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Daƙiƙa:Abubuwan Maye

Ƙara hanyoyin mahaɗar
Daga wikishia

Abubuwan Maye ko Ƙwayoyin maye ko abu mai sa maye, abubuwa ne masu tayar da hankali, masu jawo hangen abubuwan da ba su wanzuwa, ko kuma masu sanya kasala, waɗanda suke da illolin jiki da na tunani, kuma bayan amfani da su sau da dama, suna iya jawo jaraba da al'adantuwa da su. Malaman fiƙihu sun yi ittifaqi kan haramcin amfani da nau'o'in abubuwa da kayan maye, kuma suna kafa hujja da ayoyin Alƙur'ani, ruwayoyi, hujjar hankali, da kuma ƙa'idar La Darar.

Masu bincike sun bayyana cewa abin da ya haɗa abubuwan sa maye da nau'o'in ƙwayoyin maye shi ne gushewar hankalin mutum. Mafi yawan malaman fiƙihu ba sa ɗaukar ƙwayoyin maye a matsayin abubuwan sa maye a fahimtar al'ada, don haka ba sa amfani da dukkan hukunce-hukuncen abubuwan sa maye a kansu. Saboda haka, suna ɗaukar amfani da ƙwayoyin maye a matsayin ɗaya daga cikin laifukan da ake hukunta su da ta'aziri.

Malaman fiƙihu sun kawo hujjoji daban-daban game da haramcin samarwa, safarar haramtattun ƙwayoyin maye, saye da sayarwa, da rarraba su. Wasu daga cikinsu suna ganin cewa haram ne saboda ba su da wata fa'ida halal kuma mai ma'ana. Wasu kuma sun yi la'akari da illolin da ƙwayoyin maye suke haifarwa ga mutum da al'umma, har suka yi hukunci da kisa ga masu safarar ƙwayoyin maye, saboda ɗaukarsu a matsayin masu fasadi a doron ƙasa.

Tarayyar Najeriya ta tana di doka domin hukunta masu shan miyagun ƙwayoyi da safarar su da yaɗa su cikin mutane ƙarƙashin dokar hukumar yaƙi da miyagun ƙwayoyi ta ƙasar (NDLEA Act)

Ma'anar Kalmar da Matsayinta

ƙwayoyin maye ana kiran wani abu da ke haifar wa mai amfani da shi wani irin jin daɗi da kuzari na ban mamaki, kuma yana sa mutum ya dogara da shi har ya kai ga jaraba da sabo da shi.[1] Haka kuma, duk wani abu da yake haifar da rauni da kasala mai yawa a jiki ana kiransa abu mai sa maye.[2]

A cikin ruwayoyin Musulunci, an ambaci wasu nau'o'in ƙwayoyin maye da sunaye kamar "Banj", "Muftir", "Mukhaddir" da "Afyun", kuma an bayyana a sarari cewa bai kamata a yi amfani da irin waɗannan abubuwa ba.[3]

A cikin littattafan fiƙihu, ba a ware wani sashe na musamman da aka keɓe domin ƙwayoyin maye ba. Sai dai an bayyana hukunce-hukuncen da suka shafi su a sassa daban-daban, kamar haddodi da ta'aziri,[4] tsarki da najasa,[5] sallah,[6] saki,[7] yaƙi da Allah da Manzonsa,[8] diyya,[9] da kuma abubuwan ci da sha.[10]

Kamanceceniyar ƙwayoyin maye da Abubuwan Sa Maye

Muhammad Baƙir Sadr (wanda ya rasu a shekara ta 1359Sh) ya bayyana a cikin littafinsa Buhuth fi Sharh al-Urwat al-Wusƙa cewa abin da ya haɗa ƙwayoyin maye da abubuwan sa maye shi ne gushewar hankalin mutum.[11]

Haka kuma, an bayyana cewa duka biyun suna da alaƙa wajen lalata hankali da jawo kasala ga gabobin jiki, suna sa mai amfani ya dogara da su har ya kamu da jaraba, sannan suna iya haifar da mummunan tunani da ɓatattun ra'ayoyi waɗanda za su iya kai mutum ga aikata wasu laifuka da manyan laifuffuka.[12]

Bugu da ƙari, duka ƙwayoyin maye da abubuwan sa maye suna iya haifar da cutarwa ga lafiyar mutane.[13]

Dalilai Da Hujjojin Haramcin ƙwayoyin maye

Hadisin Haramcin Amfani da Abubuwan Maye da Masu Sauya Yanayin Hankali

Annabi (S.A.W) ya ce: Ku sani, duk wani abu mai sa maye da duk wani abu mai sa maye ko rage kuzarin hankali haramun ne. Abin da yawan amfani da shi yake sa maye, kaɗan daga gare shi ma haramun ne. Haka kuma, duk abin da yake sanya hankali ya yi nauyi, ya rikice ko ya gushe, haramun ne.

[14]

Dalilan da malaman fiƙihu suka kawo wajen hukunta ƙwayoyin maye a matsayin haram sun bambanta:

  • Alƙur'ani Mai Girma: Nasir Makarim Shirazi ya kafa hujja da wani ɓangare na Ayar Tahluka: "Kada ku jefa kanku cikin halaka". Yana ganin amfani da ƙwayoyin maye yana daga cikin bayyanannun misalan jefa kai cikin halaka da ɓarna, don haka ya hukunta amfani da su da haram.[15] Muhammad Jawad Mehri, mai bincike a fannin fiƙihu da usul, a cikin littafinsa Daras-nama-ye Mawaad-e Mokhaddar, ya kafa hujja da ayoyi kamar Ayar Tahluka, Ayar Tijara, Aya ta 27 Suratul Isra'i da Aya ta 157 Suratul A'araf. A ganinsa, saye da sayarwa da amfani da ƙwayoyin maye suna daga cikin cin dukiya ta hanyar haram, jefa kai cikin halaka, da ɓarnatar da dukiya a hanyar da ba ta dace ba. Ya bayyana cewa ƙwayoyin maye abubuwa ne marasa amfani na halal, masu cutarwa, ƙazanta kuma masu gusar da hankali; saboda haka amfani da su da saye da sayar da su haram ne.[16]
  • Ruwayoyin Musulunci: Wasu malaman fiƙihu sun kafa hujja da ma'anar ruwayoyi kamar: "Duk wani abu mai sa maye haram ne,kuma duk wani abu mai rage hankali haram ne"[Tsokaci 1] da kuma cewa "duk abin da tasirinsa da sakamakonsa ya kasance kamar na abin sa maye, shi ma haram ne."[Tsokaci 2] Saboda haka suka hukunta ƙwayoyin maye da haram.[17] Amma Musawi Ardabili (1304–1395Sh), a cikin littafinsa Fiƙhul Hudud Wat Ta'zirat, ya bayyana cewa ruwayoyin da aka kawo a matsayin hujjar haramcin amfani da ƙwayoyin maye suna da raunin isnadi; saboda haka kafa hujja da su ba daidai ba ne.[18]
  • Hujjar hankali: A ra'ayin Sayyid Muhammad Baƙir Sadar, ana iya gano hukuncin shari'a na haramcin amfani da ƙwayoyin maye ta hanyar hankali.[19] A ganinsa, hankali yana hukunta haramcinsu ne ta hanyar kwatanta su da abubuwan sa maye, saboda duka suna da alaƙa da gushewar hankali da fahimta da kuma kasancewa masu sa maye.[20]

Shin Haramcin Amfani Da ƙwayoyin maye Ya Samo Asali Ne Daga Cutarwarsu?

A ra'ayin Nasir Makarim Shirazi, ko da yake abin da ƙa'idar "La zarar" take magana a kai shi ne cutar da wasu, amma wannan ƙa'ida tana kuma shafar cutar da kai. Saboda haka, ya bayyana cewa ƙwayoyin maye tabbas suna cutar da mutum da kuma wasu, don haka amfani da su haram ne.[21]

A ra'ayin Sayyid Muhammad Baƙir Sadr, dalilin haramcin shan giya shi ne kasancewarta mai sa maye, yayin da dalilin haramcin amfani da ƙwayoyin maye shi ne cutarwarsu.[22]

Wasu daga cikin malamai masu fiƙihu suna kwatanta cutarwar amfani da ƙwayoyin maye da amfani da guba da abubuwa masu guba, kuma suna ganin cewa duk abin da yake cutar da jiki, kamar shan guba ko kaɗan ne ko mai yawa,[23] mai ƙarfi ne ko ruwa haram ne.[24] Amma idan ƙaramin amfani da wani abu bai cutar da jiki ba, kamar opium (afyun), to amfani da shi ba ya zama haram matuƙar bai kai matsayin cutarwa ga jiki ba. Sai dai idan ya kai matakin da zai zama mai cutarwa, to ko da ƙaramin amfani da shi zai zama haram.[25]

A kan wannan tushen, wasu malamai kamar Sayyid Abul Ƙasim Khuyi (ya rasu a shekara ta 1371Sh/1992M) suna ganin cewa amfani da ƙwayoyin maye ya haramta ne saboda yana kama da shan guba, yana cutar da jiki kuma yana jefa lafiyar jiki da ta hankali cikin haɗari; ko dai saboda yawan adadin da ake amfani da shi ko kuma saboda ci gaba da amfani da shi.[26] Wasu kuma, kamar Imam Khomaini[27] da Ayatullahi Khamenei,[28] sun mai da hankali kan illoli da cutarwar ƙwayoyin maye, kuma sun ɗauki haramcinsu a matsayin abin da ya samo asali daga cutarwar mutum da ta al'umma.

Ma'auni Da Gwargwadon Cutarwar Ƙwayoyin maye

A ra'ayin malamai masu fiƙihu, idan amfani da wani abu sau ɗaya ko sau biyu ba ya cutarwa, amma ci gaba da amfani da shi da maimaita shi, ko kuma kamu da jaraba da shi, yana haifar da cutarwa, to maimaita amfani da shi da ci gaba da shansa ya zama haram.[29]

Saboda haka, malamai irin su Mirza Jawad Tabrizi,[30] Muhammad Taƙi Bahjat (ya rasu a shekara ta 1388Sh/2009M)[31] da Fadil Lankarani (ya rasu a shekara ta 1386Sh/2007M)[32] sun ɗauki jaraba da ƙwayoyin maye a matsayin ma'aunin haramcinsu, ba amfani da su kawai ba. Dalilinsu shi ne, abin da yake cutarwa a cikin ƙwayoyin maye shi ne jarabar da mutum yake samu da su, kuma amfani da duk wani abu da yake kai mutum ga jaraba ba ya halatta.

Saboda haka, malaman fiƙihu sun bayyana cewa idan mutum ya riga ya kamu da amfani da ƙwayoyin maye, amma ba shi da ƙarfi ko ikon daina jarabar, to amfani da su a gare shi ba ya zama matsala ta fuskar shari'a saboda larura da kiyaye rai.[33]

Hukuncin Azabar Amfani Da ƙwayoyin maye

Game da ko ƙwayoyin maye suna cikin abubuwan da suke sa maye ne, kuma ko hukunce-hukuncen laifukan masu shan maye sun shafe su ko a'a, akwai ra'ayoyi daban-daban tsakanin malaman fiƙihun Imamiyya. Abin da ya zo a cikin littattafan fiƙihu shi ne cewa haɗa ƙwayoyin maye da abubuwan da suke sa maye ba lamari ne da aka tabbatar da shi gaba ɗaya ba; akwai saɓani a kai. Mafi yawan malaman fiƙihu ba sa ɗaukar ƙwayoyin maye a matsayin abubuwan sa maye a fahimtar al'ada, saboda haka ba sa amfani da hukunce-hukuncen da suka shafi masu sa maye a kansu.[34] Saboda haka, suna ɗaukar amfani da ƙwayoyin maye a matsayin ɗaya daga cikin laifukan da ake yi wa ta'aziri.[35]

A gefe guda kuma, wasu malaman fiƙihu suna ganin cewa dalilin haramcin amfani da ƙwayoyin maye shi ne kasancewarsu masu sa maye,[36] kuma ma'aunin kafa haddin shari'a a kansu shi ne kasancewarsu masu sa maye. Misali, Allama Hilli, malamin fiƙihu da kalam na Shi'a a ƙarni na takwas bayan hijira, a cikin littafinsa Ƙawa'idul Ahkam,[37] da Imam Khomaini, a cikin littafinsa Tahrirul Wasila,[38] suna ganin cewa duk wani abu mai sa maye, ko mai busasshe ne ko ruwa, yana da hukuncin khamru; kamar hashish (Wiwi).

Shahidul Awwal, daga cikin malaman fiƙihun Shi'a na ƙarni na takwas bayan hijira, yayin da yake magana game da dalilin haramcin amfani da hashish, ya ambaci ra'ayoyi biyu da sakamakon da suke haifarwa. Ya bayyana cewa idan dalilin haramcinsa shi ne kasancewarsa mai sa maye, hakan yana haifar da haddin shari'a; amma idan dalilin haramcinsa shi ne kasancewarsa mai lalata hankali, to hukuncinsa zai kasance ta'aziri.[39]

Hukuncin Samarwa, Safarar Miyagun Ƙwayoyi da Saye Da Sayar Da Su

Saɓanin malaman fiƙihun Imamiyya game da abubuwan da suke sa maye masu ƙarfi, kamar bang (Ganyen wiwi) da hashish, ya ta'allaƙa ne musamman kan batun tsarkinsu ko rashin tsarkinsu. Amma game da haramcin amfani da nau'o'in ƙwayoyin maye, suna da matsaya ɗaya. Wasu daga cikinsu suna ganin cewa abubuwan da suke sa maye masu ƙarfi busasssu suna da tsarki, kuma ko da an haɗa wani abu da su har ya koma ruwa, har yanzu suna da tsarki.[40] A gefe guda kuma, wasu malaman fiƙihu suna bayar da fatawar cewa duk wani abu mai sa maye najasa ne.[41]

Allama Hilli, malamin fiƙihu da kalam na Shi'a a ƙarni na takwas bayan hijira, ya ɗauki ma'aunin haramcin saye da sayar da ƙwayoyin maye a matsayin haɗa su da abubuwan da suke sa maye.[42] Amma mafi yawan malaman fiƙihu sun sanya rashin wani halal kuma mai amfani a hankalce da kuma niyyar amfani da su wajen aikata haram a matsayin ma'aunin haramcin safara da mu'amalarsu. Sun bayyana cewa idan ana yin waɗannan ayyuka ne domin amfani na halal, kamar amfani da su a fannin magani ko wasu abubuwan da suke da amfani a hankalce, to ya halatta; amma idan ba haka ba, to haram ne.[43]

Misali, Sayyid Ali Khamna'i (an haife shi a shekara ta 1305Sh/1939M) ya haramta amfani da ƙwayoyin maye,[44] haka kuma ya haramta saye da sayarwa, ɗaukar su da sufuri da kuma adana su saboda cutarwar mutum da ta al'umma da ke tattare da su. Sai dai idan ana amfani da su wajen maganin wata cuta, bisa shawarar ƙwararren likita amintacce; a wannan yanayin, amfani da su gwargwadon buƙatar larura ba shi da matsala.[45]

Nasir Makarim Shirazi (an haife shi a shekara ta 1305Sh/1927M) yana ɗaukar amfani da opium (Afyum) da sauran ƙwayoyin maye, da kuma saye da sayar da su da shiga tarukan da ake amfani da ƙwayoyin maye a cikinsu, a matsayin manyan zunubai.[46] Ya kuma ɗauki duk wani taimako wajen nomawa, sayarwa, ɗauka, safara da amfani da su a matsayin haramtattun abubuwa bayyanannu na Allah.[47] A ra'ayinsa, duk wanda ya taimaka ta kowace hanya wajen noma, samarwa, ɗauka, safara ko rarraba waɗannan abubuwa, ya aikata haram kuma zai fuskanci azabar Allah; haka kuma duk wata kuɗin shiga da aka samu daga wannan hanya haramun ne kuma ba halal ba ne.

Wasu kuma, kamar Mirza Jawad Tabrizi (ya rasu a shekara ta 1385Sh/2006M), sun ɗauki ma'aunin haramcin yaɗawa da yawaitar waɗannan abubuwa a matsayin abin da ke haifar da yaɗuwar fasadi da jaraba a cikin al'umma. Wasu malaman fiƙihu, kamar Imam Khomaini da Sayyid Kazim Ha'iri (an haife shi a shekara ta 1317Sh/1938M), sun ɗauki saɓa wa dokoki da ƙa'idojin gwamnatin Musulunci a matsayin ma'aunin haramcin.[48]

Shin Masu Safarar Miyagun Ƙwayoyi Suna Cikin Masu Yin Fasadi A Doron Ƙasa?

Wasu malaman fiƙihu suna ganin masu safarar miyagun ƙwayoyi da kuma waɗanda suke kafa cibiyoyin fasiƙanci da karuwanci a faɗin al'umma a matsayin cikakkun misalan "Mufsidu Fil Ardi", wato masu yaɗa fasadi a doron ƙasa. Misali, Nasir Makarim Shirazi ya rubuta cewa ana kiran mutum mufsidu fil ardi idan ya zama tushen yaɗuwar fasadi mai girma a wani yanki, ko da kuwa bai yi amfani da makami ba; kamar masu safarar miyagun ƙwayoyi da waɗanda suke kafa cibiyoyin fasiƙanci da karuwanci a cikin al'umma.[49]

Shi ma Imam Khomaini yana ganin cewa yin fasadi a laifukan da suka shafi miyagun ƙwayoyi yana tabbata ne idan abubuwan da ake yaɗawa sun kai matakin da zai sa mutane da yawa su kamu da su, ko kuma wanda ya aikata hakan yana da niyyar haifar da wannan sakamako, ko kuma ya san illolin abin da yake aikatawa.[50]

Saboda haka, lokacin da Sayyid Abdul-Karim Musawi Ardabili (1304–1395Sh/1925-2016M) ya rubuta wa Imam Khomaini, yana neman a ƙayyade hukuncin kisa ga masu yin fasadi a doron ƙasa a kotunan shari'a, Imam Khomaini ya ba su izinin su yi aiki bisa ra'ayin Husain Ali Muntaziri (1301–1388Sh/1902-2009M).[51]

Muntaziri ya halatta hukuncin kisa ga mufsid fil ardi,[52] amma idan aka samu shakku kan ko mutum ya cancanci wannan suna na mufsid, to bisa ƙa'idar yin taka-tsantsan a harkokin zubar da jini, bai halatta a kashe shi ba.[53]

A ƙarkashin dokar da ake amfani da ita a yanzu (NDLEA Act), kotunan tarayya suna yanke hukunci daban-daban ga masu aikata laifuka masu alaƙa da miyagun ƙwayoyi.[54]

Batutuwa Masu Alaƙa

Bayanin kula

  1. ↑ Mahyar, Da’iratul-Ma’arif-e E’tiyad wa Mawad-e Mokhaddar, shafi na 21; Salmanpur, Mabani-ye Feƙhi-ye Hormat-e Este’mal wa Qachaq-e Mawad-e Mokhaddar wa Jara’em-e Marbut be An, shafi na 122.
  2. ↑ Don misali, duba: Husaini, Farhang-e Estelahat-e Feƙhi, shafi na 456; Moein, Farhang-e Moein, ƙarƙashin kalmar “Mokhaddar”.
  3. ↑ Don misali, duba: Nuri, Mustadrakul-Wasa’il, juzu’i na 17, shafi na 86.
  4. ↑ Sheikh Mufid, Al-Muƙni’a, shafi na 805.
  5. ↑ Shahidus Sani, Masalikul-Afham, juzu’i na 1, shafi na 122.
  6. ↑ Sheikh Tusi, Al-Mabsut fil-Fiƙhil-Imamiyya, juzu’i na 1, shafi na 128.
  7. ↑ Sheikh Tusi, Kitabul-Khilaf, Mu’assasat Nashril-Islami, juzu’i na 4, shafi na 480.
  8. ↑ Sheikh Mufid, Al-Muƙni’a, shafi na 805.
  9. ↑ Najafi, Jawahirul-Kalam, juzu’i na 42, shafi na 187.
  10. ↑ Najafi, Jawahirul-Kalam, juzu’i na 42, shafi na 370.
  11. ↑ Sadr, Buhus fi Sharhil-Urwatil-Wusƙa, juzu’i na 3, shafi na 367.
  12. ↑ Ɗayyar, Al-Mukhaddarat fi Fiƙhil-Islami, shafi na 89.
  13. ↑ Fathi Bahansi, Al-Mawsu’ah al-Jina’iyya fil-Fiƙhil-Islami, juzu’i na 2, shafi na 394.
  14. ↑ Kulaini, Al-Kafi, juzu’i na 6, shafi na 408.
  15. ↑ Makarim Shirazi, Istifta’at Jadid, juzu’i na 3, shafi na 171.
  16. ↑ Mehri, Dars-nama-ye Mawad-e Mokhaddar, shafuka na 207–215.
  17. ↑ Don misali, duba: Ansari, Kitabut-Tahara, juzu’i na 1, shafi na 210.
  18. ↑ Sayyid Abdul-Karim Musawi Ardabili|Musawi Ardabili, Fiƙhul-Hudud wat-Ta’zirat, juzu’i na 2, shafi na 562.
  19. ↑ Sadr, Durus fi Ilmil-Usul, juzu’i na 1, shafi na 279.
  20. ↑ Sadr, Durus fi Ilmil-Usul, juzu’i na 1, shafi na 279.
  21. ↑ Makarim Shirazi, Istifta’at Jadid, juzu’i na 3, shafi na 173–174.
  22. ↑ Sadr, Buhuth fi Sharhil-Urwatil-Wusƙa, juzu’i na 3, shafi 367.
  23. ↑ Shahidus Sani, Masalikul-Afham, juzu’i na 12, shafi na 70.
  24. ↑ Shahidus Sani, Ar-Raudhatul-Bahiyya fi Sharhil-Lum’atil-Dimashƙiyya, juzu’i na 7, shafi na 329.
  25. ↑ Najafi, Jawahirul-Kalam, juzu’i na 36, shafi na 372.
  26. ↑ Khuyi, Minhajus-Salihin, juzu’i na 2, shafi na 347.
  27. ↑ Imam Khomaini, Istifta’at, juzu’i na 2, shafi na 35–37.
  28. ↑ Khamna’i, Ajwibatul-Istifta’at, juzu’i na 2, shafi na 53.
  29. ↑ Don misali, duba: Imam Khomaini, Tahrirul-Wasila, juzu’i na 2, shafi na 164.
  30. ↑ Tabrizi, Istifta’at Jadid, juzu’i na 2, shafi na 483.
  31. ↑ Bahjat, Istifta’at, juzu’i na 4, shafi na 558
  32. ↑ Fadil Lankarani, Jami’ul-Masa’il, juzu’i na 2, shafi na 271.
  33. ↑ Don misali, duba: Makarim Shirazi, Istifta’at Jadid, juzu’i na 1, shafi na 161.
  34. ↑ Don misali, duba: Najafi, Jawahirul-Kalam, juzu’i na 41, shafi na 449.
  35. ↑ Fadil Miƙdad, At-Tanƙihur-Ra’i’u li-Mukhtasarish-Shara’i’, juzu’i na 4, shafi na 366; Shahidul Awwal, Al-Ƙawa’id wal-Fawa’id, Kitabfurushin Mufid, juzu’i na 2, shafi na 76.
  36. ↑ Don misali, duba: Allama Hilli, Ƙawa’idul-Ahkam, juzu’i na 1, shafi na 120; Allama Hilli, Ajwibatul-Masa’ilil-Muhanna’iyya, juzu’i na 1, shafi na 32.
  37. ↑ Allama Hilli, Ƙawa’idul-Ahkam, juzu’i na 3, shafi na 332.
  38. ↑ Imam Khomaini, Tahrirul-Wasila, juzu’i na 2, shafi na 166.
  39. ↑ Shahidul Awwal, Al-Ƙawa’id wal-Fawa’id, Kitabfurushin Mufid, juzu’i na 2, shafi na 73.
  40. ↑ Imam Khomaini, Tawḍihul-Masa’il, shafi na 15.«مصرف دخانیات و مواد مخدر»، Tashar Gidan Yanar Gizo na Ofishin Kula da Karewa da Yaɗa Ayyukan Ayatullahi Khamna’i..
  41. ↑ Khuyi, At-Tanƙih fi Sharhil-Urwatil-Wusƙa, juzu’i na 2, shafi na 99.
  42. ↑ Allama Hilli, Ƙawa’idul-Ahkam, juzu’i na 1, shafi na 120.
  43. ↑ Basiri, Ali Akbar, Mawad-e Mokhaddar dar Manabe’e Feƙhi wa Fataway-e Maraje’e Taƙlid, shafi na 87–118. (Asalin istifta’i da aka yi amfani da su suna cikin wannan littafin.)
  44. ↑ «مصرف دخانیات و مواد مخدر»، Gidan yanar gizon Ofishin Kiyayewa da Yaɗa Ayyukan Ayatullahi Khamna’i..
  45. ↑ Khamna’i, Ajwibatul-Istifta’at, juzu’i na 2, shafi na 53.
  46. ↑ Makarim Shirazi, Istifta’at Jadid, juzu’i na 3, shafi na 173–174.
  47. ↑ Makarim Shirazi, Istifta’at Jadid, juzu’i na 2, shafi na 242.
  48. ↑ Basiri, Ali Akbar, Mawad-e Mokhaddar dar Manabe’e Feƙhi wa Fataway-e Maraje’e Taƙlid, shafi na 87–118.
  49. ↑ Makarim Shirazi, Istifta’at Jadid, juzu’i na 2, shafi na 499.
  50. ↑ Imam Khomaini, Sahifaye Imam, juzu’i na 18, shafi na 354.
  51. ↑ Imam Khomaini, Sahifaye Imam, juzu’i na 20, shafi na 397.
  52. ↑ Montazeri, Risalay-e Istifta’at, juzu’i na 1, shafi na 254.
  53. ↑ Montazeri, Risalay-e Istifta’at, juzu’i na 1, shafi na 254.
  54. ↑ Lagos courtjails two men for drugs trafficking

Tsokaci

  1. ↑ ألا إنَّ کلَّ مُسکرٍ حَرامٌ، و کلَّ مُخَدِّرٍ حَرامٌ، و ما أسکرَ کثیرهُ حَرامٌ قَلیلُهُ، و ما خَمَّرَ العَقلَ فَهُوَ حَرامٌ. Manzon Allah (S.A.W): Ku sani, duk wani abu mai sa maye haramun ne; duk wani abu mai sa wa hankali dusashewa haramun ne; abin da yawansa ke sa maye, kaɗan daga gare shi ma haramun ne; kuma duk abin da ke gusar da hankali, haramun ne. (Kulayni, Al-Kafi, juzu’i na 6, shafi na 408. ).
  2. ↑ إنَّ اللّه َ عز و جل لَم یحَرِّمِ الخَمرَ لاِسمِها، ولکنَّهُ حَرَّمَها لِعاقِبَتِها ؛ فَما کانَ عاقِبَتُهُ عاقِبَةَ الخَمرِ فَهُوَ خَمرٌ Imam Musa Kazim (A.S); ya haramta ta ne saboda illoli da sakamakon da take haifarwa. Duk wani abu da illarsa da sakamakonsa suka yi kama da na giya, to shi ma giya ne. (Kulayni, Al-Kafi, juzu’i na 6, shafi na 412.) A nan, "dusashewa" na nufin raunana ko gusar da hankali, wato abin da ke sa mutum ya rasa cikakken ikon fahimta da tunani

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