Daƙiƙa:Gadon Mace Daga Miji
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Gadon Mace Daga Miji shi ne rabon dukiya da ke zuwa mata bayan rasuwar mijinta. Bisa ga aya ta 12 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 na 1/8 ana raba shi ne a tsakaninsu gaba ɗayan matansa.
Ɗaya daga cikin batutuwan da ake samun saɓani 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 cewa suna gadon junansu. A ra'ayin fiƙihun Imamiyya, yawancin malamai ban da Ibn Junaid sun ce mace ba ta gadon "asalin ƙasa". Amma akwai ra'ayoyi daban-daban: Wasu sun ce ta hana ta gadon dukkan nau'in ƙasa. Wasu sun taƙaita ga gidaje kawai. Wasu sun ce ba ta gadon ainihi "asalin ƙasa", amma tana gadon darajar ƙimarta.
Haka kuma akwai saɓani kan ko wannan hukunci ya shafi: duk mata ne gaba ɗaya, ko wasu nau'in mata (misali masu ƴaƴa ko ba su da su).
bisa fatawar wasu malamai, ciki har da ra'ayin Sayyid Ali Khamna'i mace tana gadon ƙimar ƙasa.
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 ƴaƴa.[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 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'i a kan wannan ra'ayi.[13] A madadin haka, wasu suna ganin cewa mace ba ta gadon ko dai asalin 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 asalin ƙasa da ƙimarta, amma tana gadon ƙimar gine-gine da itatuwa.[16] Wasu kuma sun taƙaita hukuncin ne ga hana gadon asalin ƙasa kawai, 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 ƴaƴa.[20]
Sabbin fatawowin Ayatullahi Khamna'i sun tabbatar da cewa mace tana da haƙƙin gado daga dukiyar mijinta. Idan mijin yana da ƴaƴa, rabon matar shi ne 1/8, idan kuma ba shi da ƴaƴa, 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 haƙƙinta daga asalin 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 ƴaƴansa, 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 tsakanin 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 ƴaƴa daga mijinta.[25]
A ƙasar Najeriya musamman arewaci 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, Nizamul Irsi 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; Ruhullah 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-Muƙaddam, «Tahawwol dar Huƙuƙe Irse Zan az Amwal-e Gheyr-e Manƙul-e Shohar,» shafi na 61.
- ↑ Shaik Ɗusi, An-Nihaya, shafi na 642; Abu Salah Halabi, Al-Kafi fi al-Fiƙh, shafi na 374; Muhaƙƙiƙ Hilli, Shara'i'ul 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.
- ↑ Ruhullah Khomaini, Tahrirul Wasila, juzu'i na 2, shafi na 397; Muhammad Sa'id al-Hakim, Minhajus Salihin, juzu'i na 2, shafi na 407; Abul Ƙasim Khuyi, Minhus Salihin, juzu'i na 2, shafi na 372; Jafar Tabrizi, Minhus Salihin, juzu'i na 2, shafi na 470; Wahid Khurasani, Minhajus Salihin, juzu'i na 3, shafi na 426; Sistani, Minhajus Salihin, juzu'i na 3, shafi na 351.
- ↑ Shaik Mufid, "Al-Muƙni'a, shafi na 687; Ibn Idris,As-Sara'ir, juzu'i na 3, shafi na 258–259; Muhaƙƙiƙ Hilli, Al-Mukhtasar An-Nafi, juzu'i na 2, shafi na 272.
- ↑ Sayyid Murtada, Al-Intisar, shafi na 585; Hilli, Mukhtalaf al-Shi'a, juzu'i na 9, shafi na 53; «Irse burdan zan az zameen wa amwal-e gheyr-e manqul-e Hamsar,» shafin Ittala rasani Daftare Maƙame Mu'azzam Rahbari.
- ↑ Shaik Mufid, Al-Muƙni'a, shafi na 687; Sayyid Murtada, Al-Intisar, shafi na 585; Shaik Ɗusi, Al-Istibsar, juzu'i na 4, shafi na 154; Ibn Idris, As-Sara'ir, juzu'i na 3, shafi na 258–259.
- ↑ Shaik Saduƙ, Kitab Man La Yahduruhul Faƙihu, juzu'i na 4, shafi na 349; Muhaƙƙiƙ Hilli, Shara'i'ul 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.
- ↑ Hurru Amili, Wasa'ilush Shi'a, juzu'i na 26, shafi na 205–212.
- ↑ Shahidus Sani, Masalik al-Afham, juzu'i na 13, shafi na 186–190.
- ↑ 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 Kawoshi-ye No Dar Fiƙh, lamba 15, 2009M.
- Abu Salah Halabi, Taƙi al-Din Bin Najm al-Din, Al-Kafi fi al-Fiƙh, Isfahan, Kitabkhune Umumi Imam Amirul Muminin (A.S.), 1403H.
- Allama Hilli, Hassan Bin Yusuf, Mukhtalaf al-Shi'a fi Ahkam al-Shari'a, Qom, Ofishin Intisharate Islami ƙarƙashin Jami'i Mudarrisin Hauze Ilmiyye Qom, 1413H.
- Allama Hilli, Hassan Bin Yusuf, Ƙawa'id al-Ahkam, Qom, Ofishin Intisharate Islami ƙarƙashin Jami'i Mudarrisin Hauze Ilmiyye Qom, 1413H.
- Hakim, Sayyid Muhsin, Minhajus Salihin, Beirut, Dar Al-Ta'aruf Lil Matbu'at, 1410H.
- Hurru Amili, Muhammad Bin Hassan, Wasa'ilush Shi'a, Qom, Cibiyar Alul Bait (A.S), 1409H.
- Ibn Idris, Muhammad Bin Mansur, As-Sara'ir al-Hawi li Tahrir al-Fatawa, Qom, Ofishin Intisharate Islami ƙarƙashin Jami'i Mudarrisin Hauze Ilmiyye Qom, 1410H.
- Ibn Junaid, Muhammad Bin Ahmad, Majmu'at Fatawa Ibn Junaid, (tarin Ali-Panah Ashtahardi), Qom, Ofishin Intisharate Islami ƙarƙashin Jami'i Mudarrisin Hauze Ilmiyye Qom, 1416H.
- Imam Khomaini, Ruhullah, Tahrirul Wasila, Qom, Dar Ilim, ba tare da shekara ba.
- Khuyi, Sayyid Abul Ƙasim, Minhajus Salihin, Qom, Mawallafar Madinatil Ilmi, 1410H.
- Muhaƙƙiƙ Hilli, Jafar Bin Hassan, Al-MukhtasarAn-Nafi fi Fiƙh al-Imamiyya, Qom, Mawallafar Matbu'at Dini, 1418H.
- Muhaƙƙiƙ Hilli, Jafar Bin Hassan, Shara'i'ul Islam fi Masa'il al-Halal wa al-Haram, Qom, Mawallafar Isma'iliyan, 1408H.
- Najafi, Muhammad Hassan, Jawahirul Kalam fi Sharh Shara'i'ul Islam, Beirut, Darr Ihya'il Turasil Arabi, 1404H.
- Sadiƙi-Muƙaddam, Muhammad Hassan, «Tahawwol dar Huƙuƙe Irse 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 Daneshe Huƙuƙ-e Madani, lamba 2, Maris 2013M.
- Sayyid Murtada, Ali Bin Husain, Al-Intisar fi Infiradat al-Imamiyya, Qom, Ofishin Intisharate Islami ƙarƙashin Jami'i Mudarrisin Hauze Ilmiyye Qom, 1415H.
- Shahidul Awwal, Muhammad Bin Makki, Ad-Durus al-Shar'iyya fi Fiƙh al-Imamiyya, Qom, Ofishin Intisharate Islami ƙarƙashin Jami'i Mudarrisin Hauze Ilmiyye Qom, 1417H.
- Shahidus Sani, Zain al-Din Bin Ali, Masalik al-Afham ila Tanƙih Shara'i'ul Islam, Qom, Cibiyar Al-Ma'arifil Islam, 1413H.
- Shaik Mufid, Muhammad Bin Muhammad, Al-Muƙni'a, Qom, Kongire Jahani Hazare Shaik Mufid, 1413H.
- Shaik Saduƙ, Muhammad Ali, Kitab Man La Yahduruhul Faƙihu, Qom, Ofishin Intisharate Islami ƙarƙashin Jami'i Mudarrisin Hauze Ilmiyye Qom, 1413H.
- Shaik Ɗusi, Muhammad Bin Hassan, Al-Istibsar fi ma Ikhtalafa min al-Akhbar, Tehran, Darul Kutubil Islamiyya, 1390H.
- Shaik Ɗusi, Muhammad Bin Hasan, Al-Khilaf,,Qom, Ofishin Intisharate Islami ƙarƙashin Jami'i Mudarrisin Hauze Ilmiyye Qom, 1407H.
- Shaik Ɗusi, Muhammad Bin Hasan, An-Nihaya fi Mujarrad al-Fiƙh wa al-Fatawa, Beirut, Darul Kutubil Arabi, 1400H.
- Subhani, Jafar, Nizamul Irsi fi al-Shari'a al-Islamiyya al-Gharra, Qom, Cibiyar Imam Sadiƙ (A.S.), 1415H.
- Sistani, Sayyid Ali, Minhajus Salihin, Qom, Ofishin Sayyid al-Sistani, 1417H.
- Tabrizi, Jawad Bin Ali, Minhajus Salihin, Qom, Majma al-Imam al-Mahdi (AJ), 1426H.
- Wahid Khurasani, Husain, Minhajus Salihin, Qom, Madrase 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.
- «ارث بردن زن از زمین و اموال غیر منقول همسر», (Gadon mace ta gaji ƙasa da sauran dukiyoyin da ba a iya motsa su na mijinta), shafin Ittala rasani Daftare Maƙame Mu'azzam, shigarwa: 21 Afrilu 2025M, dubawa: 5 Oktoba 2026M.