Daƙiƙa:Rajamu

Rajamu ko jifa da duwatsu, wani hukunci ce da ake binne wanda aka yanke wa hukunci har zuwa ƙirji ko ƙugu, sannan a jefe shi da duwatsu har ya mutu. Rajamu yana daga cikin hudud, kuma hukunci ne na zinar muhsana, wato zina da namiji ko mace mai aure da ke da damar saduwa da abokin aurensu. Haka kuma, a wasu ra'ayoyin fiƙihu, idan alƙalin shari'a ya ga ya dace, rajamu na iya zama hukuncin liwaɗi. Tabbatar da laifin da kuma aiwatar da rajamu yana da wasu sharuɗɗa, daga cikinsu akwai kasancewar mutum yana da aure na dindindin da kuma samun damar saduwa da abokin aurensa a lokacin da aka aikata laifin.

Wasu daga cikin maraji'ai na taƙlidi sun bayar da fatawar cewa, saboda a wannan zamani aiwatar da rajamu ba ya zama maslahar Musulunci, ya dace a aiwatar da wani hukunci madadinsa.

Haka kuma, a cikin Attaura an ambaci rajamu a matsayin hukuncin wasu laifuffuka, kamar miƙa ɗa hadaya ga gumaka, tsafi, Kafrci, keta alfarmar ranar Asabar, da kuma zina.

Ma'anar Rajamu Da Yadda Ake Aiwatar Da Shi

Rajamu ko jifa da duwatsu a fiƙihun Musulunci yana daga cikin hukuncin hudud, kuma ana aiwatar da shi kan wasu laifuffuka, kamar zina ta muhsan, idan sharuɗɗan shari'a sun cika. A rajamu, ana binne mai laifi har zuwa kugu ko ƙirji a cikin rami, sannan a jefe shi da duwatsu har ya mutu.

A cewar Muhaƙƙiƙ Hilli, a hukuncin rajamu, ana binne namiji har zuwa kugu, yayin da mace ake binne ta har zuwa ƙirji. Idan an tabbatar da laifin ta hanyar shaidar shaidu, wajibi ne shaidun su fara jifar. Amma idan laifin ya tabbata ne ta hanyar iƙirarin wanda ake tuhuma, to alƙalin shari'a ne zai fara jifar.

Idan wanda ake yi wa rajamu ya tsere yayin aiwatar da hukuncin, idan laifin ya tabbata ne ta iƙirarinsa, ana yafewa kuma ba a sake yi masa rajamu. Amma idan laifin ya tabbata ne ta shaidar shaidu, za a kamo shi a ci gaba da aiwatar masa da hukuncin rajamu.

Laifuffukan Da Hukuncinsu Rajamu Ne

Bisa ga fatawowin malaman fiƙihu, rajamu shi ne hukuncin zinar muhsana; wato hukuncin namijin da ya yi zina alhali yana da mata ko baiwa, haka kuma hukuncin macen da ta yi zina alhali tana da miji. Haka kuma, ana ambaton rajamu a matsayin ɗaya daga cikin hukuncin liwaɗi, amma ba shi ne kaɗai hukuncin da aka kayyade ba; alƙalin shari'a na iya zaɓar tsakanin rajamu da wasu hanyoyin aiwatar da hukuncin kisa.

Bisa ga Tsohon Alkawari (Attaura), hukuncin wasu laifuffuka shi ne rajamu, daga cikinsu akwai: miƙa ɗa hadaya ga gumaka; tsafi ko sihiri; kafirci ko zagin Allah; keta alfarmar ranar Asabar; kira zuwa bautar gumaka; da kuma zina.

Hujjojin Shari'a Kan Rajamu

Shahararriyar fatawa a wajen malaman Ahlus-Sunna da Shi'a ita ce cewa rajamu hukunci ne da shari'ar Musulunci ta halatta, kuma an aiwatar da shi a wasu lokuta ta hannun Annabi Muhammad (S.A.W) da kuma Imam Ali (A.S). Sai dai wasu malaman fiƙihu sun ƙi wannan ra'ayi, suna ganin cewa rajamu hukunci ne da ya keɓanci Yahudawa, kuma a shari'ar Musulunci, musamman a cikin Alƙur'ani, babu wata aya da ta bayyana ko ta yi ishara da shi kai tsaye.

Wasu ruwayoyin Shi'a sun nuna cewa hukuncin rajamu yana cikin Musulunci, amma aiwatar da shi ya halatta ne kawai a lokacin da Ma'asumi yake halarta. A gefe guda kuma, wasu malaman fiƙihu suna ganin cewa Alƙur'ani ya fayyace hukuncin zina, kuma shi ne bulala, yayin da labaran da suka shafi rajamar wasu mutane, kamar Ma'iz da matar Ghamidiyya, ba su inganta ba a mahangar ilimin tantance hadisai saboda yawan ruɗani da saɓanin da ke cikinsu.

An ruwaito hadisai masu yawa game da rajamu. Daga cikinsu akwai ruwayar Abu Basir daga Imam Jafar Sadiƙ (A.S), wadda ta nuna cewa rajamu yana daga cikin manyan hudud na Allah, kuma duk wanda ya aikata zinar muhsana hukuncinsa rajamu ne. Haka kuma, akwai ruwayar da Imam Muhammad Baƙir (A.S) ya bayyana cewa Imam Ali (AS), a lokacin shari'arsa, yana yanke hukuncin rajamu ga wanda aka tabbatar ya aikata zina ta muhsana.

Wata hujjar da malaman fiƙihu suka dogara da ita wajen tabbatar da rajamu ita ce ijma'i (haɗuwar ra'ayin malamai). Shaik Ɗusi ya rubuta a cikin littafinsa Al-Khilaf cewa dukkan malaman fiƙihu sun yarda da hukuncin rajamu, sai dai Khawarij kaɗai ne suka ƙi amincewa da shi, suna masu hujjar cewa ba a ambace shi a cikin Alƙur'ani ko hadisai mutawatirai ba.

Rajamu A Cikin Alƙur'ani

Malaman Shi'a suna da ra'ayin cewa babu wata aya a cikin Alƙur'ani da ta yi magana kai tsaye game da rajamu,kuma hukuncinsa ana samo shi ne daga hadisai da kuma ijma'in Musulmi. Sai dai mafi yawan malaman fiƙihu da na usul daga Ahlus-Sunna suna ganin cewa da akwai wata aya a cikin Alƙur'ani game da rajamu. Hujjarsu ita ce wasu ruwayoyi da suka zo a cikin wasu manyan littattafan hadisai na Ahlus Sunna.

Daga cikin waɗannan ruwayoyi akwai abin da aka ruwaito a cikin Sahihul Bukhari daga Umar Bin Khaɗɗab, inda ya ce: "Ina tsoron lokaci ya ja, mutane kuma su ce: Ba mu sami hukuncin rajamu a cikin Alƙur'ani ba, har su ɓace saboda sun bar wani hukunci da Allah ya saukar."

Haka kuma Malik Bin Anas ya ruwaito daga Umar cewa: "Kada ku yi sakaci da ayar rajamu saboda ba ta cikin Alƙur'ani. Lalle Annabi (S.A.W) ya yi rajamu, mu ma mun yi rajamu. Wannan aya ta kasance a cikin Alƙur'ani, amma ban rubuta ta ba saboda ina tsoron kada mutane su ce na ƙara wani abu cikin Littafin Allah."

A cewar Umar Bin Khaɗɗab, ayar rajamu ita ce: «Iza zana al-shaikhu wa al-shaikhatu farjumuhuma al-batta»

Ma'anarta ita ce: "Idan tsoho namiji da tsohuwa mace suka yi zina, to ku jefe su da duwatsu ba tare da wata shakka ba."

Sai dai wasu malaman Ahlus-Sunna, daga cikinsu Abubakar Al-Baƙillani, da mafi yawan malaman Mu'utazila, ciki har da Abu Muslim Isfahani, ba su yarda da wannan ra'ayi ba. Sun yi hujja da cewa, idan wannan magana ta kasance aya ce ta Alƙur'ani, da Umar Bin Khaɗɗab zai tabbatar an saka ta cikin Mus'hafi, kuma ba zai bar ta saboda tsoron abin da mutane za su faɗa ba. Haka kuma sun ce salon lafazin wannan magana bai yi kama da salo da balagar Alƙur'ani ba.

Ayatullahi Khuyi, ɗaya daga cikin manyan malaman fiƙihun Shi'a na zamani, ya rubuta a cikin Al-Bayan cewa: idan wannan ruwaya ta inganta, hakan zai nuna cewa an cire wata aya daga Alƙur'ani, kuma wannan kuwa yana kaiwa ga amincewa da cewa an yi tahrifi (cire wani abu) a cikin Alƙur'ani, abin da Shi'a ba su yarda da shi ba.

Sharuɗɗan Tabbatar Da Hukuncin Rajamu

A mahangar malaman fiƙihu, sharaɗin da ya sa rajamu yake tabbata shi ne ihsan. Wato, wanda za a yi wa rajamu dole ne ya cika waɗannan sharuɗɗa:

• Ya kasance yana da mata ta aure na dindindin, kuma yana da damar saduwa da ita;
• Kada ya kasance bawa ko baiwa;
• Ya kasance baligi;
• Kuma ya kasance mai cikakken hankali.

Rajamu Da Haƙƙin Dan Adam

An yi suka da dama kan hukuncin rajamu. Daga cikin su akwai cewa rajamu hukunci ne da ba ya dace da hankali kuma ya saɓa wa haƙƙin ɗan Adam.

A martani ga wannan suka, an bayyana cewa Musulunci ya sanya tsauraran sharuɗɗa matuƙa, duka wajen tabbatar da laifi da kuma aiwatar da hukuncin rajamu. Saboda haka, aiwatar da wannan hukunci yana da matuƙar wuya, har wasu malamai suke cewa ya fi zama matakin gargadi da hana aikata laifi fiye da hukuncin da ake yawan aiwatarwa.

Haka kuma, wasu sun yi iƙirarin cewa babu daidaito tsakanin laifi da hukunci, domin suna ganin rajamu hukunci ne mai tsanani ga wanda ya yi kuskure na ɗan lokaci sakamakon rinjayar sha'awa, alhali wannan aiki bai cutar da wasu ba.

Amsa da aka bayar ita ce, wannan hukunci ya dogara ne da manyan illolin zina ga mutum da al'umma, kamar: Raunana addini da ɗabi'a; yaɗuwar rashin kamun kai; yaɗuwar cututtukan da ake kamuwa da su ta hanyar saduwa; ƙaruwar yaran da ba a san asalinsu ba; da kuma tabarbarewar zaman lafiyar iyali da kwanciyar hankali.

Saboda haka, a ra'ayin masu goyon bayan wannan hukunci, akwai daidaito tsakanin girman laifin da hukuncinsa.

Canja Hukuncin Rajamu

A shekara ta 1391Sh, an gabatar wa wasu maraji'an taƙlidi tambayar fatawa game da yiwuwar canja hukuncin rajamu, kuma sun bayar da amsoshi mabambanta. A cikin tambayar an bayyana cewa, kasancewar a wannan zamani aiwatar da hukuncin rajamu yana jawo suka da ƙorafe-ƙorafe daga masu adawa da Musulunci, shin yana halatta a sanya wani hukunci madadinsa?

Wani hoto da yake suranta yadda ake rajamu kan Saint Stephen”, aikin Rembrandt.

A amsar wannan tambayar fatawa, Ayatullahi Nuri Hamadani da Ayatullahi Alawi Gorgani sun bayyana cewa hukuncin rajamu ba ya canzawa, amma sun ce ƙayyade yadda za a aiwatar da shi yana hannun Waliyul Faƙihi.

A gefe guda kuma, Ayatullahi Makarim Shirazi da Ayatullah Subhani sun bayyana cewa, a yanayin da ake ciki a yau, ana iya maye gurbin rajamu da wani hukunci dabam.

Haka kuma, Ayatullah Musawi Ardabili ya rubuta cewa: hukuncin rajamu ba ya canzawa, amma idan aiwatar da shi ya zama saɓanin maslahar Musulunci da Musulmi, to faƙihi mai cikakken sharuɗɗa na iya bayar da hukuncin a dakatar da aiwatar da shi.

Rajamu Kafin Zuwan Musulunci

Rajamu yana daga cikin hukuncin da ya kasance sananne tun kafin zuwan Musulunci, musamman a zamanin da aka rubuta Littafi Mai Tsarki (Bible).

Haka kuma, masana tarihi sun bayyana cewa a cikin allunan Sumeriyawa—wata tsohuwar al'umma da ta rayu a yankin Mesopotamiya (Tsakanin Koguna)—waɗanda ake ɗauka a matsayin tsofaffin rubuce-rubucen dokoki da aka sani, an ambaci hukuncin rajamu. Bisa ga waɗannan alluna, waɗanda suka samo asali kusan shekaru 2400 kafin haihuwar Annabi Isa (A.S), wasu laifuffuka kamar: Sata; da kuma auren mace ga maza biyu a lokaci guda (ko hulɗar aure da maza biyu), hukuncinsu rajamu ne..