Meeraas ke mukhtalif massa’el

2732. Matufi ka Qur’an majeed, anguthhi, talwaar aur jo kapde woh pahen chuuka ho ya pahenne ke liye tayyar kar rakhe hon woh bade bete ka maal hai aur agar pahli teen cheezon mein se matufi ne koi cheez ek se zayada chhodi hon maslan oos ne Qur’an majeed ke do nuskhe ya fo angithhiyan chhodi hon to ehtayaat-e-waajib yeh hai keh oos ka bada beta oon ke baare mein dusre wirse se massaalihat kare aur oon chaar cheezon ke saath rahel, bandook, khanjar aur iin jaise dusre hathiyaar aur talwaar ki nayaam Qur’an majeed ka ghalaaf bhi oonhein ke taba‘e hain.

2733. Agar kisi matufi ke bade bete ek se zayada hon maslan do biwiyon se do bete baik vaqt paida hon to zaruri hai keh jin cheezon ka zikr kiya ja chuuka hai oonhein barabar barabar aapas mein taqseem Karen. Yeh hukm bade bete se makhsus hai agar betiyaan badi hon to oon ke liye nahin hai.

2734. Agar matufi maqruz ho to agar oos ka qarz oos ke maal ke barabar ya oos se zayada ho to zaruri hai keh bada beta oon cheezon se bhi jo oos ki malkiyat hai aur jin ka sabqa massle mein zikr kiya gaya hai oos ka qarz adaa kare ya oos ki qimat ke barabar apne maal se de. Agar matufi ka maal oos ke qarz se kam ho aur zikr shuda oon chand cheezon ke a’lawa jo bade bete ko mili hain mayyat ka baaqi maal qarz adaa karne ke liye kaafi ho tab bhi ehtayaat-e-laazim yeh hai keh bada beta jaisa keh pahle bataya gaya hai qarz adaa karne mein shirkat kare. Maslan agar matufi ka tamaam maal saathh rupayye ka ho aur oos mein bees rupayye ki woh cheezein hon jo bade bete ka maal hain aur oos par tees rupayye qarz ho to bade bete ko chahiye keh oon cheezon mein se das ruppaye matufi ke qarz ke silsile mein de.

2735. Musalmaan kafir se turka paata hai. Laikin kafir khawah woh musalmaan matufi ka baap ya beta hi kyoon na ho oos se turka nahin paata.

2736. Agar koi shakhs apne rishtedaaron mein kisi ko jaan boojh kar aur naahaq qatl kar de to woh oos se turka nahin paata laikin agar woh shakhs ghalti se maara jaaye. Maslan agar koi shakhs (ghulail se) hawa mein paththar phenke (ya hawayee firing kare) aur woh ittefaqan oos ke kisi rishtedaar ko lag jaaye aur woh mar jaaye to woh marne waale se turka paayega laikin oos ke qatl ki dait mein se turka nahin paayega.

2737. Jab kisi matufi ke wirsa turka taqseem karna chahe to woh bachcha jo abhi maa ke pait mein ho aur agar zinda paida ho to meeraas ka haqdaar hoga. Iis suurat mein jabkeh nma’loom ho keh bachcha ek ya kayee hain, ladka hai ya ladki hai, khawah kisi bhi ma’loomaati zariye se ilm ho jaaye to zaruri hai keh oos ka ya oon ka hissa alaiheda rakha jaaye. Aur ma’loom na ho to agar quwi ehtemaal ho keh kayee bachche hain to jitni ta’adaad ka ehtemaal ho utne bachchon ka hissa alaiheda rakhna zaruri hai. Phir agar maslan ek ladka aur ek ladki paida ho to jitnio miqdaar zayada ho wirsa aapas mein taqseem kar len.

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Biwi aur shauhar ki meeraas

2722. Agar koi aurat be aulaad mar jaaye to oos ke saare maal ka nisf hissa shauhar ko aur baaqi mandah dusre wirsa ko milta hai. Aur agar aurat ki oosi shauhar se ya kisi aur shauhar se aulaad ho to saare maal ka chawthhayee hissa shauhar ko aur baaqi mandah dusre wirsa ko milta hai.

2723. Agar koi aadmi mar jaye aur oos ki koi aulaad na ho to oos ke maal ka chawthayee hissa oos ki biwi ko aur baaqi dusre wirsa ko milta hai. Agar oos aadmi ki oos biwi se ya kisi aur biwi se aulaad ho to maal (ka aathhwan) hissa biwi ko aur baaqi dusre wirsa ko milta hai. Ghar ki zameen, baagh, kheit aur dusri zameeno mein se aurat ko meeraas nahin milti na zameen bataur meeraas hasil karti hai aur na hi oos ki qimat. Neiz woh ghar ki faza mein qaayam cheezon maslan a’maarat aur darakhton se turka nahin paati laikin oon ki qimat ki suurat mein turka paati hai. Aur jo darakht aur a’maaratein baagh ki zameen, mazru’a zameen aur dusri zameeno mein ho noon ka bhi yahi hukm hai. Laikin shauhar ki wafaat ke vaqt jo phal darakhto par thhe oos mein se wiraasat paati hai.

2724. Jin cheezon mein se aurat turka nahin paati maslan riyahish makaan ki zameen agar woh iin mein tasarruf karna chaahe to zaruri hai keh dusre wirsa se ijaazat le. Aur wirsa jab tak aurat ka hissa na de dein oon ke liye jayez nahin hai keh oos ki ijaazat ke baghair oon cheezon mein maslan a’maaraton aur darakhton mein tasarruf kare jin ki qimat se woh turka paati hai.

2725. Agar a’maarat aur darakht waghaira ki qimat lagana maqsud ho to zaruri hai keh iis tarah andaza lagayen jaisa keh qimat lagane waalon ka ma’mool hota hai keh jis zameen mein woh hai oos ki khasusiyaat ko pesh nazr rakhe baghair oon ka hesaab kare keh oon ki kitni qimat hai, na keh oonhein zameen se ukhde huye farz kar ke oon ki qimat lagayen aur na hi oon ki qimat ka hesaab iis tarah kare keh agar woh baghair kiraaye ke oos zameen mein oosi haalat mein baaqi rahen to oon ki qimat kya hogi.

2726. Neharon ka paani bahne ki jagah aur oosi tarah ki dusri jagah zameen ka hukm rakhti hai aur oonit aur dusri cheezein jo iis mein lagayee gayee hain woh a’maarat ke hukm mein hain. Albatta khud paani mein se wiraasat paati hai.

2727. Agar matufi ki ek se zayada biwiyan hon laikin aulaad koi na ho to maal ka chawtha hissa aur agar aulaad ho to maal ka athwaan hissa oos tafseel kemutabiq jis ka bayaan ho chuuka hai sab biwiyon mein massawi taur par taqseem hota hai khawah shauhar ne iin sab ke saath ya iin mein ba’az ke saah hambistari nab hi ki ho. Laikin agar oos ne aisa marz ki haalat mein jis marz se oos ki maut waq’e huyee hai kisi aurat se nikaah kiya ho aur oos se hambistari na ki ho to woh aurat oos se turka nahin paati aur woh mehar ka haq bhi nahin rakhti.

2728. Agar koi aurat marz ki haalat mein kisi mard se shaadi kare aur oosi marz mein mar jaaye to khawah mard ne oos se hambistari nab hi ki ho woh oos ke turke mein hissedaar hai.

2729. Agar aurat ko iis tarteeb se raja’ee talaaq de jaaye jis ka zikr talaaq ke ehkaam mein kiya gaya hai aur woh a’ddat ke daruaan mar jaaye to shauhar oos se turka pata hai. Isii tarah agar shauhar oos a’ddat ke dauraan faut ho jaaye to biwi oos se turka paati hai laikin a’ddat guzarne ke ba’d ya talaaq ki a’ddat ke dauraan oon mein se koi ek mar jaaye to dasra oos se turka nahin paataa.

2730. Agar shauhar marz ki haalat mein apni biwi ko talaaq de de aur barah qamri mahine guzarne se pahle mar jaaye to aurat teen shartein poori karne par oos ki meeraas se turka paati hai khawah talaaq raja’ee ho ya bba’en:

(1) Aurat ne oos muddat mein dasra shauhar na kiya ho aur agar dasra shauhar kiya ho to oose meeraas milegi agar che ehtayaat yeh hai keh sulah kar len (y’ani matufi ke wirsa aurat se massaalihat kar len).

(2) Talaaq aurat ki marz aur darkhawast par na huyee ho. Warna oose meeraas nahin milegi khawah talaaq hasil karne ke liye oos ne apne shauhar ko koi cheez di ho ya na di ho.

(3) Shauhar ne jis marz mein aurat ko talaaq di ho ooa marz ke dauraan oos marz ki wajah se ya kisi aur wajah se mar gaya ho. Lehaaza agar woh oos marz se shafayaab ho jaaye aur kisi aur wajah se mar jaaye to aurat oos se meeraas nahin paati. Magar yeh keh oos ki wafaat a’ddat raja’ee ke dirmiyaan huyee ho.

2731. Jo kapde mard ne apni biwi ko pahenne ke liye fraham kiye hon agarche woho on kapdo ko pahen chuki ho phir bhi shaihar ke marne ke ba’d woh shauhar ke maal ka hissa honge. Laikin agar kapde aurat ki malkiyat mein hon to yeh oosi ke hain. Aurat ko yeh haq bhi hasil hai keh shauhar se nafqa ke a’nwaan se kapdo ka mutaalba kare.

Teesre giroh ki meeraas

2714. Meeraas pane waalon ke teesre giroh mein chahcha, phoopi, mamoo aur khala aur iin ki aulaad hain. Agar pahle aur dusre giroh mein se koi waaris maujood na ho to phir yeh log wiraasat paate hain.

2715. Agar matufi ka waaris faqt ek chacha ya ek phoopi ho to khawah woh sage ho y’ani woh aur matufi ek maa baap ki aulaad hon khawah pidari ho ya maadari ho saara maal oose milta hai. Agr chand chacha ya chand phoopi phoopiyen hon aur woh sab sage ya sab pidari ya sab maadari ho to iin ke dirmiyaan maal barabar taqseem hoga. Agar chach aur phoopi dono hon to chacha ko phoopi se dugna hissa milta hai.

2716. Agar matufi ke waaris chacha aur phoopiyaan hon aur iin mein se kuch pidari aur kuchh maadari aur kuchh sage hon to pidari chachaon aur phoopiyon ko turka nahin milta. Aur agar matufi ka ek maadari chach ya ek maadari phoopi ho to maal ke chhe hissa kiye jaate hai jin mein se ek sage chacha aur phoopiyan na ho to woh hisse pidari chachon aur phoopiyon ko milte hai. Agar matufi ke maadari chacha aur maadari phoopiyan bhi hon to maal ke teen hisse kiye jaate hain jin mein se do hisse sage chachaon aur phoopiyon ko milte hain aur bilfarz agar sage chacha aur phoopiyan na hon to pidari chacha aur pidari phoopi ko turka milta haai aur ek hissa maadari chacha aur phoopi ko milta hai aur har haal mein chacha ko phoopi se dugna hissa milega.

2717. Agar matufi ke waaris faqt ek mamoo ya ek khala ho to saara maal oose milega. Aur maamo bhi ho aur aur khala bhi ho aur dono pidari aur maadari hon (y’ani matufi ki maa ke sage bahen bhayee hon) ya pidari ya maadari hon to ba’eed nahin keh mamoo khala se dugna hissa le. Agarche yeh bhi ehtemaal hai keh dono ka hissa barabar barabar ho iis liye ehtayaat-e-waajib ki bina par zaa’ed miqdaar mein baham tasfiya kar len.

2718. Agar mayyat ke waaris ek ya kayee maadari maamoo aur khala, sage mamoo aur khala, aur pidari mamoo aur khala hon to pidari mamoo aur khala ko wiraasat ka na milna mehal ishkaal hai. Beharhaal maadari mamoo ya khala mein se ek ho to oose maal ka 1/6 hissa milega aur agar kayee hain to 1/3 maal ke haqdaar hain aur baaqi maal pidari mamoo aur khala ko ya sage mamoo aur khala ko diya jaayega. Har haalat mein yeh ehtemaal hai keh mamoo ka hissa khalaon ke barabar hoga laikin ehtayaat-e-waajib yeh hai keh aapas mein massaalihat kar len.

2719. Agar matufi ke waaris ek ya chand mamoo ya ek ya chand khalaon ya mamoo aur khala aur ek ya chand chacha ya ek ya chand phoopiyan ya chacha aur phoopi hon to maal teen hisso mein taqseem kiya jata hai. Iin mein se ek hissa mamoo ya khala ko ya dono ko milta hai aur baaqi do hisse chacha ya phoopi ko ya dono ko milta hain. Har giroh ke dirmiyaan taqseem ka tariqa bayaan ho chuuka hai.

2720. Agar matufi ke chach, phoopui, mamoo aur khala na hon to iin ka hissa oon ki aulaad ko diya jaayega. Agar phoopi ki ek ladki aur mamoo ke kuchh ladke hon to phoopi ki ladki ko do tehayee milega aur mamoo ke ladkon ko ek tehayee jis ko woh aapas mein barabar barabar taqseem kar lenge aur yeh tabqa (chacha, phoopi, mamoo aur khala ke ladke) matufi ke baap ya maa ke chacha, phoopi, mamoo aur khala par (meeraas paane mein) maqaddam hain.

2721. Agar matufi ke waaris iis ke baap ke chacha, phoopion, mamoo aur khalaon aur iis ke maa ki maa ke chachon, phoopiyon, mamoon aur khalaon ko bataur meeraas milega. Aur maal iin ke dirmiyaan barabar barabar taqseem hoga ya har aurat se dugna hissa legaa iis mein ikhtelaaf hai aur ehtayaat-e-waajib yeh hai keh massaalehat kar len. Baaqi do hisso ke yteen hisse kiye jayenge. Ek hissa matufi ke baap ke mamoo aur khalayen oosi kaifiyat ke mutabiq aapas mein barabar barabar baant len aur baaqi do hisse bhi oosi kaifiyat ke mutabiq matufi ke baap ke chachaon aur phoopion ko diye jayenge.

Dusre giroh ki meeraas

2698. Jo log rishtedaari ki bina par meeraas paate hain oon ka dasra giroh matufi ka dada, dadi, nana, nani, bhayee aur bahen hain aur agar oos ke bhayee bahen na hon to oon ki aulaad meeraas paati hai.

2699. Agar matufi ke waaris faqt bhayee yaa ek bahen ho to saara maal oos ko milta hai. Aur agar kayee sage bhayee ya kayee sagi bahene hon to maal oon mein barabar barabar taqseem ho jata hai aur agar sage bhayee bhi hon aur bahen bhi ho to har bhayee ko bahen se dugna hissa milta hai. Maslan agar matufi ke do sage bhayee aur ek sagi bahen ho to maal ke paanch hisse kiye jayenge jin mein se har bhayee ko do hisse milenge aur bahen ko ek hissa milega.

2700. Agar matufi ke sage bhayee bahen maujood hon to pidari bhayee aur bahen jin ki maa matufi ki sauteli maa ho meeraas paate. Aur agar oos ke sage bahen bhayee na hon aur faqt ek pidari bhayee ho ya ek pidari bahen ho to maa; oos ko milta hai. Aur agar oos ke kayee pidari bhayee ya kayee pidari bahene hon to oon ke dirmiyaan massawi taur par taqseem ho jata hai. Aur agar oos ke pidari bhayee bhi hon aur pidari bahene bhi ho to har bhayee ko bahen se dugna hissa milta hai.

2701. Agar matufi ka waaris faqt ek maadari bahen ya bhayee ho to jo baap ki taraf se matufi ki sauteli bahen ya sautela bhayee ho to saara maal oose milta hai aur agar chand maadari bhayee hon ya chand maadari bahene hon ya chand maadari bhayee aur bahene hon to maal oon ke darmiyaan massawi taur par taqseem ho jata hai.

2702. Agar matufi ke sage bhayee bahene aur pidari bhayee bahene aur ek maadari bhayee ya ek maadari bahen ho to pidari bhayee baheno ko turka nahin milta aur maal ke chhe hisse kiye jaate hain jin mein se ek hissa maadari bhayee ya maadari bahen ko milta hai aur baaqi hisse sage bhayee baheno ko milte hainaur har bhayee do baheno ke barabar hissa paataa hai.

2703. Agar matufi ke sage bhayee bahen aur pidari bhayee bahene aur maadari bhayee bahene hon to pidari bhayee baheno ko turka nahin milta aur maal ke teen hisse kiye jaate hain jin mein se ek hissa maadari bhayee bahene aapas mein barabar barabar taqseem karte hain aur baaqi do hisse sage bhayee baheno ko iis tarah diye jaate hain keh har bhayee ka hissa bahen se dugna ho jata hai.

2704. Agar matufi ke waaris sirf pidari bhayee bahene aur ek maadari bhayee ya ek maadari bahen hon to maal ke kuchh hisse kiye jayenge jin mein se ek hissa maadari bhayee ya maadari bahen ko milta hai aur baaqi hissa pidari bhayee baheno mein iis tarah taqseem kiye jaate hain keh har bhayee ko bahen se dugna hissa milta hai.

2705. Agar matufi ke waaris faqt pidari bhayee bahene aur chand maadari bhayee bahene hon to maal ke teen hisse kiye jayenge jin mein se ek hissa maadari bhayee bahen aapas mein barabar barabar taqseem kar lete hain aur baaqi hissa pidari bhayee baheno mein iis tarah taqseem kiye jaate hain keh har bhayee ko bahen se dugna hissa milta hai.

2706. Agar matufi ke waaris faqt oos ke bhayee, bahen aur biwi hon to biwi apna turka oos tafseel ke mutabiq legi jo ba’d mein bayaan ki jayegi aur bhayee bahene apna turka iis . tarah lenge jaisa keh guzishta msa’el mein bataya gaya hai. Neiz agar koi aurat mar jaaye aur oos ke waaris faqt oos ke bhayee bahene aur shauhar hon to nisf maal shauhar ko milegaa aur nehane aur bhayee oos tariqe se turka payenge jis ka zikr guzishta mass’el mein kiya gaya hai. Laikn biwi ya shauhar ke turka paane ki wajah se maadari bhayee baheno ke hisse mein koi kami nahin hogi. Taa-ham sage bhayee baheno ya pidari bhayee baheno ke hisse mein kami hogi. Maslan agar kisi matufia ke waaris oos ka shauhar aur maadari bahen bhayee aur sage bahen bhayee hon to nisf maal shauhar ko milega aur asal maal ke teen hisson mein se ek hissa maadari bahen bhayeeon ko milega aur jo kuchh bache woh sage bahen bhayeeon ka maal hoga. Pas agar oos ka kul maal chhe ruppaye ho to teen rupayye shauhar ko aur do rupayye maadari bahen bhayeeon ko aur ek rupayya sage bahen bhayeeon ko milega.

2707. Agar matufi ke bhayee bahen na hon to oon ke turke ka hissa oon ki (y’ani bhayee baheno ki) aulaad ko milega aur maadari bhayee baheno ki aulaad ka hissa oon ke mabeen barabar taqseem hota hai aur jo hissa pidari bhayee baheno ki aulaad ya sage bhayee baheno ki aulaad ko milta hai qaul masshhoor ki bina par har ladka do ladkiyon ke barabar hissa paataa hai laikin kuchh ba’aeed nahin hai keh oon ke maabeen bhi turka barabar barabar taqseem ho. Aur ehtayaat-e-waajib ki bina par zaruri hai keh woh aapas mein massalihay kar len.

2708. Agar matufi ka waaris faqt dada ya faqt dadi ya faqt nana ya faqt nani ho to matufi ka tamaam maal oose milega aur agar matufi ka dada ya nana maujood ho to oos ke baap (matufi ke par dada ya par nana) ko turka nahin milta aur agar matfui ke waaris faqt oos ke dada aur dadi hon to maal ke teen hisse kiye jayen jin mein se do hisse dada ko aur ek hissadadi ko milta hai aur agar woh nana aur nani hon to woh maal ko barabar barabar taqseem kar lete hain.

2709. Agar matufi ke waaris sirf ek dada ya dadi aur ek nana ya nani hon to maal ke teen hisse kiye jaate hain jin mein se do hisse dada aur dadi ko milenge aur ek hissa nana ya nani ko milega.

2710. Agar matufi ke waaris dada aur dadi nana aur nani hon to maal ke teen hisse kiye jaate hain jin mein se ek hissa nana aur nani aapas mein barabar barabar taqseem kar lete hain aur baaqi do hisse dada aur dadi ko milte hain jin mein dada ka hissa dadi se dugna hota hai.

2711. Agar matufi ke waaris faqt oos ki biwi aur dada, dadi aur nana, nani hon to biwi apna hissa oos tafseel ke mutabiq leti hai jo ba’d mein bayaan hogi aur asal maal ke teen hisson mein se ek hissa nana aur nani ko milta jo woh aapas mein barabar barabar taqseem karte hain aur baaqi manda (y’ani biwi aur nana, nani ke ba’d jo kuchh bache) dada aur dadi ko milta hai jis mein se dada, dadi ke muqaable mein dugna leta hai. Agar matufi ke waaris oos ka shauhar aur dada ya nana aur dadi ya nani hon to shauhar ko nisf maal milta hai aur dada, nana aur dadi, nani oon ehkaam ke mutabiq turka paate hain jin ka zikr guzishta massa’el mein ho chuuka hai.

2712. Bhayee bahen ya bhayeeon ya baheno ke saathh dada ya dadi ya nana ya nani ya dadaon ya dadion ya nanaon ya nanion ke ijtema’ ki chand suuratein hain:

(1) Nana nani aur bhayee ya bahen sab maa ki taraf se hon. Iis suurat mein maal oon ke dirmiyaan massawi taur par taqseem ho jata hai agarche ba’az mazkar aur ba’az ma’nis hon.

(2) Dada ya dadi ke saathh bhayee ya bahen baap ki taraf se hon. Iis suurat mein bhi oon ke maabeen maal massawi taur par taqseem hota hai bashart hai keh woh sab mard hon ya sab auratein hon aur agar mukhtalif (y’ani mard aur auratein) hon to phir har mard aurat ke muqaable mein dugna hissa letaa hai.

(3) Dada dadi ke saathh (sage) bhayee ya (sage) bahen maa aur baap ki taraf se ho oos suurat mein bhi wahi hukm hai jo guzishta suurat mein hai aur yeh jaanna chahiye keh agar matufi ke pidari bhayee ya bahen, sage bhayee bahen ke saathh jama’ ho jaayen to sirf pidari bhayee ya bahen meeraas nahin paate.

(4) Dada ya dadi aur naane ya naniyan hon ya dono hon khawah woh sab ke sab mard hon ya auratein hon ya mukhtalif hon aur isii tarah sage bhayee ya bahene hon ya dono hon to oos suurat mein jo maadari rishtedaar bhayee, bahen aur naane ya naaniyan hon turke mein oon ka ek tehayee hissa hai aur oon ke dirmiyaan khawah mar hon ya auratein barabar barabar taqseem ho jata hai aur oon mein se jo pidari rishtedaar ho noon ka hissa do tehayee hai jis mein se har mard ko turka oon mein se barabar barabar taqseem ho jata hai.

(5) Dada ya dadi maa ki taraf se bhayee ya bahen ke saathh jama’ ho jayen iis suurat mein agar bahen bhayee bilfarz ek ho to oose maal ka chhata hissa milta hai aur agar kayee hon to teesra hissa oon ke dirmiyaan barabar barabar taqseem ho jata hai aur jo baaqi bache woh dada ya dadi ka maal hai aur agar dada aur dadi dono hon to dada ko dadi ke muqaable mein dugna hissa milta hai.

(6) Nana ya nani, baap ki taraf se bhayee ya bhayeeon ke sathh jama’ ho jaayen. Iis suurat mein nana ya nani ka teesra hissa hai. Aur agar dono hon to yahi teesra hissa dono mein barabar barabar taqseem kiya jayega aur do tehayee bhayee ya bhaayeeon ka hissa hai aur agar os nana ya nani ke saathh baap ki taraf se bahen ho aur woh ek hi ho to woh aadhaa hissa leti hai. Aur agar kayee bahene hon to do tehayee leti hain aur har suurat mein nana ya nani ka hissa ek tehayee hi hai. Aur iis bina par agar bahen ek hi ho aur chhata hissa turke se bacha hua hai aur taraddud hai keh yeh bahen ko diya jaaye ya bahen aur nana ya nani ke dirmiyaan taqseem kiya jaaye to oos ke baare mein ehtayaat-e-waajib massaalihat mein hai.

(7) Dada ya dadiyan hon aur nana ya naniya hon aur oon ke saathh pidari bhayee ya bahen ho khawah woh ek hi ho ya kayee hon oos suurat mein nan ya nani ka hissa ek tehayee hai aur woh zayada hon to yeh oon ke maabeen massawi taur par taqseem ho jata hai agarche ba’ze mard aur ba’zi auratein hon. Aur baaqi mandah do tehayee dade ya dadi aur pidari bhayee ya bahen ka hai aur mard aurat se dugna hissa leta hai. Agar iin dadon, nano ya dadiyon, naniyon ke saathh maadari bhayee ya bahen ho to nana ya nani ka hissa maadari bhayee ya bahen ke saathh ek tehayee hai jo iin ke dirmiyaan barabar barabar taqseem ho jata hai agarche ba’ze mard aur ba’zi auratein hon. Aur dada ya dadi ka hissa do tehayee hai. Aur (dada, dadi dono hon to) dada, dadi se dugna hissa leta hai.

(8) Bhayee ya bahen hon jin mein se kuchh pidari aur kuchh maadari hon aur oon ke saathh dada ya dadi hon. Iis suurat mein agar maadari bhayee ya bahen ek ho to turke mein se oos ka chhata hiisa hai aur agar ek se zayada hon to teesra hissa hai jo oon ke ke maabeen barabar barabar taqseem ho jata hai. Aur baaqi turka pidari bhayee ya bahen aur dada ya dadi ka hai aur mard ka hissa aurat se dugna hai. Aur agar iin bhayeeon ya baheno ke sathh nana ya nani hon to nana yanani aur maadari bhayeeonya baheno sab ka hissa ek tehayee ho jata hai aur iin ke mabeen barabar barabar taqseem ho jata hai. Aur pidari bhayeeon ya baheno ka hissa do tehayee hota hai jo mar ka aurat se dugna hota hai.

2713. Agar matufi ke bhayee bahenhon to bhayeeon ya baheno ki aulaad ko meeraas nahin milti laikin agar bhayee ki aulaad aur nbahen ki aulaad meeraas pana bhayeeon aur baheno ki meeraas se mazaham na ho to phir iis hukm ka itlaaq nahin hota. Maslan agar matufi ka pidari bhayee aur nana ho to pidari bhayee ko meeraas ke do tehayee hissa aur nana ko ek tehayee hissa milega aur iis suurat mein matufi ke maadari bhayee ka beta bhi ho to bhayee ka beta nana ke sathh ek tehayee mein shareek hota hai.

Pahle giroh ki meeraas

2689. Agar pahle giroh mein se sirf ek shakhs matufi ka waris ho maslanbaap ya maa ka iklauta beta ho ya iklauti beti ho to matufi ka tamaam maal oose milta hai aur agar bete aur betiyan waris hon to maal ko yoon taqseem kiya jata hai keh har beta, beti se dugna hissa paataa hai.

2690. Agar matufi ke waaris faqt oos ke baap ya maa hon to maal ke teen hisse kiye jaate hain jin mein se do hisse baap aur ek hissa ma ko milta hai. Laikin agar matufi ke do bhayee ya chaar bahenein ya ek bhayee aur do bahenein hon jo sab ke sab musalmaan, aazaad aur ek baap ki aulaad hon khawah oon ki maa haqiqi ho ya sauteli ho bashart hai keh paida ho chuke hon agarche woh matufi ke baap aur maa ke hote huye turka nahin paate laikin oon ke hone ki wajah se maa ko maal ka chhata hissa milta hai aur baaqi maa baap ko milta hai.

2691. Jab matufi ke waaris faqt oos ke baap, maa aur ek beti ho lehaaza agar oos ke guzishta massle mein bayaan karda shara’et rakhne waale bhayee aur bahen na hon to maa; ke paanch hisse kiye jaayenge. Baap aur maa oon mein se eke k hissa lete hain aur beti teen hisse leti hai. Aur agar matufi ke sabeqa bayaan karda shara’et waale bhayee ye bahen hon to baap 1/5 aur maa 1/6 hissa aur beti 3/5 hisse milte hain aur jo 1/3 hissa baaqi bachaa oos ke baare mein ehtemaal hai keh yeh maa ka hissa hoga jaise keh ehtemaal hai keh ¾ hissa ladki ka aur ¼ hissa baap ka hoga. Iis mein jo farq hai oos ke baare mein ehtayaat-ewaajib ki bina par baham massalihat ki jaaye.

2692. Agar matufi ke waaris faqt oos ke baap ya maa ya ek beta ho to maal ke chhe hisse kiye jaate hain. Jin mein se baap aur maa ko eke k hissa aur chaar hisso ko aapas mein massawi taur par taqseem kar lete hain aur agar bete bhi hon aur betiyan bhi hon to oon chaar hisso ki iis tarah taqseem kiya jata hai keh har bete ko ek beti se dugna hissa milta hai.

2693. Agar matufi ke waaris faqt oos ke baap ya maa aur ek ya kayee bete hon to maal ke chhe hissa kiye jaate haim jin mein se ek hissa baap ya maa ko aur paanch hisse bete ko milte hain aur agar kayee bete hon to woho on paanch hisso ko aapas mein massawi taur par taqseem kar lete hain.

2694. Agar baap ya maa matufi ke betiyon ke saathh oos ke waaris hon to maal ke chhe hisse kiye jaate hain jin mein se ek hissa baap ya maa ko milta hai aur baaqi hisson ko yoon taqseem kiya jata hai keh har bete ko beti se dugna mile.

2695. Agar matufi ke waaris faqt oos ke baap ya maa aur ek beti hon to maal ke chaar hisse kiye jaate hain jin mein se ek hissa baap ya maa ko aur baaqi teen hisse beti ko milte hain.

2696. Agar matufi ke waaris faqt oos ke baap ya maa aur chand betiyan hon to maal ke paanch hisse kiye jaate hain jin mein se ek hissa baap ya maa ko milta hai aur chaar hisse betiyon ko aapas mein massawi taur par taqseem kar leti hain.

2697. Agar matufi ki aulaad na ho to oos ke bete ki aulaad – khawah woh beti ka hissa – matufi ke bete ka hissa paati hai aur beti ki aulaad – khawah woh beta hi kyoon na ho – matufi ki beti ka hissa paati hai. Maslan agar matufi ka ek nawasa (beti ka beta) aur ek poti (bete ki beti)) ho to maal ke teen hisse kiye jaate hain jin mein se ek hissa nawase ko do hisse poti ko milte hain. Aur pote poti ke meeraas lene mein baap aur maa ka na hona shart nahin hai.

Meeraas ke Ehkaam

2686. Jo ashkhaas matufi se rishtedaari ki bina par turka ppate hain oon ke teen giroh hain:

(1) Pahla giroh matufi ka baap, maa aur aulaad hain aur aulaad ken a hone ki suurat mein aulaad ki aulaad hai jahan tak yeh silsila niche chala jaaye. Iin mein se jo koi matufi se zayada qareeb ho woh turka paataa hai aur jab tak oos giroh mein se ek shakhs bhi maujood ho dasrag giroh turka nahin paataa.

(2) Dasra giroh dada, dadi, nana, nani, bahan aur bhayee hain aur bhayee aur bahan na hone ki suurat mein oon ki aulaad hai. Oon mein se jo koi matufi se zayada qareeb ho woh turka paataa hai. Jab tak oos giroh mein se ek shakhs bhi maujood ho teesraa giroh turka nahin paataa.

(3) Teesra giroh chacha, phoophi, mamoo, khala aur oon ki aulaad hai. Jab tak matufi ke chachaon, phoophion, mamoom aur khalaon mein se ek shakhs bhi zinda ho oon ki aulaad turka nahin paati laikin agar matufi ka pidari chacha aur maa baap dono ki taraf se chachazaad bhayee maujood ho aur mamoo aur khala maujood na hon to turka baap aur maa ki taraf se chachazaad bhayion ko milegaa aur pidari chacha ko nahin milegaa laikin agar chacha ya chachazaad bhayee muta’dad hon ya matufi ki biwi zinda ho to yeh hukm ishkaal se khaali nahin hai.

2687. Agar khud matufi ka chacha, phoophi, mamoo, khala aur oon ki aulaad ya oon ki aullaad ki aulaad na ho to oos ke baap aur maa ke chacha, phoophi, mamoo aur khala turka paate hain aur agar wohn a hon to oon ki aulaad turka paati hai aur aur agar woh bhi na ho to matufi ke dada, dadi aur nana, nani ke chacha, phoophi, mamoo aur khala turka paate hain aur agar woh bhi na hon to oon ki aulaad turka paati hai.

2688. Biwi aur shauhar jaisa keh ba’d mein tafseel se bataya jaayega ek dusre se turka paate hain.

Wasiyat ke Ehkaam

2652. “Wasiyat” yeh hai keh insaan takeed kare keh oos ke marne ke ba’d oos ke liye falan falan kaam kiye jayen ya yeh kahe keh oos ke marne ke ba’d oos ke maal mein se koi cheez fa;an shakhs ki malkiyat hogi ya oos ke maal mein se koi cheez kisi shakhs ki malkiyat mein de di jaaye ya khairaat ki jaaye ya umoor khairaya par kharch ki jaaye ya apni aulaad ke liye aur jo log oos ki kafaliyat mein ho noon ke liye kisi ko nigraan aur sarparast muqarrar kare aur jis shakhs ko wasiyat ki jaaye oose “wasiyat” kahte hain.

2653. Jo shakhs bol na sakta ho agar woh ishaare se apna maqsad samjha de to woh har kaam ke liye wasiyat kar sakta hai balkeh jo shakhs bol sakta ho agar woh bhi iis tarah ishaare se wasiyat kare keh oos ka maqsad samajh mein aa jaaye to wasiyat sahi hai.

2654. Agar aisii tehreer mil jaaye jis par marne waale ke dastakhat ya mohur sibt ho agar oos tehreer se oos ka maqsad samajh mein aa jaaye aur pata chal jaaye keh yeh cheez oos ne wasiyat ki gharz se likhi hai to oos ke mutabiq a’mal karna chahiye.

2655. Jo shakhs wasiyat kare zaruri hai keh baaligh aur a’aqil ho, safia na ho aur apne ikhtayaar se wasiyat kare. Lehaaza naabaligh bachche ka wasiyat karna sahi nahin hai. Magar yeh keh bachcha das saal ka ho aur oos ne apne ristedaaron ke liye wasiyat ki ho ya a’am khairaat mein kharch karne ki wasiyat ki ho to oon dono suuraton mein oos ki wasiyat sahi hai. Agar apne ristedaaron ke a’lawa kisi dusre ke liye wasiyat kare ya saat saala bachcha wasiyat kare keh “oos ke amwaal mein se thodi si cheez kisi shakhs ke liye hai ya kisi shakhs ko de di jaaye” to wasiyat ka nafiz hona ishkaal hai pas zaruri hai keh ehtayaat ka klhayaal rakha jaaye. Aur agar koi shakhs safia ho to oos ki wasiyat oos ke amwaal mein nafiz nahin hai. Leikin oo ke a’lawa dusre umoor mein nafiz hai. Maslan aise umoor mein jo oos ki tajheez wa takfeen se muta’aliq hain.

2656. Jis shakhs ne khudkhudi ka iraad akar ke maslan apne aap ko zakhmi kar liya ho ya zehar khaa liya ho keh jo halakat ka sabab hai, agar woh wasiyat kare keh oos ke maal ki kuchh miqdaar kisi makhsus musarraf mein layee jaaye aur oos ke ba’d woh mar jaaye to oos ki wasiyat sahi nahin hai. Magar yeh keh oos ki maut Allah ki raah mein jehaad karne ki wajah se ho (to wasiyat sahi hai) laikin ghair maali umoor mein oos ki wasiyat sahi hai.

2657. Agar koi shakhs wasiyat kare keh oos ki amlaak mein se koi cheez klisi dusre ka maal hogi to oos suurat mein jabkeh woh dasra shakhs wasiyat ko qabool kar le khawah oos ka qabool karna wasiyat kare waale ki zindagi mein ho khawah oos ke marne ke ba’d, to eo cheez “moosi” ki maut ke ba’d oos ki malkiyat ho jaayegi, bashart yeh hai keh woh cheez oos ke turke 1/3 se zayada na ho.

2658. Jab insaan apne aap mein maut ki nishaniyan dekh le zaruri hai keh logon ki amanatein fauran oon ke maalikon ko waapas kar de ya oonhaien itla’ de de. Iis tafseel ke mutabiq jo massle 2302 mein bayaan ho chuki hai. Agar woh logon ka maqruz ho aur qarze ki adaayegi ka vaqt na aaya ho ya aa gaya hoa aur qarz khawah apne qarze ka mutalba na kar raha ho ya kar raha ho agar woh khud qarza adaa karne ke qabil na ho to zaruri hai keh aisaa kaam kare jis se itminaan ho jaaye keh oos ka qarz oos ki maut ke ba’d qarz khawah ko adaa kar diya jaayega. Maslan oos suurat mein keh ooske qarze ka kisi dusre ko ilm na ho woh wasiyat kare aur gawahon ke saamne wasiyat kare. Leikin agar qarz ki adaayegi kar sakta ho aur vaqt ho chuuka ho aur qarzdaar mutaalba kar le to fauran adaa kare agar che maut ke aasaar bhi na dekhe.

2659. Jo shakhs apne aap mein maut ki nishaaniyan dekh raha ho agar zakaat khums aur mazalim oos ke zimme hon aur woh oonhain oos vaqt adaa na kar sakta ho leikin oo ke paas maal ho ya iis baat ka ehtemaal ho keh koi dasra shakhs ynhein adaa kar degaa to zaruri hai keh aisaa kaam kare jis se itminaan ho jaaye keh oos ke marne ke ba’d ada kar diye jayenge. Maslan kisi qabil ai’tmaad shakhs ko wasiyat kar de aur agar oos par hajj waajib ho aur khud na’eb muqarrar na kar sakta ho to oos ka bhi yahi hukm hai. Leikin agar woh shakhs oos vaqt apne shara’ee waajiebaat adaa kar sakta ho, to zaruri hai keh fauran adaa kare agarche woh apne aap mein maut ki nishaaniyan na dekhe.

2660. Jo shakhs apne aap mein maut ki nishaaniyan dekh raha ho agar oos ki namaazein aur roze qaza huye hon to zaruri hai keh aisaa kaam kare jis se itminaan ho jaaye keh oos ke marne ke ba’d oos ki taraf se adaa kar diye jayenge. Maslan wasiyat kar de keh oos ke maal se oon abadaat ki adaayegi ke liye kisi ko ajeer banaya jaaye balkeh agar oos ke paas maal na ho leikin iis baat ka ehtemaal ho keh koi shakhs bila mu’awadha yeh ibaadaat baja laayega tab bhi oos par waajib hai keh wasiyat kare leikin agar oos ka apna koi ho maslan bada ladka ho aur woh shakhs jaanta ho keh agar oose khabar di jaayegi to woh oos ki qaza namaazein aur roze baja laayega to oose khabar denaa hi kaafi hai, wasiyat karna laazim nahin.

2661. Jo shakhs apne aap mein maut ki nishaaniyan dekh raha ho agar oos ka maal kisi ke paas ho ya aisii jagah chhipaa ho jiska wirsa ko ilm na ho to zaruri hai keh oonhein itla’ deaur yeh laazim nahin keh woh apne naabaligh bachchon ke liye nigraan aur sarparast muqarrar kare laikin iis suurat mein jabkeh nigraan ka na honaa maal ke talf hone ka sabab ho ya khud bachchon ke liye nuqsaandeh ho to zaruri hai keh oon ke liye ek ameen nigraan muqarrar kare.

2662. Wasi ka a’aqil honaa zaruri hai. Niez khud umoor moosi se muta’aliq hain aur isii tarah ehtayaat-e-waajib ki bina par khud umoor dasron se muta’aliq hain zaruri hai keh wasi oon ke baare mein mutma’een ho aur zaruri hai keh musalmaan ka wasi bhi ehtayaat-e-waajib ki bina par musalmaan ho. Agar moosi faqt naabaligh bachche ke liye iis maqsad se wasiyat kare keh woh bachpan mein sarparast se ujaarat liye baighair tasarruf kar sake to ehtayaat-e-waajib ki bina par yeh sahi nahin hai. Aur zaruri hai keh oos ka tasarruf haakime shara’ee ki ijaazat se ho. Leikin agar moosi ka maqsad yeh ho keh baaligh hone ke ba’d ya sarparast ki ijaazat se tasarruf kare to koi ishkaal nahin hai.

2663. Agar koi shakhs kayee logon ko apna wasi mo’yyin kare to agar oos ne ijaazat di hai keh oon mein se har ek tanha wasiyat par a’mal kar sata hai to laazim nahin keh woh wasiyat anjaam dene mein ek dusre se ijaazat len. Aur agar wasiyat karne waale ne aisii koi ijaazat na di ho to khawah oos ne kaha ho keh sab mil kar wasiyat par a’mal Kare, oonhein chahiye keh ek dusre ki raaye ke mutabiq wasiyat par a’mal Kare aur agar woh mil kar wasiyat par a’mal karne par tayyar na hon aur mil kar a’mal na karne mein koi shar’ee azr na ho to haakime shara’ee oonhein aisaa karne par majboor kar sakta hai. Aur agar woh haakime shara’ee ka hukm na maane ya mil kar a’mal na karne ka oon ke paas koi shara’ee azr ho to woho on mein se kisi ek ki jagah koi aur wasi muqarrar kar sakta hai.

2664. Agar koi shakhs apni wasiyat se moonharraf ho jaaye maslan pahle woh yeh kahe keh oos ke maal ta teesraa hissa falan shakhs ko diya jaaye aur ba’d mein kahe keh oose na diya jaaye to wasiyat ka la’dam ho jaati hai. Aur agar koi shakhs apni wasiyat mein tabdeeli kar de maslan pahle ek shakhs ko apne bachchon ka nigraan muqarrar kare aur ba’d mein oos ki jagah kisi dusre shakhs ko nugraan muqarrar kar de to oos ki pahli wasiyat ka la’dam ho jaati hai aur zaruri hai keh oos ki dusri wasiyat par a’mal kiya jaaye.

2665. Agar ek shakhs koi aisaa kaam kare jis se pata chale keh woh apni wasiyat se moonharraf ho gaya hai maslan jis makaan ke baare mein wasiyat ki ho keh woh kisi ko diya jaaye oose bech de ya pahli wasiyat ko pesh nezr rakhte huye kisi dusre shakhs ko oose bechne ke liye vaqeel muqarrar kar de to wasiyat ka’dam ho jaati hai.

2666. Agar koi shakhs wasiyat kare keh ek mo’yyin cheez kisi shakhs ko di jaaye aur ba’d mein wasiyat kare keh oos cheez ka nasb hissa kisi aur shakhs ko diya jaaye to zaruri hai keh (oos cheez ke do hisse kiye jayen aur) oon dono ashkhaas mein se har ek ko ek hissa diya jaaye.

2667. Agar koi shakhs aise marz ki haalat mein jis marz se woh mar jaaye apne maal ki kuchh miqdaar kisi shakhs ki bakhash aur wasiyat kare keh mere marne ke ba’d maal ki kuchh miqdaar kisi aur shakhs ko bhhi di jaaye to agar oos maal ka teesra hissa dono maal ke liye kaafi na ho aur wirsa bhi teesre hisse se zayada miqdaar ki ijaazat dene par tayyar na hon to zaruri hai keh pahle jo maal oos ne bakhsha hai woh teesre hisse se de de aur oos ke ba’d jo maal baaqi bache woh wasiyat ke mutabiq kharch kare.

2668. Agar koi shakhs wasiyat kare keh oos ke maal ka teesra hissa becha jaaye aur oos ki aamdani ek mo’yyin kaam mein kharch ki jaaye to oos ke kahne ke mutabiq a’mal karna zaruri hai.

2669. Agar koi shakhs aise marz ki haalat mein jis marz se woh mar jaaye yeh kahe keh woh itnii miqdaar mein kisi shakhs ka maqruz hai, to agar oos par yeh tohmat ho keh oos ne yeh baat wirsa ko nuqsaan pohoonachaane ke liye ki hai to zaruri hai keh jo miqdaar qarz ki oos ne mo’yyin ki hai woh oos ke maal teesre hisse se di jaaye aur agar oos par yeh tohmat na ho to oos ka iqrar nafiz hai aur qarza oos ke asal maal se adaa karna zaruri hai.

2670. Jis shakhs ko insaan wasi kare keh koi cheez oose di jaaye yeh zaruri nahin keh wasiyat karne ke vaqt woh wuzud rakhta ho lehaaza agar woh shakhs wasiyat ek se zayada maqasid ke liye samjhi jaaye to zaruri hjai keh oos maal ko kisi aise dusre kaam mein surf kiya jaaye jo wasiyat karne waale ke maqsad se zayada qareeb ho warna wirsa khud oose aapas mein taqseem kar sakte hain. Leikin agar wasiyat kare keh marne ke ba’d oos ke maal mein se koi cheez kisi shkahs ka maal hogi to agar wi shakhs wasiyat karne waale ki maut ke vaqt maujood ho agarche (aurat ke pait mein) hamal (ki suurat mein) ho keh abhi oos mein jaan na padi ho to wasiyat sahi hai warna batil hai aur jis cheez ki oos shakhs ke liye wasiyat ko gayee ho (wasiyat batil hone ki suurat mein) wirsa oose aapas mein taqseem kar sakte hain.

2671. Agar insaan ko pata chale keh klisi ne oose wasi banaya hai to agar woh wasiyat karne waale ko itla’ de de keh woh oos ki wasiyat par a’mal karne par aamada nahi hai to laazim hai keh woh oos ke marne ke ba’d oos wasiyat par a’mal kare. Leikin agar wasiyat koonda ke marne se pahle insaan ko yeh pata na chale keh oos ne oose wasi banaya hai ya pata chal jaaye leikin oose yeh itla’ na de keh woh (y’ani jise wasi muqarrar kiya gaya hai) oos ki (y’ani moosi ki) wasiyat par a’mal karne par aamadah nahin hai to agar wasiyat par a’mal karne mein koi zehmat na ho to zaruri hai keh oos ki wasiyat par a’mal dar aamad kare neiz agar moosi ke marne se pahle wasi kisi vaqt oos amr ki jaanib mutawajja ho keh marz ki shiddat ki wajah se ya kisi aur azr ki bina par moosi kisi dusre shakhs ko wasiyat nahin kae sakta to ehtayaat-e-waajib ki bina par zaruri hai keh wasi wasiyat ko qabool kar le.

2672. Jis shakhs ne wasiyat ki ho agar woh mar jaaye to wasi ko yeh ikhtayaar nahin keh woh kisi dusre ko wasiyat ka wasi mo’yyin kare aur khud oon kaaamon se kinaara kashi ho jaaye. Laikin agar oose ilm ho keh marne waale ka maqsad yeh nahin thha keh khud wasi hi oon kaamon ko anjaam dene mein shareek ho balkeh oos ka maqsad faqt yeh thha keh kaam kar diye jayen to wasi kisi dusre shakhs ko oon kaamon ki anjaam dahi ke liye apni taraf se vaqeel muqarrar kar sakta hai.

2673. Agar koi shakhs do afraad ko ikathhe wasi banaye to agar oon dono mein ek mar jaaye ya diwaana ya kafir ho kaaye aur wasiyat ki I’barat se yeh samajh mein aaye keh ek ke faut hone par dasra mustaqil wasi hoga to zaruri hai keh oosi par a’mal kiya jaaye warna haakime shara’a oos ki jagah ek aur shakhs ko wasi muqarrar karega. Aur agar dono mar kayen ya kafir ya diwaane ho jayen to haakime shara’a do dusre ashkhaas ko oon ki jagah mo’yyin karega laikin agar ek shakhs wasiyat par a’mal kar sakta ho to do ashkhaas ka mo’yyin karna laazim nahin.

2674. Agar wasi tanha khawah waqeel muqarrar kar key a dusre ko ujrat de kar matufi ke kaam anjjaam na de sake to haakime shara’a oos ki madad ke liye ek aur shakhs muqarrar karega.

2675. Agar matufi ke maal ki kuchh miqdaar wasi ke haath se talf ho jaaye to agar wasi ne oos ki nigahdasht mein kotaahi ya ta’adi ki ho maslan agar matufi ne oose wasiyat ki ho keh maal ki itnii miqdaar falan shahar ke faqeeron ko de de aur wasi maal ko dusre shahar le jaaye aur woh raaste mein talf ho jaaye to woh zimmedaar hai aur agar oos ne kotaahi aur ta’adi na ki ho to zimmedaar nahin hai.

2676. Agar insaan kisi shakhs ko wasi muqarrar kare aur ache keh agar woh shakhs (y’ani wasi) mar jaaye to phir falan shakhs wasi hoga to jab pahla wasi mar jaaye to dusre wasi ke liye matufi ke kaam anjaam dena zaruri hai.

2677. Jo hajj matufi par waajib ho neiz qarza aur maali waajebaat maslan khums, zakaat aur mazaalim jin ka adaa karna waajib ho oonhein matufi ke asal maal se adaa karna zaruri hai agar che matufi neo on ke liye wasiyat nab hi ki ho laikin kaffaraat, nazraat aur nazr ki huyee hajj ki agar wasiyat ki hai to ek salat maaal se adaa kiye jayen.

2678. Agar matufi ka turka qarze se aur waajib hajj se aur oon shara’a waajebaat se jo oos par waajib hon maslan khums aur zakaat aur mazaalim se zayada ho to agar oos ne wasiyat ki ho keh oos ke maal ka teesra hissa ya teesre hisse ki kuchh miqdaar ek mo’yyin massarruf mein layee jaaye to oos ki wasiyat par a’mal karna zaruri hai aur agar wasiyat na ki ho to jo kuchh bache woh wirsa ka maal hai.

2679. Jo massarruf matufi ne mo’yyin kiya ho agar woh oos ke maal ke teesre hisse se zayada ho to maal ke teesre hisse se zayada ke baare mein oos ki wasiyat oos suurat mein sahi hai jab wirsa koi aisii baat ya aisaa kaam kare jis se ma’aloom ho keh oonhon ne wasiyat ke mutabiq a’mal karne ki ijaazat de di hai aur oon ka sirf raazi hona kaafi nahin hai aur agar woh wasi ki rehlat ke kuchh arse ba’d bhi ijaazat dein to sahi hai aur agar ba’az wirsa ijaazat de dein aur ba’az wasiyat ko radd kar dein to jinho ne ijaazat di ho oon ke hisso ki had tak wasiyat sahi aur nafiz hai.

2680. Jo massarruf matufi ne mo’yyin kiya ho agar oos ke maal ke teesre hisse se zayada ho to oos ki wasiyat teesre hisse se zayada mein oos suurat mein sahi hai jab oos ke wirsa ki ijaazat de dein khawah zabaan se khawah a’mal se. Aur wali razamandi kaafi nahin hai. Aur agar oos ne marne ke kuchh arse ba’d ijaazat di to sahi hai. Aur agar ba’az wirsa ijaazat dein aur ba’az rok dein to wasiyat sirf oon hisse mein sahi ahur nafiz hogi jinho ne ijaazat di hai.

2681. Agar marne wala wasiyat kare keh oos ke maal ke teesre hisse se khums aur zakaat ya koi aur qarza jo oos ke zimme ho diya jaaye aur oos ki qaza namaazon aur rozon ke liye ajeer muqarrar kiya jaaye aur koi mustahab kaam maslan faqeeron ko khaana khilaana bhi anjaam diya jaaye to zaruri hai keh pahle oos ka qarza maal ke teesre hisse se diya jaaye aur agar kuchh bach jaaye to namaazon aur rozon ke liye ajeer muqarrar kiya jaaye aur agar phir bhi kuchh bach jaaye to jo mustahab kaam oos ne mo’yyin kiya ho oos par surf kiya jaaye aur agar oos ke maal ka teesra hissa sirf oos ke qarze ke barabar ho aur wirsa bhi tihayee maal se zayada kharch karne ki ijaazat na dein to namaaz, rozon aur mustahab kaamon ke liye ki gayee wasiyat batil hai.

2682. Agar koi shakhs wasiyat kare keh oos ka qarza adaa kiya jaaye aur oos ki namaazon aur rozon ke liye ajeer muqarrar kiya jaaye aur koi mustahab kaam bhi anjaam diya jaaye to agar oos ne yeh wasiyat na ki ho keh yeh cheezein maal ke teesre hisse se di jaayen to zaruri hai keh oos ka qarza asal maal se diya jaaye aur phir jo kuchh bach jaaye oos ka teesra hissa namaa, rozon (jiasii I’badaata) aur oon mustahab kaamon ke massarruf mein laaya jaaye jo oos ne mo’yyin kiye hain. Aur oos suurat mein jabkeh teesra hissa (oon kaamon ke liye ) kaafi na hoa agar wirsa ijaazat dein to oos ki wasiyat par a’mal karna chahiye aur agar woh ijaazat na dein to namaaz aur rozon ki qaza ki ujrat maal ke teesre hisse se deni chahiye aur agar oos mein se kuchh bach jaaye to wasiyat karne waale jo mustahab kaam mo’yyin kiya ho oos par kharch karna chahiye.

2683. Agar koi kahe keh marne waale ne wasiyat ki thhi keh itnii raqam mujhe di jaaye to agar do a’adil mard oos ke qaul ki tasdeeq kar de ya woh qasam khaaye aur ek a’adil shakhs oos qaul ki tasdeeq kar de ya ek a’adil mard aur do a’adil auratein ya phir chaar a’adil auratein oos ke qaul ki gawahi dein to jitni miqdaar woh bataye oose denaa zaruri hai. Aur agar ek a’adil aurat gawahi de to zaruri hai keh jis cheez ka woh mutaleba kar raha ho oos ka chawthha hissa oose diya jaaye aur agar do a’adil auratein gawahi dein to oos ka nisf diya jaaye aur agar teen a’adil auratein gawahi dein to oos ka teen chawthhayee diya jaaye. Neiz agar do kitaabi kafir mard jo zammi hon aur apne mazhab mein a’adil hon oos ke qaul ki tasdeeq Karen to oos suurat mein jabkeh koi musalmaan gawahi den eke liye maujood naa ho to woh shakhs jis cheez ka mutaleba kar raha ho woh oose de deni zaruri hai.

2684. Agar koi shakhs kahe keh main matufi ka wasi hoon taleh oos ke maal ko falan massraf mein le aaoon to oos ka qaul oos suurat mein qabool karna chahiye jabkeh do a’adil mard oos ke qaul ki tasdeeq kare ya do zammi afraad jo apne mazhab mein a’adil hon, gawahi dein jabkeh koi musalmaan gawahi ke liye maujood na ho. Isii tarah agar wirsa qabool kar len to oos ka qaul sabit ho jaayega.

2685. Agar marne wala wasiyat kare keh oos ke maal ki itnii miqdaar falan shakhs ki hogi aur woh shakhs wasiyat ko qabool karne ya rokne se pahle mar jaaye to jab tak oos ke wirsa wasiyat ko radd na kar dein woh oos cheez ko qabool kar sakte hain laikin yeh hukm oos suurat mein hai keh wasiyat karne wala apni wasiyat se manharuf na ho jaaye warna woh (y’ani wasi ke wirsa) oos cheez par koi haq nahin rakhte.

Waqf ke Ehkaam

2634. Agar ek shakhs koi cheez waqf kare to woh oos ki malkiyat se nikal jaati hai aur woh khud ya dusre log na hi woh cheez kisi dusre ko bech sakte hain aur na hi oose bech sakte hain aur na hi koi shakhs oos mein se kuchh bataur meeraas le sakta hai laikin ba’az suuraton mein jin ka zikr massla no. 2054 mein kiya gaya hai oose bechne mein ishkaal nahin.

2635. Yeh laazim nahin keh waqf ka seghaa a’rbi mein padha jaaye balkeh misaal ke taur par agar koi shakhs kahe keh main ne yeh kitaab taleba ulomon ke liye waqf kar di hai to waqf sahi hai. Balkeh a’mal se bhi waqf saabit ho jata hai. Maslan agar koi shakhs waqf ki niyyat se chatayee massjid mein daal de ya kisi a’maarat ko massjid ki niyyat se iis tarah banaaye jaise massajid banayee jaati hain to saabit ho jayegaa. Laikin sirf niyyat karne se waqf saabit nahin hota. Waqf ke sahi hone mein kisi ka qabool karna laazim nahin hai chahe waqf a’am ho ya khaas. Isii tarah oos mein qasd qurbat bhi zaruri nahin.

2636. Agar koi shakhs apni kisi cheez ko waqf karne ke liye mo’yyin kare aur waqf karne se pahle chhipaaye ya mar jaye to waqf waquf pazeer nahin hota. Isii tarah agar waqf khaas mein mauquf a’laiya ke qabze mein lene se pahle mar jaaye to bhi waqf pazeer nahin hota.

2637. Agar ek shakhs koi maal waqf kare to zaruri hai keh waqf karne ke vaqt se oos maal ko hamesha ke liye waqf kar de aur misaal ke taur par agar woh kahe keh yeh maal mere marne ke na’d waqf hogaa to choona keh woh maal seghaa padhne ke vaqt se oos ke marne ke vaqt tak nahin raha oos liye sahi nahin hai. Neiz agar kahe keh yeh maal das saal tak waqf rahegaa aur phir waqf nahin hoga ya yeh kahe keh maal das saal ke liye waqf hoga phir paanch saal ke liye waqf nahin hoga aur phir dobarah woh waqf ho jayega to eo waqf sahi nahin hai. Laikin agar oos dauraan “jins” ki niyyat kare to “jins” waq’ee ho jata hai.

2638. Khasusi waqf oos suurat mein sahi hai jab waqf karne wala waqf ka maal jin logo ke liye waqf kiya gaya hai oon key a oon ke vakeel ya sarparst ke tasarruf mein de de aur yeh kaafi hai keh tabqa’ awwal mein se koi shakhs maujood ho woh oose apne tasarruf mein le le. Laikin agar koi shakhs koi cheez apne nabaaligh bachchon ke liye waqf kare agar woh waqf kare woh cheez oosi ki negahdaari mein ho to kaafi hai aur waqf sahi hai.

2639. A’am auqaat maslan madrason aur massajid waghairah mein qabza mo’atbar nahin hai balkeh sirf waqf karne se hi oon ka waqf hona saabit ho jata hai.

2640. Zaruri hai keh waqf karne wala baaligh aur a’qil ho neiz qasd aur ikhtayaar rakhta ho aur shara’an apne maal mein tasarruf kar sakta ho. Iis bina par agar safiya – y’ani woh shakhs jo apna maal nekaar kaamo mein kharch karta ho. Choon keh woh apne maal mein tasarruf karne ka haq nahin rakhta iis liye agar woh koi cheez waqf kare to sahi nahin hai.

2641. Agar koi shakhs kisi maal ko aise bachche ke liye waqf kare jo maa ke pait mein ho aur abhi paida na hua ho to oos waqf ka sahi hona mehal ishkaal hai aur laazim hai keh ehtayaat malhoot rakhi jaye. Laikin agar koi maal aise logon ke liye waqf kiya jaye jo abhi maujood hon aur oon ke ba’d oon logon ke liye waqf kiya jaaye jo ba’d mein paida hon to agarche waqf karte vaqt woh maa ke pait mein bhi na hon (woh waqf sahi hai). Maslan ek shakhs koi cheez apni aulaad ke liye waqf kare keh oon ke ba’d oos ke poton ke liye waqf hogii aur (aulaad ke) har giroh ke ba’d aane wala giroh oos waqf se istefaada karegaa to waqf sahi hai.

2642. Agar koi shakhs kisi cheez ko apne aap par waqf kare maslan koi dukaan waqf kar de takeh oos ki aamdani oos ke marne ke ba;d oos ke qarzon ki daayegii ya oos ki ibaadaat ki ujrat par kharch ki jaaye to yeh waqf sahi nahin hai. Laikin misaal ke taur par woh koi makaan fuqra ki rihaayish ke liye waqf kar de aur khud bhi faqeer ho jaaye to oos makaan mein rihaayish kar sakta hai. Albatta agar woh yoon waqf kare keh oos makaan ka kiraya fuqra mein taqseem karegaa, ba’d mein khud faqeer ho jaaye to oos ka oos maal mein se lenaa mehal ishkaal hai.

2643. Jo cheez kisi shakhs ne waqf ki ho agar oos ne oos ka matuli bhi mo’yyin kiya ho to zaruri hai keh hidaayaat ke mutabiq a’mal ho aur agar waqf ne matuli mo’yyin na kiya ho aur maal makhsus afraad par maslan apni aulaad ke liye waqf kiya ho to afraad oos se istefaada karne mein khud mukhtaar hain aur agar baaligh na hon to phir oon ka sarparast mukhtaar hai aur waqf se istefaada karne ke liye haakim shara’ ki ijaazat laazim nahin. Laikin aise kaam jis mein waqf ki behtari ya aayenda naslon ki bhalayee ho. Maslan waqf ki ta’ameer karna ya waqf ko kiraaye par denaa keh jis mein ba’d waale tabqe ke liye faida hai. To oos ka mukhtaar haakime shara’ hai.

2644. Agar misaal ke taur par koi hsakhs kisi maal ko fuqra ya saadaat ke liye waqf kare ya iis maqsad se waqf kare keh oos maal ka moonafa’ bataure khairaat diya jaye to oos suurat mein keh oos ne waqf ke liye matuli mo’yyin na kiya ho oos ka ikhtayaar haakime shara’ ko hai.

2645. Agar koi shakhs kisi amlaak ko makhsus afraad maslan apni aulaad ke liye waqf karta hai keh ek pusht ke ba’d dusri pusht oos se istefaada kare to agar waqf ka matuli oos maal ke kiraaye par de de aur oos ke ba’d mar jaaye to ijaara baatil nahin hotaa. Laikin agar oos amlaak ka koi matuli na ho aur oos maal ko kiraaye par de de aur oos ke ba’d mar jaaye to ijaarah batil nahin hota. Laikin agar oos amlaak jka koi matuli na ho aur jon logon ke liye woh amlaak waqf huyee hai oon mein se ek pusht oose kiraaye par de de aur ijaare ki muddat ke dauraan woh pusht mar jaaye aur jo pusht oos ke ba’d ho woh oos ijaare ki tasdeeq na kare to ijaarah batil ho jayega aur oos suurat mein agar kiraayedaar ne poori muddat ka kiraaya adaa kar rakha ho to ijaara batil hone ke vaqt se ijaarae ki muddat ke khaatme tak ka kiraaya (marne waale ke maal se) waapas le sakta hai.

2646. Agar waqf karda amlaak barbaad bhi ho jaaye to oos ke waqf ki haisiyat nahin badalti bajuz oos suurat ke keh waqf ki huyee cheez kisi khaas maqsad ke liye waqf ho aur woh maqsad faut ho jaaye maslan kisi ne koi baagh bataure baagh waqf kiya ho to agar woh baagh kharaab ho jaaye to waqf batil ho jayegaa aur waqif ke wirsa ki malkiyat mein dobara daakhil ho jayegaa.

2647. Kisi amlaak ka kuchh hissa waqf ho aur kuchh hissa waqf na ho aur agar woh amlaak taqseem na ki gayee ho to waqf ka matuli aur oos hisse ka maalik jo waqf nahin hai waqf shuda hissa juda kar sakte hain.

2648. Agar waqf ka matuli khayanat kare maslan oos ka moonafa’ mo’yyin madon mein iste’maal na kare to haakime shara’ oos ke saathh kisi aameen shakhs ko laga de takeh woh matuli ko khayaanat se roke. Aur agar yeh mumkin na ho to haakime shara’ oos ki jagah koi diyaanatdaar matuli muqarrar kar sakta hai.

2649. Jo qaleen (waghairah) Imaam baargaah ke liye waqf kiya gaya ho ose padhne ke liye massjid mein nahin le jaya ja sakta khawah woh massjid Imaam baargaah se malhaq kiyoon na ho. Laikin yeh maal Imaam baargaah ki malkiyat mein ho to matuli ki ijaazat se dusri jagah le ja sakte hain.

2650. Agar koi amlaak kisi massjid ki marammat ke liye waqf ki jaaye to agar oos massjid ko marammat ki zarurat na ho aur iis baat ki towaqqa’ bhi na ho keh aayendah kuchh arse ba’d oose marammat ki zarurat hogii neiz oos amlaak ki aamdani ko jama’ kar ke hifaazat karna bhi mumkin na ho keh ba’d mein oos massjid ki marammat mein laga di jayegi to iis suurat mein ehtayaat-e-laazim yeh hai keh oos amlaak ki aamdani ko oos kaam mein surf Kare jo waqf karne waale ke maqsud se nazdeektar ho maslan oos massjid ki koi dusri zarurat poori kar di jaaye ya kisi dusri massjid ki ta’ameer mein laga di jaaye.

2651. Agar koi shakhs koi amlaak waqf kare takeh oos ki aamdani massjid ki marammat par kharch ki jaaye aur Imaam jama’at aur massjid ke moazzin ko di jaaye to iis suurat mein keh oos shakhs ne har ek ke liye koi miqdaar mo’yyin ki ho to zaruri hai keh aamdani oosi ke mutabiq kharch ki jaaye. Aur agar mo’yyin na ki ho to zaruri hai keh pahle massjid ki marammat karayee jaaye aur phir bache to matuli oose Imaam jama’at aur moazzin ke darmiyaan jis tarah moonasib samjhe taqseem kar de laikin behtar yeh hai keh dono ashkhaas taqseem ek dusre se massalihat kar len.

Qasam khaane ke Ehkaam

2628. Jab koi shakhs qasam khaye keh falan kaam anjaam degaa ya tark karegaa maslan qasam khaye keh roza rakhegaa ya tambaakoo ko iste’maal nahin karegaa to agar ba’d mein jaan bhoojh kar oos qasam ke khilaaf a’mal kare to woh goonaah gaar hai aur zaruri hai keh kaffara de y’ani ek ghulaam aazad kare ya das faqeeron ko pait bhar kar khaana khilaye ya oonhein poshaak pehnaaye aur agar oon a’maal ko baja na la sakta ho to zaruri hai kegh teen din musalsal roze rakhe.

2629. Qasam ki chand shartein hain:

(1) Jo shakhs qasam khaaye zaruri hai keh woh baaligh aur a’qil ho neiz apne iraade aur ikhtayaar se qasam khaaye. Lehaaza bachche, deewaane, behawaas aur oos shakhs ka qasam khaana jise majboor kiya gaya ho durust nahin hai aur agar koi shakhs jazbaat mein aa kar bila iraada ya be ikhtayaar qasam khaaye to oos ke liye bhi yahi hukm hai.

(2) (Qasam khaane wala) jis kaam ke anjaam dene ki qasam khaaye, zaruri hai keh woh haraam ya makruh na ho aur jis kaam ke tark karne ki qasam khaaye, zaruri hai keh woh waajib ya mustahab na ho aur agar koi mubaah kaam karne ya na karne ki qasam khaaye to agar aqla’ ki nazr mein oos kaam ko anjaam denaa ya oos ko tark karna behtar ho ya oos kaam mein qasam khaane waale ke liye koi dooniyaawi masslihat ho to oos ki qasam sahi hai.

(3) (Qasam khaane wala) Allah ta’ala ke naamon mein se kisi aise naam ki qasam khaaye jo oos zaat ke siwaaye kisi aur keliye iste’maal na hota ho maslan Khuda aur Alaah – ya Allah kli aisii safaat au raise afa’al se qasam khaaye jo sirf oosi ke saathh khaas hain. Maslan kahe: “oos zaat ki qasam! Jis ne aasmaano aur zameen ko paida kiya” – aur agar aise naam ki qasam khaaye jo Allah ki zaat ke siwaye kisi aur ke liye bhi iste’maal hota hai laikin Allah ta’ala ke liye ootni kasrat se iste’maal ho keh jab bhi koi woh naam le to Khuda-e-buzurg wa barter ki zaat hi zehan mein aatii ho. Maslan agar koi khaliq aur raziq ki qasam khaaye to bhi qasam sahi hai. Balkeh agar kisi aise naam ki qasam khaaye keh jab oos naam ko qasam khaane ke maqaam mein iste’maal kiya jaaye to zaat haq hi zehan mein aatii ho maslan sama’e aur baser (ki qasam khaaye) tab bhi oos ki qasam sahi hai.

(4) (Qasam khaane wala) qasam ke alfaaz zabaan par laaye. Laikin agar goonga shakhs ishaare se qasam khaaye to sahi hai. Aur oosi tarah woh shakhs jo baat karne par qaadir na ho agar qasam ko likhe aur dil mein niyyat kar le to kaafi hai. Balkeh jo bol sakta hai woh bhi agar likhe to ehtayaat-e-waajib ki bina par oos par a’mal kiya jaye.

(5) (Qasam khaane waale ke liye) qasam par a’mal karna mumkin ho. Agar qasam khaane ke vaqt oos ke liye oos par a’mal karna mumkin na ho laikin ba’d mein mumkin ho jaaye to kaafi hai. Aur agar qasam khaate vaqt mumkin ho ba’d mein oos par a’mal karne se a’ajiz ho jaaye to jis vaqt se a’ajiz hoga oos vaqt se oos ki qasam ka l’adam ho jayega. Agar qasam par a’mal karne se itnii masshaqqat uuthhani pade jo oos ki bardasht se baahar ho to oos suurat mein bhi yahi hukm hai. Agar yeh a;jaz iis ikhtayaar se ho ya baghair ikhtayaar ke, agar takheer ke vaqt ke a’itbaar se oos ka koi a’zr na ho to oos ne goonaah kiya aur oos par kaffara waajib hai.

2630. Agar baap bete ko, ya shauhar, biwi ko qasam khaane se roke to oon ki qasam sahi nahin hai.

2631. Agar beta, baap ki ijaazat ke baghair aur biwi, shauhar ki ijaazat ke baghair qasam khaaye to baap aur shauhar oon ki qasam faskh kar sakta hain.

2632. Agar insaan bhool kar ya majboori ki wajah se ya ghaflat ki bina par qasam par a’mal na kare to oos par kaffara waajib nahin hai. Aur agar oose majboor kiya jaaye keh qasam par a’mal na kare tab bhi yahi hukm hai. Agar wahi qasam khaaye maslan yeh kahe keh wallah! Main abhi namaaz mein masshghul hota hoon aur vaham ki wajah se masshghul na ho to agar oos ka vaham aisaa ho keh oos ki wajah se majboor ho kar qasam par a’mal na kare to oos par kaffara nahin hai.

2633. Agar koi shakhs qasam khaaye keh main jo kuchh kah raha hoon sach kah raha hoon to agar woh sach kah raha hai to oos ka qasam khaana makruh hai aur agar jhoot bol raha hai to haraam hai. Balkeh maqaddmaat kef aisle ke vaqt jhooti qasam khaana kabeerah goonaah mein se hai laikin agar woh apne aap ko ya kisi dusre musalmaan ko kisi zaalim ke sar se nijaat dilaane ke liye jhooti qasam khaaye to oos mein ishkaal nahin balkeh ba’az auqaat aisii qasam khaana waajib ho jata hai. Taaham agar tauriya karna mumkin ho aur oos taraf tawajjo rakh bhi sakta hai to ehtayaat-e-waajib yeh hai keh tauriya kare. (Y’ani qasam khaate vaqt qasam ke alfaaz ke zahiri mafhum ko chod kar dusre matlab ki niyyat kare aur jo matlab oos ne liya hai oos ko zahir na kare) maslan agar koi zaalim kisi ko aziyat denaa chahe aur kisi dusre shakhs se puchhe keh kyat um ne falan shakhs ko dekha hai? Aur oos ne oos shakhs ko ek minute qabl dekhaa ho to woh kahe keh main ne oose nahin dekha aur qasd yeh kare keh oos vaqt se paanch minute pahle mein oose nahin dekha.

Mannat aur A’had ke Ehkaam

2598. “Mannat” yeh hai ke insaan apne a’ap par waajib kar le keh Allah ta’ala ki raza ke liye koi achha kaam karega ya koi aisa kaam jis ka na karna behtar ho tark kar dega.

2599. Mannat meinsegha padhna zaruri hai magar laazim nahin keh segha a’rbi mein hi padha jaye lehaaza agar koi shakhs kahe keh “mera mareez sehatyaab hogaya to Allah ki khatir mujh par laazim hai keh main das rupayye faqeer ko doon” to oos ki mannat sahi hai. Ya yoon kahe keh Allah ki khatir main ne yeh mannat maani hai to ehtayaat-e-waajib ki bina par zaruri hai keh oos par a’mal kare. Laikin agar Alaah ka naam na le sirf yeh kahe keh main ne mannat maani hai ya auliya allah mein se kisi ka naam le to mannat sahi nahi hai. Agar nazr sahi ho aur mukallif jaan bhoojh kar oos par a’mal na kare to goonaah hai. Oose chahiye keh kaffara de. Mannat poori na karne ka kaffara qasam ki mukhalefat karne ke jaisa kaffara hai oos ka bayaan ba’d mein hoga.

2600. Zaruri hai keh mannat manne wala baaligh aur a’aqil ho neiz apne iraade aur ikhtayaar ke saathh mannat maane. Lehaaza kisi aise shakhs ka mannar manna jise majboor kiya jaye ya jo jazbaat mein aakar baghair iraade ke be ikhtayaar mannat maane to sahi nahin hai.

2601. Koi safia (woh shakhs jo apna maal bekaar kaamon mein kharch karta ho) agar mannat maane maslan yeh keh koi cheez faqeer ko dega to oos ki mannat sahi nahin hai. Isii tarah se agar koi diwaaliya shakhs mannat maane keh maslan apne oos maal mein se jis mein tasarruf karne se oose rok diya gya ho koi cheez faqeer ko dega to oos ki mannat sahi nahi hai.

2602. Aurat ka shauhar se ijaazat liye baghair oon kaamon mein mannat manna jo shauhar ke haqooq ke manafi hon ya mannat ke ba’d ijaazat lenaa sahi nahi hai. Agarche shaadi se pahle mannat maane aur aurat ka apne maal mein shauhar ki ijaazat ke baghair mannat manna mehal ishkaal hai. Iis liye ehtayaat ki ra’uyiyat karna zaruri hai. Laikin (apne maal mein se shauhar ki ijaazat ke baghair) hajj karna, aur sadqa dena aur maa baap se jin salook aur rishtedaaron se sulah rehami karna (sahi hai).

2603. Agar aurat shauhar ki ijaazat se mannat maane to shauhar oos ki mannat khatm nahin kar sakta aur naa hi oose mannat par a’mal karne se rok sakta hai.

2604. Bete ke mannat manne par baap ki ijaazat shart nahin laikin agar baap ya maan oose iis kaam se jis ki oos ne mannat maani ho mana’ kare aur oon ka yeh mana’ karna shafqat ki bina par ho jis ki mukhalfat karna oon ki azeeyat ka sabab ho to bete ki mannat batil hai.

2605. Insaan kisi aise kaam ki mannat maan sakta hai jise anjaam denaa oos ke liye mumkin ho. Lehaaza jo shakhs maslan paidal chal kar karbala na ja sakta ho agar woh mannat maane keh wahan tak paidal jayegaa to oos ki mannat sahi nahi hai. Agar mannat maante vaqt qudrat rakhta thha aur ba’d mein a’ajiz ho jaye top oos ka mannat manna batil hai aur oos par kuchh bhi waajib nahin siwaye oon mawaq’e mein jahan roza rakhne ki mnnat maani ho aur roza ba rakh sake to ehtayaat-e-waajib yeh hai keh har din ke roze ke ba’d 750 gram ghiza faqeer ko sadqa de ya 150 gram ghiza oos aadmi ko de jo oos ke badle roza rakhega.

2606. Agar koi shakhs mannat maane keh koi haraam ya makruh kaam anjaam degaa ya koi waajib ya mustahab kaam tark kar degaa to oos ki mannat sahi nahin hai.

2607. Agar koi shakhs mannat maane keh kisi mubaah kaam ko anjaam dega ya tark karega. Lehaaza agar oos kaam ka baja laana aur tark karna har lehaaz se massawi ho to oos ki mannat sahi nahin. Aur agar oos kaam ka anjaam denaa shara’ee lehaaz se behtar ho aur insaan mannat bhi oosi lehaaz se maane maslan mannat maane keh koi (khaas) ghiza khayega takeh Allah ki I’badat ke liye oose tawanayee hasil ho to oos ki mannat sahi hai. Agar oos kaam ka tark karna shara’ee lehaaz se behtar ho aur insaan mannat bhi oosi lehaaz se maane keh oos kaam ko tark kar degaa maslan choonk eh tambakoo ko mazr (sehat) aur wazayif shara’ee ko ehsan tareeqe se anjaam dene mein rukaawat hai iis liye mannat maane keh oose iste’maal nahin karega to oos ki mannat sahi hai. Laikin agar ba’d mein tambakoo ka iste’maal tark karna oos ke liye nuqsaandeh ho to oos ki mannat ka la’dam ho jayega.

2608. Agar koi shakhs mannat maane keh waajib namaaz aisii jagah padhegaa jahan bajaye khud namaaz padhne ka sawaab zayada nahin, maslan mannat maane keh namaaz kamre mein padhegaa to agar wahan namaaz padhna shara’ee lehaaz se behtar ho, maslan chukeh wahan khaloot hai iis liye insaan hazoor qalb paida kar sakta hai, agar oos ke mannat manne ka maqsad yehi hai to mannat sahi hai.

2609. Agar ek shakhs koi a’mal baja lane ki mannat maane to zaruri hai keh woh a’mal oosi tarah baja laye jis tarah mannat maani ho. Lehaaza agar mannat maane keh mahine ki pahli tareekh ko sadqz degaa ya roza rakhegaa ya (mahine ki pahli tareekh ko) awwal maah ki namaaz padhegaa to agar oos din se pahle ya ba’d mein oos a’mal ko baja laaye to kaafi nahi hai. Isii tarah agar koi shakhs mannat maane keh jab oos ka mareez sehatyaab ho jayega to woh sadqa degaa to agar oos mareez ke sehatyaab hone se pahle sadqa de de to kaafi hai.

2610. Agar koi shakhs roza rakhne ki mannat maane laikin rozon ka vaqt aur ta’adaad mo’yyin na kare to agar woh ek roza rakhe to kaafi hai. Agar namaaz padhne ki mannat maane aur namaazon ki miqdaar aur khususiyaat mo’yyin na kare to agar ek do rak’ati namaz witr padh le to kaafi hai. Agar mannat maane keh sadqa degaa aur sadqa ki jins aur miqdaar mo’yyin na kare to agar aisii cheezein de keh log kahen keh oos ne sadqa diya hai to phir oos ne apni mannat ke mutabiq a’mal kar diya hai. Agar mannat maane keh koi kaam Allah ta’ala ki khushnudgi ke liye baja layegaa to agar ek (do rak’ati) namaaz padh le ya ek roza rakh le ya koi cheez sadqa de de to oos ne apni mannat poori kar li hai.

2611. Agar koi shakhs mannat maane keh ek khaas din roza rakhega to zaruri hai keh oosi din roza rakhe aur jaan bhoojh kar roza na rake to zaruri hai keh oos din ke roze ki qaza ke a’lawa kaffara bhi de laikin oos din woh ikhtayaaran yeh kar sakta hai keh saqfar kare aur roza na rakhe. Agar safar mein ho to laazim nahin keh thherne ki niyyat kar ke roza rakhe. Aur oos suurat mein jabkeh safar ki wajah se ya kisi dusre azr maslan beemari ya haiz ki wajah se roza na rakhe to laazim hai keh roza ki qaza kare laikin kaffara nahin hai.

2612. Agar insaan haalat e ikhtayaar mein apni mannat par a’mal na kare to kafaara denaa zaruri hai.

2613. Agar koi shakhs ek mo’yyin vaqt tak koi a’maltark karne ki mannat maane to oos vaqt ke guzarne ke ba’d oos a’mal ko baja la sakta hai. Laikin phir bhi laazim hai keh woh vaqt aane tak oos a’mal ko anjaam na de aur agar oos vaqt ke aane se pahle baghair uzr ko dobara anjaam de to zaruri hai keh kaffara de.

2614. Jis shakhs ne koi a’mal tark karne mannat maani ho aur oos ke liye koi vaqt mo’yyin bna kiya ho agar woh bhool kar ya baamr ya ghaflat ya ashtaba ki wajah se oos a’’mal ko anjaam de ya koi oos ko majboor kare ya jahil qasir ho to oos par kaffara waajib nahin hai. Laikin oos ki nazr baaqi rahe aur agar oos ke ba’d jab bhi bahaalat ikhtayaar oos a’mal ko baja laye zaruri hai keh kaffara de.

2615. Agar koi shakhs mannat maane keh har haft eek mo’yyin din ka maslan jumm’e ka roza rakhegaa to agar ek jume’ ke din Eid ul fitr ya Eid ul Qurban pad jaye ya juma’ ke din oose koi azr maslan safar dar pesh ho ya haiz aa jaye to zaruri hai keh oos din roza na rakhe aur oos ki qaza baja laye.

2616. Agar koi shakhs mannat maane keh ek mo’yyin miqdaar mein sadqa degaa to agar woh sadqa dene se pahle mar jaye to waaris ko oos ke maal mein se ootni miqdaar mein sadqa denaa laazim nahin hai aur behtar yeh hai keh oos ke baaligh wirsa meeraas mein se oose apne hisse se ootni miqdaar mayyat ki taraf se sadqa de dein.

2617. Agar koi shakhs mannat maane keh ek mo’yyin faqeer ko sadqa degaa to kisi dusre ko nahin de sakta aur agar woh mo’yyin karda faqeer mar jaye to oos ke wirsa ko pohoonchaana laazim nahin hai.

2618. Agar koi shakhs mannat maane keh a’ima alaihemus salaam mein se kisi ek ki maslan Hazrat Husain alaihe salaam ki zayaarat se musharraf hoga to agar woh kisi dusre Imam ki ziyaarat ke liye jaye to yeh kaafi nahin hai aur agar kisi azr kis wajah se oon Imam (a. s) ki ziyaarat na kar sake to oos par kuchh bhi waajib nahin hai.

2619. Jis shakhs ne ziyaarat katrne ki mannat maani ho laikin ghusl ziyaarat aur oos ki namaaz ki mannat na maani ho to oos ke liye oonhein baja lana laazim nahin hai.

2620. Agar koi shakhs kisi Imam ya Imaamzaade ke haram ke liye maal kharch karne ki mannat maane keh aur koi khaas musarraf mo’yyin na kareto zaruri hai keh oos maal ko oos haram ki ta’ameer (wa marammat) roshnion aur qaleen waghairah par surf kare. Agar aisaa karna mumkin na ho yaw o haram mukammil taur par beneyaaz ho to oos haram ke zarurat mand zayereen ki maddad mein kharch kare.

2621. Agar koi shakhs paighambar Akram sallallaho alaihe wa a’lehi wassallam ya a’ima alaihe mus salaam mein se kisi Imaam zaadeya u’amaye saabeqeen aur oon jaisii hastion mein se kisi ke liye koi cheez nazr kare to agar kisi mo’yyin massarruf ki niyyat ki ho to zaruri hai keh oos cheez ko oosi massarruf mein laye. Aur agar kisi mo’yyin massarruf ki niyyat na ki ho to zaruri hai keh oose aise massarruf mein le aaye jo oon Hazrat se nisbat rakhta ho maslan oon ke naadaar zayereen pkharch kare ya oon ke haram ke massarif par kharch kare ya aise kaamon mein kharch kare jo oon ka tazkerah a’am karne ka sabab hon.

2622. Jis bhed ko sadqe ke liye ya kisi Imaam ke liye nazr kiya jaye agar woh nazr ke massarruf mein laye jaane se pahle dhoodh de ya bachcha jane to woh (dhoodh ya bachcha) oos ka maal hai jis ne oos bhed kio nazr kiya ho, magar yeh keh oos ki niyyat a’am ho (y’ani nazr karne waale ne oos bhed, oos ke bachche aur dhoodh waghairah sab cheezon ki mannat maani ho to woh sab nazr hai) albatta bhed ki uoon aur jis miqdaar mein woh farba ho jaye nazr ka jazu hai.

2623. Jab koi mannat maane keh agar ooska mareez tandrust ho jaye ya oos ka musafir waapas aa jaye to woh falan kaam karegaa to agar pata chale keh mannat manne se pahle mareez tandrust ho gaya thha ya musaafir aa gaya thha to phir manna par a’mal karna laazim nahin.

2624. Agar baap ya maa manna maaney keh apni beti ki shaadi kisi sayeed zaade ya kisi shakhs se karege to ladki ke baare mein waldain ki mannat ki koi ehmiyat nahin aur ladki kisi cheez ki mukallif nahin.

2625. Jab koi shakhs Allah Ta’ala se a’had kare keh jab oos ki koi mo’yyin shara’ee haajat poori ho jayegi to falan kaam karegaa. Pas jab ooski haajat poori ho jaye to zaruri hai woh kaam anjaam de. Neiz agar woh kisi haajat ka zikr kiye baghair a’had keh falan kaam anjaam degaa to woh kaam karna oos par waajib ho jata hai.

2626. A’had mein bhi mannat ki tarah segha padhna zaruri hai. Maslan yoon keh den keh main Khuda se a’had karta hoon keh main yeh kaam karoonga. Yeh zaruri nahin hai keh jis kaam ka a’had kiya jaye woh shar’ee taur par achchha ho balkeh oosi qadr kaafi hai keh shari’at mein oos kaam se na roka gaya ho aur a’qla ke nazdeek ba maqsad qarra paaye. Ya oos shakhs ke liye oos mein koi masslihat ho aur agar a’had karne ke ba’d aisa ho jaye keh oos kaam ki koi masslihat na rahe ya shar’an tarjeeh ke qabil na rahe aur makruh qarrar paya jaye to zaruri hai keh oos par a’mal kare.

2627. Agar koi shakhs apne a’had par a’mal na kare to woh goonaahgaar hai aur zaruri hai keh kaffara de y’ani saathh faqeeron ko pait bhar kar khaana khilaye ya do mahine musalsal roze rakhe ya ek ghulaam ko aazaad kare.