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Daƙiƙa:Haƙƙin Kwana Tare Da Mata

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Haƙƙin kwana tare da mata ko Haƙƙin rabon dare shi ne raba dararen da miji zai yi tsakanin matansa. Bisa wannan hukunci, mutumin da yake da mace fiye da ɗaya wajibi ne ya raba dararensa tsakanin matansa. Misali, idan yana da mata huɗu, wajibi ne ya raba dare huɗun daidai tsakaninsu, ya kwana a wurin kowacce daga cikinsu dare ɗaya.

Babu saɓani tsakanin malaman fiƙihu game da wajabcin Haƙƙin rabon dare. Malaman fiƙihu suna ganin abin da ake nufi da wannan haƙƙi shi ne kwana tare da matar da kuma kasancewa tare da ita, amma ba lallai ne a yi jima'i da ita ba. Haƙƙin rabon dare yana daga cikin haƙƙoƙin mata a cikin aure, kuma an shar'anta shi ne domin tabbatar da adalci tsakanin mata, da kuma samar da kusanci da ƙarfafa zaman iyali.

Ma'anar Haƙƙin Raba Dare Da Matsayinsa A Fiƙihu

Haƙƙin raba dare yana nufin haƙƙin mace na kwana tare da mijinta da dare.[1] Ma'anarsa ita ce namiji ya raba dararensa tsakanin matansa.[2] A cikin tushen fiƙihun Imamiyya, ana ɗaukar Haƙƙin raba dare a matsayin ɗaya daga cikin haƙƙoƙin mace a cikin ɗaurin aure. Saboda haka, idan namiji ya auri mace fiye da ɗaya, wajibi ne ya raba dararensa tsakaninsu.[3]

Haƙƙin raba dare yana daga cikin muhimman batutuwan da suka shafi haƙƙoƙin iyali, musamman haƙƙoƙin mata.[4] Saboda muhimmancinsa, littattafan fiƙihu sun ware masa wani babi na musamman.[5] Haka kuma, babu saɓani tsakanin malaman fiƙihu game da wajabcin Haƙƙin raba dare.[6]

Dalilin Shar'anta Hukuncin Haƙƙin Raba Dare

Shahidus Sani, malamin fiƙihu na ƙarni na goma bayan hijira, ya bayyana cewa an shar'anta Haƙƙin raba dare ne bisa tushen adalci, kuma ya samo asali ne daga ruwayoyi da aya ta 19 a cikin Suratun Nisa'i.[7] Haka kuma, ya bayyana cewa wannan tsari yana taimakawa wajen samar da kusanci da soyayya tsakanin ma'aurata, tare da nisantar da su daga cutar da juna.[8] Sahibul Jawahir, malamin fiƙihu na ƙarni na goma sha uku bayan hijira, shi ma ya bayyana cewa babban manufar shar'anta Haƙƙin raba dare ita ce kyakkyawar mu'amala tsakanin ma'aurata da tabbatar da adalci a tsakaninsu.[9] Wasu masu bincike kuma suna ganin cewa manufar shar'anta Haƙƙin raba dare ita ce ƙarfafa soyayya da ƙauna a cikin alaƙar ma'aurata.[10]

Keɓe Annabi (S.A.W) Daga Haƙƙin Raba Dare

An keɓe matayen Annabi (S.A.W) daga hukuncin Haƙƙin raba dare, kuma wannan yana daga cikin hukunce-hukuncen da aka keɓe wa Annabi.[11] An bayyana wannan a cikin Alƙur'ani, a aya ta 51 ta Suratul Ahzab.[12] Malaman tafsiri sun bayyana cewa Annabin Musulunci (S.A.W) ya kasance yana ƙoƙarin yin adalci wajen raba lokacinsa tsakanin matayensa gwargwadon iko, sai dai a wasu yanayi na musamman da suka sa rashin daidaito ya zama dole.[13]

A wata ruwaya an bayyana cewa Annabi (S.A.W) ya kasance yana kiyaye daidaito wajen kwana tare da matayensa, har ma a lokacin da yake fama da rashin lafiya.[14] An ruwaito daga gare shi cewa: Ya Allah! Wannan shi ne rabona a cikin abin da yake hannuna, Kai kuma Ka fi sanin abin da ba ya hannuna. Sahibul Jawahir ya bayyana cewa abin da Annabi (S.A.W) ya ce "abin da ba ya hannuna" yana nufin soyayya da karkatar zuciya, domin wannan ba abu ne da mutum yake da cikakken iko a kansa ba.[15]

Yadda Ake Aiwatar da Hukuncin Haƙƙin Raba Dare

A ra'ayin malaman fiƙihu, idan namiji yana da mace fiye guda ɗaya, wajibi ne ya raba dararen kwana tsakaninsu.[16] Idan yana da mata huɗu, zai kwana a wajen kowacce daga cikinsu dare ɗaya. Bayan ya kammala darare huɗun, sai ya sake komawa daga farko, ya fara sabon zagaye da ɗaya daga cikinsu. Idan yana da mata biyu, dare biyu na matan ne, sauran darare biyu kuma nasa ne. Idan yana da mata uku, dare uku na matan ne, sauran dare kuma nasa ne. A taƙaice, tsarin rabon dare yana gudana ne bisa yawan matan da yake da su, tare da kiyaye adalci a rabon lokacin kwana.[17]

Haƙƙin Raba Dare Ga Mai Matar Aure Ɗaya

Game da Haƙƙin raba dare ga matar da miji yake da ita ita kaɗai, akwai ra'ayoyi guda biyu tsakanin malaman fiƙihu na Shi'a: Wasu daga cikin malaman suna ganin cewa mace tana da Haƙƙin raba dare, ko da kuwa ita kaɗai ce ko kuma tana daga cikin mata fiye da ɗaya. Bisa wannan ra'ayi, wajibi ne miji ya kasance tare da ita dare ɗaya cikin kowane dare huɗu.[18]

Wasu kuma suna ganin cewa Haƙƙin raba dare ba ya aiki a yanayin namiji mai mata ɗaya kawai. Daga cikin malaman da suka ɗauki wannan ra'ayi akwai Shahidus Sani, Sahibul Jawahir, Muhaƙƙiƙ Sabzwari da Imam Khomaini.[19]

Hukunce-Hukuncen Haƙƙin Raba Dare

A cikin littattafan fiƙihu, an ambaci wasu hukunce-hukunce da suka shafi Haƙƙin raba dare, daga cikinsu akwai:

  • Haƙƙin raba dare yana gushewa saboda nushuzi ko tafiya, don haka ba wajibi ba ne a kiyaye shi a waɗannan yanayi.[20]
  • Wajabcin raba dare ya keɓanta da lokacin dare.[21]
  • Haƙƙin raba dare ya keɓanta ne ga matar aure ta dindindin. A auren ɗan lokaci, mace ba ta da Haƙƙin raba dare, ko da kuwa mace ɗaya ce ko mata da yawa.[22]
  • Ya halatta mace ta bar Haƙƙin da take da shi,[23] amma daga baya za ta iya sake neman wannan Haƙƙin nata.[24]
  • Haƙƙin raba dare yana nufin kwana tare da mace da kasancewa tare da ita, ba wai wajabcin yin jima'i da ita ba.[25]

Bayanin kula

  1. ↑ Makarim Shirazi, Kitabun Nikah, juzu'i na 6, shafi'i na 112.
  2. ↑ Ruhani, Fiƙhus Sadiƙ, juzu'i na 22, shafi'i na 216.
  3. ↑ Najafi, Jawahirul Kalam, juzu'i na 31, shafi'i na 148; Subhani, Nizamul Nikah fish-Shari'atil Islamiyyatil Gharra', juzu'i na 2, shafi'i na 290.
  4. ↑ Ƙadiri, «Pazhuheshi Fiƙhi dar Masa'el-e Haƙƙ-e ƙasm (Mudaja'a),» shafi'i na 113.
  5. ↑ Samani, Muzaja'eh va Chalesh-haye An dar Feqh-e Emamiyeh, shafi'i na 116; Najafi, Jawahirul Kalam, juzu'i na 31, shafi'i na 146; Shaik Ansari, Kitab al-Nikah, Torath al-Sheikh al-A'zam, shafi'i na 470.
  6. ↑ Shaik Ansari, Kitab al-Nikah, Torath al-Sheikh al-A'zam, shafi'i na 470; Allama Hilli, Ƙawa'ed al-Ahkam, juzu'i na 3, shafi'i na 90; Muhaƙƙiƙ Hilli, Shara'i'ul Islam, juzu'i na 2, shafi'i na 556.
  7. ↑ Shahidus Sani, Masalik al-Afham ila Tanƙih Shara'i al-Islam, juzu'i na 8, shafi'i na 310–311.
  8. ↑ Shahidus Sani, Masalik al-Afham ila Tanƙih Shara'i al-Islam, juzu'i na 8, shafi'i na 309.
  9. ↑ Najafi, Jawahirul Kalam, juzu'i na 31, shafi'i na 148.
  10. ↑ Purabdullah da Muhammad Hasani, Jaygah-e Haƙƙ-e ƙasm dar Tahkim-e Kiyan-e Khanevadeh, shafi'i na 27.
  11. ↑ Karaki, Jami' u al-Maƙasid, juzu'i na 12, shafi'i na 58.
  12. ↑ Ɗabaɗaba'i, Almizan fi Tafsir al-Qur'an, juzu'i na 16, shafi'i na 336.
  13. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 17, shafi'i na 387.
  14. ↑ Hurru Amili, Wasa'ilush Shi'a, Beirut, juzu'i na 15, shafi'i na 85.
  15. ↑ Najafi, Jawahirul Kalam, juzu'i na 31, shafi'i na 151.
  16. ↑ Makarim Shirazi, Kitab al-Nikah, juzu'i na 6, shafi'i na 128.
  17. ↑ Imam Khomaini, Tahrirul Wasila, shafi'i na 746.
  18. ↑ Makarim Shirazi, Kitab al-Nikah, juzu'i na 6, shafi'i na 128; Sistani, Minhaj al-Salihin, juzu'i na 3, shafi'i na 105; Shahidul Awwal, Al-Lum'at ad-Dimashƙiyya, shafi'i na 173.
  19. ↑ Shubairi Zanjani, Kitab-e Nikah, juzu'i na 24, shafi'i na 7491; Imam Khomaini, Tahrirul Wasila, shafi'i na 745.
  20. ↑ Shahidul Awwal, Al-Lum'at ad-Dimashƙiyya, shafi'i na 174.
  21. ↑ Shahidul Awwal, Al-Lum'at ad-Dimashƙiyya, shafi'i na 174.
  22. ↑ Makarim Shirazi, Kitab al-Nikah, juzu'i na 6, shafi'i na 135; Sistani, Minhaj al-Salihin, juzu'i na 3, shafi'i na 105
  23. ↑ Imam Khomaini, Tahrirul Wasila, shafi'i na 745.
  24. ↑ Ƙummi, Jami'u ash-Shatat fi Ajwibat al-Su'alat, juzu'i na 4, shafi'i na 163.
  25. ↑ Makarim Shirazi, Kitab al-Nikah, juzu'i na 6, shafi'i na 128; Khuyi, Minhaj al-Salihin, juzu'i na 2, shafi'i na 281

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