JININ AL'ADA 002

FASALI NA BIYU
CIKIN ZAMANIN HAILA DA GWARGODONSA.
Zance acikin wannan fasalin yana da matsayi guda 2.
MATSAYI NA FARKO: A cikin shekarun da haila take zuwa acikin su.
MATSAYI NA BIYU: A cikin lokacin Haila.
Amma shekarun da haila tafi rinjaye acikinsu MATSAYI NA FARKO shine: tsakanin
shekara 12 Zuwa shekara 50, amma ana samu sau da yawa mace tana yin haila a kafin
haka ko bayan haka gwargodon halinta da tasowarta da kuma tsufanta. Lallai malamai
sunyi sa6ani akan shin shekarun da haila take zuwa aciki suna da iyaka da aka ayyana ta
yadda mace ba zatayi haila gabanninsu ba ko bayansu. Kuma shin jinin da yake zuwa ga
mace a gabanninsu ko bayansu jinin haila ne ko na cuta? Malamai sunyi sa6ani acikin
wannan.
Darimiy yace: Bayan ya kawo sabanin: dukkan wadannan kuskure ne awajena domai a
baki dayan wannan yana komawa ne izuwa samuwar jinin, duk jinin da ya samu a kowani
hali da shekaru, ya wajaba a sanya shi a matsayin haila. Wallahu a'alamu. (Al-majmu'u
sharhil Muhazzab 1/336)
Wannan abunda Darimiy ya fada shine daidai, kuma shine za6in Sheikhul Islam Ibn
Taimiyyah. Wato duk sanda mace taga haila to ita mai haila ce koda bata cika shekara 9
ba ko kuma ta wuce shekara 50. Wannan kuwa saboda ALLAH da Manzonsa (SAW) sun
rataya hukuncin haila ne bisa suwarsa. Kuma ALLAH da Manzonsa (SAW) basu iyakance
wasu ayyanannun shekaru ba game da wannan ya wajaba komawa zuwa sumuwar jinin
wanda aka rataya hukunce hukunce a kansa. Iyakance shi da ayyanannun shekaru yana
buqatar dalili daga Qur'an ko sunnah. Gashi kuwa babu dalili akan haka.
Amma MATSAYI NA BIYU: Shine gwargodon Haila wato gwargodon zamaninta, haqiqa
malamai sunyi sa6ani mai yawa a kusan zantuka guda 6 koma 7.
Ibnul Munzir Yace: "wata jama'a tace: babu wata iyaka ta kwanaki ga mafi qarancin Haila
ko mafi yawanta"sai nace: wannan magana kamar maganar Darimiy ce wacce ta gabata,
haka kuma shine za6in Sheikhul Islam Ibn Taimiyyah kuma shine dai dai domin qur'ani
da sunnah da kuma abunda ake gani yau da gobe, sun nuna hakan.
DALILI NA FARKO: Fadinsa Madaikakin sarki: "kuma suna tambayarka game da jinin
haila kace shi qazantane saboda haka lu nisanci mataye a yayin da suke haila.kada ku
kuaancesu har sai sunyi tsarki" [suratul Baqara aya 222]
Sai ALLAH ya sanya matuqar hana kusantar itace samun tsarki bai sanya matuqar ta
zama tsayin wuni ko dare ko kwana 3 ko kwana 15 ba.
Wannan yayi nuni a bisa cewa bayyanar hukuncin ita ce haila samuwarta da daukewarto
duk sanda aka samu haila to hukuncinta ya tabbata, haka kuma duk sanda mace ta
samu tsarki to hukunsa (jinin hailar) ya gushe.
DALILI NA BIYU: Shine abunda ya tabbata acikin Sahihi Muslim [4/30] cewa: Annabi
(SAW) yace da Aisha sanda haila tazo mata a yayin da tayi haramar umura: "ki aikata duk
abunda mai hajji yake aikatawa sai dai kada kiyi dawafi har sai kinyi tsarki" sai tace: yayin
da ranar Suka tayi sai na samu tsarki" [Al-hadith]
Yazo cikin Sahihul Bukhari cewa:Annabi (SAW) yace da ita:"ki dakata idan kika samu
tsarki sai ki fita zuwa Tam'in"
Sai Manzon ALLAH (SAW) Ya sanya matuqar hanyar shine tsarki bai sanya wani
ayyanannen lokaci ba, wannan shi ya zama dalili abisa cewa lallai hukuncin yana rataya
ne ga samuwar haila da rashinta.
DALILI NA UKU: Lallai wannan tsare-tsare da rarrabewa wanda wasu daga masanan
fiqhu suka ambata a game da wannan mas' alar ba a sameta acikin littafin ALLAH (SWT)
ba ko acikin sunnar Manzon ALLAH (SAW) tare da cewa akwai buqata, larura ta buqatu
zuwa bayaninta kuma da (iyakance lokacin haila) ya kasance daga abunda ya wajaba
akan bayi su fahimce shi su kuma bautawa ALLAH dashi. ALLAH da Manzonsa sun
bayyana ta bayanai na zahiri ga kowa saboda muhimmancin hukunce hukunce da suka
ginu akan haka. Na daga sallah, Azumi, Aure, Saki, gado da waninsu daga hukunce
hukunce, kamar yadda ALLAH da Manzonsa suka bayyana adadin salloli da lokutansu da
ruku'unsu da sujjadarsu, da zakka dukiyarta, nisabinta gwargodonta yadda za'a rabar da
ita, da Azumi yawansa da lokacinsa da Hajji da waninsa, har ladubban cin abinci da abin
sha da ladubban biyan buqata har adadin abin yin tsarkin hoge, zuwa wanin wannan
daga qananan abubuwa da manyansu daga abunda ALLAH ya cika addini dashi, kuma ya
cika ni'imarsa dashi ga muminai.
Kamar yadda ALLAH (SWT) yake cewa: "Mun sauqar da littafi a gareka don yin bayani ga
ko wane abu" [suratul Nahli aya ta 86]
Kuma fadinsa (SWT):" Bai kasance zancen da aka qirqira ba sai dai gaskatawa ne ga
abunda yake gabansa da kuma rarrabe (bayani ga) ko wane abu" [suratul Yusuf aya ta
111]
Yayin da ba a su wannan gwargwajewa da rarrabe su ba a cikin littafon ALLAH da sunnar
Manzon ALLAH (SAW) ya bayyana baza'a karkata agare su ba, kawai ana karkata a bisa
abunda ake qira Haila wanda aka rataya hukunce hukuncen shari'ah ga samuwarta da
rashinta wannan daliline a cikin wannan mas' ala da waninta daga mas' alolin ilimi.
Domin hukunce hukuncen shari'ah basa tabbata sai da dalili daga shari'ah daga littafin
ALLAH ko sunnar Manzon ALLAH (SAW) ko ijma'i sananne ko qiyasi ingantacce.
Sheikul Islam Ibn Taimiyya yace:"acikin qa'idarsa "yana daga wannan sunan Haila wanda
aka rataya hukunce hukunce masu yawa dashi acikin littafin ALLAH da Sunnah ba a
iyakance mafi qarancinsa ko yawansa ko kuma tsarki a tsakanin haila guda biyu tare da
gamuwar jarrabar al'umma da wannan ba, kuma lugga bata rarrabe gwargodo da iyaka
ba, duk wanda ya iyakance haddi acikin wannan to ya sa6awa qur'ani da sunnah" anan
zancensa ya tuqe. [Risala fil asma'allaty allaqas shari'u al'ahkam biha a 35]
DALILI NA 4: I'itibari wato qiyasi da ake buqata, wannan kiwa saboda cewa ALLAH
(SWT) ya bayyana haila da kasancewarta qazanta. Duk sanda aka sami haila to qazanta
ta samu, babu banbanci tsakanin rana ta 2 data 1, kuma babu banbanci tsakanin rana ta
4 data 3, kuma babu banbanco tsakanin rana ta 16 data 15, kuma babu a tsakanin rana
18 da 17, Haila ita ce Haila, Qazanta ita ce Qazanta, ita illa abun samuwa ce acikin
kwanaki 2 a bisa haddi 1, to ta yaya zai inganta a raba tsakanin kwanaki 2 acikin hukunci
tare da daidaitarsu acikin illah? Shin wannan bai sa6awa qiyasi sahihi ba? Shin qiyasi
sahihi bai zamo ya daidaita kwanaki 2 acikin hukunci ba saboda daidaitansu acikin illah?
DALILI NA BIYAR: Sa6awar zantukan malaman hadith da raurawar (zantukansu) lallai
wannan yana nuni a bisa cewa babu wani dalili da ya wajaba a tafi akansa a game da
wannan mas' ala. Sai dai kawI ita hukunce-hukunce ne na ijtihadi (wanda zai iya zama
daidai ko kuskure) bai zama 1 ce tafi cancanta abi ba daga 1.
Makoma a yayin sa6ani itace littafin ALLAH da Sunnah, idan ta bayyana cewa mafi qarfin
zance shine babu iyaka ga mafi qarancin haila ko mafi yawansa. Kuma cwa duk abunda
mace ta gani na jinin dabi'a ba tare da wani sababi na jin rauni ba ko waninsa, to shi jinin
haila ne ba tare da iyakance wani zamani ko shekara ba, sai dai idan ya kasance mai
zarcewa ne ga mace baya yankewa kullum, ko kuma yana yankewa lokaci kadan kamar
rana 1 ko rana 2 acikin wata guda, to ya zama istahadha. Kuma inshaa ALLAH bayanin
istahadha da hukuncinsa zai zo a gaba.
Sheikhul Islam Ibn Taimiyyah yace: Asali acikin dukkan abunda yake fita daga mahaifa to
haila ne, har sai dalili ya tsaya a bisa cewa istahadha ne.
Kuma Yace: "duk abunda ya auku na jini to jinin haila ne idan ba'a san cewa shi jinin cuta
bane kona rauni. Wannan zance kamar yadda yake cewa shine mafi rinjaye a dalili kuma
dai mafi sauqin aikatawa sa dabbaqawa fiye da abunda masu iyakancewa suka ambata.
Abunda ya kasance haka to shi yafi cancanta a kar6a saboda dacewarsa da ruhin
musulmai da qa'idarsa ita tafi (wato yiwa al'ummah) sauqi da rangwame. ALLAH (SWT)
Yace:"Bai sanya kunci akanku ba acikin addini"
Manzon ALLAH (SAW) Yace: "lallai addini yana da sauqi babu wani 1 da zai tsananta
addini sai ya rinjaye shi, ku dace ku kusanto kuma kuyi bushara" (Bukhari ne ya ruwaito
shi) Ya kasance daga halayen (SAW) cewa shi ba'a ta6a bashi za6i a tsakanin abubuwa
guda 2 ba face sai ya za6i mafi sauqinsu matuqar bai zamo sabo ba.
HAILAR MAI CIKI: Galibin mafi yawan mata idan suka dauki ciki jini yana yanke musu.
Imam Ahmad (Rahimahullah) yace: Ana sanin mace ta samu ciki ne ta hanyar daukewar
jini. Idan mace mai ciki taga jini idan ya kasance kafin haihuwa ne da zamani kadan
kamar wuni 2 ko 3 tare da shi kuma akwai (ruwa mai yauqi yauqi) to nifasi ne, idan kuma
ya kasance kafin haihuwa ne da zamani mai tsayi ko kuma kafin haihuwa ne da kadan
sai dai babu ruwa mai yauqi-yauqi a tare da shi, to ba nifasi bane. Sai dai abun tambaya
shine: shin zai iya zama haila? Kuma hukuncin haila ya tabbata a kansa? Ko kuwa jinin
cuta ne baza ayi masa hukuncin da jinin haila ba?
Acikin wannan akwai sa6ani a tsakanin malamai, amma abunda yake daidai shine cewa
shi haila ne idan ya kasance a yadda ta saba hailarta. domin asali a game da jinin da
yake samun mace shine haila idan babu wani dalili da zai hana kasancewarsa haka.Babu
wani dalili acikin qur'an da sunnah wanda yake hana yin haila ga mai ciki.
Wannan shine Mazhabar Maliki da Shafi'i, kuma shine za6in Sheikhul Islam Ibn
Taimiyyah cikin "Al-ikhtiyaraat 30"
Baihaqi ya haqaito shi daga Ahmad, bari ma dai ya haqaito cewa shi ya koma gare shi.
(Wannan hukunci) a bisa wannan yana tabbata ga marar ciki sai dai acikin Mas'aloli
guda 2:
MAS' ALA TA FARKO: Shine saki. Haramun ne a saki wacce iddah ta lazimceta alhali
tana cikin haila ga wacce bata da ciki. Amma bai haramta ga mai ciki ba, domin saki
acikin haila ga wacce bata da ciki ya sa6awa fadin ALLAH (SWT) Yace:"ku sake su ga
iddarsu" [suratul dalaq aya ta 1]
Amma sakin mai ciki alhalin tana cikin haila bai sa6a masa ba, domin wanda ya saki me
ciki to lallai ya saketa ne da iddarta, tana haila ne ko tana da tsarki duk 1 ne domin
iddarta shine cikin. Saboda haka bai haramta agare shi ya saketa bayan jima'i ba,
sa6anin watanta (da bata da ciki).
MAS'ALA TA BIYU: Shine hailar me ciki bata qarewa da ita, sa6anin hailar watanta
domin iddar mai coki bata qarewa sai ta haihu ko tana haila ko bata yi saboda Fadin
ALLAH (SWT) Yace: "wadannan masu ciki ajalinsu shine su haife cikin su" [suratul Dalaq
aya ta 4]