Tsarkin Haihuwa

Daga wikishia
bangon Littafin Al-urwatul Al-wuska

Tsarkin haihuwa (Larabci: طهارة المولد) suna ne da ake amfani da shi kan haihuwar da aka yi ta halastacciyar hanya, ɗan halal shi ne aka haifa daga aure ko ta hanyar da ake mata hukunci ɗaya da aure. A cikin fiƙihun muslunci ana kiran tsarkin haihuwa da taken “ɗaharaul Al-maulid” kuma cikin ba'arin lamuran addini tsarkin haihuwa ya kasance sharaɗi a cikinsu, alal misali rashin tsarkin haihuwa da kuma kasancewar ɗan zina suna daga cikin abubuwa da ke hana mutum zama mujtahidi da za a yi taƙlidi da shi haka nan limamin jam'i, limamin juma'a, alƙali da shaida.

Cikin riwayoyi daga madogaran riwaya na shi'a da ahlus-sunna, soyayyar Ahlul-baiti (A.S) da soyayyar Imam Ali (A.S) suna cikin alamomin tsarkin haihuwa, kuma ƙiyaya da su alama ce ta rashin tsarkin haihuwa.

Gabatarwa Wane ne Ɗan Halas Da Muhimmancinsa A Fiƙihu

Ɗan halal shi ne wanda aka haifa ta hanyar aure ba ta hanyar zina ba.[1] muhimmancin tsarkin haihuwa a cikin fiƙihu ya kasance daga fuskacin gadon da ɗan halas yake da shi[2] yiwuwa samun hawa muƙamai da matsayi misalin alƙalanci,[3] zama limamin jam'i,[4] wanda ɗan zina ba ya samunsu.[5]

Ana kiran tsarkin haihuwa da taken "ɗahararul Al-maulid"[6] kuma anyi magana game da shi cikin mabambantan babukan fiƙihu misalin babin ijtihadi da taƙlidi, sallar jam'i, aure, alƙalanci, shaida.[7]

Su Wane Ne ƴaƴan Halal

Bisa ilimin fiƙihu na shi'a ƙari kan mutanen da aka haifa ta hanyar aure ɗaiɗaikun mutane da bayaninsu zai zo a ƙasa suma suna cikin ƴaƴan halal

  • Wanda aka haifa ta hanyar saduwa ta shubuha, da sharaɗin kasance uwa da ubansa sun faɗa cikin shubuha game da saduwarsu da suka yi da juna suka samar da shi.[8] kan wannan asasi idan har ɗayansu daga mace ko namiji batun bai shige masa duhu ba, ido buɗe ya aikata jima'i da saduwar, za a lissafa ɗan da suka haifa matsayin ɗan zina.[9]
  • Yaron da maniyyin da aka haife shi ya shiga mahaifar mahaifiyarsa a lokacin da baya halasta a yi jima'i;[10] misalin yin jima'i lokacin da mace take halin haila, ko kuma da ake halin azumi na wajibi ko halin ihrami.[11]
  • Yaron da aka haife shi kan igiyar auren sauran mazhabobin muslunci kai hatta auren mushrikai.[12] alal misali ɗan da aka haife shi ta hanyar aure[13] tare da muharramai da mushrikai suka kasance suna yi, malamai suna ɗauƙarsa matsayin ɗan halal.[14] haka nan wasu daga cikin malamai sun dogara da ƙa'idatul jabbi sun yi hukunci duk da cewa aurar uwa ko yar'uwa da wanda ba musulmi ba ya yi kafin musluntarsa haramun ne a muslunci; bayan musluntarsa ana yafe masa ayyukan da ya aikata kafin muslunta.[15]
  • Wanda ake kokwanto kan tsarkin haihuwarsa, amma tare da haka an san mahaifiyarsa da mahaifinsa. Haka nan galibin malaman fiƙihu wanda ba a san iyayensa ba misalin yaron da aka tsinta ana masa hukunci da ɗan halal.[16]

Tsarkin Haihuwa Sharaɗin Cikin Ba'arin Muƙamai Da Ayyuka

Kan asasin fatawar malaman fiƙihu, tsarkin haihuwa sharaɗi ne cikin ba'arin al'amuran misalin:

  • Maraj'iyya: tsarkin haihuwa ɗaya ne daga cikin sharaɗin zama mujtahidi da za a yi taƙlidi da shi (Marja'in taƙlidi).[17] Shahudus Sani yana ganin kasancewar tsarkin haihuwa sharaɗi cikin mujthaidi matsayin maganar da aka yi ijma'i cikinta.[18]
  • Limanci jam'i da juma'a: kan asasin ijma'in malaman fiƙihu na imamiyya,[19] tsarkin haihuwa ɗaya ne daga cikin sharuɗɗan limancin jam'i, baya halasta ɗan zina ya yi limanci.[20] na'am limancin wanda ake kokwanto kan tsarkin haihuwarsa ba kuma a iya tabbatar da kasancewarsa ɗan zina ba, bisa ittifaƙin malamai limancinsa ya inganta kuma ya halasta.[21] haka nan cikin limancin sallar juma'a tsarkin haihuwa sharaɗi ne.[22]
  • Alƙalanci: tsarkin haihuwa ana lissafa shi ɗaya daga sharuɗɗan alƙalanci.[23] kan asasin wannan sharaɗi baya inganta ɗan zina ya yi alƙalanci.[24]
  • Shaida: kan asasin fatawar malaman fiƙihu ɗaya daga cikin sharaɗin shaida cikin bada shaida a kotu wajibi ne ya kasance ɗan halal, saboda haka ba a karɓar shaida ɗan zina.[25]

Dalilin Haramtawa Ɗan Haram Alƙalanci Da Bayar Da Shaida

Ba'arin malaman shi'a da wasu jama'a daga masu nazari sun yi bayanin game da dalilin haranmtawa wanda ba ɗan halal yin alƙalanci da bayar da shaida, alal misali Sayyid Murtada (Rayuwa: 355-436. h. ƙ) daga malaman shi'a suna cewa dalilin haramcin ya faru ne sakamakon Allah ya san cewa ɗan zina ba zai zaɓi alheri da sulhu ba. Saboda haka ne aka haramtawa masa yin abubuwa misalin alƙalanci da bayar da shaida a gaban alƙali[26] wasu masu bincike suna rashin karɓuwar ɗan zina a wurin al'umma matsayin dalilin haramta masa waɗannan al'amura[27] wasu kuma sun tafi kan cewa kamar yadda siffofin zahiri na ɗaiɗaikun mutane suke ciratuwa daga kwayoyin halittunsu haka nan siffofinsu na baɗini da ɓoye suka ciratuwa kuma waɗannan siffofi galibi suna bada gudummawa cikin ɗan zina wajen aikata lefuka.[28]

Shin Da Gaske Son Imam Ali (A.S) Alamu Ne Na Tsarkin Haihuwa

Cikin adadin riwaya da suka zo daga madogaran shi'a[29] da na ahlus-sunna,[30] son Ahlul-baiti (A.S) musammam Imam Ali (A.S) kuma ƙin su da gaba da su alama ce ta rashin tsarkin haihuwa. Alal misali cikin madogaran ahlus-sunna an naƙalto daga Ibadatu ɗan Samit da Abu Sa'id Khudri dukansu sahabban Manzon Allah (S.A.W) ne, suna cewa mun kasance muna koyar da ƴaƴanmu soyayyar Ali ɗan Abi ɗalib; idan suka ƙi son sa mu na gane cewa ba ƴaƴanmu ba ne, ƴaƴan haramun ne.[31] Ibn Jazri (Rayuwa: 751-833. h. ƙ) malamin hadisi da fiƙihu mabiyin mazhabar shafi'iyya, yana cewa tun da can har zuwa zamanin da ya rayu abu ne da ya shahara cewa babu mai ƙiyayya da Ali in banda ɗan zina.[32] Allama Majlisi cikin littafin Biharul Al-anwar cikin wani sashe ya tattaro hadisai 31.[33] a cikin Mir'atul Al-uƙul ya tafi kan kasancewar waɗannan hadisai matsayin mutawatirai.[34]

Kishiyar ra'ayin Allama Majlisi da ya tfi kan tawatirin waɗannan hadisai da suke tabbatar da tsarkin haihuwar masoyan Ahlul-baiti (A.S) da rashin tsarkakar haihuwar maƙiyansu, wasu masu bincike kan addini sun yi suka kan isnadin adadi daga waɗannan hadisai, sun yi imani da cewa marawaitan waɗannan hadisai mutane da ba a ma san daga inda suka fito ba ko kuma sun kasance daga gullatu masu wuce iyaka.[35]

Haka nan game da waɗannan riwayoyi, rashin tsarkin haihuwa baya zama dalili da za kwacewa mutum zaɓin da yake da shi daga gare shi, saboda haka rashin tsarkakar haihuwa bai kasance cikakken sababin aikata lefuka da zunubai da kuma nesantuwa daga Ahlul-baiti (A.S) ba; ma'ana ana iya samun ɗan zina bisa zaɓinsa kamar dai sauran mutane ya kasance daga masoya Ahlul-baiti, kamar da yadda babu wani dalili da yake tabbatar da cewa dukkanin ɗan halal zai kasance masoyin Ahlul-baiti (A.S), saboda haka riwayoyin da suka zo kan ƙiyayyar da ƴaƴan zina suke yi wa Ahlul-baiti (A.S) ba su kasance suna bayani kan gamammen hukunci kuma dawwamamme ba, bari dai suna bayani cewa galibi kuma mafi yawa daga ƴaƴan zina suna zama maƙiya Ahlul-baiti (A.S) bawai cikin ko wane hali ko kuma dukkaninsu ba.[36]

Bayanin Kula

  1. ↑ Bahrani, Al-Anwar Al-Laami’, Cibiyar Nazarin Kimiyya, juzu'i na 14, shafi na 11.
  2. ↑ Fikihu Al-Sadik, Amincin Allah ya tabbata a gare shi, 1412 BC, juzu'i na 24, shafi na 470; Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 39, shafi na 274.
  3. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 40, shafi na 12; Ruhani, Fiqhu Al-Sadiq, Amincin Allah ya tabbata a gare shi, 1412 Q, juzu'i na 25, shafi na 21.
  4. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 324; Ruhani, Fikihu Al-Sadik, Amincin Allah ya tabbata a gare shi, 1412H, juzu'i na 6, shafi na 287.
  5. ↑ Duba: Najafi, Jawahirul al-Kalam, 1404 AH, juzu'i na 13, shafi na 40, shafi na 12-13; Yazdi, Urwa al-Wuthghati, 1409 AH, juzu'i na 1, shafi.797; Shokrian Amiri, “Shardiyate Halal zadegi ya zinanzadeh dar shubuhat wa qazawat”, shafi na 120.
  6. ↑ A ra'ayin Namuna, ba ni da wata shakka game da shi: Muhaqqiq Hili, Shara’i'ul Islam, 1408 AH, juzu'i na 1, shafi na 87 da 114, juzu'i na 4, shafi na 59 da 121; Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 41, shafi na 117 da 118.
  7. ↑ Mu’assasa Dayiratu Al-marif fiqhu Islami wa Farhang Fiqh, 1385, juzu’i na 3, shafi na 366.
  8. ↑ Bahrani, Al-Anwar Al-Lawami’, Majma buhusi ilimiyya, juzu'i na 14, shafi na 11; Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 324.
  9. ↑ Bahrani, Al-Anwar Al-Lawami’, Majma buhusi ilimiyya, juzu'i na 14, shafi na 11; Taheri, Haƙƙin Jama'a, 1418 BC, juzu'i na 5, shafi na 350.
  10. ↑ Jum’a Az-Pejoh-Shagran, Farhang Fikihu, 1426 AH, juzu’i na 3, shafi na 367.
  11. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 41, shafi na 411.
  12. ↑ Pourmohammadi, "Qaida Lakulli Qoumin Nikah", shafi na 278.
  13. ↑ Shirazi, al-Qasas al-Fiqhiyyah, 1413 AH, shafi 44; Boroujerdi, Jame Al-Ahadith Al-Shia, 2006, juzu'i na 26, shafi na 380; Ameli, Vasal, 1409 AH, juzu'i na 21, shafi na 199.
  14. ↑ Tusi, Tahdhib al-Ahkam, 1407 AH, juzu'i na 6, shafi.387; Ameli, Wasa'il al-Shia, 1409 AH, juzu'i na 21, shafi na 200; Pourmohammadi, "Qaida Lakull Qom Nikah", shafi na 278.
  15. ↑ Shirazi, al-Qasas al-Fiqhiyyah, 1413 AH, shafi 44; Asalin Fiqhu al-Fatal fi al-Qasear Fiqh al-Asi, 1425 AH, juzu'i na 2, shafi na 302.
  16. ↑ Muassaeh Dayiratul Al-marif Islami, Farhang Fiqh, 1385, juzu'i na 3, shafi na 367.
  17. ↑ Bani Hashemi Khomeini, Tauzihul Al-masa'iln (Mohashi), 1424 AH, juzu'i na 1, shafi na 13.
  18. ↑ Shahid Sani, al-Rawda al-Bahiya, 1410 AH, juzu'i na 3, shafi na 62.
  19. ↑ Duba: Najafi, Jawaharlal Kalam, 1404 AH, juzu'i na 13, shafi na 324.
  20. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 324.
  21. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 13, shafi na 325.
  22. ↑ Muhaqqiq Hilli, Shara’i al-Islam, 1408 BC, juzu’i na 1, shafi na 87; Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 11, shafi na 296.
  23. ↑ Misali, duba: Mohaghegh Hilli, Shara’i al-Islam, 1408 AH, juzu’i na 4, shafi na 59; Najafi, Jawaharlal Kalam, 1404 AH, juzu'i na 40, shafi na 12.
  24. ↑ Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 40, shafi na 13.
  25. ↑ Muhaqqiq Hili, Sharia’ al-Islam, 1408 AH, juzu’i na 4, shafi na 121; Najafi, Jawahir al-Kalam, 1404 BC, juzu'i na 41, shafi na 117 da 118.
  26. ↑ Seyed Morteza, Al-Intisar, 1415 AH, shafi na 502.
  27. ↑ Kikha, Fatouhi, “Tahlili wa Barsi arzeshe isbati shahadat walad zina dar mazahib islami,” shafi na 239.
  28. ↑ Basiri, Gohari, “Nakshe Sarenuwesht Insan az manzare qur’ani wa Hadisi,” shafi na 121.
  29. ↑  : Kulayni, Al-Kafi, 1407 AH, juzu'i na 8, shafi na 316; Barqi, Al-Mahasin, 1371 BC, juzu'i na 1, shafi na 138-139; Sheikh Saduq, Ilal al-Shara’i’, 1385H, juzu’i na 1, shafi na 141-145.
  30. ↑ Ibn Asakir, Tarikh Dimashq, 1415 BC, juzu'i na 42, shafi na 287. Ibn Jazari, Asni al-Muttalib, Isfahan, shafi na 57-59; Ibn Mardawayh Isfahani, Manaqib Ali bin Abi Talib, 1424 BC, shafi na 76 da 77; Shushtari, Ihqāq al-Haqq, 1409 BC, juzu'i na 7, shafi na 245 da 244, juzu'i na 17, shafi na 250 da juzu'i na 21, shafi na 363-369.
  31. ↑ Ibn Asakir, Tarikh Dimashq, 1415 BC, juzu'i na 42, shafi na 287. Ibn Jazari, Asni al-Muttalib, Isfahan, shafi na 57-59; Ibn Mardawayh Isfahani, Manaqib Ali bin Abi Talib, 1424 BC, shafi na 76 da 77.
  32. ↑ Ibn Jazari, Asni al-Muttalib, Isfahan, shafi na 57.
  33. ↑ Majlisi, Bihar Al-Anwar, 1403 BC, juzu'i na 27, shafi na 145-156.
  34. ↑ Majlisi, Miryah al-Aqool, 1404 AH, juzu'i na 26, shafi na 420.
  35. ↑ Qazvini, "Aya Shi'ayan, mukalifan kod ra Haramzadeh Maidanand?", wanda aka jera a gidan yanar gizon Cibiyar Binciken Zamani.
  36. ↑ «آیا دشمنان ائمه اطهار(ع)، حرام‌زاده هستند؟ اگر هستند، چگونه چنین چیزی توجیه‌پذیر است؟»، وبگاه اسلام‌کوئست.

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