Tuhuma

Daga wikishia

Zargi ko tuhuma (Larabci:التُهْمَة) shi ne nuna munanan tinani da kuma danganta ayyukan da ba na gaskiya ba ga wasu. Ana ɗaukar tuhuma haramun ce kuma babban zunubi ce a musulinci. Hukuncin wanda yi tuhuma ga wani shi ne Atta’azir wato abin da alƙali ya ga ya dace, kuma a cikin Alkur’ani, Allah Ta’ala ya yi alkawarin yi wa wanda ya aikata tuhuma azaba mai girma. Amma a yaran Larabci akwai banbanci tsikanin kalmar Tuhuma wato ƙazafi, da kalmar Buhtan da kuma Al’iftirah, Bambance-bambancen da ke tsakanin zarge ko tuhuma da kalmar Albuhtan da kuma Al-iftira da kazafi Duk wanda ya zarge wasu ba tare da ya tabbata da laifinsu ba shi ne tuhuma, amma wanda ya yi ƙazafi yana da yaƙinin kan ƙaryar da suka yi wa wasu. Ruwayoyin Musulunci sun hana mutane halartar wuraren da ake tuhuma da zargin wasu. ɗaya daga cikin sakamakonshi shi ne rasa imani, kuma maganinsa ba wai yin leken asiri ne ga ayyukan wasu ba. Wasu malaman fikihu sun halasta zargin `yan bidi’a idan akwai maslaha, inda suka kawo hadisin alfahari a matsayin hujja akan haka, sai dai mafi yawan malaman fikihu suna ganin wannan ra’ayi ba daidai ba ne, kuma sun fassara hadisin da cewa hujjace mai ƙarfi.

Matsayin Tuhuma da Ma’anarta

Ana la’akarin tuhuma ko zargi a ɗaya daga cikin manya-manyan zunubai,[1] a cikin wani hadisi tuhuma tana ɗaya ga cikin munanan ayyuka har Shaiɗan ba ya karbar mai yinta.[2] haƙaƙa a cikin litatafai na hadisi an ware babi mai tsaman kanshi domin bayyanin haramcin tuhuma.[3]

Tuhuma tana nufin bayyana mummunan tunani.[4] kuma tuhuma tana nufin munanan tunanin da ke shiga zuciyar mutum daga aiyuka da ma’amalar wasu mutane.[5] amma rashin fahimtar ayyukan wasu mutane idan yayi saura a cikin zuciyar mutum kuma bai amayar da shi ba,to wanna ana ɗaukarshi a matsayin munana zato ba tuhuma ba.[6]

Ita tuhumma 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 ba.[8]

Banbanci Tuhuma da wasu kalmomi masu kama da ita

Tuhuma da kalmar Buhtan da Al’iftira, suna da kamanceceniya a ma’ana kuma an saba amfani da su tare a maimakon ko wata ɗaya a cikinu. 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 kamal Buhtan tana nufin nasbta ƙarya ga wani.[11] kuma wanda 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 madaukaki.[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 yakega ya yadace.[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 yazamo yana gurin ko baya gurin a lokcin 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 wanna tuhumar ba dai dai bace.[21] • Wajibi ne wanda yayi 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]

Tasirin tuhuma da abin da yake biyu 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 na tuhuma.[23] A cikin wannan aya Allah Ta’ala ya la’ance 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 jefesu da yin zina, kazalika yazo a cikin ayatul Ifik, cewa duk wanda ya tuhumi matan Manzan Allah tsira da aminci su tabbata a gareshi,[24] to zai sha babbar azaba.[25] • Yin zargi da tuhuma yana kawar da imanin mumini.[26] • Tuhuma tana kai ga yankewar alaƙa a tsakanin ‘yan uwa da kuma gushewar alaƙa ta addini.[27]

Hanyoyin magance yin tuhuma ga mutane

Akwai hanyoyi dayawa domin magance yin tuhuma ga mutane, daga cikin akwai; • Ka guji cuɗanya da waɗanda aka san suna da mugun nufi.[28] • Rashin halartar tarukan da ake ambatan abubuwa marasa kyau.[29]

• Rashin halartar gurare da tarukan da ake danganta su ga mutane masu halayyar banza da masu sharri da lalcewa.[30] • Yana da kyau kada a yi leken asiri a kan ayyukan wasu, da kuma fassara magnar mutane marar kyau ga abu mai kyau.[31]

Hadisul Mubahatati

Almubahatati kalma ce ta fikihu da aka samo daga kalmar Bahituhum wadda tazo a cikin hadisi daga manzon Allah tsira da amincisu tabbata a gare shi,[32] amma ta fuskar fiƙihu, wasu suna ganita a matsayin tuhuma ko zargi, kuma sabo da haka suka halasta kan mutane ‘yan bid’a a.[33] Amma wasu sun ce ma’anarta ita ce tilasta ‘yan bidi’a da dalili mai ƙarfi da kuma sakasu cikin ruɗewa da hujja mai ƙarfi.[34] to a ƙarshe su wanna malama suna ganin rashin halascin tuhumar ‘yan bidi’a.[35]

Bayanin kula

  1. ↑ Ibn Shu'bah al-Harani, Tohaf al-Aqool, 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-Kulayni, 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-Akhlaq Al-ilahiyya, juzu'i na 4, shafi na 155.
  6. ↑ Al-Tahrani, Al-Akhlaq 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-Akhlaq 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-Akhlaq 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 Baqarah, 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, Qawa'iodul Ahkam, juzu'i na 3, shafi na 547.
  19. ↑ Al-Tahrani,Al-Akhlaq Al-ilahiyya, juzu'i na 4, shafi na 157
  20. ↑ Al-Tahrani,Al-Akhlaq Al-ilahiyya, juzu'i na 4, shafi na 159
  21. ↑ Al-Tahrani,Al-Akhlaq 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. ↑ Al-Saduq, Ilal al-Shara’i, juzu’i na 2, shafi na 480.
  24. ↑ Al-Tabatabai, Al-Mizan, juzu'i na 15, shafi na 89.
  25. ↑ Makarem Al-Shirazi, Al-Athmal, juzu'i na 11, shafi na 46.
  26. ↑ Al-Kulayni, Al-Kafi, juzu'i na 2, shafi na 361.
  27. ↑ Al-Kulayni, Al-Kafi, juzu'i na 2, shafi na 361.
  28. ↑ Al-Tahrani, Al-Akhlaq Al-ilahiyya, juzu'i na 4, shafi na 163.
  29. ↑ Al-Tahrani, Al-Akhlaq Al-ilahiyya, juzu'i na 4, shafi na 163; Al-Saduq, Al-Amali, shafi na 587.
  30. ↑ Al-Tahrani, Al-Akhlaq Al-ilahiyya, juzu'i na 4, shafi na 163; Al-Majlisi, Hilyat al-Muttaqin, shafi na 555.
  31. ↑ Al-Kulayni, Al-Kafi, juzu'i na 2, shafi na 362; Al-Hamdani, Misbah al-Faqih, juzu'i na 2, shafi na 672.
  32. ↑ Al-Kulayni, Al-Kafi, juzu'i na 2, shafi na 375; Al-Majlisi, Rawdat al-Muttaqin, juzu'i na 9, shafi na 327; Al-Majlisi, Madubin Hankali, juzu'i na 11, shafi na 77.
  33. ↑ Al-Khoei, Misbah al-Faqaha, 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.
  34. ↑ Al-Fayd al-Kashani, Al-Wafi, juzu'i na 1, shafi na 245; Al-Majlisi, Mir'atul Al'uqool, juzu'i na 11, shafi na 81
  35. ↑ معنى المباهتة لأهل البِدَع.. الكذب عليهم أم الاحتجاج عليهم؟ / سماحة الشيخ محمد صنقور.

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