Zama Da Janaba

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Wannan wannan ƙasida wani rubutu na siffantawa da aka yi kan wata mas'ala ta fiƙihu kuma ba zai iya zama ma'aunin ayyukan addini. A duba wasu madogaran daban domin ayyukan addini.
Risala Amaliyya

Zama da janaba (Larabci: البقاء على الجنابة) ma'ana jinkirta wankan janaba har zuwa kiran sallar asubahi (Hudowar alfijir). A imanin malaman fiƙihu a daren watan ramadan ko wani daren a ko wane dare da ya ɗaura niyyar zai yi azumin ramuwar watan ramadan washegari, bai halasta ba mukallafi ya zauna da janaba har zuwa lokacin kiran sallar asubahi.

Malaman fiƙihu sun tafi kan rashin ingancin azumin mutumin da cikin watan ramadan ko ramuwar azumin watan bisa ganganci ko mantuwa ya zauna da najaba bai yi wanka har zuwa lokacin kiran sallar asubahi, kuma sun ce wajibi ya rama azumin wannan rana da bai yi wanka ba har hudowar alfijir.

Haka nan suna cewa zama da janaba zuwa kiran sallah a cikin azumin nafila da sauran azumummuka na wajini misalin azumin kaffara da sauransu baya karya azumi; amma bisa ihtiyaɗi na wajibi, baya halasta mutum bisa ganganci ya zauna da janaba.

Bisa fatawar malaman fiƙihu wanda a cikin daren watan ramadan ya shiga halin janaba ko kuma ya yi mafarki kuma ya sani cewa idan ya kwanta bacci ba zai farka har zuwa asubahi, baya halasta ya kwanta ba tare da ya fara gabatar da wankan janaba ba, kamar yadda dai idan ya kwanta bai farka ba har zuwa asubahi to azuminsa bai inganta ba, kuma wajibi ya rama tare da bada kaffara, amma idan ya yi niyya cewa bayan ya farka kafin asubahi zai yi wanka, sai dai kuma bai samu damar farkawa ba to azuminsa ya inganta.

Sanin Ma'ana

Zama da janaba yana nufin jinkirta wankan janaba a watan ramadan har zuwa bayan kiran sallar asubahi ko ma ko wane dare bawai kaɗai na ramadan wanda cikin wannan dare mukallafi ya yanke shawara zai tashi da azumi washegari.[1]

Hukuncin Fiƙihu Game da Zama Da Janaba

Galibin malaman fiƙihu game da azumin watan ramadan da ramuwarsa sun bada fatawa kan wajabcin yin wanka ga wanda yake cikin halin janada kafin kiran sallar asubahi.[2] wanda bisa ganganci ya jinkirta yin wankan janaba har zuwa kiran sallar asubahi azuminsa bai inganta ba.[3] haka kuma idan ya hau kansa shi ne yin taimama ita ma sai ya ƙi yi to lallai azuminsa bai inganta ba,[4]

Wasu malaman fiƙihu misalin Ɗabaɗaba'i Yazdi da Imam Khomaini suna cewa idan bisa mantuwa sai bai yi wankan janaba ba har zuwa kiran sallar asubahi azuminsa bai inganta ba;[5] amma bisa fatawar wasu daga maraji'ai daban daga jumlarsu Nasir Makarim Shizari, idan har bai kasance bisa ganganci ba azuminsa ya inganta.[6]

A cewar malaman fiƙihu, sauran azumin wajibi baya ga ramadan da ramuwarsa, babu yankakken dalili kan wajabcin yin wankan janaba kafin kiran sallar asubahi domin ingancin azumin da za a yi wayewar gari;[7] amma malamai sun ce bisa ihtiyaɗi na wajibi ka da a zauna cikin janaba ba tare da yin wanka ba har zuwa kiran sallar asubahi.[8]

Kan asasin mahangar mashhur daga malaman fiƙihu, cikin azumin nafila da zama da janaba ba tare da yin wanka har zuwa kiran sallar asubahi baya lalata azumi.[9]

Hukuncin Kwanciyar Bacce Bayan Shiga Janaba Ko Mafarki

An yi bayanin hukunce-hukuncen zama tare da janaba sakamakon kwanciya bacci ko mafarki da mutum ya yi a cikin daren watan ramadan, waɗannan hukunce-hukunce sune kamar haka:

  • Wanda ya shiga janaba a daren watan ramadan kuma ya kwanta bacci ba tare da niyyar yin wankan janaba, ana masa hukunci da zama da janaba bisa ganganci (Ma'ana azuminsa ya lalace kuma ramuwa da bada kaffara sun hau kansa),[10] amma idan har ya yi niyyar cewa idan ya farka kafin kiran sallar asubahi zai yi wanka, sai kuma bai samu damar farkawa ba to azuminsa ya inganta.[11]
  • Wanda a daren watan ramadan ya shiga janaba kuma ya san cewa idan har ya kwanta bacci ba zai farka kafin kiran sallar asubahi, bai halasta ya kwanta kafi yin wankan janaba ba, saboda idan har ya kwanta to fa ba zai farka sai bayan kiran sallar asubahi, azuminsa ya lalace bai inganta ba.[12] a wurin wasu daga maraji'an taƙlidi wajibi ne ya cika azuminsa tare da haka kuma sai ya yi ramuwa ya bayar da kaffara.[13]
  • Idan mukallafi bayan farkawa sau biyu sai ya koma ya ci gaba da bacci ko da kuwa ya yi niyyar wankan janaba to azuminsa ya lalace.[14] Shaik Ɗusi ya yi amanna ƙari kan rama wannan azumi wajibi ya bayar da kaffara.[15]
  • Bisa fatawar Imam Khomaini idan wani mutum a watan ramadan ya shiga janaba ya kwanta bacci amma ya fara har karo uku ba tare da ya yi wankan janaba ba ya koma ya ci gaba da yin bacci har zua kiran sallar asubahi, kaɗai zai yi ramuwar azumin wannan rana amma kaffara ba ta wajaba kansa ba.[16]

A fatawar Imam Khomaini abin nufi daga bacci na farko shi ne bacci da wanda ya yi mafarki bayan ya farka daga bacci sai ya ƙara komawa ya ci gaba da bacci ba tare da yin wanka ba, amma Ayatullahi Sistani bacci da mai bacci ya yi mafarki ya shiga janaba cikinsa shi ne bacci na farko a wurin malamin.[17]

Bayanin Kula

  1. ↑ Mu'assasatu Da'irati Al-marif fikihu Islami, Farhang Fiqh, 1382, juzu'i na 2, shafi na 122.
  2. ↑ Misali, duba: Mohaghegh Hilli, Shara'e al-Islam, 1498 AH, juzu'i na 1, shafi na 141; Mousavi Ameli, Madarik Al-Ahkam, 1411 AH, juzu'i na 1, shafi na 17;
  3. ↑ Misali, duba: Sheikh Tusi, al-Khilaf, 1422 AH, juzu'i na 2, shafi:174; Najafi, Jawahir al-Kalam, 1362, juzu'i na 1, shafi na 34; Khooi, Tanqih fi Sharh al-Uruwa al-Wuthghati, 1418 AH, juzu'i na 6, shafi 289; Hakim, Mustamsk al-Arwa al-Wuthghati, 1388 Hijira, juzu'i na 3, shafi na 38.
  4. ↑ Bani Hashemi Khomeini, Tauzihu al-Masa'il al-Marajah, 1392, juzu'i na 1, shafi na 1141.
  5. ↑ Tabatabai Yazdi, Al-Urwah Al-Wuthqa (Al-muhashsha), 1419 AH, juzu'i na 1, shafi 480; Imam Khumaini, Tahrir al-Wasila, 1392H, juzu'i na 1, shafi na 40.
  6. ↑ Bani Hashemi Khomeini, Tauzihul al-Masa'il al-Marajih, 1392, juzu'i na 1, shafi na 1141.
  7. ↑ Khoyi, Al-Tanqih fi Sharh Al-Urwah Al-Wuthqa, 1418 AH, juzu'i na 6, shafi 299; Hakim, Mustamsik al-Urwah al-Wuthqi, 1388 AH, juzu'i na 3, shafi na 41.
  8. ↑ Imam Khumaini, Tahrir al-Wasila, 1392H, juzu'i na 1, shafi na 40.
  9. ↑ Misali, duba Tabataba'i Yazdi, Al-Arwa Al-Wuthghati (Al-Mahshi), 1419 AH, Juzu'i na 1, shafi na 480; Imam Khumaini, Tahrir al-Wasila, 1392, juzu'i na 1, shafi na 40.
  10. ↑ Muhaqqiq Hilli, Shara’i al-Islam, 1498 AH, juzu’i na 1, shafi na 141; Sheikh Tusi, Al-Khilaf, 1407H, juzu'i na 2, shafi na 222.
  11. ↑ Muhaqqiq Hilli, Sharia’ul-Islam, 1498, juzu’i na 1, shafi na 141.
  12. ↑ Beni Hashemi Khomeini,Tauzihul Al-masa'il, Maraji, 1392 AH, juzu'i na 1, shafi na 1145.
  13. ↑ Beni Hashemi Khomeini,Tauzihul Al-masa'il, Maraji, 1392 AH, juzu'i na 1, shafi na 1146
  14. ↑ Muhaqqiq Hilli, Shara'i’ al-Islam, 1498H, juzu’i na 1, shafi na 141; Sheikh Tusi, Al-Khalaf, 1407H, juzu'i na 2, shafi na 222.
  15. ↑ Sheikh Tusi, Al-Khilaf, 1407H, juzu'i na 2, shafi na 222.
  16. ↑ Imam Khumaini, Tauzihul Al-masa'il, 1426H, shafi na 346
  17. ↑ Bani Hashemi Khomeini, Tauzihul Al-masa'il al-Marajih, 1392, juzu'i na 1, shafi na 1149.

Nassoshi

  • Imam Khumaini, Sayyid Ruhollah, Tahrir al-Wasila, Tehran, Cibiyar Gyara da Buga Ayyukan Imam Khumaini (RA), 1392.
  • Imam Khumaini, Sayyid Ruhollah, Tauzihul Al-masa'il, mai bincike kuma mai bincike: Muslim Qolipour Gilani, Qum, Cibiyar Edita da Buga ta Imam Khumaini, bugu na farko, 1426H.
  • Bani Hashemi Khomeini, Sayyid Mohammad Hasan,Tauzihul al-Masa'il al-Marajih mutabik ba fatawa Shunzida nafar az maraji Taqlid, Qum, ofishin wallafe-wallafen Musulunci, 1392.
  • Hakim, Seyyed Mohsen, Mustamsk al-Arwa al-Waghti, Najaf, Dar Ahya Trahat Arabi, 1388H.
  • Khoi, Seyyed Abulqasem, bita na bayanin Al-Urwa al-Wuthghati, bincike: Reza Khalkhali, Qom, Al-Khoei Institute of Islam, 1418 AH.
  • Sheikh Tusi, Muhammad bin Hassan, Al-Khilaf, Qum, Cibiyar Buga Musulunci, 1407H.
  • Tabatabaei Yazdi, Seyyed Mohammad Kazem, Al-Arwa al-Wuthqha Fima Tam Beh Al-Balawi (Al-Mahshi), Edited by: Ahmad Mohseni Sabzevari, Qum, Islamic Publishing House, 1419 AH.
  • Muassasatu Da'irati Al-marif Fikh Islami, Farhange Fiqh Mutabik mazhab Ahlul-Baiti (A.S), Qum, Cibiyar Shari'ar Musulunci, bugun farko, 1382.
  • Mohaqqiq Hilli, Jafar bin Hasan, Shara'e al-Islam fi al-halal wa haram, bincike: Abdul Hossein Muhammad Ali Bakal, Kum, Ismailian, bugu na biyu, 1408H.
  • Mousavi Aamili, Muhammad bin Ali, Hujjar Al-Ahkam a cikin bayanin shariar Musulunci, Qum, Cibiyar Al-Bait (A.S.), 1411H.
  • Najafi, Mohammad Hasan, Javaher al-Kalam fi Sharh Shar'e al-Islam, bincike: Mohammad Quchani, Beirut, Dar Ihya al-Trath al-Arabi, bugu na 7, 1362.
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