Ƙa'idar Kasuwar Musulmi

ƙa'idar kasuwar Musulmi ƙa'ida ce ta fiƙihu wacca take nufin halarcin sayan fata da nama da sayarwa na dabbobin da aka yanka daga kasuwar musulmi tare da cewa su waɗannan dabbobin sun halatta aci kuma ba wajibi bane mutum ya bincika ko anyankasu ko ba'a yanka ba,malaman fiƙihu sun yarda da wannan ƙa'ida kuma suna kafa dalili kanta da ijma'i da sira ta gugun mutane ma'abuta addini da ruwayoyi kuma ita wannan ƙa'ida ana la'akari da ita a matsayin Amara Ashar'iya wanda ake gabatar da ita kan Usulil Amaliyya,bisa ra'ayin wasu daga cikin malaman Usul wannan ƙa'ida bata gudana idan taci karo da Bayyina [shedu] kuma taci karo da ruwayar da Adili wato mutuman da yake da adalci,idan har yazamo ansami karo tsakanin ƙa'idar Suƙul Muslimi da shedu ko ruwayar da adili ya rawaito to ana yin hukunci ne da rashin halasci nama da fatar dabbar da aka yanka,saboda Asalati Adamut Tazikiya wannan ƙa'idace da take hukunta cewar aɗauki dabbar kamar ba'a yankata ba yanka na shari'a. Abin da ƙa'idar take ɗauke da shi ƙa'dar kasuwar musulmi,ƙa'idace ta fiƙihu,wacce take nufin halascin saye da sayar da fatu da nama na dabbobin da suke halas ne cin namansu a kasuwar musulmi,kuma haka ya halasta ne ba tare da bincike ba kan tsarkin abin da mutum ya saya,[1] kasuwar musulmi itace kasuwar da duk masu saye da sayarwa ko mafi yawansu musulmi ne [2] Muhimmancin wannan ƙa'ida Wannan ƙa'ida ta kasuwar musulmi anyi bincike kanta a litattafai a ƙarƙashin ƙa'iduji na fiƙihu,[3] kazalika anyi bincike kanta a ilimin Usulul fiƙihu a matsayin ɗaya daga cikin Amara wato abin ko ruwayar da take da nau'i na gano hukuncin shari'a, kuma anyi bincike kan hujjar wannan ƙa'ida a gurare daban-daban,[4] kamar yadda malami suka dogara da wannan ƙa'ida wajan kafa hukunci kan hukuncin shari'a a wasu daga cikin babuka na fiƙihu kamar babun sallah da tsarki da kasuwanci da babun abubuwan da akeci da sha da kuma babin farauta da yanka.[5] A gurin wasu malaman fiƙihu wasu daga cikin ma'amaloli kamar sayarwa da saya nama da fatu da cin nama suna dogara ne bisa kan wannan ƙa'ida,to idan wannanƙa'ida batazama hujja ba,to duk waannan ma'amalolin zasu zamo basu halitta ba, kuma agarshe wajiabi ne kan kowana musulmi ya yanka abin da zai ci da kanshi wannan kuma abune da zai sabbaba wahala da kuma takora da kawo matsala a rayuwar yau da kullin ta al'umar musulmi, [6] bisa wannan ƙa'ida saye da sayarwa nama da fatu daabbobi [7] da duk abin da yashafisu zai zamo halal aƙasashan musulmi kuma ana yimusu hukunci da masu tsarki ne [8] Karo tsakanin wannan ƙa'ida da Usul Amaliyya da Amarat Idan aka sami karo tsakanin ƙa'idar Suƙul Musulmi da ɗaya daga cikin Usul Amaliyya ko Amarat,to anan ana gabatar da ƙa'idar Suƙul musulmi ne [9] saboda shi Asalin Amali yana yin aikin ne a lokacin damuke da shakka, kuma duk lokacin da muke da Amara,to babu batun shakka[10] amma a lokacin da aka sami karo tsakanin ƙa'idar Suƙol musulmi da wasu daga cikin Amarat kamar bayyina [shedu] ko kuma ruwayar da Adili [mutum adalci ya rawato] amma idan akayi gini bisa cewa wannan ƙa'idar hujja ce kan Maudu'ai] lalle wannan amarar za'a gabatar da ita kan wannan ƙa'ida ta Suƙol Musulmi [11] Dalili kan wannan ƙa'ida Malaman fiƙihu sun dogara kan wasu dalilai kama Ijma'a da ruwayoyi da Sirar Mutasharri'a [tarihin gungu mutane masu riƙo da addini] kan hujjar ƙa'idar Suƙul Musulimin [kasuwar musulmi]. • Ijma'i; bisa Ijma'a na malaman fiƙihun shi'a sun ganin wannan ƙa'ida ta Ijma'i hujja ce,kuma ita wannan ƙa'ida tana nuni kan hallaci da tsarkin nama da duk abin da ya shafi jikin dabbobi waɗan da aka saya daga kasuwar musulmi [12] amma wasu malaman fiƙihu sunyi ishakali kan wannan Ijma'i [ijma'i ne Madraki] saboda kasantuwarshi ijma'i wanda ya dogara kan dalilin da yake hannun mu.[13] • Siratul Mutasharri'a; [rayuwar gugun mutane masu addini] rayuwar mutane masu riƙo da addini tin lokacin imamai taginu ne kan sayan nama da duk abin da yake da alaƙa da dabbobin da ya halitta aci namansu daga kasuwar musulmi ba tare da bincike ba ta fuskacin yanka ba kuma ita wannan Sara tana nunamana yardar imamai kan wannan ƙa'ida da wannan mu'amala.[14] • Ruwayoyi; Hurrul Amuli ya faɗa a cikin littafin shi Wasa'ilus Shi'a cewa akwai hadisai da dama a cikin babuka daban-daban kamar babun ɗahara da babun farauta da yanka da babin abinci da abin sha da babin kasuwanci [15] kuma dukkansu suna nuni kan ingancin wannan ƙa'ida.[16] Taɗbiƙi [amfani da wannan ƙa'ida a aikace Abin da ake nufi da musulmi a wannan ƙa'idar shi ne ma'anar shi mai faɗi wanda baya nufin shi'a imamiyya kawai ba, a'a musulmi anan ya ƙunshi dukkan Mazahabobi na Musulinci [17] kasuwar musulmi ana nufin kasuwanni da guraran da suke cikin ƙasar musulinci, kuma wajibi bane duk mutananta suzamo musulmi, kawai yana wadatarwa ya zamo mafi yawansu musulmi ne.[18] Bisa ra'ayi na Shahidus Sani, yana ganin idan musulmi sukayi dai-dai da waɗanda ba musulmi ba ko kuma waɗaanda ba musulmi ba sune sukafi yawa,to a irin wannan kasuwarsu ba za'a kirata da kasuwar musulmi ba,kuma ba za'a gudanar da wannan ƙa'ida ba, sai dai a yanayin da ya sayi nama a hannun musulmi, kazalika Shahidus Sani yayi imani da cewa ba dole bane shugaban gurin yazama musulmi,saboda ya inganta a kirata da kasuwar Musulmi koda shugaban ba musulmi bane,[19] A dai-dai lokacin da Ayatullah Barujurdi yake ganin dole ne shugaban gurin yazama musulmi domin haka ne zai inganta a kirata da kasuwar musulmi,to idan shugabanta yazama musulmi shine zaisa a kirata da kasuwar musulmi, kuma koda mafi yawancin mutanan kasuwar ba musulmi bane. [2o] Sayyid Ali ɗabaɗaba'i a cikin littafinshi mai suna Riyadul Masa'il yana ganin Ma'aunin da yake sawa akira kasuwa, kasuwar musulmi shi Urfin mutane, ya kuma ƙara da cewa kasuwar musulmi dole tazamo tana gurin da dukkan mutanan ko kuma mafi yawansu musulmai ne. [21]