Kisa Wanda Ba Na Ganganci Ba
| Sashe dagaHukunce-hukuncen Aiki da na Fiƙihu |
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Kisa wanda ba na ganganci ba ko kisa na kuskure, (Larabci: القتل غير عمد) suna ne da ake amfani da shi kan kisa wanda cikinsa mai kisa bai kasance da niyyar yin kisa ba ko niyyar aikin da zai iya jawo kisa. Kisan da yake faruwa ta hannun yaro da bai balaga ba ko mutumin da yake tare da larurar ƙwaƙwalwa shi ma ana kiransa kisa na kuskure zalla. Kisan kuskure babu ƙisasi cikinsa; bari mai kisa wajibi ya biya dangin wanda ya kashe diyya ya kuma ba da kaffara. Kur'ani a cikin aya ta 92 suratul nisa'i ya yi magana kan wannan batu.
A ra'ayin malaman fiƙihu, diyyar kisan kuskure daidai take da diyyar kisa da gangan; amma ita za a iya biya a cikin shekareu uku. Haka nan diyyar kisan kuskure, a cikin ba'arin sharuɗɗa tana wuyan Aƙila (Dangin mahaifi). Daɗi kan haka, a wasu wuraren da kisan ya kasance a cikin watanni masu alfarma ko cikin haramin Makka, diyyar tana ƙaruwa.
Nazarin Ma'ana
Kisa bisa kuskure ko kisa ba da ganganci ba ɗaya ne daga cikin batutuwan fiƙihun Shi'a[1] ana kiransa da kisan da babu niyya wanda cikinsa mai kisa bai yi niyya bugun kowa ba ko kashe wanda ya kashe bisa tsautsayi.[2] Kisa ba da gangan ba kishiya ne ga nau'uka biyu na kisa daban, ma'ana kisa da gangan da kisa makamancin ganganci: idan wani baligi ya bugi wani da niyyar kashe shi ko kuma ya buge shi da wani yanayi da zai janyo kashe shi, ana kiransa wannan kisa da kisa da gangan, idan wani bisa niyyar ladabtarwa ko da niyyar wasa ya bugi wani mutum, sai aka yi rashin dacewa wannan mutumi ya mutu, ana kiran misalin wannan kisa da kisa makamancin ganganci.[3]
A cikin aya ta 92 suratul nisa'i an yi magana kan kisa ba da gangan ba da kuma hukuncinsa a shari'a.[4] Cikin litattafan fiƙihu da na haƙƙoƙi, ana kiran kisa ba da gangan ba da sunan "Kisa na kuskure zalla".[5]
Nau'ukan Kisa Da Suke Amsa Sunan Kisa Ba Da Gangan Ba
Cikin riwaya daga Imam Sadiƙ (A.S) dangane da kisa na kuskure, misali ya zo kamar haka: Kamar wani mutum ya harba kibiya daga baka da niyyar farauta sai wannan kibiya ta faɗa kan wani mutum ta kashe shi.[6] To shi ma wannan kisa ana kiransa kisa na kuskure ba tare da shubuha ba.[7] Kisan da yake afkuwa ta hannun yaro da bai balaga ba ko mutum mai larurar hankali shi ma ana kiransa da kisan na kuskure.[8] A ƙasar Iran kashe-kashen da suke faruwa daga haɗarurrukan tuƙin mota yana cikin kisan ba da gangan ba.[9]
Uƙubar Kisa Na Kuskure
Daidai da ra'ayin malaman fiƙihu idan wani bisa kuskure ya kashe wani, ba za a masa ƙisasi ba; Na'am zai bayar da diyya cikin shekaru uku[10] Daɗi kan haka, wajibi ya ya ƴantar da bawa da sunan kaffara, idan ba zai iya ƴantar da bawa ba, to zai yi azumin watanni biyu, idan shi ma ba zai iya ba, to zai ciyar da talakawa guda sittin.[11] Bisa ra'ayin Husaini Ali Muntazari, malamin fiƙihu na Shi'a, aya ta 92 suratul nisa'i da ba'arin riwayoyin Ma'asumai suna nuna cewa diyyar kisa ba da gangan ba, ba ta da ɓangare na uƙuba; bari dai kaɗai domin biyan asara da kuma hana faruwar hakan a gaba aka sanya wannan diyya.[12]
Tsarin Biyan Diyyar Kisan Kuskure
Daidai da ra'ayin malaman fiƙihu, idan aka tabbatar da faruwar kisan kuskure ta hanyar iƙrarin wanda ya aikata kisan ko kuma ya ƙi rantsewa ko ta hanyar ƙasama[Tsokaci 1] To biyan diyya yana wuyan wanda ya yi kisa;[13] Amma idan ya tabbata ta hanyar shaida ta shari'a ko kuma wanda ya yi kisan bai balaga ba ko mai larurar ƙwaƙwalwa ne, to a irin wannan hali diyyar wanda aka kashe tana wuyan Aƙila (Dangin mahaifin wanda ya yi kisa).[14]
Ƙara Nauyin Diyya
Ƙara nauyin diyya yana nufin ƙara yawanta.[15] Bisa fatawar malaman fiƙihu, idan aka aikata kisa cikin watanni masu alfarma ko a haramin Makka, to kaso ɗaya bisa ukun diyya yana ƙaruwa;[16] Shaik Saduƙ yana cewa mai kisa wajibi ne ya azumci wata biyu daga watanni masu alfarma.[17] Saɓanin wannan magana, ba'arin malaman fiƙihu kamar Nasir Makarim Shirazi sun tafi kan cewa ƙara nauyin diyya kaɗai yana kasancewa ne a cikin kisa da ganganci, wannan hukunci ba ya tsallakawa ga kisa na kuskure da kisa makamancin ganganci.ref>Makarim Shirazi، «حکم تغلیظ شدن دیه در قتل»،Yanar Gizo na ofishin Ayatullah Makarem Shirazi.</ref>
Cin Gadon Mai Kisa Cikin Kisa Na Kuskure
Bisa rahotan littafin Farhange Fiƙhi, a ra'ayin wasu malaman fiƙihu, a wasu wurare da mai kisa yake kasancewa cikin magadan wanda ya kashe, kisa na kuskure daidai yake da kisa da gangan, mai aikata kisa ba a bashi gadon wanda ya kashe.[18] Kishiyar wannan magana, wasu malamai daban kamar Sahibul Jawahir sun tafi kan ra'ayin cewa kisa na kuskure a cikin ko wane hali ba ya hana wanda ya aikata kisa ya ci gadon wanda ya kashe idan ya kasance cikin magadansa.[19]
Bayanin kula
- ↑ Khavari,Wajenameh Tafsili Fiƙhe Jaza, 1384SH, shafi. 217; Najafi, Jawaher al-Kalam, Beirut, juzu'i. 42, shafi. 18; Khomeini, Tahrir al-Wasilah (tsohuwar bugu), 1379SH, shafi. 937.
- ↑ Najafi, Jawaher al-Kalam, Beirut, juzu'i. 42, shafi. 18. Khomeini, Tahrir al-Wasilah (tsohuwar bugu), 1379SH, shafi. 937.
- ↑ Meshkini, Nubashtareahaye Fiƙhi, 1392SH, shafi. 243.
- ↑ Rezaei Isfahani, Tafsir al-ƙuran, Mehr, 1387SH, juzu'i. 4, shafi. 244; Makarem Shirazi, Tafsir al-Namune, 1374SH, juzu'i. 4, shafi. 64.
- ↑ Ƙutb al-Din Rawandi, Fiƙh al-ƙuran, 1405ƙ, juzu'i. 2, shafi. 414;«ماده ۲۸۹ قانون مجازات اسلامی»،Markaze Pajuhesshaye Majlis Shura Islami; Ahmadinejad, Baze Ƙatle Amdi Dar Huƙuƙe Iran Wa Fiƙhe Imamiyya,” shafi na 101 da 102.
- ↑ Sheikh Saduƙ, Man la yahduruhul al-fakih, 1363SH, juzu'i. 4, shafi. 105.
- ↑ Khavari, Wajennameh Tafsili Jaza, 1384SH, shafi. 217.
- ↑ Khomeini, Tahrir al-Wasilah (tsohuwar bugu), 1379SH, shafi. 937.
- ↑ Ƙanune Bimeh Ijbari Khasarate Warid Shode beh Shakse Salis Dar Asre Hawadis Nashi Az Wasayil Naƙliyye, Mataki na 15, Gidan Yanar Gizon Cibiyar Bincike na Majalisar.
- ↑ Khomeini, Tahrir al-Wasilah (tsohuwar bugu), 1379SH, shafi. 939.
- ↑ Fadhil Lankarani, Jame’ al-Mas’ail, 1425ƙ, shafi. 499; Risaleh Tauzih Masa'il Ayatullah Borujeri, Bakhshe Ahkame Diyye, fitowa ta 2810; Risaleh Tauzih Masa'il Ayatullah Bahjat, Bakhshe Ahkame Diyye, fitowa ta 2272; Risaleh Tauzih Masa'il Ayatullah Tabrizi, Bakhshe Ahkame Diyye, fitowa ta 2809.
- ↑ Montazeri,Pasokh beh Purseshehaye Piramune Majazathaye Islami..., 1387SH, shafi na 36-38.
- ↑ Khavari, Wajennameh Tafsili Fiƙhe Jaza, 1384SH, shafi. 217.
- ↑ Meshkini, Nubeshtarehaye Fiƙhe, 1392SH, shafi. 256; Khomeini, Tahrir al-Wasilah (tsohuwar bugu), 1379SH, shafi. 972.
- ↑ Shabani, Adame Taglize Diyyeyi Ƙatle Khatayi Dar Mahaye Haram, shafi na. 147.
- ↑ Faƙihi, Ma'rifat Abwab al-Fiƙh, 1383SH, shafi na 244; Shahid Thani, Masalik al-Afham, 1413ƙ, juzu'i. 15, shafi. 320.
- ↑ Sheikh Sadouƙ, Al-Muƙni'a, 1415ƙ, shafi. 515.
- ↑ Najafi, Jawaher al-Kalaam, Beirut, juzu'i. 39, shafi. 37.
- ↑ Najafi, Jawaher al-Kalaam, Beirut, juzu'i. 39, shafi. 36.
Tsokaci
- ↑ "Ƙasama" wata hanya ce da shari'ar Musulunci ke amincewa da ita wajen tabbatar da laifi. Idan babu wasu hujjoji na zahiri, mai ƙara zai iya, a karkashin wasu sharuɗɗa na musamman, amfani da rantsuwa daga mutane da yawa don tabbatar da laifin kisa
Nassoshi
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- Khavari, Yaƙoub, Wajeh Nameh Tafsil Fiƙhe Jaza, Mashhad, Jami'ar Razavi na Kimiyyar Musulunci, 1384SH.
- Khomeini, Sayyid Ruhollah, Tahrir al-Wasilah (tsohuwar bugu), Tehran, Cibiyar Harhadawa da Buga ayyukan Imam Khumaini, 1379SH.
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- Sheikh Saduƙ, Muhammad bn Ali, Al-Muƙni'a’, Ƙum, Sakon Imam Hadi (AS), 1415ƙ.
- Sheikh Saduƙ, Muhammad bn Ali, Man La Yahduruhul Fakihu, Ƙum, Jama'at al-Mudrasin fi al-Hawza al-Ilmiyah, Ƙum, 1363 SH/1404ƙ.
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- Ƙanune Bimeh Ijbari Khasarat Warid Shode Beh Shaksi Salis Dar Asre Hawadis Nashi Azn Wasa'il Naƙliyye, Gidan Yanar Gizo na Cibiyar Bincike na Majlis, kwanan wata: 24 Azar 1403SH.
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