Daƙiƙa:Tauye Mudu
Tauye mudu ko ma'auni (Rage awo) ko "Taɗfif" yana nufin rage abin da ya kamata a bayar daga mudu, nauyi ko adadin kaya yayin ciniki. A fiƙihun Musulunci, tauye mudu haram ne kuma ana ɗaukarsa daga cikin manyan zunubai; Alƙur'ani da hadisai sun yi hani a kansa. Malaman fiƙihu sun tabbatar da haramcinsa bisa dalilai daga Alƙur'ani, Sunna, ijma'i da hankali.
Malaman fiƙihu ba su taƙaita tauye mudu ga kayan da ake aunawa ko ake auna su da mudu kawai ba; suna ɗaukarsa a matsayin duk wani nau'in rage wa mutane haƙƙinsu wajen sayar da kaya ko bayar da hidima. Saboda haka, ban da kayan da ake sayarwa da mita ko ƙirga, har da abubuwa kamar rashin cika aiki ko sakaci wajen gudanar da nauyin aiki ana ɗaukarsu daga cikin misalan tauye mudu.
Ma'anar Tauye Mudu (Ragi a Awo) da Hukuncinsa a fiƙihu
Tauye mudu ko Taɗfif yana nufin rage abin da ya kamata a bayar daga mudu, nauyi ko adadin kaya yayin sayarwa ga mai saya.[1] A cikin littattafan addini da fiƙihu, ana kiran wannan aiki da sunaye kamar "Taɗfif" (Ragi a awo), "bakhsi" (Rage haƙƙi), "Naƙsi" (Raguwa) da "Ikhsar" (Tauye abu).[2] Hadisan da suka shafi tauye mudu an fi tattara su a babin "Adabin Tijara" (ladubban kasuwanci) a cikin littattafan hadisi.[3]
Malaman fiƙihu sun bayyana cewa tauye mudu haram ne kuma yana daga cikin manyan zunubai.[4] Shaik Ansari ya lissafa shi daga cikin ayyukan da suke haram ne a zahirinsu, kuma duk wata mu'amala da aka gina a kansa ita ma haram ce.[5] Jafar Subhani ya bayyana haramcin tauye mudu a matsayin ɗaya daga cikin hukunce-hukuncen tabbatattu kuma sanannu a fiƙihun Shi'a.[6] A cikin Alƙur'ani da hadisai, an yi wa masu tauye mudu barazanar azabar Allah.[7] Haka kuma, a dokar tsarin ƙungiyoyin kasuwanci ta Iran, tauye mudu laifi ne da doka ta tanadi hukunci a kansa.[8]
Misalan Tauye Mudu
A cewar Shaik Ansari, tauye mudu bai taƙaita ga kayan da ake aunawa da nauyi ko mudu kawai ba; yana shafar har da kayan da ake ƙirga ko auna su da mita, kamar yadi.[9]
Sayyid Abul Ƙasim Khuyi ya bayyana cewa ma'aunin tauye mudu shi ne duk wani rage wa wani haƙƙinsa saboda zalunci ko ha'inci. A ganinsa, ambaton mudu da nauyi a cikin hadisai an yi ne domin bayyana misali ne kawai, ba wai don taƙaita hukunci a kansu kaɗai ba.[10]
Saboda haka, wasu malamai kamar Nasir Makarim Shirazi, bisa ƙa'idar "Soke taƙaita abin da aka ambata" (Ilgha'u al-khususiyya), sun faɗaɗa hukuncin tauye mudu zuwa duk wani sakaci wajen gudanar da nauyi ko alhaki.[11] Don haka, rashin cika aikin malamai, ma'aikata, alƙalai da masu wa'azi, kamar jinkirin gudanar da aiki ko yin aiki ba tare da shiri ba, ana iya ɗaukarsa daga cikin misalan tauye mudu.[12]
Wasu masu bincike sun kuma faɗaɗa wannan hukunci zuwa ayyukan intanet. Misali, idan kamfanin intanet ya ba mai amfani da shi saurin sadarwa ko adadin bayanai (Data volume) ƙasa da abin da ya saya, sannan bai rama bambancin ba, ana ɗaukar hakan a matsayin tauye mudu.[13]
Haka kuma, sayar da kayan da aka riga aka shirya (Packaged goods) waɗanda abin da ke ciki ya yi ƙasa da adadin da aka rubuta a jikin marufin ko ƙasa da abin da aka saba samu, yana daga cikin misalan tauye mudu.[14]
Dalilan Haramcin Tauye Mudu
Malaman fiƙihu sun kafa haramcin tauye mudu bisa manyan dalilai huɗu: Alƙur'ani. Hadisai. Ijma'i. Hankali[15]
Ayoyin Alƙur'ani
A cikin Alƙur'ani akwai ayoyi bakwai da suka yi amfani da kalmomi kamar taɗfif, bakhsi, naƙsi da ikhsar, waɗanda suka yi hani ga rage haƙƙin mutane, tare da umarni da cika mudu, yin adalci wajen awo, da bayar da haƙƙin mutane gaba ɗaya.[16]
Daga cikin waɗannan akwai farkon ayoyin Suratul Muɗaffifin, wadda ta fara da cewa: "Wailun Lil Muɗaffifin" Wannan ayar tana zargin waɗanda idan suna saye suke karɓar haƙƙinsu cikakke, amma idan suna sayarwa sai su rage wa mutane haƙƙinsu.
Mafi yawan masu tafsiri sun fassara kalmar "Wailu" da cewa tana nufin barazanar azaba.[17] Wasu kuma sun bayyana cewa sunan wani wuri ne a cikin Jahannama.[18] Kalmar "Muɗaffif" tana nufin mutumin da yake rage mudu ko nauyi yayin awo.[19]
Riwayoyi
An kuma dogara da hadisai wajen tabbatar da haramcin tauye mudu.[20] A wani hadisi, Imam Ali (A.S) ya kira ƴan kasuwa zuwa koyon hukunce-hukuncen kasuwanci kafin su fara sana'a, kuma ya ware ɗan kasuwar da ba zai shiga azabar Allah ba da wanda yake cika haƙƙinsa da na mutane gaba ɗaya. Imam Rida (A.S) shi ma ya bayyana rage mudu da ma'auni a matsayin daga cikin manyan zunubai.[21]
Haka kuma, a wani hadisin Annabi (S.A.W), an bayyana tauye mudu a matsayin ɗaya daga cikin abubuwan da suke jawo yaɗuwar cututtuka, yunwa, wahalar rayuwa da mulkin azzalumai a cikin al'umma.[22]
Ijma'in Malamai
A cewar Sayyid Abul Ƙasim Khuyi, mafi yawan malaman Musulunci sun ɗauki tauye mudu a matsayin haram.[23] Allama Hilli[24] da marubucin Miftahul Karama[25] sun yi iƙirarin cewa akwai ijma'i a kan wannan hukunci.
Sai dai Jawad Tabrizi ya bayyana cewa wannan ijma'i ya samo asali ne daga ayoyin Alƙur'ani da hadisai, don haka ba ya ɗaukar shi a matsayin hujja mai zaman kanta.[26] A ra'ayinsa, ana iya tabbatar da haramcin tauye mudu ta hanyar Alƙur'ani, hadisai da hankali.[27]
Dalilin Hankali
Malaman fiƙihu suna ɗaukar tauye mudu a matsayin wani nau'i na zalunci. Tunda hankali yana ganin zalunci a matsayin mummunan abu, hakan yana tabbatar da haramcinsa.[28]
Sayyid Abul Ƙasim Khuyi ya ɗauki wannan hukunci daga cikin abubuwan da hankali yake gane su kai tsaye (Mustaƙillatul Aƙliyya).[29]
A gefe guda kuma, Sayyid Taƙi Ɗabaɗaba'i Ƙummi yana ganin cewa hankali shi kaɗai ba ya isa wajen tabbatar da hukuncin shari'a.[30] Saboda haka, ya danganta haramcin tauye mudu da ayoyin Alƙur'ani da hadisai.[31]
Batutuwa Masu Alaƙa
Bayanin kula
- ↑ Shaikh Tusi, Tafsir al-Tibyan, Dar Ihya al-Turath al-Arabi, juzu'i na 10, shafi na 295; Shaikh Ansari, Kitab al-Makasib, juzu'i na 1, shafi na 199.
- ↑ Subhani, Al-Mawahib, juzu'i na 1, shafi na 415.
- ↑ Kulaini, Al-Kafi, juzu'i na 10, shafi na 15; Hurru Amili, Wasa'ilush Shi'a, Cibiyar Alul-Bayt li Ihya' al-Turath, juzu'i na 12, shafi na 282.
- ↑ Hilli, Qawa'id al-Ahkam, juzu'i na 2, shafi na 10.
- ↑ Shaikh Ansari, Kitab al-Makasib, juzu'i na 1, shafi na 163.
- ↑ Subhani, Al-Mawahib, juzu'i na 1, shafi na 415.
- ↑ Najafi, Jawahirul Kalam, juzu'i na 13, shafi na 320.
- ↑ Qanun-e Nezam-e Senfi-ye Keshvar, maddeh-ye 58.
- ↑ Shaikh Ansari, Kitab al-Makasib, juzu'i na 1, shafi na 199.
- ↑ Khuyi, Misbah al-Faqahah, juzu'i na 1, shafi na 386."
- ↑ Izadi Fard, Hossein Kavyar, Barrasi-ye Feqhi-ye Kam-forushi dar Mo'amelat, shafi na 113.
- ↑ Hukm-e Kamfurushi dar Eslam wa Sarnesht-e Kamfurushan, shafin Cibiyar Bayar da Bayanai ta Ofishin Ayatullahi Makarim Shirazi."
- ↑ Muhammadi Rad wa Mamaqani, Qalamro-ye Kamfurushi dar Feqh wa Hoquq-e Iran, shafi na 208.
- ↑ Muhammadi Rad wa Mamaqani, Qalamro-ye Kamfurushi dar Feqh wa Hoquq-e Iran, shafi na 208.
- ↑ Khuyi, Misbah al-Faqahah, juzu’i na 1, shafi na 384; Shaikh Ansari, Kitab al-Makasib, juzu’i na 1, shafi na 199.
- ↑ Suratul A’araf, aya ta 85; Surar Hud, ayoyi na 84-85; Surar Shu’ara, aya ta 183; Surar Mutaffifin, ayoyi na 1-3; Suratul Rahman, aya ta 9; Suratul Shu’ara, aya ta 181.
- ↑ Shaikh Tusi, Tafsir al-Tibyan, Dar Ihya al-Turath al-Arabi, juzu’i na 10, shafi na 295.
- ↑ Isfahani, Al-Mufradat fi Gharib al-Qur’an, juzu’i na 1, shafi na 888.
- ↑ Tabrisi, Majma' al-Bayan, juzu’i na 10, shafi na 295.
- ↑ Kulaini, Al-Kafi, juzu’i na 10, shafi na 15-16.
- ↑ Shaikh Saduq, Uyun Akhbar al-Rida (A.S.), juzu’i na 1, shafi na 134.
- ↑ Shaikh Saduq, Sawabul A'mal, juzu’i na 1, shafi na 252.
- ↑ Khuyi, Misbah al-Faqahah, juzu’i na 1, shafi na 384.
- ↑ Hilli, Tadhkirat al-Fuqaha, juzu’i na 12, shafi na 148.
- ↑ Husaini Amili, Miftah al-Karamah, Cbiyar al-Nashr al-Islami, juzu’i na 12, shafi na 299.
- ↑ Tabrizi, Irshad al-Talib, juzu’i na 1, shafi na 132.
- ↑ Tabrizi, Irshad al-Talib, juzu’i na 1, shafi na 132.
- ↑ Zehni Tehrani, Tashrih al-Matalib, juzu’i na 2, shafi na 427.
- ↑ Khuyi, Misbahu al-Faqaha, juzu’i na 1, shafi na 385.
- ↑ Tabataba’i Qummi, Umdatul Matalib, juzu’i na 1, shafi na 178.
- ↑ Tabataba’i Qummi, Umdatul Matalib, juzu’i na 1, shafi na 178.
Nassoshi
- Qanun-e Nezam-e fi-ye Keshvar (Dokar Tsarin Ƙungiyoyin Kasuwanci ta Ƙasa), wadda aka amince da ita a 21 Maris 2013 Miladiyya.
- Ansari, Murtada, Kitab al-Makasib, Qum, Majma' al-Fikr al-Islami, 1415H.
- Hilli, Hasan bn Yusuf, Qawa'id al-Ahkam, Qum, Cibiyar al-Nashr al-Islami, 1418H.
- Hilli, Hasan bn Yusuf, Tadhkirat al-Fuqaha’, Qum, Cibiyar al al-Bayt (A.S) li Ihya’ al-Turath, 1422H.
- Hurru Amili, Muhammad bn Hassan, Wasa’ilush Shi'a, Qum, Mu’assasat al al-Bayt (A.S) li Ihya’ al-Turath, ba tare da shekara ba.
- Husaini 'amili, Sayyid Jawad, Miftah al-Karamah, Qum, Cibiyar Nashr Islami, ba tare da shekara ba.
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- Izadi-Fard, Ali Akbar da Husayn Kawiyar, Barrasi-ye Feqhi-ye Kamfurushi dar Moamelat (Binciken Fikihun Tauye Mudu a Mu’amaloli), Mujallar Tattalin Arziki da Banki na Musulunci, lamba ta 1, lokacin hunturu Disamba 2012 Miladiyya
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- Kulaini, Muhammad bn Ya'qub, Al-Kafi, Qum, Mawallafar Dar al-Hadith, bugu na farko, 1387Sh.
- Muhammadi Rad, Hamid; Mamqani, Zaynab, Qalamro-ye Kamfurushi dar Feqh wa Huquq-e Iran (Fadin Tauye Mudu a Fikihu da Dokokin Iran), Mujallar Fikihu da Tushen Dokokin Musulunci, lamba ta 1, lokacin bazara da rani na 2018 Miladiyya.
- Mu’assase Da’irat al-Ma'arif-e Fiqh-e Islami, Farhang-e Fiqh Motabeq-e Madhhab-e Ahl al-Bayt (A.S), ƙarƙashin kulawar Sayyid Mahmud Hashimi Shahrudi, Qum, Cibiyar Da’irat al-Ma'arif-e Fiqh-e Islami, 20 Maris 2008 miladiyya.
- Najafi, Muhammad Hasan, Jawahirul Kalam fi Sharh Shara’i' al-Islam, gyaran Abbas Quchani da Ali akhundi, Beirut, Dar Ihya’ al-Turath al-'Arabi, bugu na bakwai, 1362Sh
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- Shaikh Saduq, Muhammad bn Ali, Uyun Akhbar al-Rida (A.S), Beirut, Cibiyar al-A'lami domin buga littafi, 1404H.
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- Tabataba’i Qummi, Sayyid Taqi, Umdat al-Matalib fi al-Ta'liq 'ala al-Makasib, Qum, Nashr-e Mahallati, 1413H.
- Tabrisi, Fadl bn Hassan, Majma' al-Bayan, Beirut, Cibiyar al-A'lami domin buga littafi, bugu na farko, 1415H.
- Tabrizi, Mirza Jawad, Irshad al-Talib ila Ta'liq al-Makasib, Qum, Matba'at Mehr, 1399H.
- Tusi, Muhammad bn Hasan, Tafsir al-Tibyan, Beirut, Dar Ihya al-Turath al-'Arabi, ba tare da shekara ba.
- Zihni Tehrani, Sayyid Muhammad Jawad, Tashrih al-Matalib, Qum, Nashr-e Haziq, 1369Sh.
- «حکم «کمفروشی» در اسلام و سرنوشت «کمفروشان»، (Hukuncin rashin cika ma’auni a ciniki a Musulunci da makomar masu yin rashin cika ma’auni.), Shafin Cibiyar Bayar da Bayanai ta Ofishin Ayatullahi Makarim Shirazi, ranar ziyartar bayani: 10 Nuwamba 2020 Miladiyya.