Daƙiƙa:Gadon Mace Daga Miji
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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 1307Sh (1928M), mace ba ta gadon ƙasa kai tsaye ko ƙimarta. A gyaran doka na 1387Sh (2008M), an sauya doka: mace tana gadon ƙimar ƙasa, bisa fatawar wasu malamai, ciki har da ra'ayin Sayyid Ali Khamna'i.
Al'ummar Musulmin 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 (Ayn), amma ba ƙimarta ba.[17]
Dangane da shafuwar wannan hukunci ga mata, akwai saɓani 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]
Sabbin fatawoyin Ayatullahi Khamna'i sun tabbatar da cewa mace tana da haƙƙin gado daga dukiyar mijinta. Idan mijin yana da ’ya’ya, rabon matar shi ne 1/8, idan kuma ba shi da ’ya’ya, rabonta shi ne 1/4. Wannan rabon ya haɗa da dukiyar da za a iya motsarwa da kuma ƙimar ƙasa da gine-gine. Idan magada suka ƙi biyan ƙimar rabonta, mace za ta iya karɓar hakkinta daga ainihin dukiyar.[21]
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.[22]
Dalilin Saɓani Tsakanin Malamai A Gadon Ƙasa
Dalilin ra'ayoyi daban-daban a wannan batu shi ne ayoyin gadon ma'aurata da ruwayoyi.[23] Sai dai bambancin ya samo asali ne daga banbancin hanyar malamai wajen warware ruwayoyin da suka yi karo da juna.[24]
Sahibul Jawahir, yana ganin cewa ra'ayin Ibn Junaid ya dogara ne da wani hadisi daga Imam Sadiƙ (A.S). 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.[25]
A ƙasar Najeriya musamman arewace bisa kotukan Musulunci mace na gadon ƙasa daga mijin ta da ya rasu.[26]
Bayanin kula
- ↑ Najafi, Jawahirul Kalam juzu'i na 39, shafi na 196.
- ↑ Subhani, Nizam al-Irth fi al-Shari'a al-Islamiyya al-Gharra, shafi na 307.
- ↑ Najafi, Jawahirul Kalam juzu'i na 39, shafi na 207.
- ↑ Allama Hilli, Ƙawa'id al-Ahkam, juzu'i na 3, shafi na 375; Ruhollah Khomaini, Tahrirul Wasila, juzu'i na 2, shafi na 397.
- ↑ Abidini, Ahmad, «Irse Zanan az Hame-ye Dara'i-ye Shohar ya Bakhshi az An?,» shafi 41–43.
- ↑ Shaik Ɗusi, Al-Khilaf, juzu'i na 4, shafi na 116.
- ↑ Shahidus Sani, Masalik al-Afham, juzu'i na 13, shafi na 184.
- ↑ Shahidus Sani, Masalik al-Afham, juzu'i na 13, shafi na 184.
- ↑ Ibn Junaid, Majmu'at Fatawa Ibn Junaid, shafi na 336.
- ↑ Shahidus Sani, Masalik al-Afham, juzu'i na 13, shafi na 184 da 190.
- ↑ Sadiƙi-Moƙaddam, «Tahawwol dar Hoƙuƙ-e Ers-e Zan az Amwal-e Gheyr-e Manƙul-e Shohar,».
- ↑ Shaik Ɗusi, An-Nihaya, shafi na 642; Abu Salah Halabi, Al-Kafi fi al-Fiƙh, shafi na 374; Muhaƙƙiƙ Hilli, Shara'i' al-Islam, juzu'i na 4, shafi na 28–29.
- ↑ Shaik Ɗusi, Al-Khilaf, juzu'i na 4, shafi na 116.
- ↑ Allamah Hilli, Ƙawa'id al-Ahkam, juzu'i na 3, shafi na 376; Shahidul Awwal, Ad-Durus, juzu'i na 2, shafi na 358.
- ↑ Ruhollah Khomaini, Tahrirul Wasila, juzu'i na 2, shafi na 397; Muhammad Sa'id al-Hakim, Minhaj al-Ṣalihin, juzu'i na 2, shafi na 407; Abul Ƙasim Khuyi, Minhaj al-Ṣalihin, juzu'i na 2, shafi na 372; Jafar Tabrizi, Minhaj al-Ṣalihin, juzu'i na 2, shafi na 470; Hossein Wahid Khorasani, Minhaj al-Salihin, juzu'i na 3, shafi na 426; Ali al-Sistani, Minhaj al-Salihin, juzu'i na 3, shafi na 351.
- ↑ Shaik Mufid, "Al-Muƙni'a, shafi na 687; Ibn Idris, "Al-Sara'ir, juzu'i na 3, shafi na 258–259; Muhaƙƙiƙ Hilli, Al-Mukhtasar al-Nafi, juzu'i na 2, shafi na 272.
- ↑ Ali Sayyid Murtada, Al-Intisar, shafi na 585; Hilli, Mukhtalaf al-Shi'a, 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.
- ↑ Muhammad ibn Muhammad al-Mufid, Al-Muƙni'a, shafi na 687; Ali Sayyid Murtada, Al-Intisar, shafi na 585; Muhammad ibn Hassan Ɗusi, Al-Istibsar, juzu'i na 4, shafi na 154; Ibn Idris, Al-Sara'ir, juzu'i na 3, shafi na 258–259.
- ↑ Ibn Babawaihi al-Qummi, Kitab Man La Yahduruhul Faƙihu, juzu'i na 4, shafi na 349; Muhaƙƙiƙ Hilli, Shara'i' al-Islam, juzu'i na 4, shafi na 28–29.
- ↑ Shahidus Sani, Masalik al-Afham, juzu'i na 13, shafi na 190–191.
- ↑ « فتوای جدید رهبر معظم انقلاب در باب سهم الارث زنان» Shafin yanar gizo na Magiran
- ↑ Shahidus Sani, Masalik al-Afham, juzu'i na 13, shafi na 192.
- ↑ Muhammad Bin Hassan Hurru Amili, Wasa'ilush Shi'a, juzu'i na 26, shafi na 205–212.
- ↑ Zain al-Din al-Amili, Masalik al-Afham, juzu'i na 13, shafi na 186–190.
- ↑ Muhammad Bin Hassan Hurru Amili, Wasa'ilush Shi'a, juzu'i na 26, shafi na 213.
- ↑ DANGAYYA MALLAM GARBA v. INNO ALHAJI UMARU (2018)
Nassoshi
- Abidini, Ahmad, «Irse Zanan az Hame-ye Dara'i-ye Shohar ya Bakhshi az An? » (Shin mace tana gadon duk dukiyar mijinta ko wani ɓangare?), Mujallar Kavoshi-ye No Dar Fiƙh, lamba 15, 2009M.
- Abu Salah Halabi, Taƙi al-Din Bin Najm al-Din, Al-Kafi fi al-Fiƙh, Isfahan, Babban Laburare na Imam Amirul Muminin (A.S.), 1403H.
- Allama Hilli, Hassan Bin Yusuf, Mukhtalaf al-Shi'a fi Ahkam al-Shari'a, Qum, Ofishin Buga Littattafai na Musulunci na Hukumar Malaman Jami'ar Hauza ta Qum, 1413H.
- Allama Hilli, Hassan Bin Yusuf, Ƙawa'id al-Ahkam, Qum, Ofishin Buga Littattafai na Musulunci na Hukumar Malaman Jami'ar Hauza ta Qum, 1413H.
- Hakim, Sayyid Muhsin, Minhaj al-Salihin, Beirut, Gidan Sadarwa da Gabatar da Littattafai, 1410H.
- Hurru Amili, Muhammad Bin Hassan, Wasa'ilush Shi'a, Qum, Cibiyar al al-Bayt (A.S.), 1409H.
- Ibn Idris, Muhammad Bin Mansur, Al-Sara'ir al-Hawi li Tahrir al-Fatawa, Qum, Ofishin Buga Littattafai na Musulunci na Hukumar Malaman Jami'ar Hauza ta Qum, 1410H.
- Ibn Junaid, Muhammad Bin Ahmad, Majmu'at Fatawa Ibn Junaid (tarin Ali-Panah Ashtahardi), Qum, Ofishin Buga Littattafai na Musulunci na Hukumar Malaman Jami'ar Hauza ta Qum, 1416H.
- Imam Khomaini, Ruhollah, Tahrirul Wasila, Qum, Gidan Ilimi, ba tare da shekara ba.
- Khuyi, Sayyid Abul Ƙasim, Minhaj al-Salihin, Qum, Gidan Buga “Birnin Ilimi, 1410H.
- Muhaƙƙiƙ Hilli, Jafar Bin Hassan, Al-Mukhtasar al-Nafi' fi Fiƙh al-Imamiyya, Qum, Cibiyar Buga Littattafan Addini, 1418H.
- Muhaƙƙiƙ Hilli, Jafar Bin Hassan, Shara'i' al-Islam fi Masa'il al-Halal wa al-Haram, Qum, Buga Littattafan Isma'iliyan, 1408H.
- Najafi, Muhammad Hassan, Jawahirul Kalam fi Sharh Shara'i' al-Islam, Beirut, Gidan Rayar da Gadon Adabin Larabawa, 1404H.
- Sadiƙi-Moƙaddam, Muhammad Hassan, «Tahawwol dar Hoƙuƙ-e Ers-e Zan az Amwal-e Gheyr-e Manƙul-e Shohar,» (Canji a cikin haƙƙin gadon mace daga dukiyar mijinta da ba a iya motsarwa.), Mujallar Nashariyya-ye Danesh-e Hoƙuƙ-e Madani, lamba 2, Maris 2013M.
- Sayyid Murtada, Ali Bin Husain, Al-Intisar fi Infiradat al-Imamiyya, Qum, Ofishin Buga Littattafai na Musulunci na Hukumar Malaman Jami'ar Hauza ta Qum, 1415H.
- Shahidul Awwal, Muhammad Bin Makki, Ad-Durus al-Shar'iyya fi Fiƙh al-Imamiyya, Qum, Ofishin Buga Littattafai na Musulunci na Hukumar Malaman Jami'ar Hauza ta Qum, 1417H.
- Shahidus Sani, Zain al-Din Bin Ali, Masalik al-Afham ila Tanƙih Shara'i' al-Islam, Qum, Cibiyar Ilimin Musulunci, 1413H.
- Shaik Mufid, Muhammad Bin Muhammad, Al-Muqni'a, Qum, Babban Taron Shekara Dubu na Shaik Mufid, 1413H.
- Shaik Saduƙ, Muhammad Ali, Man la Yahduruhul Faƙihu, Qum, Ofishin Buga Littattafai na Musulunci na Hukumar Malaman Jami'ar Hauza ta Qum, 1413H.
- Shaik Ɗusi, Muhammad Bin Hassan, Al-Istibsar fi ma Ikhtalafa min al-Akhbar, Tehran, Gidan Buga Littattafan Musulunci, 1390H.
- Shaik Ɗusi, Muhammad Bin Hasan, Al-Khilaf, Qum, Ofishin Buga Littattafai na Musulunci na Hukumar Malaman Jami'ar Hauza ta Qum, 1407H.
- Shaik Ɗusi, Muhammad Bin Hasan, Al-Nihaya fi Mujarrad al-Fiƙh wa al-Fatawa, Beirut, Gidan Buga Littafin Larabci, 1400H.
- Subhani, Jafar, Nizam al-Irth fi al-Shari'a al-Islamiyya al-Gharra, Qum, Cibiyar Imam Sadiƙ (A.S.), 1415H.
- Sistani, Sayyid Ali, Minhaj al-Salihin, Qum, Ofishin Sayyid al-Sistani, 1417H.
- Tabrizi, Jawad Bin Ali, Minhaj al-Salihin, Qum, Majlisar al-Imam al-Mahdi (AJ), 1426H.
- Wahid Khurasani, Husain, Minhaj al-Salihin, Qum, Mabugar Imam Baƙir (A.S.), 1428H.
- NigeriaLawDANGAYYA MALLAM GARBA v. INNO ALHAJI UMARU (2018), ranar shigar da labari: 18 May 2018, ranar ziyara: 13 Agusta 2026M.
« فتوای جدید رهبر معظم انقلاب در باب سهم الارث زنان» Shafin yanar gizo na Magiran, ranar shigarwa Litinin, 2 Fabrairu 2009M, ranar ziyara 16 Agusta 2026M.