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Daƙiƙa:Shan Taba Sigari

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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

Shan taba sigari ko shan taba, na nufin shakar hayaƙin da ake samu daga ƙona ganyen taba ko sigari ta amfani da abubuwa kamar sigari, shisha, chibugi ko (bututun taba). Malaman fiƙihun Musulunci sun yi saɓani game da hukuncin shan taba. Wasu, kamar Shaik Hurru Amili da Nasir Makarim Shirazi, sun ɗauke shi a matsayin haram saboda illar da yake haifarwa. Wasu kuma, bisa dogaro da asalin rashin takura da ƙa'idar halacci, sun yarda da halaccinsa.

A bisa fatawoyin malamai, bisa Ihtiyaɗi na wajibi (taka-tsantsan na wajibi), mai azumi ya kamata ya guji shan taba. Wasu malaman fiƙihu, kamar Sayyid Musa Shubairi Zanjani, ba ya halatta shan sigari a cikin watan Ramadan idan hakan yana zama raini ko rashin girmama azumi. Haka kuma, Sayyid Ali Sistani ya haramta shan sigari a wuraren jama'a ko amfani da dukiyar wani ba tare da izininsa ba. A Iran ma, an haramta shan taba a wuraren jama'a da suke rufe.

Nazarin Ma'anar Kalmar Da Matsayinta

Shan taba sigari ko shan ganyen taba, na nufin shakar hayaƙin da ke fitowa sakamakon ƙona taba ko ganyen taba ta amfani da kayan aiki kamar sigari, shisha da bututun taba.[1] Duk wani nau'in amfani da taba ko ganyen taba, ko ta hanyar sigari ko wata hanya dabam, ana kiransa kayan taba.[2]

An tattauna batun shan taba a cikin babukan fiƙihu da suka shafi sallah da azumi, da kuma cikin mas'alolin zamani da suka taso daga baya.[3]Malaman fiƙihu sun yi bincike kan hukuncin shari'a game da shan taba da kuma saye da sayar da ita.[4] Ɗaya daga cikin misalan da ake bayarwa wajen bayanin ƙa'idar asalin rashin takura shi ne shan taba ko amfani da kayan taba.[5]

Tarihin Shigar Taba Zuwa Ƙasashen Musulmi

An ce a karo na farko, taba ta shigo ƙasashen Musulunci daga ƙasashen Yamma a ƙarshen ƙarni na goma bayan Hijira.[6] Taba da ganyen taba sun fara shiga Turkiyya a shekara ta 1605M, sannan Dimashƙa a 1606M, daga bisani kuma suka shiga Hijaz da Masar a 1601.[7] An kuma ruwaito cewa taba ta shiga Iran tun farkon ƙarni na goma sha ɗaya bayan Hijira.[8] Bayan amfani da taba ya yaɗu tsakanin Musulmi, malaman fiƙihu suka fara nazarin hukuncin shari'a game da amfani da ita.[9]

Fatawar Haramta Amfani Da Taba Da Ganyen Taba

Babban labari: Yunƙurin Tanbako

Fatawar Mirzayi Shirazi a shekara ta 1309H, ta fito ne sakamakon ba wa kamfanin Riji na Ingila damar mallakar cinikin taba da ganyen taba shi kaɗai. Daga baya aka soke wannan yarjejeniya.[10] Ga yadda fatawar ta kasance: "A yau, amfani da taba da ganyen taba ta kowace hanya yana cikin hukuncin yaƙi da Imam Zamani (A.F).[11]

Hukuncin Amfani Da Taba

Malamai fiƙihu sun yisaɓani game da hukuncin amfani da taba:

Haramcin Shan Taba

Wasu malaman fiƙihu suna ganin cewa amfani da taba haram ne. Misali, bisa fatawar Sayyid Ali Sistani, amfani da miyagun ƙwayoyi, sigari da shisha yana zama haram idan suna haifar da babbar illa.[12] Wasu malaman fiƙihu na Shi'a, kamar Hurru Amili da Nasir Makarim Shirazi, sun bayyana haramcin taba a matsayin haramci na gaba ɗaya.[13]

Hurru Amili ya kawo dalilai guda 12 na haramcin taba a cikin littafinsa Al-Fawa'iduɗ Ɗusiyya,[14] daga cikinsu akwai wata ruwaya daga Imam Sadiƙ (A.S)[15] wadda take nuna cewa cutarwar wani abu na iya zama dalilin haramcinsa.[16] Makarim Shirazi ma, saboda illolin da sigari da sauran kayan taba suke haifarwa, ya sanya su ƙarƙashin "ƙa'idar La Darar" kuma ya hukunta su da haramci.[17] Wasu malaman fiƙihu daga Hanafiyya, Malikiyya, Shafi'iyya, Hanbaliyya da kuma wani Muftin Wahabiyawa na Saudiyya ma sun bayar da fatawar haramcin taba.[18]

Haka kuma, wasu malaman fiƙihu sun yi hujja da ayar: Yana halatta musu abubuwa masu kyau, kuma yana haramta musu abubuwa marasa kyau.[19] Allah ya haramta abubuwa marasa tsarki, kuma kayan taba suna daga cikinsu. kuma taba tana daga cikin waɗannan abubuwa.[20] Haka kuma sun ce amfani da taba, saboda yana haifar da cututtuka daban-daban, wani nau'i ne na jefa kai cikin halaka, abin da Allah Ya hana a cikin ayar halaka.[21]

Halaccin Shan Taba

Wasu malaman fiƙihu sun amince da halaccin amfani da taba, kuma sun kawo dalilai daban-daban. Daga cikin dalilansu akwai cewa illar taba ba ta kasance iri ɗaya ga kowa ba; tana iya bambanta gwargwadon mutane, yanayin jikinsu da lokuta. Saboda haka, ba za a iya hukunta duk wani amfani da taba da haramci ba.[22] Haka kuma, bisa wasu ayoyin Alƙur'ani, kamar: "Ku ci daga abin da yake cikin ƙasa, halal kuma mai kyau."[23] Sun yi imanin cewa duk abin da yake tsiro daga ƙasa halal ne kuma mai kyau, sai dai idan akwai nassi ko hujja ta musamman da ta haramta shi. Saboda haka, taba da ganyen taba suna cikin abubuwan da ake ɗauka a matsayin halal.[24]

Bugu da ƙari, sun ce babu wani nassi kai tsaye da ya haramta amfani da taba. Saboda haka, malaman fiƙihu sun dogara da ƙa'idar halacci, wadda take tabbatar da halaccin duk abin da babu nassi da ya haramta shi.[25] Muhammad Bin Ali Shaukani, malamin Zaidiyya, da wasu malaman fiƙihu na Ahlus-Sunna ma sun yi amfani da wannan ƙa'ida wajen tabbatar da halaccin amfani da taba.[26] Wasu malaman Ahlus-Sunna kuma sun bayar da fatawar cewa amfani da ita makaruhi ne.[27]

Hukuncin Shan Taba Sigari Ga Mai Azumi

Malaman fiƙihu suna ganin cewa, bisa Ihtiyaɗi na wajibi, mai azumi ya guji hayaƙin nau'o'in taba da miyagun ƙwayoyi da ake shaka ko suke shiga jiki ta hanci ko ƙarƙashin harshe.[28] Bisa fatawar Sayyid Musa Shubairi Zanjani, amfani da taba a bayyane a cikin watan Ramadan, ta yadda hakan zai zama rashin girmama azumi, ba ya halatta. Idan mutum ya karya wannan hukunci, dole ne ya rama azumin.[29]

Amfani da Taba a Wuraren Jama'a

A ra'ayin wasu malaman fiƙihu, kamar Sayyid Ali Sistani, ba ya halatta mutum ya sha sigari ko hooka a wuraren jama'a ko a cikin dukiyar wani ba tare da yardar mai wurin ba, musamman idan hakan yana jawo wa wasu mutane illa.[30]

A Iran, bisa dokar "Hana Shan Sigari da Sauran Kayan Taba a Wuraren Jama'a" wadda aka amince da ita a shekara ta 1376Sh (1997M), an haramta amfani da kowane irin kayan taba a wuraren jama'a da suke rufe.[31]

Bayanin kula

  1. ↑ Al-Ɗayyār da wasu, Al-Fiƙhul Muyassar, juzu’i na 13, shafi na 44; Ƙaƙiƙ, Al-Aḥkām al-Fiƙhiyyah al-Muta‘alliƙah bit-Tadkhīn, Dārul Maimān, shafi na 19.
  2. ↑ Mu’assase Da’iratul Ma’arif Fiƙhul Islami, Farhang-e Fiƙh, juzu’i na 3, shafi na 586.
  3. ↑ Mu’assase Da’iratul Ma’arif Fiƙhul Islami, Farhang-e Fiƙh, juzu’i na 3, shafi na 586.
  4. ↑ Don misali, duba: Hurru Amili, Al-Fawa’idut-Tusiyya, shafi na 224;Al-Ɗayyār da wasu, Al-Fiƙhul Muyassar, juzu’i na 13, shafi na 44; Ƙaƙiƙ, Al-Aḥkām al-Fiƙhiyya al-Muta‘alliƙatu bit-Tadkhīn, Dārul Maimān, shafi na 19; wasu marubuta, Al-Mawsu’atul Fiƙhiyyatul Kuwaitiyya, juzu’i na 10, shafuka na 109–110.
  5. ↑ Don misali, duba: Shaik Ansari, Fara’idul Usul, juzu’i na 2, shafuka na 11–12; Subhani, Al-Mujaz fi Usulil Fiƙh, shafi na 180.
  6. ↑ Abdul Salam at-Tuwayla, Fiƙhul Ashriba wa Haddaha, shafi na 436.
  7. ↑ Atiƙ, Al-Ahkam al-Fiƙhiyya al-Muta'alliƙatu bit-Tadkhin, Darul Maiman, shafuka na 24–25.
  8. ↑ Fathullahpur, «Dukhaniyyat», shafi na 389.
  9. ↑ Rahimi, «Barresi-ye Ayat-e Feqhi dar Helliat ya Hormat-e Este’mal-e Dokhaniyat dar Negah-e Fareiqein», shafi na 70.
  10. ↑ Isfahani Karbalayi, Tarikh-e Dukhaniyya, shafuka na 117–118.
  11. ↑ Isfahani Karbalayi, Tarikh-e Dukhaniyya, shafuka na 118.
  12. ↑ Sistani, «Tawḍihul-Masa’il al-Jami’», shafin ofishin Marja’i mafi girma Sayyid Ali Husaini Sistani
  13. ↑ Hurru Amili, Al-Fawa’idut-Tusiyya, shafi na 224; Aliyan-Najadi, Sigar Padide-ye Margbar-e Asr-e Ma, Madrasatul-Imam Ali Ibni Abi Talib, shafi na 6.
  14. ↑ Hurru Amili, Fawa’idut-Tusiyya, shafuka na 224–226.
  15. ↑ Kulaini, Al-Kafi, juzu’i na 6, shafi na 242.
  16. ↑ Hurru Amili, Al-Fawa’idut-Tusiyya, shafi na 224.
  17. ↑ Aliyan Najadi, Sigar Padide-ye Margbar-e Asr-e Ma, shafi na 13.
  18. ↑ Wasu marubuta, Al-Mawsu’atul Fiƙhiyyatul Kuwaitiyya, juzu’i na 10, shafi na 102; Al-Mawsu’atul Fiƙhiyya, «Hukmun Shurbid-Dukhani», shafin Darur Saniyya.
  19. ↑ Suratul A’araf, aya ta 157.
  20. ↑ Hurru Amili, Al-Fawa’idut-Tusiyya, shafi na 224; Tayyari da wasu, Al-Fiƙhul Muyassar, juzu’i na 13, shafi na 44; Atiƙ, Al-Ahkam al-Fiƙhiyya al-Muta’alliƙatu bit-Tadkhin, Darul Maiman, shafi na 55.
  21. ↑ Al-Ɗayyar da wasu, Al-Fiƙhul Muyassar, juzu’i na 13, shafi na 44; Atiƙ, Al-Ahkam al-Fiƙhiyya al-Muta’alliƙatu bit-Tadkhin, Darul Maiman, shafi na 54.
  22. ↑ Jaza'iri, Al-Anwarun Nu’maniyya, juzu’i na 4, shafi na 44; Wasu marubuta, Al-Mawsu’atul Fiƙhiyyatul Kuwaitiyya, juzu’i na 10, shafi na 106.
  23. ↑ Suratul Baƙara, aya ta 168.
  24. ↑ Shaukani, Irshadus-Sa’il, shafi na 51; Jazairi, Al-Anwarun Nu’maniyya, juzu’i na 4, shafi na 44.
  25. ↑ Jaza'iri, Al-Anwarun Nu’maniyya, juzu’i na 4, shafi na 44.
  26. ↑ Shaukani, Risalat Irshadus-Sa’il, shafuka na 50–51; Karmi Hanbali, Tahƙiƙul Burhan fi Sha’ni Dukhani, shafi na 59.
  27. ↑ Don misali, duba Al-Mawsu’atul Fiƙhiyyatul Kuwaitiyya, 1414H, juzu’i na 10, shafi na 107.
  28. ↑ Don misali, duba: Khuyi, Tawḍihul-Masa’il, shafi na 276; Sistani, Tawḍihul-Masa’il, shafi na 335; Usuli da Bani-Hashimi Khumaini, Risalat Tawḍihul-Masa’il (Maraji’), Jami’ar Mudarrisin Hawze Ilmiyye Qum, juzu’i na 1, shafi na 974.
  29. ↑ Shubairi Zanjani, Tawḍihul-Masa’il, shafi na 334.
  30. ↑ Sistani, Tawḍihul-Masa’il al-Jami’, shafin ofishin limamin marja’i mai girma Sayyid Ali Husaini Sistani..
  31. ↑ Ayini-nama-ye mamnu’iyyat-e este’mal wa arzhe-ye sigar wa sa’er-e mawad-e dukhani dar amaken-e umumi, Markaz-e Pajuhešha-ye Majles-e Šura-ye Islami.

Nassoshi

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