Oont ko paak aur halaal karne ke liye zaruri hai keh zibh ke bajaye nehar kiya jaaye. Aur oos ki shara’et wahi hain jo haiwaan ko zibh karne ke liye batayee gayee hain. Chhudi ya koi aur cheez jo lohe se bani ho aur kaatne waali oont ki garden aur seene ke dirmiyaan jauf mein ghonp de. Behtar yeh hai keh nehar karte vaqt oont khada ho.
Agar oont ki garden ki gahrayee mein chhudi ghonpne ki bajaye oose zibh kiya jaaye (y’ani nehar karne ke bajaye oos ki garden ki chaar ragen kaati jayen) ya bhed aur gaaye aur iin jaise dusre haiwaan ko oont ki tarah nehar kiya jaaye (y’ani oon ki garden ki ghara’ee mein oont ki tarah chhudi ghonpi jaaye) to oon ka gosht haraam aur badan najis hai. Laikin agar oont ki chaar ragen kaati jayen aur abhi woh zinda ho to mazkurah tariqe ke mutaabiq oos ki garden ki ghara’ee mein chhudi ghonpi jaaye aur aur abhi woh zinda honk eh oonhein zibh kar diya jaaye to woh paak aur halaal hain.
Agar koi haiwaan sarkash ho jaaye aur oos tariqe ke mutaabiq jo sharaane muqarrar kiya hai zibh (ya nehar) karma mumkin na ho maslan koonwein mein gir jaaye aur iis baat ka ehtemaal ho keh wahin mar jaayega aur oos zakhm ke natije mein oos ki jaan nikal jaaye woh haiwaan halaal hai aur oos ka ruu ba qibla hona laazim nahin. Laikin zaruri hai keh dusri shara’et jo haiwaan ko zibh karne ke baare mein bata’ee gayee hain oos mein maujood hon.
Haiwanaat ko zibh karne ke mustahabaat
Fuqha’ rizwaan allah a’laihim ne haiwaanaat ko zibh karne mein kuchh cheezon ko mustahab shuumaar kiya hai:
Bhed koa zibh karte vaqt oos ke dono haath aur ek paaon baandh diye jayen aur dasra paaon khula rakha jaaye. Aur gaaye ko zibh karte vaqt oos ke chaaron haathh paaon baandh diye jayenduum khuuli rakhi jaaye aur oont ko nehar karte vaqt agar woh baithha hua ho to oos ke dono haathh neeche se ghutne tak ya baghal ke neeche ek dusre se baadh diye jayen aur oos ke paaon khule rakhe jayen. Aur agar khada ho to oos ke bayen paaon ko baandh dein. Aur mustahab hai keh parende ko zibh karne ke ba’d chhod diya jaye takeh woh apne par aur b’azu phad phada sake.
Haiwaan ko zibh (ya nehar) karne se pahle oos ke saamne paani rakha jaaye.
(Zibh ya nehar karte vaqt) aisaa kaam kiya jaaye keh haiwaan ko kam se kam takleef ho. Maslan chhudi khuub tez kar li jaaye aur haiwaan ko jaldi zibh kiya jaaye.
Haiwaan ko zibh karne ke makruhaat
Haiwanaat ko zibh karte vaqt ba’az riwayaat mein chand cheezein makruh shumaar ki gayee hain:
Haiwaan ki jaan nikalne se pahle oos ki khaal uutaarna.
Haiwaan ko aisii jagah zibh karma jahan oos ki nasl ka dasra haiwaan oose dekh raha ho.
Raat ko ya juma’ ke din zohur se pahle haiwaan ka zibh karma lakin agar aisaa karma zarurat ke tehat ho to oos mein koi karahat nahin.
Jis caupaaye ko insaan ne paalaa ho oose khud apne haathh se zibh karma.
Agar halaal gosht joonglee haiwaan ka shikaar hathiyaaron ke zariye kiya jaaye aur woh mar jaaye to paanch sharton ke saathh woh haiwaan halaal aur oos ka badan paak hota hai.
Shikaar ka hathiyaar chhudi aur talwaar ki tarah kaatne wala ho ya neze aur teer ki tarah tez ho takeh tez hone ki wajah se haiwaan ke badan ko chaak kar de aur qasam daum mein agar hathiyaar neze ki mok ki tarah na ho to shikaar ke halaal hone ki shart yeh hai keh haiwaan ke badan ko zakhi aur chaak kar de aur agar neze ki nok ho to itnaa kaafi hai keh haiwaan ko maar de agarche zakhmi na kare. Aur agar haiwaan ka shikaar jaal ya ladki ya patthhar ya iin jaisii cheezon ke zariye kiyaa jaaye aur woh mar jaaye to paak nahin hota aur oos ka khaana bhi haraam hai. Aur yahi hukm hai ehtayaat-e-waajib ki bina par keh agar kisi aisii tez cheez se jo hathiyaar na ho jaise badi su’ee ya panja ya kabaab ki seekh waghairah se shikaar kiya jaaye. Agar haiwaan ka shikaar bandook se kiya jaaye aur oos ki goli itni tez ho keh haiwaan ke badan mein ghuus jaaye aur oose chaak kar de to woh haiwaan paak aur halaal hai. Khawah goli tez na ho balkehdabao ke sathh haiwaan ke badan mein daakhil ho aur oose maar de ya apni garden ki wajah se oos ka badan jala de aur oos jalne ke asar se haiwaan mar jaaye to oos haiwaan ke paak aur halaal hone mein ishkaal hai.
Hai keh shikaari musalmaan ho ya aisaa musalmaan bachcha ho jo bure bhale ko samajhta ho aur agar ghair kitaabi kaafir ya woh shakhs jo kaafir ke hukm mein ho – Jaise nasibi – kisi haiwaan ka shikaar kare to woh shikaar halaal nahin hai balkeh kitaabi kaafir bhi agar shikaar kare aur allah ka naambhi le tab bhi ehtayaat-e-waajib ki bina par woh haiwaan halaal nahin hoga.
Shikaari hathiyaar oos haiwaan ko shikaar karne ke liye iste’maal kare aur agar maslan koi shakha kisi jagah ko nishana bana raha ho aur ittefaqan ek haiwaan ko maar de to woh haiwaan paak nahin hai aur oos ka khaana bhi haraam hai. Laikin aadmi shikaar ki gharz se kisi khaas haiwaan ka nishana le aur kisi dusre haiwaan par lage to woh halaal aur paak hai.
Hathiyaar chalaate vaqt shikaar Allah ka naam le aur agar nishane par lene se pahle Allah ka naam le to bhi kaafi hai. Laikin agar jaan boojh kar Allah Ta’ala ka naam na le to shikaar halal nahin hota. Albatta bhool jaaye to koi ishkaal nahin.
Agar shikaari haiwaan ke paas oos vaqt opohoonche jab woh mar chuuka ho ya agar zinda ho to zibh karne ke liye vaqt na ho ya zibh karne ke liye vaqt hote huye woh oose zibh na kare hatta keh woh mar jaaye to haiwaan haraam hai.
Agar so ashkhaas (mil kar) ek haiwaan ka shikaar kare aur oos mein se ek mazkura poori shara’et ke sathh shikaar kare laikin dusre ke shikaar mein mazkura poori shara’et na hon maslan oon dono mein se ek Allah ta’ala ka naam le aur dasra jaan boojh kar Allah ta’ala ka naam na le to woh haiwaan halaal nahin hai.
Agar teer lagne ke b’ad misaal ke taur par haiwaan paani mein gir jaaye aur insaan ko ilm ho keh haiwaan – teer lagne aur paani mein girne – dono wajah se maraa hai to woh haiwaan halaal nahin hai. Balkeh agar insaan ko yeh ilm na ho keh woh faqt teer lagne se maraa hai tab bhi woh haiwaan halaal nahin hai.
Agar koi shakhs ghasbi kutte ya ghasbi hathiyaar se kisi haiwaan ka shikaar kare to shikaar halaal hai aur khud shikaari ka maal ho jata hai. Laikin iis baat ke a’lawa keh oos ne goonaah kiya hai zaruri hai keh hathiyaar ya kutte ki ujrat oos ke maalik ko de.
Agar shikaar karne ke hathiyaar maslan talwaar se haiwaan ke b’az a’za maslan haathh aur paaon oos ke badan se juda kar diye jayen to woh a’zu haraam hain laikin agar massla 2559 mein mazkura shara’et ke sathh oos haiwaan ko zibh kiya jaaye to oos ka baaqi manda badan halaalho jayega. Laikin agar shikaar se mazkura shara’et ke sathh haiwaan ke badan ke do tukde kar diye jayen aur sar aur garden ek hisse mein rahen aur insaan oos vaqt shikaar ke paas pohoonche jab oos ki jaan nikal chuuki ho to dono hisse halaal hain. Agar haiwaan zinda ho laikin oose zibh karne ke liye vaqt na ho tab bhi yahi hukm hai. Laikin agar zibh karne ke liye vaqt ho aur mumkin ho keh haiwaan kuchh deir zinda rahe to woh hissa jis mein sar aur garden na ho haraam hai aur woh hissa jis mein sar aur garden ho agar oose pahle bataye gaye tariqe ke mutaabiq zibh kiya jaaye halaal hai varna woh bhi haraam hai.
Agar ladki ya patthhar kisi dusri cheez se jin se shikaar karma sahi nahin hai kisi haiwaan ke do tukde kar diye jayen to woh hissa jis mein sar aur garden na hon haraam hai. Aur agar haiwaan zinda ho aur mumkin ho keh kuchh deir zinda rahe aur oose pahle bataye gaye tariqe ke mutaabiq zibh kiya jaaye to woh hissa jis mein sar aur garden hon halaal hai varna woh hissa bhi haraam hai.
Jab kisi haiwaan ka shikaar kiya jaaye ya oose zibh kiya jaaye aur oos ke pait se zinda bachcha nikale to agar oos bachche ko pahle bataye gaye tariqe se zibh kiya jaaye to halaal vaqrna haraam.
Agar kisi haiwaan ka shikaar kiya jaaye ya oose zibh kiya jaaye aur oos ke pait se murda bachcha nikale to oos suurat mein keh jab bachcha oos haiwaan ko zibh karne se pahle na maraa ho aur isii tarah jab woh bachcha oos haiwaan ke pait se deir se nikalne ki wajah se na maraa ho agar oos bachche ki banaawat mukammal ho aur baal ya oon oos ke badan par uuge huye hon to woh bachcha paak aur halaal hai.
Shikaari kutte se shikaar karna
Agar shikaari kisi halaal gosht waale joongle haiwaan ka shikaar kare to oos haiwaan ke paak hone aur halaal hone ke liye chhe shartein hain:
Kutta iis tarah sadhaaya hua ho keh jab bhi oose shikaar pakadne ke liye bejhaa jaaye chala jaaye aur jab oose jaane se rokaa jaaye to ruuk jaaye. Laikin agar shikaar se nazdeek hone aur shikaar ko dekhne ke b’ad oose jaane se rokaa jaaye aur na ruuke to koi harj nahin hai. Agar oos ki a’adat yeh ho keh apne maalik ke pohoonchne se pahle shikaar se kuchh khaa le to bhi koi harj nahin hai aur isii tarah agar oose shikaar ka khoon peene ki a’adat ho to ishkaal nahin hai. Laikin ehtayaat-e-waajib ki bina par yeh shart zaruri hai keh oos ki a’adat aisii ho keh agar oos ka maalik shikaar oos se lenaa chaahe to rukaawat na dale aur muqaable par uutar na aaye.
Oos ka maalik oose shikaar ke liye bejhe aur agar woh apne aap hi shikaar ke peechhe jaaye aur kisi haiwaan ko shikaar kar le to oos haiwaan ka khaana haraam hai. Balkeh agar kutta apne aap shikaar ke peechhe lag jaaye aur b’ad mein oos ka maalik hank lagaye takeh woh jaldi shikaar tak pohoonche to agarche woh maalik ki aawaaz ki wajah se tez bhaage phir bhi ehtayaat-e-waajib ki bina par oos shikaar ko khaane se ijtenaab karma zaruri hai.
Jo shakhs kutte ko shikaar ke peechhe lagaaye zaruri hai keh musalmaan ho. Iis tafseel ke mutaabiq jo aslahe se shikaar karne ki shara’et mein bayaan ho chuuki hai.
Kutte ko shikaar ke peechhe bejhte vaqt ya bejhne se pahle shikaari Allah ta’ala ka naam le aur agar jaan boojh kar Allah ta’ala ka naam na le to woh shikaar haraam hai laikin agar bhool jaaye to ishkaal nahin.
Shikaar ko kutte ke kaatne se jo zakhm aaye woh oos se mare – Lehaaza agar kutta shikaar ka gala ghont de ya shikaar daudne ya dar jaane ki wajah se mar jaaye to halaal nahin hai.
Jis shakhs ne kutte ko shikaar ke peechhe bejhaa ho agar woh (shikaar kiye gaye haiwaan ke paas) oos vaqt pohoonche jab woh mar chuuka ho ya agar zinda ho to oose zibh karne ke liye vaqt na ho. Laikin shikaar ke paas pohoonchna ghair m’amool taakheer ki wajah se na ho. Aur agar aise vaqt pohoonche jab oose zibh karne ke liye vaqt ho laikin woh haiwaan ko zibh na kare hatta keh woh mar jaaye to woh haiwaan halaal nahin hai.
Jis shakhs ne kutte ko shikaar ke peechhe bejhaa hai agar woh shikaar ke paas oos vaqt pohoonche jab woh oose zibh kar sakta ho to zibh karne ke loaazmaat maslan agar chhudi nikalne ki wajkah se vaqt guzar jaaye aur haiwaan mar jaaye to halaal hai. Laikin agar oos ke paas aisii koi cheez na ho jis se haiwaan ko zibh kare aur woh mar jaaye to binaabar ehtayaat-e-waajib woh haalal nahin hota. Albatta iis suurat mein agar woh shakhs oos haiwaan ko chhod de taakeh kutta oose maar dale to woh haiwaan halaal ho jata hai.
Agar kayee kutte shikaar k eke peechhe bejhe jayen aur woh sab mil kar kisi haiwaan ka shikaar kare to agar woh sab ke sab oon shara’et ko poora karte hain jo massla 2568 mein bayaan ki gayee hain to shikaar halaal hai aur agar oon mein se ek kutta bhi oon shara’et ko poora na kara to shikaar haraam hai.
Agar koi shakhs kutte ko kisi haiwaan ke shikaar ke liye bejhe aur woh kutta koi dasra haiwaan shikaar kar le to woh shikaar halaal aur paak hai. Aur agar jis haiwaan ke peechhe bejhaa gaya hai to woh shikaar haraam hai.
Agar chand askhaas milkar ek kutte ko shikaar ke peechhe bejkhin aur oon mein se ek shakhs jaan boojh kar Khuda ka naam na le to woh shikaar haraam hai. Neiz jo kutte shikaar ke peechhe bejhe gaye hon aur agar oon mein se ek kutta oos taragh sadhaaya hua na ho jaisa keh massla 2567 mein bayaan kiya gaya hai to woh shikaar haraam hai.
Agar b’az ya shikaari kutte ke a’lawa koi aur haiwaan kisi jaanwar ka shikaar kare to woh shikaar halaal nahin hai. Laikin agar koi shakhs oos shikaar ke paas pohoonch jaaye aur woh abhi zinda aur iis tariqe ke mutaabiq jo pahle btaya gaya hai oose zibh kar le to phir woh halaal hai.
Machhli aur Tiddi ka shikaar
Agar oos machhli ko jo paidayish ke lehaaz se chhilke waali ho – agarche kisi ‘arzi wajah se oos ka chhilka uutar gaya ho – paani mein se zinda padak liya jaaye aur woh paani se baahar aakar mar jaaye to woh paak hai aur oos ka khaana halaal hai. Agar woh paani mein mar jaaye to paak hai laikin oos ka khaana haraam hai. Agarche woh zehar ki tarah kisi cheez se mare. Magar yeh keh woh machhere ke jaal ke andar paani mein mar jaaye to iis suurat mein oos ka khaana halaal hai. Jis machhli chhilke na hon agarche oose pzzni se zinda pakad liyaa jaaye aur paani ke baahar mar jaaye to haraam hai.
Agar machhli (uuchhal kar) paani ke baahar aa gire ya paani ki lehar oose baahar phenk de ya paani jazb ho jaaye aur machhli khuski par rah jaaye to agar oos ke marne se pahle koi shakhs oose hathh se ya kisi aur zariye se pakad le to woh marne ke b’ad halaal hai. Agar pakadne se pahle mar jaaye to haraam hai.
Jo shakhs machhli ka shikaar kare oos ke liye laazim nahin keh musalmaan ho ya machhli ke pakadte vaqt Khuda ka naam le laikin yeh zaruri hai keh musalmaan dekhe ya kisi aur tariqe se musalmaan ko yeh itminaan ho gaya ho keh machhli ko paani se zinda pakda hai yaw o machhli oos ke jaal mein paani ke andar mar gayee hai
Jis marii huyee machhli ke mut’aliq m’aloom na ho keh oose paani se zinda pakda gaya hai ya murda haalat mein pakda gaya hai, agar woh musalmaan ke haathh mein ho jo oos mein bechne ya khaane ki tarah ka tasarruf kar raha hai jo oos ke halaal hone ka sabot hai to woh halaal hai. Laikin agar kaafir ke hathh mein ho to khawah woh kahe keh oos ne oose zinda pakda hai, haraam hai. Magar yeh keh insaan ko itminaan ho keh oos kaafir ne mchhli ko paani se zinda pakda hai yaw o machhli oos ke jaal mein paani ke andar mar gayee hai (to halaal hai).
Zinda machhli ka khaana jayez hai.
Agar zinda machhli ko bhoon liya jaaye ya oose paani ke baahar marne se pahle zibh kar diya jaaye to oos ka khaana jayez hai.
Agar paani se baahar machhli ke do tukde kar liye jaayen aur oon mein se ek tukda zinda hone ki haalat mein paani mein gir jaaye to jo tukda paani se baahar rah jaaye oose khaana jayez hai.
Agar tiddi ko hathh se ya kisi aur zariye se zinda pakad liya jaaye to woh mar jaane ke b’ad halaal hai aur yeh laazim nahin keh oose pakadne wala musalmaan ho aur oose pakadte vaqt Alllah ka naam le. Laikin agar murda tiddi kaafir ke hathh mein ho aur yeh m’aloom ho keh oos ne oose zinda pakda thha ya nahin to agar chew o kahe keh oos ne oose zinda pakda thha to woh haraam hai.
Jis tiddi ke par abhi tak na uuge hon aur uud na sakti ho oos ka khan haraam hai.
Khaane peene ki cheezon ke Ehkaam
Har woh parinda jise shaheen, a’qaab, b’az aur gidh jo cheezein, phadne aur panje wala ho haraam hai. Isii tarah kauwe ki tama qismein yahan tak keh pahadi kauwe bhi ehtayaat-e-waajib ki bina par haraam hain. Har woh parinda jo udte vaqt padon ko maarta kam beharkat zayada karta hai aur panjedaar hai haraam hota hai. Har woh parinda jo udte vaqt paro ko maarta kam aur beharkat kam rakhta hai, woh halaal hai. Isii farq ki biona par haraam gosht parindo ko halaal gosht parindo mein se oon ki parwaaz ki kaifiyat dekha kar pehchaana ja sakta hai. Laikin agar kisi parinde ki parwaaz ki kaifiyat ma’loom na ho to agar woh parinda pota, sangdana aur paaon ki pusht par kantaa rakhta ho to woh halaal hai aur agar oon mein se koi ek a’alamat bhi na rakhta ho to haraam hai aur jin parindo ka zikr ho chuuka hai oon ke a’lawa dusre tamaam parinde maslan murgh, kabootar aur chidyan yahan tak keh shutarmurgh aur mor bhi halaal hain. Laikin ba’az parindo jaise hud hud aur ababeel ko zibh karna makruh hai. Jo haiwaanaat udte hain magar par nahin rakhte maslan chamgaadar haraam hain aur ehtayaat-e-waajib ki bina par zanboor (bhed, shahed ki makhhi, tatiya) machchhar aur udne waale dusre kide makaudeo ka bhi yahi hukm hai.
Agar oos hisse ko jis mein rooh ho zinda haiwaan se juda kar liye jaaye maslan zinda bhed ki chakti ya gosht ki kuchh miqdaar kaat li jaaye to woh najis aur haraam hai.
Halaal gosht haiwaanaat ke kuchh ajza haraam hain aur oon ki ta’adaad 14 hain:
(5) Bachchedaani (6) gharood (7) kapoore (8) Woh cheezein jo bejhe mein hoti hai aur chane ke daane ki shakal mein hoti hain.
(9) Haraam maghaz jo reedh ki haddi mein hota hai.
(10) Binabar ehtayaa-e-waajib woh ragen jo reedh ki haddi ke dono taraf hoti hai. (11) Pitta (12) tilli (13) Massana (14) Aankh ka dhelaa.
Haraam gosht haiwaanaat ka peshaab peena haraam hai aur isii tarah halaal gosht haiwaan – hatta keh ehtayaat - laazim ki bina par oont – ke peshaab ka bhi yahi hukm hai. Laikin I’laaj keliye oont, gaaye aur bhed ka peshaab peene mein ishkaal nahin hai.
Chikni mitti khaana haraam hai neiz mitti aur bajri khaana ehtayaat-e-laazim ki bina par yahi hukm rakta hai. Albatta (multani mitti ke mumassil) daghastaani aur aarminiyaani mitti waghairah I’laaj ke liye bahaalat majboori khaane mein koi ishkaal nahin hai. Hasool shafa ki gharz se sayyed ulshohda Imam Husain Alaihe Salaam ke mazaar mubarak ki mitti (y’ani khaake shafa) ki thodi si miqdaar ek chane ke barabar khaana jayezahai. Agar oos khaake shafa ko mazaar mubaarak ya a’itraaf se khud na uthhaya ho to agar oos par khaak shafa kahna saadiq aaye to ehtayaat-e-waajib ki binba par zaruri hai keh oos ki kuch miqdaar paani mein ya jaisi kisi cheez mein hal kar li jaaye takeh woh (hal ho kar) khatm ho jaaye aur ba’d mein oos paani ko pee liya jaaye. Isii tarah ehtayatt ki bina par aisii mitti ke baare mein bhi yahi ra’ayiyat rakhi jaaye jis ke baare mein yaqeen na ho keh oose turbat aqdas se uthhaya gaya hai aur oos par koi gawaah bhi na ho.
Naak ka paani aur seene ka balgham jo moonh mein aa jaaye oos ka nigalna haraam nahin hai. Neiz iis ghaza ke nigalne mein jo khalaal karte vaqt daanto ke rekhon se nikale koi ishkaal nahin hai.
Kisi aisii cheez ka khaana haram hai jo maut ka sabab bane ya insaan ke liye sakhat nuqsaandeh ho.
Ghode, khachchar aur gadhe ka gosht khaana makruh hai aur agar koi shakhs oos ne bad fa’eli kare to woh haiwaan haraam ho jata hai aur jo dhoodh aur nasl badfa’eli ke b’ad paida ho ehtayaat-ewaajib ki bina par woh bhi haraam ho jati hai aur oon ka peshaab aur leed najis ho jati hai aur zaruri hai keh oonhaein shahar se baahar le jakar dusri jagah bech diya jaaye aur agar badfa’eli karne wala oos haiwaan ka maalik na ho to oos par laazim hai keh oos haiwaan ki qimat oose ke maalik ko de. Aur oos haiwaan ko bech kar jo qomat wasool ho woh badfa’eli karne waale ki hai. Agar koi shakhs aise haiwaan se jis ka gosht khaaya jaata hai maslan gaaye, bhed aur oont waghairah se badfa’eli kare to oon ka peshaab aur gobar najis ho jata hai aur oon ka gosht khaana haraam hai aur ehtayaat-e-waajib ki bina par oos ka dhoodh peene ka aur oon ki jo nasl badfa’eli ke b’ad paida ho oos ka bhi yahi hukm hai. Zaruri hai keh aise haiwaan ko fauran zibah kar ke jalaa diya jaaye aur jis ne oos haiwaan ke saath badfa’eli ki ho agar woh oos ka maalik na ho to oos ki qimat oos ke maalik ko de.
Agar bakri ka bachcha soorani ka dhoodh itnii miqdaar mein pee le keh oos ka gosht aur haddi oos se quwat hasil kar to khud woh aur oos ki nasl haraam ho jaati hai aur agar woh oos se kam miqdaar mein dhoodh peeye to ehtayaat-e-waajib ki bina par zaruri hai keh oos ka istibra kiya jaaye aur oos ke ba’d woh halaal ho jata hai. Iis ka istibra yeh hai keh saat din paak dhoodh peeye aur agar oose dhoodh ki haajat na ho to saat din gaas khaaye. Bhed ka sheer khawaar bachcha aur gaaye ka bachcha aur dusre halaal gosht haiwaano ke bachche – ehtayaat-e-wwjib ki bina – bakri ke bachche ke hukm mein hain. Najaasat khaane waale haiwaan ka gosht khaana bhi haraam hai aur agar oos ka istibra kiya jaaye to halaal ho jata hai aur oos ke istibra ki tarkeeb massla no. 219 mein bayaan huyee hai.
Sharaab peena haraam hai aur ba’z hadith mein iise goonaah kabeerah bataya gaya hai. Hazrat Ja’far Sadiq Alaihe salaam se riwaayat hai keh aap ne farmaya: “sharaab buraayion ki jad hai aur ginaaho ka manba’ hai. Jo shakhs sharaab peeye woh apni a’qal kho baithhta hai. Woh oos vaqt Khuda t’al ko nahin pehchaanta, koi bhi goonaah karne se nahin chukta, kisi shakhs ka ehteraam nahin karta, apne farebi rishtedaaron ke haqooq ka paas nahin karta, khullam khulla burayee karne se nahin sharmaata. Agar sharaab ka sirf ek ghoont peeta hai to khuda, farishte, anbiya aur maumeneen oos par la’anat bejhte hai. Aur mukammil madhosh tak peeye to imaan aur Khuda shaasi ki rooh oos ke badan se nukal jaati hai aur naaqis khabees rooh jo Khuda ki rehmat se door ho jati hai oos ke badan mein rah jaati hai aur chaalis din tak oos ki namaaz qabool nahin hoti.
Jis dastar khwan par sharaab pee ja rahi ho oos par chooni huyee joi cheez khaana haraam hai aur isii tarah oos dastar khwaan baithhna jis par sharaab pee ja rahi ho ehtayaat-e-waajib ki bina par haraam hai.
Har musalmaan par waajib hai keh oos kea dos pados mein jab koi dasra musalmaan bhook ya payaas se jaa balab ho to oose roti aur paani de kar marne se bachaye. Bashart hai keh iis tarah oos ki apni jaan khatre mein na pade aur isii tarah agar woh shakhs musalmaan nab hi ho to yahi hukm hai kiyoon na keh woh ek insaan hai aur oos ka qatl jayez nahin.
Khaana Khaane Ke A’adaab
Khaana khaane ke a’adaab mein chand cheezein mustahab shumaar ki gayee hain:
Khaane khaane se pahle dono haath dhoyen.
Kaana khaa lene ke b’ad apne haath dhoye aur rumaal (tawliye waghairah) se khusk kare.
Mezbaan sab se pahle khaana khana shuru’ kare aur sab ke ba’d khaane se haath khinche. Khaana shuru’ karne se qabl mezbaan sab se pahle apne haath dhoye oos ke ba’d jo shakhs oos ki dayen taraf baithha ho woh dhoye aur isii tarah silsilewaar haath dhote rahen hatta keh naubat oos shakhs taka a jaye jo oos ke bayen taraf baithha ho aur khaana khaa lene ke ba’d jo shakhs mezbaan ki bayen taraf baithha ho wab se pahle woh haath dhoye aur isii tarah dhote chale jayen hatta keh naubat nezbaan tak pohoonch jaye.
Khaana khaane se pahle Bismillah padhe laikin agar ek dastar khawan par anwa’ wa aqsaam ke khaane hon to oon mein se hat khaana, khaane se pahle Bismillah padhna mustahab hai.
Khaana dayen haath se khaaye.
Teen ya zayada oonglion se khaana khaaye aur do oonglion se na khaye.
Agar chand ashkhaas dastarkhawan par baithhe hain to har ek apne saamne se khaana khaaye.
Chhote chhote luqme banaakar khaaye.
Dastarkhawan par zayada deir baithhe aur khaane ko tuul de.
Khaana khoob achhi tarah chabaa kar khaaye.
Khaana khaa lene ke ba’d Allah ta’ala ka shukr adaa kare.
Oonglion ko chaate.
Khaana khaane ke ba’d daanton mein khula kare. Albatta rehaan ke tinke, anaar ki lakdi ya khajoor ke darakht ke tinke aur patte se khula na kare.
Jo ghaza dastarkhawan se baahar gir jaye oose jam’a kare aur khaa le. Laikin agar joongle mein khaana khaaye to mustahab hai keh jo kuchh gire oose parindo aur jaanwaron ke liye chod de.
Din aur raat ki ibteda mein khaana khaaye aur din ke dirmiyaan mein aur raat ke dirmiyaanmein na khaye.
Khaana khaane ke ba’d peethh ke bal lete aur dayen pair ko bayen paon par rakhe.
Khaana shuru’ karte vaqt aur khaa lene ke ba’d namak chakhe.
