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Daƙiƙa:Kisan Kai

Ƙara hanyoyin mahaɗar
Daga wikishia

Kisan Kai shi ne mutum ya kawo ƙarshen rayuwarsa da gangan. Ana ɗaukar wannan aiki a matsayin abin ƙyama a cikin addinan da Allah Ya saukar, da kuma mafi yawan mazhabobin ɗabi'u da na shari'a.

Malaman fiƙihun Musulunci suna ɗaukar kisan kai a matsayin babban zunubi kuma haramun. Sai dai, a wasu littattafan fiƙihu an bayyana cewa kisan kai na iya halatta saboda larura, ko kuma idan akwai wata maslaha mafi girma, kamar kare rayukan Musulmi. Haka kuma, bisa fatawar wasu malaman fiƙihu, ayyukan sadaukar da kai (Ayyukan neman shahada) domin kai hari ga maƙiyan Musulunci ko kare Musulmi, sun halatta.

Daga cikin hukunce-hukuncen da suka shafi kisan kai akwai sanya hukunci ga wanda ya taimaka wajen aikata shi, da kuma rashin amincewa da wasiyyar mutumin da ya kashe kansa.

Ana la'akari da yunƙurin kisan matsayin lefi a dokokin tarayyar Najeriya duk da cewa ba a kowane hali yake zama lefi ba.

Muhimmancin Batun Kisan Kai

Lamarin kisan kai ya jawo hankalin shari'o'i da addinai da Allah Ya saukar, da kuma mazhabobin dokoki, inda aka yi ƙoƙarin yaƙi da shi.[1] A ɗaya ɓangaren kuma, wasu masana, bisa hujjar ƴancin ɗan Adam na samun ƴanci, da ikon yanke shawara da zaɓi, sun amince da cewa mutum yana da ƴancin kashe kansa. Sai dai, a mafi yawan addinan Allah da mazhabobin kyawawan ɗabi'u da dokoki, ana kallon wannan aiki a matsayin abin ƙyama, kuma yunƙurin kisan kai ana ɗaukarsa a matsayin laifi da zunubi.[2]

Ana ɗaukar kisan kai a matsayin wani mummunan lamari da kuma ɗaya daga cikin manyan matsalolin zamantakewa da suka addabi al'ummomin ɗan Adam daban-daban.[3] Bisa ƙididdigar Hukumar Lafiya ta Duniya, kisan kai na ɗaya daga cikin manyan dalilai goma da ke haddasa mutuwa a mafi yawan ƙasashen duniya,[4] sannan shi ne dalili na uku na mutuwa a tsakanin matasa masu tasowa.[5]

An danganta yawaitar kisan kai da wasu dalilai, ciki har da matsalolin taɓin hankali da na motsin rai,[6] ƙoƙarin kare mutunci da kuma matsin lambar da dokokin zamantakewa da na addini ke haifarwa,[7] matsalolin iyali kamar saki da rugujewar iyali,[8] illolin zamantakewa,[9] da kuma raunin imanin addini da kau da kai daga al'amuran ruhaniya.[10]

Nazarin Ma'ana

Kisan kai wanda da Turanci ake kira da "Suicide" a fahimtar da aka fi sani kuma ake ɗaukarsa matsayin mutumm ya kawo ƙarshen rayuwa bisa zaɓinsa da kuma gangan.[11] Bisa ga ma'anonin fiƙihu da na dokoki, ana ɗaukar kisan kai a matsayin wani aiki da mutum mai hankali yake aikatawa bisa zaɓinsa, da nufin cire ransa. A wannan aiki kuwa, saɓanin kisan wani mutum, matsayin wanda ya aikata laifin kisan da kuma wanda aka aikata wa laifin suna haɗe ne a cikin mutum guda.[12]

Ire-irensa

Kisan kai na iya faruwa ta hanyoyi biyu: 1 Ta hanyar aikata wani abu, kamar mutum ya soki kansa da takobi, wuƙa ko makamin bindiga, ko kuma ya sha guba; 2 Ta hanyar ƙauracewa aikata wani abu, kamar ƙin cin abinci da shan ruwa, ko kuma barin shan magani da neman magani.[13] Haka kuma, kamar yadda ake rarraba kisa bisa niyya ko rashin niyyar wanda ya aikata shi, ana rarraba kisan kai zuwa gida biyu: kisan kai da gangan, wanda mutum yake aikatawa tare da cikakkiyar niyya da ƙudurin kashe kansa; da kisan kai bisa kuskure, wanda mutum yake jawo wa kansa mutuwa ba tare da cikakkiyar niyyar yin hakan ba, yayin da yake gudanar da wani aiki.[14]

Haramcin Kisan Kai A Musulunci Da Sauran Addinai

Malaman Musulmi suna la'akari da kisan kai a matsayin ɗaya daga cikin manyan zunubai, kuma suna kallon wanda ya aikata shi a matsayin fasiƙi.[15] Malaman fiƙihu na Shi'a kuwa sun yi ijma'i a kan haramcin kisan kai.[16] Haka kuma, bisa hukuncin hankali da kuma tsarin ɗabi'ar da masu hankali suka amince da ita, sun yi Allah-wadai da wannan aiki.[17]

A bisa fahimtar wasu malaman tafsiri, an haramta kisan kai a cikin Alƙur'ani.[18] Daga cikin ayoyin da suka yi nuni da hakan akwai aya ta 29 Suratun Nisa'i, inda a wani ɓangare na ayar aka ce: «وَلَا تَقْتُلُوا أَنْفُسَكُمْ» (Kada ku kashe kanku). Muhaƙƙiƙ Ardabili[19] da Makarim Shirazi[20] sun fassara wannan aya da cewa tana nufin haramcin kisan kai. Haka kuma, sun ɗauki wannan ɓangare na aya ta 195 Suratul Baƙara: «وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ» (Kada ku jefa kanku cikin halaka da hannuwanku ), a matsayin hani da ya ƙunshi dukkan ayyukan da ke jefa rayuwar mutum cikin haɗari.[21] Wasu ayoyin Alƙur'ani ma an yi la'akari da su a matsayin karin hujjojin da ke nuna haramcin kisan kai, kamar alƙawarin da Allah Ya karɓa daga Banu Isra'il na cewa ba za su zubar da jininsu ba, kamar yadda ya zo a aya ta 84 Suratul Baƙara, da kuma hani kan kashe rai mai alfarma a aya ta 32 Suratul Ma'ida.[22]

A cikin ruwayoyi ma an yi magana kan wannan aiki da kuma azabar da za ta sami wanda ya aikata shi. Bisa wata ruwaya daga Annabi Muhammad (S.A.W), duk wanda ya kashe kansa, a ranar alƙiyama za a azabtar da shi da irin makamin ko abin da ya yi amfani da shi wajen kashe kansa, kuma zai zauna a cikin Jahannama har abada.[23] Haka kuma, a cikin wani hadisi da aka ruwaito daga Imam Sadiƙ (A.S), ya bayyana cewa kisan kai da gangan yana jawo wa mutum shiga cikin azabar wutar Jahannama.[24]

Sauran Addinai Da Mazhabobi

A cewar Allama Ɗabaɗaba'i a cikin tafsirin Almizan, bisa koyarwar dukkan addinai da shari'o'in da Allah Ya saukar, kisan kai haramun ne.[25] A addinin Yahudanci, ana kallon wannan aiki a matsayin abin Allah-wadai, kuma an haramta binne wadanda suka kashe kansu a makabartar da sauran Yahudawa ake binne su.[26] Haka kuma, a cikin Littafi Mai Tsarki na Kiristoci, an yi Allah-wadai da wadanda suka aikata kisan kai.[27] A addinin Kiristanci, ana ɗaukar kisan kai a matsayin kisan mutum, kuma ba a binne wanda ya kashe kansa bisa tsarin bukukuwan binne mamata na hukuma.[28] Haka kuma, a tsohuwar Girka, ana daukar kisan kai a matsayin wani aiki da bai dace ba.[29]

Hukunce-hukuncen Fiƙihu

Hukunce-hukuncen da suka shafi kisan kai an fi tattauna su a cikin littattafan fiƙihu a babukan kisan kai da gangan da kuma wasiyya.

Shiga Cikin Aikin Kisan Kai

Dangane da shiga cikin aikin kisan kai, akwai ra'ayoyi guda biyu: Wasu malaman fiƙihu suna ganin cewa wanda ya taimaka wajen aikata kisan kai zai fuskanci hukuncin ƙisasi, amma sai dangin wanda aka kashe sun biya rabin diyarsa.[30] Wasu malaman fiƙihu kuwa suna cewa, tun da wanda aka kashe shi ma ya shiga cikin aikin kashe kansa, abokin aikinsa ba zai fuskanci hukuncin ƙisasi ba, sai dai biyan diyyar ne kawai zai wajaba a kansa.[31]

Kawo Ƙarshen Rayuwa (Euthanasia) Da Kisan Kai

Bisa fatawar malaman fiƙihu, idan mara lafiya ya sha magani da nufin kawo ƙarshen rayuwarsa, ana ɗaukar wannan a matsayin kisan kai, kuma haramun ne.[32] Daya daga cikin nau'o'in Euthanasia (kawo ƙarshen rayuwar mara lafiya domin saukaka masa wahala) shi ne a samar wa mara lafiya da wasu magunguna domin shi da kansa ya sha su, ta haka ya kawo ƙarshen rayuwarsa.[33]

Hukuncin Aiwatar Da Wasiyya

Bisa fatawar malaman fiƙihu, idan mutum ya yi wasiyya kafin ya yi yunƙurin kisan kai, wajibi ne a aiwatar da wasiyyarsa. Amma idan ya yi wasiyyar ne bayan ya raunata kansa da raunin da zai kai ga mutuwarsa, to ba wajibi ba ne a aiwatar da wannan wasiyya.[34]

Wuraren Da Aka Halatta Kisan Kai A Cikinsu A wasu littattafan fiƙihu, an bayyana cewa kisan kai na iya halatta saboda larura ko kasancewar wata maslaha mafi girma, kamar kare rayukan Musulmi.[35] Misali, wasu malaman fiƙihu kamar Makarim Shirazi da Husaini Ali Muntaziri sun halatta kisan kan wani Musulmi da maƙiya suka kama a matsayin fursuna, wanda ba zai iya jure azabtarwa ko kuma kare sirrin Musulmi ba, idan yin hakan zai hana aukuwar mummunar illa ga Musulmi.[36] Haka kuma, wasu malaman fiƙihu suna ganin halaccin gudanar da ayyukan sadaukar da kai (Ayyukan neman shahada), ko da kuwa ana iya ɗaukarsu a matsayin wani nau'i na kisan kai, idan ana yin su ne domin cimma wani wajibi mafi muhimmanci, kamar kai hari ga maƙiyan Musulunci ko kare Musulmi, kuma suna ɗaukar hakan a matsayin wani nau'i na Jihadin Kariya.[37]

Malaman fiƙihu sun kuma tattauna wasu mas'aloli da suka shafi wannan batu, kamar cewa mutum ba ya samun uzuri na aikata kisan kai ko da kuwa an tilasta masa yin hakan,[38] da kuma faduwar wajibcin biyan diyyar mutum.[39]

Kisan Kai Da Dokokin Tarayyar Najeriya

A halin yanzu dokar Najeriya ta rabu biyu: Dokar Kiwon Lafiyar Ƙwaƙwalwa ta 2021M ta ɗauki yin ƙoƙarin kashe kai a matsayin lamarin da yake buƙatar gaggawar kulawar likita (medical emergency) , amma tsofaffin dokokin aikata laifuka har yanzu suna ɗaukarsa laifi. Hukuncin ya bambanta: a Kudancin Najeriya (Sashe na 327) da Arewacin Najeriya (Sashe na 231) hukunci shine ɗaurin shekara ɗaya, ko tara, ko duka biyun; yayin da Jihar Legas (Dokar 2011) ta nuna sabon salo na "asibiti maimakon kurkuku.[40]

Bayanin kula

  1. ↑ Shahidi, «انتحار», shafi na 33
  2. ↑ Durkheim, Khudkoshi, shafi na 149-150; Muhsini, Jami'e Shinasi Inhirafe Ijtima'i, shafi na 202-209; Gulab Bakhshi da Kazimi, «خودکشی», shafi na 403.
  3. ↑ Kiniya, Mabani Jurme Shinasi, juzu'i na 1, shafi na 429-454.
  4. ↑ Riza'iyan, «پیشگیری از خودکشی در کشورهای در حال توسعه»، shafi na 441.
  5. ↑ Cornelson, Darmane Masa'ile Jawanan Wa Nojawanan, shafi na 246.
  6. ↑ Shari'ati Rudsari, «خودکشی و علل و ...(۲)»، shafi na 45; Ahmad Zade, «خودکشی و علل آن»، shafi na 43.
  7. ↑ Ahmad Zade, «خودکشی و علل آن»، shafi na 43.
  8. ↑ Shari'ati Rudsari, «خودکشی و علل و ...(۲)»، shafi na 18-19.
  9. ↑ Shari'ati Rudsari, «خودکشی و علل و ...(۲)»، shafi na 44.
  10. ↑ Shari'ati Rudsari, «خودکشی و علل و ...(۲)»، shafi na 21-22; Riza'iyan, Epidemiology Khudkhoshi, shafi na 1978.
  11. ↑ Anwari, Farhange Buzurge Sokhan, jelar kalmar; Amid Farhange Farsi Amid, jelar kalmar.
  12. ↑ Mishkini, Musɗalahatul Fiƙhi, shafi na 91; Aghayi Niya, Huƙuƙe Kifari Ikhtisasi: Jarayim Alaihi Ashkas, shafi na 26-28; Nuri «خودکشی»، shafi 82-83; Gulab Bakhshi, «خودکشی»، shafi na 402-403.
  13. ↑ Mishkini, Musɗalahatul Fiƙhi, shafi na 91.
  14. ↑ Muhaƙƙiƙ Damad, Fiƙhe Pezeshki, shafi na 197-198.
  15. ↑ Mishkini, Musɗalahatul Fiƙhi, shafi na 91.
  16. ↑ Najafi, Jawahirul Kalam, juzu'i na 36, shafi na 370; Subhani, Ar-Rasa'il Al-Araba'a, juzu'i na 2, shafi na 167.
  17. ↑ Subhani, Ar-Rasa'il Al-Araba'a, juzu'i na 2, shafi na 198.
  18. ↑ Ɗabaɗaba'i, Almizan, juzu'i na 4, shafi na 320; Ardabili, Zubdatul Bayan, shafi na 428.
  19. ↑ Ardabili, Zubdatul Bayan, shafi na 428.
  20. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 3, shafi na 356.
  21. ↑ Ɗabaɗaba'i, Almizan, juzu'i na 2, shafi na 64; Makarim Shirazi, Tafsir Namuna, juzu'i na 2, shafi na 36.
  22. ↑ Fakhrur Razi, At-Tafsirul Kabir, juzu'i na 3, shafi na 591, Ɗabaɗaba'i, Almizan, juzu'i na 5, shafi na 315; Mir Zade, «خودکشی»، shafi na 314.
  23. ↑ Ibn Hanbal, Musnad Ahmad, juzu'i na 2, shafi na 428; Darimi, Sunan Darimi, shafi na 192.
  24. ↑ Saduƙ, Man La Yahduruhul Faƙihu, juzu'i na 3 shafi na 572.
  25. ↑ Ɗabaɗaba'i, Almizan, juzu'i na 7, shafi na 372.
  26. ↑ Gulab Bakhshi da Kazimi, «خودکشی», shafi na 403.
  27. ↑ Injil Matta, Babi na 27
  28. ↑ Muhaƙƙiƙ Damad, Fiƙhe Pezeshki, shafi na 183; Shahidi, «انتحار», shafi na 33.
  29. ↑ Muhaƙƙiƙ Damad, Fiƙhe Pezeshki, shafi na 183.
  30. ↑ Allama Hilli, Tahrirul Ahkam, juzu'i na 5, shafi na 437.
  31. ↑ Ɗusi, Al-Mabsuɗ, juzu'i na 7, shafi na 22-23.
  32. ↑ Ku duba Muntaziri, Ahkame Pezeshki, shafi na 123; Ƙasimi, Daneshname Fiƙh Pezeshki, juzu'i na 3, shafi na 303.
  33. ↑ Ƙasimi, Daneshname Fiƙh Pezeshki, juzu'i na 3, shafi na 323.
  34. ↑ Ɗusi, Tahzibul Ahkam, juzu'i 9, shafi na 207; Shahidus Sani, Masalikul Afham, juzu'i na 6, shafi na 142; Najafi, Jawahirul Kalam, juzu'i na 28, shafi na 275, Imam Khomaini, Najatul Ibad, shafi na 311-312.
  35. ↑ Islami Tabar, da Ilahi Manesh, Masa'ile akhlaƙi Dar Ƙatle Tarahhum Amiz, shafi na 207-209.
  36. ↑ Muntaziri, Dirasat Fi Wilayatil Faƙih, juzu'i na 2, shafi na 583-584; Makarim Shirazi, Istifta'at Jadid, juzu'i na 1, shafi na 531-532.
  37. ↑ Muntaziri, Majazathaye Islami Wa Huƙuƙe Bashar, shafi na 92; Makarim Shirazi, Istifta'at Jadid, juzu'i na 3, shafi 353; Firahi, «دفاع مشروع، ترور و عملیات شهادت‌طلبانه در مذهب شیعه»، shafi na 113-115; 123-124; Wara'i, «مبانی فقهی عملیات شهادت‌طلبانه»، shafi na 319-321; 329-332.
  38. ↑ Ɗusi, Al-Mabsuɗ, juzu'i na 7, shafi na 43; Muhaƙƙiƙ, Shara'i'ul Islam, juzu'i 4, shafi na 186; Shahidus Sani, Masalikul Afham, juzu'i na 15, shafi na 89.
  39. ↑ Ɗusi, Al-Mabsuɗ, juzu'i na 7, shafi na 178-179 da 195; Ibn Idris, Assara'ir, juzu'i na 3, shafi na 400, Ɗabrisi, Al-Mu'utalaf, juzu'i na 2, shafi na 358.
  40. ↑ "FG Moves To Decriminalise Attempted Suicide As FEC Approves Ministrys Position"

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