Auren Wucin Gadi

Daga wikishia
Wannan wani rubutu ne na bayani kan wani mafhumi na fiƙihu, ba zai iya zama ma’auni da madogara ga ayyaukan addini ba, domin ayyukan addini a koma zuwa ga wasu madogaran na daban.

Auren wucin gadi ko auren mutu’a (Larabci:زواج المتعة) suna ne na aure da ake ƙulla shi zuwa wani ayyanannen lokaci wanda ba dawwamamme ba, ra’ayin bakiɗayan musulmai ya haɗu kan cewa wannan nau’in aure ya kasance halastacce aure a zamanin Annabi (S.A.W), a ra’ayin Ahlus-sunna, Zaidiyya, Isma’iliyya da Ibaziyya an soke wannan nau’in aure tun zamanin Annabi (S.A.W) saboda haka wannan nau’in ya haramta bayan soke shi a ra’ayinsu, sai dai cewa Imamiyya sun tafi kan cewa babu sanda Annabi (S.A.W) ya soke wannan aure a zamaninsa, haka zalika hatta lokacin halifancin halifa na farko ya kasance halastaccen aure. Kan asasin ba’arin wasu riwayoyi daga madogaran Ahlus-sunna an naƙalto cewa Umar Bn Khaɗɗan shi ne mutum na farko da ya fara shelanta haramta wannan aure lokaci, malaman fiƙihun imamiyya tare da jingina da ayar mutu’a da kuma riwayoyi daga Annabi (S.A.W) da kuma Imamai sun bada fatawar halascin auren mutu’a tare da bayanin hukunce-hukuncensa. Bisa ijma’i malaman fiƙihu na shi’a, cikin auren mutu’a dole a ayyana lokaci da sadaki su kasance sanannu, aure wucin gadi babu saki cikinsa saɓanin auren da’imi, ƙarewar lokacin da aka ayyana ko kuma yafe ragowar lokacin da ya rage ta wannan hanyar ake rabuwa da juna aure ya ƙare. Bayan ƙarewar lokacin da aka ayyana ko kuma yafe sauran lokacin da ya rage ta hannun Namiji idan ya zamana ya sadu da ita to wajibi ne ga mace ta yi idda ta hanyar ganin jinin al’ada biyu.

Mafhumi Da Matsayi

Auren wucin gadi suna ne da ake amfani da shi kan auren wani lokaci da aka ayyana lokacin ƙarewarsa saɓanin auren da’imi[1] auren wucin gadi yana daga cikin mas’loli na saɓani tsakanin mazhabobi biyu mazhabar Shi’a da Ahlus-sunna.[2] wannan nau’in aure halastaccen aure bisa ra’ayin bakiɗayan malaman fiƙihun shi’a[3] sun yi bayanin hukunce-hukuncensa cikin babin aure daga babukan fiƙihu.[4] Cikin wata riwaya da aka naƙalto daga Imaman Shi’a (A.S) an yi bayani ladan yin auren wucin gadi.[5]na’am cikin ba’arin wasu riwayoyi ya zo cewa kada a ƙafe da dawwama cikin auren wucin gadi.[6] malaman fiƙihu tare da la’akari da riwayoyi ba wai kaɗai sun bada fatawar halascin auren wuci gadi ba kaɗai bari dai sun sanya wannan aiki cikin jerin ayyukan mustahabbi.[7] ɗaya daga cikin fa’idojin auren wuci gadi ya kasance yana magance matsalolin sha’awa masu tarin yawa, musammam ga matasa dama dukkanin waɗanda ba su da halin yin auren da’imi sakamakon wani dalili.[8] haka kuma wata garkuwa ce da kuma hanyar yaƙar yaɗuwar alfasha da fasadi cikin al’umma.[9] Cikin dokar farar hula ta jamhuriyar muslunci ta Iran an aminta da auren wucin gadi kuma an keɓance wannan batu cikin fasali na shida.[10]

Mahangar Mazhabobin Muslunci Game da Auren Wucin Gadi

Malaman muslunci sun samu saɓani kan halascin auren wucin gadi, Shi’a Imamiyya sun tafi kan halascin auren wucin gadi, sai dai cewa sauran mazhabobi daga jumlarsu Ahlus-sunna,[11] Zaidiyya,[12] Isma’iliyya.[13] da Ibaziyya,[14] ba su yar da halascinsa ba. A cewar Shahidus Sani, bakiɗayan malaman fiƙihun Imamiyya sun halasta auren wucin gadi.[15] Domin tabbatar da halascin wannan aure sun dogara da ayoyi daga jumlarsu ayar mutu’a.[16] haka nan kuma suna cewa an naƙalto mutawatiran riwayoyi game da halascin auren wucin gadi.[17] sauran mazhabobi da firƙoƙi sun tafi kan cewa auren wucin ya kasance halastaccen aure a zamanin Annabi (S.A.W) amma daga baya an goge hukuncinsa an haramta shi.[18]

Shin Da Gaske An Goge Hukuncin Auren Wucin Gadi?

Malaman musulmai sun yi ittifaƙi kan cewa auren wucin gadi ya kasance halal a zamanin Annabi (S.A.W).[19] cikin ba’arin madogaran Ahlus-sunna an naƙalto wata riwaya daga Umar Bn Khaɗɗab halifa na biyu yana tabbatar da cewa auren wucin gadi halal ne a zamanin Annabi (S.A.W) amma shi yanzu ya hana yinsa.[20] daga ciki yana cewa mutu’a guda biyu sun kasance a zamanin Annabi (S.A.W) amma ni ina hani daga aikata su kuma zan yi uƙuba kan masu aikata su, su ne mutu’ar auren wucin gadi da mutu’ar hajji.[21] Imamiyya tare da jingina da misalin waɗannan riwayoyi sun tafi kan cewa Umar Bn Khaɗɗab ne ya haramta auren mutu’a,[22] wannan aiki na sa wani nau’i ne daga bidi’a cikin addini da kuma ijtihadi a gaban nassi da saɓawa shari’ar Annabi (S.A.W),[23] Ibn Hajar Asƙalani wanda ya rayu tsakanin shekaru 773 -852 daga malaman Ahlus-sunna shima ya ce auren mutu’a ta kasance halal a zamanin Annabi, har zuwa ƙarshen halifancin Abubakar da wani yanki daga daurar halifancin Umar Bn Khaɗɗab, sai dai cewa Umar a ƙarshe-ƙarshen halifancinsa ya shelanta haramta auren wucin gadi.[24] Sai dai cewa galibin malaman Ahlus-sunna tare da dogara da ba’arin riwayoyi,[25] da suke cikin litattafan riwayarsu sun tafi kan cewa an goge hukuncin auren wucin gadi tun zamanin Annabi (S.A.W) kuma shi ne da kansa ya goge hukuncin.[26] wasu jama’a daga cikinsu suma sun tafi kan cewa an goge hukuncin auren wucin gadi a zamanin Annabi bayan saukar ayoyi misalin ayoyi 5-7 suratul Muminun,[27] sun tafi kan cewa daidai da abin da ya zo a wannan ayoyi haƙiƙa su Muminun sun kasance mutane masu tsabta da ba sa tarayya da kowacce mace sai matansu da bayinsu, kuma duk waɗanda suke neman wata hanya koma bayan wannan lallai sun kasance masu ƙetare iyakokin Allah, shi kuma auren wucin gadi baya daga ɗaya cikin biyun da aka ambata ma’ana matansu da bayinsu saboda haka auren wucin gadi ba komai bane face ƙetare iyakokin Allah.[28] Cikin amsa kan wannan magana sun ce ayoyi na 5-7 suratul Muminun ayoyi ne da suka sauka a Makka sannan ayar mutu’a da ake kafa hujja da ita kan halascin auren wucin gadi ta sauka ne a Madina bayan waɗancan ayoyi, shi mai gogewa bai kamata ya gabaci abin da zai goge ba,[29] matar auren wucin gadi cikakkiyar matar aure ce, saboda haka alaƙar jima’i da mijinta ba zai taɓa kasancewa ƙetare iyakokin Allah ba.[30]

Hukunce-hukuncen Fiƙihu

Sigar Auren Wucin Gadi:
Mace:

زَوَّجْتُکَ نَفْسی عَلَی المَهْرِ الْمَعْلُومِ فی المُدَّةِ المَعْلُومَة؛ خودم را به ازدواج تو در آوردم، به مَهری که معیّن شده، در مدت معلوم

Na aurar maka kaina kan ƙayyadadden sadaki cikin ƙayyadadden lokaci. Namiji:

»

قَبِلْتُ التَّزْویجَ عَلَی المَهْرِ الْمَعْلُومِ فی المُدَّةِ المَعْلُومَة؛ قبول کردم ازدواج را با مهر معلوم، در مدت معلوم

Na karɓa aure kan ƙayyadadden sadaki cikin ƙayyadadden lokaci.[31]

'

Wasu ba’arin hukunce-hukuncen daidai da fatawar malaman fiƙihu na shi’a sun kasance kamar haka: Cikin auren wucin gadi, dole ne a ƙayyade lokaci da sadaki,[32] bisa ra’ayin mashhur ɗin malaman fiƙihu idan ba a ƙayyade lokaci ba cikin auren wucin gadi to zai canja zuwa ga auren da’imi. [33] Bisa ra’ayin wasu ba’arin malaman fiƙihu, idan ɓangarori biyu suka gaza karanta sigar ɗaura auren cikin harshen larabci kuma suka gaza ɗaukar wakili da zai karanta musu sigar to ya halasta su karanta cikin wani harshen daban.[34] wasu ba’ari kuma suka ce cikin kowanne hali za su iya karanta sigar da kowanne yare ne.[35] Ya inganta Namiji musulmi ya yi aure wucin gadi da mace daga Ahlul-Kitabi;[36] amma baya inganta mace musulma ta yi auren wucin gadi da Ahlul-Kitabi.[37] haka nan kuma baya halasta ga musulmi mace ko namiji ya yi auren wucin gadi da waɗanda ba musulmai koma bayan Ahlul-kitabi.[38] Makruhi ne yin auren wucin gadi da budurwa, makaruhancin ya kasance cikin kawar mata da budurci.[39] Idan ya zamana sun yi jima’i ya sadu da ita, bayan ƙarewar lokaci cikin kasancewarta mace da take shekarun yin al’ada, wajibi ne ta yi idda, iddar mace a auren wucin gadi, ko da kuwa ba ta ganin jinin al’ada amma dai tana shekarun yin al’ada shi ne kwanakin 45 idan kuma tana ganin jinin al’ada to wajibi ne ta yi idda ta hanya ganin al’adarta sau biyu.[40] Idan lokaci da suka ƙayyae ya ƙare ba tare da saduwa da ita ba, ko kuma shi Namijin ya yafe mata, to ba wajibi bane sai ta yi idda.[41] Idan Namiji ya mutu kafin ƙarewar lokacin aurensu ko da kuwa bai sadu da ita ba, wajibi ne macen ta yi idda wafati, wata hudu da kwanaki goma.[42] Babu saki cikin auren wucin gadi, bari dai ana rabuwa da juna ne ta hanyar ƙarewar lokacin da aka ƙayyade, ko kuma yafe mata lokacin.[43]

Sanin Littafi

Malaman Imamiyya sun rubuta litattafai risaloli da ƙasidu masu tarin yawa dangane da auren wucin gadi. Najamud dini ɗabasi daga malaman hauzar ƙum, ya wallafa wani littafi da taken ”Izdiwaji Mu’aƙƙat dar Raftar wa Guftar Sahabe” an tarjama shi. A sashen bayanin wannan littafi an yi bayanin littafai guda 46 da aka rubuta kan halascin auren wucin gadi.[44] ba’arinsu sun kasance kamar haka: Khulasatul Al’ijaz fil Al-Mutu’a: littafi ne da ya tattaro babuka huɗi cikin bayanin bahasosi kan halascin, falala, yadda ake ɗaura shi da kuma hukunce-hukuncensa da bahasussuka daban-daban.[45] wasu ba’ari sun danganta wannan littafi ga Shaik Mufid,[46] wasu kuma sun danganta shi ga Shahid Awwal,[47] wasu kuma daban sun danganta shi ga Muhaƙƙiƙ Karki.[48] Ziwajul Al-Mutu’a: talifin Sayyid Jafar Murtada Amili, cikin mujalladi uku. Marubucin littafin cikin bahasinsa kan halascin wannan aure da kuma wasu ba’arin hukunce-hukuncen wannan aure ya yi bincike tare da sukan wasu ra’ayoyin malaman Ahlus-sunna game da haramta wannan auren wucin gadi.[49] Al-Ziwajul Al-Mu’aƙƙat fil Al-Islam: talifin Sayyid Murtada Askari, marubucin ya yi bincike ne game da auren wucin gadi cikin Alkur’ani da sunna tare da nazari kan mahangar Shi’a da Ahlus-sunna.[50]

Bayanin kula

  1. ↑ Mu'assaseh Dayiratul Ma'arif Fiƙh Islami, Farhang Fiƙh Farsi, 1387, juzu'i na 1, shafi na 399.
  2. ↑ Kalantar, “Hashiya”, dar Kitab Al-Rawdah Al-Bahiyya fi Sharh Al-Lam’a Al-Dimashƙiya, 1410 AH, juzu’i na 5, shafi na 245.
  3. ↑ Shahid Thani, Al-Rawdah Al-Fiƙhiyyah fi Sharh Al-Lum’a Al-Dimashƙiyyah, 1412 AH, mujalladi na 2, shafi na 103.
  4. ↑ Mu'assaseh Dayiratul Ma'arif Fiƙh Islami, Farhang Fiƙh Farsi, 1387, juzu'i na 1, shafi na 399
  5. ↑ Misali, duba Hurru Ameli, Wasa'il Al-Shia, 1416 AH, juzu'i na 21, shafi na 13-17.
  6. ↑ Misali, duba Kulaini, Al-Kafi, 1430H, mujalladi na 11, shafi na 18-19.
  7. ↑ Misali, duba Hurru Ameli, Wasa'il Al-Shia, 1416 AH, juzu'i na 21, shafi na 13-17; Mohagheƙ Karki, Jame Al-Maƙasad, 1414 AH, juzu'i na 13, shafi na 8.
  8. ↑ Kashif Al-Ghita, In Ast Ayinema, 1370, shafi na 386-385; Sobhani, Muttah Al-Nisa fi Al-Kitab wa Sunnah, 1423 AH, shafi na 9-11.
  9. ↑ Kashif al-Ghita, In Ast Ayine ma, 1370, shafi na 387.
  10. ↑ <a class="eɗternal teɗt" href="https://rc.majlis.ir/fa/law/show/92778">«قانون مدنی»</a>سایت مرکز پژوهش‌های مجلس شورای اسلامی.
  11. ↑ Jam'i az nawisandegan, Al-Masu'a al-Fiƙhiyyah al-Kuwaitiyyah, 1427 AH, juzu'i na 41, shafi na 333-334; Mohaghegh Karki, Jame Al-Maƙassed, 1414 AH, juzu'i na 13, shafi na 7.
  12. ↑ Misali, duba Ahmad bin Isa, Raab al-Sada, 1428H, juzu'i na 2, shafi na 876-877.
  13. ↑ Don samfurin , duba Nu'man Maghrib, Da'aim Al-Islam, 2005, juzu'i na 2, shafi.229.
  14. ↑ Misali, dubi Jam'i az Nawisandegan, Mausu'atu Fikh al-Ibadi, 1438H, mujalladi na 7, shafi na 353-354.
  15. ↑ Shahid Thani, Al-Rawdah Al-Fiƙhiyyah fi Sharh Al-Lum’a Al-Dimashƙiyyah, 1412 AH, mujalladi na 2, shafi na 103.
  16. ↑ Misali, duba Fazel Moƙdad, Kanz al-Irfan Fi Fiƙh al-ƙur’an, 1373, juzu’i na 2, shafi na 149-153; Sabzevari, Mahezab Al-Ahkam, Dar al-Tafseer, juzu'i na 25, shafi 79-80; Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i na 5, shafi na 10.
  17. ↑ Sabzevari, Mahezab Al-Ahkam, Dar al-Tafseer, juzu'i na 25, shafi na 79; Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i na 5, shafi na 15.
  18. ↑ Misali, dubi Jam'i az nawisandegaan, Al-Mausawat al-Fiƙhiyyah al-Kuwaitiyyah, 1427 AH, juzu'i na 41, shafi na 333-334; Mohaghegh Karki, Jame al-Maƙassed, 1414 AH, juzu'i na 13, shafi na 7; Ahmed bin Isa, Raab al-Sada, 1428 AH, juzu'i na 2, shafi na 876-877; Noman Maghribi, Da'aim al-Islam, 2005, juzu'i na 2, shafi.229; jam'i az nawisandegan, Almausu'atu Fikh Al-Ibadi , 1438 AH, juzu'i na 7, shafi na 353-354.
  19. ↑ Al-ƙurtubi, Tafsirul ƙurtubi, 1384 AH, Juzu'i na 5, shafi na 132; Subhani, Muttah al-Nisa fi al-Kitab wa Sunnah, 1423 AH, shafi na 15.
  20. ↑ Misali, duba Jasas, Akhmat al-ƙur’an, 1415 AH, Juzu’i na 1, shafi na 352; Mawardi, Al-Hawi al-Kabir, 1419 AH, juzu'i na 9, shafi na 328; Sarkhsi, Al-Mobsut, 1414 AH, juzu'i na 4, shafi na 27.
  21. ↑ ƙurtubi, Tafsirul ƙurtubi, 1384 AH, juzu'i na 2, shafi.392; Fakhr Razi, al-Tafseer al-Kabeer, 1420 AH, juzu'i na 10, shafi na 43.
  22. ↑ Misali, duba Aamili, Zawaj al-Muta, 1423 AH, juzu’i na 3, shafi:75; Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 10, shafi na 44.
  23. ↑ Sharaf al-Din, Al-Nassi waa Al-Ijtihad, 1404 BC, shafi na 207-208; Amini, Al-Ghadeer, 1416 BC, juzu'i na 6, shafi na 213; Ameli, Ziwajul Almut'a, 1423 BC, juzu'i na 3, shafi na 10.
  24. ↑ Askalani, Fateh al-Bari, 1379 AH, Mujalladi na 9, shafi na 174.
  25. ↑ Misali, duba Bukhari, Sahihul Bukhari, 1422H, juzu'i na 5, shafi na 135; Nawi, Sharh al-Nawawi ala Sahihu Muslim, 1392 AH, juzu'i na 9, shafi na 180.
  26. ↑ Misali, duba Ibn Rushd, Bidayatul Al-Mujtahid, 1425H, juzu'i na 3, shafi na 80.
  27. ↑ Misali, duba Jasas, Ahkam Al-ƙur’an, 1415 AH, Juzu’i na 2, shafi na 187 da Mujalladi na 3, shafi na 330; Mawardi, Al-Hawi al-Kabir, 1419 AH, juzu'i na 9, shafi na 329.
  28. ↑ Jasas, Ahkam Al-ƙur'an, 1415 AH, juzu'i na 2, shafi na 187 da juzu'i na 3, shafi na 330; Mawardi, Al-Hawi al-Kabeer, 1419 AH, Juzu'i na 9, shafi na 329
  29. ↑ Ameli, Ziwajul Al-Mutu'a, 1423 BC, juzu'i na 1, shafi na 212.
  30. ↑ Zamakhshari, Al-Kashaf, 1407 BC, juzu'i na 3, shafi na 177; Ameli, Ziwajul Al-Mut'a, 1423 BC, juzu'i na 1, shafi na 214.
  31. ↑ Dubi Bani Hashemi Khomeini, Risalah Tauzihul Al-Masa'il (Maraji), Islamic Publications Office, juzu'i na 2, shafi na 453.
  32. ↑ Najafi, Jawaher Al-Kalam, 1362, juzu'i na 30, shafi na 162 da shafi na 172.
  33. ↑ Najafi, Jawaher Al-Kalam, 1362, juzu'i na 30, shafi na 162 da shafi na 172.
  34. ↑ Khumaini, Tahrir al-Wasila, 1434H, juzu'i na 2, shafi na 264.
  35. ↑ Sheikh Ansari, Kitab al-Nikah, 1430H, shafi na 79; Sabzevari, Mahezab Al-Ahkam, Dar al-Tafseer, juzu'i na 16, shafi na 215 da juzu'i na 24, shafi na 215; Khoi, Kitab al-Nikah, Darul Alam, juzu'i na 2, shafi na 164.
  36. ↑ Mohaghegh Hilli, Shar’i Al-Islam, 1409 AH, juzu’i na 2, shafi na 529; Bahrani, al-Hadaeƙ al-Nadrah, 1406 AH, juzu'i na 24, shafi na 4.
  37. ↑ Mohaghegh Hilli, Shara’i Al-Islam, 1409 AH, juzu’i na 2, shafi na 529.
  38. ↑ Najafi, Jawahirul Al-Kalam, 1362, juzu'i na 30, shafi na 27.
  39. ↑ Najafi, Jawahirul Al-Kalam, 1362, juzu'i na 30, shafi na 160.
  40. ↑ Mohaghegh Hilli, Shara’i Al-Islam, 1409 AH, juzu’i na 2, shafi na 532.
  41. ↑ Sabzevari, Mahezab Al-Ahkam, Dar al-Tafseer, juzu'i na 25, shafi na 101.
  42. ↑ Muhaƙƙiƙ Hilli, Shara'i Al-Islam, 1409 Hijira, juzu’i na 2, shafi na 532; Shahid Thani, Al-Rawdah Al-Bahiyya fi Sharh Al-Lum’a Al-Dimashƙiyyah, 1412 AH, mujalladi na 2, shafi na 107.
  43. ↑ Shahid Thani, Al-Rawdah Al-Bahiyya fi Sharh Al-Lum’a Al-Dimashƙiyyah, 1412 AH, mujalladi na 2, shafi na 105.
  44. ↑ Duba Tabasi, Izdiwajul muwaƙƙat dar raftare wa guftar Sahabeh, Mohammad Hossein Shirazi ya fassara, 2011, shafi na 136-139.
  45. ↑ Shaykh Mufid, Khulasatul Al-Ijaz fil Al-Mut'a, 1414ƙ, shafi na 18.
  46. ↑ Shaykh Mufid, Khulasatul Al-Ijaz fil Al-Mut'a, 1414ƙ, shafi na 18.
  47. ↑ Effendi, Riyaz al-Ulama, 1401 AH, juzu'i na 5, shafi na 188.
  48. ↑ Zamaninejad, “Muƙaddimeh”, dar Kitabe Khulasatul Al-Ijaz fil Al-Mut'a, 1414 AH, shafi.11
  49. ↑ Misali, duba Aamili, Zawaj al-Muta, 1423 AH, Mujalladi na 1, shafi na 42.
  50. ↑ Askari,Ziwajul Al-Muwaƙƙat fil Al-Islam, shafi na 7.

Nassoshi

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