235. Wuzu mein waajib hai keh chehraah aur dono saath dho’e jaayen aur sar ke agle hisse aur dono paa’on ke saamne waale hisse ka massah kiya jaaye.
236. Chehre ko lambaa’ee mein peshaanee ke uupar oos jagah se le kar jahan sar ke baal oogte hain thodhee ke aakharee kanaare tak dhonaa zaruri hai aur chauraa’ee mein beech ki oonglee aur angoothe ke phailaa’o mein jitnee jagah aa jaaye ise dhonaa zaruri hai. Agar is miqdaar ka zaraa saa hissah bhi chhoot jaaye to wuzu baatil hai aur agar insaan ko yeh yaqeen nah ho keh zaruri hissah pooraa dhul
237. Agar kisi shakhs ke haath ya chehreh aa‘am logon ki ba nisbat baare ya chhote hon to ise dekhnaa chaahiye keh a‘am log kahan tak apnaa chehrah dhote hain aur phir woh bhi itnaa hee dho daale.
238. Agar is baat ka ihtemaal ho keh kisi shakhs ki bh’on, aankh ke goshon aur honton par mail ya koi dusri cheez hai jo paani ke in tak pohoonchne mein rookawat hai aur is ka yeh ihtemaal logon ki nazaron mein darust ho to zaruri hai keh wuzu se pahle tahqeeq kar le aur agar koi aisi cheez ho to ise door kar le.
239. Agar chehreh ki jild baalon ke neeche se nazar aatee ho to paani jild tak pohuchnaa zaruri haiaur agar nazar naa aatee ho to baalon ka dhonaa kafee hai aur in ke neeche tak paani pohoonchaanaa zaruri nahin.
240. Agar kisi shakhs ko shak ho ke haya is ke chehre ki jild baalon ke neeche se nazar aatee hai ya nahin to Ehteyaat-e-waajib ki bina par zaruri hai keh baalon ko dho’e aur paani jild tak bhi pohoonchaa’e.
241. Naak ke androonee aur honton aur aankhon ke oon hisson ka jo boond karne par nazar nahin aate dhonaa waajib nahin hai. Laikin agar kisi insaan ko yeh yaqeen naa ho keh jin jagahon ka dhonaa zaruri hai in mein koi jagah baaqee nahin rahee to woh waajib hai keh in ‘azaa’ ka kuchh izaafee hissah bhi dho le taa keh ise yaqeen ho jaaye aur jis shakhs ko is baat ka i’lm naa thaa agar is ne jo wuzu kiya hai is mein zaruri hisse dhone ya naa dhone ke baare mein naa jaantaa ho to is wuzu se is ne jo tamaam namaazein padhee hai woh sahee hai aur b;d ki namaazon ke liye wuzu karna zaruri nahin hai.
242. Ehteyaat-e-laazim ki bina par zaruri hai keh saathon aur isi tarah chhere ko uupar se niche ki taraf dhoea jaaye. Agar niche se uupar ki taraf dho’e jaayen to wuzu baatil hoga.
243. Agar haathelee paani se tar kar ke chhere aur haathon par pheree jaaye aur saath mein itnee taree ho keh ise pherne se poore chhere aur haathon par paani pohoonch jaaye to kafee hai. In par paani ka bahnaa zaruri nahin.
244. Chehre dhone ke b’ad pahle dayaan haath aur phir bayan haath kohnee se oongleeon ke saron tak dhonaa zaruri hai.
245. Agar insaan ko yaqeen na ho keh kohnee ko pooree tarah dho liya hai to yaqeen haasil karne ke liye kohnee se uupar ka kuchh hissah dhonaa bhi zaruri hai.
246. Jis shakhs ne chehraa dhone se pahle apne haathon kp kalaayee ke jor tak dhoea ho zaruri hai keh wuzu karte vaqt oongoolion ke saron tak dho’e. Agar woh sirf kalaayee ke jor tak dho’egaa to is ka wuzu baatil hoga.
247. WazU mein chehre aur haathon ka ek daf’a dhonaa waajib, dusri daf’a dhonaa mustahab aur teesree daf’a ya is se zayada daf’a dhonaa haraam hai. Ek daf’a dhona oos vaqt mukamal hoga jab wuzu ki niyyat se itnaa paani chehre ya haath par daale keh woh paani poore chehre ya haath par pohoonch jaaye aur Ehteyaat ke liye koi goonjaaish baaqee na rahe. Lehazaa agar pehlee daf’a dhone ki niyyat se das baar bhi chehre par paani daale taakeh paani tamaam maqaamaat tak pohoonch jaaye to is mein koi harj nahin hai aur jab tak wuzu karne ya chehrah dhone ki niyyat na kare pahlee baar dhonaa shumaar nahin hoga. Lehazaa agar chahe to chand baar chehre ko dho le aur aakhree baar chehra dhote vaqt wuzu ki niyyat kar le Laikin soosree daf’a dhone mein niyyat ka ma’tbur honaa ishkal se khaalee nahin hai aur Ehteyaat-e-laazim yeh hai keh ek martabah chehre ya haathon ko dho lene ke b’ad dusri baar dhone ke liye ek baar se zayadaa na dho’e agar che wuzu ki niyyat se na bhi ho.
248. Dono haath dhone ke b’ad sar ke agle hisse ka massah wuzu ke paani ki is taree se karna chaahiye jo haathon ko lagee rah gayee ho aur Ehteyaat-e-mustahab yeh hai keh massah daay’en haath se kiya jaaye aur uupar se niche ki taraf ho.
249. Sar ke chaar hisson mein se peshaanee se milaa hi ek hissah woh maqaam hai jahaan massah karna chaahiye. Is hisse mein jahan bhi aur jis andaaz se bhi massah karein kafee hai. Agar che Ehteyaat-e-mustahab yeh hai keh lambaa’ee mein ek angoolee ki lambaa’ee ke lagbhag aur chauraa’ee mein teen milee hu’ee angooleeon ke lagbhag jagah par massah kiya jaaye.
250. Yeh zaruri nahin keh sar ka massah jild par kiya jaaye balkeh sar ke agle hisse ke baalon par karna bhi durust hai. Laikin agar kisi ke sar ke baal itne lambe hon keh maslan agar kanghaa kare to chehre par aakar ya sar ke kisi dusre hisse tak jaa pohoonche to zaruri hai keh woh baalon ki jaron par massah kare aur agar woh chehre par aa girne waale ya dusre hisson ke baalon ko sar ke agle hisse mein jam’a kar ke in par massah kare to aisaa massah baatil hai.
251. Sar ke massah ke b’ad wuzu ke paani ki is taree se jo haathon mein baaqee ho paa’on ki kisi ek angoolee se le kar paa’on ke jor tak massah karna zaruri hai aur Ehteyaat-e-mustahab yeh hai keh daa’en haath se aur baa’en p’air ka baa’en haath se massah kiya jaaye.
252. Paa’on par massah chauraa’ee mein jitnaa bhi ho kafee hai Laikin behtar hai keh teen milee hu’ee angoolee ki chauraa’ee ke baraabar ho aur is se bhi behtar yeh hai keh paa’on ke poore uuparee hisse ka massah pooree haathelee se kiya jaaye.
253. Zaruri nahin hai keh paa’on ka massah karte vaqt haath angoolee ke seeron par rakhe aur phir paa’on ke uupar kheenche balkeh yeh bhi kiya jaa saktaa hai keh pooraa haath paa’on par rakhe aur thoraa saa kheenche,
254. Sar aur paa’on ka massah karte vaqt haath in par kheenchnaa zaruri hai aur agar haath ko saakin rakhe aur sar ya paa’on ko is par chalaaye to baatil hai Laikin haath kheenchne ke vaqt sar aur paa’on m’amoolee harkat Karen to koi harj nahin.
255. Jis jagah ka massah karna ho zaruri hai keh woh khushk ho. Agar woh is qadar tar ho keh haathelee ki taree is par asar naa kare to massah baatil hai.Laikin agar is par namee ho ya taree itnee kam ho keh woh haathelee ki taree se khatam ho jaaye to phir koi harj nahin.
256. Agar massah karne ke liye haathelee par taree baaqee naa rahee ho to dusre paani se tar nahin kiya jaa saktaa balkeh aisi
257. Agar haathelee ki taree sirf sar ke massah ke liye kafee ho to Ehteyaat-e-waajib hai keh sar ka massah is taree se kare aur paa’on ke massah ke liye apni daarhi se taree haasil kare.
258. Moze aur joote par massah karna baatil hai. Han ! agar sakhat sardee ki wajah se ya chor ya darinde waghairah ke khauf se joote ya moze naa ootaare jaa saken to Ehteyaat-e-waajib yeh hai keh moze aur joote par massah kare aur tayyamum bhi kare. Yaqeen ki
259. Agar paa’on ka uupar walaa hissah najis ho aur massah karne ke liye ise dhoea bhi naa jaa saktaa ho to tayyamum karna zaruri hai.
260. Irtemaasee wuzu yeh hai keh insaan chehre aur haathon ko wuzu ki niyyat se paani mein doobo de. Bazahir irtemaasee tareeqe se dhule hu’e haath ki taree se massah karne mein koi harj nahin hai agar che aisaa karna khilaaf Ehteyaat hai.
261. Irtemaasee wuzu mein bhi chehrah aur haath uupar se niche ki taraf dhone chaahiyen. Lehaaza jab koi shakhs wuzu ki niyyat se chehrah aur haath paani mein doobo’e to zaruri hai keh chehrae peshaanee ki taraf se aur haath kohnee ki taraf se dubo’e.
262. Agar koi shakhs b’az a’zaa ka wuzu irtemaasee tareeqe se aur ba’z ka ghair irtemaasee tareeqe se kare to koi harj nahin.
263. Jo shakhs wuzu karne lage is ke liye mustahab hai keh jab is ki nazar paani
par padhe to yeh du’a padhe :
“ Bismillahi wa billahi wal hamdu lil lahil lazi ja'alal ma'a tahura wa lam yaj
alhu najasa”.
Jab wuzu se pahle apne haath dho’e to yeh du’a padhe :
“ Allahummaj alni minat tawwabina waj alni minal mutatah hirin”.
Kullee karte vaqt yeh du’a padhe :
“Allahumma laq qini hujjati yawma alqaka wa atliq lisani bizikrika”.
Naak mein paani daalte vaqt yeh du’a padhe :
“ Allahumma la tuharrim 'alaya rihal jannati waj 'alni mim man yashummu
riha ha wa rawha ha wa tibaha”.
Chehrah dhote vaqt yeh du’a padhe :
“ Allahumma bayyiz wajhi yawma taswaddufihil wujuh wala tusawwid waj hi
yawma tabyazzul wujuh”.
Dayaan haath dhote vaqt yeh du’a padhe :
“Alla humma a'tini kitabi bi yamini wal khulda fil jinani bi yasari wa hasibni
hisaban yasara”.
Bayan haath dhote vaqt yeh du’a padhe :
“Alla humma la tutini kitabi bishimali wala min wara'i zahri wala taj alha
maghlu latan ila oonuqi wa a'uzu bika min muqat ta'atin niraan”.
Sar ka massah karte vaqt yeh du’a padhe :
“Alla humma ghashshini bi rahmatika wa barakatika wa 'afwika”.
Paa’on ka massah karte vaqt yeh du’a padhe :
“Alla humma thabbitni alas sarati yawma tazillu fihil aqdam. Waj'al sa'yi fi
ma yurzika 'anni ya zal jalali wal ikram”.
Wuzu sahee hone ki sharaa’et
Wuzu sahee hone ki chand sharaa’et hain :
1) Wuzu ka paani paak ho. Ek qaul ki bina par wuzu ka paani aisi cheezon maslan halaal gost haiwaan ke peshaab, paak murdaar aur zakhm ki reem se ‘aaloodah naa ho jin se insaan ko ghin aatee ho, agar che shara’ee lehaaz se aisaa paani paak hai aur yeh qaul Ehteyaat ki bina par hai.
2) Paani mutlaq ho.
264. Najis ya muzaaf paani se wuzu karna baatil hai khawoh wuzu karne walaa shakhs is ke najis ya muzaaf hone ke baare mein i’lm na rakhtaa ho ya bhool gayaho. Lehaaaa agar woh aise paani se wuzu kar ke namaaz padh chuka ho to sahee wuzu kar ke dobaarah namaaz padhnaa zaruri hai.
265. Agar ek shakhs ke paas mitti mile hue muzaaf paani ke a’lawa aur koi paani wuzu ke liye na ho aur namaaz ka vaqt tang ho to zaruri hai keh tayyamum kar le Laikin agar vaqt tang na ho to zaruri hai keh paani ke saaf hone ka intezaar kare ya kisi tareeqe se is paani ko saaf kare aur wuzu kare. Han! mitti milaa huaa paani Oosi vaqt muzaaf bantaa hai jab ise paani na kahaa jaa sake.
(3) Wuzu ka paanimubaah ho.
266. Aise paani se wuzu karna jo ghasab kiya
267. Kisi madras eke aise hauz se wuzu karne mein koi harj nahin jis ke baare mein yeh i’lm na ho ke haya woh tamaam logon ke liye wuzu kiya gaya hai ya sirf madras eke talbaa’ ke liye wuzu hai aur surat yeh ho keh log a‘amooman is hauz se wuzu karte hon aur koi man’a na kartaa ho.
268. Agar koi shakhs ek massjid mein namaaz padhnaa na chahtaa ho aur yeh bhi na jaantaa ho ke haya is massjid ka hauz tamaam logon ke liye waqf hai ya sirf in logon ke liye jo is massjid mein namaaz padhte hain to is ke liye hauz se wuzu karna durust nahin Laikin agar a‘amoomum woh log bhi is hauz se wuzu karte hon jo is massjid mein namaaz na padhnaa chahte hon aur koi man’a na kartaa ho to woh shakhs bhi is hauz se wuzu kar saktaa hai.
269. Sara’e, musafir khaano au raise hee dusre maqaamaat ke hauz se in logon ka jo in mein muqeem naa hon, wuzu karna Oosi
270. Oon nahron se wuzu karne mein koi harj nahin jin par a’qla’ ka tareeqaa yeh hai keh tasuruf kiya karte hain, chaahe nahrein baaree hon ya chhotee aur chaahe insaan ko maalik ki razaaiat ka i’lm bhi naa ho balkeh agar maalik wuzu karne se roke ya insaan jaantaa ho keh maalik raazee nahin ya maalik naabaaligh bachcha ya paagal ho, phir bhi in nahron mein tasarruf jayez hai.
271. Agar koi shakhs yeh bhool jaaye keh paani ghasbee hai aur is se wuzu kar le to is ka wuzu sahee hai. Laikin agar kisi shakhs ne khud paani ghasab kiya ho aur b’ad mein bhool jaaye keh yeh paani ghasabee hai aur is se wuzu kar le to is ka wuzu sahee hone mein ashkal hai.
272. Agar wuzu ka paani to is ka apnaa ho Laikin ghasabee bartan mein ho aur is shakhs ke paas is ke a’laawaa aur koi paani na ho to agar woh is paani ko shara’ee tareeqe se dusre bartan mein udhail saktaa ho to is ke liye zaruri hai keh ise kisi dusre bartan mein udhail le aur phir is se wuzu kare aur agar aisaa karna ‘aasaa na ho to tayyamum karna zaruri hai aur agar is ke paas is ke a’lawa dusra paani maujood ho to zaruri hai keh is se wuzu kare aur agar in dono suraton mein woh sahee tareeqe par a‘amal na karte hu’e is paani se jo ghasabee bartan mein hai wuzu kar le to is ka wuzu sahee hai.
273. Agar kisi hauz mein masshaal ke taur par ghasab ki hu’ee ek eent ya ek paththar lagaa ho aur a’raf a’m mein is hauz mein se paani nikalnaa is int ya paththar pat tasarruf na samjhaa jaaye (paani lene mein) koi harj nahin Laikin agar tasarruf samjhaa jaaye to paani ka nikalnaa haraam hai Laikin is se wuzu karna sahee hai.
274. Agar aa’imah taahereen allaihe moos salaam ya in ke aulaad ke maqbaare ke sahan mein jo pahle qabarastaan thaa koi hauz ya nahar khodee jaaye aur yeh i’lm na ho keh sahan ki zameen qabarastaan ke liye waqf ho chuki hai to is hauz ya nahar ke paani se wuzu karne mein koi harj nahin hai.
(4) Wuzu ke a’za dhote vaqt aur massah karte vaqt paak hon. Chahe anhein wuzu ke dauraan hee dhone ya massah karne se pahle paak kar le jabkeh agar kurr ya is jaise paani se dho rahaa ho to dhone se pahle paak karna bhi zaruri nahin.
275. Agar wuzu mukammal hone se pahle woh maqaam najis ho jaaye jise dhoea jaa chuka hai ya jis ka massah kiya jaa chuka hai to wuzu sahee hai.
276. Agar a’zaa’e wuzu ke siwa badan ka koi hissah najis ho to wuzu sahee hai Laikin agar paakhaane ya peshaab ke maqaam ko paak naa kiya ho to phir Ehteyaat-e-mustahab yeh hai keh pahle inhein paak kare aur phir wuzu kare.
277. Agar wuzu ke a‘zaa’ mein se koi a’zoo najis ho aur wuzu karne ke b’ad shak guzre ke haya wuzu karne se pahle oos a’zoo ko dhoea thaa ya nahin to wuzu sahee hai Laikin is najis maqaam ko dho lenaa zaruri hai.
278. Agar kisi ke vhehre ya haathon par koi aisi kharaash ya zakhm ho jis se khoon naa ruktaa ho to zaruri hai keh is a’zoo ko sahee saalim ajzaa’ ko tarteeb waar dhone ke b’ad zakhm ya kharaash waale hisse ko kurr ke barabar paani ya jaaree paani mein dubo de au rise is qadar dabaa’e keh khoon boond ho jaaye aur paani ke andar hee apni angoolee zakhm ya kharaash par rakh kar uupar se niche ki taraf khinche taakeh is ( kharaash ya zakhm ) par paani jaaree ho jaaye aur phir is se nichle hisson ko dho le. Is tarah is ka wuzu sahee ho jaayegaa.
(5) Wuzu karne aur namaaz padhne ke liye vaqt kafee ho.
279. Agar vaqt itna kam ho keh wuzu kare to saaree ki saaree namaaz ya is ka kuchh hissah vaqt ke b’ad padhnaa pare to zaruri hai keh tayyamum kar le Laikin agar tayyamum aur wuzu ke liye taqreeban yaksaan vaqt darkar ho to phir wuzu kare.
280. Jis shakhs ke liye namaaz ka vaqt tang hone ke baa’s tayyamum karna zaruri agar woh qasad qurbat ki niyyat se ya kisi mustahab kam maslan Qur’aan Majeed padhne ke liye wuzu kare to is ka wuzu sahee hai aur isi namaaz ko padhne ke liye wuzu kare to bhi yahee hukm hai siwaa’e is ke keh ise qasad qurbat haasil naa ho sake.
(6) Wuzu baqasd qurbat se kare aur is ke liye itna kafee hai keh hukm Illahee ki bajaa’wari ke qasad se kiya jaaye. Agar apne a’ap ko thandak pohoonchaane ya kisi aur niyyat se kiya jaaye to wuzu baatil hai.
281. Wuzu ki niyyat zabaan par ya dil mein karna zaruri nahin balkeh agar ek shakhs wuzu ke tamaam af’al Allah T’alaa ke hukm par a’mal karne ke liye bajaa laaye to kafee hai.
(7) Wuzu is tarteeb se kiya jaaye jis ka zikr uupar ho chuka hai. Yaanee pahle chehrah aur is ke b’ad dayaan aur phir bayan haath dhoya jaaye is ke b’ad sar ka aur phir paa’on ka massah kiya jaaye aur Ehteyaat-e-mustahab yeh hai keh dono paa’on ka ek saath massah na kiya jaaye balkeh baa’en paaon ka massah daa’en paa’on ke b’ad kiya jaaye.
(8) Wuzu ke af’al pai dar pai anjaam de.
282. Agar wuzu ke afa’l ke darmayan itna faaslah ho jaaye keh ‘araf a‘am mein pai dar pai dhonaa naa kahlaaye to wuzu baatil haiLaikin agar kisi shakhs ko koi ‘zar pesh ‘aa jaaye maslan yeh keh bhool jaaye ya paani khatam ho jaaye to is surat mein bilaa faaslah dhona ki shart ma’tbar nahin hai balkeh wuzu karne walaa shakhs jis vaqt kisi ‘azoo ko dhonaa ya is ka massah karna chaahe aur is vaqt tak in tamaam maqaamaat ki taree khushk ho chuki ho jinhein woh pahle dho chuka hai ya jin ka massah kar chuka hai to wuzu baatil hoga. Laikin agar jis ‘azoo ko dhonaa hai ya massah karna hai sirf is se pahle dho’e hu’e ya massah kiye hu’e ‘azoo ki taree khushk ho gayee ho maslan bayan haath dhote vaqt daa’en haath ki taree khushk ho chuki ho Laikin cherah tar ho to wuzu sahee hai.
283. Agar koi shakhs wuzu ke af’al bilaa faaslah anjaam de Laikin garam hawa ya badan ki zayadaa haraarat ya kisi aur aisi hee wajah se pahlee jagahon ki taree khushk ho jaaye to is ka wuzu sahee hai.
284. Wuzu ke dauraan chalne phirne mein koi hatj nahin. Lehaaza agar koi shakhs chehrah ya haath dhone ke b’ad chan qadam chale aur phir sar aur paa’on ka massah kare to is ka wuzu sahee hai.
(9) Insaan khud apnaa chehrah aur haath dho’e aur phir sar aur paa’on ka massah kare. Agar koi dusra ise wuzu karaa’e ya oos ke chehre ya haathon par paani daalne ya sar aur paa’on ka massah karne mein oos ki madad kare to oos ka wuzu baatil hai
285. Jo shakhs khud wuzu na kar saktaa ho zaruri hai keh woh kisi soosre shakhs se madad le agarche dhonaa aur massah karna dono ki masshaarkat se ho aur agar woh shakhs ujrat maange to agar oos ki adaa’egee kar saktaa ho aur aisaa karna oos ke liye maalee aur par nuksaandeh naa ho to ujrat adaa karna zaruri hai. Albattah yeh zaraa zaruri hai. Albattah yeh zaruri hai keh wuzu ki niyyat khud kare aur massah bhi apne haath se kare aur agar khud sar dusre ke saath shirkat na kar saktaa ho to zaruri hai keh kisi dusre shakhs ki madad le jo ise wuzu karwaa’e aur is surat mein Ehteyaat-e-waajib yeh hai keh dono wuzu ki niyyat karein aur agar yeh mumkin na ho to zaruri hai keh is ka naa’eb is ka haath pakar kar is ki massah ki jagahon par phere aur agar yeh bhi mumkin na ho to zaruri hai keh naa’eb is ke haath se tari haasil kare aur is taree se oos ke sar aur paa’on par massah kare.
286. Wuzu ke jo af’al bhi insaan bazaat khud anjaam de saktaa ho zaruri hai keh oonhein anjaam den eke liye dasron ki mada na le.
(10) Wuzu karne waale ke liye paani ke iste’maal mein koi rukawat na ho.
287. Jis shakhs ko khauf ho keh wuzu karne se beemaar ho jaayegaa ya is paani se wuzu karegaa to payasaa rah jaayegaa to oos ka fareezaa wuzu nahin hai aur agr ise i’lm na ho keh paani is ke liye hai aur woh wuzu kar le jabkeh wuzu karna oos ke liye waaqe’an nuqsaandeh thaa to oos ka baatil hai.
288. Agar chehre aur haathon ko eetne kam paani se dhonaa jis se wuzu sahee ho jaataa ho zarar rasaal na ho aur is zayadah zarar rasaal ho to zaruri hai keh kam miqdaar se hee wuzu kare.
(11) Wuzu ke a’zaa’ tak paani pohoonchne mein koi rukawat na ho.
289. Agar kisi ko m’aloom na ho keh oos ke wuzu ke a’zaa’ par koi cheez lagee hai Laikin is baare mein ise shak ho ke haya woh cheez paani ke oon a’zaa’ tak pohoonchne mein maana’ hai ya nahin to zaroori hai keh ya to is cheez ko hataa de ya paani oos ke niche tak pohoonch jaaye.
290. Agar naakhoon ke niche meil ho to wuzu durust hai alikin agr naakhoon kataa jaaye aur is meil ki wajah se paani khaal tak na pohoonche to wuzu ke liye oos meil ka door karna zaruri hai. a’lawa agar naakhoon m’amool se zayadah barh jaayen to jitna hissah m’amool se zayadah barhaa huaa ho oos ke niche se meil nikalnaa zaruri hai.
291. Agar kisi shakhs ke chehre, haathon, sar ke agle hisse ya paa’on ke uupar waale hisse par jal jaane se ya kisi aur wajah se ‘abalah par jaaye to ise dho lenaa aur is par massah kar lenaa kafee hai aur agar is mein suraakh ho jaaye to paani jild ke niche pohoonchnaa zaruree nahin balkeh agar jild ka ek hissah ookhar jaaye tab bhi yeh zaruri nahin keh jo hissah nahin ookharaa oos ke neeche tak paani pohoonchaya jaaye Laikin jab ookharee hu’ee jild kabhi badan se chipak jaati hai aur kabhi uupar ooth jaati ho to zaruri hai keh ya to ise kat de ya is ke neeche paani pohoonchaa’e.
292. Agar kisi shakhs ko shak ho keh wuzu ke ‘azaa’ se koi cheez chipki hu’ee hai ya nahin aur is ka yeh ihtemaal logon ki nazar mein bhi durust ho maslan gaare se koi kam karne ke b’ad shak ho keh gaaraa oos ke haath se lagaa rah gaya hai ya nahin to zaruri hai keh tahqeeq kare ya haath ko itna male keh itmeenaan ho jaaye keh agar is par gaaraa lagaa rah gaya thaa to woh soor ho gaya hai ya paani is ke neeche pohoonch gaya hai.
293. Jis jagah jo dhonaa ho ya jis ka massah karna ho agar is par maeil ho Laikin woh maeil paani ke jild tak pohoonchne mein rookawat naa ho to koi harj nahin. Isi tarah agar palastur waghairah ka kam karne ke b’ad safedee haath par lagee rah jaaye jo paani ko jild tak pohinchne mein naa roke to is mein bhi koi harj nahin. Laikin agar shak ho keh in cheezon ki maujoodgee paani ke jild tak pohoonchne mein man’a hai ya nahin to inhein door karna zaruri hai.
294. Agar koi shakhs wuzu karne se pahle jaantaa ho keh wuzu ke b’az a’zaa par aisi cheez maujood hai jo in tak paani pohoonchne mein man’a hai aur wuzu ke b’ad shak kare keh wuzu karte vaqt paani in a’zaa tak [pohoonchaya hai ya nahin to is ka wuzu sahee hai.
295. Agar wuzu ke b’az a’zaa mein koi aisi rukawat ho jis ke neeche paani kabhi to khud bakhud chalaa jaataa hai aur kabhi naa pohoonchtaa ho aur insaan wuzu ke b’ad shak kare keh paani is ke neeche pohoonchaa hai ya nahin jabkeh woh jaantaa ho keh wuzu ke vaqt woh is rukawat ke neeche paani pohuchne ki jaanib mutawajah naa thaa to Ehteyaat-e-mustahab yeh hai keh woh dobaarah wuzu kare.
296. Agar koi shakhs wuzu karne ke b’ad wuzu ke a’zaa par koi aisi cheez dekhe jo paani ke badan tak pohoonchne mein man’a ho aur Oose yeh m’aloom naa ho keh wuzu ke vaqt yeh cheez maujood thee ya b’ad mein paidaa hu’ee to iska wuzu sahee hai Laikin agar woh jaantaa ho keh wuzu karte vaqt woh is rukawat ki jaanib mutawajah naa thaa to Ehteyaat-e-mustahab yeh hai keh woh dobaarah wuzu kare.
297. Agar kisi ko wuzu ke b’ad shak ho keh jo cheez paani ke pohoonchne mein man’a hai wuzu ke a’zaa par thee ya nahin to is ka wuzu sahee hai.
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