Ƙa'idar Kasuwar Musulmi

Daga wikishia

Ƙa'idar Kasuwar Musulmi (Larabci: قاعدة سوق المسلمين) wata ƙa'ida ce ta fiƙihu wace take nufin halarcin sayo fata da naman dabbobin da aka yanka daga kasuwar musulmi tare da hukunci da tsarki waɗannan dabbobin kuma ba wajibi bane mutum ya bincike domin tabbatar da ko an yanka su ta hanyar shari'a, malaman fiƙihu sun yi imani da kasancewar wannan ƙa'ida matsayin hujja, suna ma su kafa dalili kanta da ijma'i da siratul mutasharri'a da kuma ba'arin riwayoyi. ana la'akari da ita a matsayin Amara shar'iyya wanda ake gabatar da ita kan Usulul Amaliyya, bisa ra'ayin wasu daga cikin malaman Usul wannan ƙa'ida ba ta gudana idan taci karo da Bayyina (shaida) kuma taci karo da riwayar da Adali wato mutumin da yake da adalci, idan har ya zamo an sami karo tsakanin ƙa'idar Suƙul Muslimi da shaidu ko ruwayar da Adali ya rawaito to ana yin hukunci ne da rashin halasci nama da fatar dabbar da aka yanka, saboda "Asalatu Adamit Tazikiya" wannan ƙa'ida ce da take hukunta cewar a ɗauki dabbar kamar ba a yanka ta ba yanka na shari'a.

Abin da Ƙa'idar Tattare Da Shi

ƙa'idar kasuwar musulmi, ƙa'ida ce ta fiƙihu, wace take nufin halascin saye da sayar da fatu da naman dabbobin da suke halas ne cin namansu a kasuwar musulmi, kuma haka ya halasta ne ba tare da bincike ba kan tsarkin abin da mutum ya saya,[1] kasuwar musulmi ita ce kasuwar da duk masu saye da sayarwa ko mafi yawansu musulmi ne.[2]

Muhimmancin Wannan Ƙa'ida

Wannan ƙa'ida ta kasuwar musulmi an yi bincike kanta a litattafai a ƙarƙashin ƙa'idojin fiƙihu,[3] kazalika an yi bincike kanta a ilimin Usulul fiƙihi a matsayin ɗaya daga cikin Amara wato wani nau'i na gano hukuncin shari'a, kuma an yi bincike kan hujjar wannan ƙa'ida a gurare daban-daban,[4] kamar yadda malamai suka dogara da wannan ƙa'ida wajan kafa hukunci kan hukuncin shari'a a wasu daga cikin babuka na fiƙihu kamar babun sallah da tsarki da kasuwanci da babun abubuwan da ake ci da sha da kuma babin farauta da yanka.[5]

A gurin wasu malaman fiƙihu wasu daga cikin mu'amaloli kamar saye da sayar nama da fatu da cin nama suna dogara ne bisa kan wannan ƙa'ida, to idan wannan ƙa'ida ba taz ama hujja ba, to duk waannan ma'amalolin za su zamo ba su halatta ba, kuma a ƙarshe wajibi ne kan ko wane musulmi ya yanka abin da zai ci da kan shi wannan kuma abu ne da zai sabbaba wahala da kuma takura da kawo matsala a rayuwar yau da kullin ta al'ummar musulmi,[6] bisa wannan ƙa'ida saye da sayar da nama da fatun daabbobi.[7] da duk abin da ya shafe su zai zamo halal a ƙasashen musulmi kuma ana yi musu hukunci da masu tsarki.[8]

Karo Tsakanin Wannan Ƙa'ida Da Usulul Amaliyya Da Amarat

Idan aka sami karo tsakanin ƙa'idar Suƙul Musulmi da ɗaya daga cikin Usulul Amaliyya ko Amarat, ana gabatar da ƙa'idar Suƙul musulmi ne,[9] saboda shi Asalin Amali yana yin aikin ne a lokacin da muke da shakka, kuma duk lokacin da muke da Amara, to babu batun shakka.[10] amma a lokacin da aka sami karo tsakanin ƙa'idar Suƙol musulmi da wasu daga cikin Amarat kamar bayyina shaida ko kuma labarin Adali amma idan aka yi gini bisa cewa wannan ƙa'idar hujja ce kan Maudu'ai lalle wannan amarar za a gabatar da ita kan wannan ƙa'ida ta kasuwar Musulmi.[11]

Dalilai Kan Wannan Ƙa'ida

Malaman fiƙihu sun dogara kan wasu dalilai kamar Ijma'i da riwayoyi da Sirar Mutasharri'a kan hujjar ƙa'idar kasuwar Musulimin.

  • Ijma'i; bisa Ijma'i malaman fiƙihun shi'a suna ganin wannan ƙa'ida matsayin hujja, kuma ita wannan ƙa'ida tana nuni kan hallaci da tsarkin nama da duk abin da ya shafi jikin dabbobi waɗan da aka saya daga kasuwar musulmi,[12] wasu malaman fiƙihu sun yi ishakali kan wannan Ijma'i saboda kasantuwarshi ijma'i madraki wanda ya dogara kan dalilin da yake hannun mu.[13]
  • Siratul Mutasharri'a: rayuwar mutane masu riƙo da addini tin lokacin Imamai ta ginu ne kan sayan nama da duk abin da yake da alaƙa da dabbobin da ya halatta aci namansu daga kasuwar musulmi ba tare da bincike ba ta fuskacin yanka ba kuma ita wannan Sira tana nuna mana yardar Imamai kan wannan ƙa'ida da wannan mu'amala.[14]

Amfani Da Wannan Ƙa'ida A Aikace

Abin da ake nufi da musulmi a wannan ƙa'idar shi ne ma'anar shi mai faɗi wanda ba ya nufin shi'a imamiyya kawai ba, a a musulmi a nan ya ƙunshi dukkan Mazahabobi na Musulinci,[17] kasuwar musulmi ana nufin kasuwanni da guraran da suke cikin ƙasar musulinci, kuma ba wajibi ba ne duk mutananta su zamo musulmi, kawai yana wadatarwa ya zamo mafi yawansu musulmi ne.[18]

Bisa ra'ayi na Shahidus Sani, yana ganin idan musulmi suka yi daidai da waɗanda ba musulmi ba ko kuma waɗaanda ba musulmi ba su ne suka fi yawa, to a irin wannan kasuwar ba za a kirata da kasuwar musulmi ba, kuma ba za a gudanar da wannan ƙa'ida ba, sai dai a yanayin da ya sayi nama a hannun musulmi, kazalika Shahidus Sani ya yi imani da cewa ba dole bane shugaban gurin ya zama musulmi, saboda ya inganta a kirata da kasuwar Musulmi koda shugaban ba musulmi bane,[19] A daidai lokacin da Ayatullahi Barujurdi yake ganin dole ne shugaban gurin ya zama musulmi domin haka ne zai inganta a kirata da kasuwar musulmi, to idan shugabanta ya zama musulmi shi ne zai sa a kirata da kasuwar musulmi, kuma koda mafi yawancin mutanan kasuwar ba musulmi bane.[20]

Sayyid Ali Ɗabaɗaba'i a cikin littafinshi mai suna Riyadul Masa'il yana ganin Ma'aunin da yake sawa akira kasuwa, kasuwar musulmi shi Urfin mutane (Al-adar mutane), ya kuma ƙara da cewa kasuwar musulmi dole ta zamo tana gurin da dukkan mutanan ko kuma mafi yawansu musulmai ne.[21]

Bayanin kula

  1. ↑ Al-Mousawi Al-Bajnourdi, Al-Qawaedul al-Fiqhiya, 1377, juzu'i na 4, shafi.160; Al-Jordi, Tabyan al-Salat, 1426 AH, juzu'i na 4, shafi na 17.
  2. ↑ Muassatu Dayiratul Maarifil fikihi al-Matabik li mazhab Ahlul-Baiti (A.S), 1387, juzu'i na 2, shafi na 43.
  3. ↑ Misali, duba: Al-Bajnordi, al-Qawa'idul al-Fiqhiyah, 1377, juzu'i na 4, shafi na 155; Al-Irwani, Dorusul Tamhidiyya fi Qawaidil Fikhiyyaj, juz'i na 2, shafi na 77.
  4. ↑ Misali, duba: Sheikh Al-Ansari, Faraed al-Usul, 1428H, juzu'i na 3, shafi na 20.
  5. ↑ Misali, duba: Al-Muhaqqiq Al-Hilli, Al-Mu'utabar, 1407 AH, Juzu'i na 2, shafi na 78; Al-Najafi, Jawaharl al-Kalam, 1432 AH, juzu'i na 12, shafi na 233.
  6. ↑ Al-Saifi Al-Mazandrani, Mabani Fiqhi Al-Fa'al, 1425 AH, Juzu'i na 1, shafi na 181; Al-Irawani, Duros fi Al-Qawaedil al-Fiqhiyya, 1432H, juzu'i na 2, shafi na 77.
  7. ↑ Rezaei Nasab, Yazdan Bakhsh, “Bahas fil mabani al-fikhiyya wal hukikiyya ka'idatil sukil muslimin,” shafi na 85.
  8. ↑ Al-Ansari, “Bahas fi suqil Muslimin Mizan wa hujjiyatiha,” shafi na 7.
  9. ↑ Al-Musawi Al-Bajnourdi, Al-Qawa'id Al-Fiqhiyyah, 1377H, juzu'i na 4, shafi na 169
  10. ↑ Al-Saifi Al-Mazandarani, Mabani al-Fikih al-fa'al, 1425 AH, juzu'i na 1, shafi na 197.
  11. ↑ Al-Saifi Al-Mazandarani, Mabani al-Fikih al-fa'al, 1425 AH, juzu'i na 1, shafi na 197.
  12. ↑ Al-Saifi Al-Mazandarani, Mabani al-Fikih al-fa'al, 1425 AH, juzu'i na 1, shafi na 185.
  13. ↑ Al-Saifi Al-Mazandarani, Mabani al-Fikih al-fa'al, 1425 AH, juzu'i na 1, shafi na 185
  14. ↑ Al-Musawi Al-Bajanurdi, Al-Qaw'id Al-Fiqhiyyah, 1377H, juzu'i na 4, shafi na 155.
  15. ↑ Al-Hurr Al-Amili, Wasa’il Al-Shi’a, 1414, juzu’i na 24, shafi na 292 da juzu’i na 4, shafi na 455 .
  16. ↑ Makarim Al-Shirazi, Al-Qawa'id Al-Fiqhiyyah, 1370 AH, Part 2, 108-111.
  17. ↑ Al-Irwani, Dorus Tamhidiyya fi Qawa'idil al-Fiqhiya, 1432H, juzu'i na 2, shafi na 87.
  18. ↑ Al-Jawahiri, Buhus fi Fikih Muasir, 1419 AH, juzu'i na 2, shafi na 259.
  19. ↑ Al-Shaheed al-Thani, Hashiyatul Shara'i al-Islam, 1380, juzu'i na 1, shafi na 119.
  20. ↑ Al-Jordi, Tabyan al-Salat, 1426 AH, juzu'i na 4, shafi na 19-20.
  21. ↑ Tabatabai, Riyad al-Masa'il, 1412 AH, juzu'i na 12, shafi 118.

Nassoshi

  • Al-Ansari, Al-A’zam, “Bahasu Fi Ka'idatii Sukil Muslimin wa mizan hujjiyatiha,” a cikin mujallar Kanun, Tehran, bugun Kanun, fitowa ta 67, Bahman 1385H.
  • Al-Irwani, Muhammad Baqir, Dorus Tamhidiyya Qawa'idil Fikhiyya, Qum, Darul Fiqhu na Bugawa da Buga, bugu na biyar, 1432H.
  • Al-Buroujerdi, Al-Sayyid Hussein, Tabyan Salati, Qum, Ganj Irfan, bugun farko, 1426H.
  • Al-Jawahiri, Hassan, Doruss fi Fikihil Al-muasir, Dar Al-Thakhir, Beirut, bugun farko, 1419H.
  • Al-Hurr Al-Amili, Muhammad bin Al-Hasan, Wasa’il Al-Shi’a, Qum, Publications of the Al-Bait Foundation, 1414H.
  • Rezaei Nasab, Ansia da Haniyeh Yazdan, "Bahas fi mabani fikhiyya wa hukukiyya li qa'idatil suqil muslimin" a cikin Mujallar Arshian Fars Specialized Quarterly, Shiraz, Shekara ta Farko, Fitowa ta Hudu, Lokacin hunturu 1401 H.
  • Al-Saifi Al-Mazandarani, Ali Akbar, Mabanil Fikihil al-fa'al fi qawa'idil fikqhiyya asasiyya, Qum, Littafin Rubutun Rubutun Musulunci, bugun farko, 1425H.
  • Shahidus Sani, Zainul-Din Ibn Ali, Kafar Dokokin Musulunci, Qum, Bustan Kitab Publications, 1380H.
  • Sheikh Al-Ansari, Murtada, Faraid Al-Usul, Qum, Cibiyar Tunanin Musulunci, bugu na tara, 1428H.
  • Al-Tabatabai, Al-Sayyid Ali, Riyad Al-Masa’il, Qum, Islamic Publications Foundation, bugun farko, 1412H.
  • Mu’assasa Dayiratil Fikih Islami, Al-fikhi mutabik li mazhab Ahlul Baiti (A.S), Qum, Publications of the Encyclopedia Foundation, 1387H.
  • Al-Muhaqqiq Al-Hilli, Najm al-Din Jaafar bin al-Hasan, al-Mu’utabar fi Sharh al-Mukhtasar, Qum, Publications of the Sayyid al-Shuhada Foundation, bugu na farko, 1407H.
  • Makarem Al-Shirazi, Nasser, Qawa'idul Fikhiyya, Qum, Mazhabar Imam Ali bin Abi Talib (a.s), bugu na uku, 1370H.
  • Al-Musawi Al-Bajnuwardi, Al-Sayyid Hasan, Al-Qawa’id Al-Fiqhiyyah, Qum, Al-Hadi Publishing, 1377H.
  • Al-Najafi, Muhammad Hassan, Jawahir al-Kalam fi Sharh Shariat al-Islam, Qum, Islamic Publishing Foundation, 1432 AH.
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