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Daƙiƙa:Muharaba

Ƙara hanyoyin mahaɗar
Daga wikishia

Wannan maƙala ce game da ma'anar Muharaba. domin sanin Ifsad Fil Ardi, ku duba Mufsid Fir Ardi.

Rassan Addini
Sashe dagaHukunce-hukuncen Aiki da na Fiƙihu
هیچ
Sallah
Sauran Ibadoji
Hukunce-hukuncen Ɗahara
Hukunce-hukunce Na Farar Hula
Hukunce-hukuncen Iyali
Hukunce-hukuncen Aƙalanci
Hukunce-hukuncen Tattalin Arziƙi
Kwangiloli
Abubuwan Da Aka Haramta
Hukunce-hukunce Masu Alaƙa
Sauran Hukunce-hukunce

Muharaba zare makami da manufar tsorata mutane. Malaman fiƙihu suna ganin wanda ya yi amfani da makami a bayyane ya sace dukiyar mutane ko kuma ya yi garkuwar da su a matsayin Muharib kuma tare da dogara da aya ta 33 Suratul Ma'ida sun yi imani da cewa hukuncin Muharib ya haɗa da kashe shi, gicciye shi har ya mutu, yanke hannunsa da ƙafarsa ta ɓangarori mabambanta da korar sa daga ƙasa ko tilasta masa yin hijira (Tab'id).

Shaik Saɗuk, Shaik Mufid da wasu jama'a daban, suna da ra'ayin cewa Alƙali zai iya zaɓar ɗaya daga wannan hukunci kan Muharib, amma wasu malamai ciki har da Shaik Ɗusi da Sahibul Jawahir, suna cewa hukuncin da za a yi wa Muharib ya danganta da nau'in lefin da ya aikata, za a iya zartar da guda ɗaya ko kuma wasu adadi daga ciki a kansa.

Cikin bayanin ma'anar Muharaba, an bambance shi daga wasu ma'anonin daban daga ciki har da Ifsad Fil Ardi, Bagyu da boren farar hula; daga ciki shi ne cewa shi Muharib yana yaƙar mutane ne, amma Bagi shi yana yaƙi ne da shugaba, malaman fiƙihu na Shi'a suna da ra'ayin cewa idan Muharib ya tuba kafin a kamo shi, ba za a zartar da hukuncin Muharaba ba a kansa, amma idan akwai haƙƙin mutane a kansa, to wannan haƙƙi yana nan wajibi a biya wannan haƙƙi ko a warware shi.

Matsayi Da Muhimmanci

Muharaba a kalmomin fiƙihu yana nufi zare makami gaban mutane da nufin tsoratar da su.[1] bisa fatawar malaman fiƙihu duk mutumin da ya fito da makami ya kwace wa mutane dukiyarsu ko kuma ya yi garkuwa da su, ana ɗaukarsa matsayin Muharib.[2] Abun nufi da makami duk wani kayan aiki da ake amfani da shi a faɗa tsakanin mutane, misalin takobi, kwari da baka da kuma makamai na zamani[3]

Hukuncin Muharaba, kamar dai hukuncin ridda, zina da shan giya, yana cikin haddodi, ma'ana an tanadar masa hukunci da uƙuba.[4] Tare da haka, shi lefin Muharaba yana bambanta da sauran haddodi domin shi an tanadi hukunci har guda huɗu ga wanda ya aikata shi, kuma ana iya zartar da guda ɗaya ko wasu adadi daga ciki.[5]

Mene ne Muharaba

Cikin litattafan fiƙihu an yi bincike dalla-dalla game da sharuɗɗan tabbatuwar Muharaba.[6] Malaman fiƙihu na Shi'a da Ahlus-Sunna sun yi imani cewa Muharaba ba ta tabbatuwa sai da zare makami da fito da shi fili.[7] Mafi yawan malaman fiƙihu na Shi'a, sun sanya niyyar tsoratar da mutane cikin sharuɗɗan tabbatar Muharaba.[8] Sayyid Abdul-Karim Musawi Ardabili, marji'in taƙlidi a ƙarni na sha biyar Hijira, shi ne kaɗai ya naƙalto wata magana daga wurin Shahidus Sani yana mai cewa abin da ake iya fahimta daga gare ta shi ne cewa bai amince da waɗannan sharuɗɗa ba.[9] Tare da haka, a cewar Ardabili, Shahidus Sani ma a cikin wani littafinsa ya ɗauki niyyar tsorarwa a matsayin sharaɗi kamar dai sauran malamai na fiƙihu.[10]

Kasancewar mutumin da ya zare makami mai aikata ɓarna, ma'ana yana da tarihin aikata laifuffuka da tsoratar da mutane da tsoran da mutane suke ji daga gare shi yana daga cikin sauran sharuɗɗa da malamai suka saɓa wa juna a game da su.[11] A game da sharaɗin ƙarshe, ana magana ne a kan ko tabbatar da laifin Muharaba yana buƙatar mutane su ji tsoro, ko kuma niyyar wanda ya zare makami ta tsoratar da mutane kaɗai ta wadatar, ko da kuwa babu wanda ya ji tsoro sakamakon abin da ya aikata.[12] Shahidul Awwal, Shahidus Sani da Sahibur Riyad sun tafi kan cewa niyyar tsoratar da mutane kaɗai tana wadatarwa cikin tabbatar Muharaba.[13] A wani ɓangaren kuma, Muhaƙƙiƙ Ardabili, Fadil Isfahani da Imam Khomaini, sun tafi kan cewa idan wani mutum ya zare makami da niyyar tsoratar da mutane, sai dai cewa wannan mutane ba su ji tsoro ba ba za a ɗauke shi a matsayin wanda ya aikata Muharaba ba.[14]

Haka kuma idan wani saboda ƙiyayya kawai da wani mutum daban ko wasu mutane sai ya zare musu makami, ba a lissafa shi matsayin Muharib.[15]

Misalan Muharaba

Malaman fiƙihun Musulmi game da misalan Muharaba da aka fitar daga ayar Muharaba sun gabatar da ra'ayoyi daban-daban;[16]Wasu sun ce abin da ake nufi da Muharib shi ne Ahluz Zimma. Idan kuwa suka karya yarjejeniyarsu suka shiga yaƙi da Musulmi, wasu kuma, bisa la'akari da sababin saukar aya, sun ɗauki cewa abin da ake nufi da ita su ne mutanen da suka yi ridda. Wasu kuma sun ɗauki ƴan fashin hanya a matsayin waɗanda ayar ta shafa.[17] A cewar Shaik Ɗusi, ra'ayin malaman fiƙihun Shi'a shi ne cewa duk wanda ya zare makami da nufin tsoratar da mutane, yana matsayin Muharib.[18]

Bambancin Muharib Da Mufsid Fil Ardi

Wasu malaman fiƙihu, bisa dogaro da ayar Muharaba, sun ɗauki Mufsid Fil Ardi (mai yin ɓarna a bayan ƙasa) a matsayin wani daban daga Muharib, yayin da wasu suka ɗauki waɗannan sunaye biyu a matsayin abu guda. Imam Khomaini (ya rayu: 1281–1368Sh/1902-1989M) ya ɗauki Mufsid Fil Ardi da Muharib a matsayin abu guda. A ganinsa, Muharib shi ne mutumin da yake fito da makami a fili kuma yake shirya shi domin tsoratar da mutane da kuma yin ɓarna a bayan ƙasa.[19] A ra'ayin Muhammad Mu'umin Ƙummi (ya rayu: 1316-1397Sh/1937-2018M), ɗaya daga cikin malaman fiƙihun Shi'a, yanan ganin cewa Mufsid Fil Ardi (mai yin ɓarna a bayan ƙasa) yana da matsayi na kansa a cikin ayar, kuma Muharaba tana daga cikin misalan yin ɓarna a bayan ƙasa.[20] A cewar Muhammad Fadil Lankarani (ya rayu: 1310-1386/1931–2007M), alaƙar da ke tsakanin Mufsid Fil Ardi da Muharib ita ce alaƙa ta gama-gari da ke ƙunshe da ta musamman; wato, duk Muharib Mufsid Fil Ardi ne, amma ba kowane Mufsid Fil Ardi ne Muharib ba.[21] A ra'ayin Nasir Makarim Shirazi, Mufsid Fil Ardi da Muharib ma'anoni biyu mabambanta.[22] A cikin littafin Farhange Fiƙhe Farsi, bayan an tunatar da cewa ɓarna tana iya shafar dukiya ko aiki, kuma a wasu lokuta ana amfani da ita wajen nufin Muharaba da tauye tsaro da kwanciyar hankalin al'umma, an kammala da cewa ana kiran Muharib da Mufsid Fil Ardi (mai yin ɓarna a bayan ƙasa).[23]

Bambancin Muharaba Da Bagyu

A fiƙihu Muharaba da Bagyu batutuwa biyu ne masu mabambanta, kuma suna da ma'anoni, hukunce-hukuncen shari'a da sauran mas'aloli daban-daban.[24] Muharib yana yaƙi da mutane, amma Bagi yana zare makami da niyyar yaƙi da shugaba.[25] Kamar yadda malaman fiƙihu suka tattauna hukuncin Bagyu a cikin littafin Al-Jihad, sun tattauna hukuncin Muharaba a cikin littafin Al-Hudud.[26] Hujjar kowane ɗaya daga cikin waɗannan hukunce-hukuncen ma daban take. Haka kuma, ba a sanya tsoron da mutane za su ji, ko ɓarna da rashin tsaro a matsayin sharuɗɗan Bagyu.[27]

Bambancin Muharaba Da Boren Farar Hula

Sayyid Jawad Wara'i, mai bincike a fannin fiƙihun siyasa, yana ganin cewa gwagwarmayar farar hula da bore umarnin farar hula ana yin su ne da nufin sauya wata doka, wata manufa, ko wani shugaba, da makamantansu. Ba a yin su da nufin kifar da tsarin siyasa ko jefa tsoro da firgici a tsakanin mutane. Saboda haka, ba za a ɗauki wanda ya ƙi bin umarnin farar hula a matsayin Muharib ko Bagyu ba. Haka kuma, bai kamata a kare Muharib da sunan rashin bin umarnin farar hula ba.[28]

Hukuncin Muharib

Malaman fiƙihu, bisa dogaro da ayar Muharaba, sun yi ijma'i cewa hukuncin Muharaba ya ƙunshi hukunci guda huɗu: kisa, salbu (ɗaure hannuwa da ƙafafun mai laifi a kan wani abu mai kama da gicciye),[29] yanke hannu da ƙafa ta ɓangarori mabambanta, da kuma kora daga ƙasa (tilasata gudun hijira),[30] Sai dai sun yi saɓani a kan yadda za a aiwatar da waɗannan hukunce-hukuncen.[31] A cewar Sayyid Abdulkarim Musawi Ardabili, irin wannan saɓani yana nan har ila yau a hatta a tsakanin malaman fiƙihun Ahlus-Sunna.[32]

Ƙa'idar Zaɓar Ɗaya Daga Ciki

Shaik Saduƙ, Shaik Mufid, Muhaƙƙiƙ Hilli, Allama Hilli, Shahidus Sani da Imam Khomaini, sun tafi kan cewa za a iya zaɓar kowane ɗaya daga cikin hukuncin Muharaba da ya zo a cikin ayar Muharaba a yi aiki da shi.[33]

Ƙa'idar Jeri

A cewar Musawi Ardabili, fatawa ta wasu adadi daga manyan malamai misalin Shaik Ɗusi, Ibn Zuhra, Ibn Barraj, Abu Salah Halabi, Sahibur Riyad, Sahibul Jawahir da Sayyid Abul Ƙasim Khuyi; shi ne jeri wato ya danganta da nau'in lefi, ana zartar da da hukunci guda ɗaya ko fiye da haka daga cikin hukuncin da ya zo a ayar[34] Khuyi ya bayyana cewa hukuncin Muharaba bisa jerin laifuffuka yana da matakai daban-daban: wanda ya zare makami kawai domin tsoratar da mutane, hukuncinsa shi ne kore shi daga garinsu ko yankinsu (Tab'id). Wanda ya zare makami kuma ya raunata wani, za a fara aiwatar da hukuncin ramuwar gayya (Ƙisasi), sannan a kore shi daga yankinsa. Wanda ya zare makami ya kuma sace dukiyar mutane, za a yanke masa hannunsa da ƙafarsa. Wanda ya kashe mutum ɗaya ko fiye da ɗaya da makami, amma bai sace dukiyarsu ba, za a kashe shi. Amma wanda ya kashe mutum tare da ƙwace dukiyarsa, za a fara yanke hannunsa na dama, sannan a miƙa shi ga iyalan wanda aka kashe domin su karɓi dukiyarsu kuma su kashe shi. Idan iyalan wanda aka kashe suka yafe masa, mai mulki ne da kansa zai kashe shi.[35]

Tuban Muharib

Bisa fatawar malaman fiƙihu na Shi'a, idan Muharib ya tuba kafin a kama shi, hukuncin haddi yana faɗuwa daga kansa, amma haƙƙin mutane yana nan a wuyansa; ma'ana idan wani ya kashe wani mutum ko ya ji masa rauni ko ya sace masa dukiya, idan har masu haƙƙi ba su yafe ba, dole ne za a masa ƙisasi ko kuma ya biya diyya da ko asara, amma idan bayan an kama shi sai ya tuba, to hukunci bai faɗuwa daga kansa[36] malaman fiƙihu ns Shi'a sun yi ijma'i kan wannan ra'ayi.[37]

An samo wannan ra'ayi daga ayar da ta biyo bayan ayar Muharaba, wanda a cikinta Allah yake cewa: (Sai waɗanda suka tuba kafin ku sami iko a kansu).[38] An keɓence waɗanda suka tuba kafin a kama su daga cikin waɗanda za a hukunta.[39] Akwai kuma wasu ruwayoyi da aka kawo don tabbatar da wannan ra'ayi. Daga cikinsu akwai hadisin da aka naƙalto daga Imam Sadiƙ (A.S) cewa: idan mai aikata laifin Muharaba ya tuba kafin shugaba ya kama shi, ba za a masa hukunci ba.[40]

Ayar Muharaba

Babban labari: Ayar Muharaba
Aya ta 33 Suratul Ma'ida wacce a cikinta aka yi bayanin hukuncin Muharaba, an rubuta ta a wannan allo da rubutun Kufi tsohon kwafi na Alƙur'ani

Babbar madogarar da malaman fiƙihu suka dogara cikin hukuncin Muharaba, ita ce ayar ta 33 Suratul Ma'ida.[41] a cikin wannan aya ya zo cewa: Hukuncin waɗanda suke yaƙi da (Masoyan) Allah da Manzonsa, kuma suke ƙoƙarin yaɗa fasadi a bayan ƙasa, ba wani abu ba ne face a kashe su, ko a rataye su, ko a yanke hannayensu da ƙafafunsu ta ɓangarori dabam-dabam, ko kuma a kore su daga wannan ƙasa.[42]

Bisa ga abin da ya zo a cikin littafin Tafsir Namuna, sababin saukar ayar shi ne labarin wasu Mushrikai da suka musulunta, amma saboda yanayin ruwa da iska na Madina bai dace da su ba, sai suka yi ƙaura zuwa wani yanki daban mai daɗin yanayi bisa umarnin Annabi Akram (S.A.W). Da yake wannan yanki wurin kiwon raƙuma ne, wata rana waɗannan mutane suka yanke hannaye da ƙafafun makiyayan Musulmi, suka sace raƙumansu, sannan suka fice daga Musulunci. Saboda haka ne aka saukar da ayar game da waɗannan mutane, domin ta bayyana hukuncin da ya shafe su.[43]

A cikin litattafan fiƙihu an yi bincike kan wannan aya ta fuskoki biyu: nau'in hukunci na mai aikata lefin Muharaba da kuma waɗanda hukuncin ya shafa, wato irin mutanen da ake ɗauka a matsayin masu aikata lefin Muharaba.[44]

Batutuwa Masu Alaƙa

Bayanin kula

  1. ↑ Muhaƙƙiƙ Hilli, Shara'i'ul Islam, juzu'i na 4, shafi na 167
  2. ↑ Mishkini, Musɗalahatul Fiƙhi Wa Isɗilatul Usul, shafi na 475.
  3. ↑ Mishkini, Musɗalahatul Fiƙhi Wa Isɗilatul Usul, shafi na 475.; Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi na 515.
  4. ↑ Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 1, shafi 4.
  5. ↑ Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 1, shafi 4.
  6. ↑ Misali ku duba Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 511-524.
  7. ↑ Misali ku duba Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 511-516.
  8. ↑ Misali ku duba Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 516-517.
  9. ↑ Misali ku duba Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 517.
  10. ↑ Misali ku duba Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 518.
  11. ↑ Misali ku duba Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 518 da 521.
  12. ↑ Misali ku duba Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 518.
  13. ↑ Misali ku duba Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 519.
  14. ↑ Misali ku duba Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 519.
  15. ↑ Mishkini, Musɗalahatul Fiƙhi Wa Isɗilatul Usul, shafi na 475.
  16. ↑ Shaik Ɗusi, Al-Mabusɗ, juzu'i na 8, shafi na, 47.
  17. ↑ Shaik Ɗusi, Al-Mabusɗ, juzu'i na 8, shafi na, 47.
  18. ↑ Ku duba Shaik Ɗusi, Al-Mabusɗ, juzu'i na 8, shafi na, 47.
  19. ↑ Imam Khomaini, Tahrirul Wasila, juzu'i na 2, shafi na 492.
  20. ↑ Mu'umin Ƙummi, Kalimate Sadide, shafi na 409.
  21. ↑ Lankarani, Tafsilush Shari'a, shafi na 428.
  22. ↑ «وجه تفاوت افساد فی‌الارض و محاربه»، gidan yanar gizo na Ofishin Ayatullahi Makarim Shirazi.
  23. ↑ Farhange Fiƙhe Farsi, juzu'i na 1, shafi na 62.
  24. ↑ Ku duba Muhaƙƙiƙ, Shara'i'ul Islam, juzu'i na 1, shafi na 307-310; Khuyi, Minhajus Salihin, juzu'i na 1, shafi na 389 da 390.
  25. ↑ Mishkini, Musɗalahatul Fiƙhi Wa Isɗilatul Usul, shafi na 476.
  26. ↑ Wara'i, «بررسی مفهومی بغی، محاربه و نافرمانی مدنی»، shafi na 143.
  27. ↑ Wara'i, «بررسی مفهومی بغی، محاربه و نافرمانی مدنی»، shafi na 143.
  28. ↑ Wara'i, «بررسی مفهومی بغی، محاربه و نافرمانی مدنی»، shafi na 148.
  29. ↑ Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 609.
  30. ↑ Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 508.
  31. ↑ Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 557.
  32. ↑ Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 558.
  33. ↑ Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 559.
  34. ↑ Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 562.
  35. ↑ Ku duba Khuyi, Takmilatul Minhaj, shafi na 51.
  36. ↑ Muhaƙƙiƙ, Hilli, Shara'i'ul Islam, juzu'i na 4, shafi na 168.
  37. ↑ Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 590.
  38. ↑ Suratul Ma'ida, aya ta 34. Tarjame Fuladvand.
  39. ↑ Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 590.
  40. ↑ Hurru Amili, Wasa'ilush Shi'a, juzu'i na 28, shafi na 313.
  41. ↑ Ku duba Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 493.
  42. ↑ Suratul Ma'ida aya ta 33 Tarjame Fuladvand.
  43. ↑ Makarim Shirazi, Tafsir Namuna, juzu'i na 4, shafi na 358 da 359.
  44. ↑ Musawi Ardabili, Fiƙhul Hudud Wat Ta'azirat, juzu'i na 3, shafi 493.

Nassoshi

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