HUKUNCIN HAYAR MAHAIFA, DA SAYAR, KO KYAUTAR DA KWAYOYIN HALITTA A MUSULUNCI KASHI NA BIYU

HUKUNCIN HAYAR MAHAIFA, DA SAYAR, KO KYAUTAR DA KWAYOYIN HALITTA A MUSULUNCI KASHI NA BIYU

HUKUNCIN HAYAR MAHAIFA” DA “SAYAR KO KYAUTAR DA MANIYYI KO KWAYOYIN HALITTA”

Mun bayyana irin yanda wannan aiki na bayar da hayar mahaifa yake, da kuma yanda yanda ake sayar, ko kyautar da maniyyi, ko kwayoyin halitta a rubutun da ya gabata, inda muka bayyana surorinsu guda hudu, a yanzu -cikin ikon Allah- za mu hade wadanda suka yi kama da juna mu ambaci hukuncinsu kaman yanda malaman Shari’ar Musulunci suka bayyana.

1 - Hukuncin idan matar da aka hayi mahaifarta, da wanda ta kyautar, ko ta sayar da kwayoyin halittan da suke cikin maniyyinta suka zamo ba su da dangantaka ta aure da masu maniyyin, ko masu mahaifar:

Lallai akwai dalilai masu yawa da suka hadu, suka kuma sanya malamai suka hadu akan haramcin wannan nau’i na aikin hadaka, sawa’un hayar mahaifa ne, ko kuma bayar, ko sayar da maniyyi da kwayoyin halitta ne.. ma’ana: sanya maniyyin mata da miji –bayan an hada su- a cikin mahaifar wata macen daban da ba ta da dangantaka ta aure da mijin haramun ne. Haka ma, hada maniyyin miji da kwayoyin halittar da aka ciro daga maniyyin wata macen da babu dangantakar aure a tsakaninsu haramun ne. Babu wani sabani a tsakanin malamai akan haramcin wadannan ayyuka na hadaka.

* “Majma’ul Buhusil Islamiyya”: wato babban kwamitin malamai na Cibiyar addinin Musulunci, ta Al Azhar As- Sharif, ta zartar da wannan hukuncin a taron da aka yi a ranar 29 ga watan Maris, 2001.

* Haka ma “al-Majma’ul Fiqhiy al-Islamiy”: wato Kungiyar masana ilimin Fiqhun Musulunci sun zartar  irin wannan hukunci a taro mai lamba 8, da aka yi a cibiyar kungiyar “Rabidatul aalamil Islamiy, da take Makka, a ranakun : 28 ga watan Rabi’ul Akhir, zuwa ranar 7 ga wtan Jimadal Ula, shekara 1405 bayana hijirar Sayyiduna RasululLahi (SallalLahu alaiHi wa alihi wa sallam), wanda ya zo daidai da 19 – 28, ga watan Junairu, 1985.

DALILAN HARAMCI:

Dalilan sun hada da:

Dalili Na Daya:

A cikin suratul mu’uminun, Allah Madaukakin Sarki ya sifanta muminai na gaskiya da wasu sifofi na daban, a cikin sifofin nasu ya ce: ((Su ne wadanda suke kiyaye farjinsu, in ba ga wadanda dangantaka ta aure ta hada su ba, ko kuma bayin da suka mallaka, a nan kam ba za a zarge su ba.. Duk wanda ya nemi abin da ba haka ba, to kuwa lallai su ne masu wuce gona da iri)) [al-Mu’uminun: 5-7]..

Ma’ana : aure da kuma mallaka (Bauta) su ne kawai suke halatta yin ta’amuli da farji, haramun ne a yi hakan ba a karkashin Inuwar aure, ko mallaka ta bauta ba..

Babu wani bambanci tsakanin namiji da mace wajen wajibci kiyaye kai, kuma kiyaye mutunci kai a nan ya hada har da kiyaye maniyyin da ya fito daga cikinsa, bai halatta a shigar da shi wurin da Shari’a ba ta amince ba.

Dalili Na Biyu:

Akwai wata ka’ida da ake yawan kawo farkonta wajen kafa hujja akan haliccin abubuwan da Nassi bai yi magana akansu ba, amma ba a cika ambaton karshen ka’idar ba, wannan ka’idar kuwa ita ce:

“الأصل في الأشياء الإباحة، والأصل في الأبضاع التحريم”

Ma’anar: “Halacci shi ne asalin komai, amma game da farji haramci ne asali”;. Wannan ka'ida tana nufin : komai kafin zuwan hukuncinsa halal ne, ba zai zama haramun ba sai idan Nassi ne ya zo ya haramta shi, amma game da abin da ya shafi dangantakar namiji da mace kuwa, komai haramun ne, sai idan Nassi ne ya zo ya halatta..

Idan mun fahimci wannan ka’idar za mu gane cewa haramun ne kusantar macen da babu aure, ko mallaka ta bauta a tsakani, kaman yanda bai halatta a sami kwanciya a tsakani ba, haka ma bai halatta a shigar da maniyyin wani a mahaifarta ba, in ba na mijinta na aure ba ne..

Dalili Na Uku:

Haramun ne a mace ta bayar da aron mahaifar ta hanyar kyauta, ko da kudi a matsayin haya; domin Shari’a ta haramta kwanciya da mace ne saboda hakan yana yin sanadiyya daukan cikin wanda aka kwanta da ita din ta hanyar maniyyin da Shari’a ba ta amince a shigar da shi ba, sai a cikin rayuwa ta aure; haka yana nufin cewa bayar da aron mahaifar kyautar, ko da kudi ma bai halatta ba, bal ma haramcin yafi bayyana a fili karara a nan; saboda za a iya kwanciyar ba a sami daukan ciki ba - kuma duk da haka ya zama haramun - ta a nan daukan cikin zartaccen abu ne.

Dalili Na Hudu:

Yiwuwar cakuda tsakanin tsatso da dangi; saboda abu ne mai yiwuwa a sami tangarda wajen hada maniyyin da kwayoyin halittar, kafin a shigar da shi a mahaifar hayar, a nan idan ita matar da aka hayi mahaifarta matar aure ce, za ta iya daukan ciki sakamakon kwanciya da mijinta, ta yanda za a zaci ai cikin na wadancan masu maniyyi da kwayoyin halitta ne, alhali kuma ba haka ba ne.

Haka ma akwai yiwuwar cakuda tsakanin tsatso da dangi, koda kuwa ba a sami tangarda wajen hada tsakanin maniyyi da kwayoyin halittar wadanda suka hayi mahaifar ba, musamman idan mijin mai mahaifar ya cigaba da kwanciya da ita bayan tana dauke da cikin da ba nasa ba, wannan kuwa yana kasancewa ne ta hanyar da jaririn zai rinka samun abincinsa daga maniyyin mijin mai mahaifar, kaman yanda yake samu daga jikin wannan uwa tasa da take dauke da cikinsa, Shari’a kuma ta hana haka, Sayyiduna Ruwaifa’ Bn Sabit al-Ansariy (Allah ya kara yarda da shi) ya ruwaito Hadisi daga Sayyiduna RasululLahi (SallalLahu alaiHi wa alihi wa sallam) yana cewa: ((Bai halatta ga mutumin da ya yi imani da Allah da ranar lahira ya yi ban ruwa a cikin shukar waninsa ba)) [Abu Dawud, 2158; at-Tirmiziy, 1131, -Hasanun-; Ahmad, 4/108]. Yana nufin: kada a kusanci macen da take dauke da cikin wani..

Ba kuma za a ce a hana mijin mai mahaifar da aka haya kwanciya da matarsa har zuwa lokacin da za ta haihu ba, saboda in an yi haka an hana shi yin amfani da hakkinsa ba tare da wani uzuri ba, bal ma, zai iya zama wajibi ne ya kusanci matarsa idan ya ji tsoron kada ya aikata zina sakamakon sha’awa da bukata, kuma hana aikata wajibi haramun ne, duk abin da zai kai mutum zuwa ga aikata haramun, to shi ma haramun ne.

Wannan kenan, game da bayar da hayar mahaifa, ko bayar da shi kyauta, amma game da dauko kwayoyin halitta daga maniyyin wata macen ta daban a hada da maniyyin namijin da ba nata ba, a shigar a mahaifar matarsa, a nan kam tabbas an cakuda tsakanin tsatso da dangi, kuma hakan haramun ne; domin kiyaye tsatso da dangi daya ne daga cikin manyan manufofin Shari’ar Musulunci guda biyar wadanda su ne: (Kiyaye addini, da kiyaye rai, da kiyaye hankali, da kiyaye tsatso da mutunci, da kuma kiyaye dukiya).

Dalili Na Biyar:

Irin wannan aikin yana zamowa sanadiyyar bude al’aurar mace, da kallonsa, har da tabawa, wannan kuwa haramun ne a Shari’ance, sai dai idan akwai lalura mai karfi da Shari’a ta amince da ita, da za ta sanya a yi hakan. A nan kuma koda a ce mun yarda da tsananin bukatar da da mai kwayoyin halittar take yi na neman ta zamo uwa, to ita mai bayar da hayar mahaifar babu wata lalura da za ta sanya a halatta mata wani ya ga al’aurarta, domin ita ba ta da bukatar ta zama uwa..

Haka ma, mai sayar, ko bayar da kyautar kwayoyin halittar da suke cikin maniyyinta, babu wata lalura da za ta halatta mata bude al’aurarta a gaban wani da ba mijinta ba, saboda haka, haramun ne ta bude al’aurarta wani ya gani, ko ya taba.

Dalili Na Shida:

Haramun ne mace ta bayar da mahaifarta a matsayin haya, ko kyauta, ko kuma ta bayar da kwayoyin halittar da suke cikin maniyyinta a matsayin haya, ko kyauta, domin ita mai bayar da mahaifarta dole ne ta zamo dayan biyu: ko dai ta zama tana da aure, ko kuma ta zamo ba ta da aure, a duka halaye biyun za ta cutu matuka.

* Idan mai aure ce: akwai yiwuwar cakuda tsatso da dangi da kuma gurbata shi, kuma yin hakan haramun ne.

* Idan kuma ba ta da aure: to, ta sanya kanta wurin tuhuma da zargi, kuma hakan haramun ne, domin za ta cutu.

Idan ita macen da za a dauki ciki da kwayoyin halittarta tana cikin halin bukata da damuwa sakamakon rashin samun haihuwa, to ita ma wanda za ta dauki cikin a mahaifarta tana cutuwa, da kuma sanya kanta a cikin damuwa, kuma akwai wata ka’ida a Shari’ar Musulunci da take cewa: “Ba a kawar da cuta ta hanyar wata cutar”.

Dalili Na Bakwai:

Barna tafi yawa a irin wannan aikin hadakar, idan aka gwada da maslahar da ake tsammanin samu; ka ga dai akwai bata da gurbata ma’anar “zamowa uwa”, domin hakan zai sauya ma’anar daga dabi’ar da Allah ya yi halitta a kai, ya mayar da shi hanyar cinikayya da saye-da sayarwa, wannan kuwa ya yi hannun riga da babban ma’anar da Shari’ar Musulunci ta bai wa UWA, ita wannan ma’ana da Shari’a ta bai wa uwa ta wuce a takaita ta a cakuda kwayoyin halittar da suke cikin maniyyin mace da maniyyin mijinta, domin shi kansa zama a cikin mahaifa yana da shi gudummuwar, jin haraswa /amai da take yi a lokacin daukan ciki shi ma yana da nasa, raunin da wahalhalun da take fuskanta su ma suna da nasu gudummuwar wajen kasancewatar uwa, ga kuma damuwa, da nakuda da dai sauransu.

Haka ma irin wannan aiki zai iya kai wa zuwa ga rikici da husuma, inda za a rasa: shin wannan d'a da aka haifa ta wannan hanya na wadda aka ciro kwayoyin halitta daga maniyyinta ne, ko kuwa na mai mahaifar haya ko kyauta ne?, Idan kuwa irin wannan rikicin ya taso, babu shakka an saka yaron cikin wani yanayi mai wahala, da ba zai taba jin dadi ba a tsawon rayuwarsa, shi a kuwa Shari'a cuta ake fara kawarwa, kafin a fara neman maslaha.

Saboda wadannan dalilai ne malamai suka hadu akan haramci, irin wannan aiki na bayar da haya, ko kyautar da mahaifa, domin a saka maniyyin wani namiji da kwayoyin halittar da aka ciro daga maniyyin matarsa a ciki..

Haka ma saboda wadannan dalilai ne aka haramta dauko kwayoyin halitta daga maniyyin wata mace ta daban a cakuda shi da maniyyin wani namiji na daban a kuma sanya a mahaifar matarsa.

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Idan Allah ya yarda a bayani na gaba za mu kawo hukuncin arar mahaifar kishiya..

Was Salamu alaikum.

Saleh Kaura

© TASKAR SUNNA