaal ho keh kisi shakhs ki bh’on, aankh ke goshon aur honton par mail ya koi dusri cheez hai jo paani ke in tak pohoonchne mein rookawat hai aur is ka yeh ihtemaal logon ki nazaron mein darust ho to zaruri hai keh wuzu se pahle tahqeeq kar le aur agar koi aisi cheez ho to ise door kar le.

239. Agar chehreh ki jild baalon ke neeche se nazar aatee ho to paani jild tak pohuchnaa zaruri haiaur agar nazar naa aatee ho to baalon ka dhonaa kafee hai aur in ke neeche tak paani pohoonchaanaa zaruri nahin.

240. Agar kisi shakhs ko shak ho ke haya is ke chehre ki jild baalon ke neeche se nazar aatee hai ya nahin to Ehteyaat-e-waajib ki bina par zaruri hai keh baalon ko dho’e aur paani jild tak bhi pohoonchaa’e.

241. Naak ke androonee aur honton aur aankhon ke oon hisson ka jo boond karne par nazar nahin aate dhonaa waajib nahin hai. Laikin agar kisi insaan ko yeh yaqeen naa ho keh jin jagahon ka dhonaa zaruri hai in mein koi jagah baaqee nahin rahee to woh waajib hai keh in ‘azaa’ ka kuchh izaafee hissah bhi dho le taa keh ise yaqeen ho jaaye aur jis shakhs ko is baat ka i’lm naa thaa agar is ne jo wuzu kiya hai is mein zaruri hisse dhone ya naa dhone ke baare mein naa jaantaa ho to is wuzu se is ne jo tamaam namaazein padhee hai woh sahee hai aur b;d ki namaazon ke liye wuzu karna zaruri nahin hai.

242. Ehteyaat-e-laazim ki bina par zaruri hai keh saathon aur isi tarah chhere ko uupar se niche ki taraf dhoea jaaye. Agar niche se uupar ki taraf dho’e jaayen to wuzu baatil hoga.

243. Agar haathelee paani se tar kar ke chhere aur haathon par pheree jaaye aur saath mein itnee taree ho keh ise pherne se poore chhere aur haathon par paani pohoonch jaaye to kafee hai. In par paani ka bahnaa zaruri nahin.

244. Chehre dhone ke b’ad pahle dayaan haath aur phir bayan haath kohnee se oongleeon ke saron tak dhonaa zaruri hai.

245. Agar insaan ko yaqeen na ho keh kohnee ko pooree tarah dho liya hai to yaqeen haasil karne ke liye kohnee se uupar ka kuchh hissah dhonaa bhi zaruri hai.

246. Jis shakhs ne chehraa dhone se pahle apne haathon kp kalaayee ke jor tak dhoea ho zaruri hai keh wuzu karte vaqt oongoolion ke saron tak dho’e. Agar woh sirf kalaayee ke jor tak dho’egaa to is ka wuzu baatil hoga.

247. WazU mein chehre aur haathon ka ek daf’a dhonaa waajib, dusri daf’a dhonaa mustahab aur teesree daf’a ya is se zayada daf’a dhonaa haraam hai. Ek daf’a dhona oos vaqt mukamal hoga jab wuzu ki niyyat se itnaa paani chehre ya haath par daale keh woh paani poore chehre ya haath par pohoonch jaaye aur Ehteyaat ke liye koi goonjaaish baaqee na rahe. Lehazaa agar pehlee daf’a dhone ki niyyat se das baar bhi chehre par paani daale taakeh paani tamaam maqaamaat tak pohoonch jaaye to is mein koi harj nahin hai aur jab tak wuzu karne ya chehrah dhone ki niyyat na kare pahlee baar dhonaa shumaar nahin hoga. Lehazaa agar chahe to chand baar chehre ko dho le aur aakhree baar chehra dhote vaqt wuzu ki niyyat kar le Laikin soosree daf’a dhone mein niyyat ka ma’tbur honaa ishkal se khaalee nahin hai aur Ehteyaat-e-laazim yeh hai keh ek martabah chehre ya haathon ko dho lene ke b’ad dusri baar dhone ke liye ek baar se zayadaa na dho’e agar che wuzu ki niyyat se na bhi ho.

248. Dono haath dhone ke b’ad sar ke agle hisse ka massah wuzu ke paani ki is taree se karna chaahiye jo haathon ko lagee rah gayee ho aur Ehteyaat-e-mustahab yeh hai keh massah daay’en haath se kiya jaaye aur uupar se niche ki taraf ho.

249. Sar ke chaar hisson mein se peshaanee se milaa hi ek hissah woh maqaam hai jahaan massah karna chaahiye. Is hisse mein jahan bhi aur jis andaaz se bhi massah karein kafee hai. Agar che Ehteyaat-e-mustahab yeh hai keh lambaa’ee mein ek angoolee ki lambaa’ee ke lagbhag aur chauraa’ee mein teen milee hu’ee angooleeon ke lagbhag jagah par massah kiya jaaye.

250. Yeh zaruri nahin keh sar ka massah jild par kiya jaaye balkeh sar ke agle hisse ke baalon par karna bhi durust hai. Laikin agar kisi ke sar ke baal itne lambe hon keh maslan agar kanghaa kare to chehre par aakar ya sar ke kisi dusre hisse tak jaa pohoonche to zaruri hai keh woh baalon ki jaron par massah kare aur agar woh chehre par aa girne waale ya dusre hisson ke baalon ko sar ke agle hisse mein jam’a kar ke in par massah kare to aisaa massah baatil hai.

251. Sar ke massah ke b’ad wuzu ke paani ki is taree se jo haathon mein baaqee ho paa’on ki kisi ek angoolee se le kar paa’on ke jor tak massah karna zaruri hai aur Ehteyaat-e-mustahab yeh hai keh daa’en haath se aur baa’en p’air ka baa’en haath se massah kiya jaaye.

252. Paa’on par massah chauraa’ee mein jitnaa bhi ho kafee hai Laikin behtar hai keh teen milee hu’ee angoolee ki chauraa’ee ke baraabar ho aur is se bhi behtar yeh hai keh paa’on ke poore uuparee hisse ka massah pooree haathelee se kiya jaaye.

253. Zaruri nahin hai keh paa’on ka massah karte vaqt haath angoolee ke seeron par rakhe aur phir paa’on ke uupar kheenche balkeh yeh bhi kiya jaa saktaa hai keh pooraa haath paa’on par rakhe aur thoraa saa kheenche,

254. Sar aur paa’on ka massah karte vaqt haath in par kheenchnaa zaruri hai aur agar haath ko saakin rakhe aur sar ya paa’on ko is par chalaaye to baatil hai Laikin haath kheenchne ke vaqt sar aur paa’on m’amoolee harkat Karen to koi harj nahin.

255. Jis jagah ka massah karna ho zaruri hai keh woh khushk ho. Agar woh is qadar tar ho keh haathelee ki taree is par asar naa kare to massah baatil hai.Laikin agar is par namee ho ya taree itnee kam ho keh woh haathelee ki taree se khatam ho jaaye to phir koi harj nahin.

256. Agar massah karne ke liye haathelee par taree baaqee naa rahee ho to dusre paani se tar nahin kiya jaa saktaa balkeh aisi surat mein zaruri hai keh apni dhaarhi ki taree le kar is se massah kar le. Daadhi ke a’lawa aur kisi jagah se taree le kar massah karna mahal ishkal hai.

257. Agar haathelee ki taree sirf sar ke massah ke liye kafee ho to Ehteyaat-e-waajib hai keh sar ka massah is taree se kare aur paa’on ke massah ke liye apni daarhi se taree haasil kare.

258. Moze aur joote par massah karna baatil hai. Han ! agar sakhat sardee ki wajah se ya chor ya darinde waghairah ke khauf se joote ya moze naa ootaare jaa saken to Ehteyaat-e-waajib yeh hai keh moze aur joote par massah kare aur tayyamum bhi kare. Yaqeen ki surat mein moze aur joote par massah karna kafee hai.

259. Agar paa’on ka uupar walaa hissah najis ho aur massah karne ke liye ise dhoea bhi naa jaa saktaa ho to tayyamum karna zaruri hai.

Irtemaasee Wuzu

260. Irtemaasee wuzu yeh hai keh insaan chehre aur haathon ko wuzu ki niyyat se paani mein doobo de. Bazahir irtemaasee tareeqe se dhule hu’e haath ki taree se massah karne mein koi harj nahin hai agar che aisaa karna khilaaf Ehteyaat hai.

261. Irtemaasee wuzu mein bhi chehrah aur haath uupar se niche ki taraf dhone chaahiyen. Lehaaza jab koi shakhs wuzu ki niyyat se chehrah aur haath paani mein doobo’e to zaruri hai keh chehrae peshaanee ki taraf se aur haath kohnee ki taraf se dubo’e.

262. Agar koi shakhs b’az a’zaa ka wuzu irtemaasee tareeqe se aur ba’z ka ghair irtemaasee tareeqe se kare to koi harj nahin.

Wuzu Ki Mustahab Du’aen

263. Jo shakhs wuzu karne lage is ke liye mustahab hai keh jab is ki nazar paani

par padhe to yeh du’a padhe :

“ Bismillahi wa billahi wal hamdu lil lahil lazi ja'alal ma'a tahura wa lam yaj

alhu najasa”.

Jab wuzu se pahle apne haath dho’e to yeh du’a padhe :

“ Allahummaj alni minat tawwabina waj alni minal mutatah hirin”.

Kullee karte vaqt yeh du’a padhe :

“Allahumma laq qini hujjati yawma alqaka wa atliq lisani bizikrika”.

Naak mein paani daalte vaqt yeh du’a padhe :

“ Allahumma la tuharrim 'alaya rihal jannati waj 'alni mim man yashummu

riha ha wa rawha ha wa tibaha”.

Chehrah dhote vaqt yeh du’a padhe :

“ Allahumma bayyiz wajhi yawma taswaddufihil wujuh wala tusawwid waj hi

yawma tabyazzul wujuh”.

Dayaan haath dhote vaqt yeh du’a padhe :

“Alla humma a'tini kitabi bi yamini wal khulda fil jinani bi yasari wa hasibni

hisaban yasara”.

Bayan haath dhote vaqt yeh du’a padhe :

“Alla humma la tutini kitabi bishimali wala min wara'i zahri wala taj alha

maghlu latan ila oonuqi wa a'uzu bika min muqat ta'atin niraan”.

Sar ka massah karte vaqt yeh du’a padhe :

“Alla humma ghashshini bi rahmatika wa barakatika wa 'afwika”.

Paa’on ka massah karte vaqt yeh du’a padhe :

“Alla humma thabbitni alas sarati yawma tazillu fihil aqdam. Waj'al sa'yi fi

ma yurzika 'anni ya zal jalali wal ikram”.

Wuzu sahee hone ki sharaa’et

Wuzu sahee hone ki chand sharaa’et hain :

1) Wuzu ka paani paak ho. Ek qaul ki bina par wuzu ka paani aisi cheezon maslan halaal gost haiwaan ke peshaab, paak murdaar aur zakhm ki reem se ‘aaloodah naa ho jin se insaan ko ghin aatee ho, agar che shara’ee lehaaz se aisaa paani paak hai aur yeh qaul Ehteyaat ki bina par hai.

2) Paani mutlaq ho.

264. Najis ya muzaaf paani se wuzu karna baatil hai khawoh wuzu karne walaa shakhs is ke najis ya muzaaf hone ke baare mein i’lm na rakhtaa ho ya bhool gaya ho. Lehaaaa agar woh aise paani se wuzu kar ke namaaz padh chuka ho to sahee wuzu kar ke dobaarah namaaz padhnaa zaruri hai.

265. Agar ek shakhs ke paas mitti mile hue muzaaf paani ke a’lawa aur koi paani wuzu ke liye na ho aur namaaz ka vaqt tang ho to zaruri hai keh tayyamum kar le Laikin agar vaqt tang na ho to zaruri hai keh paani ke saaf hone ka intezaar kare ya kisi tareeqe se is paani ko saaf kare aur wuzu kare. Han! mitti milaa huaa paani Oosi vaqt muzaaf bantaa hai jab ise paani na kahaa jaa sake.

(3) Wuzu ka paanimubaah ho.

266. Aise paani se wuzu karna jo ghasab kiya gaya ho ya jis ke baare mein yeh i’lm na ho keh is ka maalik is ke iste’maal par raazee hai ya nahin haraam aur baatil hai. a’lawa azen agar chehre ya haathon se wuzu ka paani ghasab ki hu’ee jagah par girtaa ho ya woh fazaa jis mein wuzu kar rahaa hai ghasbee hai aur wuzu karne ke liye koi aur jagah bhi na ho to is shakhs ka fareezah tayyamum hai aur agar kisi dusri jagah wuzu kar saktaa ho to zaruri hai keh dusri jagah wuzu kare. Likin agar dono suraton mein goonaah ka artakab karte hu’e Oosi jagah wuzu kar le to is ka wuzu sahee hai.

267. Kisi madras eke aise hauz se wuzu karne mein koi harj nahin jis ke baare mein yeh i’lm na ho ke haya woh tamaam logon ke liye wuzu kiya gaya hai ya sirf madras eke talbaa’ ke liye wuzu hai aur surat yeh ho keh log a‘amooman is hauz se wuzu karte hon aur koi man’a na kartaa ho.

268. Agar koi shakhs ek massjid mein namaaz padhnaa na chahtaa ho aur yeh bhi na jaantaa ho ke haya is massjid ka hauz tamaam logon ke liye waqf hai ya sirf in logon ke liye jo is massjid mein namaaz padhte hain to is ke liye hauz se wuzu karna durust nahin Laikin agar a‘amoomum woh log bhi is hauz se wuzu karte hon jo is massjid mein namaaz na padhnaa chahte hon aur koi man’a na kartaa ho to woh shakhs bhi is hauz se wuzu kar saktaa hai.

269. Sara’e, musafir khaano au raise hee dusre maqaamaat ke hauz se in logon ka jo in mein muqeem naa hon, wuzu karna Oosi surat mein durust hai jab a’muman aise log bhi jo wohan muqeem na hon is hauz se wuzu karte hon aur koi mana’ naa kartaa ho.

270. Oon nahron se wuzu karne mein koi harj nahin jin par a’qla’ ka tareeqaa yeh hai keh tasuruf kiya karte hain, chaahe nahrein baaree hon ya chhotee aur chaahe insaan ko maalik ki razaaiat ka i’lm bhi naa ho balkeh agar maalik wuzu karne se roke ya insaan jaantaa ho keh maalik raazee nahin ya maalik naabaaligh bachcha ya paagal ho, phir bhi in nahron mein tasarruf jayez hai.

271. Agar koi shakhs yeh bhool jaaye keh paani ghasbee hai aur is se wuzu kar le to is ka wuzu sahee hai. Laikin agar kisi shakhs ne khud paani ghasab kiya ho aur b’ad mein bhool jaaye keh yeh paani ghasabee hai aur is se wuzu kar le to is ka wuzu sahee hone mein ashkal hai.

272. Agar wuzu ka paani to is ka apnaa ho Laikin ghasabee bartan mein ho aur is shakhs ke paas is ke a’laawaa aur koi paani na ho to agar woh is paani ko shara’ee tareeqe se dusre bartan mein udhail saktaa ho to is ke liye zaruri hai keh ise kisi dusre bartan mein udhail le aur phir is se wuzu kare aur agar aisaa karna ‘aasaa na ho to tayyamum karna zaruri hai aur agar is ke paas is ke a’lawa dusra paani maujood ho to zaruri hai keh is se wuzu kare aur agar in dono suraton mein woh sahee tareeqe par a‘amal na karte hu’e is paani se jo ghasabee bartan mein hai wuzu kar le to is ka wuzu sahee hai.

273. Agar kisi hauz mein masshaal ke taur par ghasab ki hu’ee ek eent ya ek paththar lagaa ho aur a’raf a’m mein is hauz mein se paani nikalnaa is int ya paththar pat tasarruf na samjhaa jaaye (paani lene mein) koi harj nahin Laikin agar tasarruf samjhaa jaaye to paani ka nikalnaa haraam hai Laikin is se wuzu karna sahee hai.

274. Agar aa’imah taahereen allaihe moos salaam ya in ke aulaad ke maqbaare ke sahan mein jo pahle qabarastaan thaa koi hauz ya nahar khodee jaaye aur yeh i’lm na ho keh sahan ki zameen qabarastaan ke liye waqf ho chuki hai to is hauz ya nahar ke paani se wuzu karne mein koi harj nahin hai.

(4) Wuzu ke a’za dhote vaqt aur massah karte vaqt paak hon. Chahe anhein wuzu ke dauraan hee dhone ya massah karne se pahle paak kar le jabkeh agar kurr ya is jaise paani se dho rahaa ho to dhone se pahle paak karna bhi zaruri nahin.

275. Agar wuzu mukammal hone se pahle woh maqaam najis ho jaaye jise dhoea jaa chuka hai ya jis ka massah kiya jaa chuka hai to wuzu sahee hai.

276. Agar a’zaa’e wuzu ke siwa badan ka koi hissah najis ho to wuzu sahee hai Laikin agar paakhaane ya peshaab ke maqaam ko paak naa kiya ho to phir Ehteyaat-e-mustahab yeh hai keh pahle inhein paak kare aur phir wuzu kare.

277. Agar wuzu ke a‘zaa’ mein se koi a’zoo najis ho aur wuzu karne ke b’ad shak guzre ke haya wuzu karne se pahle oos a’zoo ko dhoea thaa ya nahin to wuzu sahee hai Laikin is najis maqaam ko dho lenaa zaruri hai.

278. Agar kisi ke vhehre ya haathon par koi aisi kharaash ya zakhm ho jis se khoon naa ruktaa ho to zaruri hai keh is a’zoo ko sahee saalim ajzaa’ ko tarteeb waar dhone ke b’ad zakhm ya kharaash waale hisse ko kurr ke barabar paani ya jaaree paani mein dubo de au rise is qadar dabaa’e keh khoon boond ho jaaye aur paani ke andar hee apni angoolee zakhm ya kharaash par rakh kar uupar se niche ki taraf khinche taakeh is ( kharaash ya zakhm ) par paani jaaree ho jaaye aur phir is se nichle hisson ko dho le. Is tarah is ka wuzu sahee ho jaayegaa.

(5) Wuzu karne aur namaaz padhne ke liye vaqt kafee ho.

279. Agar vaqt itna kam ho keh wuzu kare to saaree ki saaree namaaz ya is ka kuchh hissah vaqt ke b’ad padhnaa pare to zaruri hai keh tayyamum kar le Laikin agar tayyamum aur wuzu ke liye taqreeban yaksaan vaqt darkar ho to phir wuzu kare.

280. Jis shakhs ke liye namaaz ka vaqt tang hone ke baa’s tayyamum karna zaruri agar woh qasad qurbat ki niyyat se ya kisi mustahab kam maslan Qur’aan Majeed padhne ke liye wuzu kare to is ka wuzu sahee hai aur isi namaaz ko padhne ke liye wuzu kare to bhi yahee hukm hai siwaa’e is ke keh ise qasad qurbat haasil naa ho sake.

(6) Wuzu baqasd qurbat se kare aur is ke liye itna kafee hai keh hukm Illahee ki bajaa’wari ke qasad se kiya jaaye. Agar apne a’ap ko thandak pohoonchaane ya kisi aur niyyat se kiya jaaye to wuzu baatil hai.

281. Wuzu ki niyyat zabaan par ya dil mein karna zaruri nahin balkeh agar ek shakhs wuzu ke tamaam af’al Allah T’alaa ke hukm par a’mal karne ke liye bajaa laaye to kafee hai.

(7) Wuzu is tarteeb se kiya jaaye jis ka zikr uupar ho chuka hai. Yaanee pahle chehrah aur is ke b’ad dayaan aur phir bayan haath dhoya jaaye is ke b’ad sar ka aur phir paa’on ka massah kiya jaaye aur Ehteyaat-e-mustahab yeh hai keh dono paa’on ka ek saath massah na kiya jaaye balkeh baa’en paaon ka massah daa’en paa’on ke b’ad kiya jaaye.

(8) Wuzu ke af’al pai dar pai anjaam de.

282. Agar wuzu ke afa’l ke darmayan itna faaslah ho jaaye keh ‘araf a‘am mein pai dar pai dhonaa naa kahlaaye to wuzu baatil haiLaikin agar kisi shakhs ko koi ‘zar pesh ‘aa jaaye maslan yeh keh bhool jaaye ya paani khatam ho jaaye to is surat mein bilaa faaslah dhona ki shart ma’tbar nahin hai balkeh wuzu karne walaa shakhs jis vaqt kisi ‘azoo ko dhonaa ya is ka massah karna chaahe aur is vaqt tak in tamaam maqaamaat ki taree khushk ho chuki ho jinhein woh pahle dho chuka hai ya jin ka massah kar chuka hai to wuzu baatil hoga. Laikin agar jis ‘azoo ko dhonaa hai ya massah karna hai sirf is se pahle dho’e hu’e ya massah kiye hu’e ‘azoo ki taree khushk ho gayee ho maslan bayan haath dhote vaqt daa’en haath ki taree khushk ho chuki ho Laikin cherah tar ho to wuzu sahee hai.

283. Agar koi shakhs wuzu ke af’al bilaa faaslah anjaam de Laikin garam hawa ya badan ki zayadaa haraarat ya kisi aur aisi hee wajah se pahlee jagahon ki taree khushk ho jaaye to is ka wuzu sahee hai.

284. Wuzu ke dauraan chalne phirne mein koi hatj nahin. Lehaaza agar koi shakhs chehrah ya haath dhone ke b’ad chan qadam chale aur phir sar aur paa’on ka massah kare to is ka wuzu sahee hai.

(9) Insaan khud apnaa chehrah aur haath dho’e aur phir sar aur paa’on ka massah kare. Agar koi dusra ise wuzu karaa’e ya oos ke chehre ya haathon par paani daalne ya sar aur paa’on ka massah karne mein oos ki madad kare to oos ka wuzu baatil hai

285. Jo shakhs khud wuzu na kar saktaa ho zaruri hai keh woh kisi soosre shakhs se madad le agarche dhonaa aur massah karna dono ki masshaarkat se ho aur agar woh shakhs ujrat maange to agar oos ki adaa’egee kar saktaa ho aur aisaa karna oos ke liye maalee aur par nuksaandeh naa ho to ujrat adaa karna zaruri hai. Albattah yeh zaraa zaruri hai. Albattah yeh zaruri hai keh wuzu ki niyyat khud kare aur massah bhi apne haath se kare aur agar khud sar dusre ke saath shirkat na kar saktaa ho to zaruri hai keh kisi dusre shakhs ki madad le jo ise wuzu karwaa’e aur is surat mein Ehteyaat-e-waajib yeh hai keh dono wuzu ki niyyat karein aur agar yeh mumkin na ho to zaruri hai keh is ka naa’eb is ka haath pakar kar is ki massah ki jagahon par phere aur agar yeh bhi mumkin na ho to zaruri hai keh naa’eb is ke haath se tari haasil kare aur is taree se oos ke sar aur paa’on par massah kare.

286. Wuzu ke jo af’al bhi insaan bazaat khud anjaam de saktaa ho zaruri hai keh oonhein anjaam den eke liye dasron ki mada na le.

(10) Wuzu karne waale ke liye paani ke iste’maal mein koi rukawat na ho.

287. Jis shakhs ko khauf ho keh wuzu karne se beemaar ho jaayegaa ya is paani se wuzu karegaa to payasaa rah jaayegaa to oos ka fareezaa wuzu nahin hai aur agr ise i’lm na ho keh paani is ke liye hai aur woh wuzu kar le jabkeh wuzu karna oos ke liye waaqe’an nuqsaandeh thaa to oos ka baatil hai.

288. Agar chehre aur haathon ko eetne kam paani se dhonaa jis se wuzu sahee ho jaataa ho zarar rasaal na ho aur is zayadah zarar rasaal ho to zaruri hai keh kam miqdaar se hee wuzu kare.

(11) Wuzu ke a’zaa’ tak paani pohoonchne mein koi rukawat na ho.

289. Agar kisi ko m’aloom na ho keh oos ke wuzu ke a’zaa’ par koi cheez lagee hai Laikin is baare mein ise shak ho ke haya woh cheez paani ke oon a’zaa’ tak pohoonchne mein maana’ hai ya nahin to zaroori hai keh ya to is cheez ko hataa de ya paani oos ke niche tak pohoonch jaaye.

290. Agar naakhoon ke niche meil ho to wuzu durust hai alikin agr naakhoon kataa jaaye aur is meil ki wajah se paani khaal tak na pohoonche to wuzu ke liye oos meil ka door karna zaruri hai. a’lawa agar naakhoon m’amool se zayadah barh jaayen to jitna hissah m’amool se zayadah barhaa huaa ho oos ke niche se meil nikalnaa zaruri hai.

291. Agar kisi shakhs ke chehre, haathon, sar ke agle hisse ya paa’on ke uupar waale hisse par jal jaane se ya kisi aur wajah se ‘abalah par jaaye to ise dho lenaa aur is par massah kar lenaa kafee hai aur agar is mein suraakh ho jaaye to paani jild ke niche pohoonchnaa zaruree nahin balkeh agar jild ka ek hissah ookhar jaaye tab bhi yeh zaruri nahin keh jo hissah nahin ookharaa oos ke neeche tak paani pohoonchaya jaaye Laikin jab ookharee hu’ee jild kabhi badan se chipak jaati hai aur kabhi uupar ooth jaati ho to zaruri hai keh ya to ise kat de ya is ke neeche paani pohoonchaa’e.

292. Agar kisi shakhs ko shak ho keh wuzu ke ‘azaa’ se koi cheez chipki hu’ee hai ya nahin aur is ka yeh ihtemaal logon ki nazar mein bhi durust ho maslan gaare se koi kam karne ke b’ad shak ho keh gaaraa oos ke haath se lagaa rah gaya hai ya nahin to zaruri hai keh tahqeeq kare ya haath ko itna male keh itmeenaan ho jaaye keh agar is par gaaraa lagaa rah gaya thaa to woh soor ho gaya hai ya paani is ke neeche pohoonch gaya hai.

293. Jis jagah jo dhonaa ho ya jis ka massah karna ho agar is par maeil ho Laikin woh maeil paani ke jild tak pohoonchne mein rookawat naa ho to koi harj nahin. Isi tarah agar palastur waghairah ka kam karne ke b’ad safedee haath par lagee rah jaaye jo paani ko jild tak pohinchne mein naa roke to is mein bhi koi harj nahin. Laikin agar shak ho keh in cheezon ki maujoodgee paani ke jild tak pohoonchne mein man’a hai ya nahin to inhein door karna zaruri hai.

294. Agar koi shakhs wuzu karne se pahle jaantaa ho keh wuzu ke b’az a’zaa par aisi cheez maujood hai jo in tak paani pohoonchne mein man’a hai aur wuzu ke b’ad shak kare keh wuzu karte vaqt paani in a’zaa tak [pohoonchaya hai ya nahin to is ka wuzu sahee hai.

295. Agar wuzu ke b’az a’zaa mein koi aisi rukawat ho jis ke neeche paani kabhi to khud bakhud chalaa jaataa hai aur kabhi naa pohoonchtaa ho aur insaan wuzu ke b’ad shak kare keh paani is ke neeche pohoonchaa hai ya nahin jabkeh woh jaantaa ho keh wuzu ke vaqt woh is rukawat ke neeche paani pohuchne ki jaanib mutawajah naa thaa to Ehteyaat-e-mustahab yeh hai keh woh dobaarah wuzu kare.

296. Agar koi shakhs wuzu karne ke b’ad wuzu ke a’zaa par koi aisi cheez dekhe jo paani ke badan tak pohoonchne mein man’a ho aur Oose yeh m’aloom naa ho keh wuzu ke vaqt yeh cheez maujood thee ya b’ad mein paidaa hu’ee to iska wuzu sahee hai Laikin agar woh jaantaa ho keh wuzu karte vaqt woh is rukawat ki jaanib mutawajah naa thaa to Ehteyaat-e-mustahab yeh hai keh woh dobaarah wuzu kare.

297. Agar kisi ko wuzu ke b’ad shak ho keh jo cheez paani ke pohoonchne mein man’a hai wuzu ke a’zaa par thee ya nahin to is ka wuzu sahee hai.

Wuzu ke Ehkaam

298. Agar koi shakhs wuzu ke af’al aur sharaa’et maslan paani ke paak hone ya ghasbee na hone ke baare mein bohut zayadah shak kartaa ho is ke liye zaruri hai keh apne shak ki parwah naa kare.

299. Agar kisi shakhs ko shak ho keh is ka wuzu baatil huaa hai ya nahin to ise yeh samajhnaa chaahiye keh is ka wuzu baaqee hai Laikin agar is ne peshaab karne ke b’ad istebraa’ kiye baighaiwuzu kar liya ho aur wuzu karne ke b’ad is ke makhraj peshaab se aisi ratoobat khaarij ho jis ke baare mein woh yeh naa jaantaa ho peshaab hai ya aur koi cheez to is ka wuzu baatil hai.

300. Agar kisi shakhs ko m’aloom ho keh oos ne wuzu kiya hai ya nhain to zaruri hai keh wuzu kare.

301. Jis shakhs ko m’aloom ho keh oosne wuzu kiya hai aur oos se hadas bhi waaq’e ho gaya ho, maslan oos ne peshaab kiya hai Laikin Oose yeh m’aloom na ho keh koi baat pahle waaq’e hu’ee hai agar che yeh surat namaaz se pahle pesh ‘a’e to wuzu karna zaruri hai aur agar namaaz ke dauraan pesh a’ae to namaaz todh kar wuzu karna zaruri hai aur agar namaaz ke b’ad pesh a’ae to jo namaaz woh padh chuka hai woh sahee hai. Albattah dusri namaazon ke liye naya wuzu karna zaruri hai.

302. Agar kisi shakhs ko wuzu ke b’ad ya wuzu ke dauraan yaqeen ho jaaye keh oos ne b’az jagahein nahin dho’ee ya oonka massah nahin kiya aur jin a’zaa ko pahle dhoea ho ya oonka massah kiya ho oonki taree zayadah vaqt guzar jaane ki wajah se khushk ho chooki ho to zaruri hai keh dobaarah wuzu kare Laikin agar woh taree khushk naa hu’ee ho to ya hawaa ki garmee ya kisi aur aisi wajah se khushk ho gayee ho to zaruri hai keh jin jagahon ke baare mein bhool gaya ho oonhein aur oon ke b’ad ‘ane wali jagahon ko dho’e ya oonka massah kare aur agar wuzu ke dauraan kisi a’zaa ked hone ya massah karne ke baare mein shak kare to isi hukm par a‘amal karna zaruri hai.

303. Agar kisi shakhs ko namaaz padhne ke b’ad shak ho keh oosne wuzu kiya thaa ya nahin to ooski namaaz sahee hai Laikin zaruri hai keh a’indah namaazon ke liye wuzu kare.

304. Agar kisi shakhs ko namaaz ke dauraan shak ho keh oosne wuzu kiya thaa ya nahin to ooski namaaz baatil hai aur zaruri hai keh woh wuzu kare aur namaaz dobaarah padhe.

305. Agar kisi shakhs ko namaaz ke b’ad pataa chale keh ooska wuzu baatil ho gaya thaa Laikin shak ho keh ooska wuzu namaaz se pahle baatil huaa thaa ya b’ad mein to jo namaaz padh chuka hai woh sahee hai.

306. Agar koi shakhs aise marz mein mubtelah ho keh Oose peshaab ke qatre girte rahte hon ya pakhaanaa rokne par qaadir naa ho to agar Oose yaqeen ho keh namaa ke awl vaqt se le kar ‘akhree vaqt tak Oose z waqfah mil jaaye gaa keh wuzu kar ke namaaz padh sake to zaruri hai keh oos waqfe ke dauraan namaa padh le aur agar Oose sirf itni muhlat mile jo namaaz ke waajibaat karne ke liye kafee ho to oos dauraan sirf namaaz ke waajibaat anjaam de aur zaruri hai keh mustahab af’al maslan Azaan, aqaamat aur Qoonoot ko tark kar de.

307. Agar kisi shakhs ko (bimaaree ki wajah se) wuzu kar ke namaaz ka kuchh hissah padhne ki mohlat miltee ho aur namaaz ke dauraan ek daf’a ya chand daf’a iska peshaab ya pakhana khaarij hota ho to Ehteyaat-e-laazim yeh hai keh is mohlat ke dauraan wuzu kar ke namaaz padhe Laikin namaaz ke dauraan laazim nahin hai keh peshaab ya pakhana khaarij hone ki wajah se dobaarah wuzu kare.

308. Agar kisi shakhs ko peshaab ya pakhana baar baar y’oon aataa ho keh Oose wuzu kar ke namaaz ka kuchh hissah padhne ki bhi mohlat no naa miltee ho to ooska ek wuzu chand namaazon ke liye bhi kafee hai. Siwa iske keh koi aur cheez pesh ‘aa jaaye jis se wuzu baatil ho jaatai. Maslan woh so jaaye ya is ka peshaab wa pakhana yabee’I andaaz se m’amol ke mutaabiq khaarij ho. Albattah behtar yeh hai keh har namaaz ke liye ek baar wuzu kare Laikin qazaa sajde, qazaa tashahdud aur namaaz Ehteyaat ke liye dusra wazu zaruri nahin.

309. Agar kisi shakhs ko peshaab ya pakhana baar baar ‘ataa ho to ooske liye zaruri nahin keh wuzu ke b’ad fauran namaaz padhe agar che behtar hai keh namaaz padhne mein jaldee kare.

310. Agar kisi shakhs ko peshaab ya pakhana baar baar a’taa ho to wuzu karne ke b’ad namaaz ki haalat mein naa ho tab bhi ooske liye Qur’aan Majeed ke alfaaz ko mass karna jaayez hai.

311. Jis shakhs ko qatraa qatraa peshaab a’taa ho to ooske liye zaruri hai ke namaaz ke liye ek aisi thailee iste’maal kare jis mein ru’ee ya koi aur cheez rakhee ho jo peshaab ko dusri jaghon tak pohoonchne se roke aur Ehteyaat-e-waajib yeh hai keh har namaaz se pahle najis shudaa maqaam peshaab ko dho le. a’lawajo shakhs pakhana rokne par qaadir na ho oos ke liye zaruri hai keh jahan tak mumkin ho namaaz padhne tak paakhaane ko dusri jagahon tak phailne se roke aur Ehteyaat-e-waajib yeh hai keh agar baa’s zahmat naa ho to har namaaz ke liye maq’d ko dho’e.

312. Jo shakhs peshaab ya pakhana rokne par qaadir naa ho to jahan tak mumkin ho namaaz mein peshaab ya pakhana roke aur behtar yeh hai keh agar oos par kuch kharch karna pare to kharch bhi kare balkeh agar oos ka marz ‘asaanee se door ho saktaa ho to behtar hai keh apnaa ‘laaj kara’e.

313. Jo shakhs apnaa peshaab ya pakhana rokne par qaadir naa ho ooske liye sheryab hone ke b’ad yeh zaruri nahin keh jo namaazein oosne marz ki haalat mein apne fareeze ke mutaabioq padhee hin oon ki qazaa kare Laikin agar oos ka marz jo namaaz ke vaqt ke dauraan hee door ho jaaye to Ehteyaat-e-laazim ki bina par zaruri hai keh jo namaaz oos vaqt padhee ho Oose dobaarah padhe.

314. Agar kisi shakhs ko yeh ‘arzah laahaq ho keh reyeh rokne par qaadir na ho to zaruri hai keh in logon ke fareeze ke mutaabiq a’malkare jo peshaab aur paakhaanah rokne par qaadir naa hon.

Woh cheezein jin ke liye wuzu karna zaruri hai

315. Chhe cheezon ke liye wuzu karna waajib hai.

1) Namaaz mayyat ke a’lawa waajib namaazon ke liye. Mustahab namaazon mein wazu shart sehat hai.

2) Bhoole hu’e sajde aur tashahud ko anjaam den eke liye jabkeh in ke aur namaaz ke darmayan koi hadas is se sarzad huaa ho maslan oosne peshaab kiya ho Laikin sajdah sahu ke liye wuzu karna waajib nahin.

3) Khaan’e k’abah ke waajib tauwaaf ke liye Haj aur Umraah ka juz hota hai.

4) Wuzu karne ki nazr ki ho (mannat maani ho) ya ‘had kiya ho ya qasam khaa’ee ho.

5) Jab kisi ne mannat maanee ho keh maslan Qur’aan Majeedka bhosah legaa.

6) Najis shudaa Qur’aan Majeed ko dhone ke liye ya baitul khulaa waghairah se nikalne ke liye jabkeh mat’alaqah shakhs majboor ho keh is maqsad ke liye apnaa haath ya badan ka koi hissah Qur’aan Majeed ke alfaaz se mass kare Laikin wuzu mein sirf hone walaa vaqt agar Qur’aan Majeed ko dhone ya ise baitul khoolaa se nikalne mein itni taakheer ka baa’s hi jis se kalaam Allah ki behurmatee hotee ho to zaroori hai keh woh wuzu kiye baghair Qur’aan Majeed ko baitul khoolaa’ waghairah se nikalne ya agar najis ho gaya ho to ise dho daale.

316. Jo shakhs bawuzu ho oos ke liye Qur’aan Majeed ke alfaaz ko mass karna y’ani apne badan ka koi hissah Qur’aan Majid ke alfaaz se lagaanaa haraam hai laikin agar Qur’aan Majeedka faarsee zabaan ya kisi aur zabaan mein tarjoomah kiya gaya ho to Oose mass karne mein koi harj nahin.

317. Bachche ya deewaane ko Qur’aan Majeed ke alfaaz ko mass karne se roknaa waajib nahin Laikin agar in ke aisaa karne se Qur’aan Majeedki behoormatee hotee ho to anhein roknaa zaruri hai.

318. Jo shakhs baawuzu naa ho ooske liye Allah t’alaa ke naamo aur oon sifion ko mass karna jo sirf Oosi ke liye makhsoos hain khwoh kisi zabaan mein likhee hon Ehteyaat-e-waajib ki bina par haraam hai aur behtar yeh hai keh Rasool Akram Sallalaho Alaihe Wa ‘Alehi Wasallam aur A’iemah Tauhereen Allaihemus Salaam aur Hazrat Fatimatuz Zehraa Alaihmus Salaam ke asmaa’e mubaarakah ko bhi mass naa kare.

319. Wuzu jab bhi kiya jaaye, chaahe namaaz ka vaqt ‘ane se kuchh pahle, kafee dair pahle ya namaaz ka vaqt ‘a jaane ke b’ad, agar “Qurbatan Illallah” ki niyyat se kiya jaaye to sahee hai. Yeh zaruri nahin hai keh waajib ya mustahab hone ki niyyat ki jaaye balkeh agar galtee se wajoob ki niyyat kar le aur b’ad mein m’aloom ho keh abhi wuzu waajib nahin huaa thaa to bhi sahee hai.

320. Agar kisi ko yaqeen ho keh (namaaz ka) vaqt daakhil ho chuka hai aur waajib wuzu ki niyyat kare Laikin wuzu karne ke b’ad Oose pataa chale keh abhi vaqt daakhil nahin huaa thaa to ooska wuzu sahee hai.

321. Mustahab hai keh agar insaan baawuzu ho tab bhi har namaaz ke liye dobaarah wuzu kare. B’az fuqhaa’ Rizwaan allah T’alaa Alaihim ne farmaya hai keh mayyat ki namaaz ke liye, qabarstan jaane ke liye, massjid ya a’emah Alaihmus salaam ke haram mein jaane ke liye, Qur’aan Majeed saath rakhne, ise padhne, likhne aur ooska haasheyah mass karne ke liye aur sone ke liye wuzu karna mustahab hai. Laikin mazkurah mawaarid mein wuzu ka mustahab honaa saabit nahin hai, albattah agar koi shakhs mustahab hone ke ihtemaal ke saath wuzu kare to ooska wuzu sahee hai aur oos wuzu ke saath har woh kam kar saktaa hai jo baawuzu ho kar karna zaruri hai. Maslan oos wuzu ke saath namaaz padh saktaa hai.

Mubtalaate wuzu

322. Saath cheezein wuzu ko baatil kar deitee hain :

1) Peshaab – Jo masshkook ratoobat peshaab ke b’ad aur istebraa’ se pahle insaan se khaarij hotee hai woh bhi peshaab ka hukm rakhtee hai.

2) Pakhana (3) Reyah y’ani m’ade aur ‘anton ki hawaa jo maq’ad se khaarij hotee hai. (4) Neend jiski wajah se naa ‘ankhein dekh saken alikin agar a’nkhein naa dekh rahee hon magar kan soon rahe hon to wuzu baatil nahin hota. (5) Aisi hAlat jin mein ‘qal zaa’il ho jaati ho maslan diwaangee, masstee ya behoshee. (6) Auraton ka Istehaaza jis ka zikr b’ad mein ‘a’egaa. (8) Janaabat balkeh Ehteyaat-e-mustahab ki bina par har woh ka jis ke liye ghusl karna zaruri hai.

Jabeeraa wuzu ke Ehkaam

323. Agar wuzu ke a’zaa’ mein se kisi par zakhm ya phoraa ho ya haddee tootee hu’ee ho aur is ka moonh khoolaa ho aur paani is ke liye naa ho to Oosi tarah wuzu karna zaruri hai jaise a‘am taur par kiya jaataa hai.

324. Agar kisi shakhs ke chehre aur haathon par zakhm ya phoraa ho, ya in mein se kisi ki (chehre ya haathon) haddee tootee ho iska moonh khoolaa ho aur is par paani daalnaa nuqsaandeh ho to ise zakhm ya phore ke a’as paas ka hissah is tarah uupar se neeche dhonaa chaahiye jaisaa wuzu mein bataya gaya hai aur behtar yeh hai keh agar is par tar haath kheenchnaa nuqsaandeh naa ho to haath is par khinchne aur is ke b’ad paak kapde is par daal de aur geelaa haath is kapde par bhi khinche. Albattah agar haddee tootee hu’ee ho to tayyamum karna laazim hai.

325. Agar zakhm ya phoraa ya tootee hu’ee haddee kisi shakhs ke sar ke agle hisse ya paa’on par ho aur ooska moonh khoolaa ho aur woh oos par massah naa kar saktaa ho kioon naa keh zakhm massah ki pooree jagah par phailaa huaa ho ya massah ki jagah ka jo hissah sahee waa salim ho oos par massah karna bhi ooski qudrat se baahar ho to is surat mein zaruri hai keh tayyamum kare aur Ehteyaat-e-mustahab ki bina par wuzu bhi kare aur paak kapdaa zakhm par rakhe aur wuzu ke paani ki taree se jo haathon par lagee ho kapde par massah kare.

326. Agar zakhm ya phoraa ya tootee hu’ee haddee ka moonh kisi cheez se boond ho aur ooska kholnaa baghair takleef ke mumkin ho aur paani bhi oos ke liye naa ho to Oose khol kar wuzu karna zaruri hai khawaah zakhm waghairah chehre aur haathon par ho ya sar ke agle hisse aur paa’on ke uupar waale hisse par ho.

327. Agar kisi shakhs ka zakhm ya phoraa ya tootee hu’ee haddee jo kisi cheez se boondhee hu’ee ho is ke chehre ya haathon par ho aur ooska kholnaa aur oos par paani daalnaa mazrur ho to zaruri hai keh a’as paas ke jeetne hisse ko dhonaa mumkin ho Oose dho’e aur Ehteyaat-e-waajib ki bina par jabeerah par massah kare.

328. Agar zakhm ka moonh naa khul saktaa ho aur khud zakhm aur jo cheez is par lagaa’ee gayee ho paak ho aur zakhm tak paani pohoonchnaa mumkin ho zaruri hai ke paani ko zakhm par uupar se neeche tak pohoonchaa’eaur agar zakhm ya is ke uupar lagaa’ee gayee cheez najis ho aur ooska dhonaa aur zakhm ke moonh tak paani pohoonchaanaa mumkin ho to zaruri hai keh Oose dho’e aur wuzu karte vaqt paani zakhm tak pohoonchaa’e aur agar paani zakhm ke liye mazrur to naa ho Laikin zakhm ko dhonaa mumkin naa ho ya ise kholaa zari’aa masshaqqat ka baa’s ho to zaruri hai keh tayyamum kare.

329. Agar jabeerah a’zaa’e wuzu mein se kisi ek ya poore hisse par phailaa huaa ho to jabeerah wuzu kafee hai Laikin agar jabirah tamaam a’zaa’e wuzu ya zayadah tar a’zaa’ par phailaa huaa ho to Ehteyaat ki bina par tayyamum karna zaruri hai aur jabeerah wuzu bhi kare.

330. Yeh zaruri nahin keh jabeerah oon cheezon mein se ho jin ke saath namaaz padhnaa durust hai balkeh agar woh zakhm ya oon haiwaanaat ke ajzaa se bani ho jin ka gost khaanaa jaayez nahin to in par bhi massah karna jaayez hai.

331. Jis shakhs ki haatheleeon ya angoolion par jabeerah ho aur wuzu karte vaqt oos ne tar haath oos par khinchaa ho to woh sar aur paa’on ka massah Oosi taree se kare.

332. Agar kisi shakhs ke paa’on ke uupar waale poore hiss par jabeerah ho Laikin kuchh hissah angoolion ki taraf se aur kuchh hissah paa’on ke uupar waale hisse ki taraf se khoolaa ho to jo jaghein khoolee hain wohaan paa’on ke uupar waale hisse par aur jin jagahon par jabeerah hai wohaan jabeerah par massah karna zaruri hai.

333. Agar chehre ya haathon par kaee jabeere hon to in ka darmiyani hissah dhonaa zaruri hai aur agar sar ya paa’on ke uupar waale hisse par jabeere hon to in ke darmiyani hisse ka massah karna zaroori hai aur jahaan jabeere hon wohaan jabeere ke baare mein Ehkaam par a‘amal karna zaroori hai.

334. Agar jabeerah zakhm ke ‘as paas ke hisson ko m’amool se zayadah ghere hu’e ho aur is ko hatanaa baghair takleef ke mumkin naa ho to zaruri hai keh tayyamum kare bajazaa is ke jabeerah tayyamum ki jagahon par ho kioon naa keh is surat mein zaruri hai keh wuzu aur tayyamum dono kare aur dono suraton mein agar jabeerah ka hatanaa baghair takleef ke mumkin ho to zaruree hai keh ise hataa de. As agar zakhm chehre ya haathon par ho to is ke aas paas ki jagahon ko dhone aur agar sar ya paa’on ke uupar waale hisse par ho to is ke aas paas ki jagahon ka massah kare aur zakhm ki jagah ke liye jabeerah ke Ehkaam par a‘amal kare.

335. Agar wuzu ke a’zaa’ par zakhm naa ho ya in ki haddee tootee hu’ee naa ho Laikin kisi aur wajah se paani in ke liye mazrur ho to tayyamum karna zaruri hai.

336. Agar wuzu ke a’zaa’ ki rug se fisad khulwaane ke tareeqe se khoon nikalaa gaya ho aur Oose dhonaa mumkin ho to tayyamum karna laazim hai. Laikin agar paani is ke liye mazrur ho to jabeeraah ke Ehkaam par a‘amal karna zaruri hai.

337. Agar wuzu ya ghusl ki jagah par koi aisi cheez chipak gayee ho jis ka utaarnaa mumkin naa ho ya ise utaarne ki takleef naqaabile bardaast ho mut’alaqah shakhs ka fareezaa tayyamum hai. Laikin chipki hu’ee chezz tayyamum ke maqaamaat par ho to is surat mein zaruri hai keh wuzu aur tayyamum dono kare aur agar chipki hu’ee cheez dawaa ho to woh jabeerah ke hukm mein ‘atee hai.

338. Ghusl mayyat ke a’lawa tamaam ghuslon mein jabeerah ghusl jabeerah wuzu ki tarah hai Laikin Ehteyaat-e-laazim ki bina par yeh zaruri hai keh ghusl ko tarteebee tareeqe se anjaam diya jaaye aur agar badan par zakhm ya phoraa ho to mukallif ko ghusl ya tayyamum ka ikhteyar hai. Agar woh ghusl ko ikhteyar kartaa hai aur zakhm ya phore par jabeerah naa ho to Ehteyaat-e-mustahab yeh hai keh zakhm ya phore par paak kapdaa rakhe aur is kapde ke uupar massah kare. Agar badan ka koi hissah tootaa hu’aa ho to zaruri hai keh ghusl kare aur Ehteyaatan jabeerah ke uupar bhi massah kare aur agar jabeerah uupar massah karna mumkin naa ho ya jo jagah tootee hu’ee hai woh khoolee ho to tayyamum karna zaruri hai.

339. Jis shakhs ka fareezaa tayyamum ho agar ooski tayyamum ki b’az jagahon par zakhm aa tayyamum ho agar ooski tayyamum ki b’az jagahon par zakhm ya phoraa ho ya haddee tootee hu’ee ho to zaruri hai keh woh jabeerah wuzu ke Ehkaam ke mutaabiq jabeerah tayyamum kare.

340. Jis shakhs ko jabeerah wuzu ya jabeerah ghusl karke namaaz padhnaa zaruri ho agar Oose i’lm ho keh namaaz ke ‘akhir vaqt tak ooska ‘azar door nahin hoga to awwal vaqt mein namaaz padh saktaa hai Laikin agar Oose umeed ho ke ‘akhir vaqt tak ooska azar door ho jaayegaa to ooske liye behtar hai eh intezaar kare aur agar ooska’zar door baa ho to ‘akhir vaqt mein jabeerah wuzu ya jabeerah ghusl ke saath namaaz adaa kare Laikin agar awwal vaqt mein namaaz padh le aur ‘akhir vaqt tak ooska ‘zar door ho jaaye to Ehteyaat-e-mustahab yeh hai keh wuzu ya ghusl kare aur dobaarah namaaz padhe.

341. Agar kisi shakhs ne ‘ankh ki kisi beemaaree ki wajah se palkon ke baalon ko chipka kar rakhaa ho to zaruri hai keh tayyamum kare.

342. Agar kisi shakhs ko yeh i’lm naa ho ke haya ooska fareezaa tayyamum hai ya jabeerah wuzu to Ehteyaat-e-waajib ki bina par Oose tayyamum aur jabeerah wuzu dono bajaa laane chaahiye.

343. Jo namaazein kisi insaan ne jabeerah wuzu se padhee hon woh sahee hain aur woh Oosi wuzu ke saath ‘aendah ki namaazein bhi padh saktaa hai.

Waajib Ghusl

Wajib ghusl saath hain :

(1) Ghusl Janaabat (2) Ghusl Ha’ez (3) Ghusl Nafaas (4) Ghusl Istehaazah (5) Ghusl masse mayyat (6) Ghusl mayyat (7) Woh Ghusl jo mannat ya qasam waghairah ki wajah se waajib ho jaaye.

Janabat ke Ehkaam

344. Do cheezon se insaan majnub ho jaataa hai ek jam’a aur dusra manee ke khaarij hone se, khawoh woh neend ki haalat mein nikle ya jaagte mein, kam ho ya zayadah, shahoowat ke saath nikle ya baghair shahuwat ke aur ooska nikalnaa ikhteyar mein ho ya naa ho.

345. Agar kisi shakhs ke badan se koi ratoobat khaarij ho aur woh yeh naa jaantaa ho keh manee hai ya peshaab ya koi aur cheez, agar woh ratoobat shahuwat ke saath aur uchhal kar nikalee ho aur oos ke nikalne ke b’ad badan soosat ho gaya ho to woh ratoobat manee ka hukm rakhtee hai. Laikin agar in teen ;alaamaat mein se saaree ki saaree ya kuchh maujood naa hon to woh ratoobat manee ke hukm mein ‘a’engee. Laikin agar insaan beemaar ho to phir yeh zaruree nahin keh woh ratoobat uchhal kar nikalee ho aur iske nikalne ke vaqt badan soosat ho jaaye balkeh agar sirf shahuwat ke saath nikale to woh ratoobat manee ke hukm mein hogee. Jo ratoobat chher chhaar ya shahuwat angez tasawwaruraat ke vaqt insaan apni sharamgah mein mahsoos kartaa hai woh paak , isse ghusl bhi waajib nahin hota naa hee yeh wuzu ko baatil kartee hai. Han ! woh ratoobat jo aurat shahoowat ke saath khaarij hotee hai agar is hud tak ho keh Oose anjaal kahaa jaa sake aur lebaas ko a’loodah kar de, jo a‘am taur par oos vaqt nikaltee hai jab aurat jinsee shahoowat tak pohoonch jaaye, to yeh najis bhi hai aur aurat majnoob bhi ho jaati hai.

346. Agar kisi aise shakhs ke makharj peshaab se jo beemaar naa ho koi aisaa paani khaarij ho jis mein in teen a’laamat mein se jinka zikr uupar waale mass’ale mein kiya gaya haiek ‘alaamat maujood ho aur Oose yeh i’lm naa ho keh baaqee a’laamat bhi wuzu ko kafee samajhne aur agar wuzu nahi kiya thaa to sirf wuzu karna kafee hai aur oos par ghusl karna laazim nahin.

347. Manee khaarij hone ke b’ad insaan ke liye peshaab karna mustahab hai aur agar peshaab naa kare aur ghusl ke b’ad oos ke khaarij peshaab se ratoobat khaarij ho jis ke baare mein woh naa jaantaa ho keh manee hai ya koi aur ratoobat to woh ratoobat manee ka hukm rakhtee hai.

348. Agar koi shakhs jam’a kare aur ‘azoo tanaasil supaaree ki miqdaar tak ya oos se zayadah aurat ki farj mein daakhil ho jaaye to khswaah yeh dhakhool farj mein ho ya dabar mein aur khawaah woh baaligh hon ya naabaaligh aur khawaah manee khaarij ho ya naa ho dono janoob ho jaate hain.

349. Agar kisi ko shak ho keh a‘zoo tanaasil supaaree ki miqdaar tak daakhil huaa hai ya nahin to oospar ghusl waajib nahin hai.

350. N’auzbillah Agar koi shakhs kisi haiwaan ke saath watee kare aur oos ki manee khaarij ho to sirf ghusl karna kafee hai aur agar manee khaarij ho aur oos ne watee karne se pahle wuzu kiya huaa ho tab bhi sirf ghusl karna kafee hai aur agar wuzu naa kar rakhaa ho to Ehteyaat-e-waajib yeh hai keh ghusl kare aur wuzu bhi kare aur mard ya larke se watee karne ki surat mein bhi yahee hukm hai.

351. Agar manee apni jagah se harkat kare Laikin khaarij naa ho ya insaan ko shak ho keh manee khaarij huaa hai ya nahin to oos par ghusl waajib nahin hai.

352. Jo shakhs ghusl naa kar sake Laikin tayyamum kar saktaa ho woh namaaz ka vaqt daakhil hone ke b’ad bhi apni biwi se jam’a kar saktaa hai.

353. Agar koi shakhs apne lebaas mein manee dekhe aur jaantaa ho keh oos ki apni manee hai aur oosne manee ke liye ghusl naa kiya ho to zaruri hai keh ghusl kare aur jin namaazon ke baare mein Oose yaqeen ho keh woh oos ne manee khaarij hone ke b’ad padhee thee oonki qazaa kare Laikin oon namaazon ki qazaa zaruri nahin jin ke baare mein ihtemaal ho keh woh oosne manee khaarij hone se pahle padhee theen.

Woh cheezein jo majnoob par haraam hain:

354. Panch cheezein majnoob par haraam hain :

1) Apne badan ka koi hissah Qur’aan Majeed ke alfaaz ya Allah Subhaanah T’alaa ke naam se khawaah woh kisi bhi zabaan mein ho mass karna aur behtar yeh hai keh Ambiaa’, aur A’imah aur Hazrat Zahrah Alaihmus salaam ke naamon se bhi apnaa badan mass naa kare.

2) Massjidul haraam aur Massjid Nabwee mein janaa, khawaah ek darwaaze se daakhil ho keh dusre darwaaze se nikal a’ye.

3) Massjidul haraam aur Massjid Nabwee ke a’laawaa dusri massjidon mein thehurnaa, aur Ehteyaat-e-waajib ki bina par A’imah Allaihoos Salaam ke haram mein thehurne ka bhi yahee hukm hai. Laikin agar in massjidon mein se kisi massjid ko ‘aboor kare, maslan ek darwaaze se daakhil ho kar dusre se baahar nikal jaaye to koí harj nahin .

4) Kisi massjid mein koi cheez rakhne ke liye daakhil honaa. Ehteyaat-e-waajib ki bina par yahee hukm massjid se koi cheez uthaane ke liye bhi hai chaahe massjid mein daakhil naa bhi hon.

5) Oon A’yat mein se kisi ek ka padhnaa jin ke padhne se sajdah waajib ho jaataa hai. Woh A’yetein : 1. Surah Sajdah ay-15. 2. Surah Foosallat ay- 38 3. Surah Wal Najam ay- 62 4. Surah Alaq ay- 19 mein hain.

Woh cheezein jo majnoob ke liye Makruh hain:

355. Nau cheezein janoob shakhs ke liye makruh hain :

(1-2) Khaanaa aur peenaa.Laikin agar haath moonh dho le aur kulli kar le to makruh nahin hai aur agar sirf haath dho le to bhi karaahat kam ho jaayegee.

(3) Qur’aan Majeedki saath se zayadah aisi A’yat padhnaa jin mein sajdah waajib naa ho.

(4) Apne badan ka koi hissah Qur’aan Majeedki jild, Haasheyah ya alfaaz ki darmayanee jagah se chhoonaa.

(5) Qur’aan Majeedapne saath rakhnaa.

(6) Sonaa. Albattah agar wuzu kar le ya paani naa hone ki wajah se ghusl ke badle tayyamum kar le to phir sonaa makruh nahin hai.

(7) Mehndee ya is se miltee jultee cheez se khezaab karna.

(8) Badan par tail malnaa.

(9) Ihtelaam y’anee sote mein manee khaarij hone ke b’ad jam’a karna.

Ghusl Janaabat

356. Ghusl janaabat waajib namaaz padhne ke liye aur aisi dusri a’ba’daat ke liye waajib ho jaataa hai Laikin namaaj mayyat, sajdah sahoo, sajdah shukr aur Qur’aan Majeed ke waajib sajdon ke liye ghusl janaabat zaruri nahin hai.

357. Yeh zaruri nahin keh ghusl ke vaqt niyyat kare keh waajib ghusl kar rahaa hai balkeh fawat Qurbatoon Illallah y’anee bargaah Ilaahee mein Du’a ‘ajazee ke iraade se ghusl kare to kafee hai.

358. Agar kisi shakhs ko yaqeen ho keh namaaz ka vaqt ho gaya hai aur ghusl waajib kar le Laikin b’ad mein pataa chale keh oos ne vaqt se pahle ghusl kar liya hai to ooska ghusl sahee hai.

359. Ghusl janaabat do tareeqon se anjaam diya jaa saktaa hai : Tarteebee aur Irtemaasee.

Tarteebee Ghusl

360. Tarteebee ghusl mein Ehteyaat-e-laazim ki bina par ghusl ki niyyat ke saath pahle pooraa sar wa garden aur b’ad mein badan dhonaa zaroori hai aur behtar yeh hai keh badan ko pahle daa’en taraf se aur b’ad mein baa’en taraf se dho’e. Teeno a’zaa’ mein se har ek ko ghusl ki niyyat se paani ke sndar harkat dene se teebee ghusl ka sahee honaa ishkal se khaalee nahin hai. Aur Ehteyaat oos par iktefaa naa karne mein hai aur agar woh shakhs jaan bhoojh kar ya bhool kar ya massa’le naa jaanne ki wajah se badan ko sar se pahle dho’e to oos ka ghusl baatil hai.

361. Agar koi shakhs badan ko sar se pahle dho’e to is ke liye ghusl ka a’aada karna zaroori nahin balkeh badan ko dobaarah dho le to oos ka ghusl sahee ho jaayegaa.

362. Agar kisi shakhs ko is baat ka yaqeen naa ho keh oos ne dono hisson sar garden aur badan ko mukammal taur par dho liya hai to is baat ka yaqeen karne ke liye jis hisse ko dho’e oos ke saath dusre hisse ki kuchh miqdaar bhi dhonaa zaruri hai.

363. Agar kisi shakhs ko ghusl ke b’ad pataa chale keh badan ka kuchh hissah dhulne se baaqee rah gaya hai Laikin yeh i’lm naa ho keh woh kaoon saa hissah hai to sar ka dobaarah dhonaa zaruri nahin aur badan ka sirf woh hissah dhonaa zaruri hai jis ke naa dho’e jaane ke baare mein ihtemaal paidaa huaa hai.

364. Agar kisi ko ghusl ke b’ad pataa chale keh oos ne badan ka kuchh hissah nahin dhoea to agar woh baa’en taraf ho to sirf Oosi miqdaar dho lenaa kafee hai aur agar daa’en tarf ho to Ehteyaat-e-mustahab yeh hai keh itnee miqdaar dhone ke b’ad baa’en taraf ko dobaarah dho;e aur agar sar aur gardan dhulne se rah gayee ho to Ehteyaat-e-waajib ki bina par zaroori hai keh itni miqdaar dhone ke b’ad dobaarah badan ko dho’e.

365. Agar kisi shakhs ko ghusl mukammal hone se pahle daa’en ya baa’en taraf ka kuchh hissah dho’e jaane ke baare mein shak guzre to oos ke liye zaruri hai keh itni miqdaar dho’e aur agar ise sar ya gardan ka kuchh hissah dho’e jaane ke baare mein shak ho to Ehteyaat-e-laazim ki bina par sar aur gardan dhone ke b’ad badan ko dobaarah dhonaa zaruri hai.

Irtemaasee Ghusl

Irtemaasee ghusl do tariqe se anjaam diya jaa saktaa hai. Daf’ee aur Tadrijee

366. Ghusl Irtmaasee daf’ee mein zaruri hai keh ek lamhe ke liye pooraa badan paani mein ghar jaaye alikin ghusl karne se pahle ek shakhs ke saare badan ka paani se baahar honaa zaruri nahin hai balkeh agar badan ka kuchh hissah paani se baahar ho aur ghusl ki niyyat se paani mein ghotah lagaa’e to kafee hai.

367. Ghusl irtemaasee tadrijee mein zaruri hai keh ghusl ki niyyat se ‘arafee a’itbaar se ek hee daf’ah mein badan ko paani mein dubo de. Is ghusl mein zaruri hai keh badan ka pooraa ghusl karne se pahle paani se baahar ho.

368. Agar kisi shakhs ko ghusl irtemaasee karne ke b’ad pataa chale keh ooske badan ke kuchh hisse tak paani nahin pohoonchaa hai to khawaah woh oos makhsoos hisse ke mut’aliq jaantaa ho ya naa jaantaa ho zaruri hai keh dobaarah ghusl kare.

369. Agar kisi shakhs ke paas ghusl tarteebee ke liye vaqt naa ho Laikin irtemaasee ghusl ke liye vaqt ho to zaruri hao keh irtemaasee ghusl kare.

370. Jis shakhs ne Haj ya Umraah ke liye ehraam baandhaa ho woh irtemaasee ghusl nahin kar saktaa Laikin agar oos ne bhool kar irtemaasee ghusl kar liya ho to oos ka ghusl sahee hai.

Ghusl Ke Ehkaam

371. Ghusl irtemaasee ya ghusl tarteebee mein ghusl se pahle saare jism ka paak honaa zaroori nahin hai balkeh agar paani mein gotah lagaane ya ghusl ke iraade se paani badan par daalne se badan paak ho jaaye to ghusl sahee hoga. Albattah yeh zaruri hai keh jis paani se ghusl kar rahaa hai woh tahaarat ki haalat se khaarij naa ho jaaye. Maslan agar paani se ghusl kar rahaa ho.

372. Agar koi shakhs haraam se janoob huaa ho aur garam paani se ghusl kar le to agarche Oose paseenaa bhi aa’e tab bhi ooska ghusl sahee hai.

373. Ghusl mein baal baraabar badan bhi agar oon dhoolaa rah jaaye to ghusl baatil hai. Laikin kan aur naak ke androonee hisson ka aur har oos cheez ka dhonaa baatin shumaar hotee ho waajib nahin hai.

374. Agar kisi shakhs ko badan ke kisi hiss eke baare mein shak ho keh oos ka shumaar badan ke zaahir mein hai ya baatin mein to zaroori hai keh Oose dho le.

375. Agar kan ki baalee ka suraakh ya is jaisaa koi aur sooraakh is qadar khoolaa ho keh is ka androonee hissah badan ka zaahir shumaar kiya jaaye to ise dhonaa zaruri hai warnaa iska dhonaa zaruri nahin hai.

376. Jo cheez badan tak paani pohoonchne mein maan’e ho zaruri hai keh insaan ise hataa de aur agar is ke hat jaane ka yaqeen karne se pahle ghoosal kare to ooska ghusl baatil hai.

377. Agar ghusl ke vaqt kisi shakhs ko shak guzre keh koi aisi cheez oos ke badan par hai ya nahin jo badan tak paani pohoonchne mein maan’e ho to zaruri hai keh chhaan been kare hatta keh mutm’een ho jaaye keh koi aisi rookawat nahin hai.

378. Ghusl mein oon chote chote baalon ka jo badan ka juz shumaar hote hain dhonaa zaruri hai aur lambe baalon ka dhonaa waajib nahin hai balkeh agar paani ko jild tak is tarah pohoonchaa’e keh lambe baal tar naa hon to ghusl sahee hai Laikin agar anhein dho’e baghair jild tak paani pohoonchaanaa mumkin naa ho to inhein bhi dhonaa zaruri hai taakeh paani badan tak pohoonch jaaye.

379. Woh namaaz sharaa’et jo wuzu ke sahee hone ke liye bataa’ee jaa chooki hain maslan paani ka paak honaa aur ghasbee naa honaa wohee sharaa’et ghusl ke sahee hone ke liye bhi hain. Laikin ghusl mein yeh zaruri nahin hai keh insaan badan ko uupar se neeche ki jaanib dho’e. a’lawa azein ghusl tarteebee mein yeh zaruri nahin keh sar aur gardoon dhone ke b’ad fauran badan ko dho’e, Lehaaza agar sar aur gardan dhone ke b’ad tawaqqaf kare aur kuchh vaqt guzarne ke b’ad badan ko dho’e to koi harj nahin balkeh zaruri nahin keh sar aur gardoon ya tamaam badan ko ek saath dho’e pas agar mishaal ke taur par sar dhoea ho kuchh deir b’ad gardoon dho’e to jaayez hai Laikin jo shakhs peshaab ya pakhana nikalne ko naa rok saktaa ho taahum Oose peshaab aur pakhana andaazan eetne vaqt tak naa a’taa ho keh ghusl kar ke namaaz padh le to zaroori hai keh fauran ghusl kare aur ghusl ke b’ad fauran namaaz padh le.

380. Agar koi shakhs yeh jaane baghair keh hamaam walaa raazee hai ya nahin ooski ujrat oodhaar rakhne ka iraada rakhtaa ho to khawaah hammam waale ko b’ad mein is baat par raazee bhi kar le ooska ghusl baatil hai.

381. Agar hamaam walaa oodhaar par ghusl ki ijaazat dene ke liye raazee ho Laikin ghusl karne walaa ooski ujrat naa dene ya haraam maal se dene ka iraadah rakhtaa ho to oos ka ghusl baatil hai.

382. Agar koi shakhs hamaam waale ko koi aisi raqam bataur oojrat de jis ka khums adaa naa kiya gaya ho to agarche woh haraam ka martakub hoga Laikin bazaahir ooska ghusl sahee hoga aur moostehqeen ko khums adaa karna oos ke zimme rahegaa.

383. Agar koi shakhs shak kare keh oosne ghusl kiya hai ya nahin to zaruri hai keh ghusl kare Laikin agar ghusl ke b’ad shak kare keh ghusl sahee kiya hai ya nahin to dobaarah ghusl karna zaruri nahin.

384. Agar ghusl ke dauraan kisi shakhs se hadas asghar sarzud ho jaaye maslan peshaab kar de to oos ghusl ko tark karke na’ye seere se ghusl karna zaruri nahin hai balkeh woh apne is ghusl ko mukammal kar saktaa hai. EEs surat mein Ehteyaat-e-laazim ki bina par wazaa par waz karna bhi zaruri hai. Laikin agar woh shakhs ghusl tarteebee se ghusl irtemaasee ki taraf ya ghusl irtemaasee se ghusl tarteebee ki taraf palat jaaye to wuzu karna zaruri nahin hai.

385. Agar vaqt ki tangee ki wajah se mukallif shakhs ka fareezah qurbat se kiya hai to ooska ghusl sahee hai. Agarche oos ne namaaz padhne ke liye ghusl kiya ho.

386. Jo shakhs joonoob ho aur agar woh namaaz padhne ke b’ad shak kare keh oos ne ghusl kiya hai ya nahin to jo namaazein woh padh chuka hai woh sahee hain. Laikin b’ad ki namaazon ke liye ghusl karna zaruri hai aur agar namaaz ke b’ad oos se hadas asghar saadir ho to laazim hai keh wuzu bhi kare aur agar vaqt ho to Ehteyaat-e-laazim ki bina par jo namaa padh chuka hai Oose dobaarah padhe.

387. Jis shakhs par kaeee ghusl waajib hon woh in sab ki niyyat kar ke ek ghusl kar saktaa hai aur zaahir yeh hai keh agar in mein se kisi ek makhsoos ghusl ka qasad kare to woh baaqee ghoosalon ke liye bhi kafee hai.

388. Agar badan ke kisi hisse par Qur’aan Majeedki a’yat ya Allah T’alaa ka naam likhaa ho aur to ghusl ko tarteebee tareeqe se anjaam dene ki surat mein zaruri hai keh baanee apne badan par is tarah pohoonchaa’e keh oos ka haath oon tahreeron ko naa lage. Wuzu karte vaqt a’yat Qur’anee balkeh Ehteyaat-e-waajib ki bina par Allah T’alaa ke naamon ke liye bhi yahee hukm hai.

389. Jis shakhs ne ghusl janaabat kiya ho zaruri hai keh namaaz ke liye wuzu naa kare balkeh ghusl Istehaaza mutawastah ke siwa tamaam ghoosalon aur mass’alah 634 mein bayan kardah tamaam mustahab ghoosalon ke b’ad bhi namaaz padh saktaa hai. Agar che Ehteyaat-e-mustahab hai keh wuzu bhi kare.

Istehaaza

Auraton ko jo khoon ‘ate rahte hain oon mein se ek khoon Istehaaza hai aur aurat ko khoon Istehaaza ‘ane ke vaqt Moostahaazaah kahte hain.

390. Khoon Istehaaza zayadahtar zard rang ka aur tandhaa hota hai aur fashaar aur jalan ke baghair khaarij hota hai aur gaarhaa bhi nahin hota Laikin mumkin hai keh kabhi sayah ya surkh aur garam aur gaarhaa ho aur fashaar aur jalan ke saath khaarij ho.

391. Istehaaza teen qism ka hota hai : (1) Qaleel (2) Mutawastah (3) Kasheerah.

Istehaaza Qaleelah yeh hai keh khoon sirf oos roe’ee ke uupar waale hisse ko ‘aaloodah kare jo aurat apni sharamgah mein rakhe aur oos ru’ee ke andur tak sarayat naa kare.

Istehaaza Mutawastah yeh hai keh khoon roe’ee ke andur tak chalaa jaaye. Agar che is ke ek kone tak yahee ho Laikin roe’ee se oos kapde tak naa pohoonche jo auratein a‘amooman khoon rakne ke liye baandhtee hain.

Istehaaza kaseeraa yeh hai keh khoon ru’ee se tajaawaz kar ke kapde tak pohoonch jaaye.

Istehaaza ke Ehkaam

392. Istehaaza Qaleelah mein har namaaz ke liye a’laidaa wuzu karna zaruri hai aur Ehteyaat-e-mustahab ki bina par ru’ee ko dho le ya ise tabdeel kar de aur zaruri hai keh sharmgah ke zaahiree hisse par khoon lagaa hone ki surat main ise bhi dho le.

393. Istehaaza mutawastah mein Ehteyaat-e-laazim ki bina par zaruri hai keh aurat apni namaazon ke liye rozaanaa ek ghusl kare. Yeh bhi zaruri hai keh Istehaaza qalilah ke woh af’aal anjaam de jo saabqah mass’ale mein bayan ho chuke hain. Choonanche agar subah ki namaaz se pahle ya namaaz ke dauraan aurat ko Istehaaza aaa jaaye to subah ki namaaz ke liye Istehaaza karna zaruri hai. Agar jaanbhoojh kar ya bhool kar subah ki namaaz ke liye ghusl na kare to zohar aur asr ki namaaz ke liye ghusl na kare to namaaz maghrib wa Isha’ se pahle ghusl karna zaruri hai, khawaah khoon ‘a rahaa ho ya boond ho chuka ho.

394. Istehaaza kashirah mein Ehteyaat-e-waajib ki bina par zaroori hai keh aurat har namaaz ke liye ru’ee aur kapde ka tukraa tabdeel kare ya ise dho’e aur ek ghusl fajr ki namaaz ke liye ek ghusl zohar wa asr ki aur ek ghusl maghrib wa ishaa ki namaaz ke liye karna zaruri hai aur zohar wa asr aur maghrib wa ishaa ki namaazon ke darmiyan faaslaa naa rakhe aur agar faaslaa rakhe to asr aur ishaa ki namaaz ke liye ghusl karna zaruri hai. Yeh mazkurah Ehkaam oos surat mein hain agar khoon baar baar ru’ee se patti par pohoonch jaaye. Agar ru’ee se patti tak khoon pohoonchane mein itnaa faaslaa ho jaaye keh aurat is faasle ke andar ek namaaz ya ek se zayadah namaazein padh sakti ho to Ehteyaat-e-laazim yeh hai keh jab khoon ru’ee se patti tak pohoonch jaaye to ru’ee aur patti ko tabdeel kar le ya dho le aur ghusl kar le. Isi bina par agar aurat ghusl kare aur maslan zohar ki namaaz padhe Laikin asr ki namaaz se pahle ya namaaz ke dauraan dobaarah khoon ru’ee se patti tak pohoonch jaaye to asr ki namaa ke liye bhi ghusl karna zaruri hai. Laikin agar faaslaa itnaa ho keh aurat oos dauraan do ya do se zayadah namaazein padh sakti ho, maslan maghrib aur ishaa’ ki namaaz khoon ke dobaarah patti par pohoonchane se pahle padh sakti ho to zaahir yeh hai keh in namaazon ke liye dobaarah ghusl karna zaruri nahin hai aur beharhaal Istehaaza kasheerah mein ghusl karna wuzu ke liye bhi kafee hai.

395. Agar khoon Istehaaza namaaz ke vaqt se pahle bhi aaye aur aurat ne is khoon ke liye wuzu ya ghusl na kiya ho to namaaz ke vaqt wuzu ya ghusl karna zaruri hai. Agar che woh oos vaqt mustehaazah na ho.

396. Mustehaazah mutehwastaa jis ke liye wuzu karna aur Ehteyaat-e-laazim ki bina par ghusl karna zaruri hai. Ise chahi’e keh pahle ghusl kare aur b’ad mein wuzu kare Laikin mustehaazah kasheerah mein agar wuzu karna chaahe to zaruri hai keh wuzu ghusl se pahle kare.

397. Agar aurat ka Istehaaza qaleelah subah ki namaaz ke b’ad mutehwastaah ho jaaye to zaruri hai keh zohar aur asr ki namaaz ke liye ghusl kare aur agar zohar aur asr ki namaaz ke b’ad mutehwastaah ho to maghrib aur isha’ ki namaaz ke liye ghusl karna zaruri hai.

398. Agar aurat ka Istehaaza qaleelah ya mutehwastaah subah ki namaaz ke b’ad kashiraah ho jaaye aur woh aurat isi haalat par baaqee rahe to mass’ale 394 mein jo Ehkaam guzar chooke hain namaaz zohar wa asr aur maghrib wa ishaa’ padhne ke liye in par ghusl karna zaruri hai.

399. Mutehaazaah kashiraah ki jis surat mein namaaz aur ghusl ke darmiyan zaruri hai keh faaslaah na ho jaisaa keh mass’ale 394 meeen guzar chuka hai. Agar namaaz ka vaqt daakhil hone se pahle ghusl karne ki wajah se namaaz aur ghusl mein faaslaah ho jaaye to is ghusl ke saath namaaz subah nahin hai aur yej mustehazaa namaaz ke liye dobaaraah ghusl kare aur yahee hukm mustehazaa mutehwastaah ke liye bhi hai.

400. Zaruri hai keh mustehazaa qaleelaah wa mutehwastaah rozaanaa ki namaazon ke a’lawa jin ke baare mein hukm uupar bayan ho chuka hai har namaaz ke liye khawaah woh waajib ho ya mustahab, wuzu kare Laikin agar woh chaahe keh rozaanaah ki woh namaazein jo woh padh chooki ho Ehteyaatoon dobaaraah padhe ya jo namaazein oos ne tanhaa padhee hai dobaaraah jam’at padhe to zaruri hai keh woh tamaam af’al bajaa laaye jin ka zikr Istehaazah ke silsile mein kiya gaya hai. Albattah agar woh Ehteyaat, bhUle hu’e sajde aur bhUle hu’e tashadud ki baj’awaree fauran namaaz ke b’ad kare aur isi tarah ajdah sahoo kisi bhi surat mein kare to is ke liye Istehaazah ke af’al ka anjaam denaa zaruri nahin hai.

401. Agar kisi mustehazaa aurat ka khoon ruk jaaye to is ke b’ad jab pahlee namaaz padhe sirf oos ke liye Istehaazah ke af’al anjaam denaa zaruri hai. Laikin ba’d ki namaazon ke liye aisaa karna zaruri nahin hai.

402. Agar kisi aurat ko yeh maa’loom ho keh is ka Istehaaza kaoon saa hai to jab namaaz padhnaa chaahe to binabar Ehteyaat zaruri hai keh pahle tahqeeq kare. Maslan thoree see roo’ee sharmgaah mein rakhe aur kuch deir intezaar kare aur phir ru’ee nikal le aur jab Oose pataa chal jaaye keh is ka Istehaazeen aqsaam mein se koi ek hai to oos qisam ke Istehaaze ke liye jin af’aal ka hukm diya gaya hai oonhein anjaam de. Laikin agar woh jaantee ho keh jis vaqt tak woh namaaz padhnaa chahtee hai oos ka Istehaaza tabdeel nahin ho gaya to namaaz ka vaqt daakhil hone se pahle bhi woh apne baare mein tahqeeq kar sakti hai.

403. Agar mustehazaa apne baare mein tahqeeq karne se pahle namaaz mein masshgool ho jaaye to agar woh qareeb ka qasad rakhti ho aur oos ne apne wazeefe ke mutaabiq a‘amal kiya ho, maslan oos ka Istehaaza qaleelaah ho aur oos ne Istehaaza qaleelaah ke mutaabiq a’malkiya ho to oos ki namaaz sahee hai Laikin agar woh qurbat ka qasad na rakhtee ho ya oos ka a’maloos ke wazeefe ke mutaabiq na ho, maslan oos ka Istehaaza mutaawastaah ho aur oos ne a’malIstehaaza qaleelaah ke mutaabiq kiya ho to oos ki namaaz baatil hai.

404. Agar mustehazaa apne baare mein tahqeeq na kar sake to zaruri hai keh jo oos ka yaqeen farizaa ho oos ke mutaabiq a’malkare, maslan agar woh yeh naa jaantee ho keh ooska Istehaaza mutaawastaah hai ya kasheeraah to zaruri hai keh Istehaaza qaleelaah ke af’aal anjaam de Laikin agar woh jaantee ho keh is se peshtar Oose in teen aqsaam mein se kaoon see qisam ka Istehaaza thaa to zaruri hai keh oos qisam ke Istehaaza ke mutaabiq apnaa farizaa anjaam de.

405. Agar Istehaaza ka khoon apne ibted’aee marhale par jism ke andar hee ho aur baahar naa nikale to aurat ne jo wuzu ya ghusl kiya huaa ho Oose baatil nahin kartaa Laikin agar baahar ‘aa jaaye to khswaah kitnaa hee kam kyoon naa ho wuzu aur ghusl ko baatil kar detaa hai.

406. Agar mustehazaa namaaz ke b’ad apne baare mein tahqeeq kare aur khoon naa dekhe to agarche Oose i’lm ho keh dobaaraah khoon aayegaa jo wuzu woh kiye hu’e hai Oosi se namaaz padh sakti hai.

407. Agar mustehazaa aurat yeh jaantee ho keh keh jis vaqt se woh wuzu ya ghusl mein masshghool hu’ee hai khoon oos ke badan se baahar nahin aya aur naa hee sharmgaah ke andar hai to jab tak Oose paak rahne ka yaqeen ho namaaz padhne mein taakhir kar sakti hai.

408. Agar mustehazaa ko yaqeen ho keh namaaz ka vaqt guzarne se pahle pooree tarah paak ho jaayegee ya andaazoon jitnaa vaqt namaaz padhne mein lagtaa hai oos mein khoon ‘aanaa boond ho jaayegaa to Ehteyaat-e-laazim ki bina par zaruri hai keh intezaar kare aur oos vaqt namaaz padhe jab tak paak hai.

409. Agar wuzu aur ghusl ke b’ad khoon ‘aanaa bazaahir boond ho jaaye aur mutehaazaah ko m’aloom ho keh agar namaaz padhne mein taakhir kare to itnee deir ke liye mukammal paak ho jaayegee jis mein wuzu, ghusl aur namaaz bajaa laa sake to Ehteyaat-e-laazim ki bina par zaruri hai keh namaaz ko maukhar kar de aur jab bilkul paak ho ja’e to dobaaraah wuzu aur ghusl kar ke namaaz padhe aur agar khoon ke bazaahir boond hone ke vaqt namaaz ka vaqt tang ho to wuzu aur ghusl dobaaraah karna zaruri nahin balkeh jo wuzu aur ghusl oosne kiye hu’e hain oonhee ke saath namaaz padh sakti hai.

410. Mustehazaa kasheeraah jab khoon se bilkil paak ho jaaye agar Oose ma’loom ho keh jis vaqt se oos ne guzishtaah namaaz ke liye ghusl kiya thaa phir ab tak khoon nahin aya to dobaaraah ghusl karna zaruri nahin hai basurat deegar ghusl karna zaruri hai. Agar che is hukm ka bataur kulli honaa Ehteyaat ki bina par hai aur mustehazaa mutaawastaah mein zaruri nahin hai keh khoon se bilkul paak hine par ghusl kare.

411. Zaruri hai mustehazaa qaleelaah wuzu ke b’ad, mustehazaa mutehwastaah ghusl aur wuzu ke b’ad aur moostehaazaa qaleelaah ghusl ke b’ad ( oon do suraton ke a’lawoh jo massa’lah 394 aur 407 mein ‘aaee hain ) fauran namaaz mein masshghool ho jaaye. Albattaah namaaz se pahle Azaan aur Aqaamat kahne mein koi harj nahin aur woh namaaz ke mustahab kam, maslan qanoot waghairaah bhi padh sakti hai.

412. Agar mustehazaa aurat jis ka fareezaah yeh ho keh wuzu ya ghusl aur namaaz ke darmiaan faaslaah naa rakhe aur oos ne apne wazeefe ke mutaabiq a’malnaa kiya ho to zaruri hai keh dobaaraah wuzu ya ghusl karne ke b’ad fauran namaaz mein masshghool ho jaaye.

413. Agar aurat ka khoon Istehaaza jaaree rahe aur boond hone mein naa aa’e aur khoon ka roknaa is liye mazroor naa ho to Ehteyaat-e-waajib ki bina par zaruri hai keh ghusl se pahle khoon ko baahar a’ane se roke aur agar aisaa karne mein kotaahee barte aur khoon nikal a’ae to jo namaaz padh lee ho Oose dobaaraah padhe balkeh Ehteyaat-e-mustahab yeh hai keh dobaaraah ghusl kare.

414. Agar ghusl karte vaqt khoon naa ruke to ghusl sahee hai Laikin agar ghusl ke dauraan Istehaaza mutawastaah Istehaaza kasheeraah ho jaaye to az sar nau ghusl karna zaruri hai.

415. Ehteyaat-e-mustahab hai keh mustehazaa roae se ho to saaraa din jahaan jahaan tak mumkin ho khoon ko nikalne se roke.

416. Masshoor qaul ki bina par mustehazaa kasheeraah ka rozaa oos surat mein sahee hoga keh jis raat ke b’ad ke din woh rozaarakhnaa chaahtee ho oos raat ki Maghrib aur Ishaa’ ki namaaz ka ghusl kare. a’lawoh azein din ke vaqt woh ghusl anjaam de jo din ki namaazon ke liye waajib hain Laikin kuch ba’id nahin keh is ke roze sahee hone ke liye ghusl ki shart naa ho jaisaa keh binabar aqwaa moostehaazaa mutaawastaah mein yeh ghusl shart nahin hai.

417. Agar aurat Asr ki namaaz ke b’ad mutehaazaah ho jaaye aur gharoob ‘Aftaab tak ghusl naa kare to is ka rozaa bilaa ishkal sahee hai.

418. Agar kisi aurat ka Istehaaza qaleelaah namaaz se pahle mutaawastaah ya kasheeraah ho jaaye to zaruri hai keh mutaawastaah ya kasheeraah ke af’al jin ka uupar zikr ho chuka hai anjaam de aur agar Istehaaza mutaawastaah kasheeraah ho jaaye to chaahe keh Istehaazah kashiraah ke af’al anjaam de. Chunanche agar woh Istehaaza mutawastaah ke liye ghusl kar chooki ho to ooska yeh ghusl be faidaa hoga aur Oose Istehaazah kashiraah ke liye dobaaraah ghusl karna zaruri hai.

419. Agar namaaz ke dauraan kisi aurat ka Istehaaza mutawastaah, kasheeraah mein badal jaaye to zaruri hai keh namaaz toar de aur Istehaazah kasheeraah ke liye ghusl kare aur oos ke dusre af’al anjaam de aur phir Oosi namaaz ko padhe aur Ehteyaat-e-mustahab ki bina par ghusl se pahle wuzu kare aur agar oos ke paas ghusl ke liye vaqt naa ho to ghusl ke badle tayyamum karna zaruri hai aur agar tayyamum ke liye bhi vaqt naa ho to Ehteyaat-e-mustahab ki bina par namaaz toar de aur Oosi haalat mein tayyamum kare Laikin zaruri hai keh vaqt guzarne ke b’ad namaaz ki qazaa kare. Isi tarah agar namaaz ke dauraan oos ka Istehaazah qaleelaah, Istehaazah mutaawastaah ya kashiraah ho jaaye to zaruri hai ke namaaz ko toar de aur Istehaazah ya kasheeraah ke af’al anjaam de.

420. Agar namaaz ke dauraan khoon boond ho jaaye aur mustehazaa ko m’aloom naa ho keh baatin mein bhi khoon boond huaa hai ya nahin ya naa jaantee ho ke haya itnee deir paak rah sakegee jis mein tahaarat karke mukammal namaaz ya is ka kuch hissaah adaa kar sake to Ehteyaat-e-waajib ki bina par zaruri hai keh apne wazeefe ke mutaabiq wuzu ya ghusl kare aur namaaz dobaaraah padhe.

421. Agar aurat ka Istehaaza, mutawastaah ho jaaye to zaruri hai keh pahle namaaz ke liye kasheeraah ka a’malaur b’ad ki namaazon ke liye mutawastaah ka a’malbajaa laaye. Maslan agar zohar ki namaaz se pahle Istehaaza kasheeraah, mutawastaah ho jaaye to zaruri hai keh zohar ki namaaz ke liye ghusl kare aur namaaz asr wa maghrib wa Isha’ ke liye sirf wuzu kare. Laikin agar namaaz zohar ke liye ghusl naa kare aur is ke paas sirf namaaz asr ke liye vaqt baaqee ho to zaruri hai keh namaaz sirf ke liye ghusl kare aur agar namaaz asr ke liye bhi ghusl naa kare to zaruri hai keh namaaz maghrib ke liye ghusl kare aur agar is ke liye bhi ghusl naa kare aur is ke paas sirf namaaz ‘isha’ ke liye vaqt ho to namaaz ‘isha’ ke liye ghusl karna zaruri hai.

422. Agar har namaaz se pahle mustehazaa kasheeraah ka khoon boond ho jaaye aur dobaaraah ‘aa jaaye to har namaaz ke liye ghusl karna zaruri hai.

423. Agar Istehaaza kashiraah, qaleelaah ho jaaye to zaruri hai keh woh aurat pahlee namaaz ke liye kasheeraah waale aur b’ad ki namaazon ke liye qaleelaah waale af’aal bajaa laaye aur agar Istehaaza mutawastaah, qaleelaah ho jaaye to pahlee namaaz ke liye mutawastaah waale aur b’ad ki namaazon ke liye qaleelaah waale af’aal bajaa laanaa zaruri hai.

424. Mustehazaa ke liye jo af’aal waajib hain agar woh in mein se kisi ek ko bhi tark kar de to is ki namaaz baatil hai.

425. Mustehazaa qaleelaah ya mutawastaah agar namaaz ka koi hissaah Qur’aan Majeed ke alfaaz se mass karna chahtee ho to namaaz adaa karne ke b’ad wuzu karna zaruri hai aur woh wuzu jo namaaz ke liye kiya thaa kafee nahin hai.

426. Jis mutehaazaah ne apne waajib ghusl kar liye hon oos ka Massjid mein janaa aur wohaan thaharnaa aur woh ayat padhnaa jin ke padhne se sajdah waajib ho jaataa hai aur is ke shauhar ka is ke saath majaam’at karna halaal hai. Khawaah oos new ah af’aal jo woh namaaz ke liye anjaam detee thee (maslan ruí aur kapde ke tukre ka tabdeel karna) anjaam naa dee’e hon balkeh yeh af’aal baghair ghusl bhi jaayez hain siwaa’e majaam’at ke jo Ehteyaat-e-waajib ki bina par jaayez nahin.

427. Jo aurat Istehaaza kashiraah ya mutawastaah mein ho agar woh chaahe keh namaaz ke vaqt se pahle oos ‘aayat ko padhe jis ke padhne se sajdaah waajib ho jaataa hai ya Massjid mein jaaye to Ehteyaat moostehab ki bina par zaruri hai keh ghusl kare aur agar is ka shauhar is se majaam’at karna chaahe tab bhi yahee hukm hai.

428. Mustehazaa par namaaz ayat ka padhnaa waajib hai aur namaaz ayat adaa karne ke liye yaumeeaah namaazon ke liye bayan kiye gaye tamaam a’maal anjaam denaa zaruri hai

429. Jab bhi yaumiah namaaz ke vaqt mein namaaz ayat mustehazaa par waajib ho jaaye aur woh chaahe keh is dono namaazon ko ek ke b’ad digare adaa kare tab bhi Ehteyaat-e-laazim ki bina par woh in dono ko ek wuzu aur ghusl se nahin padh sakti hai.

430. Agar mustehazaa qazaa namaaz padhnaa chaahe to zaruri hai keh namaaz ke liye woh af’aal anjaam d jo adaa namaaz ke liye oos par waajib hain aur Ehteyaat ki bina par qazaa namaaz ke liye oon afal par ektefaa nahin kar sakti jo keh oos ne adaa nmaaaz ke liye anjaam dee’e hon.

431. Agar koi aurat jaantee ho keh jo khoon Oose ‘aa rahaa hai woh zakhm ka khoon nahin hai Laikin oos khoon ke Istehaaza, Ha’ez ya nafaas hone ke baare mein shak kare aur sharoon woh khoon Ha’ez wa nafaas ka hukm rakhtaa ho to zaruri hai keh Istehaazah waale Ehkaam ke mutaabiq a’malkare balkeh agar Oose shak ho keh khoon Istehaazah hai ya koí aur to woh dusre khoon ki ‘alaamat bhi naa rakhtaa ho to Ehteyaat-e-waajib ki bina par Istehaazah ke af’aal anjaam denaa zaruri hai.

Ha’ez

Ha’ez woh khoon hai jo a‘amuman har mahine chand dino ke liye auraton ke raham se khaarij hota hai aur aurat ko jab Ha’ez ka khoon aaye to Oose haa’ez kahte hain.

432. Ha’ez ka khoon a‘amuman garhaa aur garam hota hai aur oos ka rang sayeh ya surakh hota hai. Woh tezee se aur thoree see jalan ke saath khaarij hota hai.

433. Woh khoon jo auraton ko saatth baras poore karne ke b’ad ataa hai Ha’ez ka hukm rakhta hai. Ehteyaat moostehab yeh hai keh woh auratein jo ghair quraish hain woh 50 se 60 saal ‘umar ke dauraan khoon is tarah dekhein kah agar woh 50 saal se pahle khoon dekhtee hai to woh khoon yaqeenan Ha’ez ka hukm rakhtaa to woh mustehazaa waale af’aal bajaa laayen aur oon kamon ko tark karen jinhein haa’ez tark kartee hain.

434. Agar kisi larki ko nau saal ki ‘umar tak pohoonchne se pahle khoon aaye to woh Ha’ez nahin hai.

435. Haamlaah aur bachche ko dhoodh pilaane wali aurat ko bhi Ha’ez ‘aanaa mumkin hai aur haamlaah ghair haamlaah ka hukm ek hee hai. Han! Agar haamlaah aurat apni a‘adat ke ayam shuroo’ hone ke 20 roz b’ad Ha’ez ki ‘alaamaton ke saath khoon dekhe to oos ke liye Ehteyaat ki bina par zaruri hai keh woh oon kamon ko tark kar de jinhein haa’ez tark kartee hai aur mustehazaa ke af’aal bhi bajaa laaye.

436. Agar kisi larki ko khoon aaye jise apne ‘umar ken au saal poore hone ka i’lm naa ho aur oos khoon mein Ha’ez ki ‘alaamt naa hon to woh Ha’ez nahin hai aur agar oos khoon mein Ha’ez ki ‘alaamat hon to oos par Ha’ez ka hukm lagaanaa mahal ishkal hai. Magar yeh itminaan ho jaaye keh yeh haaiz hai aur oos surat mein yeh ma’loom ho jaayegaa keh oos ki ‘umar poore nau saal ho gayeee hai.

437. Jis aurat ko shak ho keh oos ki ‘umar 60 saal ho gayeee ya nahin, agar woh khoon dekhe aur yeh naa jaantee ho keh yeh Ha’ez hai ya nahin to ooski ‘umar 60 saal nahin hu’eee hai.

438. Ha’ez ki muddat teen din se kam aur das din se zayadaah nahin hotee aur agar khoon aane ki muddat teen din se zaraa bhi kam ho to woh hiaz nahin hoga.

439. Ha’ez ke liye zaruri hai keh pahle teen din lagaataar aaye. Lehaazah agar mishaal ke taur par kisi aurat ko do din khoon aaye phir ek din naa aaye aur phir ek din ‘aa jaaye to woh Ha’ez nahin hai.

440. Ha’ez ki ibtedaa mein khoon ka baahar ‘aanaa zaruri hai Laikin yeh zaruri nahin keh poore teen din khoon nikaltaa rahe balkeh agar sharamgaah mein khoon maujood ho to kafee hai aur agar teen dino mein thore se vaqt ke liye koi aurat po bhi jaaye jaisaa keh tamaam ya b’az auraton ke darmiaan mut’aaruf hai tab bhi woh Ha’ez hai.

441. Ek aurat ke liye yeh zaruri nahin hai keh oos ka khoon pahlee raat aur chauthee raat ko baahar nikale Laikin yeh zaruri hai keh dusri aur teesree raat ko moonqata’ naa ho pas agar pahle din subah saware se teesre din gharoob ‘aaftaab tak matwaatar khoon ataa rahe aur kisi vaqt boond ho to woh Ha’ez hai aur agar pahle din dopahar se khoon ‘aanaa shuroo’ ho aur chauthe din Oosi vaqt boond ho to is ki surat bhi yahee hai.(y’ani woh bhi Ha’ez hai).

442. Agar kisi aurat k teen din mutwaatar khoon ataa rahe phir woh paak ho jaaye. Chunaanche agar woh dobaaraah khoon dekhe to jin dino mein woh khoon dekhe aur jin dino mein woh paak ho oon tamaam dino ko milaakar agar das din se zayadaah naa hon to jin dino mein woh khoon dekhe woh Ha’ez ke din hain Laikin Ehteyaat-e-laazim ki bina par paaki ke dino mein woh oon tamaam oomoor ko jo paak aurat par waajib hain anjaam de aur jo oomoor ha’ezaah par haraam hain oonhein tark kar de.

443. Agar kisi aurat ko teen d9in se zayadaah aur das din se kam khoon aaye aur oose yeh i’lm naa ho keh yeh khoon phore ya zakhm ka hai ya Ha’ez to Oose chaahiye keh oos khoon ko Ha’ez naa samjhe.

444. Agar kisi aurat ko aisaa khoon aaye jis ke baare mein oose i’lm naa ho keh zakhm ka khoon hai ya Ha’ez ka to zaruri hai keh apni ‘iba’daat bajaa laatee rahe. Laikin agar oos ki saabqah haalat Ha’ez ki rahee ho to oos surat mein oose Ha’ez qaraar de.

445. Agar kisi aurat ko khoon aaye aur oose shak ho keh yeh khoon Ha’ez hai ya Istehaazah to zaruri hai keh Ha’ez ki ‘alaamat maujood hone ki surat mein Oose Ha’ez qaraar de.

446. Agar kisi aurat ko khoon aaye aur oose yeh m’aloom naa ho keh yeh Ha’ez hai ya bakarat ka khoon hai to zaruri hai keh apne baare mein tahqeeq kare y’ani kuch ru’ee sharamgaah mein rakhe aur thoree deir intezaar kare. Phir ru’ee baahar neekale. Pas agar khoon ru’ee ke aitraaf mein lagaa huaa ho to khoon bakarat hai aur agar saaree ki saaree ru’ee khoon mein tar ho jaaye to Ha’ez hai.

447. Agar kisi aurat ko teen din se kam muddat tak khoon aaye aur phir boond ho jaaye aur phir teen din tak khoon aaye to dusra khoon Ha’ez hai aur pahlaa khoon khawaah woh oos ki ‘adat ke dino hee tak aya ho Ha’ez nahin hai.

Ha’ez ke Ehkaam

448. Chand cheezein Ha’ez par haraam hain :

1)Namaaz aur oos jaisi digar i’badatein jinhein wuzu, ghusl ya tayyamum ke saath adaa karna zaruri hai. Agar oos niyyat se anjaam de keh sahee a‘amal anjaam de rahee hon, jaayez nahin hai. Laikin oon ‘aba’daton ke adaa karne mein koi harj nahin jin ke liye wuzu, ghusl ya tayyamum karna zaruri nahin jaise namaaz mayyat.

2)Do tamaam cheezein jo majnaam cheezein jo majnb par haraam hain aur aurat dono ke liye haraam hain aur jin ka zikr janaabat ke Ehkaam mein ‘aa chuka hai.

3)Aurat ki farj mein jam’a karna jo mard aur aurat dono ke liye haraam hai khawaah dakhool sirf supaaree ki had tak hee ho aur manee bhi khaarij naa ho balkeh Ehteyaat-e-waajib yeh hai keh supaaree se kam miqdaar mein bhi dakhool naa kiya jaaye. Albattaah yeh hukm aurat se dabar mein majaam’at ke liye nahin Laikin dabar mein majaam’at, aurat ke raazee naa hone ki surat mein Ehteyaat-e-waajib ki bina par jaayez nahin hai chaahe woh ha’ez ho ya naa ho.

449. Oon dino mein bhi jam’a karna haraam hai jin mein aurat ka Ha’ez yaqeen naa ho Laikin sharan oos ke liye zaruri hai keh apne aap ko ha’ezaa qaraar de. Pas jis aurat ko dys din se zayadaah khoon a’aya ho aur oos ke liye zaruri ho keh is hukm ke mutaabiq jiz ka zikr b’ad mein kiya jaayegaa apne ‘aap ko itne din ke liye ha’ez qaraar de jitne din ki oos ke koonbe ki auraton ko ‘adat ho to oos ka shauhar oon dino mein is se majaam’at nahin kar sakta.

450. Agar mard apni biwi se Ha’ez ki haalat mein majam’at kare to oos ke liye zaruri hai keh istaghfaar kare aur kaffaaraah denaa waajib nahin hai. Agar che behtar hai keh kaffaaraah bhi de.

451. Ha’ez se majaam’at ke a’lawoh dusri lutf andoozeeon maslan bosh wa kanaar ki mamaani’at nahin hai.

452. Jaisaa keh talaaq ke Ehkaam mein bataya jaayegaa aurat ko Ha’ez ki haalat mein talaaq denaa baatil hai.

453. Agar aurat kahe keh mein ha’ez hoon ya yeh kahe keh mein ha’ez se paak hoon aur woh galat bayanee naa kartee ho to oos ki baat qabool ki jaaye Laikin agar galat bayan hon to oos ki baat qabool karne mein ishkal hai.

454. Agar ko’í aurat ke namaaz ke dauraan ha’ez ho jaaye to binabaraabar Ehteyaat-e-waajib ki namaaz baatil hai chaahe yeh hiaz ákhree sajde ke b’ad aur salaam ke ‘aakhree haraf se pahle hee aya ho.

455. Agar aurat namaaz ke dauraan shak kare keh ha’ez hu’ee hai ya nahin to is ki namaaz sahee hai Laikin agar namaaz ke b’ad Oose pataa chale keh namaaz ke dauraan ha’ez ho gayee thee to jaisaa keh pichhle mass’ale mein bataya gaya jo namaaz oos ne padhee hai woh baatil hai.

456. Aurat ke Ha’ez se paak ho jaane ke b’ad oos par waajib hai keh namaaz aur dusri ‘ba’daat ke liye jo wuzu, ghusl ya tayyamum kar ke bajaa laanaa chaahein ghusl kare aur oos ka tareeqaah ghusl janaabat ki tarah hai. Yeh ghusl wuzu ki jagah kafee hai. Albattah behtar yeh hai keh ghusl se pahle wuzu bhi kare.

457. Aurat ke Ha’ez se paak ho jaane ke b’ad agarche oosne ghusl naa kiya ho Oose talaaq denaa sahee hai aur oos ka shauhar oos se jam’a bhi kar saktaa hai. Laikin Ehteyaat-e-laazim ki bina par yeh hai keh jam’a sharamgaah dhone ke b’ad kiya jaaye aur Ehteyaat-e-mustahab yeh hai keh oos ke ghusl karne se pahle mard oos se jam’a naa kare. Albattaah is ke a’lawoh dusre ka jo tahaarat ki shart ki wajah se oos par haraam the jaise Qur’aan ke haraf ko mass karna, jab tak ghusl naa kar le oos par halaal nahin hote balkeh Ehteyaat-e-waajib ki bina par woh kam bhi halaal nahin hote jin ke baare mein yeh saabit nahin ho saka keh yeh tahaarat ki shart ki wajah se haraam the jaise Massjid mein thharnaa.

458. Agar paani wuzu aur ghusl ke liye kafee naa ho aur taqreeban itnaa ho keh oos se ghusl kar sake to zaruri hai keh ghusl kare aur behtar yeh hai keh wuzu ke badle tayyamum kare aur agar paani sirf wuzu ke liye kafee ho aur itnaa naa ho keh oos se ghusl kiya jaa sake to behtar yeh hai keh wuzu kare aur ghusl ke badle tayyamum karna zaruri hai aur agar dono mein se kisi ke liye bhi paani naa ho to ghusl ke badle tayyamum karna zaruri hai aur behtar yeh hai keh wuzu ke badle bhi tayyamum kare.

459. Jo namazein aurat ne Ha’ez ki haalat mein naa padhee ho oon ki qazaa nahin Laikin ramzaan ke woh roze jo Ha’ez ki haalat mein naa rakhe hon zaruri hai keh keh oon ki qazaa kare aur isi tarah Ehteyaat-e-laazim ki bina par jo roze mannat ki wajah se mo’yyin dino mein waajib hu’e hon aur oos ne Ha’ez ki haalat mein woh roze naa rakhe hon to zaruri hai keh oon ki qazaa kare.

460. Jab namaaz ka vaqt ‘aajaaye aur aurat ko m’aloom ho keh agar woh namaaz padhne mein deir karegee to ha’ez ho jaayegee to zaruri hai keh fauran namaaz padhe aur agar Oose faqat ihtemaal ho keh namaaz mein taakheer karne se woh ha’ez ho jaayegee tab bhi Ehteyaat-e-laazim ki bina par yahee hukm hai.

461. Agar aurat namaaz padhne mein taakhir kare aur awwal vaqt mein se itna vaqt guzar jaaye jis mein ek namaaz tamaam maqadmaat jaise keh paak lebaas ka intezaam aur wuzu, ke saath anjaam dee jaa sake aur phir Oose Ha’ez ‘aa jaaye to oos namaaz ki qazaa oos aurat par waajib hai balkeh agar vaqt aane ke b’ad itna vaqt guzaraa ho keh ek namaaz wuzu ya ghusl balkeh tayyamum kar le padh sakti thee aur naa padhee ho to Ehteyaat-e-waajib ki bina par zaruri hai keh oos ki qazaa akr, chaahe woh vaqt itna kam thaa keh jis mein dusri sharaa’et haasil nahin ki jaa sakti thee. Laikin jaldee padhne aur phir thhar kar padhne aur dusri baaton ke baare mein zaruri hai keh apni kaifiat ke mutaabiq namaaz padhe. Maslan agar ek aurat jo safar mein nahin hai awwal vaqt mein namaaz zohar naa padhe to oos ki qazaa oos par is surat mein waajib hogee jabkeh hadas se tahaarat haasil karne ke b’ad chaar rak’at namaaz padhne ke baraabar vaqt awwal zohar se guzar jaaye aur woh ha’ez ho jaaye aur oos aurat ke liye jo safar mein ho tahaarat haasil karne ke b’ad do rak’at padhne ke baraabar vaqt guzar janaa bhi kafee hai.

462. Agar ek aurat namaaz ke ‘aakhir vaqt mein khoon se paak ho jaaye aur oos ke paas andaaz itnaa vaqt ho keh ghusl kar ke ek ya ek se zaa’ed eak’at padh sake to zaruri hai keh namaaz padhe aur agar naa padhe to zaruri hai keh oos ki qazaa bajaa laaye.

463. Agar ek ha’ez ke paas (Ha’ez se paak hone ke b’ad) ghusl ke liye vaqt naa ho Laikin tayyamum kar ke namaaz vaqt ke andar padh sakti ho to Ehteyaat-e-waajib yeh hai keh woh namaaz tayyamum ke saath padhe aur agar naa padhe to qazaa kare. Laikin agar vaqt ki tangee se qat’a nazar kisi aur wajah se oos ka fareezaah hee tayyamum karna ho. Maslan agar paani oos ke liye mazrur ho to zaruri hai keh tayyamum kar ke woh namaaz padhe aur agar naa padhe to zaruri hai keh oos ki qazaa kare.

464. Agar kisi aurat ko Ha’ez se paak ho jaane ke b’ad shak ho keh namaaz ke liye vaqt baaqee hai ya nahin to zaruri hai keh namaaz padhe.

465. Agar koi aurat is khayal se namaaz naa padhe keh hadas se paak hone ke b’ad ek rak’at namaaz padhne ke liye bhi oos ke paas vaqt nahin hai Laikin b’ad mein Oose pataa chale keh vaqt thaa to oos namaaz ki qazaa bajaa laanaa zaruri hai.

466. Ha’ez ke liye mustahab hai keh namaaz ke vaqt apne ‘aap ko khoon se paak kare aur ru’ee aur kapde ka tukraa badle aur wuzu kare aur agar wuzu naa kar sake to tayyamum kare aur namaaz ki jagah par rubaa qiblaah baithh kar zikr du’aa aur salwaat mein ashghool ho jaaye.

467. Ha’ez ke liye Qur’aan Majeedka padhnaa aur Oose apne saath rakhnaa aur apne badan ka koi hissah oos ke alfaaz ke darmiyani hisse se mass karna nez mahndee ya is jaisi kisi aur cheez se khazaaf karna b’az faqhaa’ ke qaul ke mutaabiq makruh hai.

Ha’ez Ki Qismein

468. Ha’ez ki chhe qisme hain :

1) Vaqt aur a‘dad ki ‘adat rakhne wali aurat : yeh woh aurat hai jise yake b’ad digare do mahino mein ek mo’yyin vaqt par Ha’ez aaye aur oos ke Ha’ez ke dino ki t’asaad bhi do mahino mein ek jaisi ho. Maslan Oose yake b’ad digare do mahino mein mahine ki pahlee taareekh se saatween taareekh tak khoon aaye.

2) Vaqt ki a‘adat rakhne wali aurat : yeh woh aurat hai jise yake b’ad digare do mahino mein mo’yyin vaqt par Ha’ez aaye Laikin oos ke Ha’ez ke dino ki t’adaad dino, mahino mein ek jaisi naa ho. Maslan yake b’ad digare do mahino mein Oose mahine ki pahlee taareekh se khoon ‘aanaa shuroo’ ho Laikin woh pahle mahine mein saatwein din aur dusre mahine mein ‘aathwein din khoon se paak ho.

3) a‘dad ki a‘adat rakhne wali aurat : yeh woh aurat hai jis ke Ha’ez ke dino ki t’adad yake b’ad digare do mahino mein ek jaisi ho Laikin har mahine khoon aane ka vaqt yaksaan naa ho. Maslan pahle mahine mein Oose paanchiween se daswee taareekh tak aur dusre mahine mein paanchwee se sathawee taarikh tak khoon aaye.

4) Muztarbaah : yeh woh aurat hai jise chand mahine khoon aya ho Laikin oos ki a‘adat mo’yyin naa hu’ee ho ya oos ki saabqaah a‘adat bigar gayee ho aur na’ee a‘adat naa banee ho.

5) Mabtada’aah : yeh woh aurat hai pahlee daf’aa khoon aya ho.

6) Naseyeh : yeh woh aurat hai jo apni a‘adat bhool chooki ho.

In mein se har qism ki aurat ke liye a’laidaah Ehkaam hain jin ka zikr ‘aaindaah massa’el mein kiya jaayegaa.

1 – Vaqt aur a’adad ki a‘adat rakhne wali aurat

469. Jo auratein vaqt aur a‘dad ki ‘adat rakhtee hain oon ki do qismein hain :

2) Woh aurat jise yake b’ad digare do mahino mein ek mo’yyin vaqt par khoon aaye aur woh ek mo’yyin vaqt par hee paak bhi ho jaaye maslan yake b’ad digare do mahino mein Oose mahine ki pahlee taareekh ko khoon aaye aur woh saatwein roz paak ho jaaye to oos aurat ki Ha’ez ki a‘adat mahine ki pahlee taarikh se saatwee taarikh tak hai.

3) Woh aurat jise yake b’ad digare do mahino mein mo’yyin vaqt par khoon aaye aur jab teen ya zayadah din tak khoon ‘aa chooke to woh ek ya zayadah dino ke liye paak ho jaaye aur phir Oose dobaarah khoon ‘aa jaaye aur oon tamaam dino ki t’adad jin mein Oose khoon aya hai bashamool oon dino ke jin mein woh paak rahee hai das se zayadah naa ho aur dono mahino mein tamaam din jin mein Oose khoon aya aur beech ke woh din jin mein paak rahee ho ek jaise hon to oos ki a‘adat oon tamaam dino ke mutaabiq qaraar paa’e gee jin mein Oose khoon aya Laikin oon dino ko shaamil nahin kar sakti jin ke darmiaan paak rahee ho. Pas laazim hai keh jin dino mein Oose khoon aya ho aur jin dino mein woh paak rahee ho dono mahino mein oon dino ki t’adad ek jaisi ho maslan agar pahle mahine mein aur Oosi tarah dusre mahine mein Oose pahlee taarikh se teesree taarikh tak khoon aaye aur phir teen din tak paak rahe aur phir teen din dobaarah khoon aaye to oos aurat ki a‘adat chhe mutafarraq din ki ho jaayegee aur darmiaan ke tahaarat waale teen dino mein Ehteyaat-e-waajib ki bina par zaruri hai keh ha’ez par jo kam haraam hain oonhein tark kar de aur mustehaazah ke a‘amaal ko anjaam de. Han agar Oose dusre mahine mein aane waale khoon ke dino ki t’adad oos se kam zayadah ho to yeh aurat vaqt ki a‘adat rakhtee hai, a‘dad ki nahin.

470. Jo aurat vaqt ki a‘adat rakhtee ho khawaah a‘dad ki a‘adat rakhtee ho ya naa rakhtee ho agar Oose a‘adat ke vaqt ya oos se ek do din ya oos se bhi kuchh pahle khoon ‘aa jaaye jab keh yeh kahaa jaaye keh oos ki a‘adat vaqt se qabl ho gayee hai agar oos khoon mein Ha’ez ki ‘alaamat naa bhi hon tab bhi zaruri hai keh oon Ehkaam par a‘amal kare jo ha’ez ke liye bayan kiye gaye hain. Aur agar b’ad mein Oose pataa chale keh woh Ha’ez ka khoon nahin thaa maslan woh teen din se pahle paak ho jaaye to zaruri hai keh jo ‘iba’daat oos ne anjaam naa dee hon oon ki qazaa kare.

471. Jo aurat vaqt aur a‘dad ki a‘adat rakhtee ho agar Oose a‘adat ke tamaam dino mein aur a‘adat se chand din pahle aur a‘adat ke chan din b’ad khoon aaye aur woh kul milaa kar das din se zayadah hon to woh saare ka saaraa Ha’ez hai aur agar yeh muddat das din se barh jaaye to jo khoon Oose a‘adat ke dino mein aya hai woh Ha’ez hai aur jo a‘adat se pahle ya b’ad mein aya hai woh Istehaaza hai aur jo ‘iba’daat woh a‘adat se pahle aur b’ad ke sino mein bajaa nahin laayee in ki qazaa karna zaruri hai aur agar a‘adat ke tamaam dino mein aur saath hee a‘adat se kuchh din pahle Oose khoon aaye aur oon sab dino ko milaa kar oon ki t’adad das se zayadah naa ho to saraa Ha’ez hai aur agar dino ki t’adad das se zayadah ho jaaye to sirf a‘adat ke dino mein aane walaa khoon Ha’ez hai agarche is mein Ha’ez ki a’laamat naa hon aur oos se pahle aane walaa khoon Ha’ez ki a’laamat ke saath ho aur jo khoon is se pahle aaye woh istehaazah hai aur agar oon dino mein ‘iba’daat naa ki ho to zaruri hai keh oos ki qazaa kare aur agar a‘adat ke tamaam dino mein aur saath hee a‘adat ke chand cin b’ad khoon aaye aur kul dino ki t’adad milaa kar das se zayadah naa ho to saaraa Ha’ez hai aur agar yeh t’adaad das se barh jaaye to sirf a‘adat ke dino mein aane walaa khoon Ha’ez hai aur baaqee istehaazah hai.

472. Jo aurat vaqt aur a‘dad ki a‘adat rakhtee ho agar Oose a‘adat ke kuchh din aur kuchh a‘adat se pahle khoon aa’e aur oon tamaam dino ko milaakar das se zayadah naa ho to woh saaraa Ha’ez hai aur agar oon dino ki t’adad das se barh jaaye to jin dino mein Oose hasbe a‘adat khoon aya hai aur pahle ke chand din shaamil karke a‘adat ke dino ki t’adad pooree hone tak Ha’ez aur shuru ke dino ko Istehaaza qar de aur agar a‘adat ke kuchh dino ke saathg saath a‘adat ke b’ad ke kuchh dino mein khoon aaye aur oon sab dino ko meelaakar oon ki t’adad das se zayadah naa ho to saare ka saaraa Ha’ez hai aur agar das se barh jaaye to Oose chaahiye keh jin dino mein a‘adat k mutaabiq khoon aa’ya hai oos mein b’ad ke chand din milaakar jin dino ki majm’oee t’adad oos ki a‘adat ke dino ke baraabar ho jaaye oonhein Ha’ez aur baaqee ko Istehaaza qaraar de.

473. Jo aurat a‘adat rakhtee ho agar oos ka khoon teen ya zayadah din tak aane ke b’ad ruk jaaye aur phir dobaarah khoon aaye aur oon dino khoon ka darmiyani faaslaah das din se kam ho aur oon sab dino ki t’adad jin mein khoon aya hai bashamool in darmiyani dino ke jin mein paak rahee ho das se zayadah ho. Maslan panch din khoon aya ho phir paanch din ruk gaya ho aur phir paanch din dobaarah aya ho to oos ki chand suratein hain :

1) Woh tamaam khoon ya oos ki kuchh miqdaar jo pahlee baar dekhe a‘adat ke dino mein ho aur dusra khoon jo paak hone ke b’ad aya hai a‘adat ke dino mein naa ho. Is surat mein zaruri hai ke pahle tamaam khoon ko Ha’ez aur dusre khoon ko Istehaaza qaraar de siwaa’e oos ke jo dusre khoon mein Ha’ez ki a’laamat maujood honk eh is surat mein dusre khoon ki itnee miqdaar jo pahle khoon aur darmiyan ki paaki ke ayam se milkar das din se zayadah naa hotee ho, Ha’ez aur baaqee sab Istehaaza hai. Maslan agar teen din khoon dekhe, phir teen din paak ho jaaye aur phir paanch din khoon dekhe jis mein Ha’ez ki a’laamat maujood ho to pahle khoon ke teen din aur dusre khoon ke ibtedaa’ee chaar din Ha’ez hain aur darmiyani ke tahaarat ke ayam ke liye Ehteyaat-e-waajib ki bina par zaruri hai keh ha’ez ke mahuremaat se bache aur ghair ha’ez ke waajebaat par a’malkare.

2) Pahla khoon a‘adat ke dino mein naa aaye aur dusra tamaam khoon ya oos ki kuchh miqdaar a‘adat k dino mein aaye to zaruri hai keh dusre tamaam khoon ko Ha’ez aur pahle ko Istehaazah qaraar de.

3) Pahle aur dusre khoon ki kuchh miqdaar a‘adat ke dino mein aaye aur ayam a‘adat mein aane walaa pahlaa khoon teen din se kam naa ho oos surat mein woh muddat darmiyan mein paak rahne ki muddat aur a‘adat ke dino mein aane waale dusre khoon ki muddat das din se zayadah naa ho to dono khoon Ha’ez hain aur Ehteyaat-e-waajib yeh hai keh woh paaki ki muddat mein paak aurat ke kam bhi anjaam de aur woh kam jo ha’ez par haraam hain tark kare. Dusre khoon ki woh miqdaar jo a‘adat ke dino ke b’ad aaye Istehaazah hai. Khoon awwal ki woh miqdaar jo ayam a‘adat se pahle aayee ho aur ‘arfan kahaa jaaye keh oos ki a‘adat vaqt se pahle ho gayee hai to woh khoon, Ha’ez ka hukm rakhtaa hai. Laikin agar oos khoon par Ha’ez ka hukm lagfaane se dusre khoon ki bhi kuchh miqdaar jo a‘adat ke dino mein thee ya saare ka saaraa khoon, Ha’ez ked oos din se zayadah ho jaaye to oos surat mein woh khoon, istehaazah ka hukm rakhtaa hai. Maslan agar aurat ki a‘adat mahine ki 3rd se 10th taarikh tak ho aur Oose kisi mahine ki 1st se 6th taarikh tak khoon aaye aur phir do din ke liye boond ho jaaye aur phir 15th taarikh tak aaye to 1st se 10th taarikh tak Ha’ez hai aur 11th se 15th taarikh tak aane walaa khoon istehaazah hai.

4) Pahle aur dusre khoon ki kuchh miqdaar teen din se kam ho. Is surat mein zaruri hai keh pahle a‘adat mein aane waale khoon ki miqdaar teen din se kam ho. Is surat mein zaruri hai keh pahle khoon ke aakharee teen din, darmiyan mein paaki ke din aur dusre khoon ke itne dino ko Ha’ez qaraar de jo sab milkar das din bante hon aur das ke b’ad waale aare khoon ko istehaazah qaraar de. Lehaaza agar paaki ke ayam saat din hon to dusra khoon saaraa ka saaraa istehaazah hoga. Albattah do sharaa’et ke saath zaruri hai keh pakle aane waale poore khoon ko Ha’ez qaraar de :

1.Oose apni a‘adat se kuchh din pahle khoon aya ho keh oos ke baare mein yeh kahaa jaaye keh oos ki a‘adat tabdeel ho kar vaqt se pahle ho gayee hai.

2.Woh Oose Ha’ez qaraar de to yeh laazim naa aaye keh oos ke dusre khoon ki kuchh miqdaar jo keh a‘adat ke dino mein aya ho Ha’ez ke das din se baahar ho jaaye. Maslan agar aurat ki a‘adat mahine ki 4^th taarikh se 10th taarikh tak thee aur Oose mahine ke pahle din se 4th din ke aakharee wat tak khoon aaye aur do din ke liye paak ho aur phir dobaarah Oose 15th taarikh tak khoon aaye to oos surat mein pahlaa poore ka pooraa khoon Ha’ez hai aur Oosi tarah dusra woh khoon bhi jo daswein din ke aakharee vaqt tak aaye Ha’ez ka khoon hai.

474. Jo aurat vaqt aur a‘dad ki a‘adat rakhtee ho agar Oose a‘adat ke vaqt khoon naa aaye balkeh oos ke a’lawoh kisi aur vaqt Ha’ez ke dino ki t’adad mein khoon ‘hai keh Oosi khoon ko Ha’ez qaraar de khawaah woh a‘adat ke vaqt se pahle aaye ya b’ad mein aaye.

475. Jo aurat vaqt aur a‘dad ki a‘adat rakhtee ho aur Oose a‘adat ke vaqt teen ya teen se zayadah din tak khoon aaye Laikin oos ke dino ki t’adad oos ke a‘adat ke dino se kam ya zayadah ho aur paak hone ke b’ad Oose dobaarah utne dino ke liye khoon aaye jitne ooski a‘adat ho to oos ki chand suratein hain :

(1) Dono khoon ke dino aur oon ke darmiyan paak rahne ke dino ke milaakar das din se zayadah naa hon to is surat mein dono khoon ek Ha’ez shumaar honge.

(2) Dono khoon ke darmiyan paak rahne ki muddat das din se zayadah ho to oos surat mein dono khoon mein se har ek moostaqil Ha’ez qaraar diya jaayegaa.

(3) In dono khoon ke darmiyan paak rahne ki muddat das din se kam ho jabkeh yeh dono khoon aur darmiyan mein paak rahne ki saaree muddat majm’oee taur par das din se zayadah ho to is surat mein zaruri hai keh pahle aane waale khoon ko Ha’ez aur dusre hoon ko istehaazah qaraar de.

476. Jo aurat vaqt aur a‘dad ki a‘adat rakhtee ho agar Oose das se zayadah din tak khoon aaye to jo khoon Oose a‘adat ke dino mein aaye khawaah woh Ha’ez ki a’laamat naa rakhtaa hotab bhi Ha’ez hai aur jo khoon a‘adat ke dino ke b’ad aaye khawaah woh Ha’ez ki a’laamat rakhtaa ho woh istehaazah hai. Maslan agar ek aisi aurat jis ki Ha’ez ki a‘adat mahine ki 1st se 7^th taarikh tak ho Oose 1^st se 12^th taarikh tak khoon aaye to pahle saath din Ha’ez aur baaqee paanch din istehaazah ke honge.

2 - Vaqt ki a‘adat rakhne wali aurat

477. Jo auratein vaqt ki a‘adat rakhtee hain aur oon ki a‘adat ki 1^st taarikh mo’yyin ho oonki do Qismein hain :

(1) Woh aurat jise yake b’ad digare do mahino mein mo’yyin vaqt par khoon aaye aur chand dino b’ad boond ho jaaye Laikin dono mahino mein khoon aane ke dino ki t’adad mukhtalif ho. Maslan Oose yake b’ad digare do mahino mein mahine ki 1^st taarikh ko khoon aaye Laikin pahle mahine mein 7^th din aoosre mahin emein 8^th din boond ho. Aisi aurat ko chaahiye keh mahine ki 1^st taarikh ko apni a‘adat qaraar de.

(2) Woh aurat jise yake b’ad digare do mahino mo’yyin vaqt par teen ya zayadah din tak khoon aaye aur phir kuchh din paak hone ke b’ad dobaarah khoon aaye aur in tamaam dino ki t’adad jis mein khoon aya hai ma’ oon darmiyani dino ke jin mein khoon boond rahaa hai das se zayadah naa ho Laikin dusre mahine mein dono ki t’adad pshle mahine se kam ya zayadah ho maslan pahle mahine mein aathh din aur dusre mahine meinm nau din bante hon jabkeh dono mahino mein pahlee taarikh se hee khoon shuru huaa ho to oos aurat ko bhi chaahiye keh mahine ki pahle taarikh ko apni Ha’ez ki aadat ka pahlaa din qaraar de.

478. Jo aurat vaqt ki a‘adat rakhtee hai agar Oose a‘adat ke dino mein ya a‘adat se do teen din pahe khoon aaye to zaruri hai keh woh aurat oon Ehkaam par a’malkare jo ha’ez ke liye bayan kiye gaye hain aur is surat ki tafseel mass’ale 470 mein guzar chooki hai. Laikin in do suraton ke a’lawamaslan yeh keh a‘adaty se is qadar pahle khoon aaye keh yeh naa kahaa jaa sake keh a‘adat vaqt se qabl ho gayee hai balkeh yeh kahaa jaaye keh a‘adat ke ayam se hat kar khoon aya hai ya yeh kahaa jaaye keh a‘adat ke b’ad khoon aya hai. Chunaanche woh khoon Ha’ez ki ‘alaamat ke saath aaye to zaruri hai keh oon Ehkaam par a’malkare j ha’ez ke liye bayan kiye gaye hain. Isi tarah agar oos khoon mein Ha’ez ki a’laamat naa hon Laikin woh aurat yeh jaantee ho keh khoon teen din tak jaaree rahegaa tab bhi yahee hukm hai. Agar yeh naa jaantee ho keh khoon teen din tak jaaree rahegaa ya nahin to Ehteyaat-e-waajib yeh hai keh woh kam jo mustehaazah par waajib hain anjaam de aur woh kam jo haa’ez par haraam hain tark kare.

479. Jo aurat vaqt ki a‘adat rakhtee hai agar Oose a‘adat ke dino mein khoon aaye aur oos khoon ki a‘adat das din se zayadah ho to oos surat mein keh chand dino tak khoon mein a’laamat Ha’ez hon aur chand din naa ho aur a’laamat waale dino ki t’adad teen din se zay das din se kam ho to oos t’adad ko Ha’ez aur baaqee ko istehaazah qaraar de. Agar ‘alaamaton walaa khoon do martabah aaye maslan pahle chaar din Ha’ez ke a’laamat walaa khoon aur phir chaar din istehaazah ki a’laamat walaa khoon aur phir chaar din Ha’ez ki a’laamat walaa khoon aaye to sirf pahle khoon ko Ha’ez aur baaqee sab ko istehaazah qaraar de. Agar Ha’ez ki a’laamat waa khoon teen din se kam ho to itnee t’adad ko Ha’ez qaraar de kar Ha’ez ke dino ki t’adad b’ad mein aane waale do mein ek tareeqe (nazdiki khawaahteen se rajoo’ ya a‘dad ka intekhaab) se mo’yyin kare jabkeh agar Ha’ez ki a’laamat walaa khoon das din se zayadah ho to oonhein do tareeqon mein se kisi ek ke zari’e Ha’ez ke dino ko ma’een kar le. Agar oos ke liye a’laamat Ha’ez ke zari’e muddat ma’een karna mumkin naa ho y’anee oos ka saaraa khoon ek jaisaa ho ya a’laamat walaa khoon teen din se kam ya das din se zayadah ho to Oose chaahiye keh apne ristedaaron mein se b’az auraton ki a‘adat ke mutaabiq Ha’ez qaraar de. Chaahe woh ristaa maa ki taraf se ho ya baap ki taraf se, zindaah ho ya murdaah Laikin ooski do shartein hain :

(1) Oose apne Ha’ez ki miqdaar aur oos ristedaar aurat ki a‘adat ki miqdaar mein faraq ka i’lm naa ho maslan yeh keh woh khud naujawaan ho aur taaqat ke lehaaz se qoovee aur dusri aurat ‘umar ke lehaaz se ya’seya hone ke nazdeek ho jabkeh m’amooloon a‘adat ki miqdaar kam hotee hai. Isi tarah woh khud ‘umar ke lehaaz se ya’esah ke nazdeek ho aur ristedaar aurat naujawaan ho ya aisi aurat jo naaqas a‘adat wali ho jis ke m’anee aur Ehkaam mass’ale 489 mein bayan kiye jaayenge.

(2) Oose oos aurat ki a‘adat ki miqdaar mein aur oos ki dusri ristedaar auraton ki a‘adat ki miqdaar mein keh jin mein pahlee shart maujood hai ikhtelaaf ka i’lm naa ho Laikin agar ikhtelaaf itnaa kam ho keh Oose ikhtelaaf shumaar naa kiya jaataa ho to koi harj nahin hai. Aur is aurat ke liye bhi yahee hukm hai jo vaqt ki a‘adat rakhtee hai aur a‘adat ke dino mein koi khoon hee naa aaye Laikin a‘adat k vaqt ke a’lawakoi khoon aaye jo das din se zayadah ho aur Ha’ez ki miqdaar ko nishaani’on ke zari’e mo’yyin naa kar sake.

480. Vaqt ki a‘adat rakhne waali aurat apni a‘adat ke a’lawoh vaqt mein aane waale khoon ko Ha’ez qaraar nahin de sakti, lehaazah agar Oose a‘adat ka ibtedaa’ee vaqt m’aloom ho maslan har mahine ki pahlee ko khoon ataa ho aur kabhi paanchwee aur kabhi chhatee ko khoon se paak hotee ho chunanche Oose kisi ek mahine mein baarah din khoon aaye aur woh Ha’ez ki nishaanion ke zari’e is ki muddat mo’een naa kar sake to zaruri hai keh mahine ki pahlee ki pahlee taarikh qaraar de aur oos ki t’adad ke baare mein jo kuchh pichhle mass’ale mein bayan kiya gaya hai oos par a’malkare. Agar oos ki a‘adat ki darmiyani ya aakharee taarikh m’loom ho choonanche agar Oose das din se zayadah khoon aaye to zaruri hai keh oos ka hisaab is tarah kare keh aakharee ya darmiyani taarikh mein se ek oos ke a‘adat ke dino ke mutaabiq ho.

481. Jo aurat vaqt ki a‘adat rakhtee ho aur Oose das din se zayadah khoon aaye aur oos khoon ko mass’ale 479 mein bataa’e gaye tareeqe se mo’een naa kar sake to Oose ikhteyar hai keh teen din se das din tak jitne din Ha’ez ki miqdaar ke manasib samjhe Ha’ez qaraar de. Behtar yeh hai keh saath dino ko Ha’ez qaraar de. Laikin zaruri hai keh jin dino ko woh Ha’ez qaraar de woh din oos ki a‘adat ke vaqt ke mutaabiq hon jaisaa keh pichhle mass’ale mein bayan kiya jaa chuka hai.

3 – A’dad ki a‘adat rakhne wali aurat

482. Jo aurat vaqt aur a‘dad ki a‘adat rakhtee hain oon ki do qismein hain :

1) Woh aurat jis ke Ha’ez ke dino ki t’adaad yake b’ad digare do mahino mein yaksan ho laikin oos ke khoon aane ka vaqt ek na ho oos surat mein jitney din oose khoon aaye wohi oos ki a’adat hogi. Maslan agar pahle mahine mein Oose 1^st taarikh se 5^th taarikh tak aur dusre mahibe mein 11^th se 15^th tareekh tak khoon aaye to oos ki a’adat paanch din hogi.

2) Woh aurat jise yakam b’ad digar do mahino mein se har ek mein teen ya teen se zayadah dino tak khoon aa’e aur ek ya is se za’ed dino ke liye boond ho jaaye aur phir dobaarah khoon aaye aur khoon aane ka vaqt pahle aur dusre mahine mein mukhtalif ho in surat mein in tamaam dino ki t’adaad jin min khoon aya hai oon darmiyani dino ke jin mein khoon boond rahaa hai das se zayadah naa ho aur dono mahino mein se har ek mein in ki t’adaad bhi yaksaan ho to woh tamaam din jin mein khoon aya hai oos ke Ha’ez ki a‘adat ke din shumaar kiye jaayengeaur oon darmiyani dino mein jin mein khoon nahin aya hai zaruri hai keh Ehteyaat karte hu’e jo kam paak aurat par waajib hainanjaam de aur jo kam haa’ez par haraam hain oonhein tark kare. Maslan agar pahle mahine mein Oose 1^st taarikh se 3^rd taarikh tak khoon aaye aur do din ke liye boond ho jaaye aur phir dobaarah teen din khoon aaye aur dusre mahine mein 11^th taarikh se 13^th taarikh tak khoon aaye aur do dine ke liye boond ho jaaye aur phir teen din tak khoon aaye to is aurat ki a‘adat chhe din ki hogee. Agar pahle mahine mein Oose aathh din khoon aaye aur dusre mahine mein chaar din khoon aaye aur phir boond ho jaaye aur phir dobaarah aaye aur khoon ke dino aur darmiaa’e aur khoon ke dino aur darmiyan mein khoon boond ho jaane waale dino ki majma’oee t’adaad aathh din ho to yeh aurat a‘dad ki a‘adat nahin rakhtee balkeh muztarbaah shumaar hogee jis ka hukm b’ad mein bayan kiya jaayegaa.

483. Jo aurat a’dad ki a’adat rakhtee ho agar Oose apni a‘adat ki t’adaad se kam ya zayadah khoon aaye aur oon dino ki t’adaad das se zayadah naa ho to oon tamaam dino ko Ha’ez qaraar de. Agar oos ki a‘adat se zayadah khoon aaye aur das din se tajaawiz kar jaaye to agar tamaam ka tamaam khoon ek jaisaa ho to khoon aane ki ibtedaa se le kar oos ki a‘adat ke dino tak Ha’ez aur baaqee khoon ko istehaazah qaraar de. Agar aane walaa tamaam khoon ek jaisaa naa ho balkehj kuchh din Ha’ez ki a’laamat ke saath aur phir kuchh din Istehaazah ki a’laamat ke saath ho pas agar Ha’ez ki a’laamat ke saath aane waale khoon ke dino ki t’adaad oos ki a‘adat ke dino ke baraabar ho to zaruri hai keh oon dino k Ha’ez aur baaqee dino ko Istehaazah qaraar de aur agar oon dino ki t’adaad jin mein khoon Ha’ez ki a’laamat ke saath aya ho a‘adat ke dino se zayadah ho to sirf a‘adat ke din Ha’ez aur baaqee din Istehaazah hai aur agar Ha’ez ki a’laamat ke saath aane waale khoon ke dino ki t’adaad a‘adat ke dino se kam ho to zaruri hai keh oon dino ke saath chand aur dino ko milaakar a‘adat ki muddat pooree kare aur oon ko Ha’ez aur baaqee dino ko Istehaazah qaraar de.

4 - Muztarbaah

484. Muztarbaah y’ani woh aurat jise do maah khoon aaye Laikin vaqt aur a‘dad dono ke lehaaz se oos ki a‘adat mo’yyin naa hu’ee ho agar Oose das din se zayadahj khoon aaye aur saaraa khoon ek jaisaa ho maslan tamaam khoon ya Ha’ez ki nishaanion ke saath ya Istehaazah ki nishaanion ke saath aya ho to oos ka hukm vaqt ki a‘adat rakhne wali aurat ka hukm hai keh jise apni a‘adat ke a’lawoh watq mein khoon aaye aur a’laamat ke zari’e Ha’ez ko Istehaazah se tameez naa de sakti ho to zaruri hai keh apni ristedaar auraton mein se b’az auraton ki a‘adat ke mutaabiq Ha’ez qaraar de aur agar yeh mumkin naa ho to teen se das din mein se kisi ek a‘dad ko oos tafseel ke mutaabiq jo mass’ale 479 aur 481 mein bayan ki gayee hai apne Ha’ez ki a‘adat qaraar de.

485. Agar muztarbaah ko das din se zayadah khoon aaye jis mein se chand dino ke khoon mein Ha’ez ki a’laamat aur chand dusre dino ke khoon mein Istehaazah ki a’laamat hon to zaruri hai keh mass’ale479 ki ibtedaah mein bayan kiye gaye hukm ke mutaabiq a’malkare.

5 – Mubtadyaa

486. Mubtad’aah y’anee oos aurat ko jise pahlee baar khoon aya ho agar das din se zayadah khoon aaye aur woh tamaam khoon ek jaisaa ho to Oose chaahiye keh apne koonbe waalon ki a‘adat ki miqdaar ko Ha’ez aur baaqee ko oon do sharton ke saath Istehaazah qaraar de jo mass’ale 479 mein bayan hu’ee hain. Agar yeh mumkin naa ho to zaruri hai keh mass’ale 481 mein dee gayee tafseel ke mutaabiq teen se das din mein se kisi ek a‘dad ko apne Ha’ez ke din qaraar de.

487. Agar mubtad’aah ko das din se zayadah din tak khoon aaye jabkeh chand din aane waale khoon mein Ha’ez ki a’laamat aur chand din aane waale khoon mein Istehaazah ki a’laamat hon to jis khoon mein Ha’ez ki a’laamat hon agar woh teen din se kam aur das din se zayadah naa ho saaraa Ha’ez hai. Laikin jis khoon mein Ha’ez ki a’laamat thee oos ke b’ad das din guzararne se pahle dobaarah khoon aaye aur is mein bhi Ha’ez ki a’laamat hon maslan paanch din sayeh khoon aur nau din zard khoon aur phir dobaarah paanch din sayeh khoon aaye to Oose chaahiye keh pahle aane waale khoon ko Ha’ez aur b’ad mein aane waale dono khoon ko Istehaazah qaraar de jaisaa keh muztarbaah ke mutaabiq bataya gaya hai.

488. Agar mubtad’aah ko das din se zayadah din tak khoon aaye jo chand din Ha’ez ki a’laamat ke saath aur chand din Istehaazah ki a’laamat ke saath ho laikin jis khoon mein Ha’ez ki a’laamat hon woh teen din se kam ya das dino se zayadah muddat tak aya ho to zaruri hai keh mass’ale 479 ki ibtedaa mein baa’e gaye tareeqe ke mutaabiq a’malkare.

6 - Naaseyah

489. Naaseyah y’ani woh aurat jo apni a‘adat ki miqdaar, ayam ya dono ko bhool chuki ho. Aisi aurat agar khoon dekhe jis ki muddat teen din se kam aur duz dino se zayadaah naa ho to saraa Ha’ez hai Laikin agar oos khoon ki miqdaar das dino se zayadah ho to oos ki chand qismein hain :

1) Oos ki ‘aaadat a‘dad, vaqt ya dono ki thee aur apni a‘adat ko is tarah bhool chooki ho keh ajmaalee taur par bhi Oose vaqt ya a‘dad yad naa rahaa ho aisi aurat ka hukm rakhtee hai jis ka tazkeraah ho chuka hai.

2) Oos ki a‘adat vaqt ki to thee hee, ab chaahe a‘dad ki thee ya naa thee, Laikin apni vaqt ki a‘adat se Oose ajmaalee taur par vaqt yad hai. Maslan Oose itnaa yad hai keh falaan din oos ki a‘adat ka din hai Laikin woh oon ayam ko Ha’ez ke ayam qaraar nahin de sakti jo yaqeenan oos ki a‘adat ke ayam ke barkhilaaf hain. Maslan agar Oose m’aloom ho keh mahina ka 17^th din oos ki a‘adat ka din hota thaa ya yeh m’aaloom ho keh oos ki a‘adat ke ayam mahine ke dusre 15 dino mein hote the aur woh auart mahine ki pahlee taarikh se 20 taarikh tak khoon dekhe to chaahe ibtedaa’ee das dino mein Ha’ez ki a’laamat hon aur dusre das dino mein Istehaazah ki a’laamat hon, woh aphle das dino ko ayam Ha’ez qaraar nahin de sakti.

3) Oos ki a‘adat a‘dad ki a‘adat thee aura b Oose bhool chooki hai, yeh aurat bhi mubtadeyeh ka hukm rakhtee hai Laikin zaruri hai keh jis miqdaar ke baare mein Oose yaqeen hai keh oos ki a‘adat ke ayam oos se kam nahin the, oos se kam dino ko apne Ha’ez ke ayam qaraar de. Isi tarah oon ayam se zayadah miqdaar ko bhi Ha’ez qaraar nahin de sakti jin ke baare mein Oose yaqeen hai keh oos ki a‘adat ke ayam oos miqdaar se zayadah nahin the.

Isi tarah ka hukm oos aurat ke liye bhi hai jo naaqis a‘dad ki a‘adat rakhtee hai y’ani aisi aurat jo har mahine do mein se ek miqdaar mein khoon dekhtee hai jo beharhaal teen dino se zayadah aur das dino se kam hai. Maslan aisi aurat hai jo har mahine ya chhe din khoon dekhtee hai ya saat din to woh Ha’ez ki a’laamat ya apne khaandaan ki b’aaz khawaahteen ki a‘adat ke mutaabiq ya das dino se zayadah khoon ‘aa jaane ki surat mein kisi a‘dad ko ikhteyar karte hu’e chhe din se kam ya saat dino se zayadah ko Ha’ez qaraar nahin de sakti hai.

Ha’ez ke mutafarriq massa’el

490. Mubtad’aah, Muztarbaah, Naaseyeh aur ‘aadad ki a‘adat rakhne wali auraton ko agar khoon aaye jis mein Ha’ez ki a’laamat hon ya yaqeen ho keh yeh khoon teen din tak aayegaa to oonhein chaahiye keh ‘iba’daat tark kar de aur agr b’ad mein oonhein pataa chale keh Ha’ez thaa to oonhein chaahi’ keh jo ‘iba’daat bajaa naa laayee hon oon ki qazaa kare.

491. Jo aurat Ha’ez ki a‘adat rakhtee ho khawaah yeh a‘adat Ha’ez ke vaqt ke a’itbaar se ho ya Ha’ez ke a‘dad ke a’itbaar se ya vaqt aur a‘dad dono ke a’itbaar se ho. Agar Oose yake b’ad digare do mahino mein apni a‘adat ke barkheelaaf khoon aaye jis ka vaqt ya dino ki t’adaad ya vaqt aur din dono ki t’adaad yaksaan ho to oos ki a‘adat jis tarh in do mahino mein Oose khoon aya hai oos mein tabdeel ho jaati hai. Maslan agar pahle Oose mahine ki pahlee taarikh se 7^th taarikh tak khoon ataa thaa aur phir boond ho jaataa thaa magar do mahino mein Oose 10^th taarikh se 17^th taarikh tak khoon aya ho aur phir boond huaa ho to oos ki a‘adat 10^th taarikh se 17^th taarikh tak ho jaayegee.

492. A‘adat vaqtiyah ka t’aaeen karne ke a’lawa umoor mein ek mahine se muraad khoon ke shuroo’ hone se teen din tak hai. Mahine ki pahlee se mahine ke ‘aakhir tak nahin hai jabkeh vaqt ki a‘adat ko mo’yyin karne ke liye sirf qamree mahinah hai, shamsee nahin.

493. Agar kisi aurat ko a‘muman mahine mein ek martabah khoon ataa ho Laikin kisi ek mahine mein do martabah ‘aa jaaye to agar oon darmiyani dino ki t’adaad jin mein Oose khoon nahin aya das se kam naa ho to Oose chaahiye keh dono khoon ko Ha’ez qaraar de. Chaahe in mein se kisi ek mein Ha’ez ki a’laamat maujood naa hon.

494. Jis aurat ki zimmedaari yeh ho keh woh Ha’ez ki a’laamat ke zari’e Ha’ez ka t’aeen kare agar oos aurat ko teen ya oos se zayadah dino tak aisaa khoon aaye jis mein Ha’ez ki a’laamat hon aur oos ke b’ad das ya oos se zayadah dino tak aisaa khoon aaye jis mein Istehaazah ki a’laamat hon aur phir oos ke b’ad dobaarah teen din tak Ha’ez ki a’aamaaton le saath khoon aaye to Oose chaahiye keh pahle aur aakharee khoon ko jis mein Ha’ez ki a’laamat ho Ha’ez qaraar de. Laikin agar oon do mein se ek khoon a‘adat ke ayam mein aaye aur yeh m’aloom naa ho keh darmiyan ke das din sab ke sab Istehaazah ke hain ya kuchh ayam Ha’ez ke bhi hain to a‘adat ke ayam walaa khoon Ha’ez aur baaqee sab khoon Istehaazah maanaa jaayegaa.

495. Agar kisi aurat ka khoon das din se pahle ruk jaa’ aur Oose yaqeen ho keh oos ke baatin mein khoon Ha’ez nahin hai to Oose chaahiye keh apni ‘aba’daat ke liye ghusl kare agar che goomaan rakhtee ho keh das din poore hone se pahle dobaarah khoon ’aa jaayegaa. Laikin agar oos yaqeen ho keh das din poore hone se pahle Oose dobaarah khoon ‘aa jaayegaa to jaise bayan ho chuka hai Oose chaahiye keh Ehteyaat oon ghusl kare aur apni ‘aba’daat bajaa laaye aur jo cheezein haa’ez par haraam hain oonhein tark kare.

496. Agar kisi aurat ka khoon das din guzarne se pahle boond ho jaaye aur is baat ka ihtemaal ho keh oos ke baatin mein khoon Ha’ez hai to zaruri hai keh ya Ehteyaat karte hu’e ‘aba’daton ko anjaam d ya istebraa’ kare aur istebraa’ kiye baghair ‘aba’daat ko tark karna jaayez nahin hai. Istebraa’ yeh hai keh apni sharamgaah mein kuchh deir ru’ee rakh kar intezaar kare. Han! Agar iski a‘adat aisi hai keh Ha’ez ke dauraan bhi oos ka khoon kuchh deir ke liye ruk jaataa hai, jaisaa keh b’aaz auraton ke baare mein aisaa kahaa jaataa hai to zaruri hai keh oos miqdaar se zayadah deir tak intezaar kare oos ke b’aad nikal le. Pas agar khoon khatam ho gaya ho to ghusl kare aur ‘aba’daat bajaa laaye aur agar khoon boond naa huaa ho ya thoraa saa zard paani lagaa ho. Pas agar woh Ha’ez ki mo’yyin a‘adat naa rakhtee ho ya ooski a‘adat das din ki ho ya abhi oos ke a‘adat ke din tamaam naa hu’e hon to Oose chaahiye intezaar kare aur agar das din se pahle khoon khatam ho jaaye to ghusl kare aur agar daswein din ke khaatme par khoon ‘aanaa boond ho ya das din ke b’ad bhi khoon ataa rahe to daswein din ke ikhtetaam par ghusl kare aur agar ooski a‘adat das dino se kam ho aur woh jaanti ho keh das din kahtam hone se pahle ya daswein din ke khaatme par khoon band ho jaayegaa woh ghusl nahin kar sakti.

497. Agar koi aurat chand din ko Ha’ez qaraar de aur ‘aba’dat naa kare Laikin b’ad mein Oose pataa chale keh Ha’ez nahin thaa to Oose chaahiye keh jo namaaze aur roze woh in dino mein bajaa nahin laayee oonki qazaa kare aur agar chand din is khayal se ‘aba’daat bajaa laatee rahee keh Ha’ez nahin hai aur b’ad mein Oose pataa chale keh Ha’ez thaa to agar in dino mein oosne roze bhi rakhe hon to oonki qazaa karna zaruri hai.

Nafaas

498. Bachche ka pahlaa jooz maan ke peit se baahar aane ke vaqt se das din tak jo khoon aurat ko aaye woh khoon nafaas hai aur nafaas ki haalat mein aurat ko nafaasa’ kahte hain.

499. Jo khoon aurat ko bachche ke jooz baahar aane se pahle aaye woh nafaas nahin hai.

500. Yeh zaruri nahin hai keh bahchce ki khilqat mukammal ho balkeh agar ooski khilqat naamukammal ho Laikin ‘alqataa –y’ani khoon ka lothhraa ya mazghataa –y’ani gost ka tukraahone ki haalat se guzar chooeeka ho aur phir gir jaaye to bhi jo khoon das din tak aaye khoon nafaas hai.

501. Yeh ho saktaa hai keh khoon nafaas ek lehzeh se zayadah naa aaye Laikin das dino ke b’ad aane waale khoon ko nafaas nahin kahte.

502. Agar kisi aurat ko shak ho keh isqaat huaa hai ya nahin ya jo isqaat huaa woh bachhaa thaa ya nahin to is ke liye tahqeeq karna zaruri nahin aur jo khoon Oose aa’e woh shar’an nafaas nahin hai.

503. Jo kuchh ha’ez par waajib hai woh nafsaa’ par bhi waajib hai aur Ehteyaat-e-waajib ki bina par massjid mein thhernaa ya massjid mein daakhil honaa jabkeh ‘aoor naa karna ho ya massjid ul haraam aur massjid nabwee mein daakhil honaa chaahe ‘aboor karne ke liye ho ya Qur’aan ki waajib sajde wali ayat ki tilaawat karna aur Qur’aan ke alfaaz ya Khudaa ke naam se badan ka koi hissah mass karna nafsaa’ par haraam hai.

504. Jo aurat nafaas ki haalat mein ho Oose talaaq denaa aur oos se jam’a karna haraam hai Laikin oos par koi kaffaarah nahin.

505. Jo aurat a‘dad ki a‘adat naa rakhtee ho agar Oose das din se zayadah khoon naa aa’e to saaraa ka saaraa nafaas hai, lehaazah agar woh das din se pahle paak ho jaaye to Oose chaahiye keh ghusl kare aur apni ‘aba’daat bajaa laaye aur agar b’ad mein ek ya ek baar se zayadah khoon aa’e to khoon Aane waale dino ko paak rahne waale dino se milaa kar agar das din ya das din se kam ho to saare ka saaraa khoon nafaas hai. Aur zaruri hai keh darmiyan mein paak rahne ke dino mein Ehteyaat karte hu’e jo kam paak aurat par waajib hain anjaam de aur jo kam nafsaa’ par haraam hain oonhein tarak kare lehaazah agar oon dino mein koi rozaa rakhaa ho to zarurihai keh oos ki qazaa kare. Agar b’ad mein aaane walaa khoon das din se tajaawiz kar jaaye to khoon ki woh miqdaar jo das din ke andar aa’ee hai Oose nafaas aur das din ke b’ad aaane waale khoon ko istehaazah qaraar de.

506. Jo aurat a‘dad ki a‘adat rakhtee hai agar Oose apni a‘adat se zayadah khoon aa’e to chaahiye yeh khoon das din se tajaawiz naa kare, Ehteyaat-e-waajib ki bina par zaruri hai keh a‘adat ka a‘dad pooraa ho jaane ke b’ad nafsaa’ le mahurmaat ko tark kar de aur mustehaazah ke waajebaat par a‘amal pairaa ho aur agar ek se zayadah baar khoon aa’e jabkeh darmiyan mein paak bhi ho jaaye to a‘adat ke a‘dad ke baraabar ayam ko nafaas aur darmiyan ke paaki ke ayam aur a‘adat ke b’ad ke khoon waale ayam mein Ehteyaat karte hu’e nafsaa’, par haraam amoor ko tark kar de aur mustehaazah ke waajebaat par a‘amal kare.

507. Agar aurat khoon nafaas se paak ho jaaye aur ihtemaal ho keh oos ke baatin mein khoon nafaas hai to zaruri hai keh ya Ehteyaat karte hu’e bajaa laaye aur ‘aba’daat ko anjaam de ya istebraa’ kare. Baghair istebraa’ kiye a’ba’daat ko tark karna jaayez nahin hai. Istebraa’ ka tareeqaah mass’ale 496 mein bayan ho chuka hai aur agar apni a‘adat bhool chooki ho to zaruri hai keh sab se zayadah jis a‘dad ka ihtemaal ho Oose apni a‘adat farz kare.

508. Agar aurat ko nafaas ka khoon das din se zayadah aa’e aur woh Ha’ez mein a‘dad ki a‘adat rakhtee ho to a‘adat ke baraabar dino ki muddat nafaas aur baaqee ihtehaazah hai. Agar a‘adat naa rakhtee ho to das din tak nafaas aur baaqee istehaazah hai. Ehteyaat moostehab yeh hai keh jo aurat a‘adat rakhtee ho woh ;aadat ke b’ad ke din se aur jo aurat a‘adat naa rakhtee ho woh 10th din ke b’ad se bachche ki paidaaish ke 18th din tak istehaazah ke af’aal bajaa laaye aur woh kam jo nafsaa’ par haraam hain oonhein tark kare.

509. Jo aurat Ha’ez mein a‘dad ki a‘adat rakhtee ho agar Oose bachcha janne ke b’ad ek mahine tak ya ek mahine se zayadah muddat tak khoon ataa hai to oos ki a‘adat ke dino ki t’adaad ke baraabar khoon nafaas hai aur jo khoon, nafaas ke b’ad das din tak aaye aur woh vaqt ki a‘adat bhi rakhtee ho aur woh khoon oos ki maahaanah a‘adat ke dino mein aya ho, istehaazah hai. Maslan aisi aurat jis ke Ha’ez ki a‘adat har mahine ki 20 taarikh se 27 taarikh tak ho agar woh mahine ki 10 taarikh ko bachchaa janne aur ek mahine ya is se zayadah muddat tak Oose mutawattar khoon aaye to 17^th taarikh tak nafaas aur 17^th taarikh se das din tak ka khoon hatta keh woh khoon bhi jo 20 taarikh se 27 taarikh tak oos ki a‘adat rakhtee ho aur khoon oos ki a‘adat ke dino mein naa aya ho to oos ke liye zaruri hai keh apni a‘adat ke dino ka intezaar kare agar che oos ke intezaar ki muddat ek mahinah ya ek mahine se zayadah ho jaaye aur khawaah oos muddat mein jo khoon aaye oos mein Ha’ez ki a’laamat ke zari’e ma’een kare jis ka tareeqaah mass’el 479 mein bayan kiya jaa chuka hai aur agar mumkin naa ho jaisaa keh nafaas ke b’ad das din jo khoon aaye woh saaraa ek jaisaa ho aur ek mahine ya chan mahine oonhee a’laamat ke saath ataa rahe to zaruri hai keh har mahine mein apne koonbe ki b’az auraton ke Ha’ez ki jo aurat ho massa’el 479 mein bayan shudaah tafseel ke mutaabiq wohee apne liye qaraar de aur agar yeh mumkin naa ho to jo a‘dad apne liye manaasib samajhtee hai ikhteyar kare jis ki tafseel massa’el 481 mein bayan ki gayee hai.

510. Jo aurat Ha’ez mein ba‘dad ke lehaaz se a‘adat naa rakhtee ho agar Oose bachchah janne ke b’ad ek mahine tak ya ek mahine se zayadah muddat tak khoon aa’e to oos ke pahle das din nafaas aur agle das din istehaazah ke honge aur jo khoon Oose is ke b’ad aa’e mumkin hai woh Ha’ez ho aur mumkin hai istehaazah ho aur Ha’ez qaraar den eke liye zaruri hai keh oos hukm ke mutabiq a‘amal kare jis ka zikr saabqah massa’el mein guzar chuka hai.

Ghusl Mass Mayyat

511. Agar koi shakhs kisi aise murdah insaan ke badan ko mask are jo thandaa ho chuka ho aur jise ghusl naa diya gaya ho y’anee apne badan ka koi hissah oos se lagaa’e to zaruri hai keh ghusl mass mayyat kare khawaah oos ne neend ki haalat mein murde ka badan mass kiya ho ya bedaaree ke ‘aalam mein aur khawaah araadee taur par mass kiya ho ya gair araadee taur par, hatta keh agar oos ka naakhoon ya haddee murde ke naakhoon ya haddi se mass ho jaaye tab bhi ghusl karna zaruri hai Laikin agar murdah haiwaan ko mass kare to oos par ghusl waajib nahin hai.

512. Jis murde ka tamaam badan thandaa huaa ho Oose mass karne se ghusl waajib nahin hota khawaah oos ke badan ka jo hissah mass kiya ho woh thandaa ho chuka ho.

513. Agar koi shakhs apne baal murde ke badan se lagaa’e ya apnaa badan murde ke baalon se lagaye ya apne baal murde ke baalon se lagaa’e to oos par ghusl waajib nahin hai.

514. Agar bachchaa paidaa ho to Ehteyaat-e-waajib ki bina par zaruri hai keh oos ki maa ghusl kare aur agar maa mar gayee ho to bachche ke liye zaruri hai baaligh hone se pahle Ehteyaat-e-waajib ki bina par ghusl kare.

515. Agar koi shakhs ek aisi mayyat ko mass kare jise teen ghusl mukammal taur par di’e jaa chuke hon to oos par ghusl waajib nahin hota Laikin agar woh teesra ghusl mukammal hone ke pahle oos ke badan ke kisi hisse ko mask are to zaruri hai keh ghusl massse mayyat kare, chaahe oos hisse ka ghusl mukammal ho chuka hoto khawaah oos hisse ko teesraa ghusl diya jaa chuka ho oos shakhs ke liye ghusl mass mayyat karna zaruri hai.

516. Agar koi diwaanaa ya naabaligh bachchaa mayyat ko mass kare to diwaane par ‘aqil hone aur bachche par baaligh hone ke b’ad ghusl mass mayyat karna zaruri hai aur agar woh ho to ooska ghusl sahi hai.

517. Agar kisi zindaah shakhs ke badan se ya kisi aise murde ke badan se jise ghusl naa ditaa gaya ho ek hissah judaa ho jaaye aur is se pahle keh judaa hone waale hisse ko ghusl diya jaaye koi shakhs Oose mass kar le to agar che oos hisse mein haddi ho ghusl masse mayyat karna zaruri hai. Han! Agar mayyat tukre tukre ho chuki ho aur koi shakhs in tamaam ya zayadah tar hisson ko mask are to oos par ghusl waajib hai.

518. Ek aisi haddi se mass karne se jise ghusl naa diya gaya ho khawaah woh murde ke badan se judaa hu’ee ho ya zaindah shakhs ke badan se, ghusl waajib nahin hai. Aur daant khawaah woh murde ke badan se judaa hu;e hon ya zindah shakhs ke badan se oon ke liye bhi yahi hukm hai.

519. Ghusl masse mayyat, ghusl janaabat ki tarah hai aur is ke b’ad wazu ki zarurat bhi nahin.

520. Agar koi shakhs kayee mayyaton ko mask are ya ek ko kayee baar mask are to ek ghusl kafee hai.

521. Jis shakhs ne mayyat ko mass karne ke b’ad ghusl naa kiya ho oos ke liye massjid mein thaharnaa, biwi se jama’ karna aur in ayat ka padhnaa jin mein sajdah waajib hai, mamnu’ nahin hai Laikin namaaz aur oos jaisi ‘aba’daat ke liye ghusl karna zaruri hai.

Muhtazur ke Ehkaam

522. Jo musalmaan muhtazur ho y’aani jaan koonee ki haalat mein ho khawaah mard ho ya aurat, badhaa ho ya chhotraa, Oose Ehteyaat ki bina par basurat imkan pusht ke bal yoon letaanaa chaahiye keh ooske paaon ke talwe Qiblaa rukh hon.

523. Behtar hai keh jab tak mayyat ka ghusl mukkamal naa ho Oose bhi mazkuraah tariqe ke mutaabiq rubaaqiblaah letaaein Laikin jab ooska ghusl mukkamal ho jaaye to behtar hai keh Oose oos haalat mein letaain jis tarah Oose namaaz janaazah padhte vaqt letate hain.

524. Jo shakhs jaankoonee ki haalat mein ho Oose rubaaqiblaah letaanaa Ehteyaat ki bina par musalmaano par waajib hai. Lehaazah woh shakhs jo jaankoonee ki haalat mein hai raazee ho aur qaasar bhi naa ho (y’aani baaligh aur ‘aaqil ho) to oos kam ke liye oos ke wali ki ijaazat lenaa zaruri nahin hai. Iske a’lawaki surat mein oos ke wali se ijaazat lenaa Ehteyaat ki bina par zaruri hai.

525. Mustahab hai keh jo shakhs jaankoonee ki haalat ho oos ke saamne shahaadatain, baarah Imam ke naam aur dusre deenee ‘aqaaid is tarah dohraayen jaayen keh woh samajh le. Oos ki maut ke vaqt tak in cheezon ki takraar karna bhi mustahab hai.

526. Mustahab hai keh jo shakhs jaankoonee ki haalat mein ho Oose mandarjaah zeil Du’a is tarah se sunaaye jaaye keh samajh le :

“ Allahummagh fir leyal kasara mim m’asika waq bal minni yal yasara min ta’teka ya may yakbalul yasara wa y’afu a’nil kasariq bal minniyal yasara w’afu a’niyal kasara innaka antal a’fuw wul ghafuru. Allahummur hamni fainnaka rahim”.

527. Jis shakhs ki jaan sakhti se nikal rahee ho, agar Oose takleef naa ho to Oose oos jagah le janaa jahan woh namaaz padhtaa thaa mustahab hai.

528. Jo shakhs jaankooni ke ‘alaam mein ho oos ki ‘aasaani ke liye (y’aani is maqsad se keh oos ki jaan ‘asaani se nikal jaaye) ooske sarhaane Surah Y’aseen, Surah Saafaat, Surah Ehzaab, ayatulkursi, Surah A’iraafki ay 54 Surah Baqrah ki ‘Akhiri teen ayat padhnaa mustahab hai balkeh Qur’aan Majeedjitnaa bhi padhaa jaa sake padhaa jaaye.

529. Jo shakhs jaankooni ke ‘aalam mein ho Oose tanhaa chhodhnaa, koi bhaari cheez ooske peit par rakhnaa, joonub aur haa’iz ka ooske qareeb honaa, isi tarah oos ke paas zayadah baatein karnam ronaa aur sirf auraton ko chhornaa maqrooh hai.

Marne Ke b’ad ke Ehkaam

530. Mustahab hai keh marne ke b’aad mayyat ki aankhein aur hont boond kar di’e jaayen, oos ki thodhi ko baand diya jaaye, oos ke haath aur paaon seede kar diye jaayen aur oos ke uupar kapdhaa daal diya jaaye. Agar maut raat ko waa’qe ho to jahaan maut waaq’e hue ho waahan chiraagh jalaayen (roshni kar dein) aur janaaze mein shirkat ke liye maumeneen ko itlaa’ dein aur mayyat ko daf’an karne mein jaldi karein Laikin agar oos shakhs ke marne ka yaqeen naa ho to intezaar karein taakeh surat haal waazeh ho jaaye. a’lawAgar mayyat haamlah ho aur bachchaa oos ke pait mein zindaa ho to zaruree hai keh daf’an karne mein itnaa tawaqqaf karein keh pahlu chaak kar ke bachchaa baahar nikal lein aur phir pahloo ko see dein.

Ghusl, kafan, namaaz mayyat aur daf’an ka wujub

531. Musalmaan ka ghusl, hoonut, kafan, namaaz mayyat aur daf’an khawaah woh Ishnaa Ashari Shi’a naa bhi ho oos ke wali par waajib hai. Zaruri hai keh wali khud in kamon ko anjaam de ya kisi dusre ko in kamon ke liye mo’een kare aur agar koi shakhs in kamon ko wali ki ijaazat se anjaam de to wali par se wajub saaqet ho jaataa hai balkeh agar daf’an ya is ke manid dusre umoor ko koi shakhs wali ki ijaazat ke baghair anjaam de tab bhi wali se wujoob saaqet ho jaataa hai umoor ko dobaara anjaa dene ki zaroorat nahin aur agar mayyat ka koi wali naa ho ya wali in kamon ko anjaam dene se man’a kare tab bhi baaqi mukkalif logon par waajib kafaa’ee hai keh mayyat ke in kamon ko anjaam dein aur agar baa’z mukkalif logon ne anjaam diya to dasron par se wujoob saaqet ho jaataa hai. Chunaanche agar koi bhi anjaam naa de to tamaam mukkalif log goonaah gaar honge aur wali ke man’a karne ki surat mein is se ijaazat lene ki shart khatam ho jaati hai.

532. Agar koi shakhs tajheez wa takfeen ke kamon mein masshghool ho jaaye to dasron ke liye is baare mein koi aqdaam karna waajib nahin laikin agar woh in kamon ko adhooraa chhor de to zaruri hai keh dusre inhein paa’eah takmeel tak pohoonchaa’en.

533. Agar kisi shakhs ko itminaan ho keh koi dusra mayyat ke kamon mein masshghool hai to oos par waajib nahin hai keh mayyat ke kamon ke baare mein aqdaam kare. Laikin agar Oose is baare mein mahaz shak ya gumaan ho to zaruri hai keh aqdaam kare.

534. Agar kisi shakhs ko m’aloom ho keh mayyat ka ghusl ya kafan ya namaaz ya daf’an ghalat tareeqe se huaa hai to zaruri hai keh in kamon ko dobaarah anjaam de Laikin agar Oose baatil hone ka gumaan ho ya shak ho keh durust thaa ya nahin to phir is baare koi aqdaam karna zaruri nahin.

535. Aurat ka wali oos ka shauhar hai aur aurat ke a’lawa woh ashkhaas keh jin ko mayyat se miraas meeltee hao Oosi tarteeb se jis ka zikr meeraas ke mukhtalif tabqon mein aa’egaa doorson par amqdam hain. Mayyat ka baap mayyat ke bete par, mayyat ka daadaa oos ke bhayee par, mayyat ka pidar wa maadri bhayee oos ke sirf padar bhayee ya maadri bhayee par, oos ka pidaree bha’ee oos ke maadri bhayee par aur oos ke chochaa ke oos ke maamon par maqqadam hone mein ishkal hai. Chunancheh is silsile mein Ehteyaat ke tamaam taqaazon ko peshe nazar rakhnaa zaruri hai. Han! Agar wali ek se zayadah hon to is mein kisi ek ki ijaazat kafee hai.

536. Nabaaligh bachchah aur deewaanah mayyat ke kamon ko anjaam dene k liye wali nahin ban sakte. Isi tarah woh shakhs bhi jo is tarah ghair haazir ho keh khud ya kisi ko maamoor kar ke mayyat se mut’aliq umoor ko anjaam nah de saktaa ho to woh bhi wali nahin ban saktaa.

537. Agar koi shakhs kahe keh main mayyat ka wali hoon ya mayyat ke wali ne mujhe ijaazat dee hai keh mayyat ke ghusl, kafan aur daf’an ko anjaam doon ya kahe keh main mayyat ke daf’an se mut’aaliq kamon mein mayyat ka wasee hoon aur oos ke kahne se itmeenaan haasil ho j’aae ya mayyat oos ke tassaruf mein ho ya do ‘aadil shakhs gawaahee dein to oos ka qaul qabool kar lenaa zaruri hai.

538. Agar marne walaa apne ghusl, kafan, daf’an aur namaaz ke liye apne wali ke a’lawakisi aur ko muqarrar kare to oon umoor ki wilayat Oosi shakhs ke haath mein hai aur yeh zaruri nahin keh jis shakhs ko mayyat ne waseeyat ki ho, woh khud in kamon ko anjaam dene ka zimmedaar bane aur is wasiyat ko qabool kare Laikin agar qabool kar le to zaruri hai keh oos par ghusl kare.

Ghusl Mayyat ki kaifeeyat

539. Mayyat ko tarteeb se teen ghusl dene waajib hain. Pahlaa aisaa paani se jis mein beree ke patte mile hu’e hon, dusra aise paani se jis mein kafoor milaa ho aur teesraa khaalis paani se.

540. Zaruri hai keh beree aur kafoor naa is qadar zayadah hon keh paani muzaaf ho jaaye aur naa is qadar kam honk eh yah kahaa jaa sake keh beree aur kafoor is paani mein nahin milaaye gaye hain.

541. Agar beree aur kafoor itnee miqdaar mein naa mil saken jitnee keh zaruri hai to Ehteyaat-e-mustahab ki bina par jitnee miqdaar ma’eer aa’e paani mein daal dee jaaye.

542. Agar koi shakhs ehraam ki haalat mein mar jaaye to Oose kafoor ke paani se ghusl nahin denaa chaahiye balkeh oos ke bajaaye khaalis paani se ghusl denaa chaahiye Laikin agar woh Haj Tamatt’a ka ehraam ho aur woh tawwaaf, namaaze tawwaaf aur sa’ee ko mukkamal kar chuka ho ya Haj Quran ya afraad ke ehraam mein ho aur sar moondaa chuka ho to is do suraton mein oos ko kafoor ke paani se ghusl denaa zaruri hai.

543. Agar beree aur kafoor ya in mein se koi ek naa mil sake ya is ka iste’maal jaayez naa ho maslan yeh keh ghasbee ho to Ehteyaat ki bina par zaruri hai keh Oose ek tayyamum karaya jaaye aur in mein se har oos cheez ke bajaaye jis ka milnaa mumkin naa ho mayyat ko khaalis paani se ghusl diya jaaye.

544. Jo shakhs mayyat ko ghusl de zaruri hai keh woh aqal mand aur musalmaan ho aur Ehteyaat ki bina par zaroori hai keh woh Isnaa Asharee ho. Zaruri hai keh ghusl ke massa’el se bhi waaqif ho. Bachchaa agar ghusl ko sahee tareeqe se anjaam de saktaa ho to oos ka ghusl denaa bhi kafee hai. Chunaanche agar gair Isna Asharee musalmaan ki mayyat ko oos ka hum mazheb apne mazheb ke mutaabiq ghusl de to momin Isna Asharee se zimmedaari saaqit ho jaati hai. Laikin agar woh Isna A’sharee shakhs mayyat ka wali ho to is surat mein oos se zimmedaari saaqit nahin hotee.

545. Jo shakhs ghusl de zaruri hai keh woh qurbat ki niyyat rakhtaa ho aur yeh kafee hai keh Allah Taa’laa ke hukm ki bajaa’awaree ki niyyat se ghusl de.

546. Musalmaan ke bachche ko khawaah walid uz zinaa hee kioon naa ho ghusl denaa waajib hai aur kafir aur oos ki aulaad ka ghusl, kafan aur daf’an waajib nahin hai. Kafir ka bachchaa agar mamayyaz ho aur Islaam ka izhaar kartaa ho to woh musalmaan hai aur jo shakhs bachpan se deewaanaa ho aur diwaangee ki haalat mein hee baaligh ho jaaye agar oos ka baap ya maa musalmaan ho to zaruri hai keh Oose ghusl dein.

547. Agar ek bachchaa chaar mahine ya oos se zayadah ka ho kar saaqet ho ka’e to Oose ghusl denaa zaruri hai balkeh agar chaar mahine se bhi kam ho Laikin oos ka pooraa badan ban chuka ho to Ehteyaat ki bina par kapde mein lapaitkar baighair ghusl di’e daf’an kar denaa chaahiye.

548. Mard, na mahram aurat ko ghusl nahin de saktaa isi tarah aurat, naa mahram mard ko ghusl nahin de sakti. Laikin biwi apne shauhar ko ghusl de sakti hai aur shauhar bhi apni biwi ko ghusl de saktaa hai.

549. Mard itnee chhotee ladki ko ghusl de saktaa hai jo mamayyaz naa ho aur aurat bhi itne chhote larke ko ghusl de saktaa hai jo mamayyaz naa ho.

550. Mahram afraad ek dusre ko ghusl de sakte hain, chaahe nasbee mahram hon jaise maa aur bahen ya razaa’ee y’ani doodh peene ki wajah se ek dusre ke mahram ban gaye hon. Sharamgaah ke a’lawabaaqee badan mein lebaas ke nichche se ghusl denaa zaruri nahin hai agarche behtar hai. Laikin Ehteyaat-e-waajib ki bina par zaruri hai keh mard apni mahram aurat ko sirf Oosi surat mein ghusl de jab ghusl den eke liye koi aurat naa mil sake. Yahee hukm aurat ke liye mahram mard ko ghusl dene ke baare mein hai.

551. Agar mayyat aur ghassaalah dono mard hon ya dono aurat hon to jayez hai ke sharamghah ke a’aawoh mayyat ka baaqee badan barhenaa ho Laikin behtar yeh hai keh lebaas ke niche se ghusl diya jaaye.

552. Miyan biwi ke a’lawa mayyat ke sharamgaah par nazar daalnaa haraam hai aur jo shakhs Oose ghusl de rahaa ho agar woh oos par nazar daale to goonaahgaar hai Laikin is se ghusl baatil nahin hota.

553. Agar mayyat ke badan ke kisi hisse par a’in najaasat ho to zaruri hai keh oos hisse ko ghusl dene se pshle a’in najaasat door kare aur awwal yeh hai keh ghusl shor’oo karne se pahle mayyat ka tamaam badan paak kar liya jaaye.

554. Ghusl mayyat ghusl janaabat ki tarah hai aur Ehteyaat-e-waajib yeh hai keh jab mayyat ko ghusl tarteebee denaa mumkin ho ghusl irtenaasee naa diya jaaye aur ghusl tarteebee ein bhi zaruri hai keh dahenee taraf ko baa’en taraf se pahle dhoya jaaye.

555. Jo shakhs Ha’ez ya jaanabat ki haalat mein mar jaaye Oose ghusl Ha’ez ya ghusl janaabat denaa zaruree nahin hai balkeh sirf ghusl mayyat oos ke liye kafee hai.

556. Mayyat ko ghusl dene ki ujrat lenaa Ehteyaat ki bina par haraam hai aur agar koi shakhs ujrat lene ke liye mayyat ko is tarah ghusl de keh yeh ghusl denaa qasad qurbat ke moonaafee ho to ghusl baatil hai. Alikin ghusl ke ibtedaa’ee kamon ki ujrat lenaa haraam nahin hai.

557. Mayyat ke ghusl mein jabeerah ghusl jaayez nahin hai aur agar paani mayyasar naa ho ya oos ke iste’maal mein koi rukawat ho to zaroorat hai ke ghusl ke badle mayyat ko ek tayyamum karaa’e aur Ehteyaat-e-mustahab yeh hai keh teen tayyamum karaa’e jaayen.

558. Jo shakhs mayyat ko tayyamum karaa rahaa ho Oose chaahiye keh apne haath zameen par maare aur mayyat ke chehre aur haaton ki pusht par phere aur Ehteyaat-e-mustahab yeh hai keh agar mumkin ho to mayyat ko oos ke apne haaton se bhi tayyamum karaa’e.

Kafan ke Ehkaam

559. Musalmaan mayyat ko teen kapdon ka kafan denaa zaruri hai jinhein lug, kurtaa aur chaadar kahaa jaataa hai.

560. Ehteyaat-e-waajib ki bina par zaruri hai ke loong aisi h jo naaf se ghutno tak badan ke aitraaf ko dhaanp le aur behtar yeh hai keh seene se paa’on tak pohoonche aur kurtaa Ehteyaat-e-waajib ki bina par aisaa ho keh kandhon ke saron se aa’dhee pindleeon tak tamaam badan ko dhaanpe aur behtar yeh hai keh paa’on tak pohoonche aur chaadar ki lambaa’ee itnee honee chaahiyekeh poore badan ko dhaanp de aur Ehteyaat-e-waajib yeh hai keh chaadar ki lambaa’ee itnee ho keh mayyat ke paa’on aur sar ki taraf se giroh de saken aur is ki chauraa’ee itnee ho keh is ka ek kinaaraa dusre kinaare ke uupar aa’a sake.

561. Waajib miqdaar ki had tak kafan jis ka zikr saabqaa masa’el mein ho chuka hai mayyat ke asal maal se liya jaayegaa balkeh kafan ki mustahab miqdaar ko bhi mayyat ki shaan aur ‘araf ‘aam ko peshe nazar rakhte hu’e mayyat ke asal maal se liya jaa saktaa hai. Agar che Ehteyaat-e-mustahab yeh hai keh waajib miqdaar se zaa’ed kafan oos waarason ke hisse se naa liya jaaye jo abhi baaligh naa hu’e hon.

562. Agar kisi shakhs ne wasiyat ki ho keh mustahab kafan ki miqdaar oos ke ek tehayee maal se lee jaaye ya yeh wasiyat ki ho keh oos ka tehayee maal khud oos par kharch kiya jaaye alikin oos ke moossarraf ka taa’een naa kiya hoya sirf oos ke kuchh hiss eke moosarraf ka taa’een kiya ho to mustahab kafan ki miqdaar jo chaahe ‘araf ‘aam se barh kar ho oos ke tehayee maal se lee jaa sakti hai.

563. Agar marne waale ne yeh wasiyat naa ki ho keh kafan oos ke tehayee maal se liya jaaye aur muta’lqaah ashkhaas chaahein keh oos ke asal maal se lein to jo bayan mass’ale 561 mein guzar chuka hai oos se zayadah naa lein. Maslan woh mustahab kam jo keh m’amoolan anjaam naa di’e jaate hon aur jo mayyat ki shaan ke mutaabiq bhi naa hon to oon ki adaa’edee ke liye hargiz asal maal se naa lein aur bilkul isi tarah kafan ki qimat m’amoomal se zayadah ho to azaafee raqam ko mayyat ke asal maal se nahin liya jaa saktaa Laikin jo warsaa’ baaligh hain to oon ke hisse se oon ki ijaazat se liya jaa saktaa hai.

564. Aurat ke kefan ki zimmedaari shauhar par hai khawaah aurat apnaa maal bhi rakhtee ho. Isi tarah aurat ko agar is tafseel ke mutaabiq jo talaaq ke Ehkaam mein aayegee talaaq raj’ee dee gayee ho aur woh ‘eddat khatam hone se pahle mar jaaye to shauhar ke liye zaruri hai keh Oose kafan de. Agar shauhar baaligh naa ho ya deewaana ho to shauhar ke wali ko chaahiye keh oos ke maal se aurat ko kafan de.

565. Mayyat ko kafan denaa oos ke qaraabardaaron par waajib nahin, go oos ki zindagee mein akhraajaat ki kaffaliat oon par waajib rahee ho.

566. Agar mayyat ke paas kafan ka intezaam karne ke liye koi maal naa ho to Oose barhainaa daf’an karna jayez nahin hai balkeh binabar Ehteyaat musalmaanon par waajib hai keh Oose kafan pehnaa’ein. Yeh jaayez hai keh oos ke akhraajaat ko zakat ki baabat mein hisaab kar liya jaaye.

567. Ehteyaat yeh hai keh kafan ke teenon kapdon mein se har kapdhaa itnaa baareek naa ho keh mayyat ka badan oos ke niche se nazar aaye Laikin agar is tarah ho keh teenon kapdon ko milaakar mayyat ka badan oos ke niche se nazar naa aaye to kafee hai.

568. Ghasab ki hu’ee cheez ka kafan denaa khawaah ko’ee dusri cheez ma’esar naa ho tab bhi jaayez nahin hai. Pas agar mayyat ka kafan ghasbee ho aur oos ka maalik raazee naa ho to woh kafan oos ke badan se itnaa lenaa chaahiye khawaah oos ko daf’an bhi kiya jaa chuka ho Laikin baa’z suraton mein ( ooske badan se kafan utaarnaa jaayez nahin ) jis ki tafseel ki gujaayesh oos maqaam par nahin hai.

569. Mayyat ko najis cheez ya khaalish reshmee kapde ka kafan denaa aur Ehteyaat ki bina par sone ke paani se kam kiye hu’e kapde ka kafan denaa jaayez nahin Laikin majbooree ki haalat mein koi harj nahin hai.

570. Mayyat ko najis murdaar ki khaal ka kafan denaa ikhteyaree haalat mein jaayez nahin hai balkeh paak murdaar ki khaal ka kafan denaa bhi jaaye nahin hai aur Ehteyaat-e-waajib ki bina par kisi aise kapde ka kafan denaa jo haraam ghosat jaanwar ke oon ya baalon se tayyar kiya gaya ho ikhteyaree haalat mein jaayez nahin hai Laikin agar kafan halaal ghosat jaanwar ke baal ya oon ka ho to koi harj nahin. Agarche Ehteyaat-e-mustahab yeh hai keh in dono cheezon ka bhi kafan naa diya jaaye.

571. Agar mayyat ka kafan ooski apni najaasat ya kisi dusra sat se najis ho jaaye aur agar aisaa karne se kafan zaa’e naa hota ho to jitnaa hissaah najis ho Oose shonaa ya katnaa zaruri hai khaawoh mayyat ko qabar mein hee kioon naa utaaraa jaa vhuka hon. Agar ooska dhonaa ya katnaa mumkin naa ho Laikin badal lenaa mumkin ho to zaruri hai keh badal dein.

572. Agar koi aisaa shakhs mar jaaye jis ne haj ya ‘umre ka ehraam baandh rakhaa ho to Oose dasron ki tarah kafan pehnaanaa zaruri hai aur oos ka sar aur chehraa dhaank dene mein koi harj nahin.

573. Insaan ke liye apni zingadi mein kafan, beree aur kafoor tayyar rakhnaa mustahab hai.

Hunoot ke Ehkaam

574. Ghusl dene ke b’aad waajib hai keh mayyat ko hunoot kiya jaaye y’ani ooski peshaani, dono haathelion, dono ghutno aur dono p’aaon ke anguthon par kafur is tarah lagaa’en keh kuchh kafur oos par baaqi rahe chaahe ise maalaya nah bhi gaya ho aur mutshab hai keh mayyat ki naak par bhi kafur malaa jaaye. Zaruri hai keh kafur peesaa huaa, tazaa, paak aur mubaah (ghair ghasbi) ho aur agar puraanaa hone ki wajah se ooski khoosboo zaa’el ho gayee ho to kafi nahin.

575. Ehteyaat-e-mustahab yeh hai keh kafur pahle mayyat ki peshaani par malaa jaaye Laikin dusre maqaamaat par milne mein tarteeb zaruri nahin hai.

576. Behtar yeh hai keh mayyat ko kafan pehnaane se pahle hunoot kiya jaaye. Agar che kafan pehnaane ke dauraan ya is ke baa’d bhi hunoot Karen to koi harj nahin hai.

577. Agar koi aisaa shakhs mar jaaye jis ne Haj ya Umrah ke liye ehraam baandh rakhaa ho to Oose hunoot karna jaayez nahin hai magar in do suraton mein jin ka zikr mass’le 542 mein guzar chuka hai.

578. A’tkaf mein baithhe hu’e shakhs aur aisi aurat jis ka shauhar mar gaya ho aur abhi ooski i‘ddat baaqi ho agarche khoosboo lagaanaa in ke liye haraam hai Laikin agar in mein se koi mar jaaye to hunoot karna waajib hai.

579. Ehteyaat-e-mustahab hai keh mayyat ko mushk, ghabar, a’aud aur dusri khoosbooein nah lagaa’ein aur inhein kafur ke saath bhi nah milaya jaaye.

580. Mustahab yeh hai keh sayyad ul shohdaa Imam Hoosain Ala’ih salaam ki qabr mubaarak ki mitti ki kuchh miqdaar kafur mein milaa li jaaye laikin is kafur ko aOose maqaamaat par nahin lagaanaa chaahiye jahan lagaane se khaak shafaa ki behurmati ho aur yeh bhi zaruri hai keh khaak shafaa itni zayadah nah ho keh jab woh kafur ke saath mil jaaye to Oose kafu nah kahaa jaa sake.

581. Agar kafur nah mil sake ya faqat ghusl ke liye kafi ho to hunoot karna zaruri nahin aur agar ghusl ki zarurat se zayadah ho Laikin tamaam saat a’zaa’ ke liye kafi nah ho to isteyat mustahab ki bina par chaahiye keh pahle peshaani par aur agar bachch jaaye to dusre maqaamaat par malaa jaaye.

582. Mustahab hai keh do tar wa tazaah tehniaan mayyat ke saath qabr mein rakhi jaaye.

Namaaz Mayyat ke Ehkaam

583. Har musalmaan ki mayyat par aur aise bachche ki mayyat par jo islaam ke hukm mein ho aur poore chhe saat maah ka ho chuka ho namaaz padhnaa waajib hai.

584. Ek aise bachche ki mayyat par jo chhe saat saal ka nah huaa ho Laikin namaaz ki samajh bhujh rakhtaa ho to isteyat waajib ki bina par namaaz padhnaa zaruri hai aur agar namaaz ko nah jaantaa ho to rajaa’ ki niyyat se namaaz padhn mein koi harj nahin aur woh bachchaa jo murdah paida huaa ho oos ki mayyat par namaaz padhnaa mustahab nahin hai.

585. Zaruri hai keh mayyat ki namaaz se ghusl dene, hunoot karne aur kafan pehnaane ke baa’d padhi jaaye aur agar in umoor se pahle ya in ke dauraan padhi jaaye to aisaa karna khawoh bhool chuk ya mas’le se laai’lmi ki bina par hi kioon nah ho kafi nahin hai.

586. Jo shakhs mayyat ki namaaz padhnaa chaahe oos ke liye zaruri nahin keh oos ne wazu, ghusl ya tayyamum kiya ho aur ooska badan aur lebaas paak hon aur agar ooska lebaas ghasbi ho tab bhi koi harj nahin. Agarche bahtar yeh hai keh in tamaam cheezon ka lehaaz rakhe jo dusri namaazon mein laazmi hain.

587. Jo shakhs namaaz mayyat padh rahaa ho zaruri hai keh rubaqiblah ho aur yeh bhi waajib hai keh mayyat namaaz padhne waale ke saamne pusht ke bal yoon letaya jaaye keh mayyat ka sar namaaz padhne waale ke daa’ein taraf ho aur paa’on baa’ein taraf hon.

588. Zaruri hai keh namaaz padhne ki jagah mayyat ke muqaam se oonchchi ya neechchinah ho alikin m’amooli pasti ya bulandi mein koi harj nahin aur Ehteyaat-e-mustahab yeh hai keh namaaz mayyat padhne ki jagah ghasbi nah ho.

589. Zaruri hai keh namaaz padhne walaa mayyat se door nah ho Laikin jo shakhs namaaz mayyat ya jam’aat padh rahaa ho agar woh mayyat se door ho jabkeh safein baham mutassil hon to koi harj nahin.

590. Zaruri hai keh namaazpadhne walaa mayyat ke saamne khadhaa ho Laikin jam’aat ki surat mein oon logon ki namaaz mein jo mayyat ke saamne nah hon koi ishkal nahin hai.

591. Zaruri hai keh mayyat aur namaaz padhne waale ke darmiaan pardhah, deewaar ya aisi koi cheez haa’el nah ho Laikin agar mayyat taaboot mein ya kisi aur cheez mein rakhi ho to koi harj nahin.

592. Namaaz padhte vaqt zaruri hai keh mayyat ki sharamghaah dhhaki hu’ee ho aur agar Oose kafan pehnaanaa mumkin nah ho to zaruri hai keh oos ki sharamghah ko khawaah lakdhi ya aisi kisi aur cheez se hi dhhanp dein.

593. Zaruri hai keh namaaz mayyat khadhe ho kar aur qurbat ki nayyat se padhi jaaye aur niyyat karte vaqt mayyat ko ma’een kar liya jaaye maslan niyyat kar li jaaye keh mein is mayyat par “ Qurbatan Illallah” namaaz padh rahaa hoon. Aur Ehteyaat-e-waajib ki bina par zaruri hai keh yaumiah namaazon mein haalat qayam mein jo isttaqraar zaruri hai ooska khayal rakhaa jaaye.

594. Agar khade hokar namaaz mayyat padhne walaa koi shakhs nah ho to baith kar namaaz padhi jaa sakti hai.

595. Agar marne waale ne wasiyat ki ho keh koi shakhs oos ki namaaz padha’e to oos ke liye wali se ijaazat lenaa zaruri nahin hai, agar che behtar hai.

596. Baa’z fuqha ke nazdeek mayyat par kayee daf’aa namaaz padhnaa makruh hai. Laikin yeh baat saabit nahin hai agar mayyat kisi saahebe i’lm wa taqwaa ki ho to baghair kisi ishkal ke makruh nahin hai.

597. Agar mayyat ko jaan bhoojh kar ya bhool chook ki wajah se ya kisi ‘azar ki bina par baghair namaaz padhe daf’an kar diya jaaye ya daf’an kar den eke b’ad pataa chale keh jo namaaz is par padhi jaa chuki hai woh baatil hai to mayyat par namaaz padhne ke liye ooski qabr kholnaa jaayez nahin Laikin jab tak ooska badan paas paas nah ho jaaye aur jin sharaa’et ka namaaz mayyat ke silsile mein zikr ‘aa chuka hai oon ke saath raja’ ki nayyat se oos ki qabr par namaaz padhne mein koi harj nahin hai.

Namaaz Mayyat Ka Tariqa

598. Mayyat ki namaaz mein paanch takbeerein hain aur agar namaaz padhne walaa shakhs mandarjah zeil tarteeb ke saath paanch takbeerin kahe to kafi hai.

Niyyat karne aur pahli takbeer ke b’ad kahe : “Ash hadu an la ilaha illal lah wa ashhadu anna Muhammadan Rasulullah”.

Dusri takbeer ke b’ad kahe : “Allahumma salli 'ala Muhammadin wa 'ali Muhammad”.

Teesri takbeer ke b’ad kahe : “Allahummaghfir lil mu'minina wal mu'minat”.

Chauthi takbeer ke b’ad kahe : “Allahummaghfir li hazal mayyit”.

Aur mayyat aurat ho to kahe : “All hummaghfir li hazihil mayyit”.

Behtar yeh hai keh pahli takbeer ke b’ad kahe : “Ash hadu an la ilaha illallahu wohdahu la sharika lah. Wa Ashhadu anna Muhammadan 'abduhu wa Rasuluh, arsalahu bil haqqi bashiran wa naziran bayna yada yis sa'ah”.

Aur dusri takbeer ke b’ad kahe : “Allahumma salli 'ala Muhammadin wa Ali Muhammad wa barik 'ala Muhammadin wa Ali Muhammad warham Muhammadan wa Ala Muhammadin ka afzali ma sallayta wa barakta wa tarah hamta 'ala Ibrahima wa Ali Ibrahima innaka Hamidum Majid wa salli 'ala jami'il ambiya'iwal-mursalina wash-shuhada'i was-siddiqina wa jami'i 'ibadilla his-salihin”.

Aur teesri takbeer ke b’ad kahe : “Allahummaghfir lil mu'minina wal mu'minati wal muslimina wal muslimat, al ahya'i minhum wal amwat tabi'baynana wa baynahum bil khayrati innaka mujibud-da'wat innak 'ala kulli shay'in Qadeer”

Aur agar mayyat mard ho to chauthi takbeer ke b’ad kahe : “Allahumma inna haza 'abduka wabnu 'abdika wabnu amatika nazala bika wa anta khayru manzulin bihi Alla humma inna la na'lamu minhu illa khayra wa anta a'alamu bihi minna. Alla humma in kana mohsinan fa zid fi ihsanihi wa in kana musi'an fatajawaz anhu waghfir lahu. Alla hummaj'alhu 'indaka fi a'la'illiyyin wakhluf 'ala ahlihi fil ghabirin warhamhu bi-rahmatika ya ar hamar Rahimin”.

B’ad paanchwi takbeer kahe. Laikin agar mayyat aurat ho to chauthi takbeer ke b’ad kahe : “Alla humma inna hazihi 'amatuka wabnatu 'abdika wabnatu amatika nazalat bika wa anta khayra manzulin bihi Alla humma inna la na'lamu minha illa khayra wa anta a'lamu biha minna. Alla humma in kanat mohsinatan fa zid fi ihsaniha wa in kanat musi'atan fatajawaz 'anha waghfir laha. Alla hummaj'al ha 'indaka fi a'la 'illiyin wakhluf 'ala ahliha fil ghabirin warhamha bi-rahmatika ya ar hamar Rahimin”.

599. Zaruri hai keh takbeerein aur dua’ein tasalsal ke saath yake b’ad digare is tarah padhi jaayein keh namaaz apni shakal nah kho de.

600. Jo shakhs mayyat ki namaaz ya jam’at padh rahaa ho khawoh woh muqatdi ho zaruri hai keh ooski takbeerein aur dua’ein bhi padhe.

Namaaz Mayyat Ke Mustahabaat

601. Chand cheezein namaaz mayyat mein mustahab hain:

1) Namaaz mayyat padhne waale ne wazu, ghusl ya tayyamum kiya ho auristeyat is mein hai eh tayyamum oos vaqt kare jab wazu aur ghusl karna mumkin nah ho ya Oose khadshah ho keh agar wazu ya ghusl karegaa to namaaz mayyat mein shareek nah ho sakegaa.

2) Agar mayyat mard ho to Imam ya jo shakhs akelaa mayyat par namaaz padhaa rahaa ho mayyat ke badan ke darmiyani hisse ke saamne khadhaa ho aur agar mayyat aurat ho to Oose ke seene ke saamne khadhaa ho.

3) Namaaz nange paa’on padhi jaaye.

4) Har takbeer mein haaton ko buland kiya jaaye.

5) Namaazi aur mayyat ke darmiyan itnaa kam faaslah ho keh agar hawa namazi ke

lebaas ko harkat de to woh janaze ko ja chhue.

6) Namaz mayyat jama’at ke saath padhi jaae.

7) Imam takbeerein aur dua’ein buland ‘awaaz mein padhe aur muqatdi ‘ahestah

padhein.

8) Namaaz jam’aat mein muqatdi khawoh ek shakhs hi kioon nah ho Imam ke

pechche khadhaa ho.

9) Namaaz oadhne walaa mayyat aur maumeneen ke liye kasrat se du’a kare.

10) Baa jam’at namaaz se pahle teen martabah “ Oos salaata “ kahe.

11) Namaaz aisi jagah padhi jaaye jahan namaaz mayyat ke liye log zayadahtar jaa;ein.

12) Agar haa’ez namaaz mayyat jam’at ke saath padhe to akeli khadhi ho aur

namaazion ki saf mein nah khadhi ho.

602. Namaaz mayyat massjidon mein padhnaa makruh hai, Laikin massjid ul haraam mein padhnaa makruh nahin hai.

Daf’an ke Ehkaam

603. Mayyat ko is tarah daf’an karna waajib hai keh oos ki boo baahar nah aaye aur dareende bhi oos ka badan baahar nah nikal saken aur agar is baat ka khauf ho keh dareende oos ka badan baahar nikal leinge to zaruri hai keh qabr ko inton waghairah se pukhtah kar diaa jaaye.

604. Agar mayyat ko zameen mein daf’an karna mumkin nah ho to daf’an karne ke bajaaye Oose kamre ya taaboot mein rakhaa jaa saktaa hai.

605. Mayyat ko qabr mein daa’en pehlu is tarah letaanaa zaruri hai keh oos ke badan ka saamne ka hissaa rubaa qiblah ho.

606. Agar koi shakhs kashti mein mar jaaye aur oos ki mayyat ke kharaab hone ka imkan na ho aur Oose kashti mein rakhne mein bhi koi amr maana’ na ho to zaruri hai keh intezaar Karen taakeh khooski tak pohoonch jaaye aur Oose zameen mein daf’an kar dein warnah Oose kashti mein hi ghusl de kar hunoot karein aur kafan pehnaa’ein aur namaaz mayyat padhne ke b’ad Oose martbaan mein rakh kar ooska moonh boond kar dein aur samoondar mein daal dein ya koi bhaari cheez ooske paa’on mein baandh kar amoondar mein daal dein aur jahan tak mumkin ho Oose aisi jagah giraa’ein jahan jaanwar Oose fauran luqmah naa banaa lein.

607. Agar is baat ka khauf ho keh dasman qabr ko khod kar mayyat ka jism baahar nikaal legaa aur ooske kan ya naak ya dusre a’zaa kaat legaa to agar mumkin ho to zaruri hai keh saabqah mass’ale mein bayan kie gaye tareeqe ke mutaabiq Oose samoondar mein daal diya jaaye.

608. Agar mayyat ko samoondar mein daalnaa ya oos ki qabr ko pukhtaa karna zaruri ho to oos ke akhraajaat mayyat ke asal maal mein se le sakte hain.

609. Agar koi kafir aurat mar jaaye aur oos ke pait mein murdah bachchaa ho aur oos bachche ka baap musalmaan ho to oos aurat ko qabr mein baa’ein pehlu qible ki taraf peethh kar ke letaanaa chaahiye taakeh bachche ka moonh qible ki taraf ho aur agar pait mein maujood bachche ke badan mein abhi jaan naa padhi ho tab bhi Ehteyaat-e-mustahab ki bina par yahi hukm hai.

610. Musalmaan ko kafiron ke qabarstaan mein daf’an karna aur kafir ko musalmaanon ke qabarstaan mein daf’an karna jaayez nahin hai.

611. Musalmaan ko aisi jagah jahaan oos ki behurmati hoti ho, mahsalan jahan kudhaa karkut aur gandagi phainki jaati ho daf’an karna jaayez nahin hai.

612. Mayyat ko ghasbi zameen mein ya aisi jagah zameen mein jo daf’an ke a’lawakisi dusre maqsad, maslan massjid ke liye waqf ho daf’an karna agar waqf ke liye nuqsaandeh ho ya waqf ke maqsad se mazaahmat ka baa’es ho to daf’an karna jaayez nahin hai. Yahi hukm Ehteyaat-e-waajib ki bina par oos vaqt bhi hai jab nuqsaandeh ya mazaahumnaa ho.

613. Kisi mayyat ki qabr ko is liye kholnaa keh oosmein kisi dusre murdeh ko daf’an kiya jaa sake jaayez nahin hai Laikin agar qabr puraani ho gayee ho aur pehli mayyat ka nishaan baaqi naa rahaa ho to dsfan kar sakte hain.

614. Jo cheez mayyat se judaa ho jaaye khawoh ooske baal, naakhoon ya daant hi hon Oose is ke saath hi daf’an kar denaa zaruri hai aur agar judaa hone waali cheezein agarche ooske baal, naakhoon ya daant hi kioon naa hon mayyat ko dafnaane ke b’ad milein to Ehteyaat-e-laazim ki bina par zaruri hai keh oonhein daf’an karna mustahab hai/

615. Agar koi shakhs koonwein mein mar jaaye aur Oose baahar nikalnaa mumkin naa ho to zaruri hai keh koonwein ka moonh boond kar dein aur oos koonwein ko hi ooski qabr qaraar dein.

616. Agar koi bachchaa maan ke apit mein mar jaaye aur oos ka pait mein rahnaa maan ki zindagi ke liye khatarnaak ho to zaruri hai keh Oose ‘aasaan tareen tareeqe se baahar nikal lein. Chunanche agar Oose tukdhe tukdhe karne par bhi majboor hon to aisaa karne mein koi harj nahin, Laikin zaruri hai keh agar oos aurat ka shauhar ahle fan ho to bachche ko ooske zari’e baahar nikal lein aur agar yeh mumkin naa ho to koi ahle fan aurat Oose baahar nikal le. Aurat ko yeh ikhteyar hai keh woh is silsile mein kisi aise afraad se rajoo’ kare jo oos kam ko bahtar tareeqe se anjaam de sake aur oos ki haalat ke ikhteyar se zayadah moonaasib ho, chaahe naamahram hi kioon naa ho.

617. Agar maan mar jaaye aur bachchaa oos ke pait mein zaindah ho aur chaahe mukhtasar muddat ke liye hi sahi, oos bachche ke zindah rahne ki umeed ho to zaruri hai keh jo jagah bhi bachche ki salaamati ke liye bahtar hai Oose chaak karein aur bahche ko baahar nikal lein aur phir oos jagah ko taanke lagaa dein. Laikin agar yaqeen ya itminaan ho keh aisaa karne se bachchaa mar jaayegaa to phir jaayez nahin hai.

Daf’an ke Mustahbaat

618. Mustahab hai keh qabr ko ek mutaawastah insaan ke qad ke lag bagh khodein aur mayyat ko nazdeek tareen qabarstaan mein daf’an karein ya siaa is ke keh jo qabarstaan door ho woh kisi wajah se bahtar ho maslan wohaan log daf’an kiye gaye hon ya zayadah log wohaan faatehaa padhne jaate hon. Yeh bhi mustahab hai keh janaazah qabr se chand gaz door zameen par rakh dein aur teen daf’aa’ thodhaa thodhaa karke qabr ke nazdeek le jaayein aur har daf’aa’ zameen par rakhein aur phir uthhaa lein aur chauthhi daf’aa’ qabr mein utaar dein aur agar mayyat mard ho to tessri daf’aa’ zameen par is tarah rakhein keh ooska sar qabr ki nichli tarf ho sur chauthhi daf’aa’ sar ki taraf se qabr mein utaar dein aur agar mayyat aurat ki ho teesri daf’aa’ Oose qabr ki qible ki taraf rakhein aur pehlu ki taraf se qabr mein utaar dein aur qabr mein utaarte vaqt ek kapdhaa qabr ke uupar taan lein. Yeh bhi mustahab hai keh janazah bade aaram ke saath taboot se nikalein aur qabr mein dakhil Karen aur woh du’aen jinhein padne ke liye kaha gaya hai daf’an karne se pahle aur daf’an karte vaqt padein aur mayyat ko qabr mein rakhne ke b’ad oos ke kafan ki graham khol de aur oos ka rukhsaar zameen par rakh den aur oos ke sar ke niche mitti ka takiyah bana dein aur oos ki peethh ke pichhe kachchi eetein ya dhele rakh dein takeh mayyat chit na ho jaye aur oos se peshtar qabr band Karen daayaan haath mayyat ke daaen kandhe par marein aur bayaan haath zor se mayyat ke baayen kandhe par rakhen aur moonh oos ke kaan ke qareeb le jayen aur oose zor se harkat dein aur teen daf’a kahen : Isma 'ifham ya falan ibn falan- aur falan ibn falan ki jagah mayyat ka aur oos ke baap ka naam lein. Maslan agar oos ka naam moosa aur oos ke baap ka naam imraan ho to teen daf’a kahen: Isma 'ifham ya moosab na I’mraan. Is ke b’ad kahen : “Hal anta 'alal 'ahdil lazi farqtana 'alayhi min shahadati an la ilaha illal lahu wohdahu la sharika lah wa anna Muhammadan sallal lahu 'alayhi wa Alihi 'abduhu wa Rasuluhu wa sayyidoon nabiyyina wa khatamul mursalina wa anna 'Aliyyan Amirul mu'minina wa sayyidul wasiyyina wa imamu nif tarazallahu ta'tahu 'alal 'alamina wa annal Hasana wal Husayna wa 'Aliyyabnal Husayni wa Muhammadabna 'Aliyyin wa Ja'farabna Muhammadin wa Musabna Ja'farin wa 'Aliyyabna Musa wa Muhammadabna'Aliyyin wa 'Aliyyabna Muhammadin wal Hasanabna 'Aliyyin wal Qa'imal hujjatal Mahdi salawatullahi 'alayhim a'i'mmatul mu'minina wa hujajullahi'alal khalqi ajma'ina wa a'immatuka a'immatu hudan abrar ya….( yahan mayyat ka aur oos ka baap ka naam le ) Aur phir kahen :

“Iza atakal malakanil muqarraabani Rasulayni min 'indillahi tabaraka wa ta'ala wa sa'alaka 'an Rabbika wa 'an Nabiyyika wa 'an dinika wa 'an Kitabika wa 'an Qiblatika wa 'an A'immatika fala takhaf wa la tahzan wa'qul fi jawabi hima, Allahu Rabbi wa Muhammadoon sallal lahu 'alayhi wa Alihi nabiyyi wal Islamu dini wal Qur'anu kitabi wal Ka'batu Qiblati wa Amirul mu'minina 'Aliyybnu Abi Talib imami wal Hasanubnu 'Aliyyi nil Mujtaba imami wal Husaynubnu 'Aliyyi nish-shahidu bi-Karbala imami wa 'Aliyyoon Zaynul 'Abidina imami wa Muhammadu nil Baqiru imami wa Ja'faru nis Sadiqu imami wa Musal Kazimu imami wa 'Aliyyu-nir Riza imami wa Muhammadu nil Jawadu imami wa 'Aliyyu nil Hadi imami wal Hasanul 'askari imami wal Hujjatul moontazar imami ha ula'i salawatullahi 'alayhim ajma'in A'i'mmati wa sadati wa qadati wa shufa-a'i bihim atawalla wa min a'daihim atabarra'u fid doonya wal akhirati thumma i'lam ya…….(yahan mayyat ka aur oos ka baap ka naam le) aur phir kahen :

“Annal laha tabaraka wa ta'ala ni'mar-Rabb wa anna Muhammadan sallal lahu 'alayhi wa Alihi ni'mar Rasul wa anna 'Aliyyabna Abi Talib wa awladahul ma'suminal A'i'mmatal ithna 'asharah ni'mal A'i'mmah wa anna ma ja'a bihi Muhammadoon sallal lahu 'alayhi wa Alihi haqqoon wa annal mawta haqqoon wa suwala moonkarin wa nakirin fil qabri haqqoon wal ba'tha haqqoon wan nushura haqqoon wassarata haqqoon wal mizana haqqoon wa tatayiral kutubi haqqoon wa annal jannata haqqoon wan-nara haqqoon wa annas sa'ata a'tiyatoon la rayba fiha wa annallaha yab'athu man fil qubur. Phir kahe :

Afahimta ya ……(yahan mayyat ka aur oos ka baap ka naam le) aur oos ke b’ad kahen : “Thabbatakallahu bil qawlith thabit wa hadakallahu ila saratim mustaqim 'arrafallahu baynaka wa bayna awliya'ika fi mustaqarrim min rahmatih. Then the following wohrds should be uttered: Alla humma jafil arza 'an jambayhi vas'ad biruhihi ilayka wa laqqihi minka burhana Alla humma 'afwaka 'afwaka”.

619. Mustahab hai keh jo shakhs mayyat ko qabr mein utaare woh bataharat, barhaina sar aur burhaina paon ho aur mayyat ki paiti ki taraf se qabr se bahar nikle aur mayyat ke azeez wa aqraba ke a’lawa jo log maujood hon woh haath ki pusht se qabr par mitti daalein aur “Inna Lillahe wa Inna Alaihe Raje’oon” padhen. Agar mayyat aurat ho to oos ka mahram oose qabr mein utaare aur agar mahram na ho to oos ke azeez oose qabr mein utaarein.

620. Mustahab hai keh qabr chaar kono wali banayee jaye aur zameen se taqreeban chaar angul buloond ho aur oos par koi nishaani laga di jaye takeh pehchanne mein ghalti na ho aur qabr par pani chhidka jaye aur pani chhidakne ke b’ad jo log maujood hon woh apne haathh qabr par rakhein aur apni angulian khol kar mitti mein gad kar saath daf’a surah qadr padhein aur mayyat ke liye maghferat talab Karen aur yeh du’a padhein : “Allahumma jafil arza a’n jumbehi wa asi’d ileka rohahu wa laqqehi minka rizwanaw wa askin qabrahu mir rahmateka ma tughnehi behi a’r rehmati min sawaka.”

621. Mustahab hai keh jo log janaze ke massha’et ke liye aaye hon oon ke chale jane ke b’ad mayyat ka wali yaw ah shakhas jise wali ijazat de mayyat ko oon du’aon ki talqeen kare jo batayee gayee hain.

622. Daf’an ke b’ad mustahab hai keh mayyat ke pasemanidgaa ko pursa diya jaye laikin agar itni muddat guzar chuki ho keh pursa dene se oon ka dukh tazaa ho jaye to pursa na dena behtar hai. Yeh bhi mustahab hai keh mayyat ke ahal khana ke liye teen din tak khana bheja jaye. Oon ke paas baithh kar aur oon ke ghar mein khana khana makruh hai.

623. Mustahab hai keh Insaan azeez wa aqraba ki maut par khasusan bete ki maut par sabr kare aur jab bhi mayyat ki yaad aaye “Inna Lillahe wa Inna Alaihe Raje’oon” padhen aur mayyat ke liye Qur’an khawani kare aur ma baap ki qabron par jaakar Allah T’ala se apni hajatein talab kare aur qabr ko pukhta kar de takeh jaldi toot phoot na jaye.

624. Kisi ki maut par bhi Insaan ke liye ehteyaat ki bina par jayez nahin keh apna chehra aur badan zakhmi kare aur apne baal noche laikin sar aur chehre ka peetna jayez nahin.

625. Ehteyaat wajib ki bina par baap aur bhaee ke a’lawa kisi ki maut par bhi girebaan chaak karna jayez nahin aur ehteyaat mustahab yeh hai keh oon ki maut par bhi girebaan chaak na kiya jaye.

626. Agar aurat mayyat ke sog mein apna chehra zakhmi kar ke khoon alood kar le ya baal noche to ehteyaat mustahab ki bina par woh ek ghulaam ko azaad kare ya das faqiron ko khana khilaye ya oonhein kapde pehnaye aur agar mard apni biwi ya furzand ki maut par apna girebaan ya lebaas phade to oos ke liye bhi yahi hukm hai.

627. Ehteyaat mustahab yeh hai keh mayyat par rote vaqt awaaz bohut buloond na ki jaye.

Namaaz-e-wehshat qabr

628. Sazaawaa