Bakayi rajistan shiga ba

Kayi rajista yanzu a cikin dandalin Taa domin ka fara karatu da kuma bibiyan ci gabanka tare da tara maki domin samun damar shiga gasa bayan yin rajistan

Darasi Kyauta

A cikin wannan darasin zamu san abunda ake nufi da kyauta da kuma wasu hukunce-hukuncen da suke da alaƙa da ita.

Sanin ma'anan kyauta da hikimar dake cikinta.
Sanin hukunce-hukuncen shari'a masu alaƙa da kyauta.
Kwaɗaitawa akan kyauta domin neman yardan Allah Mai girma da ɗaukaka.

Count Wani dalibiku kammala wannan darasin

An fassara wannan darasin da yaruka masu zuwa:

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Allah Maɗaukakin Sarki Mai karamci ne Mai kyauta Yana son kyauta da karamci, kuma Manzon Allah tsira da amincin Allah su tabbata a gare shi ya kasance mafi kyautan mutane, kuma yana karɓan kyauta yana yaba ta, kuma yana ƙira zuwa ga amsanta, yana kuma kwaɗaitarwa akanta, kuma kyauta ta kasance daga cikin ababe mafi soyuwa a gare shi.

Abun nufi da kyauta

Shi ne mallakawa mutum wani abu nan take ba tare da biya ba.

Ma'anan cewa: Mallakawa; yana nuna cewa harkan kyauta harka ne na mallakawa.

Ma'anar wani abu kuma: ya haɗa da komai sawa'an kuɗi ne ko wani abu na daban.

Kuma faɗin: "Mallakawa mutum wani abu" ya cire "kyautar amfani" a bisa dalilai guda biyu:

Lalle fa'idah ko amfani ba a ƙiran shi dukiya a gurin wasu malaman fiƙihu.

Lalle kyautar amfani ko fa'idah tana da suna na musamman a wurin malaman fiƙihu, kuma wannan shi ne abunda ake ƙira da Aro.

Kuma faɗin: "Mallakawa" yana nuni zuwa ga kuɓuta daga bashi, koda ya kasance da lafazin kyauta ne; domin kuɓuta yana nufin tsira.

Kalmar Kyauta tana nufin bayarwa ko hadiyyah kuma dukkanin su sun shiga ƙarƙashin babin biyayya ga Allah, da kyautatawa, da sadar da zumunci, da kyawawan ayyuka.

Hukuncin kyauta

Kyauta mustahabbi ne wato abun so; domin abunda ke cikinta na haɗuwan zuciya, da samun lada da sakamako, da samar da soyayya da ƙauna. kuma haƙiƙa littafin Allah mai girma, da sunnar Annabi mai daraja, da kuma ijma'in malamai sunyi nuni zuwa son yin kyauta.

Shari'an Musulunci ya kwaɗaitar akan kyauta domin abunda ke cikinta na tsarkake rayuka daga dauɗar rowa da kwaɗayi, kuma domin abunda ke cikinta na haɗuwan zukata, da ƙarfafa danƙon soyayya a tsakanin mutane, musamman ma idan kyautar ta kasance ga makusanci ne, ko maƙobci, ko maƙiyi. Haƙiƙa za a iya samun husuma, ƙiyayya ta yaɗu, zumunci ta yanke, Sai kyauta tazo domin ta tsarkake zukata, da kuma kawar da dukkanin ababen da zasu kawo saɓani a tsakanin mutane. Kuma duk wanda yayi kyauta da wani abu domin neman yardan Allah Maɗaukaki, to lalle babu shakka zai samu lada da sakamako.

Daga Aisha Allah Ya kara mata yarda tace: "Manzon Allah tsira da amincin Allah su tabbata a gare shi ya kasance yana karɓan kyauta kuma yana bayar da sakayya akanta". (Bukhari: 2585).

Daga Ɗan Abbas Allah Ya kara mishi yarda yace: «Manzon Allah tsira da amincin Allah su tabbata a gare shi ya kasance mafi kyautan mutane, kuma yafi kasancewa mafi kyauta a cikin watan Ramadan lokacin da mala'ika Jibril yake zuwa mishi, kuma ya kasance yana zuwa wurinshi a kowana dare na daga watan Ramadan suna mudarasan Alkur'ani, gaskiya Manzon Allah tsira da amincin Allah su tabbata a gare yafi iskar da ake aikowa kyauta» (Bukhari: 6, Muslim: 2308).

Rukunnan kyauta

Malamai sunyi ittifaƙi akan cewa lalle bayarwa rukuni ne daga cikin rukunnan kyauta, amma kuma sunyi saɓani akan wanin shi. Domin kyauta tana iya tabbata da bayarwa kawai (Kuma shi ne bayyanan wani abunda yake nuna cewa mai kyautan ya bayar), amma kuma abun ba zai zamto mallakar wanda aka baiwa ba har sai bayan ya karɓa.

Sharruɗan kyauta

Mai kyautan ya kasance ya kai ya bayar.

Ya kasance mai kyautan mamallakin abun ne ko kuma an mishi izinin kyautar da shi.

Ya kasance da zaɓinshi ne zaiyi kyautan domin wanda aka tilasta shi babu abunda yake lizimtar shi.

An sharɗantawa wanda za a baiwa kyautan da ya kasance zai iya mallakan abun, saboda haka kyauta bata inganta ga wanda ba zai iya mallaka ba. kuma mukallafi shi ne zai iya mallaka, amma kuma yaron da ba mukallafi ba waliyinshi zai karɓa mishi a madadinshi.

Ya kasance akwai abunda za a kyautar, domin kyauta mallakawa ne, kuma an haramta mallakawa wani abunda babu shi.

An sharɗantawa wanda za a bashi kyauta da ya zamto sananne ne, amma idan wanda za a baiwa kyautan ba sananne bane, kaman mai kyautan yace: na kyautarwa wane gida na, ko ɗan uwanshi, to a cikin haka akwai saɓani a bisa ingancin kyautar a tsakanin malaman fiƙihu.

Kyautar ta kasance abu ne wanda amfani da shi ya halalta, idan kuma ya kasance ba za a iya sayar da shi ba to kyaututtuka sunfi ababen maye gurbi yalwa.

Ya kasance abunda za a bayar da shi kyautan yana nan, domin tasarrufi a cikin abunda babu shi yana rataya ne a samuwanshi. Kuma kyautan abunda ba a sanshi ba ko abunda babu shi yana halatta idan ana tsammanin samuwarshi.

Malamai sunyi saɓani akan kasancewar abun kyautan ya zamto sananne ne ba abunda ba a sanshi ba, kuma ya kasance abu ne wanda za a iya raba shi.

Hukuncin bayar da kyauta domin jawo wani amfani

Duk wanda ya baiwa wani shugaba ko wani ma'aikaci ko waninsu kyauta; Domin jawo wani amfanin da ba shi da haƙƙi a cikinshi, to wannan kyautar haramun ne akan wanda ya bayar da kuma wanda aka baiwa, domin lalle hakan yana daga cikin rashawar da aka tsinewa wanda ya bayar da ita da kuma wanda ya karɓe ta.

Amma kuma idan ya bashi kyauta domin ya dakatar da zalumcinshi daga gare shi ko kuma domin ya ba shi haƙƙinshi wanda yake wajibi a gare shi, to wannan kyautar haramun ce akan mai karɓa, amma kuma an halaltawa mai bayarwa domin kare haƙƙinshi da kuma ture zalumcin wanda zai baiwa.

Daga Abu Humaid Assa'idi Allah Ya kara mishi yarda yace: Annabi ya aiki wani mutum daga Bani Asad ana cewa da shi Ibnul Atabiyyah karɓo zakkah, a lokacin da ya dawo sai yace: Wannan naku ne wannan kuma kyauta aka bani, sai Annabi tsira da amincin Allah su tabbata a gare shi ya tashi akan Mimbari ya godewa Allah kuma yayi mishi yabo sa'annan yace: "Me yasa zamu aiki mutum sai ya dawo yace: wannan naku ne kuma wannan nawa ne, to me zai hanashi zama a gidan mahaifinshi da babarshi ya gani za a bashi kyautan ne ko yaya. Na rantse da wanda raina yake hannunshi, ba zai ɗauki wani abu ba face yazo yana ɗauke da shi ranan alkiyama, koda raƙumi ne, ko da shanu ne, koda tinkiya, suna masu kuka, sa'annan sai ya ɗaga hannunshi sama har hammatarshi ta bayyana sai yace «ya Allah shin na isar» har sau uku" (Bukhari: 7174 , Muslim: 1832).

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