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Haƙƙin Allah

Daga wikishia
(an turo daga Hakkin Allah)

Haƙƙin Allah, (Larabci: حق الله) ma'ana Haƙƙoƙin Allah kan bayinsa. kishiyar Haƙƙoƙin Mutane wanda yake dauke da ishara zuwa ga Haƙƙoƙin junansu, kishiyar Haƙƙoƙin Allah, Haƙƙoƙin Allah Taklifi ne misalin Sallah da Azumi da ya dora su kan wuyan bayinsa, a yanayin rashin sauke wadannan haƙƙoƙi, wajibi ne a Tuba a rama su. A cikin Hukunce-hukuncen alkalaci a Addinin Muslunci akwai banbanci tsakanin Haƙƙin Allah da haƙƙin Mutane, daga jumlar haƙƙin Allah akwai misalin tsayar da haddin Zina, Alkali zai iya kautar da mai lefi daga yin ikrarin aikata lefi, amma cikin Haƙƙin Mutane misalin Sata Alkali ba zai iya kubutar da barawo daga Ikrarin sata ba, wasu sun ce banbanci tsakanin Haƙƙoƙin Allah da Haƙƙoƙin Mutane ya kasance ta fuskar addinin Muslunci shi Haƙƙin Allah an saukaka cikin tabbatar da shi amma haƙƙin mutane an sanya dandakewa da taka tsantsan cikinsa matuka.

Nazarin Ma'ana

A Addinin Muslunci Haƙƙoƙi sun kasu zuwa gida biyu: Haƙƙoƙin Mutane da suke kan sauran mutane[1] na'am Haƙƙin Allah ya tattaro dukkanin umarnin Allah da haninsa[2] kuma sun hado da haƙƙoƙin mutane[3] lokacin da muke amfani da wannan Isdilahi na haƙƙin Allah muke ajiye shi kishiyar Haƙƙin mutane kadai mu na Magana ne kan wasu adadin haƙƙoƙin Allah wanda ba haƙƙovin mutane ne ba ne, sannan babu wani da zai iya sarayar da su ko kuma ya yafe su[4] A Mahangar Haƙƙoƙi duk wani Lefi da zai iya lalata tsari ya cutar da Maslahohin zamantakewar Al'umma da gamammun Haƙƙoƙi ana lissafa yin ukuba kan wannan lefi matsayin Haƙƙin Allah[5] Wasu ba'arin Malaman Fiƙhu, sun kasa Haƙƙin zuwa kashi biyu, zallan Haƙƙin Allah, misalin Haddin zina, Luwadi, Shan Barasa, da kuma wanda ba zallan haƙƙin Allah ba ne, ma'ana haƙƙoƙin da bayan kasantuwarsu haƙƙoƙin Allah a gefe guda kuma haƙƙoƙin mutane ne: misalin Haddin Sata[6] Sallah[7] da dukkanin Haddodi in banda haddin Kazafi dukkaninsu a kason farko daga haƙƙoƙin Allah suke[8] sannan hukunce-hukunce misalin Ta'azir (Ta'aziri)[9] da Haddin Kazafi su na daga Kaso na biyu[10]

Matsayi

Cikin Ayoyi da Riwayoyi magana ta zo kan karfafa kiyaye Haƙƙoƙin Allah, a cewar Allama Tabataba'i a ya tafi kan cewa cikin aya ta 42 zuwa 45 daga Suratul Mudassir rashin Sallah da kin ciyar da Miskini sababi ne na shiga Wuta[Tsokaci 1] Sallah ishara ce kan Haƙƙin Allah shi kuma ciyar da Miskini ishara ce zuwa ga Haƙƙin mutane[11] sannan kuma ya tattare baki dayan haƙƙoƙin Allah cikin neman ilimin addini da aiki da shi[12] kan asasin wata riwaya daga Imam Sajjad (A.S) wacce aka fi sanin ta da Risalatul Al-hukuk, an bayyana haƙƙin Allah matsayin mafi Girman haƙƙoƙi[13] A cikin Masadir na Fikihu ana yin Magana ne kan Haƙƙin Allah a sashen hukunce-hukuncen Alkalanci, cikin Dokokin Jamhuriyar Muslunci ta Iran an muhimantar da wannan batu, kan asasin ra'ayin Kwamitin Neman Fatawa babban kwamitin Shura na Alkalanci a Iran a kodayaushe ana rinjayar da Haƙƙin Allah da kuma da kasancewa Lefi gamamme kan haƙƙin mutane[14]

Banbancinsa Da Haƙƙin Mutane

Tsakanin Haƙƙin Allah da Haƙƙin Mutane akwai banbance-banbance ba'arinsu sun kasance kamar yanda bayaninsu zai zo a kasa:

  • Tabbatar da Haƙƙin Allah yafi wahala a wurin Alkali daga tabbatar da Haƙƙin Mutane; saboda Haƙƙin Allah ba ya tabbatuwa da ba da Shaidar namiji guda daya ko mata biyu, ko namiji daya tare da Rantsuwa, ko kuma shaidar Mata su kadai, amma wasu ba'arin haƙƙoƙin mutane su na iya tabbata ta wannan hanya da wannan shaidu[15]
  • Zartar da Hukunci cikin Haƙƙin Allah bai dogara da nema daga wani ba, sabanin Haƙƙin Mutane wanda ana zartar da hukunci da bukatar Ma'abocin Haƙƙi[16]
  • Haƙƙin Allah, sabanin Haƙƙin Mutane yake Alkali zai iya kubutar da mai lefi daga furta Ikrari kan lefin da ya aikata[17]
  • Haƙƙin Allah, ba a yanke hukunci kan mutumin da ba ya nan dole wanda ake tuhuma ya zo gaban Alkali[18] wannan Mas'ala cikin doka mai lamba 290 tana cikin kundin dokokin ukuba na Iran[19]
  • Cikin Haƙƙin Allah yafewar wanda a kansa aka aikata lefi ba ta sarayar da haƙƙi, daidai lokacin da cikin wasu ba'arin Misdakan Haƙƙoƙin Mutane za a iya yafe su ko kuma cirata su zuwa kan wani mutum daban[20]
  • Wasu ba'arin Haƙƙoƙin Allah su na Sarayuwa da Tuba, amma Haƙƙin mutane ba ya Saraya da Tuba[21]
  • Haƙƙin Allah ya doru kan Saukakawa da Rangwame amma haƙƙin Mutane ya ginu kan dandakewa da taka tsantsan[22] ance wasu ba'arin Malaman Fikihu suna ganin kan cewa banbance-banbance tsakanin Haƙƙin Mutane da Haƙƙin allah a cikin hukunce-hukunce Alkalanci sun bubbugo ne daga wancan abu da muka ambata[23]

Gyara Haƙƙin Allah

Haƙƙin Allah wasu wazifofi ne da dole mutum ya sauke su domin Allah,[24] idan mutum ya ki sauke wadannan wazifofi dole ya gyara su ya rama su, ba'arin wadannan haƙƙoƙi ana gyara su ta hanyar Tuba[25] wasu kuma ta hanyar yin sallah ko Azumi kari kan tuba dole ne kuma a rama su[26]

A Duba Masu Alaƙa

Bayanin kula

  1. ↑ Duba Aamili, Al-istlahat al-Fiqhiyyah, 1413H, shafi na 71.
  2. ↑ Duba Mousavi Ardabili, fikihu Alkhada'i, 1423 AH, juzu'i na 2, shafi na 188.
  3. ↑ Duba shahidi na farko, al-Qawa'ed wa Al-Fawa'idu, 1400H, juzu'i na 2, shafi na 43; Mousavi Ardabili, fikihu Alkhada'i, 1423 AH, juzu'i na 2, shafi na 188.
  4. ↑ Na farko Shahid, Al-Qaseer da Al-Faadiy, 1400 H., Mujalladi na 2, shafi na 43; Duba Mousavi Ardabili, Fiqh al-Qadda, 1423 AH, juzu'i na 2, shafi na 188; Abd al-Rahman, Mujam Almustalahat wa Al-Alfaaz Al-Fiqhiyyah, Mujalladi na 1, shafi na 579.
  5. ↑ Shiri, Sukudul Majazat dar Hukuki Kifari Islam Iran, 1372, shafi na 114
  6. ↑ Sheikh Tusi, Al-Mabusut, 1387H, juzu'i na 8, shafi na 163.
  7. ↑ Shahid Awwal, Al-Qawa'ied wa Al-Fawa'idi, 1400H, juzu'i na 2, shafi na 43.
  8. ↑ Mohagheq Damad, Kawa'id Fikihu, 1406 AH, juzu'i na 4, shafi na 209.
  9. ↑ Mohagheq Damad, Kawa'id Fikihu, 1406 AH, juzu'i na 4, shafi na 209
  10. ↑ Mohagheq Damad, Kawa'id Fikihi, 1406 AH, juzu'i na 3, shafi na 160.
  11. ↑ Allameh Tabatabai, Al-Mizan, 1417 AH, juzu'i na 20, shafi na 97.
  12. ↑ Allameh Tabatabai, Al-Mizan, 1417 AH, juzu'i na 2, shafi na 444.
  13. ↑ Ibn Shuba, Tohf Al-Aqool, 1404H, shafi na 255.
  14. ↑ Akhundi, Ayineh Dadrasi Kifari, 1368, juzu'i na 1, shafi na 162, bayanin ƙasa
  15. ↑ Sheikh Tusi, Al-Mabusut, 1387H, juzu'i na 7, shafi na 248-249.
  16. ↑ Montazeri, Derasat fi Wilayat al-Faqih, 1409 AH, juzu'i na 2, shafi na 201.
  17. ↑ Mohagheq Damad, Kawa'ied Fikihu, 1406 AH, juzu'i na 3, shafi na 33.
  18. ↑ Sheikh Tusi, Al-Mabusut, 1387 AH, juzu'i na 8, shafi na 163; Mohagheq Damad, Kawa'id Fikihu, 1406 AH, juzu'i na 3, shafi na 51.
  19. ↑ Shiri,Sukudu Majazat dar Hukuki Kifari Islam Iran, 1372, shafi na 112.
  20. ↑ Misali, duba Shahid Awwal, Al-Qawa'id wa al-Fawa'id, 1400 AH, juzu'i na 2, shafi na 43-44.
  21. ↑ Ardabili, Zubadah Al-Bayan, Al-Maktaba Al-Jaafariyyah, Al-Jaafariyya Antiquities, shafi na 308-309.
  22. ↑ Sheikh Tusi, Al-Mabusut, 1387H, juzu'i na 8, shafi na 163.
  23. ↑ Marqaei, "Hakku Allah wa Hakkun Nasi", juzu'i na 13.
  24. ↑ Beheshti, “Hakku wa taklifi”, shafi na 36.
  25. ↑ Ardabili, Zubadah Al-Bayan, Al-Maktaba Al-Jaafariyyah, Al-Jaafariyya Antiquities, shafi na 308-309.
  26. ↑ Bani Hashemi Khomeini,Tauzihul Masa'il, 1392, juzu'i na 1, shafi na 1163 da 949

Tsokaci

  1. ↑ «ما سَلَكَكُمْ فِي سَقَرَ‌ ﴿٤۲﴾ قالوا لَمْ نَكُ مِنَ الْمُصَلِّينَ﴿٤٣﴾ و لمْ نَكُ نُطْعِمُ الْمِسْكِينَ﴿٤٤, me ya shigar da ku wutar sakar? sai suka ce ba mu kasance daga masu yin sallah ba, ba mu kasance mu na ciyar da talaka ba. suratul mudassir: 42-43

Nassoshi

  • Abdurrahman, Mahmud, Al-Zarhidim da Al-Faz al-Fiqhiyyah.
  • Akhundi, Mahmoud, ayineh Dadrasi Kifari, Tehran, 1368.
  • Allameh Tabatabai, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-Qur'an, Qum, Islamic Publications Office of the Qum Seminary Society, 1417 AH. حق الله و حق الناس
  • Ameli, Yassin Isa, Al-Istlahat al-Fiqhiyyah fi al-Rishah al-Alamiya, Beirut, Dar al-Balagha, 1413 AH.
  • Ardabili, Ahmad bin Mohammad, Zubd al-Bayan fi Akhmat al-Qur'an, edited by Mohammad Baqer Behboodi, Tehran, Al-Maktab Al-Jaafarieh, Lahiya Al-Aqti al-Jaafarih, Beta.
  • Baheshti Ahmad «حق و تکلیف»
  • Ibn Sha’ba Harrani, Hasan bin Ali, Tohf Al-Aqool, bugun Ali Akbar Ghafari, Kum, Jamia Modaresin, 1404H.
  • Mirkayi Sayyid Taha
  • Mohaghegh Damad, Seyyed Mostafi,Kawa'id Fikihi, Tehran, Cibiyar Buga Ilimin Kimiyyar Musulunci, 1406 AH.
  • Montazeri, Hossein Ali, Nazari a Wilayat al-Faqih da Fiqhul-Dawlah al-Islamiyya, Kum, Tishrin, 1409H.
  • Mousavi Ardabili, Sayyid Abdulkarim, Fikihu Alkhada, Qum, 1423H.
  • Na farko Shahid, Muhammad Bin Makki, Al-Kawa'id wa-Alfawa'id, wanda Sayyid Abd al-Hadi Hakim ya yi bincike a Najaf, 1400 AH (Offset, Kum, kantin sayar da littattafai na Mofid).
  • Najafi, Mohammad Hasan, Jawaher Al-Kalam fi Sharh Shar'e al-Islam, edita: Abbas Quchani da Ali Akhundi, Beirut, Dar Ihya al-Trath al-Arabi, 1404H.
  • Nihashmi Khomeini, Sayyid Mohammad Hasan, Tauzihul Masa'il, bisa fatawowin Marjah goma sha shida, Qum, ofishin yada labaran Musulunci, bugu na daya, 1392.
  • Sheikh Tusi, Muhammad bin Hasan, Al-Mabusut fi fiqhu Al-Imamiyah, na Sayyed Mohammad Taqi Kashfi, Tehran, Al-Muktaba al-Mortazawieh Lahiya al-Athar al-Jaafariyya, 1387 Hijira.
  • Shiri, Abbas, Sukud majazat dadrasi dar Hukuk Kifari Islam Iran, Tehran, Cibiyar Buga Jihadi ta Shahid Beheshti, 1372.
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