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Tuhuma

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Tuhuma (Larabci:التُهْمَة) Ma'ana nuna mummunan zato da kuma danganta ayyukan da ba na gaskiya ba ga wani mutum ko wasu mutane. Ana ɗaukar tuhuma daga ayyukan haramun, kuma babban zunubi ce a muslunci. Hukuncin wanda ya yi tuhuma ga wani shi ne ta'aziri (Ladabtarwa), a cikin kur'ani, Allah Ta'ala ya yi alƙawarin yi wa wanda ya aikata tuhuma azaba mai girma. Amma a harshen Larabci akwai bambanci tsakanin kalmar Tuhuma, da kalmar Buhtan da kuma Al'iftirah, Bambance-bambancen da ke tsakanin zarge ko tuhuma da kalmar Albuhtan da kuma Al-iftira da ƙazafi Duk wanda ya zarge wasu ba tare da ya tabbata da laifinsu ba shi ne tuhuma, shi ne wanda ya yi tuhuma ba shi da yaƙinin kan ƙaryar da suka yi a kan wasu. Riwayoyin musulunci sun hana mutane halartar wuraren da ake tuhuma da zargi. ɗaya daga cikin sakamakon shi ne rasa imani, kuma maganinsa shi ne kauracewa yin leken asiri kan ayyukan mutane.

Wasu malaman fikihu sun halasta tuhumar ƴanbidi'a idan akwai maslaha cikin yin hakan, inda suka kawo hadisin mubahata (Ƙage) matsayin hujja akan haka, sai dai mafi yawan malaman fikihu suna ganin wannan ra'ayi ba dai-dai ba ne, kuma sun fassara hadisin da ma'anar kafawa ƴanbidi'a hujjar yankan shakku.

Matsayin Tuhuma Da Ma'anarta

Ana la'akarin tuhuma ko zargi matsayin ɗaya daga cikin manya-manyan zunubi,[1] a cikin wani hadisi tuhuma tana ɗaya daga cikin munanan ayyuka da har Shaiɗan ba ya karbar mai yinta.[2] Haƙiƙa a cikin litattafai na hadisi an ware babi mai zaman kansa domin bayyanin haramcin tuhuma.[3]

Tuhuma tana nufin bayyana mummunan zato.[4] kuma mummunan zato wanda yake shiga zuciyar mutum daga tasarrufi da ayyuka na daban[5] rashin munana fahimta kan ayyukan wasu mutane idan ya wanzu a cikin zuciyar mutum kuma bai bayyana shi ga wani mutum ba, to wannan ana ɗaukarshi a matsayin munana zato ba tuhuma ba.[6]

Ita tuhuma ta haɗa da tuhuma a rubuce ko ta hanayar nuni, ko tuhuma ta hanayar na'urori kamar wayar hannu, kwamfiyuta, da hanyoyin sadarwar zamantakewa.[7]

Mafi munin tuhuma a cikin hadisi ita ce tuhuma ko zargi na cin amana, ma'ana zargin da ake yiwa wanda aka damƙawa amana ta wani aiki amma ya kasa sauke nauyi da ya hau kanshi.[8]

Bambanci Tuhuma Da Ƙage

Tuhuma da kalmar Buhtan da Al'iftira, suna da kamanceceniya a ma'ana kuma an saba amfani da su tare. a maimako ko wata ɗaya a cikinsu. Sai dai akwai bambance-bambance a tsakaninsu. Zargin shi ne bayyana munanan zato, wanda ya samo asali daga zato da rashin yarda.[9]

Wannan zato ko dai bai ta tabbata ba, ko kuma har yanzu ba ta tabbatar da shi ba,[10] amma kalmar Buhtan tana nufin danganta ƙarya ga wani.[11] Kuma wanda ya aikata Buhtan, shi kan shi yasan ƙarya yake yi.[12] Amma Al'iftira kawai ana nufin karya.[13] ba tare da hujja ba.[14] kamar jingina ɗa ga Allah maɗaukaki.[15]

Hukuncin Tuhuma A Shari'a

Akwai hujunce-hukunce na Tuhuma a shari'a daga cikin akwai;

  • Yin tuhuma da yaɗata haramin ne a fiƙihu[16] kuma hukuncin wanda ya aikita shi ne Atta'azir, wato alƙali ne zai yiwa mai tuhuma hukuncin da yake ga ya dace.[17] amma idan yazama tuhumar idan tazaama ƙazafi [shi ne jifan mutum da abin da bai aikataba],to hukuncinta zai zamo hukuncin mai ƙazafi, wato bulala tamanin.[18]
  • Kan haramcin tuhuma babu banbanci wanda ake tuhuma ya zamo yana gurin ko baya gurin a lokacin da ake tuhumarshi.[19]
  • Idan aka yi zargi mutum a gaban shi to misali ne na cin fuskar mutum, kuma hakan haramun ne.[20]

Ba ya halatta a saurari tuhumar da ake yi wa wasu, amma idan an saurare tuhumar tofa dola ne a kareshi a nuna wannan tuhumar ba dai dai bace.[21]

  • Wajibi ne wanda ya yi tuhuma ya tuba daga zunubin shi, kuma bisa ihtiyaɗi da mustahabi ya kamata ya nemi yafiyar wanda ya tuhuma idan babu tinanin cutar da shi.[22]

Imam Sadiƙ (A.S):
إِذَا اتَّهَمَ الْمُؤْمِنُ أَخَاهُ انْمَاثَ الْإِيمَانُ مِنْ قَلْبِهِ‌، كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ Tarjama: Idan mumini ya zargi ɗan uwansa (da abin da bai aikata ba), to imani zai narke daga zuciyarsa, kamar yadda gishiri yake narkewa a cikin ruwa.

[23]

Tasirin tuhuma da Abin da Yake Biyo Bayanta

Akwai tasiri da abubuwa da suke faruwa bayan aikata tuhuma, daga cikinsu akwai:

  • Azaba daga Ubangiji: A cikin ruwaya daga Imam Sadik, tsira da amincin Allah su tabbata a gare shi, cewa aya ta 23 a cikin Suratul Nur tana nuna girman laifin tuhuma.[24] A cikin wannan aya Allah Ta'ala ya la'anci mai yin tuhuma a duniya da lahira, kuma an yi mashi tanadin azaba mai girma, duk wanda ya zargi mata masu kame kai ko masu aure, kuma ya jefe su da yin zina, kazalika ya zo a cikin ayar Ifku, cewa duk wanda ya tuhumi matan Manzan Allah (s.a.w),[25] to zai sha babbar azaba.[26]
  • Yin zargi da tuhuma yana kawar da imanin mumini.[27]
  • Tuhuma tana kai ga yankewar alaƙa a tsakanin ƴan'uwa da kuma gushewar alaƙa ta addini.[28]

Imam Ali (A.S):
إِيَّاكَ وَمَوَاطِنَ التُّهَمَةِ وَالْمَجْلِسَ الْمَظْنُونَ بِهِ السَّوْءُ، فَإِنَّ قَرِينَ السَّوْءِ يَغُرُّ جَلِيسَهُ. Tarjama: Ka kiyayi wuraren da ake zargi, da kuma zauren da ake yi wa mummunan zato, domin kuwa abokin banza yana yaudarar wanda yake zaune da shi.

[29]

Hanyoyin Kubuta Da Magance Tuhuma

Akwai hanyoyi da yawa domin magance yin tuhuma ga mutane, daga cikin akwai:

  • Ka guji cuɗanya da waɗanda aka san suna da mugun nufi.[30]
  • Rashin halartar tarukan da ake ambatan abubuwa marasa kyau.[31]
  • Rashin halartar gurare da tarukan da ake danganta su ga mutane masu halayyar banza da masu sharri da lalacewa.[32]
  • Yana da kyau kada a yi leken asiri a kan ayyukan mutane, da kuma fassara maganar mutane marar kyau ga abu mai kyau.[33]

Hadisul Mubahata

Babban labari: Hadis Mubahata

Mubahatati kalma ce ta fikihu da aka samo daga kalmar Bahituhum wadda ta zo a cikin hadisi daga Manzon Allah (S.A.W),[34] amma ta fuskar fiƙihu, wasu suna ganita a matsayin tuhuma ko zargi, kuma sabo da haka suka halasta tuhumar mutane ƴanbidi'a.[35] Amma wasu sun ce ma'anarta shi ne kafawa ƴanbidi'a da dalilai da hujjojin yankan shakku, da kuma ɗimauta su da hujja mai ƙarfi.[36] to a ƙarshe dai su waɗannan malamai suna ganin rashin halascin tuhumar ƴanbidi'a.[37]

Ku Duba Masu Alaƙa

Bayanin kula

  1. ↑ Ibn Shu'bah al-Harani, Tohaf al-Aƙool, shafi na 331; Dastgheeb, Al-Zhanub al-Kabir, juzu'i na 2, shafi na 382.
  2. ↑ Al-Kulayni, Al-Kafi, juzu'i na 2, shafi na 358.
  3. ↑ Al-Kafi, Al-Kulaini, juzu'i na 2, shafi na 361; Al-Hurr u Al-Amili, Wasa'il Al-Shi'a, juzu'i na 12, shafi na 302.
  4. ↑ Al-Zubaidi, Taj Al-Arous, juzu'i na 34, shafi na 64; Al-Farahidi, Al-Ain, juzu'i na 4, shafi na 100.
  5. ↑ Al-Tahrani, Al-Akhlaƙ Al-ilahiyya, juzu'i na 4, shafi na 155.
  6. ↑ Al-Tahrani, Al-Akhlaƙ Al-ilahiyya, juzu'i na 4, shafi na 155-156
  7. ↑ Al-Sistani, Tauzihul Al-masa'il Jami', juzu'i na 2, shafi na 208.
  8. ↑ Al-Kulayni, Al-Kafi, juzu'i na 5, shafi na 298.
  9. ↑ Al-Tahrani, Al-Akhlaƙ Al-ilahiyya, juzu'i na 4, shafi na 156
  10. ↑ Odeh, Jurmi wa Arkan An, juzu'i na 1, shafi na 300.
  11. ↑ Al-Tahrani, Al-Akhlaƙ Al-ilahiyya, juzu'i na 4, shafi na 141
  12. ↑ Dastghaib,Al- Zunubul Al-kabira, juzu'i na 2, shafi na 360.
  13. ↑ Al-Tusi, Majma' al-Bayan, juzu'i na 6, shafi na 201.
  14. ↑ Ibn Manzur, Lisan al-Arab, juzu'i na 15, shafi na 154; Al-Farahidi, Al-Ain, juzu'i na 8, shafi na 280.
  15. ↑ Suratul Baƙarah, aya ta:116.
  16. ↑ Al-Najafi, Jawahir al-Kalam, juzu'i na 41, shafi na 59; Shahidi Na Biyu, Kashaful riba, shafi na 21.
  17. ↑ Khumaini, Istifta'at Imam Khomaini juzu'i na 6, shafi na 413; Al-Fadil Lankarani, Jami' al-Mas'il, juzu'i na 1, shafi na 488; Makarem Al-Shirazi, Al-fatawa al-jadida, juzu'i na 3, shafi na 349.
  18. ↑ Allama Al-Hilli, ƙawa'iodul Ahkam, juzu'i na 3, shafi na 547.
  19. ↑ Al-Tahrani,Al-Akhlaƙ Al-ilahiyya, juzu'i na 4, shafi na 157
  20. ↑ Al-Tahrani,Al-Akhlaƙ Al-ilahiyya, juzu'i na 4, shafi na 159
  21. ↑ Al-Tahrani,Al-Akhlaƙ Al-ilahiyya, juzu'i na 4, shafi na 159-160
  22. ↑ Al-Sistani, Tauzihul Al-Mas'il Al-Jami', juzu'i na 2, shafi na 209.
  23. ↑ Alkafi, Alkulaini, juzu'i 2, shafi. 361.
  24. ↑ Al-Saduƙ, Ilal al-Shara'i, juzu'i na 2, shafi na 480.
  25. ↑ Al-Tabatabai, Al-Mizan, juzu'i na 15, shafi na 89.
  26. ↑ Makarem Al-Shirazi, Al-Athmal, juzu'i na 11, shafi na 46.
  27. ↑ Al-Kulayni, Al-Kafi, juzu'i na 2, shafi na 361.
  28. ↑ Al-Kulayni, Al-Kafi, juzu'i na 2, shafi na 361.
  29. ↑ Altusi, Al-Amali, shafi. 7.
  30. ↑ Al-Tahrani, Al-Akhlaƙ Al-ilahiyya, juzu'i na 4, shafi na 163.
  31. ↑ Al-Tahrani, Al-Akhlaƙ Al-ilahiyya, juzu'i na 4, shafi na 163; Al-Saduƙ, Al-Amali, shafi na 587.
  32. ↑ Al-Tahrani, Al-Akhlaƙ Al-ilahiyya, juzu'i na 4, shafi na 163; Al-Majlisi, Hilyat al-Muttaƙin, shafi na 555.
  33. ↑ Al-Kulayni, Al-Kafi, juzu'i na 2, shafi na 362; Al-Hamdani, Misbah al-Faƙih, juzu'i na 2, shafi na 672.
  34. ↑ Al-Kulayni, Al-Kafi, juzu'i na 2, shafi na 375; Al-Majlisi, Rawdat al-Muttaƙin, juzu'i na 9, shafi na 327; Al-Majlisi, Madubin Hankali, juzu'i na 11, shafi na 77.
  35. ↑ Al-Khoei, Misbah al-Faƙaha, juzu'i na 1, shafi na 458; Al-Kalbaikani, Al-Durr Al-Mandhud, juzu'i na 2, shafi na 148; Al-Tabrizi, Irshad al-Talib, juzu'i na 1, shafi na 281.
  36. ↑ Al-Fayd al-Kashani, Al-Wafi, juzu'i na 1, shafi na 245; Al-Majlisi, Mir'atul Al'uƙool, juzu'i na 11, shafi na 81
  37. ↑ معنى المباهتة لأهل البِدَع.. الكذب عليهم أم الاحتجاج عليهم؟ / سماحة الشيخ محمد صنقور.

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