Daƙiƙa:Reno
 | Wannan wani rubutu ne na siffantawa game da wata ma'ana ta fiƙihu, kuma ba za ta iya zama ma'auni ga ayyukan addini ba, domin ayyukan addini sai a koma zuwa ga wasu madogaran na daban. |
| Sashe dagaHukunce-hukuncen Aiki da na Fiƙihu |
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Reno na nufin kula da yaro, musamman yaron da bai balaga ba kuma bai kai ga cikakken hankalin tunani ba. Reno ya haɗa da abubuwa kamar tarbiyyar yaro, samar masa da abinci, tufafi, da sauran kulawar da ya dace da shi.
A bisa fiƙhun Musulunci, idan uwa da uba suna tare suna rayuwa a matsayin ma'aurata, dukansu ne ke da alhakin renon yaro. Idan kuma suka rabu, mafi yawan malaman fiƙihu sun yi fatawa cewa renon yarinya yana hannun uwa har zuwa shekara bakwai, yayin da na yaro namiji yake hannun uwa har zuwa shekara biyu, bayan haka kuma uba ne ke da hakkin renon. Amma wasu malamai kamar Sayyid Abul Ƙasim Khuyi suna ganin cewa renon yaro namiji ma yana hannun uwa har zuwa shekara bakwai. Dokar farar hula ta Jamhuriyar Musulunci ta Iran an tsara ta ne bisa wannan ra'ayi.
Idan ɗaya daga cikin iyaye ya rasu, haƙƙin renon yana komawa ga ɗayan. Idan kuma dukkan iyayen sun rasu, haƙƙin renon yana komawa ga kakansa na bangaren uba. Reno yana ƙarewa ne idan yaro ya balaga kuma ya kai ga cikakken hankali da tunani.
Ma'ana
Hidanah wata kalma ce ta fiƙihu wadda ke nufin renon yaro da kula da shi, tare da tarbiyyarsa da samar masa da abinci da tufafi masu dacewa.[1]
A cikin fiƙihu ana tattauna batun hadanant a sassan aure da kuma tsintuwa (dukiyar da aka samu ba a san mai ita ba).[2]
Daga cikin batutuwan da ake tattaunawa game da hadanant a fiƙhun Musulunci akwai lokacin reno, miƙa haƙƙin reno ga wani, sharuɗɗan wanda zai yi renon, da kuma renon yaro maraya.
Lokacin Reno
A cikin fiƙhun Musulunci, renon yaro yana kan uwa da uba tare, muddin suna rayuwa a matsayin ma'aurata tare.[3] Idan kuma suka rabu, renon yaro—ko namiji ko mace—har zuwa shekara biyu yana hannun uwa.[4] Amma game da renon bayan shekara biyu, malamai sun sami sabanin ra'ayi. A cewar Sahibul Jawahir, mafi yawan malamai[5] ciki har da Muhaƙƙiƙ Hilli da Allama Hilli, suna ganin cewa renon yarinya yana ci gaba da kasancewa a hannun uwa har zuwa shekara bakwai, daga nan kuma a miƙa shi ga uba; amma renon yaro namiji bayan shekara biyu yana komawa ga uba.[6]
Wasu malamai kuma kamar Sahibul Madarik da Sayyid Abul Ƙasim Khuyi suna ganin cewa renon yaro ko mace ko namiji yana hannun uwa har zuwa shekara bakwai, daga nan kuma ya koma ga uba.[7] Dokar farar hula ta Jamhuriyar Musulunci ta Iran an tsara ta ne bisa wannan ra'ayin fiƙhu.[8] A cewar Allama Hilli, Shaikh Mufid yana kan ra'ayin cewa renon yarinya yana hannun uwa har zuwa shekara tara.[9]
Idan yaro ya kai shekarun balaga kuma ya samu cikakken hankalin tunani, ko mace ko namiji, lokacin haƙƙin renon iyaye yana ƙarewa, kuma shi da kansa ne yake da zaɓin yadda zai rayu.[10]
Haɗuwar Yaro Da Iyayensa
Bisa fatawar manyan maraji'in taƙlidi kamar Muhammad Taƙiyyu Bahjat da Nasir Makarim Shirazi, duk wanda daga cikin uba ko uwa ya zama mai kula da yaron, ba zai iya hana ɗayan ganin ɗansa ba,[11] ko kuma hana shi taimaka masa ba.[12]
Miƙa Haƙƙin Reno
Yawancin malamai na fiƙihu, daga cikinsu Shahidus Sani, Sahibur Riyad, da Sahibul Jawahir, suna ɗaukar hadanat (Renon yaro) a matsayin wani haƙƙi, kuma suna cewa ana iya miƙa shi ga wani.[13] Shahidul Awwal a cikin littafinsa Al‑Ƙawa'id Wal Fawa'id ya rubuta cewa: idan uwa ta ƙi ɗaukar nauyin renon yaro, haƙƙin renon yana komawa ga uba; amma idan duka biyun sun ƙi, to uba za a tilasta masa ya ɗauki nauyin renon yaron.[14]
Sharuɗɗan Mai Renon Yaro
Bisa ga fiƙhun Musulunci, wanda zai yi renon yaro—ko namiji ko mace—dole ne ya kasance Musulmi kuma ƴantacce (ba bawa ba).[15] Haka kuma dole ne ya kasance mai hankali kuma yana da ƙwarewar da ta dace wajen kula da yaro.[16]
Bisa fatawar malamai na fiƙihu, renon yaro daga wajen uwa yana kasancewa ne kawai idan ba ta sake aure da wani mutum ba.[17]Sahibul Jawahir ya rubuta cewa malamai na fiƙihu sun yi ijma'i a kan wannan batu.[18] Wani abu kuma a wannan fanni shi ne cewa uwa na iya karɓar lada (ujra) daga uba domin kula da yaron.[19]
Renon Yaro Maraya
Idan ɗaya daga cikin uba ko uwa ya rasu, haƙƙin renon yaron yana komawa ga ɗayan.[20] Idan duka biyun sun rasu, kulawar yaron tana komawa ga kakansa na ɓangaren uba.[21] Idan shi ma ba ya nan, wasu malamai na fiƙhu suna ganin cewa haƙƙin renon yana komawa ga sauran ƴan uwa gwargwadon matsayinsu a cikin gado; amma wasu kuma kamar Yusuf Bahrani malamin fiƙihu na ƙarni na goma sha biyu hijira da kuma Sahibul Jawahir suna cewa haƙƙn renon yana ci gaba da kasancewa a hannun dangin ɓangaren uba.[22]
Bahrani a cikin littafinsa Al‑Hada'iƙun Nadira ya rubuta cewa: idan babu kakansa na ɓangaren uba, to Mai Hukunci Na Shari'a zai naɗa wanda zai kula da yaron ta amfani da dukiyar yaron; idan kuma yaron ba shi da dukiya, to kula da shi ya zama wajibi kifa'i a kan Musulmai.[23]
Renon Yaron Da Aka Haifa Ta Hanyar Da Ba Ta Halatta Ba
Bisa fatawar malamai na fiƙihu, kula da yaron da aka haifa ta hanyar da ba ta halatta ba yana kan mahaifinsa da mahaifiyarsa na gaskiya.[24] Sai dai malamai suna ganin cewa irin wannan yaro ba ya gadon iyayensa.[25] Sahibul Jawahir ya rubuta cewa malamai na fiƙhu sun yi ijma'i a kan wannan batu.[26]
Renon Yara A Cikin Dokar Farar Hula
Sashe-sashen doka daga madda ta 1168 zuwa madda ta 1179 a cikin Dokar Farar Hula ta Jamhuriyar Musulunci ta Iran sun keɓe ne ga batun renon yaro.[27] An tsara wannan doka ne bisa fiƙhun Imamiyya.[28] Bisa ga madda ta 1169, idan iyaye sun rabu, renon yaro har zuwa shekara bakwai yana hannun uwa, sannan bayan haka yana komawa ga uba.[29] Haka kuma bisa ga madda ta 1173, idan renon iyaye ya zama barazana ga lafiyar jiki ko tarbiyyar ɗabi'ar yaro, kotu na iya karɓe haƙƙin renon daga gare su.[30]
Bayanin kula
- ↑ Najafi, Jawahirul Kalam, juzu'i na 31, shafi na 283.
- ↑ Mu'assase Da'iratul Ma'arif Fiqh Islami, Farhang Fiqh, juzu'i na 3, shafi na 309.
- ↑ Mu'assase Da'iratul Ma'arif Islami, Farhang Fiqh, juzu'i na 3, shafi na 309.
- ↑ Allama Hilli, Qawa'idul Ahkam, juzu'i na 3, shafi na 102.
- ↑ Najafi, Jawahirul Kalam, juzu'i na 31, shafi na 290.
- ↑ Muhaqqiq Hilli, Shara'i'ul Islam, juzu'i na 2, shafi na 289; Allama Hilli, Qawa'idul Ahkam, juzu'i na 3, shafi na 102.
- ↑ Amili, Nihayat al‑Maram, juzu'i na 1, shafi na 168; Khuyi, Minhaj al‑Salihin, juzu'i na 2, shafi na 285.
- ↑ Mansur, Qanun-e Madani, shafi na 205.
- ↑ Allama Hilli, Qawa'id al‑Ahkam, juzu'i na 3, shafi na 102.
- ↑ Allama Hilli, Qawa'id al‑Ahkam, juzu'i na 3, shafi na 101–102; Imam Khomaini, Tahrir al‑Wasilah, Dar al‑'Ilm, juzu'i na 2, shafi na 313.
- ↑ Makarim Shirazi, Istifta'at-e Jadid, juzu'i na 2, shafi na 362.
- ↑ Bahjat, Risalah Tawdih al‑Masa'il, shafi na 393–394.
- ↑ Shahidus Sani, Al-Rawḍah al-Bahiyyah, j. 5, sh. 464; Ṭabaṭaba'i, Riyāḍ al-Masā'il, j. 12; Najafi, Jawāhirul Kalām, j. 31, sh. 283–284, da kuma sh. 162.
- ↑ Shahidul Awwal, Al‑Qawa'id wa al‑Fawa'id, juzu'i na 1, shafi na 396.
- ↑ Muhaƙƙiƙ Hilli, Shara'i'ul Islam, juzu'i na 2, shafi na 289.
- ↑ Sistani, Minhaj al‑Salihin, juzu'i na 3, shafi na 121–122.
- ↑ Muhaƙƙiƙ Hilli, Shara'i'ul Islam, juzu'i na 2, shafi na 290; Najafi, Jawahirul Kalam, juzu'i na 31, shafi na 292.
- ↑ Najafi, Jawahirul Kalam, juzu'i na 31, shafi na 292.
- ↑ Najafi, Jawahirul Kalam, juzu'i na 31, shafi na 292.
- ↑ Najafi, Jawahirul Kalam, juzu'i na 31, shafi na 293.
- ↑ Najafi, Jawahirul Kalam, juzu'i na 31, shafi na 295.
- ↑ Najafi, Jawahirul Kalam, 1404H, juzu'i na 31, shafi na 295–296; Bahrani, Al‑Hada'iq al‑Nadira, juzu'i na 25, shafi na 97.
- ↑ Bahrani, Al‑Hada'iq al‑Nadira, juzu'i na 25, shafi na 97.
- ↑ Bahjat, Istifta'at, 1430H, juzu'i na 4, shafi na 133; Fayyad, Risalah Tawdih al‑Masa'il, shafi na 563; Makarim Shirazi, Istifta'at-e Jadid, juzu'i na 1, shafi na 364.
- ↑ Makarim Shirazi, Istifta'at‑e Jadid, juzu'i na 1, shafi na 364; Bani‑Hashimi Khomeini, Tawdih al‑Masa'il‑e Maraji, juzu'i na 2, shafi na 752, 763; Golpaygani, Majma' al‑Masa'il, shafi na 551.
- ↑ Najafi, Jawahirul Kalam, juzu'i na 38, shafi na 274.
- ↑ Taheri, Huquq‑e Madani, juzu'i na 3, shafi na 324; duba: Mansur, Qanun‑e Madani, shafi na 205–207.
- ↑ Taheri, Huquq‑e Madani, 1418H, juzu'i na 3, shafi na 324.
- ↑ Duba: Mansur, Qanun‑e Madani, shafi na 205.
- ↑ Duba: Mansur, Qanun‑e Madani, shafi na 206.
Nassoshi
- Allama Hilli, Hassan bin Yusuf, Qawa'id al‑Ahkam fi Ma'rifat al‑Halal wal‑Haram, Qum, Ofishin Wallafe‑Wallafen Musulunci, bugu na farko, 1413H.
- Amili, Muhammad bin Ali, Nihayat al‑Maram fi Sharh Mukhtasar Shara'i' al‑Islam, Qum, Ofishin Wallafe‑Wallafen Musulunci. bugu na farko, 1411H.
- Bahjat, Muhammad Taqi, Risalat Tawzih al‑Masa'il, Qum, Ofishin Ayatullah Bahjat, bugu na farko, 1430H.
- Bahrani, Yusuf, Al‑Hada'iq al‑Nadira fi Ahkam al‑'Itrah al‑Tahira, Qum, ibiyar Wallafa da Buga Littattafan Musulunci, 1405H.
- Bani‑Hashimi Khomaini, Tawzih al‑Masa'il Maraji, Qum, ibiyar Wallafa da Buga Littattafan Musulunci, bugu na takwas, 1424H.
- Fayyad, Muhammad Ishaq, Risalat Tawzih al‑Masa'il, Qum,Wallafe‑wallafen Majlisi, bugu na farko, 1426H.
- Gulpaygani, Sayyid Muhammad Rida, Majma' al‑Masa'il, Qum, Gidan Al‑Kur'ani Mai Girma, bugu na biyu, 1409H.
- Imam Khomaini, Sayyid Ruhullah, Tahrir al‑Wasilah, Qum, Cibiyar Bugawa ta Dar al‑Ilmi, bugu na farko, ba tare da shekara ba.
- Khuyi, Sayyid Abul‑Qasim, Minhaj al‑Salihin, Qum, Mabugar Madinat al‑'Ilm, bugu na ashirin da takwas, 1410H.
- Makarim Shirazi, Nasir, Istifta'at Jadid, Qum, Wallafe‑wallafen Makarantar Ali bin Abi Talib, 1427H.
- Mansur, Jahangir, Qanun‑e Madani ba Akhirin Islahat wa Ilhāqiyyaha hamrah ba Qanun Mas'uliyyat‑e Madani, Tehran, Didar, bugu na tamanin da ɗaya, 1392sh.
- Mu'assaseh Da'irat al‑Ma'arif Fiqh Islami, Farhang‑e Fiqh Mutabiq Mazhab Ahl al‑Bayt, Qum, Cibiyar Kundin Ilimin Fiqhun Musulunci, 1387sh.
- Muhaqqiq Hilli, Ja'far bin Hassan, Shara'i' al‑Islam fi Masa'il al‑Halal wal‑Haram, bincike da gyara: Abdulhusain Muhammad Ali Baqqal, Qum, Isma'iliyan, bugu na biyu, 1408H.
- Najafi, Muhammad Hasan, Jawahirul Kalam, ta kokarin Mahmud Quchani, Tehran, Gidan Littattafan Musulunci, 1404H.
- Shahidul Awwal, Muhammad bin Makki, Al‑Qawa'id wal‑Fawa'id, bincike: Sayyid Abdulhadi Hakim, Qum, Shagon Sayar da Littattafai na Mufid, bugu na farko, 1400H.
- Shahidus Sani, Zayn al‑Din bin Ali, Al‑Rawda al‑Bahiyya fi Sharh al‑Lum'a al‑Dimashqiyya, sharhi: Sayyid Muhammad Kalanter, Qum, Shagon Sayar da Littattafai na Mufid, bugu na farko, 1410H.
- Sistani, Sayyid Ali, Minhaj al‑Salihin, Qum, Ofishin Ayatullah Sistani, bugu na biyar, 1417H.
- Tabataba'i, Sayyid Ali, Riyad al‑Masa'il fi Tahqiq al‑Ahkam bil‑Dala'il, Qum, Cibiyar Al‑al‑Bayt, bugu na farko, 1418H.
- Taheri, Habibullah, Huquq‑e Madani, Qum, Ofishin Wallafe‑wallafen Musulunci, bugu na biyu, 1418H.