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Zakaat ki niyyat
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Zaruri hai ke insaan ba qasd-e-qurbat ya’ni baargaah-e-ilaahi mein izhaare zillat ki niyyat se zakaat de aur agar qasade qurbat ke baghair de to goonaahgaar hone ke bawajood kaafi hai aur apni niyyat mein mo’yyin kar ke ke jo kuch bhi de raha hai woh maal ki zakaat hai ya zakaat-e-fitrah hai balkeh misaal ke taur par agar gehoon aur jow ki zakaat oos par waajib ho aur woh kuch raqam zakaat ke taur par dena chahta ho to ooske liye yeh zaruri hai ke woh mo’yyuin kare ke woh gehoon ki zakaat de raha hai ya jow ki zakaat de raha hai.
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Agar kisi shakhs par mot’addad cheezon ki zakaat waajib hai aur woh zakaat mein koi cheez de laikin kisi bhi cheez ki “niyyat na kare” to jo cheez oosne zakaat mein di hai agar oonki jins agar wahi ho jo oon cheezon mein se kisi ek ki hai to woh oooski jins ki zakaat shumaar hogi. Farz kare ke kisi par 40 bhedho aur 15 misqaal sone ki zakaat waajib hai, agar woh ek bhed zakaat de de aur oon cheezon mein se (ke jin par zakaat waajib hai) kisi ki bhi “niyyat” na kare to woh bhedo ki zakaat shumaar hogi. Laikin agar woh chaandi ke sikke ya currency note de jo oon (cheezo) ke hum jins nahi hai to ba’az (u’lema) ke baqaul (sikke ya note) oon tamaam (cheezon) par hisaab se baant diye jayen laikin yeh baat ishkaal se khaali nahin hai balkeh ehtemaal yeh hai oon cheezon mein se kisi ki bhi (zakaat) shumar na honge aur (niyyat karne tak) mal malik ki milqiyat rahegi.
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Agar koi shakhs apne maal ki zakaat ada karne ke liye kisi ko vakil bana de to zaruri hai ke maal-e-zakaat vakil ke hawaale karte vaqt niyyat kare aur ehtayaat-e-mustahab yeh hai ke oos zakaat ke faqeer tak pohoonchne tak apni niyyat par baaqi rahe.
Zakaat ke mutafarraq massa’el
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Zaruri hai ke insaan gehoon aur jow ko bhoose se alag karne ke mauqe par aur khjoor aur angoor ke khusk hone ke vaqt zakaat faqeer ko de de ya apne maal se alaiheda kar de, zaruri hai ke sone, chaandi, gaaye, bhed aur oont ki zakaat 11 mahine khatm hone ke ba’d faqeer ko de ya apne maal se alaiheda kar de.
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Zakaat alaiheda karne ke ba’d ek shakhs ke liye laazim nahi hai ke oose fauran mustaheq shakhs ko de de aur agar kisi a’qli maqsad se oos mein taakhiir kare to koi harj nahi hai.
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Jo shakhs zakaat kisi mustaheq shakhs ko pohooncha sakta ho aur agar woh oose zakaat na pohoonchaye aur ooske kotahi baratne ki wajah se maal-e-zakaat talf ho jaaye to zaruri hai ke ooska aewaz de.
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Jo shakhs zakaat kisi mustaheq shakhs ko pohooncha sakta ho aur agar woh oose zakaat na pohoonchaye aur maal-e-zakaat hifaazat karne ke bawajood talf ho jaaye to zakaat ada karne mein taakhiir ki koi sahi wajah na ho to zaruri hai ke ooska aewaz de laikin aur taakiir karne ki koi sahi wajah thi maslan ek khaas faqeer ooski nazar mein tha ya thoda thoda karke fuq’raa ko dena chahta tha to ehtayaat-e-waajib ki bina par ooska zaamin hai.
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Agar koi shakhs zakat (ain oosi) maal se juda kar de to woh baaqi maan’da maal mein tasarruf kar sakta hai aur agar woh zakaat apne kisi dusre maal se juda kar de to oos poore maal mein tasarruf kar sakta hai.
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Insaan ne jo maal zakaat ke taur par alaiheda kiya ho oose apne liye uutha kar oos jagah dusri cheez nahi rakh sakta.
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Agar oos maal-e-zakaat se jo kisi na alaiheda kar diya ho koi moonfa’at haasil ho maslan jo bhed bataure zakaat alaiheda ki gayi ho woh bachcha jane to woh moonfa’at ki zakaat ka hukm rakhti hai.
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Jab koi shakhs maal-e-zakaat alag kar raha ho agar oos vaqt koi mustaheq maujood ho to behtar hai ke zakaat oose dede bajuz is suurat ke koi aisa shakhs ooski nazar mein ho jise zakaat dena kisi wajah se behtar ho.
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Agar koi shakhs Haakim-e-shar’aa ki ijaazat ke baghair oos maal se kaar-o-baar karle jo oosne zakaat ke liye alaiheda kar diya ho aur oos mein oose khasaara ho jaaye to woh zakaat mein koi kami nahi kar sakta laikin agar moonafa ho to zaruri hai ke musaheq ko de de.
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Agar koi shakhs oos se pahle ke oos par zakaat oos cheez par waajib ho koi cheez bataure zakaat faqeer ko de de woh zakaat mein shumaar nahi hogi aur agar oospar zakaat waajib hone ke ba’d woh cheez jo oosne faqeer ko di thi talf na hui ho aur faqeer abhi tak faqeeri mein mubtela ho to zakaat dene wala oos cheez ko jo oosne faqeer ko di thi zakaat mein shumaar kar sakta hai.
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Agar faqeer jaante hue ke zakaat ek shakhs pe waajib nahi hui hai oose koi cheez bataure zakaat le le aur woh cheez faqeer ki tehweel mein talf ho jaaye to faqeer ooska zimmedaar hai aur jab zakaat oos shakhs par waajib ho jaaye aur faqeer oos vaqt tak tandrust ho to jo cheez oos shakhs ne oos faqeer ko di thi ooska aewaz zakaat mein shumaar kar sakta hai.
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Agar koi faqeer yeh na jaanta ho ke zakaat ek shakhs par waajib hui hai ya nahi hui hai aur oosse koi cheez batuare zakaat le le aur woh cheez faqeer ki tehweel mein talf ho jaaye to faqeer zimmedaar nahi hai aur dene wala shakhs oos cheez ko zakaat mein shumaar nahi kar sakta hai.
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Mustahab hai ke gaaye, bhed aur oont ki zakaat aabroomand fuqr’aa ko di jaaye aur zakaat denemein apne rishtedaaro aur aur dasro par ahle ilm par beilm logo par aur jo log haath na phelaate ho oon ko magnto par tarjih di jaaye. Haan! yeh mumkin hai kisi faqeer ko kis wajah se zakaat dena behtar ho.
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Behtar hai ke zakaat a’laania di jaaye aur mustahab hai ke sadqa poshida taur par diya jaaye.
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Jo shakhs zakaat dena chahta ho agar ooske shahar mein koi mustaheq na ho aur woh zakaat ooske liye kisi aur mo’yyin mad mein bhi sirf na ho sakta ho to woh oose kisi dusre shahar le jaa sakta hai aur is suurat mein agar oosne hifaazat mein kotaahi na ki aur ooska maal talf ho gaya to zaamin nahi hai. Woh yeh bhi kar sakta hai ke Haakim-e-shar’aa se waqaalat le le aur oos maal ko Haakim-e-shar’a ki waqalat mein wasool kare aur phir oose kisi shahar mein moontaqil kare. Is suurat mein woh talf ka zimmedaar bhi na hoga aur moontaqil karne ki ujrat bhi zakaat mein se le sakta hai.
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Agar zakaat dene waale ko apne shahar mein koi mustaheq mil jaaye tab bhi woh maal-e-zakaat dusre shahar mein le jaa sakta hai laikin zaruri hai ke oos shahar mein le jaane ke akhrajaat khud bardaasht kare aur agar maal-e-zakaat talf ho jaaye to woh khud zimmedaar hai bajuz is suurat mein ke maal-e-zakaat Haakim-e-shar’a ke hukm se le gaya ho.
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Jo shakhs gehoon, jow, kismish aur khajoor bataure zakaat de raha ho, oon ajnaas ki naap taul ki ooski zimmedaari hai.
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Insaan ke liye makruh hai ke mustaheq se darkhaast kare ke jo zakaat oosne oose se li hai osi ke haath farokht kar de laikin agar mustaheq na jo cheez bataure zakaat li hai pohoonchaana chaahe to jab oosk qeemat tay ho jaayeto jis shakhs ne mustaheq ko zakaat di ho oos cheez ko khareedne ke liye dasro se oska haqfaa’eq hai.
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Agar kisi shakhs ko shak ho ke jo zakaat oos par waajib hui thhi woh oosne di hai ya nahi aur jis maal mein zakaat waajib hui thi woh bhi maujood ho to zaruri hai ke zakaat de khawaha oos cheez ka shak guzishta saalo ki zakaat ke mutta’liq hi kyoon na ho. Aur woh maal zaa’ya ho chuuka ho to agarche oosi saal ki zakaat ke mutta’liq hi kyoon shak na ho oos par zakaat nahi hai.
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Faqeer yeh nahi kar sakta ke zakaat lene se pahle ooski miqdaar se kam miqdaar par masslehat kar le ya kisi cheez ko ooski qeemat se zyaada qeemat par bataure zakaat qabool kare aur isi tarah maalik bhi yeh nahi kar sakta ke mustaheq ko is shart par zakaat de ke woh mustaheq oose waapas kar de ga Laikin agar koi mustaheq zakaat lene ke ba’d raazi ho jaaye aur oos zakaat ko oose waapas kar de to koi harj nahi hai. Maslan kisi shakhs par bohot zyaada zakaat waajib ho aur faqeer ho jaane ki wajah se woh zakaat ada na kar sakta ho aur oosne tauba kar li ho to agar faqeer raazi ho jaaye ke oosne zakaat lekar phir oose bakhsh de to koi harj nahi.
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Insaan Quraan-e-Majeed, Deeni kitaabein ya, Dua ki kitaabein sehme fi sabeelillah se khareed kar waqf nahi kar sakta hai. Laikin agar rafa a’maa ke liye ooon cheezon ki zarurat ho to ehtayaat-e-waajib ki bina par Haakim-e-shar’a se ijaazat le le.
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Insaan maal-e-zaakat se jaae’daad khareed kar apni aulaad ya oon logo ko waqf nahi kar sakta jin ka kharch oos par waajib ho take woh oos jaae’daad ki moonfa’at apne musarraf mein na le aaye.
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Hajj aur Ziyaarat par jaane ke liye insaan fi sabeelillah ke hisse se zakaat le sakta hai agarche woh faqeer na ho ya apne saal bhar ke akhrajaat ke liye zakaat le chuka ho laikin yeh is suurat mein hai jabkeh ooska Hajj aur Ziyarat jaana logo ke mafaad mein na ho aur ehtayaat ki bina par aise kaamo mein zakaat kharch karne ke liye haakim-e-shar’a se ijaazat le le.
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Agar ek maalik apne maal ki zakaat dene ke liye kisi faqeer ko vakil bana de aur vakil ko yeh ehtemaal ho ke maalik ka iraada yeh tha ke woh khud (ya’ni faqeer) oos maal se kuch na le to is suurat mein woh koi cheez oos mein se apne liye nahi le sakta aur agar faqeer ko yeh yaqeen ho ke maalik ka iraada yeh nahi tha to woh apne liye bhi le sakta hai.
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Agar koi faqeer oont, gaaye, bhed, chaandi, sona zakaat ke taur par haasil kare aur oon mein woh sab shara’et maujood ho jo zakaat ke waajib hone ke liye bayaan ki gai hain to zaruri hai ke faqeer oon par zakaat de.
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Agar do ashkhaas ek aise maal mein hissedaar hon jiski zakaat waajib ho chuki hai aur oon mein se ek apne hisse ki zakaat de de aur ba’d mein woh maal taqseeem kar le(aur jo shakhs zakaat de chuuka hai) agarche oose yeh ilm ho ke ooske saathi ne apne hisse ki zakaat nahi di aur naa hi ba’d mein dega to ooska apne hisse mein tassaruf karna ishkaal nahi rakhta.
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Agar khums aur zakaat kisi shakhs ke zimme waajib ho aur kaffara aur mannat waghairah bhi oos par waajib ho aur woh maqruz bhi ho aur oon sab ki adae’gi bhi na kar sakta ho to agar woh maal jis par khums ya zakaat waajib ho chuki hai talf ho na gaya ho to zaruri hai ke khums aur zakaat de aur agar woh maal talf ho gaya ho to kaffare aur nazar se pahle zakaat, khums aur karza ada kare.
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Jis shakhs ke zimme khums ya zakaat waajibul ada ho aur Hajj bhi oospar waajib ho aur woh maqruz bhi ho agar woh mar jaaye aur ooska maal oon tamaam cheezon ke liye kaafi na ho to agar woh maal jispar khums aur zakaat waajib ho chuke ho talf ho jaaye to zaruri hai ke khums ya zakaat ada ki jaaye aur ooska baaqi maan’da maal karze ki ada’egi ke liye kharch kiya jaaye. Agar woh maal jis par khums aur zakaat waajib ho chukha ho talf ho gaya ho to zaruri hai ke ooska maal karz ki adae’gi par karch kiya jaaye aur is suurat mein agar kuch bach jaaye agar to Hajj kiya jaaye agar zyaada bacha ho to oose khums aur zakaat par taqseem kar diya jaaye.
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Jo shakhs ilm haasil karne mein massghool ho agar ilm haasil na kare to apni rozi kamaane ke liye kaam kar sakta ho, agar ooska ilm haasil karna waajib-e-a’ini ho to fuq’ra ke hisse se oose zakaat de sakte hain aur agar oos ke ilm ka haasil karna awami bahduud ke liye ho to fi sabeelillah ki mad se ehtayaat ki bina par Haakim-e-shar’a ki ijaazat se oosko zakaat dena jayez hai. In do suuraton ke a’lawa oosko zakaat dena jayez nahi hai.
Zakaat-e-Fitrah
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Eid-ul-fitr ki raat ghuroob-e-aaftaab ke vaqt jo shakhs baaligh aur a’qil ho aur na to behosh ho na faqeer ho aur na hi kisi ka ghulaam ho to zaruri hai ke apne liye aur oon logo ke liye jo ooske yahan khaana khaate ho fi kas ek sa’a jis ke baare mein kaha jaata hai ke taqreeban 3 kg hota hai oon ghizaaon mein se jo ke shahar (ya e’laaqe) mein iete’maal hoti ho, maslan gehoon ya jow ya khajoor ya kishmish ya chaawal ya jawaar mustaheq shakhs ko de aur agar oon ke bajaaye oonki qeemat naqdi ki shakl mein de tab bhi kaafi hai. Ehtayaat-e-laazim yeh hai ke jo ghiza oos shahar mein aam taur se iete’maal na hoti hao chaahe woh gehoon, jow khajoor ya kishmish hi kyoon na ho na de.
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Jis shakhs ke paas apne ahl-o-ayaal ke liya saal bhar ke akhrajaat na ho aur ooska koi rozgaar bhi na ho jis ke zariye woh aapne ahl-o-ayaal ka saal bhar ka kharcha poora kar sake woh faqeer hai aur oos par fitrah dena waajib nahi hai.
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Jo shakhs eid-ul fitr ki raat ghuroob ke vaqt kisi ke yahan khaana khaane waale samjhe jaayen zaruri nahi ke saheb-e-khana oonka fitrah de, kata’ nazar oosse ke woh jhoote ho, ya bure ho, musalmaan ho ya kaafir ho, oonka kharcha oos par waajib ho ya na ho, aur woh oon ke shahar mein ho ya kisi aur shahar mein ho.
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Agar koi shakhs ek aise shakhs ko jo oonke yahan khaana khaane wala girdana na jaaye, aur dusre shahar mein ho, apna numa’inda muqarrar kare ke ooske (ya’ni saaheb-e-khaana ke) maal se itna fitrah de de aur oose itminaan ho ke woh shakhs fitrah de dega to khud saaheb-e-khaana ke liye oos fitre ko dena zaruri nahi hai.
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Jo mehmaan eid-ul-fitr ki raat ghuroob-e-aaftaab se pahle saaheb-e-khaana ki razamandi se ooske ghar aaye, raat ooske yahan guzaare aur ooske yahan khaana khaane waalo mein agarche vaqti taur par shumaar ho ooska bhi fitrah saaheb-e-khaana par waajib hai.
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Jo mehmaan eid-ul-fitr ki raat ghurub-e-aaftaab ke ba’d waarid ho agar woh saaheb-e-khaana ke yahan khana khaane shumaar ho to fitrah saaheb-e-khaana par ehtayaat ki bina par waajib hai aur agar khaana khaane wala shumaar na ho to waajib nahi hai jis shakhs ki insaan ne eid ki shab mein apne ghar iftaar ke liye bulaaya ho, woh ooske yahan khaana khaane wala shumaar nahi hota aur saaheb-e-khaana par ooska fitrah waajib nahi hai.
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Agar koi shakhs Eid-ul-fitr ki raat ghuroob-e-aaftaab ke vaqt deewaana ho aur ooski deewaangi Eid-ul-fitr ke din zohur ke vaqt tak baaqi rahe to oos par fitrah waajib nahi hai warna ehtayaat-e-waajib ki bina par laazim hai ke fitrah de.
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Ghuroob-e-aaftaab se pahle agar koi bachcha baaligh ho jaaye ya koi deewana a’qil ho jaaye ya koi faqeer ghani ho jaaye to agar woh fitrah waajib hone ki shara’et ko poori karta ho to zaruri hai ke fitrah de.
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Agar Eid-ul-fitr ki raat ghuroob ke vaqt fitrah waajib hone ki shara’et na ho, laikin agar eid ke din zohur ke vaqt se pahle tak fitrah waajib hone ki shara’et oos mein maujood ho jaaye to ehtayaat-e-waajib yeh hai ke fitrah de.
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Agar koi kaafir eid-ul-fitr ki raat ghuroob-e-aaftaab ke ba’d musalmaan ho jaaye to oos par fitrah waajib nahi hai. Laikin ek aisa musalmaan jo shia na ho woh Eid ka chaand dekhne ke ba’d shia ho jaaye to zaruri hai ke fitrah de.
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Jis shakhs ke paas andaazan 1 sa’a gehoon ya oos jaisi koi cheez ho oos ke liye mustahab hai ke fitrah de aur agar ooske ahl-o-ayaal bhi ho aur woh oonka fitrah bhi dena chahta ho to woh aisa kar sakta hai ke fitre ki niyyat se 1 sa’aa gehoon wagairah apne ahl-o-ayaal mein se kisi ek ko de de aur woh bhi oosi niyyat se dusre ko de de aur isii tarah dete rahe hatta ke woh khaandaan ke aakhri fard tak pohoonch jaaye aur behtar hai ke jo cheez aakhri fard ko mile woh kisi aise shakhs ko de jo woh khud oon logo mein se na ho jinho ne fitrah ek dusre ko diya hai aur agar oon logo mein se koi na baaligh ya dewaana ho to ooska sarparast ooske bajaaye fitrah le sakta hai aur ehtayaat-e-mustahab yeh hai ki woh cheez ooski niyyat se na le balkeh khud ke liye le.
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Agar eid-ul-fitr ki raat ghuroob ke ba’d kisi ke yahan bachcha paida ho to ooska fitrah dena waajib nahi hai laikin agar ghuroob se pahle saaheb-e-aulaad ho jaaye ya shaadi kar le, agar woh ooske yahan khaana khaane waale shumar ho to oonka fitrah dena zaruri hai aur agar woh kiis aur ke yahan khana khaane waale shumaar ho to oos par(ya’ni baap ya shauhar par)oonka fitrah waajib nahi hai aur agar kisi ke yahan khaana khaane wala na samhje jaaye to aurat ka fitrah khud par waajib hai aur bachche ki koi zimmedaari nahi hai.
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Agar koi shakhs kisi ke yahan khaana khaata ho aur ghuroob se pahle kisi dusre ke yahan khaana khaane wala ho jaaye to ooska fitrah oosi shakhs pe waajib hai jis ke yahan woh khaana khaane wala ban jaaye. Maslan agar aurat ghuroob se pahle shauhar ke ghar chali jaaye to zaruri hai ke shauhar ooska fitrah de.
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Jis shakhs ka fitrah kisi dusre shakhs par waajib ho oos par apna fitrah dena waajib nahi hai. Laikin agar woh fitrah na de ya na de sakta ho to ehtayaat ki bina par khud oos shakhs par waajib hai ke massla no. 1852 mein zikr shuda shara’et agar oos mein maujood ho to khud apna fitrah de.
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Jis shakhs ka fitrah kisi dusre shakhs par waajib ho, agar woh khud apna fitrah de de to jis shakhs par ooska fitrah waajib ho oos par se ooski adae’gi ka wajoob saakit nahi hota.
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Ghair sayyed, kisi sayyed ko fitrah nahi de sakta hatta ke agar sayyed ooske yahan khaana khaata ho tab bhi ooska fitrah woh kisi dusre sayyed ko nahi de sakta.
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Jo bachcha maa ya daaya ka doodh peeta ho ooska fitrah oos shakhs par waajib hai jo maa ya daya ke akhrajaat bardaasht karta ho. Laikin agar maa ya daya apna kharcha bachche ke maal se poora karti hai to bachche ka fitrah kisi par waajib nahi hai.
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Insaan agarche apne ahl-o-ayaal ka kharcha haraam maal se deta ho, zaruri hai ke oonka fitrah halaal maal se de.
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Agar insaaan kisi shakhs ko ujrat par rakhe, jaise mistri badhaii ya khidmadgaar aur ooska kharcha is tarah de ke woh ooska khaana khaane waalo mein shumaar ho to zaruri hai ke ooska bhi fitrah de. Laikin agar sirf kaam ki mazdoori de to oos (ajeer) ka fitrah ada karna oos par waajib nahi hai.
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Agar koi shakhs eid-ul-fitr ki raat ghuroob se pahle faut ho jaaye to ooska aur ooske ahl-o-ayaal ka fitrah ooske maal se dena zaruri nahi. Laikin agar ghuroob ke ba’d faut ho to u’lama mein masshhur yeh hai ke ooska aur ooske ahl-o-ayaal ka fitrah ooske maal se diya jaaye. Laikin yeh hukm ishkaal se khaali nahi hai aur ehtayaat ke taqazon ko tarq nahi kiya jaaye.
Zakaat aur fitrah ka musarraf
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Fitrah ehtayaat-e-waajib ki bina par faqt oon shia ashna ashari fuq’ra ko dena zaruri hai jo oon shara’et par poore utarte ho jin ka zikr zakaat ke mustaqeen mein ho chuka hai aur agar shahar mein shia ashna ashari fuq’ra na mile to dusre musalmaan fuq’ra ko fitrah de sakta hai. Laikin zaruri hai ke kisi bhi suurat mein “naasibi” ko na diya jaaye.
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Agar koi shia bachcha faqeer ho to insaan yeh kar sakta hai ke fitrah oospar kharch kare ya ooske sarparast ko de kar oose bachche ki milqiyat qarrar de.
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Jis faqeer ko fitrah diya jaaye to zaruri nahi ke woh a’dil ho laikin ehtayaat-e-waajib yeh hai ki sharaabi, benamaazi aur jo khullam khulla goonaah karta ho oose fitrah na diya jaaye.
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Jo shakhs fitrah na jayez kaamo mein kharch karta ho to oose fitrah na diya jaaye.
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Ehtayaat-e-mustahab yeh hai keh ek faqeer ko ek sa’a se kam fitrah na diya jaaye. Magar oos suurat mein diya jaa sakta hai ke sab maujooda fuq’ra ko na pohoonch sake. Albatta ek sa’a se zyaada dene mein koi ishkaal nahi hai.
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Jab kisi jins ki qeemat oos jins ki ma’mooli qism se dogooni ho, maslan kisi gehoon ki qeemat kisi ma’mooli qism ke gehoon se dogooni ho to agar koi shakhs oos (badhiya jins) ka aadha sa’a bataur fitrah de to yeh kaafi nahi hai balkeh agar woh aadhe sa’a fitrah ki niyyat se bhi de to woh kaafi nahi hai.
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Insaan aadhe sa’a maslan ek jins ka gehoon aur aadha sa’a kisi dusri jins ka maslan jow, bataure fitrah nahi de sakta balkeh agar yeh aadha aadha sa’a fitrah ki qeemat ki niyyat se de to bhi kaafi nahi hai.
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Insaan ke liye mustahab hai keh zakaat dene mein apne rishtedaaro aur hamsaayo ko dusre logo par tarjih de. Moonaasib hai keh ahle ilm-o-fazl aur deendaar logo ko bhi dasro se tarjih de.
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Agar insaan yeh khayaal karte hue ke ek shakhs faqeer hai oose fitrah de aur ba’d mein ma’loom ho ke woh faqeer na tha to agar oose jo maal faqeer ko diya tha woh khatm na ho gaya ho to zaruri hai ke waapas le le aur mustaheq ko de de aur agar waapas na le sakta ho to zaruri hai ke khud apne maal se fitrah ka aewaz de aur agar woh maal khatm ho gaya ho laikin lene waale ko yeh ilm ho ke jo kuch bhi oosne liya hai woh fitrah hai to zaruri hai ke ooska aewaz de aur agar oose yeh ilm na ho to aewaz dena oospar waajib nahi aur zaruri hai ke fitarh dene wala khud fitrah ka aewaz de.
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Agar koi shakhs kahe ke main faqeer hoon to oose fitrah nahi diya jaa sakta ba juz is suurat ke keh kisi ke kahne se itminaan ho jaaye ya oose ilm ho ke woh pahle faqeer tha.
Zakaat, fitrah ke muttafarriq massa’el
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Zaruri hai ke insaan fitrah qurbat ki qasad se ya’ni Allah (t. a) ki khushnudi ke liye de aur oose dete vaqt fitre ki niyyat kare.
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Jo koi shakhs Ramadhan se pahle fitrah de de to sahi nahi hai behtar yeh hai ke Ramadhan mein bhi fitrah na de. Albatta agar Ramadhan se pahle kisi faqeer ko karza de aur jab fitrah oos par waajib ho jaaye karze ko fitre mein shumaar kar le to koi harj nahi hai.
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Gehoon ya koi dusri cheez jo fitre ke taur par di jaaye zaruri hai ke oos mein koi aur jins ya mitti na mili hui ho. Agar oos mein koi aisi cheez mili hui ho aur khaalis maal ek sa’a tak pohoonch jaaye aur mili hui cheez juda kiye baghair iste’maal ke qaabil ho ya juda karne mein had se zyaada zehmat na hoya jo cheez mili hui ho itni kam ho ke qaabil-e-tawajjo na ho to koi harj nahi hai.
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Agar koi shakhs a’ibdaar cheez fitreh ke taur par de to ehtayaat-e-waajib ki bina par kaafi nahi hai.
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Jis shakhs ko kayi ashkhaas ka fitrah dena ho ooske liye zaruri nahi ke saara fitrah ek hi jins se de. Maslan ek ba’az afraad ka fitrah gehoon se aur ba’z dasro ka jow se de to kafi hai.
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Eid ki namaaz padhne waale shakhs ko ehtayaat-e-waajib ki bina par Eid ki namaaz se pahle fitrah dena zaruri hai laikin agar koi shakhs namaaz nahi padhta hai to fitreh ki ada’egi mein zohur tak taakheer kar sakta hai.
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Agar koi shakhs fitreh ki niyyat se apne maal mein se kuch miqdaar alaiheda kar de aur Eid ke din zohur ke vaqt tak mustaheq ko na de to jab bhi woh maal mustaheq ko de fitreh ki niyyat kare. Agar taakheer karne mein koi a’qli wajah ho to koi ishkaal nahi.
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Agar koi shakhs Eid ke din zohur tak fitrah na de aur alag bhi na kare to ooske ba’d ada aur qaza ki niyyat kare baghair fitrah de.
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Agar koi shakhs fitrah alag kar de to woh oose apne liye uthakar dasra maal ooski jagah bataure fitrah nahi rakh sakta.
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Agar kisi shakhs ke paas aisa maal ho jiski qeemat fitreh se zyaada ho to agar woh shakhs fitrah na de aur niyyat kare ke oos maal ki khuch miqdar fitreh ki liye qarrar dena ehtayaat-e-waajib ki bina par kaafi nahi hai.
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Kisi shakhs ne jo maal fitreh ke liye alag kiya ho, agar talf ho jaaye to agar woh faqeer tak pohooncha sakta tha. Oosne fitrah dene mein taakheer ki ho ya hifaazat karne mein kotaahi ki ho to zaruri hai ke ooska aewaz de aur agar faqeer tak nahi pohoonch sakta tha aur ooski hifaazat mein kotaahi na ki ho to to phir zimmedaar nahi hai.
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Agar fitrah dene waale ko apne e’laaqe mein mustaheq mil jaaye to ehtayaat-e-waajib yeh hai ki fitrah dusri jagah na le jaaye aur agar dusri jagah le jaaye aur mustaheq tak pohoonch jaaye to kaafi hai aur agar dusri jagah pohoonchaaye aur agar woh maal talf ho jaaye to zaruri hai ke ooska aewaz de.
Hajj ke Ehkaam
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‘Baitullah ki ziyaarat karne aur oon a’maal ko baja laane ka naam “Hajj” hai jin ke wahan baja laane ka hukm diya gaya hai aur ooski baja aa’wri har oos shakhs ke liye jo man-darja-e-zel shara’et poori karta ho umr mein ek dafa’ waajib hai
(Awwal) Insaan baaligh ho.
(Daum) A’qil aur azaad ho.
(Saum) Hajj par jaane ki wajah se koi aisa na jayez kaam karne ki majboori na ho jis ka tarq karna Hajj karne se zyaada eham ho ya koi aisa waajib kaam tarq na hota ho jo Hajj se zyaada eham ho. Laikin agar oos haalat mein Hajj karne chala jaaye to goonaahgaar zarur hai magar Hajj sahi hai.
(Chaharum) Isteta’at rakhta ho. Saheb-e-Isteta’at hona chand chezon par manhasar hai.
(1) Insaan raaste ka kharch aur isi tarah agar zarurat ho to sawaari rakhta ho ya itna maal rakhta ho ke oon cheezon ko muhaiyya kar sake.
(2) Itni sehat aur taaqat ho ke zyaada masshaqqat ke baghair Mekka-e-Mukkarrama jaa kar Hajj kar sakta ho. Yeh shart Hajj ke mauqe se maqsoos hai aur agar koi shakhs maali isteta’at rakhta ho magar jismaani taaqat Hajj ke vaqt na rakhta ho ya agar khud baja laaye to ooske liye nuksan hai aur sehatyaabi ki bhi koi umeed na ho to oose chahiye key kisi ko na’eb banaye.
(3) Mekka-e-Makarrama mein jaane ke liye raaste mein koi rukaawat na ho aur agar raasta band ho aur agar insaaan ko darr ho ke raaste mein ooski jaan ya aabru chali jaayegi ya oos ka maal chheen liya jaayega to oospar Hajj waajib nahi hai. Laikin agar woh dusre raaste se jaa sakta ho aur woh raasta zyaada taweel na ho to zaruri hai ke oos raaste se jaaye bajuz ooske ke woh raasta is qadr door aur ghair ma’roof ho ke log kahe ke Hajj ka raasta band ho.
(4) Jab saare shara’et maujood ho to oos ke paas itna vaqt bhi ho ke Mekka-e-Mukkarrama pohoonch kar Hajj ke a’amaal baja laa sake.
(5) Jin logo ke akhrajaat oos par waajib ho maslan biwi aur bachche aur jin logo ke akhrajaat ooske liye tarq karna ooske liye goonaah ho to oonke akhrajat ooske paas maujood ho.
(6) Hajj se waapasi ke ba’d woh ma’aash ke liye koi hoonar ya kheti ya jaayedaad rakhta ho ya phir koi dasra zariya-e-aamdani rakhta ho ya’ni aisa na ho ke hajj ke akhrajaat ki wajah se Hajj waapsi par majboor ho jaaye aur tangtarshi par zindagi guzaarne par majboor ho jaaye.
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Jis shakhs ki zarurat apne zaati makaan ke baghair poori na kar sake oospar Hajj oos vaqt tak waajib hai jab tak oos ke paas makaan ke liye bhi raqam ho.
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Jo aurat Mekka-e-Mukkarrama ja sakti ho agar waapsi ke ba’d ooske paas apna koi maal nahi ho aur misaal ke taur pe agar ooska shauhar bhi faqeer ho aur oose kharch na deta ho aur woh aurat aseerat mein zindagi guzaarne par majboor ho jaaye to oos par hajj waajib nahi.
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Agar kisi shakhs ke paas hajj ke liye zaad-e-raah aur sawari na ho aur dasra oose kahe ke tum Hajj par jao main tumahare safar ka kharch doonga aur tumaare safar ke dauraan tumahare ahl-o-ayaal ko bhi kahrch deta rahoonga to agar oose itminaan ho jaaye ke woh shakhs oose kharch dega to oospar Hajj waajib ho jaata hai.
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Agar kisi shakhs ko Mekka-e-Mukkarrama jaane aur waapas aane ka kharch aur jitni muddat oose wahan jaane aur waapas aane mein lage oske liye oose ahl-o-ayaal ka kharch de diya jaaye ke woh hajj kar le to agar che woh maqruz bhi ho aur waapsi par guzar basar karne ke liye maal bhi na rakhta ho oos par hajj waajib ho jaata hai. Laikin agar is tarah ho ke Hajj ke safar ka zamaana ooske kaar-o-baar aur kaam ka zamaana ho ke agar Hajj par chala jaaye to apna karza muqarrar vaqt par ada na kar sakta ho ya apni guzar basar ke akhrajaat saal ke baaqi dino mein muhaiyya na kar sakta ho to oos par Hajj waajib nahi hai.
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Agar kisi ko Mekka-e-Mukkarrama tak jaane uar aane ke akhrajaat neiz jitni muddat wahan jaane aur aane mein lage oos muddat ke liye ooske ahl-o-ayaal ke akhrajaat de diye jaayen aur oosse keh diya jaaye ke Hajj par jaao laikin yeh sab musarraf ooski milqiyat mein na diya jaaye to is suurat mein ke jabkeh oose itminaan ho ke diye hue akhrajaat ka oos se phir mutaleba nahi kiya jaayega oospar Hajj waajib ho jaata hai.
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Agar kisi shakhs ko itna maal de diya jaaye jo Hajj ke liye kaafi ho aur yeh shart lagaayi jaye ke jis shakhs ne maal diya hai maal lene wala Mekka-e-Mukkarrama ke raaste mein ooski khidmat karega to jise maal diya jaaye oospar Hajj waajib nahi hota.
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Agar kisi shakhs ko itna maal diya jaaye ke oos par Hajj waajib ho jaaye aur woh Hajj kare aur agarche ba’d mein woh khud bhi (kahin se)maal haasil kar le to dasra Hajj oospar waajib nahi hai.
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Agarche koi shakhs bagarze tijaarat misaal ke taur par jeddah jaaye aur itna maal kamaaye ke agar wahan se Mekka jaana chahe to isteta’at rakhne ki wajah se zaruri hai ke Hajj kare aur agar woh Hajj kare aur khawah ba’d mein itni daulat kamaa le ke khud apne watan se bhi Mekka-e-Mukkarrama jaa sakta ho tab bhi oos par dasra Hajj waajib nahi hai.
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Agar koi shakhs is shart par ajeer bane ke woh khud ek dusre ki taraf se Hajj karega to agar woh khud Hajj ko na jaa sake aur chahe ke kisi dusre ko apni jagah bhej de to zaruri hai ke jisne oose ajeer banaya hai oosse ijaazat le.
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Agar koi shakhs mustat’i ho kar chala jaaye aur muqqarrar vaqt par arafaat aur Massha’rul Haraam na pohoonch sake to jab ooske ba’d ke saalo mein mustat’i na rahe to oos par Hajj waajib nahi hai laikin agar guzishta saalo mein mustat’i tha aur hajj par nahi gaya chahe oose zehmat hi kyoon na ho Hajj baja laaye.
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Agar koi shakhs mustat’i hone ke ba’d Hajj ada na kare aur ba’d mein budhaape, kamzori ya bimaari ki wajah se Hajj na kar sake ya koi rukaawat aa jaaye to ba’d mein agar khud taaqat haasil kare to khud Hajj baja laaye. Is suurat mein bhi aisa hai ke agar pahle saal mein Hajj karne ki isteta’at haasil kare magar beemari, kamzori ya budhaape ki wajah se Hajj na kar sake aur apni taaqat se na umeed ho jaaye in tamaam suurato mein ehtayaat-e-mustahab yeh hai ke agar mard manuf a’na ho to na’eb sarura hone chahiye ya’ni koi aisa shakhs ho jisne pahle Hajj ada nahi kiya ho.
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Jo shakhs Hajj karne ke liye kisi dusre ki taraf se ajeer bana ho to zaruri hai ke ooski taraf se tawaaf-oon-nisa bhi kare aur agar na kare to ajeer par ooski biwi haraam ho jaayegi.
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Agar koi shakhs tawaf-oon-nisa sahi se na baja laaye ya oosko baja laana bhool jaaye aur chand roz ba’d oose yaad aaye aur raaste se waapas hokar baja laaye to sahi hai laikin agar waapas hona ooske liye ba’ese masshaqqat ho to tawaaf-oon-nisa ki bajaawri ke liye kisi aur ko na’eb bana sakta hai.
Do'stlaringiz bilan baham: |
