Ayar Ila'i

Daga wikishia
Wannan ƙasida ce akan aya ta 226 a cikin suratul Ba ƙarah wadda aka fi sani da Ayar Ila'i. Don sanin ma'anar Ila'i da hukuncin fiƙihu, duba ƙasidar Ila'i.
Ayar Ila'i

Ayar Ila’i (arabic: آية الإيلاء) (suratul Baƙara aya ta 226) aya ce da take magana game da ila’i da hukunce-hukuncensa, ila’i shi ne Miji ya yi rantsuwa ba zai ƙara kusantar matarsa ba da ya aura auren da’imi, wannan wata al’ada ce ta larabawa kafin muslunci, suna yin haka ne domin taƙurawa mace da ƙuntata ma ta yanda ba zata ƙara yin aure ba, cikin wannan aya Allah ya yi bayani hukunce-hukunce Ila’i da kuma hanyar da za a bi a warware shi. Kan asasin wannan aya idan Miji ya yi ila’i kan matarsa, matarsa za ta iya kai ƙararsa kotu ko wajen Hakimul Shar’i, Hakimul shar’i zai bashi jinkiri da dama wata huɗu ya dawo da matarsa, idan ya ƙi dawo da ita zai tilasta shi sakinta.

Gabatarwa Da Sababin Sauka

Aya ta 226 suratul Baƙara ana kiranta da ayar ila’i [1] cikin wannan aya Ubangiji ya yi watsi da wannan al’ada ta ila’i tare da kawo bayanin hanyar warware shi, [2] hukunci ya zo domin kwatarwa mata haƙƙinsu, [3] ila’i ya kasance ɗaya daga cikin al’adun da suka yaɗu sosai a zamanin jahiliya, [4] da wannan ne duk sanda mutum ya ji baya son matarsa ya tsaneta sai ya yi rantsuwa ba zai ƙara kusantarta ba, [5] tsawon shekara ko shekaru [6] ko ma ta kai ga har ƙarshen rayuwarta kuma tare da haka ba zai saketa ba, [7] manufar wannan aiki [8] shi ne hanata aure [9]

لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِنْ فَآؤُوا فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ
Ga waɗanda suke rantsuwa ba za su ƙara kusantar matansu ba, akwai wata huɗu, idan sun koma to lallai Allah mai gafara da jin ƙai ne.


(Kur'ani: Baƙara: 26)


Amfani Na Fiƙihu

Asalin Maƙala: Ila’i

Haramcin Ila’i: a mahangar fiƙihu ila’i abu ne da ya haramta, dalilin haramcinsa shi ne haramcin ƙauracewa kusantar matar aure zuwa wata huɗu. [10] wasu ba’arin Malamai sun fitar da haramcin ila’i daga aya ta 226 suratul baƙara, 11 na’am a cewar Ayatullahi Makarim Shirazi, Alkur’ani bai haramta bakiɗayan ila’i ba, amma dai ya goge miyagun kufaifayin da suke biye da shi, saboda Alkur’ani baya bada izini miji ya yi amfani da damarsa ta miji ya cutar da matarsa cikin yin watsi da ita da ƙaurace mata. [11] Kan asasin ayar ila’i Malaman fiƙihu sun tafi kan cewa idan miji ya yi ila’i mace za ta iya kai ƙararsa wurin Hakimul shar’i, da farko Hakimul shar’i zai bashi dama ta wata huɗu ya dawo da matarsa ko ya saketa, idan ya dawo da ita ya kusanceta to zai bada zai bada kaffarar karya rantsuwarsa, [12] idan kuma yaƙi yin ko ɗaya daga cikinsu [13] daga ƙarshe zai tilasta masa ko dai ya dawo da ita ko kuma ya saketa. [14] wasu Malaman fiƙihu suna ganin cikin misalin wannan surar Hakimul shari’i zai iya sakin matar da kansa. [15] Sharuɗɗan Ila’i: dangane da tabbatuwar ila’a Malaman fiƙihu sun yi bayanin wasu sharuɗɗa, [16] daga jumlarsu dole ne ya zamana ya rantse ne da ɗaya daga sunayen Ubangiji, [17] dole ya zama sun taɓa kusantar juna cikin aurensu kafin yin ila’i, [18] kuma ya zamana ya yi ila’i ne domin cutar da ita. [19] Malaman fiƙihu: abin da ake nufi da kalmar fai’u (dawowa) a wannan aya shi ne kusantarta da kwanciyar aure ko kuma bayyana niyyar hakan idan ya zamana akwai dalilai na shari’a da za su hana shi kusantarta kai tsaye sakamakon rashin lafiya. [20]

Bayanin kula

  1. ↑ Sobhani, Nizam al-Nikah fi al-Sharia, Imam Sadiƙ Institute, juzu'i na 1, shafi na 102.
  2. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 2, shafi na 149.
  3. ↑ Tabarani, Al-Tafsir Al-Kabir, 2008, juzu'i na 1, shafi.398; Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 6, shafi na 429; Jafari, Tafsir Kausar, 1376, juzu'i na 1, shafi na 532.
  4. ↑ Fakhr Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i na 6, shafi na 429; Abul Fattuh Razi, Ruz al-Jinnan da Ruh al-Jinnan, 1408 AH, juzu'i na 3, shafi na 254.
  5. ↑ Faiz Kashani, Tafsir al-Safi, 1415 AH, juzu'i na 1, shafi na 255; Jafari, Tafsir Kausar, 1376, juzu'i na 1, shafi na 531; Mughniyeh, Al-Tafsir Al-Kashif, 1424 AH, juzu'i na 1, shafi na 339.
  6. ↑ Ibnu Arabi, Ahkam Al-ƙur’an, 1408H, juzu’i na 1, shafi na 177.
  7. ↑ Zamakhshari, Al-Kashif, 1407H, juzu'i na 1, shafi na 269.
  8. ↑ Zamakhshari, Al-Kashif, 1407H, juzu'i na 1, shafi na 269.
  9. ↑ Abuhian, Al-Bahr al-Muhait, 1420 AH, juzu'i na 2, shafi na 445; Tusi, Al-Tabayan, Beirut, shafi na 108; Makarem Shirazi, Tafsir namuneh, 1371, juzu'i na 2, shafi na 149.
  10. ↑ Shahid Thani, Masalak al-Afham, 1413 AH, juzu'i na 10, shafi na 138; Najafi, Javaher al-Kalam, 1404 AH, juzu'i na 29, shafi na 115
  11. ↑ Alipour, “Ila”, shafi na 184.
  12. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 2, shafi na 150
  13. ↑ Fazel Miƙdad, Kenz Al-Irfan, 1425 AH, juzu'i na 2, shafi na 292; Imam Khumaini, Tahrir al-Wasila, Cibiyar Dar al-Alam, juzu'i na 2, shafi na 357.
  14. ↑ Fazel Miƙdad, Kenz al-Irfan, 1425 AH, juzu'i na 2, shafi na 292.
  15. ↑ Tusi, Al-Khalaf, 1407 AH, juzu'i na 4, shafi na 515.
  16. ↑ Mu'assaseh Dayiratul Almarif Fikh Islami, Farhang Fikh Farsi, 1387, juz'i na 1, shafi na 748-749.
  17. ↑ Ibnu Arabi,Ahkam Al-ƙur’an, 1408H, juzu’i na 1, shafi na 177.
  18. ↑ Mughniyeh, Al-Tafsir al-Kashif, 1424 AH, juzu'i na 1, shafi na 339
  19. ↑ Jafari, Tafsir Kausar, 1376, juzu'i na 1, shafi na 531.
  20. ↑ Fazel Miƙdad, Kenz Al-Irfan, 1425 AH, juzu'i na 2, shafi na 292.

Nassoshi

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