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شخصیت
حمزة بن عبد المطلب
تقریباً 568 عیسویAn uncle of the Prophet who became one of the fiercest early defenders of Islam; killed at Uhud and remembered in tradition as the Master of the Martyrs.ابو عبیدہ بن الجراح
تقریباً 583 عیسویAn early Qurayshi convert the Prophet called the trustworthy man of this community; he commanded the armies in Syria at the height of the conquest and died in the plague of Amwas.الحسين بن علي
تقریباً جنوری 626 عیسوی · تقریباً ربیع الاول 4 ھYounger grandson of the Prophet through Fatima and Ali; killed at Karbala in 680 CE after refusing allegiance to Yazid I, an event of lasting significance especially in Shia tradition.أسامة بن شريك
A Companion from the Banu Tha'laba. Authors of the Sunan collections, Ahmad, Ibn Khuzayma, Ibn Hibban and al-Hakim narrated his report, which includes the instruction to seek treatment, since God has not sent a disease without sending a remedy for it except old age.
واقعہ
سرية كرز بن جابر لقتل البجليين الذين قتلوا يساراً
تقریباً 627 عیسوی · تقریباً 6 ھIbn Hisham tells it from a scholar, from Muhammad ibn Talha, from Uthman ibn Abd al-Rahman: in the raid on Muharib and Banu Tha'laba the Prophet acquired a slave named Yasar and put him in charge of his milch-camels grazing near al-Jamma'; a party of Qays Kubba of Bajila came to Medina, fell sick and their spleens swelled, so the Prophet told them to go out to the camels and drink their milk and urine; when they recovered they attacked Yasar, slaughtered him, drove thorns into his eyes and drove off the camels. The Prophet sent Kurz ibn Jabir after them; he caught them and brought them to the Prophet on his return from the Dhu Qarad raid, and he cut off their hands and feet and put out their eyes.موت عامر بن الطفيل
تقریباً 631 عیسوی · 9 ھOn the Banu Amir delegation's way home a plague-swelling struck Amir ibn al-Tufayl in the neck and he died in the house of a woman of Banu Salul, saying: a swelling like a young camel's, in the house of a Saluli woman. Ibn Ishaq places it after the Prophet's prayer 'O God, suffice me against Amir ibn al-Tufayl'; Ibn Hisham records another wording.موت أربد بن قيس بالصاعقة
تقریباً 631 عیسوی · 9 ھWhen Arbad's companions reached Banu Amir's land and asked what news he brought, he said Muhammad had called them to worship something he wished he had at hand to shoot with arrows; a day or two later he went out with a camel and God sent a thunderbolt that burned him and the camel. Ibn Hisham reports from Zayd ibn Aslam, from Ata' ibn Yasar, from Ibn Abbas that verses of sura al-Ra'd were revealed about Amir and Arbad; his maternal brother Labid mourned him in several poems.لدُّ النبي في مرضه
تقریباً مئی 632 عیسوی · تقریباً صفر 11 ھDuring the Prophet's illness, a group of his wives and some Muslim women, among them Asma' bint Umays, gathered with al-Abbas present and agreed to dose him; al-Abbas said 'I will dose him'; they did; when he came round he asked who had done it, was told it was his uncle, and said this was a medicine brought by women from the direction of Abyssinia; his uncle said they feared pleurisy; he said that was a disease God would not bring on him, and that everyone in the house should be dosed except his uncle, so Maymuna, who was fasting, was dosed as a punishment for what they had done.وفاة فاطمة بنت النبي ودفنها
نومبر 632 عیسوی · 3 رمضان 11 ھFatima died in Medina six months after the Prophet, on the night of Tuesday, 3 Ramadan 11 AH, in a narration Sallabi cites through Malik and Ali ibn al-Husayn. Abu Bakr and Umar came to condole with Ali; in one report Abu Bakr led the funeral prayer, while Muslim's report, which the book prefers, says Ali led it.موتان الجدري والوباء ٤٢٢–٤٢٥
تقریباً 1031 عیسوی · 422 ھThe deaths ran on for four years. In 422 rain came late, bodies dried out, coughing and sickness multiplied, to the point that the sale of broth boomed. In 423 the epidemic spread over India, Ghazna, Khurasan, Jurjan and al-Rayy; forty thousand were buried in Isfahan within a few days, and in the land of al-Jibal, while four thousand boys died of smallpox in Mosul, and smallpox swept Baghdad from April to October so that no house was spared. In 424 smallpox befell the caliph himself when he entered the bath, and he was lifted out of it. In 425 death multiplied, especially among women in al-Hawaniq, and it was said that in Dhu al-Hijjah seventy thousand died in Baghdad.
تصنیف
مراثي لبيد بن ربيعة في أخيه أربد
Six pieces Ibn Ishaq gives as Labid's laments for his maternal brother Arbad ibn Qays after his death by lightning: a dal-rhymed poem, a mim-rhymed poem bidding him farewell by his kunya Abu Hurayz, a rajaz, a short piece on his virtues, a ra'-rhymed poem, and two verses on the kinsmen he had lost. Ibn Hisham marks certain verses as from Abu Ubayda or from other than Ibn Ishaq.حديث الخصال الخمس
Words of the Prophet to the Muhajirun transmitted by Abdullah ibn Umar in the account of Abd al-Rahman ibn Awf's dispatch: five things he sought refuge from befalling them: open indecency bringing plague, short measure bringing famine and tyranny, withheld zakat bringing drought, broken covenants bringing an outside enemy, and rulers not judging by God's book bringing internal strife.مرثية حسان بن ثابت للنبي
An elegy on the Prophet which Ibn Hisham transmits from Abu Zayd al-Ansari; it opens with Medina as the trace and habitation of the Messenger, describes his chambers, the pulpit and the grave that covered him, and says that weeping for him is not enough, that the earth wept for him, and that no calamity equals the day Muhammad died.
تصور
ہڈی (عظم)
In the lexicon, adhm is the bone that has flesh on it, plural 'idham and 'izam. Most jurists hold that a human bone is pure, whether living or dead, of a Muslim or not; that a fish bone stays pure after death; and that the bone of a lawfully slaughtered edible animal is pure and may be used. The bone of carrion, or of a non-edible animal, is impure according to the Malikis, Shafi'is, Hanbalis and Ishaq, and cannot be purified; the Hanafis hold it pure, and 'Umar disliked oiling in ivory. On cleansing after excretion with a bone, the Shafi'is and Hanbalis forbid it; the Hanafis dislike it as forbidden but accept that it suffices; the Malikis forbid a carrion bone and allow a pure bone with disapproval. Most jurists allow retaliation for a bone only at a joint, since equality cannot be achieved elsewhere.عفل (عورت کا عیب)
In the lexicon, afal is a fleshy growth in a woman's genital passage, which arises after childbirth and not in virgins; some say it is a swelling that narrows the passage until penetration is impossible. Some jurists distinguish it from ratq, a closure from birth; both are defects that give an option to end the marriage. The Malikis and Hanbalis hold that it gives the husband an option to annul the marriage, since it defeats the marriage's main purpose; Abu Hanifa and Abu Yusuf hold that neither spouse has such an option. The Shafi'is count ratq and qaran, another closure, as defects peculiar to women that give the option.غم اور فکر (الحزن)
شیخ عمر عبدالکافی غم کو گزری ہوئی بات پر حزن اور آنے والی بات کے اندیشے سے الگ کرتے ہیں؛ ان کے بیان کے مطابق بغیر علاج کے غم کمد، بث، سینے کی تنگی اور کرب تک پہنچ سکتا ہے، اور وہ دعا، توکل اور اللہ کی محبت کو اس کا علاج بتاتے ہیں۔علقہ (جنین کا ایک مرحلہ)
In the lexicon, alaqa is thick coagulated blood, or blood that clots before it dries; it is a stage in the formation of the embryo, from which the lump of flesh develops, and it follows the drop of semen. The Malikis, Shafi'is and Hanbalis hold that causing the loss of the clot is forbidden; the Hanafis allow the loss of a pregnancy before a hundred and twenty days on conditions they set out, and some read this as limited to necessity. The majority do not require a ghurra for a lost clot, while the Malikis do. The majority hold that a woman who loses a clot is not counted as in post-natal bleeding, while the Malikis count her so, and a waiting period ends with it.الألية
Alya is the rump, the flesh and fat that sit over the buttock. Rulings on it touch ablution, sleep, sacrifice and injury. The Hanafis and Shafi'is hold that sleeping with the rump on the ground does not break ablution; the views on a sacrifice with its rump-fat cut off differ; for injury to the rump, qisas is due in the majority view, and in an accident half a diya, with the full diya for both rumps.الأنف
Anf is the nostril, plural anaf or unuf, and its rulings vary with its place. Washing the inside of the nose by sniffing water in is sunna, while washing the outside is obligatory as part of the face; in full washing the outside is obligatory for all, and the inside is obligatory for the Hanafis and sunna for others. Placing the nose with the forehead on the ground in prostration is sunna for the majority and obligatory for the Hanafis. If medicine or water inhaled through the nose reaches the stomach or throat, the fast is broken by the views of many jurists, with disputes over the detail. A deliberate injury to the nose calls for retaliation where an equal can be exacted without wrong, and otherwise for blood money; loss of the sense of smell alone carries blood money.أنثيان
Anthayan are the two testicles. They belong to the parts of the body that must be covered, and castration is forbidden on the report of Ibn Mas'ud, who said that they asked the Prophet whether they might castrate themselves, and he forbade it. The injury to them by error carries a diya; for deliberate injury retaliation is due according to the Shafi'is, Hanbalis and Malikis, while the Hanafis deny retaliation. The jurists differ on castrating an animal between allowance and dislike.عقل (عقل اور اہلیت)
In the lexicon, aql is restraint and reason, the opposite of folly; it is also used for blood-money. As a term it is the power prepared to receive knowledge. The jurists agree that reason is the basis of legal obligation: acts of worship are not owed by the insane or anyone without reason, on the prophetic instruction that the pen is lifted from three. Those without reason cannot validly make property transactions, contracts or dissolutions of marriage, and their statements do not bind them or others; they lose their guardianship, though some acts with them are taken into account, such as destruction of property and nursing a child. Loss of reason by madness, fainting or intoxication breaks ablution. No retaliation is due for a blow that removes reason, but blood-money is due for its loss through injury.عور (کانا پن)
'Awar is the loss of sight in one eye; the jurists use the word in its plain sense. It is distinguished from 'asha, night blindness, from 'amash, weak sight with a watering eye, from hawal, squint, and from 'ama, blindness of both eyes. A one-eyed animal is not valid for sacrifice where the eye is gone, though the Hanafis allow it where the eye is only white and still sees. Defect of one eye gives no option to annul the marriage unless one spouse stipulated soundness. A one-eyed slave may be freed in expiation, by the majority. For injury to a sound-eyed person by a one-eyed man, the rulings differ: the Hanafis and Shafi'is require a full blood-money, the Hanbalis require half, and the Malikis give the victim a choice. The Hanafis and Shafi'is allow retaliation on the sound eye of a person who blinds a one-eyed man's only sound eye, while the Malikis give the choice between retaliation and blood-money.هَذَيان
Hadhayan in the lexical sense is speech without sense, in illness or otherwise; technically it is speaking without reflection. It differs from lagh, speech with no legal weight, and from laghat, noisy talk whose meaning is intended. All scholars agree that the divorce of one who has lost his reason, without intoxication, does not take effect; the Hanafis hold that the words of one whose speech is mostly delirious carry no weight. The Malikis hold that one who divorces in delirium and later says he did not notice is not bound, unless evidence shows his reason was sound; if he says something happened that he did not understand, Ibn Naji holds the divorce binds him, and al-Dardir objects that a sick man may imagine things and speak accordingly. Among the conditions of uprightness, the Hanafis require little idle talk and delirium; a man given to lying or delirium is not accepted as a witness.هادي
Hadi, in the technical sense, is a term of the Malikis: a whitish fluid that comes from a pregnant woman near childbirth; some define it as a fluid coming at the birth or at a miscarriage. It differs from madhi, wadi, semen, menses and postpartum bleeding in its outflow from the womb, and menses requires bathing while hadi does not. The Malikis have two views on whether hadi breaks ablution: the accepted one says it does, the other says it is nothing, since it is not habitual. The Malikis hold hadi impure, and the Hanafis, Shafi'is and Hanbalis agree on the impurity of what comes from a pregnant woman before the birth.الشَّعْر والصُّوف والوَبَر
Hair, wool and fur are parts that grow on people and animals, and the rules of purity and impurity apply to them. A person's hair is pure, living or dead, and may not be sold or used, because the human being is honoured. The hair of a permitted animal, shorn while it lives, is pure by consensus. Among the rules for the living: the hair must be washed in the major ritual bath, and most jurists require a woman to unbraid her plaits only if the water cannot reach the roots otherwise; joining hair with impure or human hair is forbidden. Tying the hair up in prayer is disliked, and combing it is recommended.حاملہ
فقہ میں حاملہ وہ عورت ہے جس کے پیٹ میں بچہ ہو۔ اس باب میں اس کے خون، روزے، نکاح، طلاق، عدت، نفقے، حدود کے نفاذ، جنین کے نقصان، اور حاملہ جانور کی ذبح، زکوۃ اور بیع کے احکام شامل ہیں۔هاشِمة
Hashima in the lexical sense is a wound that breaks the bone of the head; for the majority it is a wound that breaks the bone, the Shafi'is adding that it does so even without separating the flesh or exposing the bone, and the Hanbalis and some Shafi'is defining it as a wound that exposes and breaks the bone. No retaliation is due for it, by agreement, and compensation is due. The Shafi'is and Hanbalis fix it at ten camels, on the ruling of Zayd ibn Thabit; the Hanafis at a tenth of the full diya; the Malikis differ according to their definitions. When a hashima accompanies a muwadiha, the compensations combine, and the victim may take retaliation for the muwadiha, with the schools differing on the extra arsh. The Malikis give discretionary compensation for a broken bone in the body where retaliation is excluded, and most jurists do not call a break in the body other than the head or face a hashima.حجامہ (پچھنے لگوانا)
Hijama is the drawing of blood by suction after the skin has been cut with a cupping instrument. It differs from fasd, which is opening a vein. Jurists regard cupping as recommended for treatment, on the basis of hadiths in the two Sahih collections. On whether it breaks wudu', the Hanafis treat it as breaking; the Hanbalis require wudu' for heavy bleeding; the Malikis and Shafi'is do not require it. On fasting, the Hanafis dislike it for a fasting person who is weakened; the Malikis judge by the person's strength and likelihood of harm; the Shafi'is hold that it does not break the fast; the Hanbalis hold that it breaks the fast for both the cupper and the cupped. On the pilgrim's state of ihram, the Hanafis see no objection; the Malikis forbid it without need if it entails removing hair; the Shafi'is allow it when it does not cut hair; the Hanbalis allow it, and removing hair brings a redemption payment. Most jurists allow cupping as a paid trade, while a view attributed to Ahmad disapproves of the fee; the cupper is not liable if he performs the task skilfully and within what is customary.هُدْب
Hudb is the hair growing on the eyelids; the hair above the eyes is called hajib. For injuring a single eyelash so that it is pulled out and does not regrow, the Hanafis and Hanbalis hold a full diya is due, while the Malikis and Shafi'is hold neither retaliation nor diya applies, only an assessed compensation (hukuma). On washing the eyelashes in ablution: if the hair is dense and does not show the skin, washing its outer surface suffices according to the Malikis and Hanbalis, with combing it recommended for the Hanbalis; the Hanafis require passing water over the hair without washing beneath it, while the Shafi'is require washing both outer and inner surfaces.الإبانة
For the jurists, ibana means separation or severance, and it includes the separation of a part from a living creature. The Kuwaiti encyclopedia states the general rule: what is severed from a living creature, other than the wool and hair of an edible animal, is like its carrion, on the basis of a report transmitted in several forms. The encyclopedia notes that critics judged its chain weak in most routes, while al-Tirmidhi graded it hasan; and that a part cut after slaughter and before death is lawful to eat, though disliked in general.اختضاب
Ikhtidab (dyeing the hair): the use of dye to change the colour of hair with henna, katam, waras, saffron or black; the majority hold that changing the grey is recommended; black is disliked outside war by the Hanbalis, Malikis and Hanafis and forbidden by the Shafi'is except to holy warriors; a woman is recommended to dye her hands and feet with henna outside ihram with her husband's or master's leave.. The unmarried woman is disliked dyeing hands and feet by three schools, a widow may dye according to the Hanbalis, tattooing is absolutely forbidden, dyeing a black beard white is disliked, dyeing for a menstruating woman and for treatment is lawful, a widow in mourning may not dye, the head of a newborn is not to be smeared with blood, a man dyes his head and beard and may not dye hands and feet, and one in ihram may not use henna according to the Hanafis and Malikis..الانفصال
Infisal is lexically cutting off, the reflexive of fasl, and the opposite of joining, whether visibly or not. Some parts change their ruling on separation: what is forbidden to look at before it separates remains forbidden after, and some jurists wash, pray over and bury what separates from a dead body. A miscarriage born alive and then dying takes the ruling of an adult; one born dead is not prayed over but buried. One who is born dead does not inherit, by agreement. Spouses are separated by dissolution, by divorce, or by death.عنہ (نامردی)
In the jurists' usage, 'inna is the inability to have intercourse through the front passage while the organ is sound; the man is called 'anin for the softness and bending of his organ. Impotence is a defect that gives the wife the right to ask for separation, according to the majority; the judge gives the husband a lunar year from the day of the claim, after the practice of 'Umar. The time is not counted while a lawful barrier stops intercourse, such as menstruation, fasting, sickness, pilgrimage or travel, on the detail set by each school. Impotence is established by the husband's admission, by his oath, or by evidence before the judge; the judge or his deputy takes the decision. If the year ends without consummation, the wife chooses; the Hanafis hold the separation is an irrevocable divorce, the Shafi'is and Hanbalis hold it an annulment, and the Malikis draw distinctions. The wife is due the full dower according to the Malikis and, in general, the Hanafis; she observes a waiting period, which the Hanafis, Hanbalis and Malikis hold as a precaution.عیادت (مریض کی تیمار داری)
عیادت لغت میں عام زیارت کو کہتے ہیں، مگر مریض کی زیارت کے لیے مشہور ہو گیا ۔ فقہاء کا حکم میں اختلاف ہے: جمہور کے نزدیک یہ سنت یا مستحب ہے اور بعض افراد کے حق میں واجب ہو سکتی ہے ۔ مالکیہ کے نزدیک دوسرے کے ادا کرنے پر مستحب، ورنہ فرضِ کفایہ، اور جس پر مریض کا نفقہ واجب ہو اس پر فرضِ عین ہے ۔ بدعتِ دینیہ والے کی عیادت مکروہ ہے اور عالم کے لیے حرام ہے اگر اس سے فساد پیدا ہو ۔ فاسق کی عیادت اصح قول میں جائز ہے، کافر کی جائز ہے جب اس کے اسلام کی امید ہو، ذمی کی جائز ہے، اور مجوسی کے بارے میں دو قول ہیں ۔ اس کی فضیلت میں احادیث وارد ہیں ۔ آداب میں مختصر بیٹھنا، قریب ہونا، حال پوچھنا، خوش کرنے والی بات کہنا، صبر کی وصیت کرنا اور دعا کی درخواست کرنا شامل ہے ۔ اگر مریض مستحق ہو تو صدقہ، اور اگر تکلیف نہ ہو تو توبہ اور وصیت کی ترغیب دی جائے ۔ عیادت ہر مناسب وقت میں مسنون ہے، کسی بھی بیماری میں، بیماری کی ابتدا کی مدت سے مقید نہیں ۔ یہ تمام مسلمانوں کے لیے مشروع ہے، اور رشتہ دار اور جاننے والے زیادہ مؤکد ہیں؛ دشمن کی عیادت اس صورت میں حرام یا مکروہ ہے جب مریض اس کے آنے کو ناپسند کرے اور اس کا دیکھنا اسے ضرر پہنچائے ۔ مریض کو کھانے کی خواہش ہو تو عیادت کرنے والا وہ کھلائے جب تک نقصان نہ ہو، اور اس پر زبردستی نہ کرے ۔الجنين
Janin in the language is the child in the womb. In fiqh it names what forms in the womb. The Kuwaiti encyclopedia sets out its effect on the waiting period (iddah) of a pregnant woman, on inheritance and on gifts and bequests made for it, the rule for an assault on the unborn that causes miscarriage (a ghurra, which the source gives as one-twentieth of the blood-money, according to the majority), and how a stillborn child is washed, shrouded, prayed over and buried, with the rules depending on whether it was born alive, moved, or was a miscarriage of less than four months.الجنون
In law, insanity is a disorder of the mind that prevents acts and words from having their proper legal effect. The Kuwaiti encyclopedia sets out its effect on bodily acts of worship (prayer and fasting, including what a madness that begins or ends in the middle of a prayer or of Ramadan does), on zakat, on the validity of gifts, bequests and agency, on guardianship over marriage and waqf, on the jizya, on retaliation and the hadd punishments. It distinguishes madness from mental weakness (ta'ah), from foolishness (sufah) and from epilepsy. It records that the intentional act of a child or a madman counts as accidental for blood-money purposes.ہتھیلی (کف)
کف لغت میں ہتھیلی اور انگلیوں کو کہتے ہیں۔ اس کے احکام میں وضو کے شروع میں، نیند سے اٹھنے پر، اور کھانے سے پہلے اور بعد دونوں ہاتھ دھونا، تیمم میں ہتھیلیوں کا مسح، اور وضو میں کہنیوں تک ہاتھ دھونا رکن ہے۔ قصاص میں کلائی کے جوڑ سے ہاتھ کاٹا جاتا ہے، ہاتھ کی دیت پوری عضو کی دیت کا نصف ہے، اور چور اور قاطع الطریق کا ہاتھ بھی کلائی سے کاٹا جاتا ہے۔توڑنا (کسر)
کسر لغت میں کسی چیز کو توڑنا اور اس کے اجزاء کو الگ کرنا ہے؛ فقہ میں محفوظ الدم شخص کی ہڈی توڑنا ہے، اور یہ حرام ہے۔ دانت توڑنے میں شرائط قصاص پوری ہوں اور مزید نقصان کا خوف نہ ہو تو قصاص واجب ہے۔ دوسری ہڈیوں میں فقہاء کا اختلاف ہے: حنفیہ، شافعیہ اور حنابلہ قصاص کے قائل نہیں، جبکہ مالکیہ غیر خطرناک صورت میں قصاص جاری کرتے ہیں۔ ہڈی توڑنے میں مقرر ارش نہیں بلکہ حکومت (تخمینی تاوان) ہے، اگرچہ بعض ہڈیوں کے لیے مخصوص اونٹوں کی تعداد مقرر کی گئی ہے۔ باجا، شراب کے برتن اور صلیب توڑنے پر ضمان میں اختلاف ہے۔ میراث میں سہام کا کسر ہو تو اصل مسئلہ کو ایسے عدد سے ضرب دے کر صحیح کیا جاتا ہے کہ ہر وارث کو صحیح حصہ ملے۔کندھا (کتف)
لغت میں کتف کندھے کے پیچھے کی چوڑی ہڈی کو کہتے ہیں، اور فقہ میں اس سے ہاتھ کاٹنے اور ہڈی توڑنے کے احکام مراد ہیں۔ جمہور فقہاء کندھے کے جوڑ سے ہاتھ کاٹنے میں قصاص کے قائل ہیں، جب جسم میں گہرے زخم کا خطرہ نہ ہو؛ خطرہ ہو تو کہنی سے قصاص لیا جائے گا۔ کندھے کی ہڈی توڑنے میں نہ قصاص ہے، نہ مقرر ارش، بلکہ حکومت (تخمینی تاوان) واجب ہے۔ نماز میں سدل اور طواف میں اضطباع بھی اس سے متعلق احکام ہیں۔الشَّفَة
The shafa is the lining of the mouth. Several rulings attach to it. Washing the outer part of the lips is required in purification, while what is hidden when they close is part of the mouth and is recommended, though the Hanbalis and, for the full bath, the Hanafis require it. Deliberate injury to the lips carries retaliation; by mistake it carries full blood money for both lips, half for each, and in one Hanbali report a third for the upper lip and two thirds for the lower. In the sense of drinking, rules for water as shared use depend on its kind.میت اور اس کے احکام
میت وہ ہے جو زندگی سے جدا ہو چکا ہو۔ اس کے متفق علیہ احکام میں آنکھیں بند کرنا، ٹھوڑی باندھنا، جوڑ نرم کرنا، قبلہ رخ کرنا، اور غسل کے وقت بدن کو ڈھانپنا شامل ہیں، جبکہ غسل، کفن، جنازہ اور دفن فرضِ کفایہ ہیں۔ میت کو بوسہ دینے، تلقین، جنب و حائض کے غسل، قبر کشائی، حد قذف اور جسم کی طہارت جیسے مسائل میں اختلاف ہے۔الشَّارِب
The shaarib is, in language, the active participle of drink, and the term also names the hair that flows over the mouth; its plural is shawarib. The moustache is washed with the face in ablution and every hair and skin of it is covered with water in the bath of major impurity. Trimming it is part of the fitra by sound report, and a sunna for the jurists; the schools differ between cutting, shaving and close trimming. Removing it is forbidden to a pilgrim in the state of consecration; for the dead the jurists differ, and injury to it carries a just assessment.نبش (قبر کھودنا)
نبش یعنی دفن شدہ چیز نکالنا۔ بلا ضرورت قبل از بوسیدگی قبر کھودنا باتفاق حرام ہے۔ ضرورت یا شرعی غرض کے لیے جائز ہے، جیسے قبر میں قیمتی مال گرنا، یا کسی کا غصب شدہ کفن ہونا۔ کفار کی قبروں سے مال نکالنا حنفیہ اور حنابلہ کے نزدیک جائز ہے۔نعی (موت کی خبر دینا)
نعی لغت میں موت کی خبر کو کہتے ہیں، اور ناعی وہ ہے جو خبر لائے یا اسے پھیلائے۔ عرب کسی بڑے شخص کی موت پر قبیلوں میں سوار بھیجتے تھے۔ نوح اور ندب نعی سے متعلق ہیں مگر اس کے لازم نہیں۔ پڑوسیوں اور دوستوں کو خبر دینا مستحب ہے، آہستہ خبر دینا جائز ہے، پکار کر اعلان مکروہ ہے، اور نوحہ، فخر اور جاہلیت کا طریقہ حرام ہے۔نائحہ
نائحہ وہ عورت ہے جو میت پر رو کر اس کے اوصاف بیان کرے۔ فقہاء کے نزدیک اسے تعزیر دی جائے گی اور توبہ تک روکا جائے گا۔ محتسب اسے جنازوں اور قبرستانوں سے روکتا ہے۔نشہ آور ادویات (تخدیر)
Takhdir is a numbness that comes over some limbs or the whole body; a narcotic makes a person lose consciousness in varying degrees, as with henbane, hashish and opium. Most jurists forbid taking narcotics that cloud the mind, distinguish use for treatment from use without excuse, and discuss purity, sale, the validity of acts and penalty.نَوْم
Nawm in the lexical sense is calm and stillness; technically it is the relaxing of the brain's nerves through vapours rising from the stomach. It differs from nu'as, the first stage of sleep, from sina, a drowsiness that does not take away reason, and from fainting. Sleep is permitted in itself; it may be obligatory when a duty depends on it, recommended when one dozes in prayer or recitation, forbidden when one sleeps past the prayer time, and disliked in certain cases such as sleeping after the afternoon prayer or among the awake. Before sleep one is recommended to put out lamps, close the water-skin and the door, and on waking to recite the prescribed formulas and wash the hands three times. Sleep breaks the ablution in general, the majority relying on the saying 'the eyes are the binding of the buttocks'. The speech of a sleeper is void in legal acts: his consecration, vow, oath, divorce and admission do not take effect, with the exception of standing at Arafat. In injury, the sleeper's act is treated as an error, with the diya on his kin and expiation on him, and in destruction of property he is liable like the waking.نفاس (زچگی کے بعد کا خون)
نفاس لغت میں زچگی کو کہتے ہیں۔ اصطلاح میں حنفیہ اور شافعیہ کے نزدیک ولادت کے بعد نکلنے والا خون، مالکیہ کے نزدیک ولادت کی وجہ سے نکلنے والا خون، اور حنابلہ کے نزدیک ولادت اور اس سے دو تین دن پہلے کا خون جو علامت کے ساتھ ہو، اور اس کے بعد چالیس دن تک۔ یہ صحیح خون ہے جو حیض کی طرح ہے، جبکہ استحاضہ فاسد خون ہے۔ جمہور کے نزدیک زیادہ سے زیادہ مدت چالیس دن ہے، اور شافعیہ اور مشہور مالکی قول میں ساٹھ دن۔ نفساء پر وہی پابندیاں ہیں جو حائضہ پر ہیں: نماز اور روزہ منع ہے، روزے کی قضا ہے نماز کی نہیں۔نِياحة
Niyaha in the lexical sense is wailing aloud, as in keening; the jurists' definitions differ: for the Hanafis it is weeping with praise of the dead, its good qualities enumerated; for the Shafi'is and most Malikis it is raising the voice in lament, even without weeping; for the Hanbalis it is raising the voice in lament with a chanted or rhymed cry. It differs from weeping, elegy, condolence and the announcement of death. The majority hold wailing forbidden; the Hanafis hold it disliked in the sense of forbidden. The prophetic prohibitions are many, including the report of Umm Atiyya at the pledge and that of Aisha on throwing dust into the mouths of mourners. Some Malikis allow loud weeping over a dying man when no ugly words are added. Most jurists hold that the dead is punished for wailing over him only if he bequeathed it; some reports from Umar and Ibn Umar take it otherwise, and the jurists interpret the hadith. A bequest to wail is void and forbidden. The imam must discipline a wailing woman according to the majority; others counsel and give respite without beating. Hire for wailing is void, and its earnings are unlawful according to the majority; the Hanafis allow a fee where custom makes it expected.نخاع (ریڑھ کی ہڈی کا گودا)
نخاع گردن کے اندر کی سفید رگ ہے جو ریڑھ کی ہڈی کے ساتھ دم تک جاتی ہے۔ ذبح کے وقت نخع (ریڑھ کی ہڈی کو کاٹنا) کی ممانعت آئی ہے۔ سر کے زخموں میں ہاشمہ اور منقلہ کے احکام دیت کے ضمن میں ہیں۔الشَّلَل
Shalal is the corruption of a limb and the loss of its movement; the loss of feeling entirely is not required. Several rulings attach to it. The Malikis and Hanbalis limit breach of ablution by touch to touch with desire. A paralysed person prays with whatever pillars he can perform: if he cannot stand he prays seated, and if he cannot bow or prostrate he signals with his head. A sound hand is not cut for a paralysed hand; the paralysed hand carries a fair assessment of damages, and paralysis of the male organ gives the wife the right to annul the marriage.قبر کا ساتھی
شیخ عمر عبدالکافی کی روایت کے مطابق انسان کے ساتھ قبر تک کیا جاتا ہے: مال پیچھے رہ جاتا ہے، اہلِ خانہ قبر تک ساتھ جاتے ہیں، اور قبر میں صرف نیک عمل ساتھ جاتا ہے۔ وہ دفن اور قبر کے بارے میں اپنی روایت پیش کرتے ہیں؛ ان میں سے بعض تسجیل میں غیر مسند ہیں۔رتق (فرج کی بندش)
رتق فرج کی بندش ہے؛ اس کی بنیاد پر شوہر کو نکاح فسخ کرنے کا اختیار بعض فقہاء کے نزدیک ہے۔مرثیہ
مرثیہ میں میت کی خوبیاں بیان کرنا جائز ہے، مگر حد سے زیادہ تعریف مکروہ ہے۔رقیہ (دم)
رقیہ دم کو کہتے ہیں: قرآن یا اللہ کے اسماء و صفات سے دم کرنا جائز ہے جب شرک نہ ہو اور اللہ کے اذن پر یقین ہو۔الشِّبَع
Satiety is known in language and in the technical sense. Moderation is a manner of eating, and the most that suits a person is to divide his belly into thirds, one for food, one for drink and one for breath. Some jurists grade eating as obligatory, recommended, permitted, disliked or forbidden; excess above satiety is disliked by one view and permitted by the Hanbalis when it does not harm. For one compelled to eat carrion, all agree that he may take enough to keep him alive, and the jurists differ on whether he may eat to satiety.الشِّجاج
Shijaj is the plural of shajja, a wound to the face or the head only. Most jurists count ten or eleven kinds: the scratch, the weeping, the bleeding, the incision, the flesh-tearing, the simhaq, the mudiha (which exposes the bone), the hashima (which breaks it), the munaqqila (which displaces the pieces), the ama (which reaches the lining of the brain) and the damigha (which pierces it). Below the mudiha there is no fixed arsh, so a just assessment is owed; from the mudiha upward a fixed arsh applies, five camels for the mudiha. Retaliation for a deliberate wound is due for the mudiha by agreement, and not for those above it. Most jurists hold that retaliation or compensation for a wound is ordered only after it heals. The rules differ by school when a wound heals without a mark.الشُّرب
In language shurb is taking in any liquid, water or other. The basic rule is that all drinks are lawful unless a proof forbids them. Its manners include naming God at the start and praising Him at the end, drinking with the right hand, taking the drink in three breaths outside the vessel, drinking seated, sipping rather than gulping, and disliking drinking from the mouth of a waterskin or from a notch in a vessel. Most jurists forbid eating and drinking from vessels of gold or silver. The fasting person is forbidden to eat and drink; drinking deliberately in an obligatory prayer requires repetition, and the schools differ on drinking in prayer by mistake.السِّمْحاق
The simhaq is a thin membrane above the skull bone that separates flesh from bone. In the usage of most jurists it is a head wound that reaches that membrane, cutting the flesh without reaching the bone; the Malikis call it mulatta. Among the wounds of the head it has no fixed blood-money or fixed arsh for the majority, so a just assessment (hukuma) is owed for it, whether intentional or by error. The Malikis, and a view among the Shafi'is and a report from a Hanafi jurist named Muhammad, hold that retaliation (qisas) is due for it when intentional, since it can be measured.السِّنّ
In the lexicon sinn is a single tooth, a piece of bone set in the jaw, and the sinn of a thing is any toothed, pointed part of it. The jurists agree that retaliation is due for a deliberately extracted tooth where equal matching is possible, and that the diya of each tooth is five camels. They differ on breaking a tooth, on extracting the tooth of one who has not yet shed his milk teeth, on the timing of retaliation, and on a tooth that grows back after extraction. Most jurists allow a man to fit a gold or silver tooth, and filing the teeth apart for beauty is forbidden.الشَّمّ
Shamm is the perception of scents by the nose. It may be obligatory, as when witnesses smell the mouth of a drunkard to find the smell of wine; forbidden or disliked, as the use of perfume by a pilgrim according to some; or permitted, as the smelling of lawful flowers and perfumes, except that smelling a perfume worn by a foreign woman is forbidden. The Hanafis and Malikis hold that a fasting person who lets incense reach his throat breaks his fast, while smelling air carrying the scent of roses does not. The schools differ on hiring something for its smell and on injury to the sense of smell, where retaliation is due if possible and otherwise full blood money in the majority view.تعزیت (پرسا دینا)
تعزیت لغت میں کسی صدمہ زدہ کو تسلی دینے اور صبر کی تلقین کرنے کو کہتے ہیں، اور شریعت میں اس میں صبر کی تلقین، اجر کا وعدہ، گناہ سے ڈرانا، میت کی مغفرت اور صاحبِ مصیبت کے لیے دعا شامل ہے۔ فقہاء کے نزدیک جو شخص کسی مصیبت میں مبتلا ہو اس کی تعزیت مستحب ہے۔ تعزیت ہر عمر اور جنس کے سوگواروں کی کی جاتی ہے، سوائے اس بچے کے جو سمجھ نہ رکھتا ہو، اور جوان عورت کی تعزیت صرف عورتیں اور اس کے محرم کریں، فتنے کے خوف سے۔ جمہور کے نزدیک اس کی مدت تین دن ہے اور افضل یہ ہے کہ دفن کے بعد ہو؛ مسجد میں تعزیت کے لیے بیٹھنا مکروہ ہے اور شافعیہ و حنابلہ کے نزدیک اہلِ میت کا تعزیت وصول کرنے کے لیے جمع ہونا مکروہ ہے۔ پڑوسیوں کے لیے مستحب ہے کہ اہلِ میت کے لیے کھانا بنائیں، جبکہ اہلِ میت کا لوگوں کے لیے کھانا بنانا مکروہ ہے۔ الفاظ کی کوئی مقرر صورت نہیں، اور مسلمان کی تعزیت کافر سے کرنے کے بارے میں امام شافعی اور امام ابوحنیفہ کی ایک روایت جواز کی ہے جبکہ امام مالک منع کرتے ہیں۔تدارک (عبادت میں رہ جانے والی چیز کی تلافی)
Tadarruk is performing an act of worship, or part of it, that the person left out at its proper time, as long as the time has not passed. Making up a fixed pillar is obligatory; the rules for obligatory and recommended parts differ by school. In wudu, the Hanafis and Malikis make up only the missed part, while the Shafi'is require order. In the pilgrimage the making up of circuits, running, standing and stoning follow their own rules; in madness and fainting, the duty of prayer, fasting and pilgrimage is decided by the state of the person.علاج اور دوا (تداوی)
Treatment is lawful in general. Most jurists hold it permitted; the Shafi'is, al-Qadi, Ibn Aqil and Ibn al-Jawzi among the Hanbalis hold it recommended; most Hanbalis hold that leaving it is better. Treatment with what is unlawful or impure is forbidden except in necessity, under conditions the schools dispute; recitation with God's words and names is allowed under conditions. For a muhrim, scent used in treatment requires ransom; for the sick, silk and gold for the nose and teeth are allowed.تخلیل (انگلیوں، بالوں اور دانتوں میں خلال کرنا)
Takhlil is passing water through the fingers, combing or separating the hair, or cleaning between the teeth; in purification its rulings range from obligation to sunna and recommendation. Wine that turns to vinegar by itself becomes pure and lawful; adding something to wine to make vinegar is disputed, the Shafi'is and Hanbalis forbidding it and the Hanafis and (preferably) Malikis allowing it.تربّع (پالتی مار کر بیٹھنا)
Tarabbu is a way of sitting: one sits on the hips, stretches the right knee to the right and the right foot to the left. In prayer it is allowed for one who cannot stand; in an obligatory prayer without excuse the Hanafis call it disliked, and most jurists hold it departs from the required posture. In a voluntary prayer, sitting is allowed while one can stand, though standing is better. Reciting the Qur'an is allowed in any position.تسنیم (قبر کا کوہان نما اونچا کرنا)
In the jurists' usage tasnim is raising a grave above the ground by about a span or a little more; its opposite is tasttih (tasteeh), making the grave flat and level. All agree that raising the earth over a grave by about a span is recommended, and some Hanafis allow a little more, so that the grave is known, avoided and prayed for. The Hanafis, Malikis and Hanbalis recommend the ridge and dislike leveling, since leveling resembles the buildings of the world. The Shafi'is recommend leveling and hold it better. If a Muslim dies in a land outside the abode of Islam and cannot be moved to it, the better course is to level the grave and conceal it, for fear it will be dug up.تطبیب (علاج معالجہ: طبیب، اس کا دیکھنا، اجرت اور ضمان)
Tatbib is medical treatment. Learning medicine is a communal duty, practising it is lawful, and it may be recommended by intention to follow the Prophet or to benefit Muslims, or obligatory where one physician is specifically needed. A physician may look at the place of illness as far as needed. The Shafiis and Hanbalis require a chaperone when the physician is a stranger to the woman patient. Hiring a physician is lawful for a term, not for the cure; the Hanbalis forbid making the medicine a condition, and Ibn Qudama allows a cure fee as a reward rather than a hire. The physician owes compensation for harm caused by ignorance, negligence, or treatment without consent; he owes none if he is skilled, authorised, and does not exceed the usual.تعویذ (منکے، دم اور تعویذ)
تعویذ لغت میں عوذ سے ہے یعنی پناہ لینا، جس سے پناہ مانگی جائے وہ عوذہ یا تعویذ۔ اصطلاح میں یہ دم، تمیمہ وغیرہ سب کو شامل ہے، جائز بھی اور ناجائز بھی، اور رقیہ اس سے خاص ہے۔ تمیمہ دھاگے یا منکے ہیں جو بچوں کو نظر سے بچانے کے لیے لٹکائے جاتے تھے، ودعہ سمندر کی ایک سفید چیز اسی مقصد سے، تولہ محبت پیدا کرنے کے لیے، نشرہ دم یا تحریر جسے دھو کر مریض کو پلایا جائے، اور رتیمہ یاد رکھنے کے لیے انگلی میں باندھا جانے والا دھاگہ۔ حکم چیز کے مطابق بدلتا ہے: جس کا معنی معلوم نہ ہو اسے جمہور ناجائز کہتے ہیں، اور وعید کو اس اعتقاد پر محمول کرتے ہیں کہ منکا آفات کو دفع کرتا ہے۔ اللہ کے کلام یا اسماء سے عربی میں جو سمجھ میں آئے وہ جمہور کے نزدیک جائز ہے، شرط یہ کہ تاثیر اللہ کی طرف سے ہو۔ غیر اللہ کے ناموں سے دم مکروہ ہے۔ شعبی، سعید بن جبیر اور قتادہ وغیرہ نے دم کو توکل کے خلاف جان کر ترک کو بہتر کہا۔ دم کے وقت پھونکنے پر امام نووی کہتے ہیں کہ اس کے جواز پر اتفاق ہے، اور جمہور مستحب کہتے ہیں، جبکہ ابراہیم، عکرمہ اور حکم اس کے مخالف ہیں۔ نشرہ حنفیہ، شافعیہ اور حنابلہ کے جمہور کے نزدیک جائز ہے، ابن عبد السلام (مالکی)، حسن اور نخعی منع کرتے ہیں، اور مجاہد نے آیات لکھ کر دھونے کو ناپسند کیا۔ یاد کے لیے رتیمہ ابن عابدین کے نزدیک مکروہ نہیں، اور دوسروں کے نزدیک عبث ہونے کی وجہ سے مکروہ ہے، اور زمانہ جاہلیت کا گلے میں ڈالا گیا دھاگہ منع ہے۔ قرآن سے شفا میں اختلاف ہے: بعض کے نزدیک یہ دلوں کی شفا ہے، جبکہ جمہور مریض پر پڑھنے کو جائز کہتے ہیں، سورۃ الفاتحہ اور اجرت کی روایت ابو سعید خدری سے نقل کی جاتی ہے، اور ابن حجر نے اس روایت کا جواب دیا جس میں صرف معوذات کا ذکر ہے۔ ماثور دعاؤں اور اذکار سے شفا بالاتفاق جائز ہے، جیسے عثمان بن ابی العاص کی روایت میں تکلیف والی جگہ پر ہاتھ رکھنا۔ حنفیہ کے نزدیک تولہ حرام ہے کیونکہ یہ جادو ہے؛ شافعیہ کے ابن رسلان کے نزدیک مباح کلام، زینت یا کھانے کی چیز جس کے بارے میں یہ اعتقاد نہ ہو کہ وہ بذات خود اثر کرتی ہے، جائز ہے۔ جمہور علماء کے نزدیک نظر لگنا حق ہے، اور یہ مال، انسان اور جانور کو لگتی ہے، جبکہ بعض طبیعیین اور بدعتیوں نے اس کا انکار کیا۔ نظر سے بچاؤ کے طریقے: دعائیں اور آیات پڑھنا، نظر لگانے والے کا برکت کی دعا کرنا، دم کروانا، اور نظر لگانے والے کو وضو کرکے اس پانی سے غسل دینے کا حکم؛ ابن بطال کے مطابق معروف نظر لگانے والے کو روکا جائے، اور نووی نے اسے صحیح قول کہا۔ زمانہ جاہلیت کے لوگ تمائم لٹکاتے تھے، اسلام نے انہیں باطل کیا۔ انسان پر منکے، دھاگے یا ہڈیاں لٹکانا حرام ہے، اور مجہول دم لکھ کر لٹکانا حرام۔ قرآن یا ماثور دعائیں لٹکانے میں اختلاف ہے: عبد اللہ بن عمرو بن العاص اور احمد کی ایک روایت جائز کہتی ہے، جبکہ ابن مسعود، ابن عباس، حذیفہ، عقبہ بن عامر، ابن حکیم اور بہت سے تابعین، اور احمد کی ایک روایت، ذریعہ بند کرنے کے لیے منع کرتے ہیں۔ جواز کے قائل شرط لگاتے ہیں کہ وہ نلکی یا پرچی میں ہو، جماع اور رفع حاجت کے وقت نہ اٹھایا جائے، اور بلا آنے سے پہلے نہ ہو۔ پاک جانور پر تعویذ لٹکانا مکروہ ہے اور نجس جانور پر حرام۔ جواز کے قائل جنبی اور حائضہ کے لیے ایسے تعویذ میں حرج نہیں سمجھتے جو لپیٹا گیا ہو یا چمڑے میں سلا گیا ہو۔ کافر کا مسلمان پر دم کرنا مختلف فیہ ہے: حنفیہ، شافعی اور مالک کی ایک روایت کے مطابق قرآن اور اللہ کے ذکر سے جائز ہے، جبکہ مالک کی ایک روایت میں ناپسند ہے۔ مسلمان کا کافر پر دم کرنا بالاتفاق جائز ہے۔ تعویذ اور دم پر اجرت لینا جمہور فقہاء کے نزدیک جائز ہے، اور زہری نے قرآن پر اجرت کو مطلقاً مکروہ کہا۔تریاق (زہر کا تریاق اور اس کا استعمال)
Tiryaq is a medicine used against poison, of several kinds, and it may contain viper flesh. The Hanbalis do not allow eating or drinking it when the flesh of a viper is in it, since the flesh is forbidden and no forbidden thing may be used for cure. The Hanafis and Shafi'is forbid it in the apparent view, though some allow it when a cure is known and no other remedy exists. The Malikis allow eating a viper that is slaughtered properly.تراب (مٹی اور غبار)
Turab is the surface of the earth, a generic noun; the jurists imply that sand and rock dust are not turab, though some schools give them its ruling. Tayammum is valid with any clean earth that has dust clinging to the hand. The Shafi'is and Hanbalis require earth with water to clean the vessel licked by a dog, while the Hanafis and Malikis do not. Eating earth deliberately breaks a fast, and the jurists differ on selling it.عضو (جسم کا حصہ)
In the lexicon, udw is any bone surrounded by flesh, of a person or an animal; its root sense is cutting and separating, and it refers to a distinct part of the body. In purity, the duty of washing attaches to what remains of an amputated limb: if the cut is above the elbow or ankle, washing of what is cut off falls away; the Malikis do not wash the stump of an elbow. The jurists agree that an extra limb growing in the place of washing must be washed; they differ when it grows elsewhere. A limb separated from a living person is buried without washing or prayer; for a dead person's separated part, the Hanafis and Malikis wash and pray over it only where it is more than half the body, while the Shafi'is and the main Hanbali view pray over any part of a dead Muslim whose death is known. A limb cut from a living animal is carrion, except fish and locusts; a human limb is subject to retaliation when deliberately injured where it can be matched, and otherwise to blood-money or an assessed award.أم الدماغ
Umm al-dimagh is the membrane under the bone above the brain. A wound that reaches it without piercing it is called amma and ma'muma, and carries a third of the diya, with no retaliation according to the jurists. A wound that pierces it is called damigha, and the jurists give several views on it; the membrane also bears on the fast, if something reaches it.عقم (بانجھ پن)
In the lexicon, uqm is a dryness that prevents conception; a woman who cannot conceive is barren, and the word is used of a man who cannot father children. The jurists recommend that a man marrying choose a fertile virgin, since the law encourages offspring and forbids what blocks them; a report discourages marrying a barren woman. The majority hold that sterility is not a defect that dissolves a marriage; al-Hasan alone gives the option of withdrawal at the start of the marriage, and the majority do not require a spouse who knows of his or her sterility to disclose it before the contract. Full blood-money is due for injuring the power to conceive or to impregnate, and cutting off offspring by medicine is forbidden.وَدْي
Wadi in the lexical sense is the thick white fluid that comes after urine or on lifting a heavy weight; it also means the young palm shoots. It differs from semen, which comes with desire, and from madhi, which is thin and comes with desire; wadi comes after urine. Most jurists hold wadi impure, and the Hanbalis hold that what is not eaten is impure, while the flesh of the animal eaten is pure. It must be removed when needed, by water or stones, and its exit requires only ablution, not bathing, on the report of Ibn Abbas; its exit breaks the ablution by agreement. One who wakes with a wet mark and is unsure whether it is semen or wadi or something else is not bound to bathe, according to most jurists; the Shafi'is let him choose the rule that fits the probable one.انگوٹھی پہننا
Wearing a ring means putting a ring on a finger. Jurists examine it by the metal of the ring, where it is worn, its weight, number, inscription and stone. Gold is lawful for women and forbidden to men; silver is lawful for women and, with differences between the schools, for men.
عمل
الختان
Male circumcision; counted among the fitra by jurists and a firmly rooted practice in law and custom, with ages and celebrations varying by country.السواك
Cleaning the mouth with an arak twig; a sunna of the Prophet that remains an everyday dental tool in many homes today.صلاة الجنازة
Prayer over the dead standing, without bowing or prostration — four takbirs with the Fatiha, blessing the Prophet and supplication for the deceased; a communal obligation.زيارة القبور
Visiting graveyards for prayer and remembrance; permitted by the Prophet after an earlier prohibition, with practices that differ by country — some forms scholars reject.
اسکریننگ روم
المرض الكبير
2017 عیسوی · 1438 ھ†Kumail Nanjiani's Oscar-nominated romantic comedy about his real-life courtship with Emily Gordon amid a Pakistani-American family's arranged-marriage expectations.أسماء
2011 عیسوی · 1432 ھ†Asmaa.باب الحديد
1958 عیسوی · 1377 ھ†Cairo Station.حفظ صلاة ديليسا
2011 عیسوی · 1432 ھ†Hafalan Shalat Delisa.امرأة عادية
2019 عیسوی · 1440 ھ†A Regular Woman.ميموزاس
2016 عیسوی · 1437 ھ†Mimosas.طعم الكرز
1997 عیسوی · 1418 ھ†Abbas Kiarostami's Palme d'Or winner about a Tehran man seeking someone to bury him if he dies by suicide — its dialogues turn on Islamic arguments over life and death.زوجة حفار القبور
2021 عیسوی · 1442 ھ†The Gravedigger's Wife.
کیا چیز غائب ہے؟ ہمیں بتائیں · موضوع اس وقت کھلتا ہے جب اس کی جائزہ شدہ رہنمائی، 10 سوالات، 5 اقسام میں 25 اندراجات، اور کئی روایات اور خطوں کی آوازیں ہوں۔