Istiɗa'a (Hajji)

Daga wikishia
Wannan wata ƙasida ce da aka yi game da istiɗa'ar hajji (samun ikon zuwa hajji). Domin neman sanin istiɗa'a a isɗilahin ilimin kalam ku duba: Istiɗa'a a iliim kalam

Istiɗa'a (Larabci: الإستطاعة الحج) na nufin samun dama da iko tafiya makka domin yin aikin hajji, bisa fatawar malaman fiƙihu, aiki hajji yana zama wajibi kan mutum a lokacin da yake da istiɗa'a. istiɗa'a tana kasancewa a cikin fagage guda huɗu daga fagen dukiya, aminci, lafiyar jiki da lokaci. Istiɗa'a ta dukiya ma'ana damar da ikon kan cire kuɗin da za ayi aikin hajji, haka nan kuɗaɗen guzuri da za ayi amfani da su a can. Abin nufi da istiɗa'a ta fuskacin tsaro da aminci, shi ne amincin dukiya, rai da mutunci tsawon lokacin tafiya da zama a makka, istiɗa'a ta gangar jiki, ƙoshin lafiyar jiki cikin yin ayyukan ibadar hajji, istiɗa'a ta lokaci, ma'ana samun wadataccen lokacin yin aikin hajji. Daga cikin jumlar hukunce-hukunce fiƙihu game da istiɗa'a da wani zai karɓi bashi don amfani da shi domin tafiya aikin hajji, ba a lissafa shi matsayin Mustaɗi'u (wanda yake da ikon zuwa hajji) ba za a lissafa shi cikin waɗanda suka sauke faralin hajji ba.

Ma'ana Ta Fiƙihu

Istiɗa'a a cikin aikin hajji tana nufin samun ikon zuwa makka domin yin ayyukan ibadar hajji. Abin da ake nufi da iko, ba samun iko a mahangar hankali ake nufi ba, ba da ma'anar mutum koda a ace zai iya zuwa aikin hajji cikin wahala da tsanani za a lissafa shi cikin waɗanda suka samu iko ba. A a abin nufi daga samun iko shi ne samun iko a mahangar shari'a; ma'ana wanda ya cika sharuɗɗa da fiƙihu ya yi bayaninsu game da aikin hajji.[1] ana kiran mutumin da yake da istiɗa'a da sunan mustaɗi'u.[2]

Laziminci Istiɗa'a Game da Wajabtar Aikin Hajji

Bisa ijma'in malaman fiƙihu hajji yana wajaba kan mutum yayin da ya samu istiɗa'a (Iko).[3] wannan fatawa ta jingina da aya ta 97 suratul alu Imran wace cikin aka jingina wajabtar aikin hajji kan samun iko: «وَلِلّهِ عَلَی النَّاسِ حِجُّ الْبَیتِ مَنِ اسْتَطَاعَ إِلَیهِ سَبِیلًا» (Allah yana da haƙƙin zuwa ziyartar ɗakinsa kan waɗanda suke da iko).[4]

Sharuɗɗan Hajji

Kan asasin fatawar Malaman fiƙihu, istiɗa'a tana kasance cikin wurare huɗu, aminci, ƙoshin lafiyar jiki da wadataccen lokaci, waɗannan sharuɗɗan sun kasance kamar haka:

  • Mutum ya zama yana da ikon fitar da kuɗin da zai ɗauki ɗawainiyar zuwansa hajji da kuɗin guzurin da zai amfani da su a can har ya dawo gida, da kuɗaɗen da zai barwa iyalansa har dawowarsa da waɗanda ake ɗaukar nauyinsu, haka nan ya zamana yana da iko gudanar da rayuwarsa bayan dawowarsa

Daga hajji.[5]

  • Ya zama yana da ikon tafiya makka kuma babu wani hatsari da yake barazana,[6] kan dukiyarsa, ransa da mutuncinsa.[7]
  • Ya zamana yana ƙoshin lafiyar da zai iya tafiya makka da yin ayyukan ibadar hajji.[8]
  • Ya zamana yana da wadataccen lokaci da zai yi aiki hajji.[9]

Istiɗa'a Ga Mata

Bisa fatawar mafi yawan malaman fiƙihu mazhabobin ahlus-sunna, istiɗa'a ga mace bayan abubuwa guda huɗu da aka ambata ga namiji akwai ƙarin wasu sharuɗɗan na daban, akwai cewa dole ne ta samu ɗan rakiya daga ɗaya daga cikin maharramanta, amma malaman fiƙihu imamiyya basa ganin rakiya ɗaya daga maharramai matsayin sharaɗi cikin istiɗa'ar mace.[10]

Hukunce-hukunce

Ba'arin hukunce-hukuncen fiƙihu game da istiɗa'a:

  • Wanda ya karɓi bashi don amfani da shi zuwa aikin hajji, ba a lissafa shi ckin waɗanda suke da istiɗa'a, kuma hajjin da ya yi bata sauke hajjin wajibi.[11] na'am bisa fawatar wasu maraji'an taƙlidi, idan zai iya biyan bashin cikin sauƙi to babu matsala hajjinsa ta yi.[12]
  • Bisa fatawar ba'arin malaman fiƙihu daga jumlarsu hadda muhaƙƙiƙul Hilli da Sahibul Jawahir idan mutum yana da kuɗi amma basu haura wanda miƙdarin da za su kais hi hajji su dawo da shi ba, kuma ba zai iya amfani da su a yanzu, wajibi ne ya ci bashi ya je hajji.[13]
  • Idan aka biyawa wani kuɗin zuwa hajji, ana lissafa shi cikin mutanen da suka samu ikon zuwa hajji, kuma hajji ta wajaba a kansa.[14]
  • Wanda bai samu kuɗin da za su kai shi makka ba, amma ya samu wani mutum ya yi masa alaƙawarin kuɗaɗen da zai yi ɗawainiya, idan ya san tabbas wannan mutumi zai cika alƙawarin da ya ɗaukar masa, to za a lissafa shi cikin masu ikon zuwa hajji, kuma hajji ta wajaba a wuyansa.[15]
  • Wanda ya samu istiɗa'a, amma sai bai je hajji ba har ya talauce, wajibi ne ko wa wanne hali ya je yayi ƙoƙari ya je hajji, ko da kuwa akwai wahala da tsanani cikin zuwan, haka nan idan ya tsufa bashi da ƙoshin lafiya kuma babu fatan nan gaba zai iya samun ƙarfi da zai je hajji, wajibi ne ya ɗauki hayar wani mutumin ya je ya yi hajji da sunansa ya na'ibance shi.[16]

Bayanin kula

  1. ↑ Mu’assasar Da’irtu Al-marif Fiqhu islami, Farhang al-Fiqh, 1390H, juzu’i na 1, shafi na 457.
  2. ↑ Misali, duba Shahid Sani, al-Rawda al-Bahieh, 1410 AH, juzu'i na 2, shafi na 161; Najafi, Jawahirul al Kalam, juzu'i na 17, shafi na 223; Bani Hashemi Khomeini, Tauzihul al-Masa'il al-Marajah, 1424 AH, juzu'i na 2, shafi na 185.
  3. ↑ Ameli, Madarik al-Ahkam, 1411 BC, juzu'i na 7, shafi na 34.
  4. ↑ Amili, Madarik al-Ahkam, 1411 Q., juzu'i na 7, shafi na 34.
  5. ↑ Najafi, Jawaher al-Kalam, juzu'i na 17, shafi na 248, 254, 255, 273, 274; Beni Hashemi Khomeini,Tauzihul Al-masa'il, 1424 AH, juzu'i na 2, shafi na 185
  6. ↑ Beni Hashemi Khomeini,Tauzihul Al-masa'il, 1424 AH, juzu'i na 2, shafi na 185.
  7. ↑ Najafi, Jawaher al-Kalam, juzu'i na 17, shafi na 279 da 281; Beni Hashemi Khomeini, Tauzihul Al-masa'il, 1424 AH, juzu'i na 2, shafi na 185.
  8. ↑ Najafi, Jawaher al-Kalam, juzu'i na 17, shafi na 279 da 281; Beni Hashemi Khomeini, Tauzihul Al-masa'il, 1424 AH, juzu'i na 2, shafi na 18
  9. ↑ Najafi, Jawaher al-Kalam, juzu'i na 17, shafi na 279 da 281; Beni Hashemi Khomeini, Tauzihul Al-masa'il, 1424 AH, juzu'i na 2, shafi na 18
  10. ↑ Hosseini Ahaq, "Hajji (Mabahisu Qur'an, hadith wa fiqihu)", shafi na 586.
  11. ↑ Falahzadeh,Muntakhab manasik Hajji, 1426 AH, shafi na 11.
  12. ↑ Falahzadeh,Muntakhab manasik Hajji, 1426 AH, shafi na 11.
  13. ↑ Najafi, Jawaher al-Kalam, juzu'i na 17, shafi na 260; Muhaqqiq Hilli, Sharia’ul-Islam, 1408H, shafi na 201.
  14. ↑ Najafi, Jawaher al-Kalam, juzu'i na 17, shafi na 260; Muhaqqiq Hilli, Sharia’ul-Islam, 1408H, shafi na 201.
  15. ↑ Beni Hashemi Khomeini, ATauzihul Almasa'il, (Maraji) 1424 AH, juzu'i na 2, shafi na 188.
  16. ↑ Beni Hashemi Khomeini, ATauzihul Almasa'il, (Maraji) 1424 AH, juzu'i na 2, shafi na 191 da 192.

Nassoshi

  • Ameli, Muhammad bin Ali, Madarik al-Ahkam fi Sharh al-Ibadat al-Islam al-Islam, Beirut, Al-Bayt Foundation, babi na farko, 1411 BC.
  • Falahzadeh Abarqavi, Muhammad Hussein,Muntkahb mansaik Hajji, Qum, Mash’ar, 1426 BC,
  • Hosseini Ahq, Maryam, “Hajj (Mabahisu Kur’ani, Hadisi, wa Fikihu),” Danshnameh Jahan Islam, juzu’i na 12, Tehran, Baniyad Dairat al-Ma’arif Islami, Bugu na Farko, 1387H.
  • Mu'assasa Dayiratu Al-marif Fikih islami, Farhang fikihuMutabik amzahab Ahlul-baiti, (a.s), Qum, Mu'assasa ta ilmin fikihu, Chap Sum, 1390H.
  • Muhaqqiq Hali, Jaafar bin Al-Hassan, hukunce-hukuncen Musulunci a kan mas’alolin halal da haram, Qum, Mu’assasa Isma’iliyya, Babi na 1407 BC.
  • Najafi, Muhammad Hassan, Jawahir al-Kalam fi Sharh Shariat al-Islam, Beirut, Dar Ihya’ al-Tarath al-Arabi, Haftum Chapter, 1404 BC.
  • Shahid Thani, Zain al-Din Ameli, Al-Rawdah al-Bahiyya fi Sharh al-Lama’ al-Dimashqiya, Qom, Kitab Faroushi Dawari, babin farko, 1410H.

Beni Hashemi Khomeini, Seyyed Mohammad Hassan, Tauzihul Al-masa'il (Maraji)mutabik ba fatawa Sizdah n afar az maraji'a muazzam qum, Instisharat Islami, Kum, littattafan Musulunci, Shab Hashtam, 1424 BC.

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