Jump to content

Kallo Na Haramun

Daga wikishia

Kallo Na Haramun, (Larabci: النظر الحرام) shi ne mutum ya kalli matar da ba tashi ba domin sha'awa, irin wannan kallon haramun ne a fiƙihun muslunci, Kur'ani ya hana Muminai irin wannan kallo na haramun ga matar da ba ta su ba. Kuma akwai riwayoyi da yawa da suke zargin irin wannan kallon. Ya zo a cikin wani hadisi daga Annabi (S.A.W) cew shi kallo na haramun kamar wata kibiya ce mai dafi daga cikin kibiyoyin Shaiɗan.

Malaman Muslunci sun faɗi cewa kallo tsakanin namiji da matar da ba tashi ba ya kamata a taƙaita shi ga abin da yake na larura ne a duk lokacin da ake haɗe a guri ɗaya, kada ya zamo ana yin kallon domin sha'awa ne. Malaman akhlaƙ suna cewa zina da duk abin da ya shafi rashin tarbiya suna farawa ne ta hanyar kallon da bai halatta ba.

Hana Kallo Na Haramun Cikin Nassoshin Addini

Ayoyin ƙur'ani suna umarni ga muminai maza da mata da su damke idansu kan abin da yake haramun ne. shi damke ido kamar yadda ya zo a ƙur'ani ba ya nufin rufe idanu, a a yana nufin mutum ya hana kanshi kallon abubuwan da suke haramun waɗanda suke kaiwa ga fitina.[1]

Aya ta 30 da 31 cikin suratul nur suna hani kan yin kallo domin sha'awa kuma suna umarni da mutum ya damke idonshi daga kallon haramun, waɗannan ayoyin sun haramta kallon namiji ga macen da ba matarshi ba, kazalika sun haramta mace ta kalli mijin da ba nata ba.[2] Wasu daga cikin malamai sun ce abin da wannan ayoyin guda biyu suke nufi shi ne kallon abin da ya haramta mutum ya kalla.[3] Shaida a tsakanin rufe ido da kiyaye Farji a cikin wannan ayoyi guda biyu tana nuni kan cewa kallon haramun yana kaiwa ga yin zina.[4] malaman tafsiri sun ce haƙiƙa mumini ba ya kallon abin da Allah ya haramta kuma yana kawar da idonshi daga ganin haramun, kur'ani yana kiran muminai maza da mata su kame idanuwansu daga kallon abin da bai halatta ba.[5] kuma su hana kansu kallon duk abin da Allah ya haramta,[6] kamar yadda kallo ya haramta kan maza domin jin daɗi, haka ya haramta kan mata.[7]

Ruwayoyi

A hadisan muslunci akwai wasiya wace take kira da a guji kallo na haramun, domin hadisi ya zo daga manzon Allah (S.A.W) cewa shi kallo kibiya ce mai guba daga kibiyoyin Shaiɗan, kuma duk wanda ya nisance shi domin Allah, to Allah zai ba shi imanin da zai ji zaƙinshi a cikin zuciyarshi.[8]

An rawaito daga Imam Ali (A.S) cewa shi kallo koma ce ta Shaiɗan, kawar da idanu yana hana sha'awa.[9] Manzon Allah (S.A.W) ya ce duk wata gaɓa a jikin ɗan Adam tana da rabo a zina, to su idanu zinarsu ita ce kallo (Kallon matar da ba muharramar mutum ba domin sha'awa).[10] hadisi daga Imam Baƙir (A.S) yana cewa, Manzon Allah (S.A.W) ya tsinewa mutumin da yake kallon al'aurar matar da ba ta shi ba.[11]

Bincike Na Fiƙihu

Malaman fiƙihu suna ganin haramcin kallo tsiraici saki babu ƙaidi, shin namiji ne zai kalli na ɗan uwanshi namiji ko kuma mace ce za ta kalli na mace, shin sun kasance muharraman mutum ko ba muharramai ba.[12]

Maraji'ai (Masana addini) sun ce ya haramta ga namiji ya kalli jikin matar da ba muharramarshi ba, shin zai kalla ne da niyar jin daɗi ko a a, sai dai cewa babu laifi mutum ya kalli fuskar macen da ba muharramarshi ba da tafin hannunta zuwa tsintsiyar tafin hannu, matsawar wannan mutuman yana yin kallo ne ba da jin daɗi ba, kuma da sharaɗin cewa wannan kallon ka da ya kai ga aikata zunubi, kazalika ya haramta ga mace ta kalli jikin namiji wanda ba muharraminta ba domin jin daɗi ko ko da ba da jin daɗi ba ya haramta, amma ya halatta ga mace ta kalli jikin namiji inda a bisa al'ada ba a rufewa, kamar kai da fuska da wuya da wani ba'ari na ƙafafu da hannuwa, matsawar babu wani abu da zai haifar da fasadi. Ya haramta mace ta kalli mace ko namiji ya kalli namiji domin jin daɗi.[13]

Malamai sun ce ihtiyaɗi na mustahabbi shi ne cewa ka da mutum ya kalli fuskar mace ko hannayanta har zuwa tsintsiyar tafi hannu, Ko da ba da niyar sha'awa ba ko da mutum ba ya tsoran ya aikata wani saɓo, wasu daga cikin malamai suna ganin cewa ihtiyaɗi na wajibi ga mace shi ne rashin halaccin kallon jikin namijin da ba muharraminta ba ko da ba da niyyar sha'awa ba. Babu laifi ga namiji ya kalli jikin matan da suke nuna tsiraicinsu waɗanda idan wani ya umarcesu da saka hijabi ba sa sawa, amma da sharaɗin kallon na shi ba na sha'awa ba ne, kuma ba ya tsoran ya aikata haramun, kuma shi wannan halaccin babu bambanci tsakanin macen da take kafura da wanda ba ka fura ba, kazalika babu bambanci tsakanin hannu da fuska ko tsakanin gabɓai na jiki waɗanda bisa al'ada ba a rufe su.[14]

Sakamakon Kallo Na Haramun

Malama na muslunci sun ambaci cewa, ya yin alaƙa tsakanin mace da namiji waɗanda ba muharramai ba, wajibi ne kallo a tsakaninsu ya taƙaita kan gwargwadon abin da yake larura ne a mu'amala ta larura, kuma ka da ko wane ɗaya daga cikinsu ya kalli ɗaya kuma ka da wani ya ƙurawa wani ido kuma ka da wani ya kalli wani doimn sha'awa,[15] Malamai suna ganin dalili rashin kallon juna shi ne domin ka da a tayarwa mutum da sha'awarshi wanda hakan ɗabi'a ce ta ɗan Adam, da kuma hana faɗawa zina,[16] a wata ruwaya daga Imam Sadiƙ (A.S) kan kallon matar da ba muharramar mutum ba ya ce, kallo na farko babu laifi domin ba da gangan mutum ya yi ba ya yi kallon ne ba tare da niyya ba, amma kallo na biyu yana da laifi saboda da gangan ya kalla, ya yi la'akari da kallo na uku matsayin halaka.[17]

Mafi yawancin lalata tana fara wane daga kallo, idan har mutum zai iya kiyaye idonshi kuma ya tsare kanshi daga kallo, to lalle zai kiyaye kanshi daga lalata da ayyukan alfasha. kallon wanda ba muharramin mutum ba laifi ne a kankin kanshi, amma wannan laifin ƙarami ne kuma sharar fage ne zuwa ga babban zunubi, saboda haka domin ƙauracewa afkawa manyan zunubai , to wajibi ne mutum ya yi taƙaita kallo tun daga farko.[18]

Malaman aklaƙ suna ganin jawo idanu zuwa ga kallo ɗaya ne daga cikin tarkon Shaiɗan wanda yake jefa mutum cikin fasadi da mamaye iko da zuciyarshi.[19] ya zo cewa shi kallo sharar fage ne wajan faɗawa cikin fasiƙanci. Daga cikin sakamakon kallo na haramun akwai motsa sha'awa, jin daɗi ƙawa da kwalliyar wasu shi ne yake jefa mutum cikin fitina da fasadi.[20] Irin wannan kallon sababi ne na zunubi.[21]

Bayanin kula

  1. ↑ Al-Tabarsi, Tafsir al-Jawami'ul al-Jami’, juzu'i. 3, ku. 103; Ahmadi, “Musharakat Ijtima'i Zanan Dar Kitab, Sunnat Wa Fiqh Islami,” shafi. 142.
  2. ↑ Tabatabai, Al-Mizan, Juz. 15, shafi. 111.
  3. ↑ Ibn Abi Hatim, Tafsirul Qur'an al-Azeem, juzu'i. 8, shafi. 131; Al-Syuti, Durrul Al-Manthor, vol. 6, shafi. 177.
  4. ↑ Al-Qadi, “Cesheme Cerani”, shafi. 70
  5. ↑ Mohammadi Rai Shahri, Sharhu Ziyaratil Al-Jami'a al-Kabira, shafi na. 103.
  6. ↑ Ibn Abi Hatim, Tafsirul Qur'an al-Azeem, juzu'i. 8, shafi. 132.
  7. ↑ Makarem Al-Shirazi, Al-Amsal, Juz. 11, shafi. 77.
  8. ↑ Al-Majlisi, Bihar al-Anwar, Juz. 101, shafi. 38.
  9. ↑ Al-Tamimi Al-Amidi, Ghurar Al-Hekam Wa Derar Al-Kalam, shafi na 52, 717.
  10. ↑ Al-Majlisi, Bihar al-Anwar, Juz. 101, shafi. 38.
  11. ↑ Mohammadi Rai Shahri, Mizanul al-Hikma, Juz. 4, shafi. 3290.
  12. ↑ Al-Khoei, Ahkam Shar'i Banuwan, shafi. 402; Al-Subhani, Risalatu Tauzihil Al-Masa'il, shafi. 455; Al-Munthaziri, Risalatu Tauzihil Al-Masa'il, shafi na. 612.
  13. ↑ «احکام نگاه کردن»،Yanar Gizo na ofishin Ayatullah Makarem Shirazi.
  14. ↑ «پرسش و پاسخ: نگاه کردن»، Shafin yanar gizo na ofishin Ayatollah Sistani.
  15. ↑ Al-Mutahhari, Yadashtahaye Ostad, Juz. 3, shafi. 161.
  16. ↑ Misbah Al-Yazdi, Nigahi Guzare Beh Huquq Bashar Az Didgahe Islam, shafi na. 261.
  17. ↑ Al-Sadooq, Man La Yahdrah al-Faqih, Juz. 3, shafi. 474.
  18. ↑ Misbah Al-Yazdi, Rastegaran, shafi na 276.
  19. ↑ Al-Qadi, “Ceshme Cerani”, shafi. 67.
  20. ↑ Al-Qadi, “Ceshme Cerani”, shafi. 71.
  21. ↑ Al-Kashani, Manjh al-Sadeghin, Tehran, Juz. 6, shafi. 273.

Nassoshi

  • Alkur'ani mai girma.
  • Ibn Abi Hatim, Abd al-Rahman bin Muhammad bin Idris, "Tafsirul Qur'an al-Azeem", Saudi Arabia, Nizar Mustafa Al-Baz Library, juzu'i na 3, 1419 AH.
  • «احکام نگاه کردن», Yanar Gizo na Ofishin Ayatullah Makarem Shirazi, Ranar Ziyara: 21/12/1403H.
  • Ahmadi, Mahdi, Wajarbandi, Roqiyya, ""Musharakate Ijtima'i Zanan Dar Kitabe Wa Sunnat Wa fikihe", Jami'e Shinasi Zanan Daneshgahe Azad Wahid Marudashte Branch, fitowa ta 1, shekara ta 2, Rabi 1390 Sh.
  • Al-Tamimi al-Amidi, Abdul Wahid bin Muhammad, Ghurar Al-Hekam Wa Durarul al-Kalam, Qom, Dar al-Kitab al-Islami, juzu'i na 2, 1410H
  • Al-Khoei, Abu al-Qasim, Ahkam shar'i' Banuwan, Qum, Dar al-Siddiqah al-Shahida, 1391.
  • Al-Subhani, Jafar, Risalatu Tauzihil Al-masa'i, Qum, Wallafa na Mu'assasa Imam Sadik (A.S.), 1429 Hijira.
  • Al-Suyuti, Abd al-Rahman bin Abi Bakr, "Al-Durrul al-Manthurr fi al-Tafsir al-Mathor", Beirut, Dar al-Fakr, D.T.
  • Al-Sadooq, Muhammad bin Ali bin Al-Hussein, Man La Yahdrah Al-Faqih, Qum, Al-Nashar Islamic Publishing House, Vol. 2, 1413 AH..
  • Al-Tabatabai, Mohammad Hossein, Al-mizan fi Tafsir al-Qur'an, Beirut, Al-Alami Publishing House, juzu'i na 1, 1417 AH/ 1997 AD.
  • Al-Tabarsi, Al-Fazl bin Al-Hassan, Tafsir Jawami'ul Al-Jami, edita: Abu al-Qasim Karji, Kum, Cibiyar Al-Hawza Al-Elamiya a Qum, Juzu'i na 1, 1412 Hijira.
  • Al-Qazi, Abdul Halim, Cashm Cherani, Kiran Musulunci, Na 12 da 13, 1381 da 1382.
  • Al-Kashani, Mulla Fethullah, "Menhaj al-Sadiqin fi Mukhsad al-Makhalifin", Tehran, Islamic Book Shop, D.T.
  • Al-Majlisi, Mohammad Baqir, Bihar al-Anwar, Beirut, Dar Ihiya al-Turath al-Arabi, juzu'i na 3, 1403 AH/ 1983 miladiyya.
  • Al-Motahari, Morteza, "Yadashtahaye Ostad", Tehran, Sadra, 1389.
  • Al-Muntzari, Hossein Ali, Risalatu Tauzihul Al-masa'il, Tehran, Sarai, 1381.
  • «پرسش و پاسخ: نگاه کردن», Yanar Gizo na Ofishin Mai Girma Ayatullah Sayyid Ali Husseini Sistani, Ranar Ziyara: 21/12/1403 Hijira.

Mohammadi Rai shahri, Mohammad, Sharhu Ziyaratu Al-Jami'a al-Kabira", Qum, Dar al-Hadith, 2013.

  • Mohammadi Rai Shahri, Muhammad, "Mizanul al-Hikma", Qom, Dar al-Hadith, 1422 AH.
  • Musbah Al-Yazdi, Mohammad Taqi, "Rastegaran", Qum, Publications of Imam Khomeini Educational and Research Institute (RA), D.T.
  • Misbah al-Yazdi, Mohammad Taqi, Nigahi Guzare Be Huquq Bashar Az Didgahe Islam, Qum, Imam Khumaini Cibiyar Ilimi da Bincike (Quds al-Sar), 1388.
  • Makarim al-Shirazi, Nasser, Al-Amsal fi tafsiri Kitabillah al-Munazzal, Qum, Madrase Imam Ali, bugu na daya, 1426H.
Daga "https://ha.wikishia.net/w/index.php?title=Kallo_Na_Haramun&oldid=20091"