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Giya

Daga wikishia


Giya ko Khamru, (Larabci: الخمر) ma'ana giyar inibi wace aka haramta shanta a Musulunci. A cikin litattafan fiƙihu, shan duk wani abun sha da yake sanya maye yana da hukuncin shan giya, kuma an yi ittifaƙi kan haramcin shan sa, kuma haramcinsa yana daga laruran addini. A cikin Kur'ani an bayyana shan khamru ko giya a matsayin aikin shaiɗan wanda yake haifar da ƙiyayya da aikata zunubi tsakanin mutane tare kuma da nesanta su da ambaton Allah. Na'am cikin Kur'ani an ambaci wata giya da take a aljanna sai dai cewa wannan giya ba ta ɗauke da lahani da illoli irin na giyoyin duniya.

Ya zo cikin riwayoyin Musulunci cewa ita giya itace uwar dukkanin munanan ayyuka, domin idan mutum ya sha giya ya bugu zai iya aikata dukkanin lefuka.

Bisa fatawar malaman Musulunci, giya najasa ce, mu'amala da ita bai inganta, ha kuma sayar da inibi da dabino da manufar samar da giya haramun ne kuma bai inganta. Haka bai halasta yin amfani da giya in banda a halin larura kamar amfani da ita domin magani. Haka kuma an tanadi hukunci na haddi na bulala tamanin ga duk wanda aka samu ya sha giya.

Abin da Ake Fahimta Daga Kalmar Khamru Da Kuma Matsayin Shan Giya A Shari'a

A harshen Larbaci kalmar "Khamru" na nufin giyar da aka yi daga inibi.[1] Cikin Kur'ani giya ta zo da sunan Khamru.[2] A cikin wasu litattafan fiƙihu da wannan ma'ana dai aka yi amfani.[3] Tare da haka, wasu litattafai na lugga sun yi la'akari da duk wani abu na ruwa mai bugarwa a matsayin Khamru (Giya).[4] Wasu malaman fiƙihu suna ɗaukar duk wani abun sha mai bugarwa yana da matsayin hukuncin khamru.[5]

Shan giya haramun ne. Ita ce tushen dukan munanan ayyuka. Domin idan mutum ya shagaltu da ita, zai kai ga aikata ko wane irin laifi. Saboda haka, ana yi wa mai shan giya bulala. Idan ya maimaita, sai a kashe shi, domin hana yaduwar fasadi a cikin ƙasa. Sai dai, wajibi ne a yi nazari mai zurfi, domin a guji yin hukunci a kan mutum ba tare da gamsassun hujjoji ba, ko kuma a hukunta shi bisa zato, kamar yadda ya faru a wasu lokuta a tarihin magabata.[6]

A Musulunci Shan giya haramun ne[7] kuma yana cikin manya-manyan zunubai.[8] Haramcin shan giya a Musulunci yana daga sallamammun mas'aloli da baki ɗayan Musulmi suka yi ittifaƙi kansu, kuma ana ɗaukarsu cikin laruran addini, ma'ana da wani zai halasta shan giya to za a lissafa shi matsayin wanda ya kafirta ya fita daga addinin Musulunci.[9]

Kalmar Khamru A CIkin Ayoyin Kur'ani

Cikin wasu adadin ayoyi daga Kur'ani, an ambaci khamru ko giya tare da mabambantan sunaye an kuma yi bayanin siffofinta.[10] daga cikinsu: mai bugarwa[11] mai haifar da jiri da ciwon kai[12] tana janyo aikata saɓo,[13] tana janyo gushewar hankali[14] abu ne na ƙazanta[15] aikin shaiɗan,[16] tana janyo ƙiyayya da gaba tsakanin mutane,[17] Tana nesanta mutane daga ambaton Allah da sallah[18] Na'am cikin wasu ayoyi kan siffofin aljanna an yi bayanin cewa akwai wasu ƙoramu na giya da suke gudana;[19] sai dai cewa wannan giya abin sha ne mai daɗi[20] Kuma ba ta da illoli da lahani irin na giyar duniya kamar bugarwa da sa maye[21] sanya ciwon kai da jiri[22] janyo aikata lefi[23] gusar da hankali.[24]

Shan Giya

Babban labari: Shan Giya

Ana kiran shan duk wani abun sha da yake bugarwa da suna shan giya.[25] A Musulunci, duk wani nau'in giya haramun ne.[26] Wannan hukunci yana shafar duk wani nau'in giya, daga ciki giyar da aka yi daga inibi, dabino, bushasshen inibi ko wani abu daban.[27] Bisa fatawar malaman fiƙihu duk wani mashayin giya fasiƙi ne, kuma ba a karɓar shaidarsa a kotu.[28] A fiƙihun Musulunci an tanadi hukuncin haddi kan shan giya[29] wanda shi ne bulala tamanin[30] Na'am idan wani ya sha giya, amma sai ya tuba kafin ba da shaida kansa, to ba za a aiwatar da hukunci a kansa ba.[31]

Bayanin Yadda Aka Haramta Giya A Musulunci

Babban labari: Haramta Giya

Tare da kasancewar haramcin giya a Musulunci yana daga laruran addini,[32] akwai mabambantan ra'ayoyi guda biyu game da lokaci da sanar da haramcinta, Ra'ayi na farko an haramta ta lokaci guda, ra'ayi na biyu haramcin ya kasance sannu-sannu mataki-mataki, saɓani na asali na wannan ra'ayoyi guda biyu yana komawa ne ga kasancewar ayoyin haramcin giya saun sauka ne a Makka[33] ko a Madina.[34]

Masu goyan bayan haramci na lokaci guda nan take gaba ɗaya suna da ra'ayin cewa an haramta giya a lokaci ɗaya a Makka.[35] Akasin wannan ra'ayi, Ahlus-Sunna suna da ra'ayin cewa giya a farko ta kasance halal kuma haramcinta ya zo daki-daki sannu-sannu cikin mabamban marhaloli.[36] Cikin malaman Shi'a akwai masu goyan ra'ayin bayyana hukunce-hukuce mataki-mataki sannu-sannu; amma akwai saɓani cikin sanar da haramta giya.[37]

Kasancewar Giya Najasa

Malaman fiƙihu da tafsiri, tare da dogara da aya ta 90 suratul ma'ida da aya ta 91 suratul ma'ida[38] da riwayoyi masu alaƙa[39] da najasar khamru sun fitar da hukunci. Imam Khomaini[40] da Sayyid Abul Ƙasim Khuyi (Rasuwa: 1992M)[41] suma sun jaddada goyi bayan ra'ayin kasancewar giya najasa. Allama Hilli, masanin fiƙihu da aƙidun Shi'a a ƙarni na takwas, sun ambaci ijma'in malaman fiƙihu kan kasancewar giya najasa, kuma suna da ra'ayin cewa haramcinta ya samo asali ne daga najasarta.[42] Haka kuma Allama Hilli, ya naƙalto daga Sayyid Murtada (Rasuwa: 436H) da Shaik Ɗusi (Rasuwa: 460H) cewa Musulmi ba su da saɓani kan kasancewa giya najasa.[43] Tare da haka, Shaik Saduƙ (Rayuwa: 305-381H) da Muƙaddasul Ardabili (Rasuwa: 993H) sun tattaunawa kan tsarkin giya kuma sun nuna karkata kan wannan ra'ayi.[44]

Hukunce-hukuncen Giya

Wasu daga cikin hukunce-hukuncen giya sun kasance kamar haka:

  • Khamru ko a ce giya ba ta da ƙima, ma'ana sayenta ko sayar da ita ba ya inganta;[45] sai dai cikin ahluz zimma (Kafiran amana) da kuma giyar da aka tanada domin mayar da ita tsimi (ɓinegar).[46]
  • Sayar da inibi da dabino da makamantansu da niyyar yin giya, ya haramta kuma muamala da aka yi ba ta inganta ba; sai dai kuma cikin haramci ko makaruhancin sayar da su ga wanda yake yin giya ba tare da niyyar sayar masa domin ya yi giya ba, malamai sun yi saɓani.[47]
  • Amfani da giya domin magani, ta hanyar sha ko ta wata hanyar daban baya halatta a ra'ayin mafi yawan mazhabobi Muslunci, in banda cikin halin larura.[48]

Bayanin kula

  1. ↑ Zabidi, Taj Al-'Arus, 1414 H, karkashin kalmar "خمر"; Tarihi, 1416 H, karkashin kalmar "خمر".
  2. ↑ Aya ta 219 na Suratul Baqarah; Aya ta 90 na Suratul Ma'idah.
  3. ↑ Bahbahani, Al-Rasa'il Al-Fiqhiyyah, 1378 Sh, shafi na 79; Naraqi, 'Awa'id Al-Ayyam, 1417 H, shafi na 57.
  4. ↑ Ibn Manzur, Lisan Al-'Arab, 1414 H, karkashin kalmar "خمر"; Firuzabadi, Al-Qamus Al-Muhit, 1415 H, karkashin kalmar "خمر".
  5. ↑ Shahid Thani, Al-Rawdah Al-Bahiyyah (Sultan Al-'Ulama), 1412 H, juzu'i na 2, shafi na 371; Najafi, Jawahir Al-Kalam, 1404 H, juzu'i na 6, shafuffuka na 5-6; Shaykh Bahai, Mashriq Al-Shamsayn, 1414 H, shafi na 433.
  6. ↑ https://www.maasumah.com.ng/2021/12/hukuncin-shan-giya-muslunci.html
  7. ↑ Allamah Al-Hilli, Tahrir Al-Ahkam Al-Shar'iyyah 'ala Madhhab Al-Imamiyyah, 1420 H, juzu'i na 5, shafi na 343.
  8. ↑ Shaykh Saduq, Man La Yahduruhu Al-Faqih, 1413 H, juzu'i na 3, shafi na 571; Shaykh Saduq, Thawab Al-A'mal, 1406 H, shafi na 479; Allamah Al-Tabataba'i, Al-Mizan fi Tafsir Al-Qur'an, 1374 Sh, juzu'i na 2, shafi na 195 da juzu'i na 6, shafuffuka na 131-135.
  9. ↑ Najafi, Jawahir Al-Kalam, 1404 H, juzu'i na 36, shafi na 373; Imam Khomeini, Tahrir Al-Wasilah, 1392 Sh, juzu'i na 2, shafi na 157.
  10. ↑ Aya ta 219, Suratul Baqarah
  11. ↑ Aya ta 90, Suratul Ma'idah
  12. ↑ Aya ta 15, Suratul Muhammad
  13. ↑ Ayoyi 36 da 41, Suratul Yusuf
  14. ↑ Aya ta 67, Suratul Nahl
  15. ↑ Aya ta 25, Suratul Mutaffifin
  16. ↑ Aya ta 23, Suratut Tur
  17. ↑ Ayoyi 5 da 17, Suratul Insan
  18. ↑ Aya ta 34, Suratun Naba'i
  19. ↑ Aya ta 45, Suratus Saffat
  20. ↑ Aya ta 18, Suratul Waqi'ah
  21. ↑ Aya ta 47, Suratus Saffat
  22. ↑ Aya ta 19, Suratul Waqi'ah
  23. ↑ Aya ta 23, Suratut Tur
  24. ↑ Aya ta 47, Suratus Saffat
  25. ↑ Hashemi Shahroudi, Farhang-e Fiqh, 1426 H, juzu'i na 4, shafi na 634.
  26. ↑ Allamah Al-Hilli, Tahrir Al-Ahkam Al-Shar'iyyah 'ala Madhhab Al-Imamiyyah, 1420 H, juzu'i na 5, shafi na 343.
  27. ↑ Misali, duba: Najafi, Jawahir Al-Kalam, 1404 H, juzu'i na 41, shafi na 46; Imam Khomeini, Tahrir Al-Wasilah, 1392 Sh, juzu'i na 2, shafi na 454.
  28. ↑ Najafi, Jawahir Al-Kalam, 1404 H, juzu'i na 41, shafi na 47.
  29. ↑ Misali, duba: Al-Tabatabai, Riyad Al-Masa'il, 1422 H, juzu'i na 13, shafuffuka na 544-547; Imam Khomeini, Tahrir Al-Wasilah, 1392 Sh, juzu'i na 2, shafuffuka na 453-455.
  30. ↑ Misali, duba: Muhaqqiq Al-Hilli, Al-Mukhtasar Al-Nafi', 1410 H, shafi na 222.
  31. ↑ Imam Khomeini, Tahrir Al-Wasilah, 1392 Sh, juzu'i na 2, shafi na 456.
  32. ↑ Misali, duba: Najafi, Jawahir Al-Kalam, 1404 H, juzu'i na 36, shafi na 373; Imam Khomeini, Tahrir Al-Wasilah, 1392 Sh, juzu'i na 2, shafi na 157.
  33. ↑ Allamah Al-Tabatabai, Al-Mizan fi Tafsir Al-Qur'an, 1374 Sh, juzu'i na 4, shafuffuka na 359-361; juzu'i na 6, shafi na 134; juzu'i na 18, shafuffuka na 62-63.
  34. ↑ Misali, duba: Qurtubi, Al-Jami' li Ahkam Al-Qur'an, 1364 Sh, juzu'i na 6, shafi na 286.
  35. ↑ Allamah Tabatabai, Al-Mizan fi Tafsir al-Qur'an (shekara ta 1995 miladiyya), juzu'i na 6, shafi na 135. Hurr al-Amili, Tafsil Wasa'il al-Shi'a (shekara ta 1988 miladiyya), juzu'i na 25, shafi na 304. Shaykh Saduq, Al-Amali (shekara ta 1996 miladiyya), shafi na 502. Misali, duba Ibn Hisham, Al-Sira al-Nabawiyya (Bugun Dar al-Ma'rifa), juzu'i na 1, shafi na 260; Al-Dinawari, Al-Shi'r wa al-Shu'ara (shekara ta 2002 miladiyya), juzu'i na 1, shafi na 250.
  36. ↑ Misali, duba Al-Tabari, Jami' al-Bayan fi Tafsir al-Qur'an (shekara ta 1991 miladiyya), juzu'i na 2, shafi na 210; Fakhr al-Razi, Al-Tafsir al-Kabir (shekara ta 1999 miladiyya), juzu'i na 6, shafi na 396; Ibn Abi Hatim, Tafsir al-Qur'an al-Azim (shekara ta 1998 miladiyya), juzu'i na 2, shafi na 39; Al-Zamakhshari, Al-Kashshaf 'an Haqa'iq Ghawamid al-Tanzil (shekara ta 1987 miladiyya), juzu'i na 1, shafuna na 259-260; Al-Qurtubi, Al-Jami' li Ahkam al-Qur'an (shekara ta 1985 miladiyya), juzu'i na 6, shafi na 286
  37. ↑ Al-Subhani, Masadir al-Fiqh al-Islami wa Manabi'uh (shekara ta 1998 miladiyya), shafi na 16. Al-Mughniyah, Al-Tafsir al-Kashif (shekara ta 2003 miladiyya), juzu'i na 1, shafi na 328.
  38. ↑ Al-Subhani, Masadir Al-Fiqh Al-Islami wa Manabi'uh, 1419 H, shafi na 16; Al-Mughniyah, Al-Tafsir Al-Kashif, 1424 H, juzu'i na 1, shafi na 328.
  39. ↑ Shaykh Al-Tusi, Al-Tibyan fi Tafsir Al-Qur'an, 1417 H, juzu'i na 4, shafuffuka na 15-17; Al-Tabarsi, Majma' Al-Bayan, 1372 Sh, juzu'i na 3, shafi na 370; Al-Shahid Al-Awwal, Dhikra Al-Shi'ah, 1419 H, juzu'i na 1, shafi na 114.
  40. ↑ Shaykh Al-Tusi, Tahdhib Al-Ahkam, 1364 Sh, juzu'i na 1, shafi na 279.
  41. ↑ Al-Kulayni, Al-Kafi, 1407 H, juzu'i na 3, shafi na 405; Al-Hurr Al-Amili, Tafsil Wasa'il Al-Shi'ah, 1409 H, juzu'i na 3, shafuffuka na 468-469.
  42. ↑ Imam Khomeini, Maws'ah Al-Imam Al-Khomeini (Al-Taharah), 1434 H, juzu'i na 3, shafi na 251.
  43. ↑ Al-Khoei, Al-Tanqih fi Sharh Al-'Urwah Al-Wuthqa, 1407 H, juzu'i na 4, shafi na 191.
  44. ↑ Allamah Al-Hilli, Mukhtalaf Al-Shi'ah, 1413 H, juzu'i na 1, shafi na 469.
  45. ↑ Allamah al-Hilli, Mukhtalaf al-Shi'a (shekara ta 1992 miladiyya), juzu'i na 1, shafi na 469.
  46. ↑ Shaykh Saduq, Al-Muqni' (shekara ta 1994 miladiyya), shafi na 453. Al-Muqaddas al-Ardabili, Majma' al-Fa'idah wa al-Burhan (shekara ta 1983 miladiyya), juzu'i na 1, shafi na 312.
  47. ↑ Misali, duba Al-Zuhayli, Al-Fiqh al-Islami wa Adillatuh (shekara ta 1984 miladiyya), juzu'i na 5, shafuna na 714-745; Ibn Akhuwa, Ma'alim al-Qurbah fi Ahkam al-Hisbah (shekara ta 1976 miladiyya), shafi na 84. Al-Zuhayli, Al-Fiqh al-Islami wa Adillatuh (shekara ta 1984 miladiyya), juzu'i na 4, shafuna na 34, 186, da 470-471. Al-Najafi, Jawahir al-Kalam (shekara ta 1983 miladiyya), juzu'i na 22, shafuna na 30-33. Shaykh al-Ansari, Kitab al-Makasib (shekara ta 1994 miladiyya), shafuna na 16-19.
  48. ↑ Misali, duba: Al-Kulayni, Al-Kafi (shekara ta 1987 miladiyya), juzu'i na 6, shafuna na 413-415; Al-Zuhayli, Al-Fiqh al-Islami wa Adillatuh (shekara ta 1984 miladiyya), juzu'i na 6, shafuna na 156-162; Al-Najafi, Jawahir al-Kalam (shekara ta 1983 miladiyya), juzu'i na 36, shafuna na 444-447.

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