Paani (ghata ghat na peeye balkeh) teen saans mein peeye.
Paani khawahish ke mutabiq peeye.
Paani peen eke ba’d Hazrat Imam Husain Alaihe salaam aur iin ke ahle bait (a. s) ko yaad kare aur oon ke qaatilon par la’anat bejhe.
Zayada paani peena, murghan khaane ke ba’d paani peena aur raat ko khade ho kar paani peena mazmum shumaar kiya gaya hai. A’lawa azeen paani bayen haath se peena aur isii tarah kize (waghairah) ki tooti huyee jagah se aur oos jagah se peena jahan koze ka dasta ho mazmum shumaar kiya gaya hai.
Mannat aur A’had ke Ehkaam
“Mannat” yeh hai ke insaan apne a’ap par waajib kar le keh Allah ta’ala ki raza ke liye koi achha kaam karega ya koi aisa kaam jis ka na karna behtar ho tark kar dega.
Mannat meinsegha padhna zaruri hai magar laazim nahin keh segha a’rbi mein hi padha jaye lehaaza agar koi shakhs kahe keh “mera mareez sehatyaab ho gaya to Allah ki khatir mujh par laazim hai keh main das rupayye faqeer ko doon” to oos ki mannat sahi hai. Ya yoon kahe keh Allah ki khatir main ne yeh mannat maani hai to ehtayaat-e-waajib ki bina par zaruri hai keh oos par a’mal kare. Laikin agar Alaah ka naam na le sirf yeh kahe keh main ne mannat maani hai ya auliya allah mein se kisi ka naam le to mannat sahi nahi hai. Agar nazr sahi ho aur mukallif jaan bhoojh kar oos par a’mal na kare to goonaah hai. Oose chahiye keh kaffara de. Mannat poori na karne ka kaffara qasam ki mukhalefat karne ke jaisa kaffara hai oos ka bayaan ba’d mein hoga.
Zaruri hai keh mannat manne wala baaligh aur a’aqil ho neiz apne iraade aur ikhtayaar ke saathh mannat maane. Lehaaza kisi aise shakhs ka mannar manna jise majboor kiya jaye ya jo jazbaat mein aakar baghair iraade ke be ikhtayaar mannat maane to sahi nahin hai.
Koi safia (woh shakhs jo apna maal bekaar kaamon mein kharch karta ho) agar mannat maane maslan yeh keh koi cheez faqeer ko dega to oos ki mannat sahi nahin hai. Isii tarah se agar koi diwaaliya shakhs mannat maane keh maslan apne oos maal mein se jis mein tasarruf karne se oose rok diya gya ho koi cheez faqeer ko dega to oos ki mannat sahi nahi hai.
Aurat ka shauhar se ijaazat liye baghair oon kaamon mein mannat manna jo shauhar ke haqooq ke manafi hon ya mannat ke ba’d ijaazat lenaa sahi nahi hai. Agarche shaadi se pahle mannat maane aur aurat ka apne maal mein shauhar ki ijaazat ke baghair mannat manna mehal ishkaal hai. Iis liye ehtayaat ki ra’uyiyat karna zaruri hai. Laikin (apne maal mein se shauhar ki ijaazat ke baghair) hajj karna, aur sadqa dena aur maa baap se jin salook aur rishtedaaron se sulah rehami karna (sahi hai).
Agar aurat shauhar ki ijaazat se mannat maane to shauhar oos ki mannat khatm nahin kar sakta aur naa hi oose mannat par a’mal karne se rok sakta hai.
Bete ke mannat manne par baap ki ijaazat shart nahin laikin agar baap ya maan oose iis kaam se jis ki oos ne mannat maani ho mana’ kare aur oon ka yeh mana’ karna shafqat ki bina par ho jis ki mukhalfat karna oon ki azeeyat ka sabab ho to bete ki mannat batil hai.
Insaan kisi aise kaam ki mannat maan sakta hai jise anjaam denaa oos ke liye mumkin ho. Lehaaza jo shakhs maslan paidal chal kar karbala na ja sakta ho agar woh mannat maane keh wahan tak paidal jayegaa to oos ki mannat sahi nahi hai. Agar mannat maante vaqt qudrat rakhta thha aur ba’d mein a’ajiz ho jaye top oos ka mannat manna batil hai aur oos par kuchh bhi waajib nahin siwaye oon mawaq’e mein jahan roza rakhne ki mnnat maani ho aur roza ba rakh sake to ehtayaat-e-waajib yeh hai keh har din ke roze ke ba’d 750 gram ghiza faqeer ko sadqa de ya 150 gram ghiza oos aadmi ko de jo oos ke badle roza rakhega.
Agar koi shakhs mannat maane keh koi haraam ya makruh kaam anjaam degaa ya koi waajib ya mustahab kaam tark kar degaa to oos ki mannat sahi nahin hai.
Agar koi shakhs mannat maane keh kisi mubaah kaam ko anjaam dega ya tark karega. Lehaaza agar oos kaam ka baja laana aur tark karna har lehaaz se massawi ho to oos ki mannat sahi nahin. Aur agar oos kaam ka anjaam denaa shara’ee lehaaz se behtar ho aur insaan mannat bhi oosi lehaaz se maane maslan mannat maane keh koi (khaas) ghiza khayega takeh Allah ki I’badat ke liye oose tawanayee hasil ho to oos ki mannat sahi hai. Agar oos kaam ka tark karna shara’ee lehaaz se behtar ho aur insaan mannat bhi oosi lehaaz se maane keh oos kaam ko tark kar degaa maslan choonk eh tambakoo ko mazr (sehat) aur wazayif shara’ee ko ehsan tareeqe se anjaam dene mein rukaawat hai iis liye mannat maane keh oose iste’maal nahin karega to oos ki mannat sahi hai. Laikin agar ba’d mein tambakoo ka iste’maal tark karna oos ke liye nuqsaandeh ho to oos ki mannat ka la’dam ho jayega.
Agar koi shakhs mannat maane keh waajib namaaz aisii jagah padhegaa jahan bajaye khud namaaz padhne ka sawaab zayada nahin, maslan mannat maane keh namaaz kamre mein padhegaa to agar wahan namaaz padhna shara’ee lehaaz se behtar ho, maslan chukeh wahan khaloot hai iis liye insaan hazoor qalb paida kar sakta hai, agar oos ke mannat manne ka maqsad yehi hai to mannat sahi hai.
Agar ek shakhs koi a’mal baja lane ki mannat maane to zaruri hai keh woh a’mal oosi tarah baja laye jis tarah mannat maani ho. Lehaaza agar mannat maane keh mahine ki pahli tareekh ko sadqz degaa ya roza rakhegaa ya (mahine ki pahli tareekh ko) awwal maah ki namaaz padhegaa to agar oos din se pahle ya ba’d mein oos a’mal ko baja laaye to kaafi nahi hai. Isii tarah agar koi shakhs mannat maane keh jab oos ka mareez sehatyaab ho jayega to woh sadqa degaa to agar oos mareez ke sehatyaab hone se pahle sadqa de de to kaafi hai.
Agar koi shakhs roza rakhne ki mannat maane laikin rozon ka vaqt aur ta’adaad mo’yyin na kare to agar woh ek roza rakhe to kaafi hai. Agar namaaz padhne ki mannat maane aur namaazon ki miqdaar aur khususiyaat mo’yyin na kare to agar ek do rak’ati namaz witr padh le to kaafi hai. Agar mannat maane keh sadqa degaa aur sadqa ki jins aur miqdaar mo’yyin na kare to agar aisii cheezein de keh log kahen keh oos ne sadqa diya hai to phir oos ne apni mannat ke mutabiq a’mal kar diya hai. Agar mannat maane keh koi kaam Allah ta’ala ki khushnudgi ke liye baja layegaa to agar ek (do rak’ati) namaaz padh le ya ek roza rakh le ya koi cheez sadqa de de to oos ne apni mannat poori kar li hai.
Agar koi shakhs mannat maane keh ek khaas din roza rakhega to zaruri hai keh oosi din roza rakhe aur jaan bhoojh kar roza na rake to zaruri hai keh oos din ke roze ki qaza ke a’lawa kaffara bhi de laikin oos din woh ikhtayaaran yeh kar sakta hai keh saqfar kare aur roza na rakhe. Agar safar mein ho to laazim nahin keh thherne ki niyyat kar ke roza rakhe. Aur oos suurat mein jabkeh safar ki wajah se ya kisi dusre azr maslan beemari ya haiz ki wajah se roza na rakhe to laazim hai keh roza ki qaza kare laikin kaffara nahin hai.
Agar insaan haalat e ikhtayaar mein apni mannat par a’mal na kare to kafaara denaa zaruri hai.
Agar koi shakhs ek mo’yyin vaqt tak koi a’maltark karne ki mannat maane to oos vaqt ke guzarne ke ba’d oos a’mal ko baja la sakta hai. Laikin phir bhi laazim hai keh woh vaqt aane tak oos a’mal ko anjaam na de aur agar oos vaqt ke aane se pahle baghair uzr ko dobara anjaam de to zaruri hai keh kaffara de.
Jis shakhs ne koi a’mal tark karne mannat maani ho aur oos ke liye koi vaqt mo’yyin bna kiya ho agar woh bhool kar ya baamr ya ghaflat ya ashtaba ki wajah se oos a’’mal ko anjaam de ya koi oos ko majboor kare ya jahil qasir ho to oos par kaffara waajib nahin hai. Laikin oos ki nazr baaqi rahe aur agar oos ke ba’d jab bhi bahaalat ikhtayaar oos a’mal ko baja laye zaruri hai keh kaffara de.
Agar koi shakhs mannat maane keh har haft eek mo’yyin din ka maslan jumm’e ka roza rakhegaa to agar ek jume’ ke din Eid ul fitr ya Eid ul Qurban pad jaye ya juma’ ke din oose koi azr maslan safar dar pesh ho ya haiz aa jaye to zaruri hai keh oos din roza na rakhe aur oos ki qaza baja laye.
Agar koi shakhs mannat maane keh ek mo’yyin miqdaar mein sadqa degaa to agar woh sadqa dene se pahle mar jaye to waaris ko oos ke maal mein se ootni miqdaar mein sadqa denaa laazim nahin hai aur behtar yeh hai keh oos ke baaligh wirsa meeraas mein se oose apne hisse se ootni miqdaar mayyat ki taraf se sadqa de dein.
Agar koi shakhs mannat maane keh ek mo’yyin faqeer ko sadqa degaa to kisi dusre ko nahin de sakta aur agar woh mo’yyin karda faqeer mar jaye to oos ke wirsa ko pohoonchaana laazim nahin hai.
Agar koi shakhs mannat maane keh a’ima alaihemus salaam mein se kisi ek ki maslan Hazrat Husain alaihe salaam ki zayaarat se musharraf hoga to agar woh kisi dusre Imam ki ziyaarat ke liye jaye to yeh kaafi nahin hai aur agar kisi azr kis wajah se oon Imam (a. s) ki ziyaarat na kar sake to oos par kuchh bhi waajib nahin hai.
Jis shakhs ne ziyaarat katrne ki mannat maani ho laikin ghusl ziyaarat aur oos ki namaaz ki mannat na maani ho to oos ke liye oonhein baja lana laazim nahin hai.
Agar koi shakhs kisi Imam ya Imaamzaade ke haram ke liye maal kharch karne ki mannat maane keh aur koi khaas musarraf mo’yyin na kareto zaruri hai keh oos maal ko oos haram ki ta’ameer (wa marammat) roshnion aur qaleen waghairah par surf kare. Agar aisaa karna mumkin na ho yaw o haram mukammil taur par beneyaaz ho to oos haram ke zarurat mand zayereen ki maddad mein kharch kare.
Agar koi shakhs paighambar Akram sallallaho alaihe wa a’lehi wassallam ya a’ima alaihe mus salaam mein se kisi Imaam zaadeya u’amaye saabeqeen aur oon jaisii hastion mein se kisi ke liye koi cheez nazr kare to agar kisi mo’yyin massarruf ki niyyat ki ho to zaruri hai keh oos cheez ko oosi massarruf mein laye. Aur agar kisi mo’yyin massarruf ki niyyat na ki ho to zaruri hai keh oose aise massarruf mein le aaye jo oon Hazrat se nisbat rakhta ho maslan oon ke naadaar zayereen pkharch kare ya oon ke haram ke massarif par kharch kare ya aise kaamon mein kharch kare jo oon ka tazkerah a’am karne ka sabab hon.
Jis bhed ko sadqe ke liye ya kisi Imaam ke liye nazr kiya jaye agar woh nazr ke massarruf mein laye jaane se pahle dhoodh de ya bachcha jane to woh (dhoodh ya bachcha) oos ka maal hai jis ne oos bhed kio nazr kiya ho, magar yeh keh oos ki niyyat a’am ho (y’ani nazr karne waale ne oos bhed, oos ke bachche aur dhoodh waghairah sab cheezon ki mannat maani ho to woh sab nazr hai) albatta bhed ki uoon aur jis miqdaar mein woh farba ho jaye nazr ka jazu hai.
Jab koi mannat maane keh agar ooska mareez tandrust ho jaye ya oos ka musafir waapas aa jaye to woh falan kaam karegaa to agar pata chale keh mannat manne se pahle mareez tandrust ho gaya thha ya musaafir aa gaya thha to phir manna par a’mal karna laazim nahin.
Agar baap ya maa manna maaney keh apni beti ki shaadi kisi sayeed zaade ya kisi shakhs se karege to ladki ke baare mein waldain ki mannat ki koi ehmiyat nahin aur ladki kisi cheez ki mukallif nahin.
Jab koi shakhs Allah Ta’ala se a’had kare keh jab oos ki koi mo’yyin shara’ee haajat poori ho jayegi to falan kaam karegaa. Pas jab ooski haajat poori ho jaye to zaruri hai woh kaam anjaam de. Neiz agar woh kisi haajat ka zikr kiye baghair a’had keh falan kaam anjaam degaa to woh kaam karna oos par waajib ho jata hai.
A’had mein bhi mannat ki tarah segha padhna zaruri hai. Maslan yoon keh den keh main Khuda se a’had karta hoon keh main yeh kaam karoonga. Yeh zaruri nahin hai keh jis kaam ka a’had kiya jaye woh shar’ee taur par achchha ho balkeh oosi qadr kaafi hai keh shari’at mein oos kaam se na roka gaya ho aur a’qla ke nazdeek ba maqsad qarra paaye. Ya oos shakhs ke liye oos mein koi masslihat ho aur agar a’had karne ke ba’d aisa ho jaye keh oos kaam ki koi masslihat na rahe ya shar’an tarjeeh ke qabil na rahe aur makruh qarrar paya jaye to zaruri hai keh oos par a’mal kare.
Agar koi shakhs apne a’had par a’mal na kare to woh goonaahgaar hai aur zaruri hai keh kaffara de y’ani saathh faqeeron ko pait bhar kar khaana khilaye ya do mahine musalsal roze rakhe ya ek ghulaam ko aazaad kare.
Qasam khaane ke Ehkaam
Jab koi shakhs qasam khaye keh falan kaam anjaam degaa ya tark karegaa maslan qasam khaye keh roza rakhegaa ya tambaakoo ko iste’maal nahin karegaa to agar ba’d mein jaan bhoojh kar oos qasam ke khilaaf a’mal kare to woh goonaah gaar hai aur zaruri hai keh kaffara de y’ani ek ghulaam aazad kare ya das faqeeron ko pait bhar kar khaana khilaye ya oonhein poshaak pehnaaye aur agar oon a’maal ko baja na la sakta ho to zaruri hai kegh teen din musalsal roze rakhe.
Qasam ki chand shartein hain:
Jo shakhs qasam khaaye zaruri hai keh woh baaligh aur a’qil ho neiz apne iraade aur ikhtayaar se qasam khaaye. Lehaaza bachche, deewaane, behawaas aur oos shakhs ka qasam khaana jise majboor kiya gaya ho durust nahin hai aur agar koi shakhs jazbaat mein aa kar bila iraada ya be ikhtayaar qasam khaaye to oos ke liye bhi yahi hukm hai.
(Qasam khaane wala) jis kaam ke anjaam dene ki qasam khaaye, zaruri hai keh woh haraam ya makruh na ho aur jis kaam ke tark karne ki qasam khaaye, zaruri hai keh woh waajib ya mustahab na ho aur agar koi mubaah kaam karne ya na karne ki qasam khaaye to agar aqla’ ki nazr mein oos kaam ko anjaam denaa ya oos ko tark karna behtar ho ya oos kaam mein qasam khaane waale ke liye koi dooniyaawi masslihat ho to oos ki qasam sahi hai.
(Qasam khaane wala) Allah ta’ala ke naamon mein se kisi aise naam ki qasam khaaye jo oos zaat ke siwaaye kisi aur keliye iste’maal na hota ho maslan Khuda aur Alaah – ya Allah kli aisii safaat au raise afa’al se qasam khaaye jo sirf oosi ke saathh khaas hain. Maslan kahe: “oos zaat ki qasam! Jis ne aasmaano aur zameen ko paida kiya” – aur agar aise naam ki qasam khaaye jo Allah ki zaat ke siwaye kisi aur ke liye bhi iste’maal hota hai laikin Allah ta’ala ke liye ootni kasrat se iste’maal ho keh jab bhi koi woh naam le to Khuda-e-buzurg wa barter ki zaat hi zehan mein aatii ho. Maslan agar koi khaliq aur raziq ki qasam khaaye to bhi qasam sahi hai. Balkeh agar kisi aise naam ki qasam khaaye keh jab oos naam ko qasam khaane ke maqaam mein iste’maal kiya jaaye to zaat haq hi zehan mein aatii ho maslan sama’e aur baser (ki qasam khaaye) tab bhi oos ki qasam sahi hai.
(Qasam khaane wala) qasam ke alfaaz zabaan par laaye. Laikin agar goonga shakhs ishaare se qasam khaaye to sahi hai. Aur oosi tarah woh shakhs jo baat karne par qaadir na ho agar qasam ko likhe aur dil mein niyyat kar le to kaafi hai. Balkeh jo bol sakta hai woh bhi agar likhe to ehtayaat-e-waajib ki bina par oos par a’mal kiya jaye.
(Qasam khaane waale ke liye) qasam par a’mal karna mumkin ho. Agar qasam khaane ke vaqt oos ke liye oos par a’mal karna mumkin na ho laikin ba’d mein mumkin ho jaaye to kaafi hai. Aur agar qasam khaate vaqt mumkin ho ba’d mein oos par a’mal karne se a’ajiz ho jaaye to jis vaqt se a’ajiz hoga oos vaqt se oos ki qasam ka l’adam ho jayega. Agar qasam par a’mal karne se itnii masshaqqat uuthhani pade jo oos ki bardasht se baahar ho to oos suurat mein bhi yahi hukm hai. Agar yeh a;jaz iis ikhtayaar se ho ya baghair ikhtayaar ke, agar takheer ke vaqt ke a’itbaar se oos ka koi a’zr na ho to oos ne goonaah kiya aur oos par kaffara waajib hai.
Agar baap bete ko, ya shauhar, biwi ko qasam khaane se roke to oon ki qasam sahi nahin hai.
Agar beta, baap ki ijaazat ke baghair aur biwi, shauhar ki ijaazat ke baghair qasam khaaye to baap aur shauhar oon ki qasam faskh kar sakta hain.
Agar insaan bhool kar ya majboori ki wajah se ya ghaflat ki bina par qasam par a’mal na kare to oos par kaffara waajib nahin hai. Aur agar oose majboor kiya jaaye keh qasam par a’mal na kare tab bhi yahi hukm hai. Agar wahi qasam khaaye maslan yeh kahe keh wallah! Main abhi namaaz mein masshghul hota hoon aur vaham ki wajah se masshghul na ho to agar oos ka vaham aisaa ho keh oos ki wajah se majboor ho kar qasam par a’mal na kare to oos par kaffara nahin hai.
Agar koi shakhs qasam khaaye keh main jo kuchh kah raha hoon sach kah raha hoon to agar woh sach kah raha hai to oos ka qasam khaana makruh hai aur agar jhoot bol raha hai to haraam hai. Balkeh maqaddmaat kef aisle ke vaqt jhooti qasam khaana kabeerah goonaah mein se hai laikin agar woh apne aap ko ya kisi dusre musalmaan ko kisi zaalim ke sar se nijaat dilaane ke liye jhooti qasam khaaye to oos mein ishkaal nahin balkeh ba’az auqaat aisii qasam khaana waajib ho jata hai. Taaham agar tauriya karna mumkin ho aur oos taraf tawajjo rakh bhi sakta hai to ehtayaat-e-waajib yeh hai keh tauriya kare. (Y’ani qasam khaate vaqt qasam ke alfaaz ke zahiri mafhum ko chod kar dusre matlab ki niyyat kare aur jo matlab oos ne liya hai oos ko zahir na kare) maslan agar koi zaalim kisi ko aziyat denaa chahe aur kisi dusre shakhs se puchhe keh kyat um ne falan shakhs ko dekha hai? Aur oos ne oos shakhs ko ek minute qabl dekhaa ho to woh kahe keh main ne oose nahin dekha aur qasd yeh kare keh oos vaqt se paanch minute pahle mein oose nahin dekha.
Waqf ke Ehkaam
Agar ek shakhs koi cheez waqf kare to woh oos ki malkiyat se nikal jaati hai aur woh khud ya dusre log na hi woh cheez kisi dusre ko bech sakte hain aur na hi oose bech sakte hain aur na hi koi shakhs oos mein se kuchh bataur meeraas le sakta hai laikin ba’az suuraton mein jin ka zikr massla no. 2054 mein kiya gaya hai oose bechne mein ishkaal nahin.
Yeh laazim nahin keh waqf ka seghaa a’rbi mein padha jaaye balkeh misaal ke taur par agar koi shakhs kahe keh main ne yeh kitaab taleba ulomon ke liye waqf kar di hai to waqf sahi hai. Balkeh a’mal se bhi waqf saabit ho jata hai. Maslan agar koi shakhs waqf ki niyyat se chatayee massjid mein daal de ya kisi a’maarat ko massjid ki niyyat se iis tarah banaaye jaise massajid banayee jaati hain to saabit ho jayegaa. Laikin sirf niyyat karne se waqf saabit nahin hota. Waqf ke sahi hone mein kisi ka qabool karna laazim nahin hai chahe waqf a’am ho ya khaas. Isii tarah oos mein qasd qurbat bhi zaruri nahin.
Agar koi shakhs apni kisi cheez ko waqf karne ke liye mo’yyin kare aur waqf karne se pahle chhipaaye ya mar jaye to waqf waquf pazeer nahin hota. Isii tarah agar waqf khaas mein mauquf a’laiya ke qabze mein lene se pahle mar jaaye to bhi waqf pazeer nahin hota.
Agar ek shakhs koi maal waqf kare to zaruri hai keh waqf karne ke vaqt se oos maal ko hamesha ke liye waqf kar de aur misaal ke taur par agar woh kahe keh yeh maal mere marne ke na’d waqf hogaa to choona keh woh maal seghaa padhne ke vaqt se oos ke marne ke vaqt tak nahin raha oos liye sahi nahin hai. Neiz agar kahe keh yeh maal das saal tak waqf rahegaa aur phir waqf nahin hoga ya yeh kahe keh maal das saal ke liye waqf hoga phir paanch saal ke liye waqf nahin hoga aur phir dobarah woh waqf ho jayega to eo waqf sahi nahin hai. Laikin agar oos dauraan “jins” ki niyyat kare to “jins” waq’ee ho jata hai.
Khasusi waqf oos suurat mein sahi hai jab waqf karne wala waqf ka maal jin logo ke liye waqf kiya gaya hai oon key a oon ke vakeel ya sarparst ke tasarruf mein de de aur yeh kaafi hai keh tabqa’ awwal mein se koi shakhs maujood ho woh oose apne tasarruf mein le le. Laikin agar koi shakhs koi cheez apne nabaaligh bachchon ke liye waqf kare agar woh waqf kare woh cheez oosi ki negahdaari mein ho to kaafi hai aur waqf sahi hai.
A’am auqaat maslan madrason aur massajid waghairah mein qabza mo’atbar nahin hai balkeh sirf waqf karne se hi oon ka waqf hona saabit ho jata hai.
Zaruri hai keh waqf karne wala baaligh aur a’qil ho neiz qasd aur ikhtayaar rakhta ho aur shara’an apne maal mein tasarruf kar sakta ho. Iis bina par agar safiya – y’ani woh shakhs jo apna maal nekaar kaamo mein kharch karta ho. Choon keh woh apne maal mein tasarruf karne ka haq nahin rakhta iis liye agar woh koi cheez waqf kare to sahi nahin hai.
Agar koi shakhs kisi maal ko aise bachche ke liye waqf kare jo maa ke pait mein ho aur abhi paida na hua ho to oos waqf ka sahi hona mehal ishkaal hai aur laazim hai keh ehtayaat malhoot rakhi jaye. Laikin agar koi maal aise logon ke liye waqf kiya jaye jo abhi maujood hon aur oon ke ba’d oon logon ke liye waqf kiya jaaye jo ba’d mein paida hon to agarche waqf karte vaqt woh maa ke pait mein bhi na hon (woh waqf sahi hai). Maslan ek shakhs koi cheez apni aulaad ke liye waqf kare keh oon ke ba’d oos ke poton ke liye waqf hogii aur (aulaad ke) har giroh ke ba’d aane wala giroh oos waqf se istefaada karegaa to waqf sahi hai.
Agar koi shakhs kisi cheez ko apne aap par waqf kare maslan koi dukaan waqf kar de takeh oos ki aamdani oos ke marne ke ba;d oos ke qarzon ki daayegii ya oos ki ibaadaat ki ujrat par kharch ki jaaye to yeh waqf sahi nahin hai. Laikin misaal ke taur par woh koi makaan fuqra ki rihaayish ke liye waqf kar de aur khud bhi faqeer ho jaaye to oos makaan mein rihaayish kar sakta hai. Albatta agar woh yoon waqf kare keh oos makaan ka kiraya fuqra mein taqseem karegaa, ba’d mein khud faqeer ho jaaye to oos ka oos maal mein se lenaa mehal ishkaal hai.
Jo cheez kisi shakhs ne waqf ki ho agar oos ne oos ka matuli bhi mo’yyin kiya ho to zaruri hai keh hidaayaat ke mutabiq a’mal ho aur agar waqf ne matuli mo’yyin na kiya ho aur maal makhsus afraad par maslan apni aulaad ke liye waqf kiya ho to afraad oos se istefaada karne mein khud mukhtaar hain aur agar baaligh na hon to phir oon ka sarparast mukhtaar hai aur waqf se istefaada karne ke liye haakim shara’ ki ijaazat laazim nahin. Laikin aise kaam jis mein waqf ki behtari ya aayenda naslon ki bhalayee ho. Maslan waqf ki ta’ameer karna ya waqf ko kiraaye par denaa keh jis mein ba’d waale tabqe ke liye faida hai. To oos ka mukhtaar haakime shara’ hai.
Agar misaal ke taur par koi hsakhs kisi maal ko fuqra ya saadaat ke liye waqf kare ya iis maqsad se waqf kare keh oos maal ka moonafa’ bataure khairaat diya jaye to oos suurat mein keh oos ne waqf ke liye matuli mo’yyin na kiya ho oos ka ikhtayaar haakime shara’ ko hai.
Agar koi shakhs kisi amlaak ko makhsus afraad maslan apni aulaad ke liye waqf karta hai keh ek pusht ke ba’d dusri pusht oos se istefaada kare to agar waqf ka matuli oos maal ke kiraaye par de de aur oos ke ba’d mar jaaye to ijaara baatil nahin hotaa. Laikin agar oos amlaak ka koi matuli na ho aur oos maal ko kiraaye par de de aur oos ke ba’d mar jaaye to ijaarah batil nahin hota. Laikin agar oos amlaak jka koi matuli na ho aur jon logon ke liye woh amlaak waqf huyee hai oon mein se ek pusht oose kiraaye par de de aur ijaare ki muddat ke dauraan woh pusht mar jaaye aur jo pusht oos ke ba’d ho woh oos ijaare ki tasdeeq na kare to ijaarah batil ho jayega aur oos suurat mein agar kiraayedaar ne poori muddat ka kiraaya adaa kar rakha ho to ijaara batil hone ke vaqt se ijaarae ki muddat ke khaatme tak ka kiraaya (marne waale ke maal se) waapas le sakta hai.
Agar waqf karda amlaak barbaad bhi ho jaaye to oos ke waqf ki haisiyat nahin badalti bajuz oos suurat ke keh waqf ki huyee cheez kisi khaas maqsad ke liye waqf ho aur woh maqsad faut ho jaaye maslan kisi ne koi baagh bataure baagh waqf kiya ho to agar woh baagh kharaab ho jaaye to waqf batil ho jayegaa aur waqif ke wirsa ki malkiyat mein dobara daakhil ho jayegaa.
Kisi amlaak ka kuchh hissa waqf ho aur kuchh hissa waqf na ho aur agar woh amlaak taqseem na ki gayee ho to waqf ka matuli aur oos hisse ka maalik jo waqf nahin hai waqf shuda hissa juda kar sakte hain.
Agar waqf ka matuli khayanat kare maslan oos ka moonafa’ mo’yyin madon mein iste’maal na kare to haakime shara’ oos ke saathh kisi aameen shakhs ko laga de takeh woh matuli ko khayaanat se roke. Aur agar yeh mumkin na ho to haakime shara’ oos ki jagah koi diyaanatdaar matuli muqarrar kar sakta hai.
Jo qaleen (waghairah) Imaam baargaah ke liye waqf kiya gaya ho ose padhne ke liye massjid mein nahin le jaya ja sakta khawah woh massjid Imaam baargaah se malhaq kiyoon na ho. Laikin yeh maal Imaam baargaah ki malkiyat mein ho to matuli ki ijaazat se dusri jagah le ja sakte hain.
Agar koi amlaak kisi massjid ki marammat ke liye waqf ki jaaye to agar oos massjid ko marammat ki zarurat na ho aur iis baat ki towaqqa’ bhi na ho keh aayendah kuchh arse ba’d oose marammat ki zarurat hogii neiz oos amlaak ki aamdani ko jama’ kar ke hifaazat karna bhi mumkin na ho keh ba’d mein oos massjid ki marammat mein laga di jayegi to iis suurat mein ehtayaat-e-laazim yeh hai keh oos amlaak ki aamdani ko oos kaam mein surf Kare jo waqf karne waale ke maqsud se nazdeektar ho maslan oos massjid ki koi dusri zarurat poori kar di jaaye ya kisi dusri massjid ki ta’ameer mein laga di jaaye.
Agar koi shakhs koi amlaak waqf kare takeh oos ki aamdani massjid ki marammat par kharch ki jaaye aur Imaam jama’at aur massjid ke moazzin ko di jaaye to iis suurat mein keh oos shakhs ne har ek ke liye koi miqdaar mo’yyin ki ho to zaruri hai keh aamdani oosi ke mutabiq kharch ki jaaye. Aur agar mo’yyin na ki ho to zaruri hai keh pahle massjid ki marammat karayee jaaye aur phir bache to matuli oose Imaam jama’at aur moazzin ke darmiyaan jis tarah moonasib samjhe taqseem kar de laikin behtar yeh hai keh dono ashkhaas taqseem ek dusre se massalihat kar len.
