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Saduwa Ta Shubuha

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Saduwa ta shubuha,(Larabci: وطء الشبهة) ma'ana jima'i da matar da ba taka ba da zaton cewa hakan ya halatta, kamar jima'i da matar da take cikin idda, bisa zaton cewa aurar ta cikin idda aure ne da yake ingantacce. Malaman fiƙihu ba sa ganin wannan aiki daidai da zina, kuma suna ganin wajibi ne a biya wannan mata sadakin Mahrul misli da kuma kiyaye idda.

Bisa fatawar malamai, saduwa da mace ta hanyar shubuha, daidai yake da aure yana janyo haramcin aure da mahaifiyar matar da jikarta ga namiji, haka kuma mahaifi, ɗa namiji da jikan namiji suna zama haramun ga mace, haka nan a mahangar malaman fiƙihu, iyayen ɗan da aka haifa daga saduwa ta shubuha sune ma'abota ruwan maniyyinsa kuma ɗan nasu ne kuma za su ci gado daga gare shi. Amma idan ya zama mace da namiji tun farko lamarin bai rikice gare su, da gangan suka aikata wannan aiki, to ɗan ana masa hukunci ɗan zina kuma ba za su ci gadon juna ba.

Ma'ana Da Matsayi

Saduwa ta shubuha, ishara ce kan jima'i da ya saɓawa shari'a wanda mutum bai san cewa haramun ba ne.[1] Cikin Kundin Ilimin Fiƙihu, an bayyana wannan aiki da yin jima'i tare da matar da ba taka ba cikin zaton cewa hakan ya halatta.[2] Saduwa ta shubuha da kuma sakamakon samun shubuha cikin maudu'i, misali ace mace ta samu rikicewa da shubuha cikin ɗaukar wani mutum daban matsayin mijinta ko kuma faɗawa kuskure cikin hukunci;[3] Misali mutum ya sadu da matar da take cikin idda yana zaton auren ta da ya yi cikin idda ya inganta.[4]

A cewar Ayatullahi Makarim Shirazi daga maraji'an taƙlidi, isɗilahin "Waɗa'u Bish Shubuha" bai zo ba a cikin hadisan Ma'asumai, ya dai yaɗu sosai tsakankanin malaman fiƙihu.[5] A cikin fiƙihu, yawanci ana bahasin wannan batu ne a babin aure.[6]

A cikin madda mai lamba 223 a dokokin uƙubar Muslunci na jamhuriyar Muslunci ta Iran an bijiro da batun saduwa cikin shubuha. Bisa wannan doka, ana karɓar iƙrarin wanda ake tuhuma da zina amma sai ya ce saduwa ce ta faru cikin shubuha ba zina ya yi ba, sai dai idan an samu dalili na shari'a da yake tabbatar da ya yi zina.[7]

Hukuncin Shari'a

Sakamakon samuwar jahilci cikin saduwa cikin shubuha, malaman fiƙihu ba sa hukunta wanda ya aikata a matsayin mai lefi.[8] Amma tare da hakan, wannan aiki yana da keɓantattun hukunce-hukunce da aka bijiro da su cikin litattafan fiƙihu:

  • Rashin tabbatuwar haddin zina: Saduwa cikin shubuha ba a masa hukunci da haddin zina; saboda ya faru ne bisa shubuha ba a sanya shi cikin wanda ya saɓawa shari'a al'amarin jima'i.[9] Saboda haka haddi zina ba ya hawa kansa[10] Na'am wasu sun tafi kan ra'ayin cewa sakamakon rashin yin taka tsantsan bisa wasu riwayoyi[11] da suka zo, za a yi ta'aziri (Ladabtawa) kan wanda ya aikata wannan aiki.[12]
  • Sadaki: saduwa cikin shubuha yana tabbatarwa da mace haƙƙin sadaki Mahrul Misli;[13] Ma'ana sadakin da ya dace da sha'anin wannan mata wajibi a biya ta.[14] Na'am idan babu wata shubuha da su biyu suka samu ko kuma iya mace ta samu shubuha, amma idan ta san cewa babu wata shubuha ta na sane da cewa hakan haramun ne, to ba ta da haƙƙin sadaki.[15]
  • Nafaƙa (Ciyarwa): Cikin saduwa cikin shubuha, mace ba ta haƙƙin ciyar da ita;[16] Amma malaman fiƙihu sun yi saɓani kan ciyar da matar da ta ɗauki cikin daha saduwa ta shubuha:[17] Misali, Shaik Ɗusi, daga malaman fiƙihu a ƙarni na biyar ya tafi kan ra'ayin cewa a cikin irin wannan hali da yanayi, jaririn da yake cikinta wajibi a ciyar da shi,[18] amma Sahibul Jawahir daga sauran malaman fiƙihu na Shi'a ya saɓa da wannan ra'ayi.[19]
  • Idda: a mahangar fiƙihun Shi'a da Ahlus-Sunna, idan saduwar shubuha ta faru, mace har zuwa lokacin kawar da shubuha[20] za ta ci gaba da yin idda.[21] A wannan lokaci ba za ta yi aure ba kuma za ta sadu da namiji ba, hatta mijinta. Miƙdarin iddar saduwa cikin shubuha ba ta da bambanci da iddar saki aure, shi ne ta yi jinin al'ada sau uku ko kuma ta yi wata uku.[22]
  • Dangantaka ta jini da haramcin aure: A cewar Fadilul Miƙdad daga malaman fiƙihu na Shi'a, aksarin Shi'a da wasu jama'a daga Ahlus-Sunna suna da ra'ayin cewa saduwa ta shubuha tana janyo samuwar dangantaka ta jini;[23] Ma'ana mahaifiya ƴa mace da jikarta daga ɓangaren mace suna zama maharramai ga namiji, haka kuma mahaifi, ɗa namiji, da jikansa daga ɓangaren namiji suna zama muharramai ga mace.[24] Na'am bisa ra'ayin masshur, wannan hukunci yana kasancewa cikin ƙaddarawar da saduwar shubuha take kasancewa kafin yin aure da ɗaya daga cikinsu waɗannan mutane da aka zayyano, amma idan ya kasance bayan sun rigaya sun yi aure, saduwar shubuwa ba za ta lalata musu ingantacce auren da suka riga suka yi ba.[25] Misali idan namiji ya sadu da mace saduwar shubuha, ba ya halatta ya auri ƴar wannan mata; amma idan ya auri wata mata sai kuma daga baya ya yi saduwar shubuha da ƴar wannan mata, wannan saduwa ta shubuha ba za ta janyo lalacewar aurensa da ya riga ya yi tuntuni ba da babarta.[26]

Nasaba Da Gadon Ɗa Ko Ƴar Shubuha

Bisa fatawar malaman fiƙihu, mahaifan ɗan da aka haifa ta hanyar saduwa cikin shubuha ana riskar da shi da waɗanda suka fitar da maniyyin halittarsa.[27] Sahibul Jawahir ya yi da'awar ijma'i kan wannan magana.[28] Yana cewa idan mace da namiji suka afka cikin shubuha, to ɗan aka haifa ta wannan hanya yana komawa ga su duka biyun.[29] zai kuma ci gado daga gare su.[30] Amma idan ɗaya daga cikinsu yana sane babu wata shubuha da ya samu da gangan ya aikata wannan kasassaɓa, to ɗan da aka haifa yana zama ɗan zina a gare shi kuma ba zai ci gadonsa ba.[31]

A cewar malaman fiƙihu, idan ya zama matar aure ta akfa cikin saduwar shubuha kuma aka yi rashin dacewa ta ɗauki ciki, idan akwai wata shaida da take tabbatar da cewa ɗan da yake cikinta ba ɗan mijinta ba ne ko ba ɗan mutumin da ta yi jima'ai da shi ba ne (Kamar ace akwai tazarar fiye da wata shida tsakanin saduwar da ta yi da ɗaya daga cikinsu) yaron da ta haifa yana bin ɓangare ɗaya daga iyaye ko ɗaya daga cikin ma'auratan;[32] amma idan tsammanin danganewar yaron ga mijinta da wancan mutumin da ta yi jima'i da shi ya yi kunnen doki ya daidaita, akwai saɓanin malamai: wasu sun riskar da yaron ga mutumin da ta yi jima'i da shi,[33] Wasu kuma sun danganta shi da mijinta[34] Wasu jama'a sun tafi kan amfani da dabarar ƙuri'a duk wanda ƙuri'a ta faɗa kansa shi ne mahaifinsa yaron.[35]

Bayanin kula

  1. ↑ Misali, duba: Shahid Thani, Masalik al-Afham, 1413 AH, juzu'i. 7, shafi. 302; Naraqi, Mustanadush al-Shi’a, 1415 AH, juzu’i. 14, shafi. 221; Isfahani, Wasilat al-Naja'at, 1422H, shafi. 717.
  2. ↑ Mu'assaseh Da'iratil Ma'arif Fiƙhe Islami, Farhange Fiƙhe Farsi, 2008, juzu'i. 1,shafi. 150.
  3. ↑ Sabzevari, Muhazzab Al-Ahkam, 1413 AH, juzu'i. 26, shafi. 144.
  4. ↑ Makarem Shirazi, Ahkame Banuwan, 1428 AH, shafi. 227.
  5. ↑ Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i. 2, shafi. 122.
  6. ↑ Mu'assaseh Da'iratil Ma'arif Fiƙhe Islami, Farhange Fiƙhe Farsia, 2008, juzu'i. 1, shafi. 151.
  7. ↑ «قانون مجازات اسلامی»، Yanar Gizo na Cibiyar Bincike na Majalisar Shawarar Musulunci.
  8. ↑ Montazeri, Risalaeh Istifta'at, Qom, juzu'i. 3, shafi. 372.
  9. ↑ Jorjani, Tafsir Shahi, 1404 AH, juzu'i. 2, shafi. 286.
  10. ↑ Mu'assaseh Da'iratil Ma'arif Islami, Farhange Fiƙhe Farsi, 2008, juzu'i. 1, shafi. 151.
  11. ↑ Sheikh Hurrul Amili, Wasa’il al-Shi’a, 1409 AH, juzu’i. 28, shafi. 66, hadisi na 17.
  12. ↑ Makarem Shirazi, Ta'azir Wa Gustareh An, 1425 Hijira, shafi. 50.
  13. ↑ Bahrani, al-Hadaeq al-Nadrah, 1405 AH, juzu'i na 23, shafi na 246.
  14. ↑ Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i. 6, shafi. 42.
  15. ↑ Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 32, shafi. 379.
  16. ↑ Bahrani, al-Hadaeq al-Nadrah, 1405 AH, juzu'i. 23, shafi. 613.
  17. ↑ Mu'assaseh Da'iratil Ma'arif Islami, Farhange Fiƙhe Farsi, 2008, juzu'i. 1, shafi. 151.
  18. ↑ Sheikh Tusi, Al-Mabsut, 1387H, juzu'i. 6, shafi. 27.
  19. ↑ Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 32, shafi. 340.
  20. ↑ Makarem Shirazi,Ahkamne Banuwan, 1428 AH, shafi. 224.
  21. ↑ Misali, duba: Shahid Thani, Masalik al-Afham, 1413 AH, juzu'i. 7, shafi. 303; Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 32, shafi. 340; Hajawi al-Maqdisi, Al-Iqna’, Dar al-Ma’rifah, juzu'i. 2, shafi. 456.
  22. ↑ Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 32, shafi. 340.
  23. ↑ Hilli, Kanz al-Irfan, 1425 AH, juzu'i. 2, shafi. 187.
  24. ↑ Mu'assaseh Da'iratil Ma'arif Islami, Farhange Fiƙhe Farsi,, 2008, juzu'i. 1, shafi. 151.
  25. ↑ Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 29, shafi na 373-374.
  26. ↑ Mohaqiq Damad, Barrasi Fiƙhi Huƙuƙe Khanuwade, Qom, shafi. 124.
  27. ↑ Mohaghegh Halli, Shar'e al-Islam, 1408 AH, juzu'i na 2, shafi na 225.
  28. ↑ Najafi, Jawaher al-Kalām, 1404 AH, juzu'i. 29, shafi. 244 da juzu'i. 31, shafi. 248.
  29. ↑ Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 31, shafi. 248.
  30. ↑ Qiblai, Barrasi Ahkame Fiqhi wa Huquqw Hamli wa janin nashi az zina wa wate be shubhe," shafi. 16.
  31. ↑ Taheri,Huquqe Mudni, 1418 AH, juzu'i. 5, shafi. 350.
  32. ↑ Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 31, shafi. 248; Imam Khumaini, Tahrir al-Wasilah, Darul-ilm, juzu'i. 2, shafi. 308.
  33. ↑ Qommi, Alghaya Al-Quswa, 1423 AH, juzu'i. 2, shafi. 283.
  34. ↑ Fadhil Lankarani, Tafsilush Shari'a (Annikahu), 1421 AH, shafi. 516.
  35. ↑ Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 31, shafi. 248; Mughniyah, Fiqhu Imam Sadik (a.s.), 1421 AH, juzu'i. 5, shafi. 296.

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