Ƙa'idar Jabbi

Daga wikishia
(an turo daga Ka’idar jabb)

Ka'idar jabbi (Larabci: قاعدة الجَبّ) wata ka'ida ce ta fikihu wace ta keɓantu kafiran da suka musulunta, don haka abin da ya faru a baya bai shafi makomarsu ba. kuma ba ya wajaba kansu rama ibada da ba su yi a ba lokacin da suke kafirai. Ba a wajabta musu ayyukan ibada. Wannan ƙa'ida ta zo a cikin hukunce-hukuncen shari'a da dama, kamar sallah, azumi, zakka, hajji, da hukunce-hukunce, amma ba ta da wani tasiri a cikin al'amura kamar kudin diyya, da tsarki uku (alwala, da wanka, da taimama), da bashi, dole ne kafiri ya yi su bayan ya musulunta.

Ana ɗaukar Sayyid Muhammad Kazim Yazdi a matsayin malamin fikihu na farko da ya gabatar da wannan batu a cikin shakali ƙa'ida. Wasu malaman fiƙihu na ganin cewa hikimar da ke tattare da wannan ƙa'ida ita ce kwadaitar da wadanda ba musulmi ba zuwa ga musulunta, wannan ƙa'ida an cirota ne daga ayoyin Alkur'ani da Sunna Annabi da ginin mutane masu hankali.

Matsayi Da Muhimmanci

ƙa'idar jabbi wata ƙa'ida ce ta fiƙihu da ta keɓantu da kafirai da suka muslunta.[1] bisa wannan ƙa'ida abin da kafiran da suka muslunta suka aikata kafin musluntarsu ba ya tasiri kan makomarsu, saboda shi muslunci yana bambance abin da ya gabta da abin da zai zo mam gaba.[2] bisa fahimtar Sayyid Muhammad Kazim Yazdi, wannan ƙa'ida tana keɓantuwa da kafiri na asali ma'ana wanda wannan shi ne karo na farko da fara musluntarsa, bawai wanda ya muslunta daga baya kuma ya yi yi ridda ya fice daga muslunci.[3]

Sayyid Abul Ƙasim Khuyi, ɗaya daga cikin maraji'an taƙlidi na shi'a, ya ambaci cewa, mashahuran malaman fikihu su na ganin cewa, waɗanda ba musulmi ba daidai suke da musulmi, su ma an ɗora mu su taklifi cikin asalan addini, da kuma rassa (Furu'ud-dini)hukunce-hukuncen shari'a.[4] sai dai kuma malamin da wasu jama'a daga malaman fiƙihu ba su yarda da ra'ayin mashhur na malaman fiƙihu ba.[5]

Har ila yau bisa fahimtar malaman fikihu na Shi'a ita ƙa'idar jabbi ta shafi wajibai na ibada da suka ta'allaƙa da haƙƙoƙin Allah, idan kuma aka samu wani abu kamar sata da ta ƙunshi dukkan bangarorin biyu na haƙƙin Allah da haƙƙin mutane, haƙƙin Allah ya na yafe shi ya dauke shi, amma bangaren da ya hada da haƙƙin mutane ba ya cikin wannan ƙa'ida.[6] Jafar Subhani, malamin fikihu na Shi'a a karni na goma sha biyar bayan hijira. ya na cewa ita wannan ƙa'ida ta zo ne domin ni'imtawa da sauƙaƙawa, kamar dai misalin ka'idoji guda biyu ƙa'idar La zarara da ƙa'idar haraj,[7] idan kuwa haka ne, to ya kasance wajibi ne ya zamana ta hanyar da ba za ta cutar da wasu ba, kuma ta sarayar da haƙƙooƙinsu.[8]

Malaman fikihu sun kawo wannan ƙa'ida cikin mabambantan babukan fikihu, kamar sallah, azumi, zakka, hajji, da haddodi.[9] an bayyana cewa ita hikimar wannan ƙa'idar shi ne kwaɗaitar da waɗanda ba musulmi shiga muslunci,[10] Shaikh Tusi ana daukarsa a matsayin malamin fikihu na farko da ya kawo hadisin Jabbi (Musulunci yana goge abin da ya gabace shi) matsayin hujja, a cikin littafin Al-Khilaf, da Sayyid Muhammad Kazim Yazdi, marubucin littafin Al-Urwa. Al-Wusƙa, shi ne malamin fikihu na farko da ya fara gabatar da wannan hadisi a sigar ƙa'ida ta fiƙihu.[11]

Abin da Ka'idar Take Nufi

Ka'idar Jabbi cikin fiƙihun Shi'a ita ce ka'idar da ta ginu kan cewa kafiri ko mushriki idan ya yi wani aiki ko ya faɗi wata magana ko imani da wani wata aƙida kafin ya muslunta, duka an yafe masa ba ya buƙatar rama abin da ya gabata.[12] Jabbi a harshen larabci yana da ma'anar yankewa.[13]

Dalilan Wannan Ka'ida

Ana kafa hujja kan wannan ƙa'ida da ayoyin kur'ani da kuma sunna da abin da masu hankali suka tafi akai.

Ayoyin ƙur'ani

Mafi shaharar ayar da malaman fiƙihu suka kawo domin tabbatar da hukuncin Jabbi, ita ce aya ta 38 a cikin suratul anfal, Allah Ta'ala ya ce:

«قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ ما قَدْ سَلَفَ وإِنْ يَعُودُوا فَقَدْ مَضَتْ سُنَّتُ الأَوَّلِينَ».

“Ka ce wa waɗanda suka kafirta, idan sun hanu, za a gafarta musu abin da ya gabata, kuma idan suka koma kan abin da suka bayan a baya haƙiƙa hanyar kafiran farko ta shuɗe.[14] Maƙaddasul Ardabili ya ambace shi a cikin littafin Majma'ul Fa'ida wa Al-Burhan cewa wannan ayar ta ƙunshi gafarar zunubai ne kawai da mutum ya aikata alhali yana kafiri, cikin wannan ayar ba a iya fahimtar rashin wajabcin rama ibadar da ba a yi ta ba bayan muslunta.[15] Daga cikin ayoyin da aka yi amfani da su a kan wannan ƙa'ida, akwai aya ta 22 daga Suratul Nisa'i, da kuma aya ta 95 daga Suratul Ma'ida.[16]

Riwayoyi da Sirar Annabi

ana ɗaukar hadisin "Musulunci yana shafe abin da ya gabace shi" mafi shaharar hadisin da aka yi amfani da shi a matsayin hujja kan ƙa'idar Jabbi.[17] bisa bayanin Muhammad Rida Muballigi malami mai koyarwa a hauza ilimiyya birnin ƙum, lallai malaman fiƙihu suna ɗaukar hadisi matsayin rarraunan hadisi ta fuskacin isnadinsa,[18] Sai dai marubucin littafin Al-Jawahir ya na ganin ma'anar da hadisin ya ƙunsa ya gyara raunin isnadinsa, a ɗaya bangaren kuma abin da ke cikinsa ya yi daidai da aya ta 38 a cikin suratul Anfal.[19] mai bincike a fannin fiƙihu Al-Zari'i Al-Sabzwari a ƙoƙarinsa na kafa hujja kan wannan ƙa'ida ya zo da wani hadisi daga Imam Ali (A.S) cewa "Musulunci ya rushe abin da ya kasance gabaninsa ba".[20] Al-Mishkini ɗaya daga cikin malaman fiƙihu na ƙarni na sha huɗu bayan hijira, a lokacin da ya ambaci abubuwan da ya yi amfani da wannan ka'ida a matsayin hujja, ya ambaci wani hadisi daga Manzon Allah (S.A.W) a cikin Sahihu Muslim, da hadisi daga Imam Baƙir (A.S).[21]

A cewar Muhammad Husaini Kashif Giɗa ɗaya daga cikin maraji'an taƙlidi a birnin Najaf, a zamanin rayuwar Manzon Allah (S.A.W) ba a ɗorawa sabbin musulmi aikin biyan hakkin Ubangiji da ba su sauke su lokacin suna kafirai, sai dai haƙƙin mutane da ya kasance a wuyansu daga misalin basussuka.[22] Muhammad Fadil Lankarani yana ganin cewa Manzon Allah ya yi nufin ya kwadaitar da kafirai su shiga Musulunci. kamar labarin musluntar Mugira bin Shu'uba da Amru bin Asi, waɗanda aka kau da kai daga abubuwan da suka aikata gabanin musluntarsu.[23]

Abin da Masu hankali Suka Tafi Akai

Nasir Makarim Shirazi ya yi imani cewa matafiyar mutane masu hankali da mai shari'a ya amince, ba ya sa dokoki masu tasirantu da abin da ya gabace su.(dokokin da masu hankali suka tsara su, ba su hada da shari'o'in da suka gabata ba).[24]

Ɗabbaƙa Wannan Ƙa'ida A Matafiyar Fiƙihu

An ambaci abubuwan da wannan ƙa'ida ke ɗabbaƙuwa kansu cikin lamurra daban-daban daga fiƙihu:

Wasu Wurare Da za a iya Ɗabbaƙa Wannan Ƙa'ida

1. Kufaifayin shirka: Kamar yadda Sayyid Muhammad Hadi Milani, ɗaya daga cikin maraji'ai na shi'a yake cewa, bayan kafiri ya musulunta, ana kawar da duk wasu kufaifayin shirka da kafirci daga gare shi, kamar najasa. da zunuban da aka jingina masa.[25]

2. Rama ibada: Daga cikin ibadun da su ke faɗuwa daga kafiri bayan musuluntarsa akwai sallah, azumi da hajji, kuma ba sa bukatar a rama su.[26]

3. Wajibai Na Kuɗi: A cewar mashahuran malaman fikihu na shi'a, su ma wajibai na kuɗi kamar khumusi da zakka, ba za su biya bashinsu ba an yafe musu.[27] amma tare da haka Sayyid Muhammad Rida Gulfegani ya na ganin wajibi ne kafiri ya fitar da zakkar dukiyarsa bayan musluntarsa.[28]

4. Ukud da ika'at da aka kulla da kafiri a lokacin kafirci, kamar sayar da gida da aure da saki (ko da wasu sharudda ba a cika ba) duk sun inganta.[29] amma auren muharramai kamar auren mata biyu ƴan uwan juna, auren mahaifiya ko ƴar uwarsa, wannan haramun ne kuma bai inganta ba.[30]

5. Haddi: Jafar Subhani, daya daga cikin maraji'an taƙlidi, ya yi imani da cewa haddodi na shari'a da ake yi wa kafiri saboda aikata laifukan da ya aikata kamar sata, shan giya, da zina suna faɗuwa kan kafiri ne bayan ya musulunta.[31]

6. Gado: Shaikh Saduƙ ya ambaci cewa idan kafiri ya musulunta kafin a raba gado ya na da rabo a gadon.[32] Wasu misalai da ba'a ɗabbaƙa ƙa'idatu islam Yajibu Maƙablahu akansu.

Wurare Da Wannan Ƙa'ida Bata Aiki Cikinsu

1-Ƙisasi Da Diyya, wasu daga cikin malamai suna ganin wannan ƙa'ida ba a ɗabbaƙata a abin da yake ƙisasi ne (idan mutum ya kashe mutum shima a kasheshi,) misali idan hukuncin ƙisasi ya tabbata kan kafiri, to koda ya musulinta musulincinsa ba zai hana aka she shi ba.[33] amma wasu malaman kuma suna ganin cewa kan asasin wannan ƙa'ida ƙisasi yana faɗuwa daga kan kafiri.[34] Sayyid Hassan Albjnurdi, ɗaya daga cikin malaman Hauza a Najaf yana ganin cewa rashin biyan diyya ya saɓawa ƙa'idar imtinan sabo da haka ya kamata kafirai su biya diyya.[35]

2. Tsarki kala uku, Shahararrun malaman fikihu suna ganin idan kafiri ya aikata wani abu a lokacin kafirci wanda ya wajabta yin tsarki kala uku (alwala da wanka da taimiyya), to musuluncinsa ba ya gusar da najasar da take tilasta wannka ko kuma alwala, wajibi ne ya yi tsarkin da ya wajaba don gudanar da ayyukan ibada.[36]

3. Bashi da lamuni: Kamar yadda Muƙaddasul Ardabili ya yi nuni da cewa, lamuni da basussuka na kuɗi a Musulunci ba a yafewa kafiri bayan muslunta, kuma wannan mas'ala ce da aka yi ittifaƙi tsakanin malaman fikihu.[37]

kamar yadda ya zo cikin fiƙihu ba a iya tabbatar da cewa waɗannan mas'aloli da za su zo sun suna karkashin ƙa'idar jabbi ba, Misali, yaron da iyayen Yahudawa suka haifa ba tare da aure ba, bisa ga ƙa'idojin aure da aka sani a cikinsu, kuma wannan yaron ana yanke mashi hukuncin ɗan zina, shin wannan ƙa'ida za ta ɗabbaƙu akan shi bayan ya musulunta ko a a ? Mai littafin jawahir bai bayar da wani hukunci ba a kan haka.[38]

Bayanin kula

  1. ↑ Makarem Al-Shirazi, al-Qawa'idul al-Fiqhiyah, juzu'i na 2, shafi na 171.
  2. ↑ Al-Bajnordi, al-Qawa'idul al-Fiqhiyyah, juzu'i na 1, shafi na 50.
  3. ↑ Al-Tabatabai Al-Yazdi, Al-Urwa Al-Wuthqa, juzu'i na 2, shafi na 465.
  4. ↑ Al-Khoei, Mausu'atu Imam Al-Khoei , juzu'i na 23, shafi na 128.
  5. ↑ Al-Khoei, Mausu'atu Imam Al-Khoei , juzu'i na 23, shafi na 128; Al-Saifi, Mabanil Alr-FikihuAl-fa'al Fi Qawa'idil Fikhiyya Al-asasiyya, mujalladi na 3, shafi na 77.
  6. ↑ Al-Marashi Al-Najafi, Al-Qasas Ala zau'i Alqur’ani wa Sunnah, juzu’i na 1, shafi na 302; Al-Fazel al-Nankarani, al-Qawa'idul al-Fiqhiya, shafi na 266-267.
  7. ↑ Al-Subhani, Al-Idahat al-Saniyya, Mujalladi na 3, shafi na 74.
  8. ↑ Al-Subhani, Al-Idahat al-Saniyya, Mujalladi na 3, shafi na 74.
  9. ↑ Lutfi, “Barrasi qa’idah jabb (Al-islamu ya jubbu ma kablahu),” shafi na 41-42.
  10. ↑ Mu’assasar Dayiratil Al-fikih Al-slami, Mausu'atu fikhi Islami, Mujalladi na 13, shafi na 49-50.
  11. ↑ Mu’assasar Dayiratil Al-fikih Al-slami, Mausu'atu fikhi Islami, Mujalladi na 13, shafi na 50.
  12. ↑ Al-Bajnordi, al-Qawa'idulal-Fiqhiyyah, juzu'i na 1, shafi na 50.
  13. ↑ Ibn Al-Atheer, Al-Nihayah, juzu'i na 1, shafi na 233-234.
  14. ↑ Al-Najafi, Jawahir al-Kalam, juzu'i na 21, shafi na 259; Diya al-Din al-Iraqi, Sharh Tabsirah al-Mutulimin, juzu'i na 4, shafi na 361; Al-Muntazeri, Kitabuz Zakka, juzu'i na 1, shafi na 137.
  15. ↑ Al-Maqaddas Al-Ardebili, Majma’ al-Fa’idah wa al-Burhan, juzu’i na 3, shafi na 236.
  16. ↑ Al-Mustafawi, Mi’at al-Qa’ida al-Fiqhiya, shafi na 41.
  17. ↑ Al-Faqih, Al-Qawaid al-Faqih, shafi na 166; Allamah Al-Hilli, Nihayatul Al-Ahkam, juzu'i na 2, shafi na 308; Al-Ansari, Kitab al-Saumi, shafi na 195.
  18. ↑ Mughalhi, “Barrasi Qa’idah Jabbi Ba Nagahe Tarikhi wa Tadbiki,” shafi na 114.
  19. ↑ Al-Najafi, Jawahir al-Kalam, juzu'i na 15, shafi na 62.
  20. ↑ Alkalin Moroko, Sharh Al-Akhbar, juzu'i na 2, shafi na 317; Al-Zari’i al-Sabzwari, Al-Qawa'id al-Fiqhiyya, juzu’i na 9, shafi na 330.
  21. ↑ Mishkini, Mustalahat Fiqh, shafi na 191.
  22. ↑ Kashif al-Ghita, Tahrir al-Mujalla, Juzu'i na 1, shafi na 260.
  23. ↑ Al-Fazel al-Ankarani, al-Qawa'idul al-Fiqhiyah, shafi na 261-262.
  24. ↑ Makarem Al-Shirazi, al-Qawa'idul al-Fiqhiyah, juzu'i na 2, shafi na 188
  25. ↑ Al-Milani,Muhadarat fi Fiqhu Imamiyya (Zakkah), juzu’i na 1, shafi na 80.
  26. ↑ Al-Najafi, Jawahir al-Kalam, juzu'i na 17, shafi na 301; Al-Subhani, Al-Idhahat Al-Saniyyah, juzu'i na 3, shafi na 76.
  27. ↑ Al-Sabzwari, Kifayat al-Ahkam, juzu'i na 1, shafi na 170.
  28. ↑ Al-Kalbaikani, Al-Durrul Al-Mandhud, juzu'i na 3, shafi na 264.
  29. ↑ Al-Fadil Lankarani, Al-Qawa'id al-Fiqhiyya, shafi na 269; Encyclopedia of Islamic Fiqhu, Encyclopedia of Islamic Jurisprudence, Mujalladi na 13, shafi na 61.
  30. ↑ Mu’assasa Dairatil maref fikihi Islami, Mausu'atu Al-fikhi Al-islami, mujalladi na 13, shafi na 61; Ghayor Baghbani, "Barrasi tadbiki do ka'ideh jabbi wa afwi umumi az manzare fikhi wa hukuki", shafi na 112.
  31. ↑ Al-Subhani, Al-Idhahat al-Saniyyah, Mujalladi na 3, shafi na 78.
  32. ↑ Al-Sadooq, Al-Muqnia, shafi na 507.
  33. ↑ Makarem Al-Shirazi, al-Qawa'idul al-Fiqhiyah, juzu'i na 2, shafi na 182; Al-Subhani, Al-Idhahat al-Saniyyah, Mujalladi na 3, shafi na 82-83; Mu'assasar Fiqh Islami , Mujalladi na 13, shafi na 57Mausu'atul .
  34. ↑ Madani al-Kashani, Kitab al-Qasas, shafi na 74.
  35. ↑ Al-Bajnordi, Al-Qawa'idul al-Fiqhiyyah, juzu'i na 1, shafi na 54.
  36. ↑ Makarem Al-Shirazi, al-Qawa'idul al-Fiqhiyah, juzu'i na 2, shafi na 184.
  37. ↑ Al-Hosseini al-Amili, Miftah al-Karama, juzu'i na 9, shafi na 597.
  38. ↑ Al-Najafi, Jawahir al-Kalam, juzu'i na 13, shafi na 325.

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