“A’riya” se muraad yeh hai keh insaan apna maal dusre ko de takeh woh oos maal se istefada kare. Aur oos ke a’uz oos se koi cheez na le.
A’riya mein degha padhna laazim nahin aur agar misaal ke taur par koi shakhs kisi ko lebaas a’riya ke qasad se de aur woh bhi oosi qasad se le to a’riya sahi hai.
Ghasbi cheez ya oos ko bataur a’riya dena jo keh a’riya dene waale ka maal ho laikin oos ka faida oos ne kisi dusre shakhs ke supurd kar diya ho maslan oose kiraaye par de rakha ho, iis suurat mein sahi hai jab ghasbi cheez ka maalik ya woh shakhs jis ne a’riya di jaane waali cheez ko bataur ijaara le rakha ho oos ke bataur a’riya dene par raazi ho.
Jis cheez ki manfa’t kisi shakhs ke supurd ho maslan oos cheez ko kiraaye par le rakha ho to oose bataur a’riya de sakta hai. Magar yeh keh aqd ijaara mein yeh shart rakhi ho keh oose khud hi iste’maal karegaa (to oos cheez ko bataur a’riya nahin de sakta) aur pahli suurat mein ehtayaat-e-waajib ki bina par maalik ki ijaazat ke baghair oos shakhs ke hawaale nahin kar sakta jis ne oose bataur a’riya diya hai.
Agar deewana, bachcha, diwaaliya ya safia apna maal a’riyatan de to sahi nahin hai. Laikin agar (oon mein se kisi ka) sarparast a’riya dene ki masslihat samajhta ho aur jis shakhs ka woh sarparast hai oos ka maal a’riyatan de to oos mein koi ishkaal nahin. Isii tarah jis shakhs ne maal a’riyatan liya ho oos tak maal pohoonchane ke liye bachcha wasila bane to koi ishkaal nahin.
A’riyatan lee huyee cheez ki tanghedasht mein kotaahi na kare aur iis mein najayez tasarruf bhi na kare aur ittefaqan woh cheez talf ho jaaye to woh shakhs zimmedaar nahin hai. Laikin agar tarfain aapas mein yeh shart kare keh agar woh cheez talf ho jaaye to a’riyatan lene wala zimmedaar hoga ya jo cheez a’riyatan lee ho woh sonaa chaandi ho to oos ka a’uz dena zaruri hai.
Agar koi shakhs sona chaandi a’riyatan le aur yeh tay liya ho keh agar talf ho gaya ho to zimme daar nahin hoga phir talf ho jaaye to woh shakhs zimme daar nahin hai.
Agar a’riya par dene wala mar jaaye to a’riya par lene waale ke liye zaruri hai keh jo tariqa amaanat ke maalik ke faut ho jaane ki suurat mein massla 2300 mein batay gaya hai oosi mutabiq a’ml kare.
Agar a’riya dene waale ki kaifiyat yeh ho keh woh shar’an apne maal mein na tasarruf kar saktamaslan deewana ya behosh ho jaaye to a’riya lene waale ke liye zaruri hai keh oosi tariqe ke mutabiq a’ml kare jo massla 2294 mein amaanat ke baare mein iis massle se milta julta bayaan kiya gaya hai.
Jis shakhs ne koi cheez a’riyatan di ho woh jab bhi chahe oose mansuukh kar sakta hai aur jis ne koi cheez a’riyatan lee ho woh bhi jab chahe oose mansuukh kar sakta hai.
Kisi aisii cheez ka a’riyatan dena jis se halaal istefaida na ho sakta ho maslan qamaar b’azi ke aalaat aur khaane peene mein iste’maal karne ke liye sone aur chaandi ke bartan a’riyatan dena balkeh ehtayaa-e-laazim ki bina par har qism ke iste’maal ke liye a’riyatan dena batil hai. Albatta aarayish ke liyec a’riyatan dena jayez hai.
Bhed (bakrion) ko oon ke dhoodh aur uoon se istefaida karne ke liye neiz haiwaan ko mada haiwaanaat ke sathh milaap ke liye a’riyatan dena sahi hai.
Agar kisi cheez ko a’riyatan lene wala oose oos ke maalik ya maalik ke vakeel ya sarparast ko de de aur oos ke b’ad woh cheez talf ho jaaye to oos cheez ko a’riyatan lene wala zimme daar nahin hai. Laikin agar woh maal ke maalik ya oos ke vakeel ya saparast ki ijaazat ke baghair maal ko khawah aisii jagah le jaaye jahan maal ka maalik oose amuman le jata ho maslan ghode ko oos astabal mein baandh de jo oos ke maalik ne oos ke liye tayyar kiya ho aur b’ad mein ghoda talf ho jaaye ya koi oose talf kar de to a’riyatan lene wala zimme daar hai.
Agar ek shakhs koi najis cheez a’riyatan de to oos suurat mein oose chahiye keh jaisa massle2014 mein guzar chuuka hai – oos cheez ke najis hone ke baare mein a’riyatan lene waale shakhs ko bata de.
Jo cheez kisi shakhs ne a’riyatan lee ho oose oos ke maalik ki ijaazat ke baghair kisi dusre ko kiraaye par a’riyatan nahin de sakta.
Jo cheez kisi shakhs ne a’riyatan lee ho oose oos ke maalik ki ijaazat se kisi aur shakhs ko a’riyatan de de to agar jis shakhs ne pahle woh cheez a’riyatan lee ho mar jaaye ya deewana ho jaaye to dasra a’riya batil nahin hota.
Agar koi shakhs jaanta ho keh jo maal oos ne a’riyatan liya hai woh ghasbi hai to zaruri hai keh woh maal oos ke maalik ko pohooncha de aur woh oose a’riyatan dene waale ko nahin de sakta.
Agar koi shakhs aisaa maal a’riyatan le jis ke mut’aliq jaanta ho keh woh ghasbi hai aur oos se faida uuthhaye aur oos ke hathh se woh maal talf ho jaaye to maalik oos maal ka a’uz aur jo faida a’riyatan lene waale ne uuthhaya hai oos ka a’uz oos se ya jis ne maal ghasb kiya ho oos se talab kar sakta hai. Aur agar maalik a’riyatan lene waale se a’uz le le to a’riyatan lene wala jo kuchh maalik ko de oos ka muataleba a’riyatan dene waale se nahin kar sakta.
Agar kisi shakhs ko yeh m’aloom na ho keh oos ne jo maal a’riyatan liya hai woh ghasbi hai aur oos ke paas hote huye woh maal talf ho jaaye to agar maal ka maalik oos ka a’uz oos se le le to woh bhi jo kuchh maal ke maalik ko diya ho oos ka mutaleba a’riyatan dene waale se kar sakta hai. Laikin agar oos ne jo cheez a’riyatan lee ho woh sonaa ya chaandi ho ya bataur a’riya dene waale ne oos se shart ki ho keh agar woh cheez talf ho jaaye to woh oos ka a’uz degaa to phir oos ne maal ka jo a’uz maal ke maalik ko diya ho oos ka mutaleba a’riyatan dene waale se nahin kar sakta. Laikin agar maalik ne oos maal se istefaida ke badle koi cheez le li ho to a’riyatan dene waale se oos ka mutaleba kar sakta hai.
Nikaah ke Ehkaam
Aqd azdoaaj ke zariye aurat, mar par aur mard, aurat par halaal ho jaate hain aur aqd ki do qismein hai. Pahli daa’emee aur dusri ghair daa’emee. Muqarrrara vaqt ke liye aqd – aqd daa’emee oose kahte hain jis mein azdoaaj ki muddat mo’yyin na ho aur woh hameshaa ke liye ho aur jis aurat se iis qism ka aqd kiya jaaye oose dayema kahte hain. Ghair daa’emee aqd woh hai keh jis mein azdoaaj ki muddat mo’yyin ho. Maslan aurat ke sathh ek ghante ya ek din ya ek mahine ya ek saal ya iis se zayada muddat ke liye aqd kiya jaaye. Laikin iis aqd ki muddat aurat aur mard ki ya dono mein se ek ki a’am umr se zayada nahin honi chahiye kioon na keh iis suurat mein aqd batil ho jaayega. Jab aurat se iis qism ka aqd kiya jaaye oose muta’ ya segha kahte hain.
Ehkaam Aqd
Azdoaaj khawah daa’emee ho ya ghair daa’emee iis mein segha (nikaah ke bol) padhna zaruri hai. Aurat aur mard ka mehaz razamand hona aur isii tarah (nikaah nama) likhna ehtayaat-e-waajib par kaafi nahin hai. Nikaah ka seghaa ya to aurat aur mard khud padhte hain ya kisi vakeel ko muqarrar kar lete hain takeh woho on ki taraf se padh de.
Vakeel ka mard hona laazoim nahin hai balkeh aurat bhi nikaah ka segha padhne ke liye kisi dusre ki jaanib se vakeel ho sakta hai.
Aurat aur mard ko jab tak itminaan na ho jaaye keh oon ke vakeel ne segha padh diya hai oos vaqt tak woh ek dusre ko mahramana nazron se nahin dekh sakte. Aur iis baat ka gumaan keh vakeel ne segha padh diya hai kaafi nahin hai. Balkeh agar vakeel kah de keh main ne segha padh diya laikin ii ski baat par itminaan na ho to ehtayaat-e-waajib yeh hai keh t’aluqaat qaayem na kare.
Agar koi aurat kisi aurat ko vakeel muqarrar kare aur kahe keh tum meraa nikaah das din ke liye falan shakhs ke sathh padh so aur das din ki ibteda ko mo’yyin na kare to woh (nikaah khawan) vakeel jin das dino ke liye chaahe oose oos mard ke nikaah mein de sakta hai. Laikin agar vakeel ko m’aloom ho keh aurat ka maqsad kisi khaas din ya ghante ka hai to phir oose chahiye keh aurat ke qasd ke mutabiq segha padhe.
Aqd daa’emee ya aqd ghair daa’emee ka segha padhne ke liye ek shakhs do ashkhaas ki taraf se vakeel ban sakta hai. Aur insaan yeh bhi kar sakta hai keh aurat ki taraf se vakeel ban jaaye aur oos se khud daa’emee ya ghair daa’emee nikaah kar le alkin ehtayaat-e-mustahab yeh hai keh nikaah do ashkhaas padhen.
Nikaah padhne ka Segha
Agar aurat aur mard apne daa’emee nikaah ka segha padhen to mehar mo’yyin karne ke b’ad pahle aurat kahe “zawwajtoka nafsi a’las sedaaqil m’aloom” y’ani main ne iis mehar par jo mo’yyin hua hai apne aap ko tumhaari biwi banaya aur oos ke lamha bhar b’ad mard kahe: “qabiltut tazwija” y’ani main ne azdoaaj ko qabool kiya to nikaah sahi hai. Aur isii tarah agar faqt qabilto kahe tab bhi nikaah sahi hai. Aur agar woh kisi dusre ko vakeel muqarrar kare keh oon ki taraf se segha nikaah padh de to agar misaal ke taur par mar ka naam ahmed aur aurat ka naam fatema ho aur aurat ka vakeel kahe ““zawwajto muwakkelaka ahmada muwakkelati fatemata a’las sedaaqil m’aloom” aur iis ke lamha bhar b’ad mard ka vakeel kahe “Qabiltut tazweeja le muwakkeli ahmada a’las sedaaqil m’aloom” to nikaah sahi hoga aur ehtayaat-e-mustahab yeh hai keh mard jo lafz kahe woh aurat ke kahne waale lafz ke mutabiq ho maslan agar aurat “zaawwajto” kahe to zaruri hai keh mard kahe “qabiltut tazweeja” aur “qabilto nikaha” na kahe.
Agar khud aurat aur mard shaahe to ghair daa’emee nikaah ka segha nikaah ki muddat aur mehar mo’yyin karne ke b’ad padh sakte hain. Lehaaza agar aurat kahe “zawwajtoka nafsi fil muddatil m’aloommate a’lal meharil m’aloom” aur iis ke lamha bhar b’ad mard kahe “qabilto” to nikaah sahi hai. Aur agar woh kisi aur ko vakeel banaye aur pahle aurat ka vakeel mard ke vakeel se kahe “zawwajto muwakkelati muwakkelaka fil muddatil m’aloomate a’lal meharil m’aloom” aur iis ke ba’d mard ka vakeel m’amooli tauquf ke b’ad kahe “ qabiltut tazweeja lemuwakkeli hadha” to nikaah sahi hoga.
Nikaah ki Shara’et
Nikaah ki chand shartein hain (jo zeil mein darj ki jaati hain):
Ehtayaat-e-waajib ki bina par nikaah ka segha a’rbi mein padhaa jaaye aur agar khud mard aur aurat segha a’rbi mein na pdha sakte hon to a’rbi ke a’lawa kisi dusri zabaan mein padh sakte hain aur kisi shakhs ko vakeel banana laazim nahin hai. Albatta oonhein chahiye keh woh alfaaz kahen jo “zawwajto” aur “qabalto” ka mafhuum ada kar saken.
Mard aur aurat ya iin ke vakeel jo keh seghaa padh rahe hon woh “qasde insha’” rakhte huye y’ani agar khud mard aur aurat segha padh rahe hon to aurat ka “zawwajatoka nafsi” kahna iis niyyat se ho keh khud ko oos ki biwi qarra de aur mard ka “qabiltut tazweeja” kahna iis niyyat se ho keh woh oos ka apni biwi banna qabool kare. Aur agar mard aur aurat ke vakeel segha padh rahe hon to “zawwajto” aur “qabilto” kahne se oon ki niyyat yeh ho keh woh mard aur aurat jinho ne oonhein vakeel banaya hai ek dusre ke miyan biwi ban jaayen.
Jo shakhssegha padh raha ho zaruri hai keh woh a’aqil ho aur agar apbe liye padh raha ho to baaligh hona bhi zaruri hai. Balkeh ehtayaat-e-waajib ki bina par nabaaliigh mammayez bachche kad dusre ka nikaah padhna kaafi nahin hai. Aur agar padh de to talaaq dena zaruri hai ya dobarah nikaah padhen.
Agar aurat aurmard ke vakeel ya oon ke sarparast seghaa padh rahe hon to woh nikaah ke vaqt aurat aur mard ko mo’yyin kar len. Maslan oon ke naam len ya onn ki taraf ishara Karen. Lehaaza jis shakhs ki kayee ladkiyaan hon agar woh kisi mard se kahe “zawwajtoka ihde banati” y’ani main ne apni biwion mein se ek ko tumhaari biwi banaya aur woh mard kahe “qabilto” y’ani main ne qabool kiya to chu nakeh nikaah karte vaqt ladki ko mo’yyin nahin kiya gaya iis liye nikaah batil hai.
Aurat aur mard azdoaaj par raazi hon. Han! Agar bazaahir napasandgi ka izhaar Karen aur m’aloom ho keh dik se raazi hain to nikah sahi hai.
Agar nikaah mein ek harf ya zayada ghalat padhe jayen jis se maane na badle to nikaah sahi hai.
Woh shakhs jo nikaah ka segha padh raha ho agar khawah ajmaali taur par nikaah ke maane jaanta ho aur oos ke maane ko haqiqi shakl dena chahta ho to nikaah sahi hai. Yeh laazim nahin keh woh tafseel ke sathh seghe ke maane jaanta ho. Maslan yeh jaanta ho keh a’rbi zabaan ke lehaaz se fa’el ya fa’al kaoon sa hai.
Agar aurat ka nikaah kisi mard se oon ki ijaazat ke baghair kar diya jaaye aur b’ad mein aurat aur mard oos nikaah ki ijaazat de den to nikaah sahi hai. Ijaazat ke liye koi aisii baat kahen ya koi aisaa kaam anjaam den jo razamandi par walalat kare kaafi hai.
Agar aurat aur mard dono ko ya oon mein se kisi ek ko azdoaaj par majboor kiya jaaye aur nikaah padhe jaane ke b’ad guzishta massle mein kahe gaye tariqe par woh ijaazat de den to nikaah sahi hai laikin behtar yeh hai keh dobarah nikaah padha jaaye.
Baap aur dada apne naabaligh ladke ya ladki (pote ya poti) ya deewaane farzand ka jo deewangi ki haalat mein baaligh hua ho dasron se nikaah kar sakte hain aur jab woh bachcha baaligh ho jaaye ya deewana a’aqil ho jaaye to oonh one oos ka jo nikaah kiya ho agar oos mein koi kharabi ho to oonhein oos nikaah ko barqarrar rakahne ya khatm karne ka ikhtayaar hai. Aur agar koi kharabi na ho aur nabaaligh ladke ya ladki mein se koi ek apne oos nikaah ko mansuukh kare to ehtayaat-e-waajib ki bina par zaruri hai keh talaaq de ya dobarah nikaah padhe.
Jo ladki sin bulugh kop pohoonch chuuki ho aur rashida ho y’ani apna bura bhala samajh sakti ho agar woh shaadi karna chaahe aur koonwaari ho aur apni zindagi ke umoor khud mukhtaari se anjaam na deti ho to oose chahiye keh apne baap ya dada oose ijaazat le. Balkeh ehtayaat-e-waajib ki bina par yahi hukm oos ke liye bhi hai jo khud mukhtaari se apni zindagi ke kaamon ko anjaam deti ho, albatta maa aur bhayee se ijaazat lena laazim nahin.
Agar ladki koonwaari na ho ya koonwaari ho laikin baap aur dada oos mard ke sathh oose shaadi karne ke liye ijaazat na dete hon jo a’rfan wa shar’an oos ka hampala ho ya baap aur dada beti ke shaadi ke m’amle mein kisi tarah shareek hone ke liye raazi na ho ya deewangi ya iis jaisii dusri wajah se ijaazat dene ki ehliyat na rakhte hon to oon tamaam suuraton mein oon se ijaazat lena laazim nahin hai. Isii tarah oon ke maujood na hone ya kisi dusri wajah se ijaazat lena mumkin na ho aur ladki ka shaadi karna behad zaruri ho to baap aur dada se ijaazat lena laazim nahin hai.
Agar baap ya dada apne nabaaligh ladke (ya pote) kli shaadi kar den to ladke (ya pote) ko chahiye keh baaligh hone ke b’ad oos aurat ka kharch de balkeh baaligh hone se pahle bhi jab oos ki umr itnii ho jaaye keh woh oos ladki se lazzat uuthhane ki qabiliyat rakhta ho aur ladki bhi iis qadr chhoti na ho keh shauhar oos se lazzat na uuthha sake to biwi ke kharch ka zimme daar ladka hai. Iis suurat ke a’lawa biwi ka kharcha mard ke aimme nahin.
Agar baap ya dada apne nabaaligh ladke (ya pote) ki shaadi kar den to agar ladke ke paas nikaah ke vaqt koi maal na ho to baap ya dada ko chahiye keh oos auurat ka mehar de. Aur yahi hukm hai agar ladke (ya pote) ke paas koi maal ho laikin baap ya dada ne mehar ada karne ki zamaanat di ho. Iin do suuraton ke a’lawa agar oos ka mehar mehar ul missal se zayada na ho ya kisi masslahaty ki bina par oos ladki ka mehar mehar ul missal se zayada ho to baap ya dada bete (ya pote) ke maal se mehar ada kar sakte hain warna bete (ya pote) ke maal se mehar ul missal se zayada mehar nahin de sakte magar yeh keh bachcha baaligh hone ke b’ad oon ke oos kaam ko qabool kare.
Woh suuratein jin mein mard ya aurat nikaah faskh kar sakte hain
Agar nikaah ke b’ad mard ko pata chale keh aurat mein nikaah ke vaqt mandarja zeil chhe a’ib mein se koi a’ib maujood thha to oos ki wakah se nikaah ko faskh kar sakta hai:
Deewangi – agarche kabhi kabhaar hoti ho.
Jazaam.
Bars.
Andhaapan.
Apaahij hona –agarche zameen par na ghasatti ho.
Bachchedaani mein gosht ya haddi ho. Khawah jama’ aur haml ke liye man’e ho ya no. Agar mard ko nikaah ke b’ad pata chale keh aurat nikaah ke vaqt afzaa ho chuuki thhi y’ani oos ka peshaab ya haiz makhraj ya haiz aur paakhaane ka makhraj ek ho chuuka thha ya teeno ka ek makhraj ho chuuka thha to iis suurat mein nikaah ko faskh karne mein ishkaal hai aur ehtayaat-e-laazim yeh hai keh agar aqd ko faskh karna chaahe to talaaq bhi de.
Agar aurat ko nikaah ke b’ad pata chale keh oos ke shauhar ka alaa tanaasil nahin hai, ya nikaah ke b’ad jama’ karne se pahle, ya jama’ karne ke b’ad, oos ka alaa tanaasil kat jaye, ya aisii beemari mein mubtela ho jaaye keh sehat aur jama’ na kar sakta ho khawah woh beemari nikaah ke b’ad aur jama’ karne se pahle, ya jama’ karne ke b’ad hi kyoon na lahaq huyee ho, iin tamaam suuraton mein aurat talaaq ke baghair nikaah ko faskh kar sakti hai. Agar aurat ko nikaah ke b’ad pata chale keh oos ka shauhar nikaah se pahle deewana thha, ya nikaah ke b’ad – khawah jama’ se pahle, ya jama’ ke b’ad – deewana ho jaaye, ya oose (nikaah ke b’ad) pata chale keh nikaah ke vaqt oos ke faute nikaale gaye thhe ya massal diye gaye thhe, ya oose pata chale keh nikaah ke vaqt jazaam ya bars ya andhepan mein mubtela thha to iin tamaam suuraton mein ehtayaat-e-waajib yeh hai keh aurat nikahh khatm na kare. Aur agar aisa kar de to ehtayaat-e-waajib yeh hai keh agar woh miyaan biwi ke t’aluqaat barqarrar rakhna chahen to dobarah nikaah kare. Aur agar a’laidgi chaahe to talaaq de di jaaye. Aur iis siuurat mein keh shauhar jama’ na kar sakta ho aur aurat nikaah ko khatm karna chahe to oos par laazim hai keh pahle haakim shar’a ya oos ke vakeel se ijaazat ruju’ kare aur haakim shar’a oose ek saal ki mohlat dega lehaaza agar oos dauraan woh oos aurat ya kisi dusri aurat se jama’ na kar sake to oos ke b’ad aurat nikaah ko khatm kar sakti hai.
Agar aurat iis bina par nikaah khatm kar de keh oos ka shauhar naamard hai to zaruri hai keh shauhar oose adhaa mehar de. Laikin agar oos dusre naqa’es mein se jin ka zikr uupar kiya gaya hai kisi ek ki bina par mard ya aurat nikaah faskh kar den to agar mard ne aurat ke sathh jama’ na kiya ho to woh kisi cheez ka zimmedaar nahin hai aur agar jama’ kiya ho to zaryuri hai keh poora mehar de.
Agar mard ya aurat jo kuchh hai oos se zayada badhaa chada kar oon ki t’areef ki jaaye takeh woh shaadi karne mein dilchaspi len. Khawah yeh t’areef nikaah ke zaman mein ho ya oos se pahle, oos suurat mein keh oos t’areef ki booniyaad par nikaah hua ho. . Lehaaza agar nikaah ke b’ad dusre fareeq ko iis baat ka ghalat hona m’aloom ho jaaye to woh nikaah ko khatm kar sakta hai aur oos massle ke tafseeli ehkaam “minhaajul saleheen” mein bayaan kiya gaye hain.
Woh auratein jin se nikaah karna haraam hai
Oon auraton ke sathh jo insaan ki mahram hon azdawaaj haraam hain. Maslan maa, behan, beti, phoopi, khala, bhatiji, bhanji, saas.
Agar koi shakhs kisi aurat se nikaah kare chaahe oos ke sathh jama’ nab hi kare to oos aurat ki maa, nani aur dadi aur jitna silsila uupar chala jaaye sab auratein oos mard ki mahram ho jaati hain.
Agar koi shakhskisi aurat se nikaah kare aur oos ke sathh hambistari kare to phir oos aurat ki ladki, nawaasi, poti aur jitna silsila neeche chala jaaye sab auratein oos mard ki mahram ho jaati hain khawah aqd ke vaqt maujood hon ya b’ad mein paida hon.
Agar kisi mard ne ek aurat se nikaah kiya ho lakin ham bistari na ki ho to jab tak woh aurat oos ke nikaah me rahe – ehtayaat-e-waajib ki bina par oos vaqt tak oos ki ladki se azdawaaj na kare.
Insaan ki phoopi aur khala aur oos ke baap ki phoopi aur khal aur dada ki phoopi aur khala baap ki maa (dadi) aur maa ki phoopi aur khala aur mani aur nana ki phoopi aur jis qadr yeh silsila uupar chala jaaye sab oos ke mahram hain.
Shauhar ka baap aur dada aur jis qadr yeh silsila uupa chala jaaye aur shauhar ka beta, pota aur nawasa jis qadr bhi yeh silsila neeche chala jaaye aur khawah woh nikaah ke vaqt dooniya mein maujood hon ya b’ad mein paida hon sab oos ki biwi ke mahram hain.
Agar koi shakhs kisi aurat se nikaah kare to khawah nikaah daa’emee ho ya ghair daa’emee jab tak woh aurat oos ki mankuha hai woh oos ki behan ke sathh nikaah nahin kar sakta.
Agar koi shakhs iis tarteeb ke mutabiq jis ka zikr talaaq ke massle mein kiya jaayega apni biwi ko talaaq raja’ee de de to woh I’ddat ke dauraan oos ki behan se nikaah nahin kar sakta laikin talaaq bayen ki I’ddat ke dauraan oos ki behan se nikaah kar sakta hai aur muta’ ki I’ddat ke dauraan ehtayaat-e-waajib yeh hai keh aurat ki behan se nikaah na kare.
Insaan apni biwi ki ijaazat ke baghair oos ki bhatiji ya bhanji se shaadi nahin kar sakta laikin agar woh biwi ki ijaazat ke baghair oon se nikaah kar le aur b’ad mein biwi ijaazat de de to phir koi ishkaal nahin.
Agar biwi ko pata chale keh oos ke shauhar ne oos ki bhatiji ya bhanji se nikaah kar liya hai aur khaamosh rahe to agar woh b’ad mein raazi ho jaaye to nikaah sahi hai aur agar razamand na ho to oon ka nikaah batil hai.
Agar insaan khala ya phoopi ki ladki se nikaah karne se pahle (na’uzo billah) khala ya phoopi se zina kare to phir woh oos ki ladki se ehtayaat-e-waajib ki bina par shaadi nahin kar sakta.
Agar koi shakhs apni phoopi ya khala ki ladki se shaadi kare aur oos se hambistari katne ke b’ad ya pahle oos ki maa se zina kare to yeh baat oon ki juda’ee ka maujab nahin banti.
Agar koi shakhs apni phoopi ya khala ke a’lawa kisi aur aurat se zina kare to ehtayaat-e-waajib ki bina par oos ki beti ke sathh shaadi na kare.
Musalmaan aurat kaafir mard se nikaah nahin kar sakti khawah daa’emee ho ya mauquf, kaaafir ahle kitaab ho ya no ho, musalmaan mar bhi ahle kitaab ke a’lawa kaafir auraton se nikaah nahin kar sakta. Laikin yahudi aur I’sayee auraton se muta’ karne mein koi harj nahin aur ehtayaat-e-laazm ki bina par oon se daa’emee aqd na kiya jaaye aur majuusi aurat se ehtayaat-e-waajib ki bina par nikaah hatta keh muta’ bhi nahin karna chahiye. Aur b’az firqe maslan naasbi jo apne aap ko musalmaan samjhte hain, kuffar ke hukm mein hain aur musalmaan mard aur aurat oon ke sathh daa’emee ya ghair daa’emee nikaah nahin kar sakte. Aur yahi hukm murtad ka hai.
Agar koi shakhs ek aisii aurat se zina kare jo raja’ee talaaq ke I’ddat guzaar rahi ho to ehtayaat-e-waajib ki bina par woh aurat pps par haraam ho jaati hai. Aur agar aisii aurat ke sathh zina kare jo muta’ ya talaaq bayen ya wafaat ya wari shuba ki I’ddat guzar rahi ho to b’ad mein oos ke sathh nikaah kar sakta hai. Raja’ee talaaq, bayen talaaq, muta’ ki I’ddat, wafaat ki I’ddat aur wait shuba ki I’ddat ke m’ane talaaq ke ehkaam mein bataye jayenge.
Agar koi shakhs kisi aisii aurat se zina kare jo beshauhar ho magar I’ddat mein na ho to ehtayaat-e-waajib ki bina par tauba karne se pahle oos se shaadi nahin kar sakta. Laikin agar zaani ke a’lawa koi dasra shakhs (oos aurat ke) tauba karne se pahle oos ke sathh shadi karna chaahe to koi ishkaal nahin hai. Magar iis suurat mein keh woh aurat zinakaar masshhoor ho to ehtayaat-e-waajib ki bina par oos (aurat) ke tauba karne se pahle oos ke sathh shaadi karna jayez nahin hai. Isii tarah koi mard zinakaar masshhoor ho to tauba karne se pahle oos ke sathh shaadi karna jayez nahin hai. Aur ehtayaat-e-mustahab yeh hai keh agar koi shakhs zinakaar aurat se jis se khud oos ne ya kisi dusre ne moonh kala kiya ho shaadi karna chaahe to haiz aane tak sabr kare aur haiz aane ke b’ad oos ke sathh shaadi kar le.
Agar koi shakhs ek aisii aurat se nikaah kare jo dusre ki I’ddat mein ho to agar mard aur aurat dono ya iin mein koi ek jaanta ho keh aurat ki I’ddat kahtm nahin huyee aur yeh bhi jante honk eh I’ddat ke dauraan aurat se nikaah karna haraam hai to agarche mard ne nikaah ke b’ad aurat se jama’ nab hi kiya ho to woh aurat hamesha ke liye oos par haraam ho jaayegi. Aur agar dono I’ddat ke dauraan hone ya I’ddat mein nikaah ke haraam hone se bekhabar hon to nikaah baril hai, agar hambistari bhi ki hai to hamesha ke liye haraam ho jayenge. Agar hambistari na ki ho to haraam nahin hain aur I’ddat khatm hone ke b’ad dobarah nikaah kar sakte hain.
Agar koi shakhs yeh jaante huye keh aurat shauhar daar hai aur (oos se shaadi karna haraam hai) oos se shaadi kare to zaruri hai keh oos aurat se juda ho jaaye aur b’ad mein bhi oos se nikaah nahin karna chahiye. Agar oos shakhs ko yeh ilm na ho keh aurat shauhar daar hai laikin shaadi ke b’ad oos se hambistari ki ho tab bhi ehtayaat-e-waajib ki bina par yahi hukm hai.
Agar shauhar daar aurat zina kare to ehtayaat-e-waajib ki bina par woh zaani par hamesha ke liye haraam ho jaati hai. Laikin shauhar par haraam nahin hoti aur agar tauba wa istaghfaar na kare aur a’mal par baaqi rahe (y’ani zinakaari tark na kare) to behatr yeh hai keh oos ka shauhar oose talaaq de de laikin shauhar ko chahiye keh oos ka mehar bhi de.
Jis aurat ko talaaq mil gayee ho aur jo aurat muta’ mein rahi ho aur oos ke shauhar ne muta’ ki I’ddat bakhsh di ho ya muta’ ki muddat khatm ho gayee ho agar woh kuchh arse ke b’ad dasra shauhar kare aur aphir oose shak ho keh dusre shauhar se nikaah ke vaqt pahle shauhar ki I’ddat khatm huyee thhi ya nahin to woh apne shak ki parwah na kare.
Aghlaam karwaane waale ladke ki maa, behan aur beti aghlaam karne waale par jabkeh (aghlaam karne wala) baaligh ho – haraam ho jaate hain. Agarche supaari se kam dhakhil hua ho. Agar aghlaam karwaane wala mard ho ya aghlaam karne wala nabaaligh ho tab bhi ehtayaat-e-laazim ki bina par yahi hukm hai. Laikin agar oose gumaan ho keh dakhuul hua thha ya shak kare keh dhakuul hua thha ya nahin to phir woh haraam nahin honge. Aur isii tarah aghlaam karne waale ki maa, behan aur beti aghlaam karwaane awaale par haraam nahin hai.
Agar koi shakhs kisi aurat se shaadi kare aur shaadi ke b’ad oos aurat ke baap, bhayee ya bete se aghlaam kare to ehtayaat-e-waajib ki bina par woh aurat oos par haraam ho jaati hai.
Agar koi shakhs ehraam ki haalat mein jo a’amaal mein hajj mein se ek a’mal hai kisi aurat se shaadi kare to oos ka nikaah batil hai agarche woh aurat ehraam mein na ho. Aur agar oose ilm thha keh kisi aurat se ehraam ki haalat mein nikaah karna oos par haraam hai to b’ad mein woh oos aurat se kabhi bhi shaadi nahin kar sakta.
Jo aurat ehraam ki haalat mein ho agar woh ek aise mard se shaadi kare jo ehraam ki haalat mein na ho to oos ka nikaah batil hai agarche mard haalat ehraam mein na ho. Aur agar ko m’aloom thha keh ehraam ki haalat mein shaadi karna haraam hai to ehtayaat-e-waajib yeh hai keh b’ad mein oos mard se kabhi bhi shaadi na kare.
Agar mard ya aurat tawaaf ul nisaa na baja layen jo umra mufarrada ke a’amaal mein se ek hai to aise mard aur aurat ke liye jinsi lazzzat ka hasool jayez nahin hota yahan tak keh woh tawaaf ul nisaa baja layen. Laikin agar halaq ya taqseer ke zariye ehraam se kharij hone ke b’ad shaadi kare to nikaah sahi hai chaahe tawaaf ul nisaa anjaam na diya ho.
Agar koi shakhs nabaaligh ladki se nikaah kare to oos ladki ki umr nau saal hone se pahle oos ke sathh jama’ karna haraam hai. Laikin agar jama’ kare to ladki ke baaligh hone ke b’ad oos se jama’ karna haraam nahin hai khawah oose afzaa hi ho gaya ho. Afza ke maane massla 2340 mein bataye ja chuuke hain. Albatta afzaa ki suurat mein ladki ko deit dena zaruri hai jo ek insaan ko qatl karne ki deit hai. Aur oos ladki ko zaruriyaat zindagi hameshaa deta rahe hatta keh talaaq ke b’ad bhi, balkeh ehtayaat-e-waajib ki bina par talaaq ke b’ad woh ladki kisi dusre se nikaah kar le tab bhi ada karta rahe.
Jis aurat ko teen baar talaaq di jaaye keh oon talaaqon ke dirmiyaan do baar ruju’ ya aqd hua ho to woh shauhar par haraam ho jaati hai. Han! Agar shara’et ke sathh jin ka zikr talaaq ke ehkaam mein kiya jaayega woh aurat dusre mard se shaadi kare to dusre shauhar ki maut ya oos se talaaq ho jaane ke b’ad aur I’ddat guzar jaane ke b’ad oos ka pahla shauhar dobarah oos ke sathh nikaah kar sakta hai.
