Jis aurat ka daa’emee nikaah ho jaaye oos ke liye haraam hai keh shauhar ki ijaazat ke baghair ghar se baahar nikla khawah oos ka nikalna shauhar ke haq ke manafi nab hi ho. Magar yeh keh koi aham zarurat pesh aaye ya ghar mein rahna oos ke liye nuqsaan ka ba’es bane ya ghar oos ke moonaasib na ho. Neiz oos ke liye zaruri hai keh jab bhi shauhar jinsi lazzat haasil karna chaahe to oos ki khawahish poori kare aur shara’ee uzr ke baghair shauhar ko ham bistari se na roke. Oos ki ghaza, lebaas, rihayish aur zindagi ki baaqi zaruriyaat ka intezaam shauhar par waajib hai. Agar woh yeh cheezein muhayya na kare to khawah oon ke muhayya karne par qudrat rakhta ho ya na rakhta ho woh biwi ka maqruz hai. Isii tarah aurat ke huquq mein se ek yeh hai keh mard oose aziyat wa aazaar na pohoonchaye aur kisi shara’ee wajah ke baghair oos ke sathh sakhti aur tarsh ruyee se paesh na aaye.
Agar koi aurat hambistari aur jinsi lazzaton ke silsile mein shauhar ka sathh de kar oos ki khawahish poori na kare to roti, kapdeaur makaan ka woh zimmedaar nahin hai agarche woh shauhar ke paas hi rahe aur agar woh kabhi kabhaar apni oom zimmedariyon ko poora na kare to ehtayaat-e-waajib ke mutabiq roti, kapde aur makaan ka shauhar par haq saqit nahin hota aur har suurat mein oos ka mehar ka l’adam nahin hota.
Mard ko yeh haq nahin keh biwi ko ghareloo khidmat par majboor kare.
Biwi ke safar ke akhrajaat watan mein rahne ke akhrajaat se zayada hon to oos ne safar shauhar ki ijaazat se kiya ho to shauhar ki zimmedaari hai keh woho on akhrajaat ko poora kare. Laikin agar woh safar gaadi ya jahaaz waghairah ke zariye ho to kiraaye aur safar ke dusre zaruri akhrajaat ki woh khud zimmedar hai. Laikin agar oos ka shauhar oose safar mein sathh le jana chahta ho to oos ke liye zaruri hai keh biwi ke safari akhrajaat bardasht kare. Isii tarah jaan bachaane ke liye safar zaruri ho maslan a’laaj waghairah ke liye bhi to akhrajaat mard ke zimme hain.
Jis aurat ka kharch oos ke shauhar ke zimme ho aur shauhar oose kharch na de to woh apna kharch shauhar ki ijaazat ke baghair oos ke maal se le sakti hai. Aur agar na le sakti ho aur majboor ho keh apni m’ash ka khud bandobast kare aur shikayat karne ke liye haakim sahar’a tak oos ki rasayee na ho takhe woh oos ke shauhar ko kharch dene par majboor kare to jis vaqt woh apni m’ash ka bandobast karne mein masshghuul ho oos vaqt shauhar ki ita’at oos par waajib nahin hai.
Agar ksisi mard ki maslan do daa’emee biwiyaan hon aur woho on mein se ek ke paas ek raat rahe to oos par waajib hai keh chaar raaton mein se koi ek raat dusri ke paas bhi guzaare aur iis suurat ke a’lawa aurat ke paas rahna waajib nahin hai. Han! Yeh laazim hai keh oos ke paas rahna bilkul tark na kar de aur ulaa aur ehuut yeh hai keh har chaar raaton mein se ek raat mard apni daa’emee mankuha biwi ke paas rahe.
Shauhar apni jawaan biwi se chaar mahine se zayada ba’es ke liye hambistari tark nahin kar sakta magar yeh keh hambistari oos ke liye nuqsaandeh ya bohut zayada takleef ka ba’es ho ya oos ki biwi khud chaar amhine se zayada I’ddat ke liye hambistari tark karne par raazi ho ya shaadi karte vaqt nikaah ke zaman mein chaar mahine se zayada muddat ke liye hambistari tark karne ki shart rakhi gayee ho. Aur iis hukm mein ehtayaat-e-waajib ki bina par shauhar ke maujood hone ya musaafir hone mein koi farq nahin hai iis liye ehtayaat-e-waajib ki bina par yeh jayez nahin keh ghair zaruri safar ko baghair kisi azr ya aurat ki razamandi ke baghair chaar maah se zayada tuul diya jaaye.
Agar daa’emee nikaah mein mehar mo’yyin na kiya jaaye to nikaah sahi hai aur agar mard, aurat ke sathh jama’ kare to oose chahiye keh oosi jaisii auraton ke mehar ke mutabiq de. Albatta agar muta’ mein mehar mo’yyin na kiya jaaye agar che nadaani, ghaflat ya bhool ki wajah se ho to muta’ batil ho jata hai.
Agar daa’emee nikaah padhte vaqt mehar den eke liye muddat mo’yyin na ki jaaye to aurat mehar lene se pahle shauhar ko jama’ karne se rok sakti hai, faqt nazar oos se keh mard mehar dene par qadir ho ya na ho. Laikin agar woh mehar lene se pahle jama’ par raazi ho aur ahauhar oos se jama’ kare to b’ad mein woh shara’ee azr ke baghair shauhar ko jama’ karne se nahin rok sakta.
Muta’ (m’ayina muddat ka nikaah)
Aurat ke sathh muta’ karna agarche lazzat haasil karne ke liye na ho tab bhi sahi hai. Albatta aurat shart nahin kar sakta keh mard oos se koi lazzat haasil na kare.
Ehtayaat-e-waajib yeh hai keh shauhar ne jis aurat se muta’ kiya ho agar woh jawaan ho to oos ke sathh chaar mahine se zayada jama’ tark na kare.
Jis aurat ke sathh muta’ kiya jar aha ho agar woh nikaah mein yeh shart a’yed kare keh shauhar oos se jama’ na kare to nikaah aur oos ki a’yed karda shart sahi hai aur shauhar oos se faqt dusri lazzatein haasil kar sakta hai. Laikin agar woh b’ad mein jama’ ke liye raazi ho jaaye to shauhar oos se jama’ kar sakta hai. Daa’emee aqd mein bhi yahi hukm hai.
Jis aurat ke sathh muta’ kiya gaya ho khawah woh haamla ho jaaye tab bhi kharch ka haq nahin rakhti.
Jis aurat ke sathh muta’ kiya gaya ho hamkhawabi (raat guzaarne) la haq nahin rakti aur shauhar se meeraas bhi nahin paati aur shauhar bhi oos se meeraas nahin paata. Laikin agar oon mein se kisi ek fareeq ne ya don one meeraas pane ki shart rakhi ho to oos shart ka sahi hona mehal ishkaal hai laikin ehtayaat ka khayaal rakhna tark nahin hota.
Jis aurat ke sathh muta’ kiya gaya ho agarche oose yeh m’aloom na ho keh woh kharch aur hambistari ka haq nahin rkahti oos ka nikaah sahi hai aur iis wajah se keh woh oonoor se naawaqif bhi oos ka shauhar par koi haq nahin banta.
Jis aurat ke sathh muta’ kiya gaya ho shauhar ki ijaazat ke baghair ghar se baahar ja sakti hai laikin oos ke baahar jaane ki wajah shauhar ki haq talfi ho to oos ka baahar jana haraam hai aur iis suurat mein jabkeh oos ke baahar jaane se shauhar ki haq talfi na hoti ho tab bhi ehtayaat-e-mustahab ki bina par shauhar ki ijaazat ke baghair ghar se baahar na jaaye.
Agar koi aurat kisi mard ko vakeel banaye keh mo’yyin muudat ke liye aur mo’yyin raqam ke a’uz oos ka khud apne sathh segha padhe aur woh shakhs ooa ka daa’emee nikaah apne sathh padh le ya muddat muqarrar kiye baghair ya raqam ka t’aeen kiye baghair muta; ka segha padh de to jis vaqt aurat ko oon umoor ka pata chale agar woh ijaazat de de to nikaah sahi hao varna batil hai.
Agar mahram hone ke liye maslan baap ya dada nabaaligh ladki ya ladke ka nikaah m’eena muddat ke liye kisi se padhen to oos suurat mein agar oos ki wajah se koi fasaad na ho to nikaah sahi hai. Laikin agar nabaaligh ladka shaadi ki oos poori muddat mein jinsi lazzat lene ki bilkul salahiyat na rakhta ho ya ladki aisii ho keh woh oos se bilkul lazzat na le sakta ho to nikaah ka sahi hona mehal ishkaal hai.
Agar baap ya dada apne ladke ka jo dusri jagah ho aur yeh m’aloom na ho ekh woh zinda bhi hai ya nahin mahram ban jaane ki khatir kisi ladki se nikaah kar den aur zujiyat ki muddat itnii ho keh jis ladki se nikaah kiya gaya ho oos se istemna’ ho sake to zaahiri taur par mahram banne ka maqsad haasil ho jaayega aur agar b’ad mein m’aloom ho keh nikaah ke vaqt woh ladki zinda na thhi to nikaah batil hai aur woh log jo nikaah ki wajah se bazaahir mahram ban gaye thhe naamahram hain.
Jis aurat ke sathh muta’ kiya gaya ho ahar mard oos ki nikaah mein mo’yyin ki huyee muddat bakhsh de to agar oos ne oos ke sathh hambistari ki ho to mard ko chahiye keh muqarrar kiya hua tamaam mehar oose de de aur agar hambistari na ki ho to aadhaa mehar dena wajib hai.
Mard yeh kar sakta hai keh Jis aurat ke sathh pahle muta’ kiya ho aur abhi oos ki muddat khatm na huyee ho, oos se daa’emee aqd kar le ya dobarah muta’ kar le. Laikin agar muta’ ki muddat mukammil nahin huyee hai aur wahi shakhs oos aurat ke sathh dauemee nikaah padhe to yeh nikaah batil hai. Laikin yeh kar sakta hai keh baaqi manda muddat oose bakhashne aur oos ke b’ad aqd daa’emee kare.
Nigaah daalne ke Ehkaam
Mard ke liye namahram auraton ka jism dekhna aur oosi tarah oon ke baalon ko dekhnaa khawah lazzat ke iraade se ho ya oos ke baghair, haraam mein mubtela hone ka khauf ho ya na ho, haram hai. Oon ke chehre par nigaah daalna aur hathhon ko kalayiyon tak dekhna agar lazzat ke iraade se ho ya haraam mein mubteka hone ka khauf ho to haraam hai. Balkeh ehtayaat-e-mustahab yeh hai keh lazzat keiraade se ho ya haraam mein mubtela hone ka khauf na ho tab bhi na dekhe. Isii tarah aurat jliye namahram mard ke jism par nazr daalna lazzat ke iraade se aur haraam mein mubtela hone ke khauf ke sathh haraam hai balkeh ehtayaat-e-waajib ki bina par lazzat ka iraada haram mein mubtela honeka khauf na ho tab bhi nigaah nahin daalni chahiye. Laikin agar aurat mard ke jism ke oon hisso maslan sar, dono hathhon aur dono pindaliyon par jinhein amuman mard nahin chhipaate, lazzat ke iraade ke baghair nazr dale aur haraam mein mubtela hone ka khauf na ho to koi ishkaal nahin hai.
Woh be parda auratein joonhein agar koi parda karne ke liye kahe to oos ko ehmiyat na deti hon, oon ke badan ki taraf dekhne mein agar lazzat ka qasd aur haraam mein mubtela hone ka khauf na ho to koi ishkaal nahin. Iis hukm mein kaafir aur ghair kaafi auraton mein koi farq nahin hai. Isii tarah oon ke hathh, chehre aur jism ke deegar hisse jinhein chhipaane ki woh a’adi nahin, koi farq nahin hai.
Aurat ko chahiye keh woh – a’lawa chehre aur hathhon ke – sar ke baal aur apna badan namahram mard se chhipaaye aur ehtayaat-e-laazim yeh hai keh apna badan aur sar ke baal oos ladke se bhi chhipaaye jo abhi baaligh to na hua ho laikin (itnaa samajhdaar ho keh) ache aur bude ko samajhta ho aur ehtemaal ho keh aurat ke badan par oos ki nazr padne se oos ki jinsi khawahish bedaar ho jaayegi. Laikin aurat namahram mard ke saamne chehra aur kalayiyon tak hathh khule rakh sakti hai laikin iis suurat mein keh haraam mein mubtela hone ka khauf ho ya kisi mard ko (hathh aur chehra) dikhana haraam mein mubtela karne ke iraade se ho to oon dono suutaron mein oon ko chhipana waajib hai.
Baaligh musalmaan ki sharmgaah dekhnaa haraam hai. Agarche aisaa karna shish eke peechhe se ya aayena mein ya saaf shafaaf waghairah mein hi kyoon na ho. Aur ehtayaat-e-laazim ki bina par yahi hukm hai kaafir aur oos bachche ki sharmgaah ki taraf dekhne ka jo ache bure ko samajhta ho, albatta miyan biwi ek dusre ka poora badan dekh sakte hain.
Jo mard aur aurat aapas mein mahram hon agar woh lazzat ki niyyat na rakhte hon aur haraam mein mubtela hone ka khauf na ho to sharmgaah ke a’lawa ek dusre ka badan dekh sakte hain.
Ek mard ko dusre mard ka badan lazzat ki niyyat se nahin dekhna chahiye. Aur ek aurat ka dusri aurat ke badan ko lazzat ki niyyat se dekhna bhi haraam hai. Isii tarah agar haraam kaam mein mubtela hone ka khauf ho to bhi dono suuraton mein haraam hai.
Agar koi mard kisi namahram aurat ko pehchanta ho agar woh beparda auraton mein se na ho to ehtayaat-e-waajib ki bina par oose oos ki tasweer nahin dekhna chahiye. Bajuz chehre aur haathhon ke oonhein dekhna baghair lazzat ho aur haraam mein mubtela hone ka khauf na ho to jayez hai.
Agar laazim ho keh ek aurat kisi dusri aurat ka ya apne shauhar ke a’lawa kisi mard ka anemaa kare ya oos ki sharmgaah ko dho kar paak kare to zaruri hai keh apne hathh par koi cheez lapeit le takeh oos ka hathh oos (aurat ya mard) ki sharmgaah par na lage. Agar ek mard kisi dusre mard ya apni biwi ke a’lawa kisi dusri aurat ka anemaa karna chaahe ya oos ki sharmgaah ko dho kar paak karna chaahe to oos ke liye bhi yahi hukm hai.
Agar aurat namahram mard se apni kisi aisii beemari ka a’laaj karaane par majboor ho jis ka a’laaj woh behtar taur par kar sakta ho to woh aurat oos namahram mard se apna a’laaj kara sakti hai. Choonanche woh mard a’laaj ke silsile mein oos ko dekhne ya oos ke badan ko hathh lagaane par majboor ho to (aisaa karne mein) koi ishkaal nahin. Laikin agar woh mehaz dekh kar A’laaj kar sakta ho to zaruri hai keh oos aurat ke badan ko hathh na lagaaye aur agar sirf hathh lagaane se a’laaj kar sakta ho to phir zaruri hai keh oos aurat par nigaah na dale.
Agar insaan kisi shakhs ka a’laaj karne ke silsile mein oos ki sharmgaah par nigaah daalne par majboor ho to ehtayaat-e-waajib ki bina par oose chahiye keh aayena saamne rakhe aur oos mein dekhe. Laikin agar sharmgaah par nigaah daalne ke a’lawa koi chaara na ho to (aisaa karne mein) koi ishkaal nahin. Agar sharmgaah par nigaah daalne ki muddat aayena mein dekhne ki muddat se kam ho tab bhi yahi hukm hai.
Mukhtalif az dawaaji massa’el
Jo shakhs shaadi na karne ki wajah se haraam “fa’el” mein mubtela hota ho oos par waajib hai keh shaadi kare.
Agar mard nikaah mein maslan yeh shart a’yed kare keh aurat koonwaari ho aur nikah ke b’ad m’aloom ho keh koonwaari nahin hai to mard nikaah ko faskh kar sakta hai. Aur agar faskh na kare ya koonwaari hone ki shart na rakhi ho albatta oose koonwaari samajh kar shaadi ki ho to bakrah ya ghair bakrah ke mehar missal ki nisbat se muqarrar karda mehar mein jo farq ho to kam kar sakta hai. Aur agar mehar adaa kar diya ho to (farq ki raqam) waapas le le. Maslan agar oos ka mehar sau rupayye eakha ho aur oos jaisii bakrah aurat mehar ka assi rupaaye ho aur ghair bakrah ka sathh ruppaye ho to oos ke 100 rupaaye mehar mein se ¼ ka jo farq hai woh kam ho jayenge.
Namahram mard aur aurat ka kisi aisii jagah sathh hona jahan aur koi na ho jabkeh oos suurat mein bbahekne ka andeshaa bhi ho haraam hai chaahe woh jagah aisii ho jahan koi aur bhi aa sakta ho, albattaagar bahekne ka andesha na ho to koi ishkaal nahin hai.
Agar koi mard, aurat ka mehar nikaah mein mo’yyin kar de aur oos ka iraada yeh ho keh woh mehar nahin degaa to (oos se nikaah nahin tuutta balkeh) sahi hai. Laikin zaruri hai keh mehar adaa kare.
Jo musalmaan islaam se kharij ho jaaye aur kufr ikhtayaar kare to oose “martad” kahte hain aur martad ki do qismein hain: (1) martad fitri (2) martad mili.
Martad fitri woh shakhs hai jis ki paidayish ke vaqt oos ke maa baap dono yaoon mein se koi ek musalmaan ho aur woh khud bhi ache bure ko pehchanne ke b’ad musalmaan hua ho laikin b’ad mein kaafir ho jaaye aur martad mili oos ke bara’ks hai (y’ani woh shakhs hai jis ki paidayish ke vaqt maa baap dono ya oon mein se ek bhi musalmaan na ho).
Agar aurat shaadi ke b’ad martad ho jaaye khawah martad mili ho khawah fitri to oos ka nikaah tuut jata hai aur agar oos ke shauhar ne oos ke sathh jama’ na kiya ho to oos ke liye I’ddat nahin hai. Agar jama’ ke b’ad martad ho ho jaaye agarche yaesa ho chuuki ho ya bohut chhoti jo tab bhi yahi hukm hai. Laikin agar oos ki umr haiz aane waali auraton ke barabar ho to oose chahiye keh oos tariqe ke mutaabiq jis ka zikr talaaq ke ehkaam mein kiya jaayega I’ddat guzaare. Aur agar I’ddat ke dauraan musalmaan ho jaaye to oos ka nikaah (nahin tuutta y’ani) baaqi rahta hai. Agarche behtar yeh hai keh miyan biwi ikathhe rahna chahen to dobaarah nikiaah padh len aur agar a’laidgi karna chahein to talaaq de di jaaye. Aur massle ki rau se yaesa oos aurat ko kahte hain jis ki umr 50 saal ho gayee ho aur umr raseeda hone ki wajah se oose haiz na aataa ho aur woh dobaarah aane ki umeed bhi na ho.
Agar mard aqd ke b’ad martad fitri ho jaaye to oos ki biwi oos par haraam ho jaati hai. Agar oos ne biwi se hambistari ki aur aurat yaesa ya umr mein chhoti na ho to aurat ko chahiye keh I’ddat wafaat ke barabar I’ddat rakhe jis ka zikr ehkaam talaaq mein bayaan hoga. Balkeh ehtayaat-e-waajib ki bina par agar hambistari na ki ho ya aurat yaesa ho ya kam umr ho tab bhi I’ddat wafaat ke barabar I’ddat guzaare. Agar I’ddat ke dauraan mard taubaa kar le aur dono ikatthhe zindagi guzaarna chaahen to ehtayaat-e-waajib ki bina par dobaarah aqd padhen aur juda hona chahen to talaaq de jaaye.
Agar koi mard shaadi ke b’ad martad mili ho jaaye to oos ka nikaah toot jata hai. Lehaaza agar oos ne apni biwi ke sathh jama’ na kiyaho yaw o aurat yaesa ya bohut chhoti ho to oos ke liye I’ddat nahin hai. Aur agar woh mard jama’ ke b’ad martad ho aur oos ki biwi oon auraton ki hamsin ho jinhein haiz ataa hai to zaruri hai keh woh aurat talaaq ki I;’ddat ke barabar jis ka zikr talaaq ke ehkaam mein aayega I’ddat rakhe. Aur agar oos ki I’ddat khatm hone se pahle oos ka shauhar musalmaan ho jaaye to oos ka nikaah qayem rahta hai.
Agar aurat aqd mein mard par shart a’yed kare keh oose (ek mo’yyin) shahar se baahar na le jaaye aur mard bhi iis shart ko qabool kar le to zaruri hai keh oos aurat ko oos ki razaamandi ke baghair oos shahar se baahar na le jaaye.
Agar kisi aurat ki pahle shauhar se ladki ho to b’ad mein oos ka dasra shauhar oos ladki ka nikaah apne oos ladke se kar sakta hao jo oos biwi se na ho. Neiz agar kisi ladki ka nikaah apne bete se kare to b’ad mein oos ladki ki maa se khud bhi nikaah kar sakta hai.
Agar koi aurat zina se haamla ho jaaye to bachche ko giraana oos ke liye jayez nahin hai. Sirf oosi suurat mein jayez hai keh oos ka baaqi rahna aurat ke liye zarar ka ba’es ho jo naqabil bardasht ho, ya oose zayada takleef uthhani pade to oos auurat mein bachche mein jaan aane se pahle isqaat haml jayez hai albatta oos ki deit denge. Laikin bachche mein jaan aane ke b’ad kisi bhi suurat mein haml saqit karana jayez nahin.
Agar koi mard kisi aisii auart se zina kare jo shauhar daar na ho aur kisi dusre ki I’ddat mein bhi na ho, choonanche b’ad mein oos aurat se shaadi kar le aur koi bachcha paida ho jaaye to iis suurat mein keh jab woh yeh na jante honk eh bachcha halaal nutfe se hai ya haraam nutfe se to woh bachcha halaal zada hai.
Agar kisi mard ko yeh m’aloom ho keh ek aurat I’ddat mein hai aur woh oos se nikaah kar le to agar aurat ko bhi iis baare mein ilm na ho aur oon ke yahan bachcha ho to woh halaal zada hoga aur shara’an oon dono ka bachcha hoga. Laikin agar aurat ko ilm thha keh woh I’ddat mein hai aur I’ddat ke dauraan nikaah karna jayez nahin hai to shar’an woh bachcha baap ka hoga aur behar suurat iin dono ka nikaah batil hai aur jaise keh bayaan ho chuuka hai keh woh dono hameshaa ke liye ek dusre par haraam hai.
Agar koi aurat yeh kahe keh main yaesa hoon to oos ki yeh baat qabool nahin karni chahiye laikin agar kahe keh main shahuhardaar nahin hoon to oos ki baat maan lenaa chahiye. Laikin agar woh ghalt bayaan ho to oos suurat mein ehtayaat-e-waajib yeh hai keh oos ke baare mein tahqeeq ki jaaye.
Agar koi shakhs kisi aisii aurat se shaadi kare jis ne kaha ho keh meraa shauhar nahin hai aur b’ad mein koi aur shakhs kahe keh woh aurat oos ki biwi hai to jab tak shar’an yeh baat saabit na ho jaaye keh woh sach kah rahi hai oos ki baat ko qabool nahin karna chahiye.
Jab tak ladka ya ladki do sala ke na ho jayen baap, bachchon ko oon ki maa se juda nahin kar sakta iis liye keh bachche ki nigehdasht aur baap dono ke zimme hai aur ahuut aur ulaa yeh hai keh bachche ko saat saal yak oos ki maa se juda na kare.
Agar rishta mangne waale ki diyanat daari aur ikhlaaq pasandida hon to behtar yeh hai keh (rishta dene se) inkaar na kare. Paighambar akram sallallaho alaihe wa a’lehi wassallam se riwaayat hai keh “jab bhi koi shakhs tumhari ladki ka rishta mangne aaye to tumhe oos shakhs ke ikhlaaq aur diyaanat daari pasand ho to apni ladki ki shaadi oos se kar do. Agar aisaa na karoge to zameen par bohut bada fitna phail jaayega. ”
Agar biwi shauhar ke sathh iis shart par apne mehar ki massaalihat kare (y’ani oose mehar bakhsh de) keh woh dusri shaadi nahin karega to waajib hai keh woh dusri shadi nakare. Aur biei bhi mehar lene ka koi haq nahin rakhti.
Waladul zina agar shaadi kar le aur oos ke yahan bachcha paidaaho to halaal zada hai.
Agar koi shakhs ramadhan ke rozon mein ya aurat ke ha’ez hone ki haalat mein oos se jama’ kare to goonaahgaar hai laikin agar oos jama’ ke natije mein oon ke yahan koi bachcha paida ho to woh halaal zaada hai.
Jis aurat ke yaqeen ho keh oos ka shauhar safar mein faur ho gaya hai agar woh wafaat ki I’ddat jis ki I’ddat ehkaam talaaq mein bayaan hogi guzaarne ke b’ad shaadi kare aur b’ad azan oos ka pahla shauhar safar se (zinda salaamat) waapas aa jaaye to zaruri hai keh dusre shauhar se juda ho jaaye aur woh pahle shauhar par halaal hogi. Laikin agar dusre shauhar ne oos se jama’ kiya ho to aurat ke liye zaruri hai keh I’ddat wait shuba jo I’ddat talaaq ke barabar hai poori kare. Iis dauraan pahle shauhar ko aurat se jama’ nahin karna chahiye. Albatta dusri tamaam lazzatein haasil karna jayez hain. Aur oos ka naan nafqa pahle shauhar ke zimme hai. Aur dusre shauhar ko chahiye keh oos jaisii suraton ke mehar ke mutabiq oose mehar adaa kare.
Dhoodh pilaane ke Ehkaam
Agar koi aurat ek bachche ko iin shara’et ke sathh dhoodh pilaaye jo massla 2433 mein bayaan hongi to woh bachcha agar ladka hai to darj zeil auraton ka aur ladki hai to darj zeil mardon ki mahram ban jati hai:
Khud woh aurat aur oose raza’ee maa kahte hain
Aurat ka shauhar jo keh dhoodh ka maalik hai aur oose raza’ee baap kahtehain.
Oos aurat ka baap aur maa aur jahan tak yeh silsila uupar chala jaaye chaahe woh oos aurat ke raza’ee maa baap hi kyoon na hon.
Oos aurat ke woh bachche jo paida ho chuuke hon ya b’d mein paida hon.
Oos aurat ki aulaad ki aulaad khawah yeh silsila jis qadr bhi neeche chala jaaye aur aulaad ki wajah se haqiqi ho khawah raza’ee.
Oos aurat ki bahenein aur bhayee khawah woh raza’ee hi kyoon na hon y’ani dhoodh peene ki wajah se oos aurat ke behan aur bhayee ban gaye hon.
Oos aurat ka chacha aur phoophi khawah woh raza’ee kyoon na hon.
Oos aurat ka mamoo aur khala khawah woh raza’ee hi kyoon na hon.
Oos aurat ke oos shauhar ki aulaad jo dhoodh ka maalik hai – aur jahan tak bhi yeh silsila jis qadr bhi neeche chala jaaye agarche oos ki aulaad raza’ee hi kyoon na ho.
Oos aurat ke oos shauhar ke maa baap (jo dhoodh ka maalik) aur jahan tak bhi yeh silsila uupar chala jaaye.
Oos aurat ke oos shauhar ke behan bhayee (jo dhoodh ka maalik) khawah oos ke raza’ee behan bhayee hi kyoon na ho.
(Oos aurat ka jo) shauhar (dhoodh ka maalik hai oos) ke chacha aur phoophiyaan aur mamoon aur khalayen – aur jahan tak yeh silsila uupar chala jaaye aur agarche woh raza’ee kyoon na hon.
Aur iin ke a’lawa kayee aur log bhi dhoodh pilaane ki wajah se mahram ban jaate hain jin ka zikr aayenda massa’el mein kiya jaayega.
Agar koi aurat kisi bachche ko iin shara’et ke sathh dhoodh pilaaye jin ka zikr massla 2433 mein kiya gaya jaayega to oos bachche ka baap oon ladkiyon se shaadi nahin kar sakta jihein woh aurat janam de aur agar oon mein se koi ek ladki abhi ooski biwi ho to oos ka nikaah toot jaayega. Albatta oos ka oos aurat ki raza’ee ladkiyon se nikaah karna jayez hai. Agarche ehtayaat-e-mustahab yeh hai keh oon ke sathh bhi nikaah na kare. Neiz ehtayaat-e-waajib ki bina par woh oos aurat ke oos shauhar ki betiyon se nikaah nahin kar sakta jo dhoodh ka maalik hai agarche woh oos shauhar ki raza’ee betiyaan hon lehaaza agar oos vaqt oon mein se koi aurat oos ki biwi ho to ehtayaat-e-waajib ki bina par oos ka nikaah toot jatahai.
Agar koi aurat kisi bachche ko iin shara’et ke sathh dhoodh pilaaye jin ka zikr massla 2433 mein kiya gaya jaayega to oos aurat ka woh shauhar jo keh dhoodh ka maalik hai oos bachche ki behanon ka mahram nahin ban jata meiz shauhar ke rishtedaar bhi oos bachche ke bhayee behano ke mahram nahin ban jaate.
Agar koi aurat ek bachche ko dhoodh pilaaye to woh oos ke bhayeeon ki mahram nahin ban jaati aur oos aurat ke rishtedaar bhi oos bachche ke bhayee behano ke mahram nahin ban jaate.
Agar koi shakhs oos aurat se jis ne kisi ladki ko poora dhoodh pilaaya ho nikaah kar le aur oos se majam’at kar le to phir woh oos ladki se nikaah nahin kar sakta.
Agar koi shakhs kisi ladki se nikaah kar le to phir woh oos aurat se nikaah nahin kar sakta jis ne oos ladki ko poora dhoodh pilaaya ho.
Koi shakhs oos ladki se nikaah nahin kar sakta jise oos shakhs ki maa ya dadi ne poora dhoodh pilaaya ho. Neiz agar koi shakhs ke baap ki biwi ne (y’ani oos ki sauteli maa ne) oos shakhs ke baap ka mamluuka dhoodh kisi ladki ko pilaaya ho to woh shakhs oos ladki se nikaah nahin kar sakta. Aur agar koi shakhs kisi dhoodh peeti bachchi se nikaah kare aur oos ke b’ad ooski maa ya dadi ya oos ki sauteli maa oos bachchi ko dhoodh pilaa de to nikaah toot jata hai.
Jis ladki ko kisi shakhs ki behan ya bhabhi ne bahyee ke dhoodh se poora dhoodh pilaaye ho woh shakhs oos ladki se nikaah nahin kar sakta. Jab kisi shakhs ki bhanji, bhatiji ya behan ya bhayee ki biwi ya nawaasi ne oos bachchi ko dhoodh pilaaya ho tab bhi yahi hukm hai.
Agar koi aurat apni ladki ke bachche ko (y’ani apne nawaasi ko) poora dhoodh pilaaye to woh ladki apne shauhar par haraam ho jaayegi. Agr koi aurat oos bachche ko dhoodh pilaaye jo oos ki ladki ke shauhar ki dusri biwi se paida ho tab bhi yahi hukm hai. Laikin agar koi aurat apne bachche ko (y’ani apne pote ya poti ko) dhoodh pilaaye to oos ke bete ki biwi (y’ani dhoodh pilaayee ki bahu) jo oos shoosh peete bachche ki maa hai apne shauhar par haraam nahin hogi.
Agar kisi ladki ki sauteli maa oos ladki ke shauhar ke bachche ko oos ladki ke baap ka mamluuka dhoodh pilaa de to oos ehtayaat ki bina par jis ka zikr massla 2424 mein kiya gaya hai, woh ladki apne shauhar par haraam ho jaati hai, khawah woh bachcha oos ladki ke batan se ya kisi dusri aurat ke batan se ho.
Bachche ko dhoodh pilaana jo mahram banne ka sabab banta hai, ii ski aathh shartein hain:
Bachcha zinda aurat ka dhoodh peeye. Pas agar woh mard aurat ke pistaan se dhoodh ki kuchh miqdaar peeye jo raza’at mein mo’tbar hai to oos ka koi faida nahin.
Aurat ko dhoodh shara’ee (jayez) zachgi ki wajah se ho, agar che wait shaba ki bina par ho. Pas agar farzan dhoodh baghair zachki ke uutara ho ya aise bachche ka dhoodh ho jo waladul zina ho kisi dusre bachche ko diya jaaye to oos dhoodh ke tausat se woh dasra bachcha kisi ka mahram nahin banegaa.
Bachcha pistaan se dhoodh peeye. Pas agar dhoodh oos ke halq mein uoondela jaaye to bekaar hai.
Dhoodh khaalis ho aur kisi dusri cheez se mila hua na ho.
Dhoodh ki jo miqdaar maujib hurmat hai woh dhoodh ek shauhar ka ho. Pas dhoodh pilaane waali aurat ko agar talaaq ho jaaye aur woh aqd saani kar le aur dusre shauhar se haamla ho jaaye aur bachcha janne tak oos ke pahle shauhar ka dhoodh oos mein baaqi ho maslan agar oos bachche ko khud bachcha janne se qabl pahle shauhar ka dhoodh aathh dafa’ aur waza’ haml ke b’ad dusre shauhar ka dhoodh saat dafa’ pilaaye to woh bachcha kisi ka bhi mahram nahin banta.
Bachcha kisi beemari ki wajah se dhoodh ki qay na kar de aur agar qay kar de to bachcha mahram nahin banta.
Bachche ko iis qadr dhoodh pilaaya jaaye keh oos ki haddiyaan oos dhoodh se mazboot hon aur badan ka gosht bhi ooa se bane aur agar iis baat ka ilkm na ho keh iis qadr dhoodh peeya hai ya nahin to agar oos ne ek din aur ek raat ya 15 dafa’ pait bhar kar dhoodh peeya ho tab bhi (mahram banne ke liye) kaafi hai jaisa keh oos ka (tafseeli) zikr aane waale massle mein kiya jaayega. Leikin agar iis baat ka ilm ho keh oos ki haddiyaan oos dhoodh se mazboot nahin huyeen aur oos ka gosht bhi oos se nahin bana hala na keh bachche ne ek din aur ek raat ya 15 dafa’ dhoodh peeya ho to oos jaisii suurat mein ehtayaat-e-waajib ka khayaal karna zaruri hai. Pas mazkura mawarid mein shaadi na ki jaaye aur mahramana nazr bhi na daali jaaye.
Bachche ki do saal mukammil na huye hon aur agar oos ki umr do saal hone ke b’ad oose dhoodh pilaaya jaaye to woh kisi ka mahram nahin hota balkeh agar misaal ke taur par woh umr ke do saal mikammil hone se pahle aathh dafa’ aur oos ke b’ad saat dafa’ dhoodh peeye tab bhi woh kisi ka mahram nahin banta. Laikin agar dhoodh peelane waali aurat ko bachcha jane huye do saal se zayada muddat guzar chuuki ho aur oo ka dhoodh abhi baaqi ho aur woh kisi bachche ki dhoodh pilaaye to woh bachcha oon logo ka mahram ban jata hai jin ka zikr uupar kiya gaya hai.
Sabqa massle mein yeh wazeh ho gaya hai keh mahramiyat ka sabab banne waale dhoodh ke teen mayyar hain:
Bachcha dhoodh iis had tak peeye keh a’rfan woh gosht banne aur haddiyaan mazboot hone ka sabab ho. Iis ke liye shart yeh hai keh oos ka daaromadaar sirf dhoodh par ho, dhoodh ke sathh koi aur ghaza na ho. Laikin agar m’amooli miqdaar mein ghaza khaaye to koi harj nahin. Agar bachcha do auraton ka dhoodh peeye aur b’az gosht aur haddiyaan ek se ban kar mustehkam ho jaayen aur b’az dusri ke dhoodh se to dono mahran hongi aur oos ki raza’ee maa ban jayengi. Agar dono ke dhoodh se mil kar bane hon to hurmat saabit nahin hogi.
Vaqt ka hisaab: Ii ski shart yeh hai keh bachcha 24 ghante ke dauraan aur kisi ka dhoodh na peeye laikin agar paani peeye, dawayee de jaaye ya itnii kam ghaza kaaye keh yeh na kaha sa sake keh 24 ghanton ke dauraan ghaza khayee hai to koi ishkaal nahin. Aur zaruri hai keh poore din raat mein jab bhi bachche ko ghaza ki zarurat pade to dhoodh peeye jis se oose na rokaa jaaye balkeh ehtayaat-e-waajib ki bina par zaruri hai keh 24 ghante ka hisaab oos vaqt se shuru’ kiya jaaye jab bachcha bhooka ho aur oos ka aakhir woh vaqt shuumaar kiya jaaye keh bachcha seer ho.
T’adaad ka hisaab: Oos ke liye shart yeh hai keh 15 martaba musalsal oosi aurat ka dhoodh peeye aur oos 15 dafa’ ke dauraan aur kisi ka dhoodh na peeye. Laikin oos dauraan ghaza khana zarar ka ba’es nahin aur 15 dafa’ ke dauraan vaqt ka faasla ho jaaye to bhi koi zarar nahin laikin zaruri hai keh har dafa’ mein bachcha seer ho kar dhoodh peeye. Woh iis tarah keh bachche ko bhook lagi ho aur woh mukaamil seer hone tak baghair waqfe ke dhoodh peeye. Laikin agar dhoodh peen eke dauraan zara ruuk jaaye ya sabr kare keh chhatti moonh mein lene se seer hone tak ko ek dafa’ shuumaar kiya ja sake to koi ishkaal nahin.
Agar koi aurat apne shauhar ka dhoodh kisi bachche ko pilaaye b’ad azaan aqd saani kar le aur dusre shauhar ka dhoodh kisi aur bachche kp pilaaye to woh dono bachche aapas mein mahram nahin hain.
gar koi aurat apne shauhar ka dhoodh kayee bachcho ko pilaaye to woh sab aapas mein neiz oos shauhar ke aur oos aurat ke jis ne oonhein dhoodh pilaaya ho mahram ban jaate hain.
Agar kisi shakhs ki kayee biwiyaan hon aur oon mein se har ek oon shara’et ke sathh jo bayaan ki gayee hain eke k bachche ko dhoodh pilaa de to woh sab bachche aapas mein aur oos aadmi aur oon tamaam auraton ke mahram ban jaate hain.
Agar kisi shakhs ki do biwiyon ko dhoodh uutarta ho aur oon mein ek kisi bachche ko misaal ke taur par aathh martaba aur dusri saat martaba dhoodh pilaaye to woh bachchakisi ka bhi mahram nahin banta.
Agar koi aurat ek shauhar ka poora dhoodh ek ladke aur ek ladki ko peelaye to oos ladki ke behan bhayee oos ladke ke behan bhayeeon ke mahram nahin ban jaate.
Koi shakhs apni biwi ki ijaazat ke baghair oon auraton se nikaah nahin kar sakta jo dhoodh peene ki wajah se oos ki biwi ki bhanjiyan ya bhatijiyan ban gayee hon. Neiz agar koi shakhs kisi naabaligh ladke se aghlaam kare to woh oos ladke ki raza’ee beti, behan, maa aur dadi se y’ani oon auraton se jo dhoodh peene ki wajah se oos ki beti, behan, maa (aur dadi) ban gayee hon nikaah nahin kar sakta. Ehtayaat-e-waajib ki bina par iis suurat mein jabkeh kuatat karne wala baaligh na ho ya luatat karaane wala baligh ho tab bhi yahi hukm hai.
Jis Jis aurat ne kisi shakhs ke bhayee ko dhoodh pilaaya ho woh oos shakhs ki mahram nahin ban jaati.
Koi aadmi do behano se (ek vaqt mein) nikaah nahin kar sakta agar chew o raza’ee behanein hi hon y’ani dhoodh peene ki wajah se ek dusre ki behan ban gayee hon. Aur agar woh auraton se shaadi kare aur b’ad mein oose pata chale keh woh aapas mein behan hain to iis suurat mein jabkeh oon ki shaadi ek hi vaqt mein huyee ho azhar yeh hai keh dono nikaah batil hain aur agar nikaah ek hi vaqt mein na hua ho to pahla nikaah sahi hai aur dasra batil.
Agar koi aurat apne shauhar ka dhoodh oon ko pilaaye jin ka zikr zeil mein kiya gaya hai to oos aurat ka shauhar oos par haraam nahin hota:
Apne poto ko agarche nawaason kodhoodh pilaane ki suurat mein oos ki ladki apne shauhar par haraam ho jaayegi.
Apne bahtije aur bhanje ko.
Apne dewar aur nanad ko.
Apne shauhar ke bhanje aur bhatije ko.
Apne shauhar ke chacha, phoophi, mamoo aur khala ko.
Apne shauhar ke dusri biwi se pote aur potiyon ko.
Agar koi aurat kisi shakhs ki phoophi zaad ya khala zaad behan ko dhoodh pilaaye to woh (aurat) oos shakhs ki mahram nahin banti.
Jis shakhs ki do biwiyan hon agar oos ki ek biwi dusri ke chach ke bete ko dhoodh pilaaye to jis aurat ke chacha ke bete ne dhoodh peeya hai woh apne shauhar par haraam nahin hogi.
