MUTUM NE YA DAURA WA MACE AURE CIKIN IDDA SANNAN KUMA YA SADU DA ITA, KO AURE NA IYA HALATTA A TSAKANINSU DAGA BAYA?( Dr Ibrahim Jalo Jalingo)


MUTUM NE YA DAURA WA
MACE AURE CIKIN IDDA
SANNAN KUMA YA SADU DA ITA,
KO AURE NA IYA HALATTA A
TSAKANINSU DAGA BAYA?
4/9/1434 H
13/7/2013 M
‘Yan’uwa Musulmi! Wannan amsar
wata tambaya ce da wasu ‘yan’uwa
suka min game da mutumin da ya
daura wa mace aure cikin iddarta
ya kuma sadu da ita, shin hakan
zai haramta aure a tsakaninsu har
abada ne ko kuwa a’a bayan an
bata auren an raba tsakaninsu
yana iya dawowa ya aure ta?
***********************************
Don amsa wannan tambaya za mu
ambaci abubuwa kamar haka:-
Abu na farko: Ya kamata a san
cewa abin nufi da idda a nan shi
ne: iddar ko wace irin mace; mai
ciki ce, ko kuwa marar ciki ce, iddar
da take yi idda ce ta sahihin aure,
ko kuwa idda ce ba ta sahihin aure
ba; watau kamar iddar da take yi
saboda zinan da aka yi da ita, ko
kuwa saboda saduwa da aka yi da
ita cikin kure, ko kuwa saboda
saduwa da aka yi da ita cikin
bataccen aure. Sannan babu
bambanci tsakanin kasancewar
wanda ya sadu da ita cikin iddar
shi ne mutumin da ya yi zina da ita
ko kuwa ba shi ne ba.
Abu na biyu: Babu sabani tsakanin
Malamai game da cewa: dukkan
mutumin da ya daura wa mace
aure a cikin iddar auren waninsa to
lalle wannan ya saba wa Allah
kuma wannan auren batacce ne.
Abu na uku: Malamai sun yi sabani
zuwa kauli biyu game da hukuncin
wanda ya auri mace cikin iddar
auren waninsa, sannan kuma ya
sadu da ita cikin wannan aure
nasu, ko zai halatta gare shi ya
sake aurenta bayan ta gama
iddarta na auren farko, ko kuwa
aurenta ba zai halatta gare shi ba?
Abu na hudu: babu wani nassi
daga Alqur’ani mai girma ko daga
wani hadithin Manzon Allah mai
tsira da mincin Allah Sahihi cikin
wannan mas’ala tamu.
************************************
MAZHABAR MALAMAI CIKIN
WANNAN MAS’ALAR:
1. Hanafiyyah, da Shafi’iyyah, da
Hambaliyyah, da riwaya daga
Imam Malik sun tafi a kan cewa:
Wanda ya daura wa mace aure
cikin iddar auren waninsa kuma ya
sadu da ita, toh wannan auren
batacce ne dole a raba su, amma
kuma za a ba wa matar sadakin
kwatankwacinta a matsayi, toh
amma bayan ta gama iddar mijinta
na farkon, shi wannan da ya daura
mata aure cikin iddar kuma ya
sadu da ita yana da damar ya sake
daura mata aure.
Daga cikin littattafan Hanafiyyah
kuna iya duban: Ahkaamul Qur’an
na Jassas 2/133.
Daga cikin littattafan Shafi’iyyah
kuna iya duban: Ahkaamulu Qur’an
na Harras 1/199, da Al-Bayan
11/101, da Raudatut Taalibiin
6/373.
Daga cikin littattafan Hambaliyyah
kuna iya duban: Al-Mugnii 11/239,
da Al-Kaafii 5/28, da Al-Mubdi,i
8/136, da Kashshaful Qinaa5/427.
2. Malikiyyah, da tsohon kaulin
Shafi’ii, da riwaya daga Imam
Ahmad sun tafi a kan cewa: auren
batacce ne, za a kuma raba
tsakaninsu, sannan kuma ba za ta
sake haalatta gare shi ba; ko ta
hanyar aure, ko ta hanyar mallaka.
Daga cikin littattafan Malkiyyah
kuna iya duba: Ahkaamul Qur’an
na Ibnul Arabii 1/215, da Al-
Jaami’u Li Ahkaamil Qur’an na
Qurtubii 3/128, da Jaami’ul
Ummahat shafi na 263, da
Mukhtasaru Khalil shafi na 112, da
Al-qawaaniin shafi na 210, da
Hashiyatud Dusuuqii 3/8-9.
******************************
HUJJOJIN DA MALAMAN
MAZHABOBIN SUKA AMBATA:
(i) HUJJAR JUMHUR:
Jumhuurun Malamai watau;
Hanafiyyah, da Shafi’iyyah, da
Hambaliyyah sun ambaci hujjoji
kamar haka:-
1. Suka ce: Malikiyya da suka
haramta aure har abada a
tsakaninsu, ko dai su ce mana:
auren ya haramta ne saboda
daurin auren, ko kuwa su ce mana
ya haramta ne saboda saduwar da
suka yi, ko kuwa su ce mana, ya
haramta ne saboda haduwar
daurin auren tare da saduwar. Idan
wannan shi ne za su gaya mana,
toh sai mu ce da su: ai da mu da
ku duka mun yi ittifaqi a kan cewa:
daurin aure, ko saduwa cikin
bataccen aure ba sa haramta aure,
saboda da wani zai auri mace ba
tare da waliyyi ba, hakan ba zai
haramta masa ya sake aurenta ba,
duk kuwa da cewa aure ba tare da
waliyyi ba haramun ne.
2. Da za ce zina ne ya yi da ita
hakan ba zai haramta masa
aurenta ba, ke nan saduwa da ita
da ya yi cikin auren da ya daura
mata cikin idda shi ya fi cancantar
rashin haramta masa aurenta daga
baya.
3. Ayoyin da suka nuna halaccin
aure sun taho ne a bisa Umumi
watau a bisa gamammen hukunci,
saboda haka ba zai halatta a
Khassase watau a killace wani
hukunci nasu ba sai da wani
kakkarfan dalili, ba irin dalilin da su
Malikiyyah suka kawo ba.
4. Idan mutum ya sadu da matar
da ya aure ta cikin iddarta aka
kuma samu yaro cikin saduwar, shi
wannan yaron ba za a kira shi dan-
shege ba, a’a za a riskar da shi
zuwa ga mahaifinsa, tun da kuwa
haka abin yake, ke nan lalle
wannan saduwa ta cikin idda bai
kamata ta haramta masa sake
auren matar ba, kiyasi a kan
saduwar da wani zai yi da matar
aure.
5. Dama ita idda an shar’anta ta ne
saboda a tsare Nasaba
(dangantaka) a kuma tsare wa miji
mutuncin ruwansa (maniyyinsa) a
wannan mas’ala tamu an tsare
masa ruwansa saboda an riskar
masa da nasabarsa, ke nan muna
iya kamanta wannan mas’alar da
mas’alar wanda ya yi wa mace
Khulu’i sannan kuma ya sake
daura mata aure a cikin iddarta.
6. Imamush Shafi’ii ya ruwaito cikin
Tartiibul zmusnad 2/186, da kuma
cikin Al-Um5/337, haka nan Imam
Abdurrazzaq cikin Al-Musannaf
athari na 10,532, da Imamul
Baihaqii cikin Sunanul Kubraa
7/441, cewa Imam Ataa ya ruwaito
cewa: wata mata ta daura aure
cikin idda, sai Aliyyu Bin Abii Taalib
-Allah Ya kara masa yarda- ya
raba tsakaninsu sannan ya ce:
((Duk matar da ta daura aure cikin
iddarta sai a raba tsakaninsu,
sannan ta karasa kwanukan
iddarta na tsohon mijin, kuma ta
sake yin iddar jini uku na shi mijin
da ya aure ta cikin iddar, sannan
daga nan matar tana da zabi, in ta
ga dama sai ta auri shi wannan da
ya aure ta cikin iddar, in kuma ta
ga dama ba za ta aure shi ba)).
Intaha.
************************************
(ii) HUJJAR MALIKIYYAH:
Malamanmu na Malikiyyah kuwa
sun ambaci hujjoji kamar haka:-
1. Lalle, mutumin da ya auri mace
cikin iddarta kuma ya sadu da ita,
hakika ya gaggauta wa kansa wani
hakki kafin lokacin hakkin ya yi,
saboda haka sai a haramta masa
wannan hakkin a lokacin da
lokacin hakkin ya yi, kamar dai
yadda ake haramta gado ga
magajin da ya kashe wanda ke
gadar masa da dukiya.
2. Saduwa cikin auren cikin idda
yana bata Nasaba (dangantaka)
saboda haka yake wajabta
haramcin aure har abada, kamar
dai yadda Li’aani yake wajabta
haramci na har abada.
3. Imamu Nalik ya ruwaito cikin
Muwatta 2/536, da Imamush
Shafi’ii cikin Tartiibul Musnad
2/185, da Imamul Baihaqii cikin
Sunanul Kubraa 7/441, da Imamu
Abdurrazzaq cikin Musannaf athari
na 10,539, da Imamu Sa’id Bin
Mansur cikin Sunan athari na 698,
daga Sa’idu Bin Musayyib, da
Sulaiman Bin Yasaar cewa:
Tulaihatu ta kasance tana
karkashin arashiiduth Thaqafii sai
ya sake ta yankakken saki, sai ta
daura aure a cikin iddarta, sai
Umar Bin Khattab -Allah Ya kara
masa yarda- ya yi mata bulala ita
da mijinta, sannan ya raba
tsakaninsu, kuma ya ce: ((Dukkan
wata mata da ta yi aure a cikin
iddarta, idan mijin da ya daura
mata auren bai sadu da ita ba, toh
sai ta karasa iddar mijin farkon,
babu kuma iddar miji na biyun a
kanta, in kuma ta gama iddarta
yana iya shiga cikin masu
nemanta. In kuma shi wanda ya
daura mata sure cikin iddar ya
sadu da ita toh sai a raba
tsakaninsu, sannan ta karasa
kwanukan iddarta da suka rage,
kuma ta sake yin iddar shi mijin da
ya aure ta cikin iddar, kuma ba zai
sake aurenta ba har abada)).
Intaha.
***************************
KAULIN DA NA RINJAYAR CIKIN
WANNAN MAS’ALA:
Kaulin da na rinjayar cikin wannan
mas’ala shi ne kaulin jumhurin
malamai, watau: Hanafiyyah, da
Shafi’iyyah, da Hambaliyyah,
saboda ina ganin cewa hujjojin da
suka ambata sun fi wadanda
Malikiyyah suka ambata karfi,
saboda abubuwa guda hudu:-
Abu na farko shi ne: Dukkan
Malaman sun yarda da cewa: da
za a ce wani mazinaci ya yi zina da
wata mace, toh lalle hakan ba zai
haramta yin aure a tsakaninsu ba,
in kuwa haka lamarin yake toh bai
kamata ba a ce saduwa da mace
cikin auren da aka daura cikin idda
zai haramta yin aure a tsakaninsu
ba, domin komin tsananin munin
da ke cikin wannan saduwa, babu
yadda za a yi ya kai irin tsananin
munin da ke cikin zina.
Abu na biyu shi ne: Maganar
Sayyidina Umar Bin Khattab -Allah
Ya kara masa yarda- da
malamanmu na Malikiyyah suka
kafa hujja da ita, a gaskiya ba za
ta iya zama hujja ba a nan, saboda
an sami maganar wani Sahabin da
ya saba mata, wannan Sahabin
kuwa shi ne Sayyidina Aliyyu Bin
Abii Taalib -Allah Ya kara masa
yarda-
Abu na uku shi ne: Iamamul
Baihaqii ya ruwaito cikin As-
Sunanul Kubraa 7/441,442, da
Imamu Sa’id Bin Mansur cikin As-
Sunan 1/314 cewa Umar Bin
Khattab ya dawo kan fatawar shi
Aliyyu Bin Abii Taalib daga baya,
sanoda shi Aliyyu ya ce: ((Idan
iddarta ya kare sai ya zama daya
daga cikin manemanta, sai Umar
Bin Khattab ya ce: Ku maido da
abubuwan da ba a sani ba zuwa
ga Sunnah’ daga nan sai ya dawo
zuwa ga fatawar Aliyyu)).
Abu na hudu shi ne: Qiyaasin da
Malamanmu na Malkiyyah suka
ambata, Qiyasi ne da zai zama
mara ma’ana idan aka yi la’akari
da cewa: Da za a ce wani zai yi
zina da wata mata, toh da wannan
zinan ba zai iya haramta aure har
abada a tsakaninsu ba, duk kuwa
da cewa kowa da kowa ya san da
cewa shi wannan mazinacin ya
gaggauta wata saduwa ce da wata
mace tun kafin lokacin halaccin
saduwa da ita ya yi, watau tun
kafin ya aure ta aure irin na
Shari’ah.
****************************
muna fata Allah Ya taimake mu Ya
tabbatar da dugaduginmu a kan
sunnar Annabi mai tsira da amincin
Allah. Ameen.

One thought on “MUTUM NE YA DAURA WA MACE AURE CIKIN IDDA SANNAN KUMA YA SADU DA ITA, KO AURE NA IYA HALATTA A TSAKANINSU DAGA BAYA?( Dr Ibrahim Jalo Jalingo)

  1. Pingback: MUTUM NE YA DAURA WAMACE AURE CIKIN IDDASANNAN KUMA YA SADU DA ITA,KO AURE NA IYA HALATTA ATSAKANINSU DAGA BAYA?( Dr Ibrahim Jalo Jalingo) | daawah Salafiyyah.

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