Haƙƙin Mutane

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Haƙƙin mutane (arabic: حق الناس) ko haƙƙoƙin bayin Allah ishara ce kan haƙƙoƙin mutane da suke kan mutum, haƙƙin mutane kishiyar haƙƙin Allah wanda bayani ne dangane da haƙƙoƙin Allah da suke kan wuyan mutane, haƙƙin mutane bai keɓantu da haƙƙoƙi na dukiya ba kaɗai ya tattaro har da rai da mutuncin ɗaiɗaikun mutane, haƙƙin mutane ya rabu zuwa gida biyu, tsantsar haƙƙin mutane misalin rai da dukiyar mutane da kuma wanda ba tsantsar haƙƙi ba misalin sata da ƙazafi wanda a lokaci guda ya tattaro haƙƙin mutane da kuma haƙƙin Allah. Imam Sajjad (A.S) cikin littafin Wasiƙar Risalatul Huƙuƙ (Wasiƙar Haƙƙoƙi) ya ambaci fiye da haƙƙoƙi guda hamsin da kuma taklifin da yake kan wuyan mutum, cikin hadisai an bayyana cewa kasancewar haƙƙoƙin mutane a kan wuyan mutum yana iya zama sababin rashin amsa masa addu’arsa. Ba a yafe haƙƙin mutane ta hanyar tuba da shahada cikin tafarkin Allah, dole ne a mayar da haƙƙin zuwa ga ma’abotansa ko kuma ma’abotan wannan haƙƙi su yafe haƙƙin. cikin hukunce-hukuncen Alƙalanci a addinin muslunci, akwai bambanci tsakanin haƙƙin mutane da haƙƙin Allah, misalin cikin zartar da hukunci a haƙƙin mutane dole sai ma’abocin haƙƙin ya nemi haƙƙin, amma cikin zartar da haƙƙin Allah babu sharaɗin buƙatar yin hakan daga wani mutum, kuma shi haƙƙin mutane ya ginu kan dandaƙewa da taka tsantsan, amma haƙƙin Allah ya ginu ne kan sauƙi da rangwame.

Sanin Mafhumi

A addinin muslunci haƙƙoƙi sun rabu gida biyu haƙƙin mutane da haƙƙin Allah. [1] haƙƙoƙin mutane suna kan wuyan mutum ne saɓanin haƙƙoƙin Allah. [2] haƙƙoƙin mutane ishara ce zuwa ga wani nau’in haƙƙi daga haƙƙin Allah; [3]amma lokacin da ake amfani da wannan isɗilahi kan haƙƙin Allah to ana nufin wani rukuni daga haƙƙoƙi da yake ishara zuwa ga haƙƙoƙin mutane a kan mutum. [4] Cikin masadir ɗin hadisi da fiƙihu, an ishara zuwa ga haƙƙoƙin mutane ta hanyar amfani da suna misalin haƙƙin bayin Allah, haƙƙin ɗan Adam, [5] haƙƙin mutane [6] da kuma haƙƙoƙin musulmai [7]

Misdaƙai

Ba’arin malaman fiƙihu, haƙƙin mutane rukuni biyu ne: tsantsar haƙƙi mutane, misalin kiyaye rai da dukiyar mutane, da kuma wanda ba tsantsar haƙƙin mutane ba, ma’ana haƙƙoƙin da suke da geffa biyu gefan haƙƙin Allah da gefen haƙƙin mutane; misalin sata, [8] ta’aziri [9] da ƙazafi. [10] Haƙƙin mutane bai keɓantu kaɗai cikin dukiya ba; bari dai yana haɗowa da rai da mutuncinsu ɗaiɗaikunsu, [11] da wannan dalili ne gulma, [12] tuhuma, annamimanci da fusata mutane ba a mahallinsa ba, dukkaninsu ana ƙirga su cikin jerin haƙƙoƙin mutane. [13] a cikin wata riwaya daga Imam Sajjad (A.S) wadda aka fi saninta da sunan Risalatul Huƙuƙ, ya ambaci haƙƙoƙi da taklifai har guda hamsin. [14]

Muhimmancin Haƙƙoƙin Mutane A CIkin Hadisan Muslunci

Haƙƙin mutane cikin hadisai, an bayyana cewa yana zama sababin hana karɓuwar addu’a, [15] Imam Sadiƙ (A.S) ya ce: babu wata ibada da ta fifici ƴantuwa daga haƙƙoƙin mutane, [16] daga hadisin Manahi (Hani) an rawaito daga Annabi (S.A.W) cewa: duk wanda haƙƙin wani yake wuyansa alhalin yana da halin biyan wannan haƙƙi, amma ya dinga jinkirta biyan wannan haƙƙi, kowacce rana za a rubuta masa daidai da zunubin Ash’shar a takardar ayyukansa, [17] Ash’shar shi ne mutumin Azzalumin shugaba yake umartarsa da kwace ɗaya bisa goma cikin dukiyar mutane. [18]

Matsayin Haƙƙin Mutane A Fiƙihu Da Huƙuƙ

Cikin masadir ɗin fiƙihu an yi Magana dangane da haƙƙin mutane a sashen hukunce-hukuncen Alƙalanci, [19] cikin dokokin haƙƙoƙi a Jamhuriyar muslunci ta Iran nan ma an yi Magana kan haƙƙoƙin mutane, [20] alal misali diyya, ƙisasi da wani ba’ari daga lefuka da ake ta’aziri cikinsu misalin wulaƙanci, ana lissafa su cikin babin haƙƙoƙin mutane. [21]

Bambancin Haƙƙin Mutane Da Haƙƙin Allah

An ambaci wasu bambance-bambance Tsakanin haƙƙin mutane da haƙƙin Allah, ba’arinsu sun kasance cikin sharhin da zai zo a ƙasa: Tabbatar da haƙƙin mutane ya fi sauki a wurin Alƙali daga tabbatar da haƙƙin Allah; saboda shi haƙƙin Allah tabbatuwa cikin bada shaidar namiji ɗaya tare da shaidar mata guda biyu, ko shaidar namiji guda ɗaya tare da yin rantsuwa, ko kuma iya shaida mata, amma a ba’arin haƙƙoƙin mutane za a iya tabbatar da haƙƙi cikin bada shaidar waɗannan mutane. [22] Zartar da hukunci cikin haƙƙin mutane yana dogara ne da buƙatar ma’abocin haƙƙi; amma shi hukuncin Allah bai dogara da buƙatar kowa ba, [23] sashen doka mai lamba 159 cikin dokokin ta’aziri na ƙasar Iran, uƙuba da hukunta mai lefi cikin haƙƙin mutane ya dogara kan cewa dole ne ma’abocin haƙƙi ko wanda yake tsayuwa mukamin doka ya zamana sun nemi haƙƙi. [24] Cikin haƙƙin mutane saɓanin haƙƙin Allah Alƙali ba zai iya kautar da me lefi daga iƙrarin aikata lefi ba. [25] ba’arin misdaƙan haƙƙin mutane ana iya yafe su ko kuma cirata daga wani zuwa kan wani mutum daban, amma cikin haƙƙin Allah yafiyar wanda lefin ya afku a kansa bata faɗar da haƙƙi daga wanda ya aikata shi. [26] Haƙƙin mutane baya faɗuwa cikin tuba, amma ba’arin haƙƙoƙin Allah suna faɗuwa da tuba. [27] Haƙƙin mutane ya ginu cikin dandaƙewa da taka tsantsan, amma shi haƙƙin Allah ya ginu cikin sauƙi da rangwame, [28] an ce ba’arin malaman fiƙihu, suna ganin bambanci tsakanin haƙƙin Allah da haƙƙin mutane cikin Alƙalanci ya samu ne daga bayanin da ya gabata. [29] Haƙƙi ba a yafe shi cikin yin shahada a tafarkin Allah, daidai lokacin da ake yafe haƙƙin Allah cikin yin shahada cikin tafarkin Allah. [30] da wannan dalili ne aka ce Imam Husaini (A.S) a daren Ashura ya buƙaci mataimakansa idan da akwai wanda haƙƙin wani mutum yake kansa to kada ya zauna cikin Sojojinsa. [31]

Gyara

Cikin haƙƙin ƙari kan tuba wajibi a gyara haƙƙin da aka taɓa na mutane ko kuma dai ma’abocin haƙƙi ya yafe haƙƙin, [32] a cewar ba’arin malaman fiƙihu, wannan mas’ala tana haɗowa da haƙƙoƙin da mutum ya taɓa su kafin balagarsa. [33] Kan asasin wata riwaya daga Annabi Akram (S.A.W) a ranar Alƙiyama za a dinga ɗiba daga kyawawan ayyukan wanda haƙƙin mutane yake wuyansa a ƙara su cikin ayyukan ma’abocin haƙƙi, idan kyawawan ayyukansa suka ƙare, za a rubuta zunuban ma’abocin haƙƙi cikin takardarsa, sannan a jefa shi cikin wuta, [34] kan asasin wata riwaya daga Imam Sadiƙ (A.S) da ta zo cikin littafin La’ali Al-Akhbar, mafi munin halin mutum a ranar Alƙiyama, lokacin da ma’abota cancantar zakka da khumusi suka tsaya gaban mutum kuma Allah ya canja musu da kyawayan ayyukansa. [35]

Sanin Littafi

  • Negahe be Haƙƙun Nasi, tare da alƙalamin Mahmud Akbari da Muƙaddimar Ayatullahi Makarim Shirazi, fasalan littafin sun kasance kamar haka: Ahammiyat Haƙƙun Nasi da dar’amadehaye haram, haƙƙun Nasi wa Masa’il Mali wa huƙuƙi, haƙƙun Nasi wa Masa’il Irzi wa abruyi. [36]
  • Haƙƙun Nasi: tare da alƙalamin Abbas Rahimi ya wallafa littafin cikin harshen Farisanci, wannan littafi ya ƙunshi fasali guda shida, abruye Musliman da Haƙƙun Nasi dar ƙiyamat, suna daga jagaban fasalansa. [37]

Bayanin kula

  1. ↑ Duba Ibn Shu'ubah, Tohaf Al-Uqool, 1404H, shafi na 255.
  2. ↑ Duba Aamili, Al-istlahat al-Fiqhiyyah, 1413 AH, shafi na 71.
  3. ↑ Duba shahid Awwal , Al-Qasas wa Al-Fawa'id, 1400 AH, juzu'i na 2, shafi na 43; Mousavi Ardabili, fikihu, 1423 AH, juzu'i na 2, shafi na 188.
  4. ↑ Duba shahid Awwal , Al-Qasas wa Al-Fawa'id, 1400 AH, juzu'i na 2, shafi na 43; Mousavi Ardabili, fikihu, 1423 AH, juzu'i na 2, shafi na 188.
  5. ↑ Sheikh Tusi, Al-Mabsut, 1387H, juzu'i na 2, shafi na 370.
  6. ↑ Sheikh Tusi, Al-Mabsut, 1387H, juzu'i na 2, shafi na 370.
  7. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 7, shafi na 220.
  8. ↑ Sheikh Tusi, Al-Mabsut, 1387H, juzu'i na 8, shafi na 163.
  9. ↑ Mohagheq Damad, Qawa'id Fikihu, 1406 AH, juzu'i na 4, shafi na 209.
  10. ↑ Mohagheq Damad, Qawa'id Fikihu, 1406 AH, juzu'i na 3, shafi na 160.
  11. ↑ Duba Allameh Majlesi, Bihar Al-Anwar, 1403 AH, juzu'i na 74, shafi na 160.
  12. ↑ Duba Allameh Majlesi, Bihar Al-Anwar, 1403 AH, juzu'i na 74, shafi na 160.
  13. ↑ Alameh Majlisi, Bihar Al-Anwar, 1403 AH, juzu'i na 72, shafi na 150.
  14. ↑ Ibn Shu'uba, Tohaf Al-Uqool, 1404H, shafi na 255-272.
  15. ↑ Alameh Majlesi, Bihar Al-Anwar, 1403 AH, juzu'i na 90, shafi na 321.
  16. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 170.
  17. ↑ Sheikh Sadouq, Man La yaHazara Al-Faqih, 1413 AH, Mujalladi na 4, shafi na 16-17
  18. ↑ Tareehi, Majma Al-Bahraini, 1416 Hijira, juzu'i na 3, 404.
  19. ↑ Misali, duba Sheikh Tusi, Al-Mabsut, 2007, juzu'i na 8, shafi na 163.
  20. ↑ Misali: Duba Shiri, Sukut Majazat dar Huquq Kifari Islam wa Iran , 1372, shafi na 112; Majmu'eh Jara'im wa Majazatha, 1385 AH, juzu'i na 2, shafi na 605-606.
  21. ↑ Misali: Duba Shiri, Sukut Majazat dar Huquq Kifari Islam wa Iran , 1372, shafi na 119-120
  22. ↑ Sheikh Tusi, Al-Mabsut, 1387H, juzu'i na 7, shafi na 248-249.
  23. ↑ Montazeri, Derasat fi Wilayat Al-Faqih, 1409 AH, juzu'i na 2, shafi na 201.
  24. ↑ Misali: Duba Shiri, Sukut Majazat dar Huquq Kifari Islam wa Iran , 1372, shafi na 112
  25. ↑ Mohagheq Damad, Qawa'id Fikihi, 1406 AH, juzu'i na 3, shafi na 33.
  26. ↑ Misali, duba Shahid Awwal, al-Qawa'id wa Al-Fawa'id, 1400 AH, juzu'i na 2, shafi na 43-44.
  27. ↑ Ardabili, Zubadah Al-Bayan, Al-Maktaba Al-Jaafariyyah, Al-Jaafariyya Antiquities, shafi na 308-309.
  28. ↑ Sheikh Tusi, Al-Mabsut, 1387H, juzu'i na 8, shafi na 163
  29. ↑ Marqaei, "Haƙƙullahi wa haƙƙun Nasi", juzu'i na 13.
  30. ↑ Sheikh Sadouq, Man La yaHazara Al-Faqih, 1413 AH, Mujalladi na 3, shafi na 183; Kilini, al-Kafi, 1407 AH, juzu'i na 5, shafi na 94.
  31. ↑ Shushtri, Ehqaq Al-Haq, 1409 AH, juzu'i na 19, shafi na 430.
  32. ↑ Duba Kulaini, Al-Kafi, 1407 AH, juzu'i na 5, shafi na 94.
  33. ↑ Duba Maraghi, al-Anaween Al-Fiqhiyyah, 1417 AH, juzu'i na 2, shafi na 660.
  34. ↑ Alameh Majlisi, Bihar Al-Anwar, juzu'i na 69, shafi na 6.
  35. ↑ <a class="external text" href="https://www.noorlib.ir/View/fa/Book/BookView/Image/18539/1/214">تویسرکانی، لئالی الاخبار، علامه، ج۳، ص۲۱۴.</a>
  36. ↑ <a class="external text" href="https://www.noorlib.ir/View/fa/Book/BookView/Image/31158">نورلیب، شناسامه کتاب نگاهی به حق الناس</a>
  37. ↑ <a class="external text" href="https://www.gisoom.com/book/1932230/%DA%A9%D8%AA%D8%A7%D8%A8-%D8%AD%D9%82-%D8%A7%D9%84%D9%86%D8%A7%D8%B3/">شبکه جامع کتاب گیسوم</a>

Nassoshi

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  • شبکه جامع کتاب گیسوم
  • نورلیب، شناسامه کتاب نگاهی به حق الناس
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