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Daƙiƙa:Gadon Mace Daga Miji

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Gadon mace daga miji

Gadon mace daga mijinta shi ne rabon dukiya da ke zuwa mata bayan rasuwar mijinta. Bisa ga aya ta Suratul Nisa'i, mace tana da: 1/8 (kashi ɗaya cikin takwas) idan mijin ya bar ƴaƴa 1/4 (kashi ɗaya cikin huɗu) idan babu ƴaƴa daga mijin Idan mijin yana da mataye fiye da ɗaya, wannan kaso ana raba shi ne a tsakaninsu gaba ɗayan matansa.

Ɗaya daga cikin batutuwan da ake samun sabani a fiƙihu da dokoki shi ne hana mace gadon wasu kadarori marasa motsi na mijinta (kamar ƙasa da filaye). Duk da haka, a kan asalin gadon juna tsakanin miji da mata a dukkan matakai, akwai ijma'i (yarjejeniya tsakanin malamai) cewa suna gadon junansu. A ra'ayin fiƙihun Imamiyya, yawancin malamai ban da Ibn Junaid sun ce mace ba ta gadon ainihin ƙasa. Amma akwai ra'ayoyi daban-daban: Wasu sun ce ta hana ta gadon dukkan nau'in ƙasa. Wasu sun takaita ga gidaje kawai. Wasu sun ce ba ta gadon “ainihi” (asalin ƙasa), amma tana gadon darajar/ƙimarta (farashi).

Haka kuma akwai sabani kan ko wannan hukunci ya shafi: duk mata ne gaba ɗaya, ko wasu nau'in mata (misali masu ƴaƴa ko ba su da su).

A Iran, a dokar Farar Hula ta 1307HSh (1928M), mace ba ta gadon ƙasa kai tsaye ko ƙimarta. A gyaran doka na 1387HSh (2008M), an sauya doka: mace tana gadon ƙimar ƙasa, bisa fatawar wasu malamai, ciki har da ra'ayin Sayyid Ali Khamna'i.

Al'ummar Muuslmin Najeriya daidai da dokar farar hula ta kotun Musulunci da ta ɗoru kan mazhabar Malikiyya mace tana gadar ƙasa daga mijinta da ya rasu.

Gabatarwa

Gadon mace daga mijinta shi ne rabon dukiya da ke zuwa ga matar bayan rasuwar mijinta.[1] Bisa ga ijma'in musulmi, mace da miji suna cikin masu gadon juna a dukkan matakan gado.[2]

Bisa ga Suratun Nisa aya ta 12 da ijma'i, mace tana da: 1/8 (kashi ɗaya cikin takwas) idan mijin ya bar ƴaƴa 1/4 (kashi ɗaya cikin huɗu) idan babu ƴa'ya.[3]Haka kuma idan mijin yana da mata fiye da ɗaya, wannan kaso (1/8 ko 1/4) ana raba shi ne daidaitacce a tsakaninsu, ba kowacce ba ce ke samun cikakken kaso ita kaɗai.[4]

Haramtawa Mata Gadon Dukiyar Mijinsu Da Ba Ta Motsi

Daga cikin batutuwan da ake samun saɓani a fiƙihu da dokokin gado, akwai matsalar ko mace tana iya gadon ƙasa (Aƙƙar) daga mijinta ko a'a.[5]

A ra'ayin malaman Ahlus-Sunna, mace tana gadon dukkan dukiya ko mai motsi ko marar motsi—na mijinta.[6] Amma yawancin malaman Shi'a Imamiyya sun ce mace ba ta gadon ƙasa, sai dai tana gadon ƙimar gine-gine da kayan gini kawai.[7]

Wannan ra'ayi na hana mace gadon wasu kadarori yana daga cikin fitattun ra'ayoyin fiƙihun Imamiyya, kuma yawancin malamai sun amince da shi, sai dai Ibn Junaid.[8] Shi kuma yana ganin cewa mace tana gadon dukkan dukiya (ciki har da ƙasa da ƙimarta) kamar sauran masu gado.[9]

Bambance-bambance a cikakken hukunci: Wasu sun ce mace ba ta gadon dukkan nau'in ƙasa.[10] Wasu sun ce ba ta gadon ƙasa gaba ɗaya amma tana gadon ƙimar gine-gine da itatuwa.[11] Wasu kuma sun taƙaita hana gadon ne ga ƙasa ta gidaje kawai, amma tana gadon ƙasar noma da ƙimar gine-gine.[12] Kuma an yi ijma'ia kan wannan ra'ayi.[13] A madadin haka, wasu suna ganin cewa mace ba ta gadon ko dai ainihin ƙasa ko ƙimarta ba, amma tana gadon ƙimar gine-gine da itatuwa.[14] Ra'ayin da yawancin malaman fikihu na ƙarni na 15H suka amince da shi shi ne wannan ra'ayi.[15] Haka kuma akwai wasu ra'ayoyi guda biyu a cikin wannan batu:

Wasu sun ce mace ba ta gadon ainihin ƙasa da ƙimarta, amma tana gadon ƙimar gine-gine da itatuwa.[16] Wasu kuma sun takaita hukuncin ne ga hana gadon ainihin ƙasa kawai (ʿayn), amma ba ƙimarta ba.[17]

Dangane da shafuwar wannan hukunci ga mata, akwai sabani tsakanin malamai: Mashhuran malaman farko (mutaƙaddimun) suna ganin cewa wannan hukunci na hana gadon ƙasa da wasu kadarori ya shafi dukkan mata baki ɗaya.[18] Amma wasu daga cikin malaman farko[19] da kuma yawancin malaman baya (muta'akhkhirun) sun ce wannan hukunci ya taƙaita ne ga mata da ba su da ƴa'ya.[20]

A cikin wasu ruwayoyi kuma, an bayyana cewa hikimar wannan hukunci ita ce kare dukiyar iyali daga shiga hannun baƙi, kamar sabon miji ko ƴa'yansa, idan matar ta sake aure bayan rasuwar mijinta.[21]

Dalilin Saɓani Tsakanin Malamai A Gadon Ƙasa

Dalilin ra'ayoyi daban-daban a wannan batu shi ne ayoyin gadon ma'aurata da ruwayoyi.[22] Sai dai bambancin ya samo asali ne daga banbancin hanyar malamai wajen warware ruwayoyin da suka yi karo da juna.[23]

Sahibul Jawahir, yana ganin cewa ra'ayin Ibn Junaid ya dogara ne da wani hadisi daga Imam Sadiƙ (A.S).[24] Amma Shaik Ɗusi ya fassara wannan hadisi a matsayin taƙiyya, yayin da Shaik Saduƙ ya fassara shi da cewa yana nufin halin da matar ke da ƴa'ya daga mijin.[24]

Gadon Mata Daga Ƙasa A Dokar Farar Hula Ta Iran

Gadon matar daga ƙasar mijinta a Iran ya sha sauye-sauye. A cikin Dokar Farar Hula ta 1307HSh (1928M), bisa ra'ayin mashahuran malaman Imamiyya, mace ba ta gadon ainihin ƙasa ko ƙimarta, sai dai tana gadon ƙimar gine-gine da itatuwa kawai.[25]

Amma a gyaran dokoki na 1387HSh (2008M), an canza wannan tsarin, inda aka ba mace damar gadon ƙimar ƙasa ma.[26]

An ce wannan gyara ya dogara da fatawar Ali Khamenei, wanda ya kasance jagoran addini a lokacin.[27]

Duk da haka: mace har yanzu ba ta gadon ainihin ƙasa (ʿayn) amma tana gadon ƙimarta (farashinta).[28] Bisa ra'ayin Ali Khamenei: mace tana gadon dukkan dukiya (mai motsi da marar motsi), amma ba ta gadon ainihin ƙasa, sai dai ƙimarta kawai.[29] An ce da bayyana wannan fatawa, an samu gagarumin sauyi (ci gaba) a wannan batu.[30]

A ƙasar Najeriya musamman arewace bisa kotukan Musulunci mace na gadon ƙasa daga mijin ta da ya rasu.[31]

Haka kuma, wasu masu bincike sun kammala cewa mace tana gadon dukkan dukiyar mijinta, amma sauran magada (waratha) za su iya biya mata kuɗin ƙimar ƙasa maimakon ba ta ainihin ƙasar, don haka matar ba ta da haƙƙin neman ainihin ƙasar kai tsaye.[32]

Bayanin kula

  1. ↑ Najafi, Jawahirul Kalam juzu'i na 39, shafi na 196.
  2. ↑ Subḥani, Niẓam al-Irth fi al-Shari'ah al-Islamiyyah al-Gharra, shafi na 307.
  3. ↑ Najafi, Jawahirul Kalam juzu'i na 39, shafi na 207.
  4. ↑ Allama Ḥilli, Qawaʿid al-Aḥkam, juzu'i na 3, shafi na 375; Ruhollah Khomaini, Taḥrir al-Wasilah, Dar al-ʿIlm, juzu'i na 2, shafi na 397.
  5. ↑ Abidini, Irth-e zanan az hame-ye dara'i-ye shohar ya bakhshi az an, shafi 41–43, Majallat-e Fiqh.
  6. ↑ Shaik Ṭusi, al-Khilaf, juzu'i na 4, shafi na 116.
  7. ↑ Shahidus Sani, Masalik al-Afham, juzu'i na 13, shafi na 184.
  8. ↑ Shahidus Sani, Masalik al-Afham, juzu'i na 13, shafi na 184.
  9. ↑ Ibn Junaهd, Majmuʿat Fatawa Ibn Junaid, shafi na 336.
  10. ↑ Shahidus Sani, Masalik al-Afham, juzu'i na 13, shafi na 184 da 190.
  11. ↑ Sadiƙi-Moƙaddam, Taḥawwol dar ḥuƙuƙe irth-e zan az amwal-e gheyr-e manqul-e shohar, Nashriye-ye Danesh-e Ḥuƙuƙe Madani.
  12. ↑ Shaik Ṭusi, An-Nihayah, shafi na 642; Abu al-Ṣalaḥ al-Ḥalabi, Al-Kafi fi al-Fiqh, shafi na 374; Muḥaqqiq Ḥilli, Shara'iʿ al-Islam, juzu'i na 4, shafi na 28–29.
  13. ↑ Shaik Ṭusi, Al-Khilaf, juzu'i na 4, shafi na 116.
  14. ↑ Allamah Ḥilli, Qawaʿid al-Aḥkam, juzu'i na 3, shafi na 376; Shahidul Awwal, Ad-Durus, juzu'i na 2, shafi na 358.
  15. ↑ Ruhollah Khomaini, Taḥrir al-Wasilah, Dar al-ʿIlm, juzu'i na 2, shafi na 397; Mohammad Saeed al-Hakim, Minhaj al-Ṣaliḥin, juzu'i na 2, shafi na 407; Abul Ƙasim Khuyi, Minhaj al-Ṣaliḥin, juzu'i na 2, shafi na 372; Ja'far Tabrizi, Minhaj al-Ṣaliḥin, juzu'i na 2, shafi na 470; Hossein Vahid Khorasani, Minhaj al-Ṣaliḥin, juzu'i na 3, shafi na 426; Ali al-Sistani, Minhaj al-Ṣaliḥin, juzu'i na 3, shafi na 351.
  16. ↑ Shaik Mufid, "Al-Muqniʿah, shafi na 687; Ibn Idris, "Al-Sara'ir, shekara 1410H, juzu'i na 3, shafi na 258–259; Muḥaqqiq Ḥilli, al-Mukhtaṣar al-Nafi, juzu'i na 2, shafi na 272.
  17. ↑ Ali Sayyid Murtada, Al-Intiṣar, shafi na 585; Al-Hilli, Mukhtalif al-Shiʿa, juzu'i na 9, shafi na 53; Irth burdan zan az zameen wa amwal-e gheyr-e manqul-e shoha, shafin bayanin hukuma na Ofishin Jagoran Juyin Juya Halin Musulunci.
  18. ↑ Muhammad ibn Muhammad al-Mufid, Al-Muqniʿah, shafi na 687; Ali Sayyid Murtada, Al-Intiṣar, shafi na 585; Muhammad ibn Hassan Tusi, Al-Istibsar, juzu'i na 4, shafi na 154; Ibn Idris, Al-Sara'ir, juzu'i na 3, shafi na 258–259.
  19. ↑ Ibn Babawayh al-Qummi, Kitab Man La Yaḥḍuruhu al-Faqih, juzu'i na 4, shafi na 349; Muhaqqiq al-Hilli, Shara'i'ul al-Islam, juzu'i na 4, shafi na 28–29.
  20. ↑ Shahidus Sani, Masalik al-Afham, juzu'i na 13, shafi na 190–191.
  21. ↑ Shahidus Sani, Masalik al-Afham, juzu'i na 13, shafi na 192.
  22. ↑ Muhammad ibn Hasan al-Hurru Amili, Wasa'ilush Shi'a, juzu'i na 26, shafi na 205–212.
  23. ↑ Zain al-Din al-Amili, Masalik al-Afham, juzu'i na 13, shafi na 186–190.
  24. ↑ Muhammad ibn Hasan Hurru Amili, Wasa'ilush Shiʿa, juzu'i na 26, shafi na 213.
  25. ↑ Qanune Madni, Cibiyar Bincike ta Majalisar Shawarar Musulunci.
  26. ↑ Qanune Islahe Mawadi Az Qanune Madani, Cibiyar Bincike ta Majalisar Dokokin Jamhuriyar Musulunci ta Iran.
  27. ↑ Ṣadiqi-Moqaddam, Tahavvol dar Hoquq-e Ers-e Zan az Amval-e Gheyr-e Manqul-e Shohar, Mujallar Ilimin Dokar Farar Hula (Nashriye-ye Ilm na Ƙa'idar Dokar Farar Hula)..
  28. ↑ Ṣadiqi-Moqaddam,Tahavvol dar Hoquq-e Ers-e Zan az Amval-e Gheyr-e Manqul-e Shohar., Mujallar Ilimin Dokar Farar Hula (Nashriye-ye Ilm na Ƙa'idar Dokar Farar Hula)..
  29. ↑ Ers Bordan-e Zan az Zamin va Amval-e Gheyr-e Manqul-e Hamsar., Shafin Bayanin Hukuma na Ofishin Jagoran Juyin Juya Halin Musulunci.
  30. ↑ Ṣadiqi-Moqaddam, Tahavvol dar Hoquq-e Ers-e Zan az Amval-e Gheyr-e Manqul-e Shohar, Mujallar Ilimin Dokar Farar Hula (Nashriye-ye Ilm na Ƙa'idar Dokar Farar Hula)..
  31. ↑ https://lawcarenigeria.com/overview-of-inheritance-law-in-nigeria/?
  32. ↑ Abidini, Ers-e Zanan az Hame-ye Dara'i-ye Shohar ya Bakhshi az An?, shafi na 116, Mujallar Fiqh.

Nassoshi

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