Ta fuskan hankali da kuma masu bincike cikin al'amura wanda basu da son zuciya zai bayyanan mana cewa ukubar yanke hannu tafi zama tsawatarwa da hana sata sama ga ukubar kullewa a kurkuku da kuma zama misali mafi kyau ga hana laifin sata, saboda barawo a lokacin da yasan cewa zafa a yanke masa hannu a hankalce bazaije bari naje nayi satan ba sai wannan hannun nashi ya tsiri kuma dukiya mutane ya tsira shima, amma ita ukubar dauri a kurkuku dukda kasancewar ta ukuba sai dai bata hana barawo kara aikata wannan lafi na sata ukubata ce na wani takaitaccen lokaci kawai daganan sai a sakeshi to maganar gaskiya itace zaifa koma karayin wani laifin wanda ba ita ba saboda rena wannan ukubar da yayi!! Allah madaukaki yace:
“barawo da barauniya ku yanke masu hannuwa sakamakon abunda suka aikata daga Allah; kuma Allah ya kasance mabuwayi me hikima” (suratul ma'ida ayata 38)
Sai Allah madaukaki yace: “sakamakon abunda suka aikata daga Allah” watan ukuba daga Allah, domin hanasu wannan laifi dashi ukubace daga Allah bawai daga mutum ba,
ya wajaba akan mutane suyi koyi da ita, domin shine mafi sanin ga halayen mutane da abunda ya dace dasu na al'amuran su da duniya, dukda kasancewar ukubar yanke hannun barawo tafi zama tsawatarwa da kuma hanashi aikata wannan laifi sama da ukubar daurewa a kurkuku har wayau kuma tafi zama mafi tausayi ga barawo da kuma mutane baki daya!! Kasancewar tana hana barawo aikata laifi wanda tsaro zai yadu tsakanin mutane suyi rayuwa cikin natsuwa suna masu aminci basa tsoron wani akan dukiyoyin su da abunda suka mallaka, haka yake kuma mafi rahama ga barawo kansa domin zata tsiratar dashi daga cutarwa na kurkuku, abu ne sananne cewa al'ummar kurkuku al'umma ce wacce ta tara masu laifuka iri daban daban wannan cutarwan tana halakar da me laifi kansa sannan kuma ta halaka al'umma baki dayan su, daga cikin wannan cutarwa kuwa akwai abubuwa masu zuwa kamar haka:
1. SANYA ME LAIFI YA KARA ZAMA HATSABIBI: daga cikin cutarwan kurkuku shine daure me laifi koya kankantan laifin sa a cikin al'umma mujirimai wanda zai koya a cikinta dayawa na laifuka daban daban mabanbanta kamar jami'a ce wacce mujirimai suke musayar fasaha na laifi a cikinta, me karamin laifi zai hadu da masu manyan laifuka ta yadda zai koya daga garesu salo na aikata laifuka na daban wanda sukafi nashi laifin hatsari, daganan sai wannan me karamin laifi na dawo cikin al'umma bayan an sake shi daga kurkuku a matsayin babban me laifi wanda yafi
zama hatsari ga al'umma, yadda wannan mujirimai suke kulla abota atsakanin su wacce zata dore har zuwa fitan su daga cikin kurkuku, wannan zata hada kungiya na mujirimai sabuwa wacce zata kunshi me kisa da me safaran miyagun kwayoyi da masanin magunguna da me yin manhaja na na'ura me kwakwalwa tare da masanin makamashin nukiliya,babu abunda ya hadasu face shigansu kurkuku domin zartar masu da ukuba akan laifukan su mabanbanta a wurin girman su da yanayin su!!! Wannan al'amari me hatsari ne cikin ukubar kullewa a kurkuku wanda yake janyo hankula dayawa na masu kirkiran doka kara duba domin raba alaka tsakanin yan cikin kurkuku a lokacin da suke ciki, wanda wannan nazari ya tabbatar da gazawanta tun ba'aje ko ina ba saboda gagaran haka wurin aiki aiwatarwa a aikace, domin kuwa idan aka rarraba tsakanin yan kurkuku zai samar da matsaloli na hankali da kuma kabilanci a tsakanin su, da kuma bangaren kudin da za'a kashe masu wanda hakan zaija kashe kudi masu tarin yawa cikin dukiyar mutane wanda ake tattarawa ta hanyar harajin da suke biya domin gina kurkuku masu yawa manya da kuma na'urori wanda za'a iya rarraba wannan yan cikin kurkuku dashi!!!.
2. KISAR MUMUKE GA MAI LAIFI NA ZUCI DANA HANKALI: lallai ukubar kurkuku tana lalata halin tunanin mutum da kuma gamawa da rayuwan sa a hankalce ga yan kurkuku baki daya a cikin mafiya wayan lokuta daga shigansa kurkuku, an tsare shi a cikin keji kamar dabbobi masu cutarwa da kuma nesanta shi daga al'ummar sa, kuma idan ya fito bayan y agama cinye lokacin da aka deba masa na zama a wannan kurkuku zai dawo cikin al'umma yana me
yawan nesanta daga garesu da kuma zama hatsari yadda rayuwa tare da al'umma a karo na biyu zai masa wahala, kamar yadda zai dawo da matsaloli masu tarin yawa na zuciya da kabilanci wanda cucarwan su baya boyuwa.
3. KISAR MUMUKE GA MAI LAIFI TA BANGAREN TATTALIN ARZIKI: lallai ukubar kurkuku tana lallata rayuwan tattalin arziki ga wanda aka kulle da kuma kasheshi baki daya daga lokacin da aka kulleshi, idan ya kasance ma'aikaci ce to za'a koreshi kai tsaye daga wannan aiki nashi, idan kuma dan kasuwa ne to kasuwancin sa zai mutu kuma aikin say a lallace abunda yakan yake jawo lallacewar rayuwan iyalansa ta bangaren tattalin arziki da kuma dukkanin mutanen da suke karkashin kasuwancin sa, ma'aikacin da yake aiki a a karkashin sa zasu rasa ayyukan su wanda cucarwan hakan zai koma ga iyalan su batare da sunyi laifin komai ba!!.
4. KISAR MUMUKE GA MAI LAIFI TA BANGAREN ZAMANTAKEWA: lallai ukubar kurkuku tana gamawa ga rayuwan wanda aka kulle ta bangaren zamantakewa, to ma wai wani rayuwa ne ta zaman takewa zai kasance ga mutumin da aka kulle a kurkuku da kuma nesanta shi daga iyalin sa da rayansa da yan uwan sa da abokan sa?!!
5. UKUBA NA ZAMAN TAKEWA GA DUKKANIN WANI IYALIN ME LAIFI: lallai iyalin me laifi wanda aka kulle azaba da zuciya da zamanta kewa zai samesu saboda kulle shi da akayi aka nesanta shi dasu, wannan matar da aka dauke mijinta, wannan uwa wanda aka nesanta yaronta daga gareta, ga yara kanana wanda aka
haramta masu mahaifin sub a tare da sunyi wani laifi ba!! to ta yaya wanda aka rufe zai iya kula da bukatun matar san a zuciya dana tattalin arziki dana sha'awa dana zamantakewa, kuma ta yaya zai iya tarbiyyan yaran sa da nuna masu tausayi da kula dasu, kuma ta yaya zai iya kula da mahaifiyar sa idan sun kasance mara sa lafiya ko kuma tsofaffi?! A cikin hakikan alma'ari lallai kulleshi da akayi kamar an kulle su ne suma tare!! Wannan shine yanayin idan ya kasance wand aka kulle na miji ne amma idan ya kasance macece aka kulle kuma tana da yara kanana wanda take shayar dasu basu da wanda zai rene su da kuma kula dasu, wannan wani irin zuciya ce mara tausayi wanda take raba tsakanin yara kanana da mahaifiyar su ta kuma barsu cikin wasu kungiyoyi na rainon yara cikin kasa!! Wace irin reno ne wannan kungiya zatayi ga wannan yara wanda aka nesantar dasu daga mahaifiyar su, gaskiya ne zasu basu abinci abunsha da tufafi sai dai bazasu iya nuna masu masu tausayi ba da rahama ta mahaifiya da kuma tarbiyya na gari ba!! babu shakka cewa hakan zai haifar da al'umma masu ciwon zuciya da karancin halaye nagari wanda illar hakan zai bayyana a gaba yanayin al'umma bazaiyi daidai dasu ba!!.
6. KISAR MUMUKE GA MAI LAIFI TA BANGAREN SIYASA: lallai ukubar kurkuku mutuwa ce na mumuke sannan kuma me sauri ga mai laifi wanda hakan zai iya zama a hakika wankakke daga zargin abunda aka jingina masa na tuhuma, a cikin wata kasa na kasashen da suka ci gaba an kirkiri wata tuhuma wacce bata da tushen gaskiya na satan kudin kasa ga wasu manyan manyan yan siyasan kasar, kuma hakika kasashe dayawa na kasashen da sukaci gaba sun
wasafata wannan tuhuma a matsayin ta karya kuma anyita ne domin wata manufa na siyasa domin a lallata wannan mutumi suna a cikin mutanen sa cikin harkokin san a siyasa, ya kuma kasance zabi ne biyu a gaban hukumar sa, kodai kodai ta tsareshi ko kuma tayi masa takunkumi a harkokin san a siyasa ta hanyar tsareshi da kuma nesanta shi daga al'ummar sa da mutanen sa!!!.
7. LALATA TATTALIN ARZIKIN KASA DA KUMA DUKIYAN YAN KASA TA HANYAR DA BE DACE BA: lallai kudin da za'a kashe wurin gina kurkuku da gyaran sa da kuma kudin tsaron sa da sauran ayyuka akan sa kamar me gadi da soja makaman da za'a siyan masu da kuma kudin motar da zai rika zirga zirga da yan kurkuku zuwa kotu da kuma kudin zirga zirgan masu tsaron su daga gidajen su zuwa wurin aikin su da kudin abincin su da zaunar da yan kurkukun acikin sa, wannan dukkanin su nauyi ne na kashe kudi wanda mutane masu daraja zasu dauka wanda aka sata daga garesu gabanin haka, hakan kuwa saboda kasa tana kara haraji ne akan kudaden yan kasa masu dajara domin samun kudin da zata kula da wannan yan kurkuku, ta wani ma'anar kuma na daban hakan yana nufi dan fashi ya masu sata gabanin a kama shi sai kuma gashi yana masu sata yana cikin kurkuku amma ba bayan gida ba kai shaye ba!! da wannan hanya ne dan kasa me daraja zai iya zama dan fashi shima na daban sabida wannan tsanani na haraji wanda yake kansa, maimakon ya rika kashe kudin sa domin karantar da yaran sa da kuma kyautata bukatun su na rayuwa sai aka sanya shi yana ciyar da yan fashi wanda yamai sata!! Wanda da ace wannan kudi kasa zata ciyar dasu domin kyautata yanayin samun
wuraren samun kudi da ba'a samu dan fashi ba cikin al'umma!! Kara ahan wannan dokoki wanda mutane suka kirkira a karkashin ukubar dauri a kurkuku ta haifar da runduna nay an kurkuku da kuma runduna masu tsare su na sojoji da masu kula dasu ta kuma sanya ko wani runduna a acikin su yana da kaso akan al'umma maimakon ta sanya hanyoyi na kara tattalin arzikin su da habaka cikin al'umma!!
Wannan wusu ne daga cikin cutarwa na ukubar kurkuku akan mutane na al'umma, da haka da za'a cema barawo ya zaba tsakanin ukubar yake hannu (tafin hannu) da kuma kulle shi a kurkuku na tsawon shekaru da ya zabi yanke hannun sa daya maimakon a lallata masa rayuwa baki dayanta ta fuskan zamanta kewa da tattalin arziki da zuciya da hankali harda siyasa! Kuma da za'a za'aba wannan dan siya zabi akan haka da ya zabi yanke hannun shi daya (tafin hannu) da ana daure shi a kurkuku, da haka ne ukubar yanke hannu zata zama rahama a gareshi da azaba akan wanda aka jingina masu tuhuma na karya, domin kuwa maganar gaskiya shiya hakan bazai boye masa harkokin san a siyasa ba sannan zai kare kansa daga zagin kudin jama'a da halaye!!.
Ni kuma akan wannan wannan abu a matsayi na lauya da ma'aikaci a bangaren hakkokin dan Adam, ina kira ga kungiyoyi na kare hakkin dan Adam da majalisar dinkin duniya da ta dauki mataki na hana wannan ukuba mummuna me lallatawa da daidaitawa, ukubar daur barawo a kurkuku!!
Aiwatar da ukubar yanke hannu (tafin hannu) a aikace: malam Salihu Alfauzan Allah ya kiyaye shi ya fadi cikin daya daga cikin karatukan sa cewa a cikin shekaru goma da suka shude yaji labarin yanke hannun barawo mutum biyu kawai ko uku kacal a kasar Saudiyya. Kuma hakika da zama kwatanta wannan adadi da adadin dubunnai na wanda aka kulle su a kurkuku na shekaru da daya cikin kasashe dayawa wanda suka ci gaba da munga madarar rahama ta ukubar yanke hannu ga barawo da kuma al'umma baki daya, domin kuwa lallai zata iya kiyaye tsaro na al'umma da kuma tsaro ga barawo ta hanyar hanashi yin sata da wannan ne babu wani ukuba da zai same shi.
Al'amarin ba kamar yadda wasu ke tunani bane cewa da zaran barawa yayi sata za'a yanke masu hannu ba kai tsaye a'a makasudin zartar da haddin yanke hannu ga barawo bawai domin cucar dashi bane domin yayi sata, manufa it ace hanashi yin wasa da tsaron mutane da kuma fada masu gidaje domin sata, kamar yadda ukuba ba'a aiwatar da ita akan ko wani barawo sai a wasu hali kebantacce yan kadan, domin a aiwatar da ukubar yanke hannu ga barawo dole ne a ciki wannan sharudda kamar haka:
1. Ya saci abu a cikin Hirzi (wurin da aka boye), Hirzi shine wurin da mutane ke boye kudin su kamar asusu ko kuma makamancin haka. Surar sata ba'a daukan ta sata wacce take sanya yanke hannu a wurin dayawa daga cikin maluman
fiqihu sai dai idan yayi sata daga cikin wannan asusu, kamar barawo ya bude kwadon gida ya shiga ko kuma ya karya kofa ko taga, ko kuma ya fasa rufin gida ko Katanga,ko kuma ya shigar da hannun sa aljihun wani domin satan abunda ke ciki da makamantan haka.
2. Ya fitar da wannan abu daga asusu, idan aka kama barawo gabanin ya fitar da abunda ya sata daga cikin wannan gidan ko kuma asusu, baza'a yanke masa hannu ba, za'a ladabtar dashi ne kawai da wata ukuba na daban gwargwadon abunda alkali ya gani. A cikin wannan akwai rahama da kuma kawar da shubuha, domin kuma me wannan asusu zai iya zaton cewa daga lokacin dayaga mutum ya shiga cikin gidan sa ko kuma wurin ajiyan sa da wata manufa da badan wacce ba sat aba.
3. Wanda akama satan ya nemi kudin sa, idan be nemi kudin nasa ba baya wajaba yanke hannu. Hakika manzon Allah s.a.w yace:
“ku rika yafiya akan haddi a tsakanin ku, duk abunda yazo wuri nan a haddi hakika ya wajaba” (Sahihu Abu Dawud)
A lokacin da Safwan dan Umayya ya kama barawo a cikin masallaci bayan ya kaishi gun manzon Allah s.a.w yanason kuma ya yafe masa, sai manzon Allah s.a.w yace masa:
“da ace hakan ya kasance ne gabanin kazoo mun dashi” (sahihu Abu Dawud)
4. Abunda aka sata yakai nisabi (wani yawa na kudi wand aka gindaya), idan ya gawa daga hakan baza'a yanke hannu ba.
5. A tabbatar da satan da shedu biyu maza adilai ko kuma da ikirarin barawon akan kan sa sau biyu.
6. Ya kasance barawo ya dauki abune a boye, idan ba'a boye bane baza'a yanke hannu ba, kamar da zai kwaci kudi da ta fuskar galaba da fin karfi a idon mutane ko kuma ta hanyan karfin tuwo, saboda wannan me kudin zai iya neman taimako na amsan kudin a hannun wannan mutumi, ko kuma da ace zai dauka ta fuskar ha'inci kamar yanda za'a bashi ajiyan wani abu ta hanyar aro ko ajiya sai ya dauki wannan abu ya kuma yi ikirarin cewa ya bace, dalili kuwa akan haka shine kudin ya kasanci a karkashin kulawan sa kuma an masa izini na shigan sa wannan gida ko ma'aji, hakika manzon Allah s.a.w yace:
“babu yanke hannu akan wanda yayi ha'inci ko kuma wanda yayi kwace ko wanda yayi firze ya ruga a guje da gangan” (tirmizi ne ya rawaito shi kuma albani ya inganta shi)
Kuma an tanbayi manzon Allah s.a.w akan: dabinon da yake rataye? Sai yace: “duk wanda ya dauka domin yaci saboda yunwa ko kuma bukata, be dauka bay a zuba a rigan sa, to babu komai akansa, duk wanda ya fita da wani abu daga cikin sa to akwai tara nunkin sa akansa da kuma ukuba, wanda kuma ya saci wani abu daga cikin sa an killace shi a wurin da ake ajiyan dabino kuma kimar wannan dabino yakai daya bisa takwas na rigan da akae
sanyawa a lokacin yaki to za'a yanke masa hannu” (sahihu abu dawud)
Daga cikin wannan hadisi zamuga cewa ukubar yanke nhannu shine kololuwan ukuba ga barawo, wanda gabanin haka akwai wasu ukuba na tara na kudi da makamantan sa.
7. Barawon ya kasance balagagge me hankali babu yanke hannu akan yaro ko kuma barawo, domin dauke masu nauyi na ibada akan su.
8. Ya kasance barawon da zabin sa yayi satan, babu yanke hannu ga wanda aka tilasta mawa ko kuma me uzuri.
9. Ya kasance yasan haramcin hakan, babu yanke yannu akan jahili ga haramcin sata kuma hakan sha banban da dokoki ba wanda mutane suka kirkira wanda ya nassanta cewa”babu uzuri ga jahili", da ace mutum zai aikata laifi bisa jahilcin cewa hakan laifi ne babba dokoki wanda mutane suka kirkira zata zartar masa da ukuba sannan kuma bazata amshi uzirin sa ba da jahilcin sa cewa wannan aiki fa laifi ne babba, a cikin wannan tarko ne matafiya dayawa masu zuwa kasashe baki domin bude ido ko kuma neman magani ko karatu ko kuma makamancin haka suke fadawa saboda jahilcin su da dokokin wannan kasa.
10. Ya kasance wannan barawo bashi da wata shubuha cikin wannan kudi daya sata, domin haddi ana kawar dashi da shubaha, misali mutum ya saci abunda yake da hakki acikin sa, da ace uba zai saci kudin yaron sa babu yanke hannu, haka kuma kakanni maza da mata babu yanke hannu akan su cikin abunda suka sata na dukiyar jikokin su, idan
yaro ya saci kudin ubansa babu yanke hannu saboda yaro ana masa mu'amala cikin rangwame da sauki cikin dukiyar mahaifin sa a al'adance, idan daya daga cikin ma'aurata ya saci kudin dayan babu yanke hannu. Idan musulmi ya saci kudi daga cikin baitul mali shima babu yanke hannu saboda ko wani musulmi yana da hakki cikin baitul mali. Idan wanda yake bin bashi ya saci kudi daga cikin kudin wanda yakebi bashi da sharadin cewa wannan wanda yaba da bashin yana inkarin wannan bashi ko kuma wanda basa son biyan bashin su da ya saci gwargwadon hakkin sa kada ya kara komai akan haka to shima babu yanke hannu akan sa. idan mutum yayi sata domin lalura dan kare ransa daga halaka kamar mutum yayi sata domin toshe yunwa ko kishi me kisa babu ukuba akan sa kuma babu yanke hannu da sharadin ya kasance abunda ya sata gwargwadon abunda zai kare kansa daga halaka ne na yunwa ko kishi.
11. Ya kasance barawon be janye ba daga ikirarin sa nayin tasa, idan dalili akan wannan sata nashi ikirari ne wanda yayi dakan sa gabanin a yanke hannu sai ya yanje daga wannan ikirari, to wannan yanke hannu ya fadi akan sa, domin janyewa daga ikirari yana haifar da shubuha.
SHUBUHA: mutum zai iya tambaya cewa me yasa ake yanke hannu ga wanda ya saci wani adadi na kudi wanda ya wuce nisabi, amma kuma ba'a yanke hannun wanda yayi kwace ya ruga a guje wanda zai iya yuwa abunda ya kwata kudi ne me yawan gaske?
Ibn Kayyim - Allah yayi mashi rahama yace - yace cikin bada amsa akan haka:
“wanna yana daga cikin cikar hikimar Allah, domin lallai barawo bazai yiwu a shamakance shi ba, domin kuwa yana fasa rufi da fasa asusu da balla kwado, kuma me wannan kudi bazaiyiwu yin shamaki ba ko kuma kariya ga kudin sa da sama da wannan abubuwa, da ace ba'a shar'anta yanke hannun ba da mutane sun ika yima juna sata, kuma da cucarwan ya girmama, da kuma aikin satay a girmama, sabanin wanda yayi kwace ko kuma ya fisge ya gudu, wanda yayi kwace da karfi a idon mutane, zai iya yuwa su amshi wannan abu daya kwata, ya rabu daga hakkin zalumci, ko kuma suyi masa shed agaban alkali. Shi kuma wanda ya fisge ya gudu lallai kodai ya kwaci kudin ne a lokacin da me shi ya gafala da makantan sa, baya wuce kodai sakaci ne wanda yaba wannan wanda ya fisga dama fisga, idan kuma bah aka idan dai ya kiyaye kudin say a basu kariya yadda ya kamata babu yadda za'ayi ya fisga ya gudu.”
Yadda ake yanke hannu:
Babau sabani a tsakanin maluman fiqihu cewa ya wajaba lura da kyautataw awurin tsayar da haddin sata, sai akai barawo zuwa ga wurin yanke hannu cikin tausasawa, ba tare da muzgunawa ba ko to zartawa ko zagi saboda fadin manzon Allah s.a.w:
“kada ku zama mataimaka ga shedan akan dan uwan ku” (silsilatul sahiha 1638, kuma sheikh Shu'aibu Al arnud yace: hadisi ne hasan)
Kamar yadda ya wajaba akan shugaba daya zabi lokacin daya dace da yanke hannu ta yadda zai nisanci lokacin
zafi da sanyi me tsanani, kada ya zartar da haddi akan barawo a lokacin rashin lafiyar sa wanda ake fatan warakan sa, kuma kada ya zartar da haddi akan me ciki ko me jinin haihuwa ko kuma akan ko wani mutum wanda zartar da wannan haddi zai iyayin sanadiyyar mutuwar sa. idan yaje wurin yanke hannu sai ya zauna, ya kuma daure wurin dakyau domin kada yayi motsi sannan kuma a yi amfani da wuka me kaifi wacce zata yanke a lokaci daya, idan kuma yasan hanyar da tafi sauri wurin haka sai yayi amfani ita.
SHUBUHA: mutum zai iya fadi cewa: hakika naga yadda aka yanke hannun barawo daga wasu mutane musulmai cikin kasar larabawa wanda yak eke kewaye da ita, wanda wannan abu daya gani be dace ba, sun yanke hannun sa da wuka mara kaifi adadi dayawa har saida suka yanke hannun, kuma suna murna da wannan aiki nasu suna masu fadin Allah Akbar!!.
AMASA AKAN HAKA HAKA: lallai wannan aiki aiki ne na mutumin daya sabawa karantarwan shari'ar musulunci a wannan bangare baya halatta yanke hannun barawo a shari'ar musulunci ta irin wannan hanya tasu da sukayi, kuma aikin nan nasu yana nuna jahilcin su ne da karantarwan shari'ar ta hanya me kyau, hasalima wannan aiki nasu sun bata surar shari'ar musulunci ne me tsarki dashi! Fuskan sabawan su kuwa da karantarwan shari'ar musulunci ta fuskoki ne daga cikin akwai:-
1. Lallai haddi ba'a zartar dashi a cikin kasar yaki: hakika manzon Allah s.a.w yace: “kada ku yanke hannu a cikin yaki” (Tirmizi ne ya rawaito shi kuma albani ya ingantashi cikin sahihul jami'u: 7397, da almishkat: 3601)
Kuma Ibn kayyim yace: “wannan haddi ne cikin haddin Allah kuma ya hana a zartar dashi cikin yaki, domin tsoron abunda zai haifar wanda Allah yafi kyaman sa sama da koreshi ko kuma ajinkirtashi, na abunda zai shafi mushrikai kabilanci da kiyayya kamar yadda Umar da Abuddarda'i da Huzaifa da sauran su suka fadi.”
2. Rashin murna domin zartar da haddi akan masu lafi: manzon Allah s.a.w be kasance ba yana murna da hakan hasalima ya kasance yana kin haka kuma yana hana hakan sai dai kawai zartar da haddi wajibi ne da kuma da'a ga Allah madaukaki da kuma rko da umurnin Allah, Abdulahi dan Mas'ud yace: “lallai ina tuna mutumin farkon da manzon Allah s.a.w ya yanke ma hannu, anzo da barawo sai yayi umurni da ayanke masa hannu, sai gashi fuskar manzon Allah s.a.w ta baci, sai sukace: ya manzon Allah, kamar bakaso hakan ba? sai yace: “me kuwa zai hanani?! Kada ku zama yan uwan shedan akan dan uwanku, baya halatta ga shugaba idan aka kawo masa haddi yaki zartar dashi, lallai Allah me yafiya ne kuma yana son masu yafiya (kuma yayi yafiya da hakuri ko bakyason Allah ya gafarta maku ne, kuma Allah me gafara ne da rahama).” (Silsilatul sihiha: 1638, kuma Sheikh Shu'aibu al arnud yace: hadisi ne hasan)
Wannan itace ukubar barawo cikin shari'ar musulunci wanda muke gani ta fuskan hankali da tunani da kuma nan gaba cewa tafi zama daidai da amfani domin gyaran al'umma da kiyaye su, yanzu zamu ga ukubar hakan acikin wasu addininan
1- JIFA DA KUMA KONA BARAWO DA IYALAN SA: SAFAR YUSHA'U (1/7): (1 sai bani isra'ila sukayi ha'inci cikin haramun, sai Akhan dan Karami dan Zabdi dan Zarah daga jikokin Yahuza ya dauka daga cikin haramun, sai fushin Ubangiji ya lullube bani isra'ila… 10 sai ubangijin Yusha'u yace: “tashi! Me yasa ka bata ranka? 11 hakika bani isra'ila sunyi laifu, kai sunyi ketara alkawari na wanda na umurce su dashi, sun dauka daga haramun, kai sunyi sata, sunyi inkari, sun sanya cikin kayayyakin su. 12 bani isra'ila basusamu daman tabbata ba agaban makiyan su. Suna juya keyar su a gabann makiyan su domin sun kasance haramtattu, kuma bazan kasance tare daku ba idan kuna boye haramun a tsakanin ku….”19 sai Yusha'u yacema Akhan: “yaku bani isra'ila yanzu ku bada tabbata ga ubangijin bani isra'il, sai ya tabbatar masu ya kuma bani labari yanzu abunda zan aikata. Kada kaji tsoro na.” 20 sai ya akhan ya amsama Yusha'u da cewa: “gaskiya ne lallai nayi kuskure ga ubangijin bani isra'il kuma na aikata kaza da kaza. 21 naga wani mayafi na shan'ariyya me tsada a cikin kayan ganima, da kuma azurfa me nayin shakil guda dari biyu, da harshen a zinari wanda nauyin sa yakai shakil hamsin, sai nayi sha'awar sun a dauka. Ga wurin dana birne su cikin kasa a tsakin schemata, da kuma zinari a karkashinta.” 22 sai yusha'u ya aika dan sako sai yayi gudu zuwa ga wannan shema sai gashi ya birne su a cikin
shema da azurfa a karkashinta. 23 sai ya dauko su ya kawo ma yusha'u da kuma sauran bani isra'ila, sai suka shinfide su a gaban ubangiji. 24 sai yusha'u ya dauki wannan mayafi da zinari da harshen a zinari tare dashi akhan da bani isra'ila da yaransa maza da mata da shanayen sa da jakunan sa da dabbobin da da shemar sa da dukkanin abunda ya mallaka, yah aura dashi zuwa ga koramo na akhur. 25 sai yusha'u yace: “yadda ka hufantar damu haka ubangiji zai hufantar dakai a cikin wannan rana!!. Sai bani isra'ila suka mike suka jefe shi suka kuma jefe iyalansa sannan suka kona su dukkanin su da wuta, 26 sai suka dauka dutse babba akan akhan har zuwa wannan rana tamu tayau. Sai ubangiji ya daina wannan fushi da yakeyi dasu).
2- GICCIYEWA HAR SAI MUTUM YAM UTU: INJILA NA MATA (27/37): (37 sai suka sanya a samar kansa dalilin sa a rubuce: “wannan shine gicciyayyen sarkin yahudawa.” 38 a lokacin da aka gicciye lisan a tare dashi, daya a damar sa daya kuma a hagun sa).
3- MUTUWA: SAFAR AL TASNIYA (24/7): (7 idan aka samu mutum ya saci rai daga dan uwan sa bani isra'il ya sace shi ya siyar dashi, wannan barawo zai mutu, sai ya cire sharri daga tsakiyar ka).
4- BAUTA DA MAYAR DASHI BAWA: SAFAR AL KHURUJ (22/1-3): (ya wajaba akan barawo ya biya awanda yayima sata abunda ya sata, idan kuma bashi da kudi wanda zai isa biyan abunda ya sata, to anan lokacin
za'a siyar dashi kamar bawa, sai a bayar da kudin shi ga wanda yayima sata).
Amma a cikin musulunci kowa yana daukan ukuba da laifin abunda ya aikata ne na laifi baya ketarewa zuwa ga wanin sa, Allah madaukaki yace:
“kuma rai bata daukan wani lafi sai akanta; kuma wani rai baya daukan zunubin wani rain a daban; sa'annan zuwa ga ubangijin ku zaku koma sai ya baku labari akan abunda kuka samu sabani” (suratul an'am ayata 164)
Idan wani yayi ta'addanci akan wani a cikin dukiyar sa ko ran sa ko mutuncin sa, ko kuma ya fado masa yana neman kwace masa kudi ko ran sa a bisa zalumci, ya halatta ga mutum ya kare kansa ko kuma hana wannan zalumci gwargwadon idon sa, za fara da na kasa haka dai, idan ya smau nasarar mayar da wannan dan ta'addan da magana to bazayyi amfani da duka ba, idan ya iya kare shi da hannu to bazayyi amfani da sand aba, idan kuma ya iya mayar dashi ta hanyar yanke masa wani gaba ya haramta ya kashe shi, idan kuma bazai iya kare shi ba sai ta kisa to ya halatta ya kashe shi kuma babu wani lamuni akansa. idan kare kan nashi zai yiwu ne da guduwa to ya wajaba ya gudu, domin wanda akayima
ta'addanci an mashi umurni ne da kare kansa da Karamin mataki38, Allah madaukaki yace:
“duk wanda yayi ta'addanci akan ku to kuma ku rama kwatan kwacin irin ta'addancin dayayi maku; kuma kuji tsoron Allah kusani cewa lallai Allah yana tare da masu takawa” (suratul bakara ayata 194)
KARE KAI DAGA AZZALUMI YANA DA SHARUDDA DAGA CIKIN SU AKWAI:
1. YA KASANCE AKWAI TA'ADDANCI: watan ma'ana ayi ta'addanci akan mutum ba tare da wani hakki ba.
2. YA KASANCE TA'ADDANCIN A YANZU NE: da ace ta'addanci zai kasance ne ta hanyar sanya mutum aikata wani aiki anan gaba baya halatta kare kai saboda babu kare kai gabanin ta'addanci. Sai dai da ace ya shahara dayin haka ya kuma nunashi da abunda yana kisa cikin mafiya yawa kamar makami to yana daga cikin hakkin sa kare kai.
3. GABATAR DA HUJJA DA DALILI wanda zai tabbatar da ta'addancin da aka masa daga wurin wannan azzalumi, amma ba'a amsa magana kawai; wanda da zai zubar da jini gabanin shi da hujjar kare kai daga ta'addanci.
4. BI MATAKI MATAKI WURIN KARE KAI: abunda yake nuni akan bin mataki mataki wurin kare kai shine fadin manzon Allah s.a.w ga mutumin da ya tambaye shi:
38 Duba cikin littafin mausu'atul fiqhul islami, na Muhammad dan Ibrahim dan Abdullahi At tuwaijiri.
“ya manzon Allah shin me kake gani da ta'addanci akan dukiya na? sai yace: ta hadashi da Allah ka kuma nuna mashi griman Allah sai yace: idan yaki fa sai yace: ka hadashi da Allah sai yace: idan yaki fa? Sai yace: ka hadashi da Allah sai yace: idan yaki fa sai yace: to ka yake shi, idan ya kashe ka to kana aljanna, idan kuma ka kakashe shi to yana wuta” (musnad na Ahmad kuma albani ya ingantashi kuma shu'aibu al arnud yace: hadisi ne ingantacce)
Safar al khuruj (22/2): (2 idan ka samu barawo yana kokarin hana rami sai ka dukeshi yam utu, bashi da jini).
Amma abun fadi shine shine fassarar yunaniyya wanda aka yarda dashi na nassin da muka Ambato, an rubuta shi ne da wani yanayi wanda ya banbanta da fassarar larabci, sai yace: safar al khuruj (22/2): (2 idan kuka kama dan fashi yana sata sai aka kashe shi a wannan wuri, babu komai akan wannan wanda ya kasheshi din).
(Αν ο κλέφτης συλληφθεί επ’ αυτοφόρω να κλέβει, θα εκτελείται επί τόπου, κι εκείνος που θα τον σκοτώσει δεν θα φέρει ευθύνη για το φόνο του.)
Kamar yadda ya gabata kuma muka gani cewa makura cikin tabka da warwaran dake cikin dokoki na dan adam wurin kayyade menene laifi kuma menene hakki, haka dai wannan tafka da warwara yake wurin kayyade ukuba wacce ta dace ta bai daya wurin zartarwa cikin mabanbanta kasashe wanda daga cikin aikinta ne kiyaye tsaro da kuma tsawatarwa da hana masu laifi, lallai wannan tafka da warwara da nakasu muna ganin sa har wayau cikin bangaren kare kai daga azzalumi, ta wani fuskan kuma akwai wasu dokoki wanda suka tsaya tsaya a bayan mujirima daga kisa sannan kuma akwai wasu dokoki da suka tsaya a bayan hukuncin basa bayan mujirimi, misali a kasar amerika ba'a zartar da dokar “tsayuka akan kasar ka”39 ba wanda zataba masu gida damar amfani da karfin su me kisa daga lokacin da sukaci cea suna karkashin hatsari acikin gidan su, kuma wannan doka ya jawo cece kuce da sabani na siyasa da doka me tsanani, kuma an fita yin zanga zanga masu fada da wannan doka, a cikin jihar Connecticut na amerika wani malami ya shiga gida sai ya tarar da wani mutum a zaune yana dauke da wuka a hannun shi, sai kawai ya budema wannan mutum wuta cikin gaggawa ya kashe shi, sai ya bayyana bayan haka cewa wannan mutumi fa yaron shi ne saurayi. Amma a amerika kofar kare kai yaga kece kuce na siyasa da doka me yawa, a daidai lokacin da da shugabannin biyu David Cemarom da ministan shari'a Chris Gerlynge40
39'stand your ground' law.
40 Christopher Stephen Grayling ،Lord Chancellor and Secretary of State for Justice. http://www.independent.co.uk/news/uk/politics/the-burglar-is-
suke kokarin wutar da doka wanda zayyi fada da dokan masu fadowa gida, sai dai majalisar dokoki na yancin birane sukaki yarda da wannan doka suna masu cewa wannan siyasa siyasa wacce za'a sakankanc mata.kuma ya kamata anan muyi hujja da maganar minister shari'a Christ gerlynge: “babu wani a cikin mu wanda yake da hakkin sanin yadda zayyi idan wani ya fada masa gida, babu wani a cikin mu wanda yake da hakkin sanin yadda al'amarin zai zama me fadi idan mukaga mutum a zaune a gidan mu a tsakiyan dare, ko kuma nawa ne fadin sa a lokacin da muke sani cewa iyakan mu suna cikin hatsari, kuma zaka iya sanya zafin wurin yadda bazakayi tunanin komai ba sai kiyaye masoyan ka, Sai dai har yanzu baka da yakinin cewa lallai doka zai baka goyon baya, kuma ni ina ganin cewa masu gidaje suna abunsu ne dai dai da fidira, kuma maganar gaskiya itace ya wajaba ai masu mu’amala a matsayin sune aka kawoma hari ba a matsayin mujirimai ba. Muna kokarin kate wani abu na daban me matukar muhimmanci, wanda ake kira da suna”duka biyu kuma zai kasance ne a waje”, da zaka aikata wani aikin na rashin imani ko kuma kayi kwace sau biyu zaka samu hukuncin dauri a kurkuku na karshen rayuwan ka!! Bayan zaben daya wuce munyi alkawarin cewa zamu dau gudanar da dabara na ci gaban hakkokin dan adam wanda yafi karfin sa, lallai wasu bangare na mahaukata ne wanda dage damtse domin yakar al'ummar mu, sunada ikon dawo da kotuna zuwa karkashin ikon su anan gaba, kuma za'ayi kira da cewa hakan toye hakkin dan adam ne idan mun tashi tsaye domin korar su zuwa kasashen da suka fito. Mun sani cewa bazamuyi iya mu'amala da wannan abu ba ta hanyar da muke so, sai dai
unarmed-you-have-a-knife-so-what-do-you-do-next-8203046.html
zamu iya ci gaba da hanyar da muke kai ayanzu.” Ya wajaba ka sanya kanka a wurin namiji ko mace na mu'amalar da zakayi idan barawo dan ta'adda ya shigo maka, kuma ya kasance kare kansa yana hade da fushi da damuwa da kuma tsoro, kuma babu wani lokaci na kare kai na tsoro.”
Anan wurin zance ma firaminista David Cemaron: “kaza iya yin aikata komai matukar bawai bata dace bane ta hanya bararo, kamar misali bazai yiwu maka b aka soki dan fashi koda kuma da aiki ne wanda babu lura a cikin sa. sai dai gaskiya itace ya wajaba a sanya dokoki me karfi domin yin adalci ga masu gida, muce masu: a lokacin da dan fashi ya ketara maka gida ya shiga ciki a matsayin me kalubalantar iyalanka to hakika ya rasa dukkanin hakkokin sa.”
Wata daga cikin gidan jarida ta birtaniya masu karfafa yin doka me tsauri akan yan fashi tace: “ina tsammanin alkalai sunyi sakaci akan laifi me hatsari, kuma ina ganin cewa mutane sun samu matsala wurin taimakawa na ganin an dauki ukuba me tsanani game da dan fashi. Domin kuwa zaka iya fuskanta ukuba me tsauri akan aiki dan karami kamar laifin gudu a lokacin tuki da makamantan su, wanda kuma gashinan akwai wasu laifuka masu hatsari wanda ba'a masu ukuba ba me tsauri wanda zai dace da girman wannan laifuka"41.
41
http://www.telegraph.co.uk/news/politics/conservative/9595589/David-Cameron-when-a-burglar-invades-your-home-they-give-up-their-rights.html
• Karin aure da kuma yin abokai mata dayawa da kuma canza mata.
• Karin aure da kuma yin abokai mata dayawa cikin dokokin dan Adam.
• Banbanci tsakanin mace ta biyu da kawa ta biyu.
• Canza mata a cikin dokokin dan Adam.
• Karin aure a cikin yahudanci da kiristanci.
• Karin aure a musulunci.
Shari'ar musulunci ta halasta ma namiji Karin aure domin kiyaye dawwamar al'umma da iyalai, shi kuma dokoki na dan adam sun halasta yin kawaye a domin lallata al'umma da iyalai, zamu kawo maku da yardan Allah kwatanceceniya tsakanin Karin aure a shari'ar musulunci da dokan dan adam domin mugani wani shari'a ne ya dace da fidira da kuma kare hakkin mace da martabanta.
Lallai musulunci shine addini daya tilo wanda ya nassanta baro-baro akan Karin aure , Allah madaukaki yace:
“idan kuma kinji tsoron cewa bazakuyi adalci ba ga marayu to ku aure abunda ranku keso daga cikin mata biyu ko uku ko hudu; idan kuma kunji tsoron cewa baza kuyi adalci ba to ku auri daya ko kuma abunda kuka mallaka na bayi; wannann shi yafi dacewa domin kada kuyi zalumci” (suratun nisa'i ayata 3)
Amma kuma sauran addininan sun yarda da Karin aure babu adadi ga namiji. Gabanin mu kawo bayani akan matsayar addinai game da Karin aure zamu kawo matsayar doka na dan Adam akan haka.
Lallai Karin aure ko kuma yin kawaye yana da mana'ana daya ne a dunkule, shine cewa namiji zai iya bukatar cewa yanada mace sama da daya domin wasu dalilai nashi wanda zamu iya kawo wasu daga cikin su anan gaba, sai dai sakamakon ta karshe iri daya ne, itace cewa namiji yanada mata da kuma wata mace daban wand aba it aba, ko kuma mata da kawa ta daban wacce ba itaba!! A fuskar doka kuma wasu dokokin na dan Adam suna hana Karin aure suna cewa abu ne wanda yake kore halaye na masu kyau, amma adaidai lokacin da suna yin doka na halasta yin kawaye da kuma yin doka domin yin alfasha da karuwanci!! Watan da ace namiji zai auri wata mace ta daban sai hukuma ta sanin hakan to zai fiskanci shari'a a kotu saboda aikata wannan laifi na sha'awa da kuma lallata halaye a nasu ganin sannan kuma za'a masa ukuba da kullewa a kurkuku, amma idan yayi kawa bayan matar sa, kai koda zasu haifi yara ne da ita wanda bana halal ba, babu laifi da hakan, hakan ba laifi bane kuma babu ukuba akansa, saboda hakan a nasu ganin ba laifi bane ko kuma sha'awa ko lallata halaye a'a hakan yanci ne na mutum da kuma bude halaye!! Tare da sanin cewa banbanci tsakanin Karin aure da kuma yin kawaye shine samun takardan aure wacce take matsayin kwalla yarjejeniya wanda zai kiyaye hakkin macen ta biyu a lokacin aure, rashin samun wannan takarda yana nuna cewa wannan mace ta biyun kawa ce kawai wacce bata da wani hakkoki a dokance!! Shin dagaske ne hukuma tana fada ne da hana namiji yin mace ta biyu koda kuwa kawa ce, ko kuma kuma tana fada ne da wannan takarda
watan wannan yarjejeniya daya kulla da macen ta biyu wanda ya lamunce mata hakkokinta akan sa da kuma wajabta mashi biyan wannan hakkoki?!! Da kuma wani ma'anar da daban shin laifin shine yin wata mace ta daban wacce ba matar shi ba koda kuwa aurenta yayi ko kuma kawa ce ko kuma laifin shine wannan sa hannun da yayi akan wannan takarda?!! Idan haramcin Karin aure ya kasance ne saboda cewa na miji kada yayi mata sama da daya kawai to ya zama wajibi yin kawaye ya zama laifi shima!! Hasalima maza dayawa a yanzu a kasar turawa basayin aure sun gwammace suyi rayuwan sub a tare da mace daya ba, domin ya samu daman canza kawaye dayawa cikin ko wani wata yayi zaman aure da it aba tare da wani alakada. To shin dokan dan adam ta magance wannan al'amari da mayar dashi laifi?!! Ko kuma hakan yana cikin yancin mutum ne namiji daya yayi rayuwan aure da mata dayawa wanda babu adadi?!! Abunda yafi muni akan wannan shine dokoki na dan Adam ta yarda da sana'ar karuwanci, yadda ake samun wasu wurare wanda aka masu rijista a hukumance, wacce take bautar da wasu mata da bayar dasu haya na awa-awa ga namiji wanda yakeson ha'intan matar shi. Kuma ko wace mace cikin wannan mata tanada rijista a hukumance nayin wannan aiki na karuwanci sannan tanada fiyel na biyan haraji wanda zata rika biyan haraji a duk karshen shekara ga hukuma matsayinta kamar sauran yan kasane nakwarai!! Hakika wannan al'amari ya yadu cikin kasashe masu yawa wanda suke hana Karin aure, hanya baya rabuwa da gidan karuwai!! Anan wurin muna cewa shima Karin aure sai a mayar dashi yanci cikin yancin mutum idan turawa sunason aiwatar dashi, musamman ma idan mun san cewa hakan baya yiwuwa sai da yardan namijin da macen, kamar yadda yin kawa da karuwanci baya kasancewa saida
yardan namijin da macen, sai dai kawai kiyayyace da duk abunda yake na musulunci ne, Allah me girma yayi gaskiya: “kuma yahudawa ko kiristoci bazasu taba yarda ba dakai har sai kabi tafarkin su; kace masu shiriyar Allah itace shiriya; kuma idan kabi son zuciyan su bayan abunda yazo maka na ilimi to baka da wani majinbinci ko kuma mataimaki a wurin Allah” suratul bakara ayata 120.
Lallai namiji gabanin ya yanke yin mace ta biyu yana tunanin nauyin da hakan zai jawo akan wannan aure babba na wajibobin dake kan haka na hakkokin matar ta biyu shin na kudi ne ko kuma na shari'a, amma a cikin halin yin kawa abun yafi masa sauki saboda sanin cewa kawai nauyi da hakkokin wannan kawar ko yaranta yana kanshi ne a lokacin da take da ciki!! Wanda hakan yana bude kofar sharri da fasadi a cikin al'umma domin kuwa yana sanya namiji tsalle daga wannan kawa zuwa wancan kawa da burin silalewa dajin dadi, duk lokacin daya biya bukatar san a sha'awa da wanann kawa tashi sai ya nemi wata kawar kuma ta daban wacce zayyi wasa da ita da kuma lallata mata makoma!! Kuma mafiya yawan lokuwa wannan namijin bazayyi taka tsantsan ba wurin yin karya ga kawar tasa nason auren ta da kuma cewa abunda zai hana aurenta kawai shine hukuma bata yardan masa ba da karin aure kuma zai rabu da matar sa domin ya aure ta, duk wanda yayima matarshi karya da ha'intarta to me zai hana yayima kawar sa karya da ha'inci?!!
Dukda cewa wannan aiki (na yin kawa) yanada cutarwa akan namijin kansa, rayuwar sa zata kasance cikin asara da kunci kamar yadda me laifi yake rayuwa cikin buya domin bayason matar sa taganshi tare da kawar sa ko kuma taji yana labari akanta, wannan dabi'a kuwa dalili ne na karfi na nuna kuskuren wannan aiki wanda yake yi, domin kuwa da ace aiki ne me kyau da baya buya!! Haka kuma yanada cucarwa akan matar domin macen da tayarda ta zama kawa ga namiji me aure bazata taba zama ba daidai da wannan mata tashi ta farko har abadan zata rika daukan kanta a matsayin mace ce me daraja ta biyu tana sane cewa tana rayuwa da namijin da ba mijinta bane mijin wata matace ta daban, bazat iya rayuwa ba me kyau tare dashi na ciki ne ko kuma na waje bazata iya jin dadin ba a lokacin da take tare dashi domin tsoron kada wani yagansu, sannan kuma har wayau ga rashin tabbacin rai da tausayi domin kuwa zai iya barinta a duk loakcin da ya gaji da ita.
