Ƙa'idar Nafyis Sabil

Daga wikishia

Ƙa'idar Nafyis Sabil, (Larabci: قاعدة نفي السبيل) kore duk wani abu da zai fifita kafiri kan musulmi, ƙa'ida ce ta fiƙihu ma'ana babu wani hukunci a cikin addini da zai kai ga fifta kafiri a kan musulmi. wannan ƙa'ida ce mai muhimmanci a fiƙihu, kuma ita wannan ƙa'ida tana cikin kalar hukunce a matakin na biyu (Ahkamus sanawiyya), ma'ana idan hukuncin farko ya ci karo da ita, zai zamo ba shi da wani tasiri wato ba za a yi aiki da shi ba, wato za a yi aiki da ƙa'idar ne ba hukuncin farkon ba. Malaman fiƙihu sun yi imanin cewa wannan ƙa'ida ita ce ke tafiyar da duk wata alaka ta ɗaiɗaiku da zamantakewar musulmi, kuma sun bayar da fatawa a bisa wannan ƙa'ida kan warware auran kafiri da mace musulma, domin hakan yana kai wa ga ikon kafiri a kan musulmi.

Daga cikin dalilai kan wannan ƙa'ida akwai ayar Nafayis Sabil "لَنْ يَجْعَلَ الله لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا"، abin nufi Allah ba zai taɓa ɗora kafiri kan musulmi ba. Akwai kuma hadisi daga Annabi (S.A.W), «الإسلام يعلو ولا يُعلى عليه». ma'ana shi Muslunci shi ne maɗaukaki ba zai yiwu ba wani abu ya ɗaukaka ya samu iko kansa ba.

Ma'ana Da Muhimmanci A Fiƙihu

ƙa'idar Nafayis Sabil ƙa'ida ce ta fiƙihu, wadda ke nuni da cewa Allah ba ya shar'anta dokar da za ta kai ga ikon kafiri a kan musulmi.[1] da wata ma'anar ba bu wani hukuncin addini wanda yake sanya kafiri ya danne musulmi.[2] Malaman fiƙihu sun dogara da wannan ƙa'ida ta bangarori daban-daban na hukunce-hukuncen a fiƙihu, alal misali, Shaikh Ansari ya ce bai halatta a sayar da bawa musulmi ga kafiri ba.[3] Amid Az-zanjani masanin fikihu a Iran na wannan zamani ya ce wannan ƙa'ida tana ɗaya daga cikin ka'idoji masu muhimmanci a fiƙihu wadanda ake gudanar da ita a matsayin wani hukunci na gama gari, musamman a fannin tattalin arziki da na siyasa da kuma dukkanin alaka ta ɗaiɗaiku da zamantakewa tsakanin musulmi da waɗanda ba musulimi ba.[4] Kuma Shaik Ansari yana ganin wannan ƙa'ida tana shangaban da yawa daga cikin ƙa'idoji na fiƙihu.[5]

Dalilai

Ayar Nafayis Sabil da hadisin annabi wanda yake cewa Muslunci ya ɗaukaka kan sauran addinai, waɗannan dalilai ne guda biyu da malaman fiƙihu suka dogara da su wajan tabbatar da wannan ƙa'ida ta Nafyis Sabil.[6] har ila yau sun kafa hujja da ijma'i da hankali wajan tabbatar da wannan ƙa'ida.[7]

Ayar Nafyis Sabil ita ce aya ta 141 a cikin suratul nisa'i "لَن يَجعَلَ اللهُ لِلكَافِرِينَ عَلَى المُؤمِنِينَ سَبِيلًا" ma'ana shi Musulinci shi ne maɗaukaki ba zai yiwu wani abu ya danne shi. Malamai yayin kafa hujja da wannan aya sun ce Allah bai shar'anta wani hukunci ba wanda zai buɗe ƙofar mamaya ga kafiri a kan musulinci, amma ita ayar ba ta na nufin kafirai ba za su yi nasara ba akan musulmi ba ne, a a ba haka take nufi ba, domin hakan ya faru a tarihi.[8]

Amma shi hadisin ɗaukakar muslunci, kamar yadda Shaik Saduƙ ya rawaito daga Annabi (S.A.W) cewa shi musulinci yana ɗaukaka kuma ba zai yiwu ba a danne shi su kuma kafirai kamar mamata ne basa hana wani ya yi gado kuma basa gado.[9] Shaik Fazil Lankarani ɗaya daga cikin maraji'an taƙlidi a gun `yan shi'a a lokacin da yake kafa hujji da wannan aya yana cewa, idan muka kalli ƙarshen ruwayar zai bayyana cewa abin da ake bashi ne cewa kawai su kafirai ba su da ɗaukaka da fifiko kan musulmi bane kawai, a a abin da ake nufi shi ne cewa shi musulinci ba zai shar'anta wani hukunci ba wanda zai ɗaukaka kafirai a kan musulmai, kuma wannan yana nufin cewa shi muslinci ya sanya dukkan hukunce-hukunce a tsakanin musulmi da wasun su domin maslahar musulmi.[10]

Ƙa'idar Nafyis Sabil Ta na Cikin Nau'in Hukunci Na Biyu

Wannan ƙa'ida ana la'akarinta a matsayin nau'in hukunci na biyu.[11] saboda haka wannan ƙa'idar ana gabatar da ita a kan hukunce-hukunce na farko, abin nufi duk lokacin da hukunci na farko ya yi karo da wannan ƙa'ida, to zai zamo wannan ƙa'idar ita ce za ta gabace shi, wato ita ce a gaban shi.[12] misali bisa hukunci na ƙa'idar halascin saye da sayarwa a hukunci na farko, ya halatta a sayar da bawa musulmi ga kafiri, amma saboda haka zai kai ga ɗora kafiri kan musulmi to wannan mu'amalar ba ta inganta ba, saboda hukunci nau'i na biyu, wanda yake shi wannan ƙa'ida ta Nafyus Sabil, kamar yadda yake kafiri ya halasta kafiri ya auri musulma, wannan auran kanshi halal ne, amma saboda wannan ƙa'ida bai halatta ba, saboda zai zamo ta sanadiyar haka musulma ta faɗa ƙarƙashin kafiri.[13]

Amfani Da Wannan Ƙa'ida A fiƙihu Da Siyasa

Wannan ƙa'ida ta Nafayus Sabil an yi amfani da ita a babuka daban-daban na fiƙihun musulinci, sannan kuma malamai sun yi fatawa bisa wannan ƙa'ida a gurare mabanbanta.[14] daga cikin akwai abin da ake cewa wajan ɗabbaƙaa wanann ƙa'ida cewa babu wani dalili da zai sa wanda ba musulmi ba ya zamo yana da iko kan bawa musulmi, saboda haka malaman fiƙihu suka yi fatawar rashin ingancin sayar da bawa musulmi ga kafiri, kazalika suka yi fatawar rashin halascin wilayar wanda ba musulmi ba kan yaro musulmi.[15]

Bisa wannan ƙa'idar ne wasu suke ganin kore duk wani nau'i na mamaya da iko na kafirai kan al'umar musulmi, a abubuwa daban-daban shin a bin da ya shafi siyasa ne ko harkar sojoji ko hakar tattalin arziƙi ko abin da ya shafi wayar da kan jama'a, wannan ƙa'ida tana da ma'ana guda biyu, ta ɗaya ita ce kore duk wani nau'in mamaya na waɗanda ba musulmai ba kan musulmi da duk abin da suka mallaka da kuma al'umma da tinaninsu, abu na biyu shi ne wannan ƙa'ida tana nuni da nauyin da ya haukan musulmi kan kiyaye `yancinsu na siyasa da ƙoƙari wajan kawar da duk wani abu da zai kai su ga biyayya ga waɗanda ba musulmi ba.[16]

Ɗabbaƙa Wannan Ƙa'ida A Dokoki

A cikin kundin tsarin mulki na ƙasar Iraƙi a mada ta 21 yin an haramta miƙa shugabancin ƙasar Iraƙi ga wata gamnatin ƙasashan waje.[17]

Kazalika ya zo a kundin mulki na ƙasar Iran a mada ta 153 cewa, sun hana ƙulla wata yarjejeniya wadda za ta san ya yan ƙasashan waje su mamaye ƙasar Iran, shin wannan mamayar ta tattalin arziƙi ce ko kuma ta zukatan al'umma ko abin da ya shafi harka sojoji ce kai da duk sauran abubuwa.[18]

Bayanin kula

  1. ↑ Al-Bajnordi, Al-Qawaid al-Fiqhiyah, juzu'i na 1, shafi na 187-188.
  2. ↑ Fazil al-Ankarani, Al-Qawaed al-Fiqhiya, shafi na 233.
  3. ↑ Al-Bajnourdi, Al-Qawa'id Al-Fiqhiyya, juzu'i na 1, shafi na 187.
  4. ↑ Omid Al-Zanjani, Qawaed Fikihu, juzu'i na 3, shafi na 24.
  5. ↑ Sheikh Al-Ansari, al-Makasib, juzu'i na 4, shafi na 142.
  6. ↑ Ali Dost, “Qaida Nafyis Sabil”, shafi na 233; Al-Bajnordi, Al-Qawaed al-Fiqhiyyah, juzu'i na 1, shafi na 187; Fazil al-Ankarani, al-Qawaed al-Fiqhiya, shafi na 238.
  7. ↑ Omid Al-Zanjani, Qawaed Fikihi, juzu'i na 3, shafi na 26.
  8. ↑ Fazil al-Ankarani, al-Qawaed al-Fiqhiyya, shafi na 234.
  9. ↑ Sheikh Al-Sadooq, Man Lay Hazra Al-Faqih, Juzu'i na 4, shafi na 334.
  10. ↑ Fazil al-Ankarani, al-Qawaed al-Fiqhiyyah, shafi na 237-238.
  11. ↑ Zangeneh Al-Shahrki, "Ka'ideh Nafyis sabil" dar ara'ai fikhi wa Mawazi Siyasi Sahib Arouh, shafi na 149; Al-Naziri wa Al-Hussaini, “Tasir kaida fikhi naafyis sabil bar rawabit bainal milali muslimanan,” shafi na 160.
  12. ↑ Ali Dost, “Qaida Nafyis Sabil”, shafi na 249; Fazil al-Ankarani, al-Qawaed al-Fiqhiyya, shafi na 234.
  13. ↑ Fazil al-Ankarani, al-Qawaed al-Fiqhiyya, shafi na 234.
  14. ↑ Al-Bajnordi, Al-Qawaed al-Fiqhiyyah, juzu'i na 1, shafi na 187; Fazil al-Ankarani, Al-Qasas al-Fiqhiya, shafi na 233.
  15. ↑ Fazil al-Ankarani, al-Qawaed al-Fiqhiyya, shafi na 243-252.
  16. ↑ Al-Zaynawi, Nad, da Al-Muhammadi, "Ka'idae nafyis sabil dar andishe islami wa siyasat khariji jamhuri islami Iran," shafi na 169.
  17. ↑ Dasture Jamhuriye Iraki,Mada 21.
  18. ↑ Dasturul Jamhuriya Islamiyya Iraniyya, maddai na 153.

Nassoshi

  • Al-Bajnordi, Al-Sayyed Hassan, Al-Qawaed al-Fiqhiyya, al-Habiq: Mehdi Al-Mahrizi da Muhammad Hassan Al-Daraiti, Kum, Al-Hadi, 1419H.
  • Zanganeh al-Shaharki, Jafar, Ka'ida Nafyis sabil dar ara'i fikhi wa mawazi siyasi Sahib Arwa, Mujallar Fiqhu, lamba 3, 1391H.
  • Al-Zinawivand Ali da Kimia Al-Mohammadi, "Ka'ide nafyis Sabil dar andishe islami wa Siyasat khariji jamhuri Islami Iran", Mujallar Nazarin juyin juya halin Musulunci, lamba ta 36, ​​1393H.
  • Sheikh Ansari, Morteza, Kitab al-Makasib, Qum, taron tunawa da Sheikh Azam Ansari, 1415 Hijira.
  • Sheikh al-Sadooq, Muhammad bin Ali, Man la yahzara al-fakih, al-Habiq da gyara: Ali Akbar al-Ghafari, Qom, Islamic Publications Office, juzu'i 2, 1413 AH.
  • Alidoost, Abu al-Qasim, "Qaida Nafyis Sabil", Journal of Articles and Reviews, No. 76, 1383 AH.
  • Omid Al-Zanjani, Abbas Ali, Qawaidul Fikihi, Tehran, Samt, 1392H.
  • Fadelul Lankarani, Muhammad, al-Qawaed al-Fiqhiyya, Qum, Cibiyar Shari'a ta Imaman Athar, 1383H.
  • Dasturul Jamhuriya Islamiyya Iraniyya.
  • Al-Nazari da Al-Hussaini, "Tasir Ka'ida fikhi nafyis sabil bar rawabit bainal milali muslimanan", Mujallar Fikihu No. 3, 1395H.
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