Aure

Daga wikishia
Risala Ilmiyya

Aure (Larabci:النكاح) ko nikahu wata dangantaka ce ta aure da take samuwa bayan karanta sigar aure. kur'ani ya bayyana aure matsayin wani abu da yake samar da kwanciyar hankali tsakanin mata da miji, tare da yi wa musulmi nasiha da umartarsu da yin aure, kan asasin riwayoyi, aure yana daga cikin mafi girman ni'imomin muslunci, haƙiƙa aure yana tabbatar da rabi ko kaso ɗaya cikin ukun addini da sunnar Annabi (S.A.W).

Riƙo da addini, kyawawan halaye da dangi nagari suna daga cikin ma'auni cikin zaɓar mata ko miji da aka yi umarni da shi a cikin riwayoyi, a mahangar malaman fiƙihu shi aure a kankin kansa mustahabbi ne mai ƙarfi, amma dangane da waɗanda za su iya afkawa cikin aikata saɓo da zunubi idan ba su yi aure ba yana zama wajibi.

A mazhabar shi'a Imamiyya aure kala biyu ne, da'imi (auren dindin) da kuma aure muwaƙƙati (auren mutu'a) cikin sigar ɗaura aure Muwaƙƙati, haƙiƙa sharaɗi ne a ayyana mudda da mi ƙdarin sadaki, bayan karewar mudda (lokaci) mata da miji za su rabu da juna ba tare da saki ba.

Cikin risala amaliyya, an yi bayanin hukunce-hukunce fiƙihu masu tarin yawa game da aure, daga mafi muhimmancinsu shi ne wajabcin karanta sigaق ɗaura aure, tsuran yardar namiji da mace basa wadatarwa cikin aure, sannan idan ya kasance matar budruwa ce to wajibi ne ta nemi izinin mahaifinta.

Aure yana ƙarewa ta hanyar Li'ani, Saki, mutuwa, canja jinsi, ridda ko kuma samuwar ɗaya daga cikin sabubban fasakin aure (lalacewar aure), bayan rabuwa wajibi mace ta yi idda.

Gabatarwa da Rabe-rabe

Aure wata hanyar ce ta samar da igiyar rayuwar jima'i ta hanyar sigar ɗaura aure, a mazhabar shi'a aurte kala biyu ne: da'imi da Muwaƙƙati; cikin sigar aure muwa ƙ ƙat ana ayyana lokacin da auren zai ƙare, bayan ƙarewar lokaci, mata ta miji za su rabu ba tare da saki ba.[1]

Aure Muwaƙƙati

Asalin Ma ƙala: Aure Muwaƙƙati

Aure Muwaƙƙati ya kasance halas tun zamanin Annabi (S.A.W); amma a zamain halifa na biyu sai ya haramta shi[2] cikin mazhabonin muslunci mazhabar shi'a imamiyya ne kaɗai suka halasta aure Muwaƙƙati.[3] mafi muhimmancin banbamci da yake tsakanin aure Muwaƙƙati da aure da'imi, shi ne kasancewarsa da ayyanannen lokaci da zai ƙare, ta yanda ayyana lokaci a cikinsa lazimi kuma larura ne.[4]

Bambance-banbamce Tsakanin Aure Da'imi da Muwaƙƙati

Auren da'imi da aure muwaƙƙati suna da hukunce-hukunce masu yawan gaske da suka yi tarayya cikinsu; daga jumlarsu akwai karanta sigar ɗaura aure da kasance larura kuma wajibi cikin dukkanin su biyun, amma tare da haka waɗannan aure guda biyu suna da bambance-bambance da bayaninsu zai zo a ƙasa:

  • Cikin aure da'imi saɓanin Muwaƙƙati wajibi ciyar da mata.
  • Cikin aure da'imi mata ba zata fita unguwa ba babu izinin mijinta, amma cikin muwaƙƙati ba wajibi bane ta nemi izininsa don zuwa unguwa.
  • A aure da'imi saɓanin muwaƙƙati mata da miji za su ci gadon juna.[5]
  • Idan ba a ambaci sadaki ba cikin aure Muwaƙƙati auren bai ƙullu ba, amma cikin aure da'imi aure ya ƙullu, kuma idan ya sadu da ita tana da ha ƙ ƙin cin cikakken sadaki.[6]

Matsayi

Addinin muslunci ya bada muhimmanci sosai kan aure ta yadda ya bayyana shi ɗaya daga cikin sunnonin Annabin muslunci (S.A.W)[7] tare da bayyana tuzuranci matsayi abin da yake makruhi.[8] hakan nan kuma kur'ani ya bayyana cewa aure yana samar da nutsuwa da kwanciyar hankali,[9] ya kuma umarci musulmai marasa aure da yin aure.[10] Cikin riwayoyi an ambaci hususiyoyi da fifiko mai tarin yawa game da aure, daga jumlarsu ana lissafa aure matsayin mafi girman ni'imomin muslunci.[11] Sababin alhri duniya da lahira,[12] tabbatar da rabin addini ko kuma kaso ɗaya bia ukunsa[13] yana sanya ƙaruwar arzi ƙi,[14] haka nan kuma mafi wula ƙantar matattun cikin musulmai suna waɗanda suka mutu ba tare da sun yi aure ba.[15]

Ayatullah Morteza Motahhari Malamin addinin Musulunci game da rawar da aure ke takawa cikin tarbiyya: A Musulunci, aure (duk da cewa yana cikin nau'in jin dadi da sha'awa) ana daukarsa a matsayin abu mai tsarki kuma ibada; Daya daga cikin dalilan shi ne aure shi ne mataki na farko da mutum ya dauka daga son kai da gina kai zuwa kawar da rashin abota. Kafin aure, "kaina kadai" ne kawai kuma komai na "ni". Mataki na farko da wannan shingen ya karye, wato tare da aure, an sanya wani mahaluki kusa da wannan "Ni" kuma ya sami ma'ana a gare shi;

Motahhari, Ta'alim wa tarbiyyat dar Islam, shafi na 267.

Hukunce-hukunce

cikin risala amaliyya ta maraji'an ta ƙlidi hukunce-hukunce fiƙihu tarin yawa sun zo game da aure, muhimman cikinsu sune kamar haka:

  • A cikin auren da'imi da muwaƙƙati wajibi a karanta sigar aure, yardarm namiji da mace ba ta wadatarwa.[17]
  • Mace da namiji za su iya karanta sigar ɗaura aure da kansu ko kuma wani mutumi ya yi musu wakilci ya karanta musu.[18]
  • Idan mace da namiji za su iya karanta sigar cikin harshen larabci, wajibi su karanta cikin harashen larabci.[19]
  • Mahaifi da kaka daga ɓangaren mahaifi basu da wilaya kan budurwa rashida da ma rashida budurwa wacce ba (sune saurayi ko budurwa da suka kai shekarun balaga da hankali), dangane da budurwa rashida akwai saɓani tsakanin malaman fiƙihu.[21]
  • Haramun aure da muharramai misalin mahaifiya, ƴar'uwa da ma mahaifiyar matarka.[22]
  • Haramun mace musulma ta auri wanda ba musulmi auren da'imi ko Muwaƙƙati.[23]

Ma'auni Cikin Zaɓar Mata Ko Miji

Samfurin takardar shaidar auren dindindin a Iran

Cikin ba'arin riwayoyi, an yi nasiha da duban wasu ma'aunai cikin zaɓar mata ko miji, bisa wata riwaya, haƙiƙa Annabi (S.A.W) ya yi nasiha ga wani da ya zaɓi ma'abociyar addini,[25]] cikin littafin makarimul akhlaƙ, Imam Sadiƙ (A.S) cikin wata riwaya yana cewa: ku aura daga gidan mutunci, saboda ɗabi'un dangi suna cirata zuwa ga ɗan da zaku haifa,[26] an na ƙalto daga Imam Rida (A.S) yana nasiha kan kauracewa aurar ma'abota miyagun halaye,[27] Zaidu ɗan Sabit yace Manzon Allah (S.A.W) ya gaya mini: ya Zaidu ka zaɓi matar da zaka aura ne? nace masa a a, yace: kaje ka sami mace ka aura domin kare mutunci da kake da shi, sai dai cewa ka da ka auri mata kala biyar, sai na ce su wanene waɗannan mata kala biyar? Yace: ka da ka sake ka auri “Shahara” da “Lahabara” da “Nahbara” da “Haidara” da “Lafut” nace ya Manzon Allah (S.A.W) ban gane komai cikin abin da ka faɗa bansan ma'anar ko guda ɗaya ba daga cikinsu a luggance, sai Manzon Allah (S.A.W) ya ce: ashe kai ba balarabe bane?! Yace: amma shahbara ita ce mai launin shuɗin idanu mara ladabin magana, amma lahbara, ita ce doguwar mace siririya, amma nahbara itace Gajerar mace mai mugun hali, amma Haidara itace tsohuwar mace mai kaushin baya, amma lafuta ita ce macen da take da ƴaƴa daga wani mijin.[28] [Tsokaci 1]

Sabubban Ƙarewar Aure

Sabubban ƙarewa aure a mahangar fiƙihu sune kamar haka: canji jinsi,[29] canja jinsi, saki, da kuma abubuwan da suke haifar da fasakin aure[30]] bayan ƙarewar aure wajibi ne ga mace ta yi idda (wani ayyanannen lokaci ne da mace bata da haƙƙin yin aure gabanin ƙarewarsa).[31]

Manzon Allah (S.A..W): Mafificin matanku su ne matan da suka haifi ‘ya'ya masu yawa, kuma masu tausasawa ce a wurin mijinsu, mai izza cikin dangainta, tana lullube jikinta ga wanda ba mijinta ba, tana jin maganar mijinta, tana masa biyayya tana yin duka bain da mijinta yake so a bayan idanunsa, sannan yace: shin gaya muku mafi munin mace ? suka ce na'am, yace itace wannan matar da ta ksance mai tausasawa ga danginta da kankan da kai, amma kuma mai tsageranci ga mijinta, bakarariya ce mai ramuwar gayya, ba ta da tsoron Allah saboda rashin kunya, kuma id idan ba mijinta ba ne, ba ta da sakaci, a 6oye kuma tana soyayya da mijinta, kamar gidan Chamosh, kuma ba. ta karɓar uzuri daga mijinta kuma ba ta gafarta masa zunubansa.

Hurrul Ameli, Wasa'il al-Shia, juzu'i na 20, shafi na 30

Shinge da Yake Hana Aure

Cikin fiƙihun muslunci akwai shinge da yake hana auren ba'arin wasu mata:

  • Shinge na wucin gadi: sharuɗɗan da suke hana aure mace da miji idan suka kauce haramcin auren ma yana gushewa,[32] misalin:

1. Cike Adadin matan da ya halasta ka yi zaman aure da su a lokaci ɗaya [tsokaci] ma'ana baya halasta namiji ya zauna da fiye da ƴantattun mata huɗu a aure na da'imi,[33] idan yana da mata bayi guda biyu ba zai iya auro baiwa ta uku ba a auren da'imi.[34] 2. Haɗa ƴan'uwa mata guda biyu: baya halasta a lokaci guda a auri mata da suka ƴan'uwan juna, amma idan matarka ta mutu ko kuma ka saketa, zaka iya auren ƴar'uwarta.[35]

3. Kafirci da ridda: auren da'imi ko Muwaƙƙati baya halasta tsakanin mace musulma da kafiri harbi ko ahlul-kitabi haka ma murataddi.[36] haka nan musulmi baya halasta ya auri mace kafira wacce ba ahlul-kitabi ba ko murtadda.[37]

Dokokin Rijistar Yin Aure

Cikin da yawa-yawan ƙasashe ana tabbatar rijistar aure a dokance[47] a ƙasar Iran kan asasin doka mai lamba 645 dokokin uƙubar muslunci, rashin rijistar aure a dokance a hukumance ana ƙirga shi a lefi[48] ba'arin manufar tabbatar an rubuta shi a hukumance sune kamar: samun nutsuwa kan ingancin auren, magance saɓani da sauƙaƙa tabbatar da haƙƙoƙi.[49]

Bayanin kula

  1. ↑ Masusu'atul dayiratul Ma'arif Fikh Islami, Farhang Fiqh, 1392, juzu'i na 1, shafi na 390.
  2. ↑ Sobhani, “Izdiwaj muwakkat dar kitab wa Sunnah” shafi na 125, 126.
  3. ↑ Sobhani, “Izdiwaj muwakkat dar kitab wa Sunnah” shafi na 632.
  4. ↑ Hosseini, Ahkam Izdiwaj, 2009, shafi na 121.
  5. ↑ Hosseini, Ahkam Izdiwaj, 2009, shafi na 120- 121.
  6. ↑ Akbari, Ahkam Khanuwade, 2014, shafi na 26.
  7. ↑ Kulaini, al-Kafi, 1407 AH, juzu'i na 5, babin kiyayyar al-Uzbah, shafi na 329.
  8. ↑ Hurrul Ameli, Wasa'il al-Shia, juzu'i na 20, shafi na 18.
  9. ↑ Suratul Rum, aya ta 21.
  10. ↑ Suratul Nur, aya ta 32; Hosseini, Ahkam Izdiwaj, 2009, shafi 39-40.
  11. ↑ Kulaini, al-Kafi, 1407 AH, juzu'i na 5, babin mutum da ka'idar aure, shafi na 327.
  12. ↑ Kulaini, al-Kafi, 1407 AH, juzu'i na 5, babin mutum da ka'idar aure, shafi na 327.
  13. ↑ Kulaini, al-Kafi, 1407 AH, juzu'i na 5, babin karahatul al-Uzbah, shafi na 329.
  14. ↑ Kilini, al-Kafi, 1407H, juzu'i na 5, bab anna tazwiji Yazidu fi al-Ruzq, shafi na 331-331.
  15. ↑ Kulaini, al-Kafi, 1407 AH, juzu'i na 5, babin karahatul al-Uzbah, shafi na 329.
  16. ↑ Hosseini, Ahkam Izdiwaj, 2009, shafi 39, 40.
  17. ↑ Imam Khumaini, Tauzihul Masa'il (Mohashi), 1424H, juzu'i na 2, shafi na 450.
  18. ↑ Imam Khumaini, Tauzihul Masa'il (Mohashi), 1424H, juzu'i na 2, shafi na 450.
  19. ↑ Imam Khumaini, Tauzihul Masa'il (Mohashi), 1424H, juzu'i na 2, shafi na 453.
  20. ↑ Imam Khumaini, Tauzihul Masa'il (Mohashi), 1424H, juzu'i na 2, shafi na 458.
  21. ↑ Khomeini, Tahrir al-Wasila, Mawallafi: Muassaseh Tanzim wa nashar asar Imam Khumaini (RA), Mujalladi na 2, shafi na 242.
  22. ↑ Imam Khumaini, Tauzihul masa'il (Mohashi), 1424H, juzu'i na 2, shafi na 464.
  23. ↑ Imam Khumaini, Tauzihul masa'il (Mohashi), 1424H, juzu'i na 2, shafi na 468.
  24. ↑ Imam Khumaini, Tauzihul masa'il (Mohashi), 1424H, juzu'i na 2, shafi na 468.
  25. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 5, shafi na 332.
  26. ↑ Tabarsi, Makarem al-Akhlaƙ, 1370, shafi na 203.
  27. ↑ Kulaini, al-Kafi, 1407 AH, juzu'i na 5, shafi na 563.
  28. ↑ Sadouƙ, Al-Khisal, 1362, juzu'i na 1, shafi na 316.
  29. ↑ Imam Khumaini, Tahrir al-Wasila, 2004, shafi na 992-993.
  30. ↑ Najafi, Javaher al-Kalam, 1404 AH, juzu'i na 32, shafi na 211.
  31. ↑ Najafi, Javaher al-Kalam, 1404 AH, juzu'i na 32, shafi na 211.
  32. ↑ Sardouinasab wa digaran,“ wakawai tadbiki hurmathaye abadi dar fikihu imamiyya wa zaidiyya da rukerdi hukuki”, shafi na 86.
  33. ↑ Mohaghegh Hilli, Shar'ai al-Islam, 1408H, juzu'i na 2, shafi na 236.
  34. ↑ Mohaghegh Hilli, Shar'ai al-Islam, 1408H, juzu'i na 2, shafi na 237.
  35. ↑ Shahidi Awwal, Al-Lama' Al-Damashqiya, 1410H, shafi na 164.
  36. ↑ Khumaini, Tahrir al-Wasila, 1434H, juzu'i na 2, shafi na 305.
  37. ↑ Khumaini, Tahrir al-Wasila, 1434H, juzu'i na 2, shafi na 305.
  38. ↑ Sardouinasab wa digaran,“ wakawai tadbiki hurmathaye abadi dar fikihu imamiyya wa zaidiyya da rukerdi hukuki”, shafi na 86
  39. ↑ Sheikh Mufid, Al-Maqna, 1413 AH, shafi na 501.
  40. ↑ Mohaghegh Hilli, Shara'i al-Islam, 1408 AH, juzu'i na 2, shafi 237; Fazel Moqdad, Kanzal Irfan, 1425 AH, juzu'i na 2, shafi na 295.
  41. ↑ Allameh Hilli, Tahrir al-Ahkam, 1420 AH, shafi 583.
  42. ↑ Ibn Idris Hilli, al-Saraer, 1410, juzu'i na 2, shafi na 526
  43. ↑ Sheikh Mufid, Al-Maqna, 1413 AH, shafi na 501.
  44. ↑ Allameh Hali, Tahrir al-Ahkam, 1420 AH, shafi 465; Sheikh Mufid, Al-Maqna, 1413 AH, shafi na 501.
  45. ↑ Sheikh Mofid, Al-Maqna, 1413 AH, shafi 501; Fazel Abhi, Kashf al-Emoz, 1417 AH, juzu'i na 2, shafi na 216.
  46. ↑ Behjat, Manasik Hajji, Kum, shafi 100; Sobhani, Halayen Hajji, 1388, juzu'i na 1, shafi na 91.
  47. ↑ Asadi, “Nakde wa barasi kawanin sabte izdiwaj”, shafi na 103.
  48. ↑ Asadi, “Nakde wa barasi kawanin sabte izdiwaj”, shafi na 103.
  49. ↑ Asadi, “Nakde wa barasi kawanin sabte izdiwaj”, shafi na 106-109.

Tsokaci

  1. ↑ ba'arin malamai sun yi ƙarin bayani game da waɗannan kalmomi, lallai kasancewa tare da wata halitta ta ɗabi'a da ba ta kasance daga zavin mai ita ba, ba ta zama ma'auni da dalili cikin haranmcin aure, alal misali cikin ƙarin bayanin kan (Lahbara) an ce ita ce matar da take da take doguwa zanƙalaleliya kuma ramamammiya, da ta kasance mai ƙarancin hankali, (Haidara) tsohuwar mata kuma makira

Nassoshi

  • Hosseini, Seyyed Mojtabi, Ahkam Izdiwaj (mtabik ba nazare dahe tan az maraji), Qum, Mawallafin Mawallafin Maarif, bugu na 7, 1389.
  • Hurrul Amili, Muhammad bin Hassan, al-Haggiq: Mu'assasa Ahl-Bait li ihya Al-utras – Kum, wadda Mu'assasa ta Al-Bayt don Farfaɗowar Al'adunmu ta Qom, B.T.A.
  • Najafi, Mohammad Hasan, Javaher al-Kalam fi Sharh Shaaree al-Islam, Beirut, Dar Ehiya al-Trath al-Arabi, bugu na 7, 1404H.
  • Shaheed Thani, Zain al-Din bin Ali, Masalak al-Afham ili Tankih Shaaree al-Islam, Qum, Islamic Encyclopaedia Foundation, bugu na farko, 1413H.
  • Sobhani, Jafar, “Izdiwaje muwakkat fi kitab wa sunnah”, Fiqhu Ahlul Baiti, Juzu'i na 48, 2005.
  • Akbari, Mahmoud, Ahkam khanuwade, Kum, Fetian, 2013.
  • Esadi, Leila Sadat, "nakde barasi kawanin izdiwaje", dar majalleh mutala't raheburdi zanan, Tehran, Majalisar Al'adun Mata da Iyali, bazara 2017, lamba 40.
  • Hashmi Shahroudi, Sayyid Mahmoud, Farhang Fikihu mutabik mazahab Ahlul-Baiti, (A.S), Qum, Cibiyar Ilimin Fikihu ta Musulunci, bugu na farko, 1392.
  • Imam Khomeini, Sayyid Ruhollah, Tauzihul masa'il (Mohashi), binciken Sayyid Mohammad Hossein Bani Hashemi Khomeini, Qum, Ofishin Daba'ar Musulunci, bugu 8, 1424H.
  • Imam Khumaini, Sayyid Ruhollah, Tahrir al-Wasila, Tehran, Imam Khumaini Cibiyar Gyara da Bugawa, 1384/1426 Hijira.
  • Kulaini, Muhammad bin Yaqub, Al-Kafi, bincike na Ali Akbar Ghafari, Tehran, Darul Kutub Islami, bugu na 4, 1407H.
  • Mansour, Jahangir, Kanun madani ba kaharin islahiyeha hamra ba kanun mas'uliyat madani, Tehran, Didar Publishing House, 2011.
  • Sanaani, Abd al-Razzaq bin Hammam, Al-Musannaf, Majalisar Kimiyya, Bija, 1390 AH/1970 Miladiyya.
  • Tabarsi, Fazl bin Hasan, Makarem al-Akhlaq, Qom, Al-Sharif al-Razi, bugu na 4, 1412/1370.
  • Tusi, Muhammad bin Hasan, Al-Mabusut fi fiqhu al-Umamiyyah, Muhammad Taqi Kashfi, Tehran, Al-Muktaba al-Mortazawiyyah Lahiya al-Aqti al-Jaafariyyah, ya inganta shi, 1387H.
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