Kifi Mai Ɓawo

Daga wikishia

Kifi mai ɓawo (Larabci: الأسماك ذوات الفلس) shi ne kifin da yake halal a ci shi a mahangar Shi'a, kasancewar kifi yana da ma'auni to wannan ɓawon na jikin sa ne abin da yake halar ta cinsa, wasu malaman fiƙihu suna ɗaukar wannan hukunci a matsayin ɗaya daga cikin keɓantattun hukunce-hukuncen Imamiyya,yazo a cikin hadisain bisa wannan hukuncin, inda aka ambaci wasu kifaye da wasu naman halal da naman haram. Malaman fiƙihu suna ganin saye da sayar da kifi mara ɓawo don ci bai inganta ba kuma haramun ne. A fatawarsu, idan wani bangare na jikin kifi yana da ɓawo ya wadatar kuma ya halatta a ci shi. Akwai saɓani tsakanin malamai dangane da hukuncin kifin da yake da ɓawo amma ba'a iya ganin su da ido saboda ƙanƙanta.

Gabatarwa

Kifi mai ɓawo a fatarsa, wanda shine murfin jikin fatar kifi.[1] A cikin shari’ar musulunci an ambaci kifaye da ma’auni a cikin babin farauta da yanka, da ci da sha (abin ci da abin sha)[2] kasancewar kifi yana da ma’auni to wannan ɓawon na fatarsa shine yake ma'aunin cewa wannan kifin halal ne[3] An kawo ruwayoyi a Shi’a da suke nuni da hukuncin kifin da yake da ɓawo.[4]

Hukuncinsa a Fiƙihu

Malaman fiƙihun Imamiyya suna ganin cin kifi mai ɓawo halal ne, hakanan cin kifin da ba shida ɓawo haramun.[5] abin da ake nufi da kifi mara vawo shgi ne kifin da tun asalinsa bashi da vawo,[6] da wannan dalili ne kifayen da suka kasance suna da vawo daga baya vawon ya zube ba a lissafa su cikin kifaye marasa vawo da suka haramta a ci.[7]

Game da dalilin da ya sa aka haramta cin naman kifi mara ɓawo, malamai sun ce waɗannan kifayen suna cin naman dabbobi ne wasun su kuma suna cin abubuwa marasa kyau don haka naman jikinsu ya gurɓace saboda rashin wannan ɓawon a fatarsu[8]

Hukuncin Kwan Kifi (CAVIAR)

A cewar fatawoyin mafi yawan malaman fiƙihu, hukuncin cin ƙwai (caviar) yana bin hukuncin kifin ne. Don haka idan cin kifi halal ne, cin caviar shima halal ne,[9] Wasu malaman sun bayar da wasu hanyoyin Misali, idan shi ƙwan kifin yana da ƙarfi ko yayi kaushi, halal ne, idan kuma ya yi laushi haram ne;[10] amma wasu sun ɗauki wannan ƙa'idar a wurin da aka kasa gane shin wannan kifin halal ne ko kuwa haram ne.[11]

Halascin Cin Kifi Mai Ɓawo

Wasu malaman fiƙihun Shi’a, irin su Sheikh Ɗusi da Sayyid Murtada, sun ɗauki halaccin wasu kifaye da haramcin sauran dabbobin ruwa a matsayin wasu hukunce-hukunce da suka kevanci fikihun Imamiyya,[12] san nan sun yi ijma’i a kansa[13] kuma suna ganinsa ɗaya daga cikin hukunce-hukuncen shari’a na ka’idojin maz'habar Shi’a,[14] Malaman fiƙihu waɗanda ba imamiyya ba, ba su ɗaukar halaccin kifi mai ɓawo da haramcin mara ɓawo ba . Abu Hanifa ya ɗauki dukkan kifaye a matsayin halal. Haka nan Shafi'i da Malik bin Anas sun gabatar da dukkan dabbobin cikin ruwa a matsayin halal,[15] Don haka masana fiƙihu da dama basu ɗauki kifi mai ɓawo a matsayin halal ba mara ɓawo kuma haram, don haka wannan abune da ya tsaya ga iya malaman Imamiyya.[16]

Misalai Daga Riwayoyi

Wasu malaman fiƙihu sun kawo hadisai daban-daban da suka ambaci wasu sunaye na kifayen halal dana haram.[17] haka kuma sun tattara hukunce-hukuncen malamai a wannan fage.[18] Sulhafaat (kunkuru), dafdea (kwaɗi) da Sarɗan (ƙaguwa) dabbobi ne na ruwa da aka haramtasu saboda ba kifaye bane kuma basu da ɓawo ajikinsu.[19] An ambaci kifayen teku, da ƙananan kifi mai ƙananan ɓawo , farar ruwa, kifin Ɗamrani daga kifayen halal.[20]

Malaman fiƙihu irin su Sheikh Ɗusi[21] Mohaghegh Hilli,[22] da Kidari mawallafin littafin Asbahul-Shia,[23] sun kawo hadisai, da suke ganin cin naman wasu dabbobin teku kamar jeri (eel) da kifin zahur da zimar makruhine, wasu kuma suna ganin tin da basu da ɓawo haramun ne,[24] Wannan ƙungiyar malaman na farko suna ganin waɗannan hadisan a matsayin hadisan zamanin taƙiyya,[25] Hakanan akwai sabanin ra'ayi kan yawan kifayen da aka halarta a Hadisai.[26]

Girma Da Nau'in Ɓawon Fatar Kifi

A fatawar wasu mujtahidai, ba lallai ba ne dukkan jikin kifin ya kasance yana da ɓawo ba, idan wani ɓangare na jikin kifin yana da shi ya wadatar,[27] gane jikin kifin yana da shi ko a'a yana hannun mutum[28] ko kuma masana a naimi taimakon masana kifi wajan ganewa.[29] Wasu suna ganin idan mutum ya yi shakkar kifi yana da ɓawo ko baida to gara ya haƙura da cinsa,[30] sai dai idan ya siya a kasuwannin musulmai. ko kuma wani mutum adili ya shaida cewa yana da ɓawo,[31] Don haka kifin da ake sayar da shi a kasuwan nin waɗanda ba musulmi ba,[32] idan akayi shakka yanada ɓawo ko baidashi, to a nisanci cinsa.[33]

Daga cikin malaman fiƙihu, akwai bambancin ra'ayi a kan hukuncin kifin da ke da ɓawo da ba'a iya gani da ido , Ezonbron, kifin giwa, kifin dice,[34] shark[35] da caviarfish,[36] na daga cikin kifin da aka tambayi malaman fiƙihu game da hukuncinsu. Wasu maraja'an suna ganin cewa ɓawon kifi ya kamata a ganshi da ido ba tare da wani gilashin ƙara girman abu ba,[37] ko kuma a ra'ayin mutane wannan kifin ana kiransa da mai ɓawo.[38] Wasu kuma kamar Ayatullah Bahjat suna ganin ya wadatar gani mudubin ƙara girman abu[39] Ayatullah Makarim Shirazi, a yayin da yake amsa tambaya kan hukuncin cin sharks, yace ra'ayin yawancin mutane ya wadatar wajan a fahimci yanada ɓawo ko kuwa[40] ko kuma faɗin masu ilimin abun.[41] Kungiyar masu bincike suna ganin cewa ya halatta a ci kifi idan yana da ɓawo, ana iya ganinsa da ido ko kuma da madubin ƙara girman abu.[42]

Bayanin kula

  1. ↑ Jam'i aza Mu'allifan, Mujallar Ahlul Baiti Fiqh, Qum, juzu'i na 9, shafi na 268.
  2. ↑ Muassaseh Dayirati Marif fikihu bar mazhab Ahlul-baiti,(A.S) Farhang fikihu mutabik mazahab Ahlul-baiti (AS), 1426 AH, juzu'i na 2, shafi na 291.
  3. ↑ Duba Khumaini, Tahrir al-Wasila, Qum, juzu'i na 2, shafi na 155.
  4. ↑ Misali, duba: Sadouq, Man la Yahdrah al-Faqih, 1413 AH, juzu'i na 3, shafi na 323; Har Ameli, Vasal al-Shia, 1409 AH, juzu'i na 24, shafi 129; Tusi, Tahzeeb al-Ahkam, 1407 AH, juzu'i na 9, shafi na 2.
  5. ↑ Misali, duba: Sharif Morteza, Al-Intisar, 1415 AH, shafi 400; Mohagheq Hilli, Shara'iu al-Islam, 1408H, juzu'i na 3, shafi na 169.
  6. ↑ Ghaffari, tarjameh wa sharh La Yahdrah al-Faqih, 1409 AH, juzu'i na 4, shafi na 444.
  7. ↑ Allameh Hali, Dokokin Al-Ahkam, 1413 AH, juzu'i na 3, shafi na 324; Ghaffari, tarjama da sharh La Yahdrah al-Faqih, 1409 AH, juzu'i na 4, shafi 444; Shahid Sani, al-Rawda al-Bahiya, 1410 AH, juzu'i na 7, shafi na 263.
  8. ↑ علت حرام گوشت بودن ماهیان بدون پولک چیست؟، سایت مشرق.
  9. ↑ Misali, duba: Allameh Hilli, Tahrir Al-Ahkam al-Sharia, Mashhad, juzu'i na 2, shafi na 160; Shahidi na farko, Al-Lama' Al-Damashqiya, 1410H, shafi na 235.
  10. ↑ Dilmi, al-Marasim al-Alawiyya, 1404H, shafi na 207.
  11. ↑ Allameh Hilli, Tahrir al-Ahkam al-Sharia, Mashhad, juzu'i na 2, shafi na 160; Shahidi na farko, Al-Lama' Al-Damashqiya, 1410H, shafi na 235.
  12. ↑ Tusi, Al-Mabsut, 1378 AH, Juzu'i na 6, shafi na 276; Sharif Morteza, Al-Intisar, 1415 AH, shafi 400.
  13. ↑ Rawandi, Fiqhu al-Qur’an, 1405 Hijira, juzu’i na 2, shafi 249.
  14. ↑ Ibn Idris Hilli, Al-saraer, 1410 AH, juzu'i na 3, shafi na 99
  15. ↑ Fazel Moqdad, Kenz al-Irfan, 1425 AH, juzu'i na 1, shafi na 328.
  16. ↑ Ardabili, Majma al-Fa'edat, 1403 AH, juzu'i na 11, shafi 187.
  17. ↑ Fazel Moqdad, Kenz al-Irfan, 1425 AH, juzu'i na 1, shafi na 328
  18. ↑ Fazel Abhi, Kashf al-rumoz, 1417 AH, juzu'i na 2, shafi na 361
  19. ↑ Shahidi awol, Al-Lama' Al-Damashqiya, 1410H, shafi na 235.
  20. ↑ Sheikh Baha'i, Jame Abbasi, 1429H, shafi na 754.
  21. ↑ Tusi, Al-Nihaya, 1400 AH, shafi 576.
  22. ↑ Mohagheq Hilli, Shara'iu Al-Islam, 1408H, juzu'i na 3, shafi na 169.
  23. ↑ Kidari, Isbah al-Shia, 1416H, shafi na 387
  24. ↑ Ibn Idris Hilli, Al-saraer, 1410H, juzu'i na 3, shafi na 99
  25. ↑ Shahid Awol, al-Duros al-Sharia, 1417 AH, juzu'i na 3, shafi na 8
  26. ↑ Duba: ShaaraniTarjameh wa sharh Tabsiratul Al-muta'allimin, 1416 AH, juzu'i na 2, shafi na 634.
  27. ↑ Muassaseh Dayiratul Marif fikihu bar mazhab Ahlul-baiti, Farhang fikihu mutabik Ahlul-baiti (AS), 1426 AH, juzu'i na 2, shafi na 291.
  28. ↑ Golpayegani, Majumul Masael, 1409 AH, juzu'i na 3, shafi na 63.
  29. ↑ Behjat, Esfatataat, 1428 AH, juzu'i na 4, shafi na 376.
  30. ↑ Hakim, Minhaj al-Salehin, 1410 Hijira, juzu'i na 2, shafi na 367.
  31. ↑ Tabrizi, Isftatayat jadid, Qom, juzu'i na 2, shafi na 393
  32. ↑ Khoei, Sarat al-Najat, 1416 AH, juzu'i na 2, shafi 406; Bojunordi, al-Qasas al-Fiqhiyyah, 1419 AH, juzu'i na 3, shafi na 41.
  33. ↑ Tabrizi, Sarat al-Najat, 1427 AH, juzu'i na 5, shafi na 406.
  34. ↑ Golpayegani, Majam al-Masal, 1409 AH, juzu'i na 3, shafi na 63-64.
  35. ↑ Tabrizi, Isftatayat al-Jadid, Qum, juzu'i na 1, shafi na 402; Behjat, Esfatataat, 1428 AH, juzu'i na 4, shafi na 376; Makarem Shirazi, Eftatayat jadid 1427 AH, juzu'i na 1, shafi.286; Safi Golpayegani, Jame al-Ahkam, 1417 AH, juzu'i na 1, shafi na 286
  36. ↑ Tabrizi, Sarat al-Najat, 1427 AH, juzu'i na 5, shafi na 406; Golpayegani, Majumul Masael, 1409 AH, juzu'i na 3, shafi na 63.
  37. ↑ Tabrizi, Isftatayat jadid, Qom, juzu'i na 2, shafi na 390.
  38. ↑ Tabrizi, Sarat al-Najat, 1427 AH, juzu'i na 5, shafi na 406.
  39. ↑ Behjat, Esfatataat, 1428 AH, juzu'i na 4, shafi na 376.
  40. ↑ Makarem, Istifta'at jadid juzu'i na 1, shafi na 282
  41. ↑ Makarem Shirazi, Esfatatayat jadid, 1427 AH, Juzu’i na 1, shafi 286.
  42. ↑ Jam'i az muallifan, Fiqhu Ahlul-Baiti (AS), juzu’i na 43, shafi na 237

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