Ek baipari (businessman) ke liye moonasib hai keh khareed farokht ke silsile mein jin massael ka (amuman) saamna karna padta hai oon ke ehkaam seekh le balkeh agar massael na seekhne ki wajah se kisi wajib hukm ke tark karne haraam kaam ke martakab hone ka andesha ho to massael seekhna lazim hai. Hazrat Imam j’afer Sadiq Alaihe salaato wassallam se riwayat hai keh “jo shakhs khareed farokht karna chahta ho oos ke liye zaruri hai keh oon ke ehkaam seekhe aur agar oon ehkaam ko seekhne se pahle khareed farokht karega to batil ya mushtaba m’amlaat karne ki wajah se halakat mein padega. ”
Agar massle se nawaqif ki bina par yeh na janta ho keh oos ne m’amla kiya hai woh sahi hai ya batil to jo maal oos ne hasil kiya hai oose iste’maal nahin kar sakta aur na hi oos maal mein jo dusre ki tehweel mein dia hai balkeh oose chahiye keh massla yaad kare ya ehtayaat par a’mal kare chaahe massalihat ke zari’e ho. Magr yeh keh oose ilm ho keh dasra fareeq oos maal ko iste’maal karne par raazi hai to oos surat mein istw’maal karna jayez hai agarche m’amla baatil ho.
Jis shakhs ke paas maal na ho aur akhraajat oos par wajib hon maslan biwi bachchon ka kharch, to zaruri hai keh karobaar kare. Aur mustahab kaamon ke liye maslan ahal o ayaal ki khushaali aur faqiron ki madad karne ke liye karobaar karna mustahab hai.
Khareed o farokht ke mustahabaat
Khareed o farokht mein chand cheezon ko mustahab shumaar kiya gaya hai:
Faqr aur is jaisi kaifiyat ke siwa jins ki qeemat mein khareedaron ke darmiyaan faqr na kare.
Dukaan mein baithte vaqt kalma shadatain kahe aur shauda ke vaqt takbeer kahe.
Jo cheez baich raha ho woh kuchh zayada de aur jo cheez khareed raha ho woh kuchh kam le.
Agar koi shakhs sauda karne ke b’ad pashemaan ho keh oos cheez ko wapas karna chahe to wapas le le.
Makruh ma’amlaat
Chand cheezon ko sauda karte vaqt makruh shumaar kiya gaya hai oon mein se b’az mand darja zeil hain.
Jins ke ayoob ko bayaan na karna. Bashart yeh hai keh milawat na ho. Agar milawat ho to haraam hai.
Saude mein sachchi qasam khana agar jhooti qasam kah’e to haraam hai.
Kafan faroshi ka karobaar karna.
Kisi momin se ya kisi aise shakhs se jis ne oos ke sathh neki ka waida kiya hai oon se apni zarurat se zayada lena.
Azaan subah aur tulu’ shaams ke darmiyaan sauda karna.
Jo shakhs oosi shahar ka bashinda ho aur bahar se aane waale musafir tajeeron ka wakil bane takeh oon ke liye khareed farokht kare balkeh ehtayaat mustahab yeh hai keh oose tark kare.
Agar musalman koi jins khareed raha ho to oos ke saude mein dakhl andazi kar ke khareedar banne ka izhaar karna. Ehtayaat mustahab yeh hai keh aisa na kare.
Haraam ma’amlaat
Bohut se ma’amlaat haraam hain oon mein se chand yeh hain :
Nashaawar masshrubaat, ghair shikari kutte aur soor ki khareed o farokht haraam hai aur ehtayaat wajib ki bina par najis murdaar ke muta’liq bhi yahi hukm hai. In ke a’lawa woh dusri najasat ki khareed o farokht oos surat mein jayez hai jabkeh a’in najis se halaal faida hasil karna maqsood ho maslan gobar aur fazle se khaad banana.
Ghasbi maal ki khareed o farokht jabkeh oos mein tasarruf lazim aa’e qabza lena aur dena.
Aisi currency se sauda karna jis ki haishiat khatam ho gayee ho ya j’ali currency se sauda karna jabkeh fareeq oos se bekhabar ho laikin fareeq ke ilm mein hai to yeh sauda jayez hai.
Oon cheezon ki khareed o farokht jinhein a’am taur par faqt haraam kaam mein iste’maal karte hon aur oon ki qadr o qeemat sirf oos haraam ki wajah se ho maslan bait, sulaib, ju’e ka saamaan aur haraam lahu o lo’ab ke a’alaat waighaira.
Woh lain dain jis mein milawat ho (y’ani aisi cheez ka baichna jis mein dusri cheez is tarah mili ho keh milawat ka pata na chale aur baichne wala bhi khaeerd daar ko na bata’e. Maslan aisa ghee baichna jis mein charbi mila’ee gayee ho). Hazrat Rasul Akram Sallallaho wa alehi wasallam ka irshaad hai keh “woh meri ummat mein se nahin hai jo musalmano ko milawat wali cheez baichta hai. Khuda wand ta’ala oos ki rozi se barkat uthha leta hai aur oos ki rozi ke raaston ko tang kar deta hai aur oose oos ke haal par chod deta hai. ”
Milawat ke mukhtalif mawarid hote hain
A’la cheez mein ghatia cheez ya kisi dusri cheez ko mila dena jaise dhoodh mein paani milana.
Jins ki zahiri shakal wa surat ko achchhi haalat mein pesh karna jaise purani sabzi par pani chhidak kar taaza karna.
Ek cheez ko kisi dusri cheez ki shakal mein peish karna jaise khareedaar ko bata’e baighair kisi cheez par sone ka paani chadahana.
Kisi cheez ke a’ib ko chhipana jabkeh khareedaar oos par a’itmaad rakhta ho keh woh kisi qism ka a’ib nahin chhipayega.
Jo paak cheez najis ho gayee ho aur oose pani se dho kar paak karna mumkin ho jaise qaleen aur bartan waghaira to oose farokht karne mein koi harj nahin hai aur agar oose dhona mumkin na ho tab bhi yahi hukm hai agar oos ka halaal faida arf a’am mein oos ke paas hone par moonhasar na ho maslan mitti ka tail balkeh agar oos ka halaal faida paak hone par mauquf ho aur oos ka moonasib had tak halaal faida bhi ho tab bhi oos ka baichna jayez hai.
Agar koi shakhs najis cheez baichna chahe to zaruri hai keh woh oos ki najasat ke baare mein khareedar ko oos surat mein bata de keh agar na batayega to khareedar kisi haraam kaam ya kisi hukm wajib ki mukhalfat ka martakab hoga. Maslan najis paani ko wazu ya ghusl mein iste’maal karega aur oos ke sathh apni wajib namaaz padhega ya oos najis cheez ko khaane ya peene mein iste’maal karega. Albatta agar woh yeh janta ho keh oose batane ka koi faida nahin kiu na keh woh laparwoh shakhs hai (aur najis ya paak ka khayaal nahin rakhta) to oose batana zaruri nahin.
Agarche khaane wali aur na khaane wali najis dawaon ki khareed o farokht jayez hai laikin oon ki najasat ke mut’aliq khareedar ko is surat mein bata dena zaruri hai jis ka zikr sabqa massle mein kiya gaya hai.
Jo tail ghair islami mumaalik se dar aamad kiye jate hain agar oonke najis hone ke baare mein ilm na ho to oon ki khareed o farokht mein koi harj nahin. Charbi aur dusre mawaad jo kisi haiwan ke marne ke b’ad hasil kiye jate hon giletin , agar oose kafir se ya ghair islami mumaalik se mangaye to oos surat mein jabkeh oos ke baare mein ehtemaal ho keh aise haiwan ki hai jise shara’ee tareeqe se zibh kiya gaya hai to goya paak hai oos ki khareed o farokht jayez hai laikin oos ka khaana haraam hai aur baichne waale ke liye zaruri hai keh woh oos ki kaifiat se khareedar ko oos surat mein aagah kar de jab aagah na karne ki surat mein khareedar kisi haraam ko anjam dega ya kisi wajib hukm ki mukhalafat ka martakab hoga jaise keh massla 2014 mein guzar chuuka hai.
Agar lomdi ya oos jaise jaanwar ko shara’ee tareeqe se zibah na kiya jaye ya woh khud mar jaye to oon ki khaal khareed o farokht ehtayaat ki bina par jayez nahin hai laikin agar shak ho to koi ishkaal nahin.
Jo chamda ghair islami mumaalik se dar aamad kiya jaye ya kafir se liya jaye agar oos ke baare mein ehtemaal ho keh ek aise jaanwar ka hai jise shara’ee tareeqe se zibah kiya gaya hai to oos ki khareed o farokht jayez hai aur isi tarah oos mein namaz bhi sahi hogi.
Tail aur dasra mawaad jo haiwan ke marne ke b’ad hasil kiya jaye ya woh chamda jo musalman se liya jaye aur lene wala janta ho keh oos musalman ne yeh cheez kafir se li hai laikin yeh tehqeeq nahin ki keh yeh aise haiwan ki hai jise shara’ee tareeqe se zibah kiya gaya hai ya nhain agarche oos par taharat ka hukm lagta hai aur oos ki khareed o farokht jayez hai laikin oos tail ya oos jaisi cheez ka khana jayez nahin.
Sharaab aur tamam ma’e mansheyat ka lain dain haraam aur batil hai.
Ghasbi maal ka baichna batil hai magar oos vaqt jayez hai keh oos ka maalik baichne ki ijazat de aur baichne waale ne khud raqam khareedar se li hai oose maalik ko wapas karna zaruri hai.
Agar khareedar sanjidagi se sauda karne ka irada rakhta ho laikin oos ki niyyat yeh ho keh jo cheez khareed raha hai oos ki qeemat nahin dega to oos ki yeh soch saude ke sahi hone mein to man’e nahin laikin zaruri hai keh khareedar oos aude ki qeemat baichne waale ko de de.
Agar khareedar chahe keh jo maal oos ne udhhaar khareeda hai oos ki qeemat b’ad mein haraam maal se dega tab bhi m’amla sahi hai albatta zaruri hai keh jitni qeemat oos ke zimme ho halaal maal se de takeh oos ka udhhaar chukta ho jaye.
Haraam lahu o lo’ab ke aal’at ki khareed o farokht jayez nahin hai laikin (halaal aur haraam mein iste’maal hone waale) mushtar ke a’laat maslan rodio, tape recorder aur video ki khareed o farokht mein koi harj nahin hai.
Agar koi cheez keh jis se jayez faida uthhaya ja sakta ho is niyyat se baichi jaye keh oose haraam massarruf mein laya jaye. Maslan angoor is niyyat se baicha jaye keh oos se sharaab tayyar ki jaye, chahe saude ke zaman mein ya oos se phle yeh irada kiya jaye aur sauda is ki booniyaad par ho jaye to yeh sauda haraam hai. Laikin agar koi shakhs angoor is maqsad se na baiche aur faqt yeh janta ho keh khareedar angoor se sharaab tayyar karega to oos saude mein koi harj nahin.
Jaandar ka majusma banana ehtayaat ki bina par haraam hai laikin oon ki khareed o farokht mamnu’ nahin hai albatta jaandar ki naqasi jayez hai.
Kisi aisi cheez ka khareedna jo juye ya chori ya batil saude se hasil ki gayee ho aur oos mein tasarruf lazim aata hai to haraam hai aur agar koi aisi cheez khareed le to zaruri hai keh oos ke asli maalik ko lauta de.
Agar koi shakhs aisa ghee baiche jis mein charbi ki milawat ho aur oose ma’een kar de, maslan kahe keh main “yeh ek man ghee baich raha hoon” to is suurat mein jab iis mein charbi ki miqdaar itni zayada ho keh oose ghee na kaha jaye to m’amla batil hai aur agar charbi ki miqdaar itni kam ho keh oose charbi mila hua kaha jaye to m’amla sahi hai laikin khareedne waale ko maal a’ibdar hone ki bina par khayaar a’ib ka haq hasil hai keh woh m’amla khatam kar sakta hai aur apna paisa wapas le sakta hai. Agar charbi ghee se juda ho to charbi ki jitni miqdaar ki milawat hai oos ka m’amla batil hai aur charbi ki jo qeemat baichne waale ne li hai woh khareedar ki hai aur charbi, baichne waale ka maal hai aur khareedar oos mein jo khalis ghee hai oos ka m’amla bhi khatam kar sakta hai. Laikin agar mo’yyin na kare balkeh sirf ek man ghee bata kar baiche laikin dete vaqt charbi mila hua ghee de to gahak woh ghee wapas kar ke khalis ghee ka mutalba kar sakta hai.
Jis jins ko naap ya taul kar baicha jata hai agar koi baichne wala isi jins ke badle mein badhakar baiche maslan ek man gehoon ko dedh man gehoon ke badle baiche to yeh saudawar haraam hai balkeh agar do jinso mein se ek be a’ib aur dusri a’ibdar ho ya ek jins badhiya aur dusri ghatiya ho ya oon ki qeemato mein farq ho to agar baichne wala jo miqdaar de raha ho oos se zayada le tab bhi sauda haraam hai. Lehaza agar woh sabit taanba de kar oos se zayada miqdar mein toota hua taanba le ya sabut qism ka pateela de kar oos se zayada miqdar mein toota hua pateela le ya ghadha hua sona de kar oos se zayada miqdar mein baighair ghadha hua sona le to yeh bhi sauda haraam hai.
Baichne wala jo cheez za’ed le agar woh oos jins se mukhtalif ho jo woh baich raha hai, maslan ek man gehoon ko ek man gehhon aur kuchh naqd raqam ke auz baiche tab bhi yeh sauda haraam hai balkeh agar woh koi cheez za’ed na le laikin yeh shart lagaye keh khareedar oos ke liye koi kaam karega to yeh bhi sauda haraam hai.
Jo shakhs koi cheez kam miqdar mein de raha ho agar woh oos ke sathh koi aur cheez shamil kar de, maslan ek man gehoon aur ek rumaal ko dedh man gehoon ke auz baiche to is mein koi harj nahin yeh is surat mein hai jabkeh oos ki niyyat yeh ho keh woh rumaal oos zayada gehoon ke muqabale mein hai aur m’amla bhi naqd ho. Isii tarah agar dono taraf se koi cheez badha di jaye maslan ek shakhs ek man gehoon aur ek rumaal ko dedh man gehoon aur ek rumaal ke awaz baiche to oos ka bhi yahi hukm hai lehaza agar oon ki niyyat yeh ho keh ek ka rumaal aur aadhha man gehoon dusre ke rumaal ke muqabale mein hai to iis mein koi ishkaal nahin hai.
Agar koi shakhs aisi cheez baiche jo meter aur guz ke hisab se baichchi jati hai maslan kapdha ya aisi cheez baiche jo gin kar baichchi jati hai maslan akhrot aur andde aur zayada le maslan das andde de aur gayara le to oos mein koi harj nahin. Laikin agar aisa ho keh m’amale mein dono cheezein ek hi jaisi jins se hon aur m’amla udhhaar ka ho to is surat mein m’amale ke sahi hone mein ishkaal hai. Mshalan das akhrot naqd de aur barah akhrot ek mahine ke b’ad le. Currency noto ka farokht karna bhi isi zirme mein aata hai maslan rupaiye ko kisi dusri currency ke badale mein maslan dinaar ya dollar ke badle mein naqd ya mo’yyin muddat ke liye udhhaar baiche to is mein koi harj nahin laikin agar apni hi jins ke badle mein baichna chahe aur zayada le to m’amla mo’yyin muddat ke liye nahin hona chahiye maslan ek sau rupayye naqd de aur ek sau das rupayye chhe mahine ke b’ad le to is m’amle ke sahi hone mein ishkaal hai.
Agar kisi cheez ko kisi shahar mein ya aksar shahron mein naap taul kar baicha jata ho aur b’az shahron mein oos ka lain dain gin kar hota ho (maslan mausami malte b’az shahron mein taul kar bikte hain aur b’az mein gin kar) to oos cheez ko oos shahar ki nisbat se jahan gin kar lain dain hota hai dusre shahar mein zayada qeemat par baichna jayez hai.
Oon cheezon mein jo taul kar ya naap kar baichi jati hon agar baichi jane wali cheez aur oos ke badle mein li jane wali cheez ek jins se na hon aur lain dain bhi naqd ho to zayada lene mein koi harj nahin hai laikin agar lain dain mo’yyin muddat ke liye ho to oos mein ishkaal hai. Lehaza agar koi shakhs ek man chawal ko do man gehoon ke badle mein ek mahine ki muddat tak baiche to oos lain dain ka sahi hona ishkaal se khali nahin.
Pakke mewohn ko sauda kachche mewohn se zayzda le kar karna jayez nahin. Agar sauda naqd aur barabar ho to makruh hai aur udhhaar ho to ishkaal hai.
Sood ke ai’tbar se gehoon aur jau ek jins shumaar hote hain. Lehaza misaal ke taur par agar koi shakhs ek man gehoon de aur oos ke badle mein ek man paanch kilo jau le to yeh sood hai aur haraam hai. Aur misaal ke taur par agar das man jau is shart par khareede keh gehoon ki fasal uthhane ke vaqt das man gehoon badle mein dega to choonakeh oos ne naqd liye hain aur gehoon kuchh muddat b’ad de raha hai lehaza yeh oosi tarah hai jaise izafa liya ho is liye haraam hai.
Baap beta aur miyan biwi ek dusre se sood le sakte hain aur isii tarah musalman ek aise kafir se jo islam ki panah mein na ho sood le sakta hai. Laikin ek aise kafir se jo islam ki panah mein hai sood ka lain dain haraam hai. Albatta m’amla tay kar lene ke b’ad agar sood dena oos ki shari’at mein jayez ho to oos se sood le sakta hai.
Dadhhi ka moondna aur oos ki ujrat lena binabar ehtayaat wajib jayez nahin laikin majboori ho to jayez hai ya oos ka tark zarur ya masshaqqat ka sabab bane aur masshaqqat bhi aisi keh a’am taur par oose bardast na kiya ja sake chahe tamsakhur aur ahanut kiyoon na ho.
Ghana haraam hai. Is se muraad batil kalaam hai jise aisi lay ke sathh gaya jaye jo lahu o lo’ab ki mehfilon se makhsus ho. Isi tarah aisi la eke sathh Qur’an aur dua ya is jaiisi cheezon ka padhna bhi jayez nahin. Binabar ehtayaat wajib ki bina par mazkura cheezon ke a’lawa dasra kalaam bhi gaakar na padhe. Ghana ka soonna bhi haraam hai. Is ki ujrat lena bhi haraam hai aur yeh ujrat oos ki malkiyat nahin ban sakti hai. Isi tarah oos ka sikhna aur ooa ka sikhana bhi jayez nahin hai. Mausiqi, y’ani aalaat ko is tarah bajana jo lahu o lo’ab ki mehfilon se mutabaqat rakhe, haraam hai aur oos ke a’lawa haraam nahin. Haraam mausiqi ko sikhana ki ujrat bhi haraam hai aur lene wala oos ka maalik nahin ban sakta aur oos ka sikhna aur sikhana haraam hai.
Baichne waale aur khareedar ki shara’et
Baichne waale aur khareedar ke liye chhe cheezein shart hain :
Baligh hon.
A’qil hon.
Safia na hon y’ani apna maal ahmakqana kaamon mein kharch na karte hon.
Khareed o farokht ka iradah rakhte hon. Pas agar koi mazaaq mein kahe keh main ne apna maal baicha to m’amla batil hoga.
Kisi ne oonhein (khareed o farokht par) majboor na kiya ho.
Jo jins aur oos ke badle mein jo cheez ek dusre ko de rahe hon oos ke maalik hon
In ke baare mein ehkaam aa’enda massael mein bayaan kiye jayenge.
Kisi nabaligh bachche ke sathh sauda karna jo aazad atur par na sauda kar raha ho batil hai. Laikin in kam qeemat cheezon mein jin ki khareed o farokht ka riqaj hai agar nabaligh magar samajhdar bachche ke sathh lain dain ho jaye (to sahi hai). Aur agar sauda oos ke sarparast ke sathh ho aur nabaligh samajhdar bachcha lain dain ka segha ada kare to sauda har surat mein sahi hai. Balkeh agar jins ya raqam kisi dusre aadmi ka maal aur bachcha bahaisiat wakil oos maal ke maalik ki taraf se woh maal baiche ya oos raqam se koi cheez khareede to zahir hai keh sauda sahi hai agarche woh samajhdar bachcha aazadana taur par oos maal ya raqam mein (haq) tasarruf rakhta ho. Aur isi tarah agar bachcha oos kaam mein wasila ho to raqam baichne waale ko ( de aur jins khareedar tak) pohoonchaye (ya jins khareedar ko de aur raqam baichne waale ko pohoonchaye) to agar che bachcha samajhdar na ho sauda sahi hai kiu nakeh darasal do baligh afraad ne aapas mein sauda kiya hai.
Agar koi shakhs oos surat mein keh ek nabaligh bachche se sauda karna sahi na ho to oos se koi cheez khareede ya oos ke hathh koi cheez baiche to zaruri hai keh jo jins ya raqam oos bachche se le, agar woh khud bachche ka maal ho to oos ke surparast ko aur agar kisi aur ka maal ho to oos ke maalik ko de de ya oos ke maalik ki razamandi hasil kare. Aur agar sauda karne wala shakhs oos (jins ya raqam) ke maalik ko na janta ho aur oos ka pata chalaane ka koi zari’a bhi na ho to oos shakhs ke liye zaruri hai keh jo cheez oos ne bachche se li ho woh oos cheez ke maalik ki taraf se bataur radde mazalim kisi faqir ko de de. Aur ehtayaat lazim yeh hai keh is kaam mein haakime shara’ee se ijazat le.
Agar koi shakhs ek samajhdaar bachche se oos surat mein sauda kare jabkeh oos ke sathh sauda karna sahi na ho aur oos ne jo jins ya raqam bachche ko di ho woh talf ho jaye to woh shakhs bachche se oos ke baligh hone ke b’ad ya oos ke surparast se mutalba kar sakta hai. Aur agar bachcha samajhdar na ho ya samajhdar ho magar maal khud za’e nahin kiya laikin maal oos ke paas talf hua ho chahe poos ki ghaflat ya kotahi hi se maal talf hua ho to woh zamin nahin.
Agar khareedar ya baichne waale ko sauda karne par majboor kiya jaye aur sauda ho jane ke b’ad woh razi ho jaye aur misaal ke taur par kahe keh main razi hoon to sauda sahi hai laikin ehtayaat mustahab yeh hai keh m’amle ka segha dobara padha jaye.
Agar insaan kisi ka maal oos ki ijazat ke baighair baich de aur maal ka maalik oos ke baichne par razi na ho aur ijazat na de to sauda batil hai.
Bachche ka baap aur dada nez baap ka wasi aur dada ka wasi bachche ka maal farokht kar sakte hain aur in mein se koi maujood na ho to mujtahid a’dil bhi aisi surat mein keh halaat ka taqaza ho diwaane shakhs ya yateem bachche ka maal ya aise shakhs ka maal jo gha’eb ho farokht kar sakta hai.
Agar koi shakhs kisi ka maal ghasab karke baich dale aur maal ke bik jane ke b’ad oos ka maalik saude ki ijazat de de to sauda sahi hai aur jo cheez ghasab karne waale ne khareedar ko di ho aur oos cheez se jo moonaf’a saude ke vaqt se hasil ho woh khareedar ki malkiyat hai aur jo cheez khareedar ne di ho aur oos cheez se jo moonaf’a saude ke vaqt se hasil ho woh oos shakhs ki malkiyat hai jis ka maal ghasab kiya gaya ho.
Agar koi shakhs kisi ka maal ghasab karke baich de aur oos ka iradah yeh ho keh oos ki qeemat khud oos ki malkiat hogi aur agar maal ka maalik saude ki ijazat de de to sauda sahi hai laikin maal ki qeemat maalik ki malkiat hogi na keh ghasib ki.
Jins aur oos ke au’z ki shara’et
Jo jins baichi jaye aur jo cheez oos ke badle mein li jaye oos ki paanch shartein hain :
Naap, taul ya ginti waighaira ki shakal mein oos ki miqdaar m’aloom ho.
Bechne wala oon cheezon ko tehweel mein dene ka ahl ho. Agar ahl na ho to sauda sahi nahin hai. Laikin agar woh oos ko kisi dusrii cheez ke saath milaa kar beche jaise woh tehveel mein de sakta ho to iis suurat mein lain dain sahi hai albatta agar khareedaar oos cheez ko jo khareedi ho aone qabze mein le sakta ho agar che bechne wala oos se oos ki tehveel mein dene ka ahl na ho to bhi lain dain sahi hai. Maslan jo ghodha bhaag gaya ho agar oose beche aur khareedne wala oos ghodhe ko dhoond sakta ho to oos saude mein koii harj nahin aur woh sahi hoga aur oos suurat mein kisi baat ke iizaafe ki zarurat nahin hai.
Woh khasusiyaat jo jins aur au’z maujood hon aur oon ki wajah se saude mein logon ki dilchaspi mein farq padta ho m’aloom honi chahiyen.
Kisi dusre ka haq oos maal se iis tarah wabasta na ho keh maal maalik ki malkiat se kharij hone se dusre ka haq za’e ho jaye.
Bechne wala khud oos jins ko beche na keh oos ki manf’at ko pas misaal ke taur par agar makaan ki ek saal ki manfa’t bechii jaye to sahi nahin hai laikin agar khareedaar naqd ki bajaye apni malkiyat ka moonafa’a de maslan kisi se qaleen (ya dari waighairah) khareede aur oos ke au’z mein apne makaan ka ek saal ka moonaaf’a oose de de to oos mein koii harj nahin.
Iin sab ke ehkaam aayenda massael mein bayaan kiye jayenge.
Jis jins ka sauda kissi shahar mein taul kar naap kar kiya jata ho oos shahar mein zaruri hai keh oos jins ko taul kar naap kar hi khareede laikin jis shahar mein oos jins ka sauda oose dekh kar liya jata ho oos shahar mein who oose dekh kar khareed sakta hai.
Jis cheez ki khareed o farokht taul kar ki jaati hai oos ka sauda paimane ke zariye bhi kiya ja sakta hai. Misaal ke taur par agar ek shakhs das man gehoon bechna chahe to wah ek aisa paimana jis mein ek man gehoon samati ho das martaba bhar kar de sakta hai.
Agar m’amlaa chawthhi shart ke a’lawa jo shara’et bayaan ki gayee hain oon mein se koii ek shart na hone ki bina par batil ho laikin bechne wala aur khareedaar ek dusre ke maal mein tasarruf karne par raazi hon to oon ke tasarruf karne mein koii harj nahin.
Jo cheez waqf ki ja chuki ho oos ka sauda batil hai. Laikin agar wah cheez iis qadr kharaab ho jaye keh jis fayde ke liye waqf ki gayee hai wah hasil na kiya ja sake yaw ah cheez kharaab hone wali ho maslan massjid ki chattayee iis tarah phat jaye keh oos par namaaz na padhi ja sake to jo shakhs mutawalli hai ya jise mutawalli jaise ikhtayaar hasil hon wah oose bech de to koii harj nahin aur ehtayaat mustahab ki bina par jahan tak mumkin ho oos ki qeemat oosi massjid ke kisi aise kaam par kharch ki jaye jo waqf karne waale ke maqsad se aqreeb tar ho.
Waqf cheez ko bechna jab oon logon ke mabeen jin ke liye maal waqf kiya gaya ho aisa ikhtelaaf paida ho jaye keh andesha ho keh agar waqf shuda maal farokht na kiya gaya to maal ya kisi ki jaan talf ho jayegi to mehale ishkaal hai. Haan! Agar waqf karne wala yeh shart lagaye keh waqf ke bech dene mein koii masslihat ho to bech diya jaye to oos suurat mein oose bechne mein koii harj nahin hai.
Jo jayedaad kisi dusre ko kiraye par di gayee ho oos ki khareed o farokht mein koii harj nahin hai laikin jitni muddat ke liye wah kiraye par di ja chuki ho ys iis gumaan ke tahat keh kiraye ki muddat thodhi hai oos jayedaad ko khareed le to jab oose haqiqat haal ka ilm ho wah sauda faskh kar sakta hai.
