Ghasb ke m’ane yeh hain keh koi shakhs kisi ke maal par ya haq par zulm (aur dhaoons ya dhandli) ke zariye qaabiz ho jaaye aur yeh aisaa kaam hai jo azruye a’qal aur Qur’an wa riwayaat haraam hai. Janaab e Rasool Akram Sallallaho Alaihe wa A’lehi wassallam se riwaayat hai: “ Jo shakhs kisi dusre ki ek balisht zameen ghsab kare qayaamat ke din oos zameen ko oos ke saat tabqob samet tauq ki tarah oos ki garden mein daal diya jayegaa.
Agar koi shakhs logon ko massjid ya madarase ya pul ya dusri aisii jagahon se jo rafa a’am ke liye banayee gayee hon ishteqadana karne de tooos ne oon ka haq ghasb kiya hai. Isii tarah agar koi shakhs massjid mein apne (baithne ke) liye jagah makhtas kare aur dasra koi shakhs oose oos jagah se nikaal de aur oose oos jagah se ishteqada na karne de to woh goonaahgaar hai.
Agar girwi rakhwaane wala aur girwi rakhne wala yeh tay kare keh jo cheez girwi rakhi ja rahi ho woh girwi rakhne waale ya kisi teesre shakhs ke paas rakhi jaaye to girwi rakhwaane wala oos ka qarz adaa karne se pahle oos cheez ko waapas nahin li ho to zaruri hai keh fauran lautaa de.
Jo maal kisi ke paas girwi rakha gaya ho agar koi aur shakhs oose ghasb kar le to maal ka maalik aur girwi rakhne wala dono ghaasib se ghasb ki huyee cheez ka mutaaleba kar sakte hain aur agar woh cheez ghaasib se waapas le le to woh girwi hi rahegi.
Agar insaan koi cheez ghasb kare to zaruri hai keh oos ke maalik ko lauta de aur agar woh cheez zaa’a ho jaaye aur oos ki koi qimat ho to zaruri hai keh oos ka a’uz massla 2518 mein bayaan ki gayee tafseel ke mutaabiq maalik ko de.
Jo cheez ghasb ki gayee ho agar oos se koi nafa’ haasil ho maslan ghasb ki huyee bhed ka bachcha paida ho to woh oos ke maalik ka maal hai neiz misaal ke taur par agar kisi ne koi makaan ghasb kar liya ho to khawah ghaasib oos makaan mein na rahe to zaruri hai keh oos ka kiraya maalik ko de.
Agar koi shakhs bachche ya diwaane se koi cheez jo oos (bachche ya diwaane) ka maalik ho ghasb kare to zaruri hai keh woh cheez oos ke sarparast ko de de aur agar woh cheez talf ho jaaye to zaruri hai keh oos ka a’uz de.
Agar do aadmi mil kar kisi cheez ko ghasb kare chunanche woh dono oos cheez par tasaat rakhte hon to oon mein se har ek oos poori chezz ka zaamin hai. Agarche oon mein se har ek judagana taur par oose ghasb na kar sakta ho.
Agar koi shakhs ghasb ki huyee cheez ko kisi dusri cheez se milaa de. Maslan jo gehoon ghasb ki ho oose jaw se milaa de to agar oon ka juda karma mumkin ho to khawah oos mein zehmat hi kyoon na ho zaruri hai keh oonhein ek dusre se a’laida kare aur (ghasb ki huyee cheez) oos ke maalik ko waapas kar de.
Agar koi shakhs bani huyee talayee cheez maslan sone ki baalion ko ghasb kare aur oos ke ba’d oose pighlaa de to pighlaane se pahle aur pighlaane ke b’ad ki qimat mein jo farq ho zaruri hai keh woh maalik ko adaa kare chunanche agar qimat mein jo farq pada ho wohn a denaa chaahe aur kahe keh main oose pahle ki tarah banaa duoonga to maalik majboor nahin keh oos ki baat qabool kar le. Aur maalik bhi oose makboor nahin kar sakta keh woh oose pahle ki tarah banaa de.
Jis shakhs ne koi cheez ghasb ki ho agar woh oos mein aisii tabdilii kare keh oos cheez ki haalat pahle se behtar ho jaaye maslan jo sonaa ghasb kiya ho oos ke buoonde banaa de to agar maal ka maalik oose kahe keh mujhe maal oosii haalat mein (y’ani buoonde ki shakl mein) do to zaruri hai keh oose de de aur jo zehmat oos ne uuthhayee ho (y’ani buoonde banaane par jo mehnat ki ho) oos ki mazdoori nahin le sakta. Aur isii tarah woh yeh haq nahin rakhta keh maalik ki ijaazat ke baghair oos cheez ko oos ki pahli haalat mein le aaye laikin agar oos ki ijaazat ke baghair oos cheez ko pahle jaisa kar de ya aur kisi shakl mein tabdeel kare to dono haalaton mein qimat ka jo farq hai oos ka zaamin hona m’aloom nahin.
Jis shakhs ne koi cheez ghasb ki ho agar woh oos mein aisii tabdilii kare keh oos cheez ki haalat pahle se behtar ho jaaye aur saahebe maal oose oos cheez ki pahli haalat mein le aaye aur agar tabdilii karne ki wajah se oos cheez ki qimat pahli haalat se kam ho jaaye to zaruri hai keh oos ka farq maalik ko de. Lehaaza agar koi shakhs ghasb kiye huye sone ka haar banaa le aur oos sone ka maalik (oose pahli haalat mein lane ka) kahe to zaruri hai keh oose pahli shakl mein le aaye to agar pighlaane ke b’ad sone ki qimat oos se kam ho jaaye jitnii haar banana se pahle thhi to ghaasib ke liye zaruri hai qimat mein jitnaa farq ho oos ke maalik ko de.
Agar koi shakhs oos zameen mein jo oos ne ghasb ki ho kheti baadi kare ya darakht lagaaye to fasal ki paidaawaar, darakht aur oon ka phal khud oos ka maalik hai aur zameen ka maalik iis baat par raazi na ho keh fasal aur darakht oos ki zameen mein rahen to jis new o zameen ghasb ki ho to zaruri hai keh khawah aisaa karma oos ke liye nuqsaandeh hi kyoon na ho woh fauran apni fasal ya darakhton ko zameen se uukhed le. Neiz zaruri hai keh jitnii muddat fasal aur darakht oos zameen mein rahe hon utnii muddat ka kirayaa zameen ke maalik ko de aur jo kharaabiyaan zameen mein apidaa huyee hon oonhein durust kare. Maslan jahan darakhton ko uukhedne se zameen mein gadhe pad gaye honoos jagah ko hamwaar kare. Aur agar oon kharabiyon ki wajah se zameen ki qimat pahle se kam ho jaaye to zaruri hai keh qimat mein jo farq pade woh bhi adaa kare aur woh zameen ke maalik ko oos baat par majboor nahin kar sakta keh zameen oos ke haathh de ya kiraaye par de de. Neiz zameen ka maalik bhi oose majboor nahin kar sakta keh darakht ya fasal oos ke haathh bech de.
Agar zameen ka maalik iis baat par raazi ho jaaye keh fasal aur darakht oos ki zameen mein rahen to jis shakhs ne zameen ghasb ki ho oos ke liye laazim nahin keh fasal aur darakhton ko uukhede albatta zaruri hai keh jab zameen ghasb ki ho oos vaqt se lekar maalik ke raazi hone tak ki muddat ka kirayaa de.
Jo cheez kisi ne ghasb ki ho agar woh talf ho jaaye to agar woh cheez gaaye aur bhed ki tarah qimii ho to zaruri hai keh ghaasib oos cheez ki qimat adaa kare. (Qimii aisii cheez ko kahte hain keh oos ki missal aisii khasusiyaat ki bina par jo faida haasil karne mein taseer rakhti hai faraawan nahin) aur agar oos vaqt kisi makhsuus haalat aur taqaaze ke tehat oos ki bazaar ki qimat badal gayee ho to zaruri hai keh woh qimat de jo talf hone ke vaqt thhi.
Jo cheez kisi ne ghasb ki ho agar woh talf ho jaaye to agar woh gehoon aur jau ki manid misali ho to zaruri hai keh (ghaasib ne) jo cheez ghasb ki ho oos jaisii cheez maalik ko de. (Misali aisii cheez ko kahte keh oos ki missal aisii khasusiyaat ki bina par jo faida haasil karne mein taseer rakhti hai faraawan hai) laikin jo cheez de zaruri hai keh oos ki qimat apni khasusiyaat mein oos ghasb ki huyee cheez ki qisam ke manid ho jo keh talf ho gayee hai. Maslan agar badhiya qism ka chaawal ghasb kiya thha to ghatiya qism ka nahin de sakta.
Agar ek shakhs (bhed jaisii) koi qimii cheez ghasb kare aur woh talf ho jaaye to agar jitnii muddat woh ghasb karne waale ke paas ho oos muddat mein oos mein aisii khasusiyat paida ho gayee keh oos ki qimat badh gayee ho maslan farba ho gayee ho phir talf ho jaaye to agar yeh farbehi ghaasib ki behtar dekh bhaal se na ho to zaruri hai keh farba hone ke vaqt ki qimat adaa kare. Aur agar oos ki farbehi ghaasib ki behtar dekh bhaal ki wajah se ho to oos farbehi ki qimat denaa laazim nahin hai.
Jo cheez kisi ne ghasb ki ho agar koi aur shakhs wahi cheez oos se ghasb kare aur phir woh talf ho jaaye to maal ka maalik iin dono mein se har ek se oos ka a’uz le sakta hai ya oon dono mein se har ek se oos ke a’uz ki kuchh miqdaar ka mutaaleba kar sakta hai. Lehaaza agar maal ka maalik oos ka a’uz dusre ghaasib se le le to oos ne jo kuchh diya hai oos ka mutaaleba dasra ghaasib pahle ghaasib se nahin kar sakta.
Jis cheez ko bechaa jaaye agar oos mein m’amle ki sharton mein se koi ek maujood na ho maslan jis cheez ki khareed o farokht wazan kar ke karni zaruri ho agar oos ka m’amla baghair wazan kiye kiya jaaye to m’amla baatil hai aur agar bechne wala aur khreedaar m’amle se qata’ nazar iis baat par razaamand hon keh ek dusre ke maal mein tasarruf kare to koi ishkaal nahin hai. Varna jo cheez oonhon ne ek dusre se li ho woh ghasbi maal ki manid hai aur oon ke liye zaruri hai keh ek dusre ki cheezein waapas kar dein aur agar dono mein se jis ke bhi hathhon dusre ka maal talf ho jaaye to khawah oose m’aloom ho ya na ho keh m’amla baatil thha zaruri hai keh oos ka a’uz de.
Jab ek shakhs koi maal kisi bechne waale se iis miqdaar se le keh oose dekhe ya kuchh muddat apne paas rakhe takeh agar pasand aaye to khareed le to agar woh maal talf ho jaaye to masshhoor qaul ki bina par zaruri hai keh oos ka a’uz oos ke maalik ko de.
Guumshuda maal paane ke Ehkaam
Agar kisi shakhs ko kisi dusre ka guumshuda aisaa maal mile jo haiwanaat mein na ho aue jis ki koi aisii nishaani bhi na ho jis ke zariye oos ke maalik ka pata chal sake to khawah oos ki qimat ek darham -12 chane sikkedaar chaandi – se kam ho ya na ho woh apne liye le sakta hai laikin ehtayaat-e-mustahab hai keh woh shakhs oos maal ko oos ke maalik ki taraf se faqeeron ko sadqa kar de. Yahi hukm oos rupayye paise ka hai jis par koi a’lamat na ho. Han! Agar oos ki miqdaar ya zamaan wa makaan ki khasusiyaat oos paise ke liye a’laamat ban sakti hon to oos ke baare mein massla 2524 ke mutaabiq a’laan karwana zaruri hai.
Agar koi shakhs ek aisii cheez paaye jis par koi aisii nishaani ho jis ke zariye oos ke maalik ka pata chalya ja sake to agarche oose m’aloom ho keh oos ka maalik ek aisaa kaafir hai jis ka maal mohtaram hai to oos suurat mein keh oos cheez ki qimat ek darham tak pohoonch jaaye to zaruri hai keh jis din woh cheez mili ho oos se ek saal tak logon ke majm’e (baithhkon ya majliso) mein oos ka a’laan kare. Aur agar oos ki qimat ek darham se kam ho to ehtayaat-e-waajib yeh hai keh oos se oos ke maalik ki taraf se sadqa kar de aur jab bhi oos ka maalik nikal aaye aur woh sadqa karne par raazi na ho to oose oos ka a’uz de de.
Agar insaan khud a’laan na karna chahe to oose aise aadmi ko apni taraf se a’laan karne ke liye kah sakta hai jis ke mut’aliq oose itminaan ho keh woh a’laan kar degaa.
Agar ek saal tak a’laan karne ke b’ad bhi maal ka maalik na mile to oos suurat mein jabkeh woh maal haram paak makka ke a’lawa kisi jagah se mila ho woh oose oos ke maalik ke liye apne paas rakh sakta hai takeh jab bhi woh mile oose de de aur oos muddat mein oos ki hifaazat ke sathh sathh oos se istefaida karne mein koi ishkaal nahin. Aur yeh bhi kar sakta hai keh oos maal ko oos ke maalik ki taraf se faqeeron ko sadqa kar de aur ehtayaat-e-waajib yeh hai keh woh khud na le. Aur agar woh maal oose haram paak maaka mein mila ho to ehtayaat-e-waajib yeh hai keh oose fuqra par sadqa kar de.
Agar ek saal tak a’laan karne ke b’ad bhi maal ka maalik na mile aur maal oos ke maalik ko dene ke liye oos ki hifaazat ke dauraan talf ho jaaye to agar oos ne maal ki tanghadasht mein kotaahi na barti ho aur t’adaad y’ani be ehtayaati bhi na ki ho to phir woh zimmedaar nahin hai. Laikin agar woh maal oos ke maalik ki taraf se sadqa kar chuuka ho to maal ke maalik ko ikhtayaar hai keh oos sadqe par raazi ho jaaye ya apne maal ke a’uz ka mutaleba aur sadqe ka sawaab sadqa karne waale ko milegaa.
Jis shakhs ko oi maal milaa ho agar woh oos tariqe ke mutaabiq jis ka zikr uupar kiya gaya hai amdan a’laan kare to pahle (a’laan na kar ke agarche) oos ne goonaah kiya hai laikin aab oose ehtemaal ho keh (a’laan karna) mufeed hoga to phir bhi oos par waajib hai keh a’laan kare.
Agar deewane ya naabaligh bachche ko koi aisii cheez mil jaaye jis mein a’laamat maujood ho aur oos ki qimat ek darham ke barabar ho to oos ka sarparast a’laan kar sakta hai. Balkeh agar woh cheez sarparast ne bachche ya diwaane se le li ho to oos par waajib hai keh a’laan kare. Aur agar ek saal tak a’laan kare phir bhi maal ka maalik na mile to zaruri hai keh jo kuchh massla2526 mein bataya gaya hai oos ke mutaabiq a’mal kare.
Agar insaan oos saal ke dauraan jis mein woh (milne waale maal ke baare mein) a’laan kar raha ho maal ke maalik ke milne se na umeed ho jaaye to zaruri hai keh ehtayaat-e-waajib ki bina par haakim shar’a ki ijaazat se oos maal ko sadqa kar de.
Agar oos saal ke dauraan jis mein (insaan milne waale maal ke baare mein) a’laan kar raha ho maal talf ho jaaye to agar oos shakhs noos maal ki tanghadasht mein kotaahi ki ho ya oose bejaa iste’maal kiya ho to woh zaamin hai keh oos ka a’uz oos ke maalik ko de aur zaruri hai keh a’laan karta rahe. Aur agar kotaahi na ki ho aur bejaa iste’maal bhi na kiya ho to phir oos par kuchh bhi waajib nahin hai.
Agar koi maal jis par koi nishaani (ya marka) ho aur oos ki qimat ek darham tak pohoonchtii ho aisii jagah mile jis ke baare mein m’aloom ho keh a’laan ke zariye oos ka maalik nahin milega to zaruri hai keh (jis shakhs ko woh maal mila ho) woh pahle din hi oos eehtayaat-e-laazim ki bina par haakim shar’a ki ijaazat se oos ke maalik ki taraf se faqeeron ko sadqa kar de aur zaruri nahin kae woh saal khatm hone tak intezaar kare.
Agar kisi shakhs ko koi cheez mile aur woh oose apna samajhte huye uthha le aur b’ad mein oose pata chale keh woh oos ka apna maal nahin hai jo ehkaam oos se pahle waale massa’el mein bayaan kiyegaye hain oonhin ke mutabiq a’mal kare.
Jo cheez milii ho zaruri hai keh oos ka iis tarah a’laan kiya jaaye keh agar oos ka maalik suoone to oose ghaalib gumaan ho keh woh cheez oos ka maal hai aur a’laan karne mein mukhtalif mawaq’e ke lehaaz se farq hota hai. Maslan ba’az auqaat itnaa kahna kaafi hai keh “mujhe koi cheez mili hai” laikin b’az suuraton mein zaruri hai keh oos cheez ki jins ka t’aeen kare maslan yeh kahe “mujhe sone ka ek tukda mila hai” aur b’az suuraton mein oos cheez ki b’az khususiyaat ka izaafa bhi zaruri hai maslan kahe “mujhe sone ki baaliyaan mili hain” laikin beharhaal zaruri hai keh oos cheez ki tamaam khususiyaat ka zikr na kare takeh woh cheez mo’yyin na ho jaaye. A’laan aisii jagah karna zaruri hai jahan maalik ko itla’ milne ka zayada ehtemaal ho.
Agar kisi ko koi cheez mil jaaye aur dasra shakhs kahe keh yeh mera maal hai aur oos ki nishaaniyan bhi bata de to woh cheez oos dusre shakhs ko oos vaqt denaa zaruri hai jab oose itminaan ho jaaye keh yeh oosi ka maal hai. Yeh laazim nahin keh woh shakhs aisii nishaaniyan bataye jin ki taraf amuman maal ka maalik bhi towajjo nahin deta.
Kisi shakhs ko jo cheez mili ho agar oos ki qimat ek darham tak pohoonche to agar woh a’laan na kare aur oos cheez ko massjid ya kisi dusri jagah jahan log jama’ hote hon rakh de aur woh cheez talf ho jaaye ya koi dasra shakhs oose uuthh le to jis shakhs ko woh cheez padi huyee mili ho woh zimeedaar hai.
Agar kisi shakhs ko koi aisii cheez mil jaaye jo ek saal tak baaqi na rahti ho to zaruri hai keh oon tamaam khususiyaat ke sathh jab tak keh woh baaqi rahe oos cheez ki hifaazat kare jo oos ki qimat mein ehmiyat rakhti hon. Aur ehtayaat-e-waajib yeh hai keh oos muddat ke dauraan oos ka a’laan bhi karta rahe aur phir bhi oos ka maalik na mile to oos ki qimat ka t’aeen kar ke apne liye rakh le aur yeh bhoi kar sakta hai keh oose bech de aur oon paison ki hifaazat kare aur dono suuraton mein zaruri hai keh a’laan bhi jaari rakhe. Agar oos ka maalik mil jaaye to raqam oose de de aur agar ek saal tak oos ka maalik na mile to zaruri hai keh jo kuchh massla 2526 mein bataya gaya hai oos ke mutabiq a’mal kare.
Jo cheez kisi ko padi huyee mil jaaye agar wazu karte vaqt ya namaaz padhte vaqt woh oos ke paas ho agarche woh maalik milne ki suurat mein oose na lautana chaahta ho tab bhi oos ka wazu aur namaaz baatil nahin hogi.
Agar kisi shakhs ka jota uuthha liya jaaye aur oos ki jagah kisi aur ka jota rakh diya jaaye aur agar woh shakhs janta ho keh jo jota rakha hai woh oos shakhs ka maal hai jo oos ka jota le gaya hai aur woh iis baat par raazi ho keh jo jota woh le gaya hai oos ke a’uz oos ka jota rakh le to woh apne joote ke bajaye woh jota rakh sakta hai. Isii tarah agar woh shakhs jaanta ho keh woh shakhs oos ka jota nahaq aur zulman le gaya hai tab bhi yahi hukm hai. Laikin iis suurat mein zaruri hai keh oos joote ki qimat oos ke apne joote ki qimat se zayada na ho varna zayada qimat ke mut’aliq mujhulul maalik ka hukm jaari hoga aur iin do suuraton ke a’lawa oos joote par majhulul maalik ka hukm jaari hoga.
Agar insaan ke paas majhulul maalik maal ho y’ani oos ka maalik nam’aloom ho aur oos maal par lafz guumshuda ka itlaaq na hota ho to oos suurat mein keh jab oose itminaan ho keh oos maal mein tasarruf karne par oos maal ka maalik raazi hoga to jis tarah bhi woh oos maal mein tassaruf karna chaahe oos ke liye jayez hai. Agar itminaan na ho to insaan ke liye laazim hai keh oos ke maalik ko talaash kare aur jab tak oos ke milne ki umeed ho oos vaqt tak talaash kare aur oos ke maalik ke milne se mayoos hone ke b’ad oos maal ko bataur sadqa faqeer ko dena zaruri hai. Ehtayaat-e-waajib yeh hai keh haakim shara’ ki ijaazat se sadqa de de aur haakim shara’ ki ijaazat se oos ki qimat bhi sadqa de de.
Halaal gosht haiwaan joonglee ho ya paaltoo oos ko oos tariqe se zibh kiya jaaye jo ba’d mein bataya jaayega to oos ki jaan nukal jaane ke ba’d oos ka gosht halaal aur badan paak hai. Laikin oont, machhli aur tiddi ke halaal hone ka tariqaa alag hai jise aayenda massa’el mein bayaan kiyaa jaayega.
Woh joonglee haiwaan jinkaa gosht halaal ho maslan hiran, chakor aur pahadi bakri aur woh haiwaan jin ka gosht halaal ho aur jo paltoo hon aur ba’d mein joonglee ban gaye hon maslan paltoo gaaye aur oont jo bhaag gaye hon aur joonglee ya aise sarkash ho gaye honk eh oonhein qaboo na kar sakte hon to agar oonhein oos tariqe ke mutabiq shikaar kiya jaaye jis ka zikr ba’d mein hoga to woh paak aur halaal hain. Laikin halaal gosht waale haiwaan maslan bhed aur ghareloo murgh aur halaal gosht waale woh joonglee haiwaan jo tarbiyat ki wajah se paltoo ban jayen shikaar karne se paak aur halaal nahin hote.
Halaal gosht wala joonglee haiwaan shikaar karne se iis suurat mein paak aur halaal hota hai jab woh bhaag sakta hoa ya uud sakta ho. Lehaaza hiran ka woh bachcha jo bhaag na sake aur chakor ko woh bachcha jo uud na sake shikaar karne se paak aur halaal nahin hote aur agar koi shakhs hirani ko aur iis ke aise bachche ko jo bhaag na sake ek hi teer se shikaar kare to hirani halaal aur oos ka bachcha haraam hai.
Halaal gosht wala woh haiwaan jo uchhalne wala khoon na rakhta ho maslan machhli agar khud mar jaaye to paak hai laikin oos ka gosht khaaya nahin ja sakta.
Haraam sodht wala woh haiwaan jo uchhalne wala khoon na rakhta ho maslan saanp aur girgit oos ka murda paak hai kaikin shikaar ya zibh karne se woh halaal nahin hote.
Kutta aur soor zibh karne aur shikaar karne se bilkul paak nahin hote aur oon ka gosht khaana bhi haraam hai. Aur iisi tarah chhote haiwaan jo zere zameen rahte hain aur uchhalne wala khoon rakhte hain jaise chuuha aur goh waighairah shikaar karne se ya zibh karne se oon ka gosht aur khaal paak nahin hote.
Haraam gosht haiwanaat ka gosht aur khaal – oon haiwanaat ke a’lawa jo guzishta massle mein zikr kiye gaye – zibh karne ya aslahe se shikaar karne se paak hote hain khawah woh haiwanaat cheer phaad karne waale hon ya na hon. Hatta keh haathi cheetah aur ndar bhi (jo fuqha nazar se ikhtelaaf hain) aur agar haraam gosht haiwanat ka kutte ke zariye shikaar kare to oos ka paak hona mehal ishkaal hai.
Agar zinda haiwaan pair se murda bachcha nikale ya nikala jaaye to oos ka gosht haraam hai.
Haiwaan ko zibh karne ka tariqa yeh hai keh oos ki garden ki chaar badi raqgon ko mukammil taur par kaata jaaye. (1) Saans ki naali (2) khaane ki naali (3-4) Do moti ragen jo khaane aur saans ki naali ke dono taraf hoti hain. Aur ehtayaat-e-waajib ki bina par oon ragon mein sirf cheera lagaana ya sirf kaatna kaafi nahin hai aur darhaqiqat yeh chaar ragon ka kaatna na hua – magar Z(shar’an zibh oos vaqt sahi hota hai) jab saans aur khaane ki naalion ko gale ki girah ke neeche se iis tarah kaata jaaye keh woh juda ho jayen.
Agar koi shakh chaar ragon mein se ba’az ko kaate aur phir haiwaan ke marne tak sabr kare aur baaqi ragen ba’d mein kaate to oos ka koi fayeda nahin y’ani haiwaan paak aur halaal nahin hai. Laikin oos suurat mein jab keh chaaron ragen haiwaan ke jaan nikalne se pahle kaat di jayen magar hasb m’amool musalsal na kaati jaye to woh haiwaan paak aur halaal hoga.
Agar bhed ya kosi bhed ka gala iis tarah phaad de keh garden ki oon chaar ragon mein se joonhein zibh karte vaqt kaatnaa zaruri hai kuchh bhi baaqi na rahe to woh bhed haraam ho jati hai aur agar sirf saans ki naali bilkul badan se lagi huyee baaqi rahen to ehtayaat-e-waajib ki bina par woh bhed haraam ho jati hai. Laikin agar badan ka koi dasra hissa phaade to iis suurat mein jab keh bhed abhi zinda ho aur iis tariqe ke mutabiq zibh ki jjaye jis ka zikr ba’d mein hoga to woh halaal aur paak hogi. Yeh hukm sirf bhediye aur bhed ke saathh hi makhtas nahin hai.
Haiwaan ko zibh karne ki shara’et
Haiwaan ko zibh karne ki chand shartein hain:
Haiwaan ko zubh karne wala mard ho ya aurat zaruri hai keh musalamaan ho- woh musalmaan bachcha bhi jo samajhdaar y’ani bure bhale tameez rakhta ho haiwaan ko zibh kar sakta hai. Laikin ghair kitaabi kuffar aur oon firqo ke log ko kuffar ke hukm mein hain maslan nawasib agar kisi haiwaan ko zibh kare to woh halaal nahin hoga balkeh kitaabi kaafir (maslan yahoodi aur I’shayee) bhi kisi haiwaan ko zibh kare agarche Bismillah bhi kahe to bhi ehtayaat-e-waajib ki bina par woh haiwaan halaal nahin hoga.
Jahan tak ho sake haiwaan ka gala lohe ki chhudi se kaate. Binabar ehtayaat-e-waajib steel ki chhudi se kaatna kaafi nahin hai laikin agar lohe ka auzaar dastaab na ho to kisi aisii tez dhaar cheez se zibh kare jo gale ki chaaro ragen kaat sakti ho maslan shishaa aur patthhar har chand keh iis ka sar juda karne ki zarurat pesh na aye ho.
Zibh karte vaqt haiwaan ka rukh qible ki taraf ho. Haiwaan ka qibla rukh hona khawah woh baithha ho ya khada ho dono haalaton mein aisa ho jaise insaan namaaz mein qibla rukh hota hai. Aur agar haiwaan dayen taraf ya bayen taraf letaa ho to zaruri hai keh haiwaan ki garden aur oos ka pait qibla rukh ho aur oos ke paaon, haathon aur moonh ka qibla rukh hona laazim nahin hai. Jo shakhs jaanta ho keh zibh karte vaqt zaruri hai keh haiwaan qibla rukh ho agar woh jaan boojh kar oos ka moonh qible ki taraf na kare to haiwaan haraam ho jata hai. Laikin agar zibh karne wala bhool jaaye yam as;a na jaanta ho ya qible ke baare mein oose ishteba ho to ishkaal nahin hai. Aur agar yeh na jaanta ho keh qibla kis taraf hai ya haiwaan ka moonh agarche dusre ki madad le kar qible ki taraf na kar sakta ho to oos suurat mein keh jaanwar sarkash dolatiya jhadne wala ho ya kuwaein ya gadhe mein gada hua ho aur oose qibla rukh zibh karne se laachaar hon to jis taraf ho zibh karne mein koi ishkaal nahin hai. Aur yahi hukm hai jabkeh jaanwar ke wibla rukh hone ka aqida na rakhta ho durust hai chaahe woh jaanwar ko qibla ruu na rakhe. Ehtayaat-e-mustahab yeh hai keh haiwaan ko zibh karne wala bhi qibla rukh ho.
Kisi haiwaan ko zibh karte vaqt ya zibh se kuchh pahle zibh karne ki niyyat se zibh karne wala khud Khuda ka naam le. Aur ghair zabih ka Khuda ka naam lena kaafi nahin hai. Aur sirf bismillah ya allah ho akbar kah de to kaafi hai balkeh agar sirf allah kah de to kaafi hai agarche khilaaf ehtayaat hai. Aur agar zibh karne ki niyyat ke baighair Khuda ka naam le ya massla na janne ki wajah se Khuda ka naam na le to woh haiwaan paak nahin hota laikin agar bhoolne ki wajah se Khuda ka naam na le to ishkaal nahin hai.
Zibh hone ke b’ad haiwaan harkat kare agarche misaal ke taur par sirf aankh ya duum ko harkat de ya apna paaon zameen par mare aur yeh hukm oos suurat mein laazim hai jab zibh karte vaqt haiwaan ka zinda hona masshkuk ho aur agar masshkuuk na ho to yeh shart zaruri nahin hai.
Haiwaan ke badan se itna khoon nikale jitna m’amool ke mutaabiq nikalta hai. Pas agar khoon ooski ragon mein ruuk jaaye aur oos se khoon na nikale ya khoon nikla ho laikin oos haiwaan ki nau’ ki nisbat kam ho to woh haiwaan halaal nahin hoga. Laikin agar khoon kam nikalne ki wajah se ho keh oos haiwaan ka zibh karne se pahle khoon bah chuuka ho to ishkaal nahin hai.
Haiwaan ka gala zibh ki niyyat ka kaata jaaye. Gar kisi ke haathh se chaaqu gire aur haiwaan ka gala baghair niyyat ke kaat de – ya zibh karne wala neend mein ya nashe mein ho ya behoshi mein ho ya ghair mamayyez bahchca ya diwaana ho ya kisi aur maqsad se chaaqu haiwaan ke gale par pher raha ho aur ittefaqan gala kat jaaye to woh halaal nahin hai.
Ehtayaat-e-waajib ki bina par jayez nahin hai keh haiwaan ki jaan nikalne se pahle oos ka sar tan se juda kiya jaaye. AAgarche aisaa karne se haiwaan haraam nahin hota. Laikin laaparwa’ee ya chhudi tez hone ki wajah se sar juda ho jaaye to ishkaal nahin hai. Aur isii tarah hai ehtayaat-e-waajib ki bina par haiwaan ki garden cheerna aur oos ki nikhaa’ jaan nikalne se pahle kaatna – aur nikhaa’ wahi haraam maghaz hai jo safed rag ki tarah haiwaan ki kamar ke mahroon ke dirmiyaan se duum tak jjati hai.
