fsl 3-4

fsl 3-4

FASALI NA UKUABUBUWAN DA SUKE SAMUN MAI HAILAMasu ketowa ga mai haila nau’o’i ne: masu yawa. Na farko: qari ko ragi misali ya kasance al’adar mace shi ne kwana shida, sai jini ya zarce mata ha kwana bakwai, ko kuma al’adarta ta kasance kwana bakwai sai ta (xauke) yi tsarki a kwana shida.Na biyu: Gabata ko Jinkiri, misali ta kasance tana fara haila a qarshe wato sai ta ganta a farkonsa, ko ta kasance a al’adarta tana (fara yin haila) a farkon wata sai ta ganta a qarshen sa.Haqiqa ma’abota ilimi sunyi savani a cikin hukuncin waxannan nau’o’i, abin da yake dai-dai shi ne duk sandata ga jini to ita mai hiala ce kuma duk sanda tayi tsarki, to ita mai tsarki ce, dai-dai ne ta samu qari ne a cikin al’adar ta ko ragi, haka kuma dai-dai ne ta gabata ko ta jinkirta. Haqiqa an ambaci dalili a bisa haka a cikin fasalin da ya gabata (inda Allah ya rata hukuncin jinin haila da samuwarsa).Wannan shine Mazhabar Shafi’u, kuma zavin Shaikhul Islam bn Taimiyyah, kuma ma’abocin littafin Al-Muguniy(ibn Qudama) ya qarfafa sai a cikinsa ya taimake shi yace:“Da a ce al’ada abar kafa hujja ce a bisa fuskar da aka ambata a cikin wannan ra’ayida Annabi (S.A.W.) ya bayyana shi ga al’umarsa, da kuma bai yi jinkirin bayyana shi ba domin baya halatta jinkirta bayani a lokacin da ake buqatarsa, matansa da wasunsu daga mataye suna buqata, ga bayanin wannan akowane lokaci, bai zamo ya rafkana game da bayanin ba,abinda ya zo daga gareshi (S.A.W.) ya ambaci al’ada ba tare da bayanin ta ba face a cikin haqqin Istahadha banda wani.Nau’i na uku: Ganin fatsi-fatsijaja-jaja fari-fari ko jaja-jaja ta yadda zata ga jini fatsi-fatsi kamar jinin rauni ko jaja-jaja tsakanin fatsi-fatsi da baqi, idan wannan ya kasance a yayin haila ko ta sadu da shi kafin tsarki, to hukuncen haila suna tabbata a gareshi, idan kuma ya kasance bayan tsarki ne to ba haila ba ne, saboda faxin Ummu Adiyya (R.A.): “Mun kasance bayan munyi tsarki bama qirga ruwa mai jaja-jaja fari-fari ko jaja-jaja daga cikin kwnakin haila” Abu Dawud ne ya rawaito shida Sanadi ingantacce, kuma Bukhari ma ya rawaito shi banda faxin ta “Bayan tsarki” sai dai shi ya fassara shi da faxinsa “Babin jaja-jajafari-fari da baqi-baqi basa cikin kwanakin haila”, Ya faxaa cikin sharhinsa fathul bari yana nuni da wannan zuwa ga haxa tsakanin Hadisin A’isha wanda ya gabata a cikin faxinta: “Har sai kinga qassa fara”. Da Hadisin Ai’sha yana xaukar cewa ai idan taga jaja-jaja fari-fari ko jaja-jaja baqi-baqi a cikin kwanakin haila ne, amma idan ba a cikin (kwanakin) haila bane, sai ki aikata abinda Ummu Adiyya tace. Hadisin A’isha wanda yayi nuni zuwa gare shi shi ne Bukhari yayi ta’aliqin sa yana mai gabatar da shi kafin wannan babi “cewa: lallai mata sun kasance suna aika mata da tsumman da suka gogo cikin farjinsu da shi, don su gani ko a kawai sauran jinin haila, a jikin sa (tsumman) tace: kada ku yi garaje har sai kunga qassa fara, qassa fara shine wani farin ruwa da mahaifa take turowa yayin yankewar jinin haila. Nau’i na huxu: yankewa a cikin haila ta yadda yau zata ga jini gobe ya xauke da makamancin wannan, waxannan halaye ne guda biyu.Hali na farko: ya zamo wannan yana kasancewa ne tare da mace a baki xayan lokacinta, to, wannan jinin Istahadha ne, saboda haka hukuncin Istahadah ya tabbata ga wacce ta gan shi.Hali na biyu: ya kasance ba mai zarcewa bane ga mace, bari dai yana zuwa mata a wani lokaci, wani lokacin kuma sai ta sami tsarki ingantacce. To, haqiqa malamai sun yi savani a game da wannan tsarki, shin tsarki ne ko kuwa za’a yi masa hukuncin haila? A mazhabar Shafi’i: shi haila ne, za’a yi masa hukuncin haila, wannan shine zavin Shaikhul Islam bn Taimiyyah da ma’abocin (littafin) al-fa’iq, da mazhabar Abu Hanifa, wannan kuwa sabodashi farin ruwa-ba’a ganin komai a cikin sa, domin da ya kasance tsarki ne to da abin da yake gabaninsa da bayansa ya zama haila, babu wanda ya faxi wannan kuwa idan ba haka ba da idda ta tawaya da kwana biyar da samun tsarki, kuma da za’a sanya shi a matsayin tsarki da zai zama qunci da tsananin (ga mace) da yin wanka ko waninsa a duk kwana biyu, qunci kuwa abin cirewa ne daga cikin wannan addini.Abin da yake mashahuri. A mazahbar Hambaliyyah shi ne cewa; jinin haila da xaukewarsa tsarki ne, sai dai idan dukkansa ya wuce kwanakin haila, sai wanda ya wuce xin ya zama Istahadha (jinin cuta) an faxa a littafin AL-MUGUNIY’(1)cewa yana yiwuwa cewa yankewar jini duk sanda ya ragu da wuni xaya to ba tsarki bane, gini a bisa ruwayar da muka hakaito a game da Nifasi, cewa ita ba zata waiwaya ga abinda yake qasa da wuni ba,wannan shine sahihi in sha Allahu domin cewa shi jini yana gudana a wani lokacin kuma ya xauke, saboda haka akwai tsanani cikin wajabta wanka ga wacce ta ke samun tsarki sa’a bayan sa’a, shi kuwa (qunci) abin korewa ne da faxin Allah Ta’ala:“Kuma bai sanya a kanku qunci a cikin addini ba”(2) yace: abisa wannan yankewar jini baya kasancewa qasa da wunin samun tsarki, sai dai idan ta gta abinda yake shiryarwa a gareshi misali yakasance yankewarsa a qarshen al-adarta ko ta ga farin ruwa”. Zance mai littafin AL-MUGUNIY yana iya zama tsaka-tsaki a tsakanin waxannan zantuka guda biyu, amma Allah shi ne mafi sanin dai-dai.Nau’i na Biyar: Bushewar jini ta yadda mace zata ganshi baxanye ba, wannan idan ya kasance a cikin lokacin haila kio ya sadu da ita (hailar) kafin tsarki to wannan haila ne, idan kuma bayan tsarki ne, to ba haila bane, domin qarshen jinin haila, shi ne ya gamu da jaja-jaja fari-fari da jaja-jaja baqi-baqi wannan shi ne hukuncinta.FASALI NA HUXUHUKUNCE-HUKUNCEN HAILAHaila tana da hukunce-hukunce masu yawa fiye da guda ashiri, zamu ambaci wasu daga ciki wanda muke ganin an fi baqanta, daga cikiakwai:Na farko: Sallah: Sallah ta haramta ga mai haila ta farilla ko nafila bata inganta daga gareta, haka kuma sallah bata wajaba a gareta, sai dai idan ta riski gwargwadon lokacin cikakkiyar raka’a dago lokacin ta.. to sannan ne sallah ta wajaba a gare ta, dai-dai ne ta riski wannan ne daga farkon lokacinta ko qarshen lokacinta. misali wannan a farkon lokaci: mace ce haila ta zo mata bayan faxuwar rana da gwargwadon raka’a xaya to, ya wajaba a gareta idan tayi tsarki ta rama sallar magaribar domin ta riski gwargwadon raka’a xaya a lokacin ta kafin haila ta zo mata.Misali wannan a qarshen lokaci: Mace ce jini ya xauke mata kafin rana ta keto da gwargwadon raka’a xaya, to, ya wajaba a gareta idan tayi tsarki ta rama sallar Asuba domin ta riski wani, yanki a lokacin ta wanda zai isa ayi raka’a xaya.Amma idan mai haila ta riski wani yanki na wani lokaci wanda ba zai isa tayi raka’a cikakkiya ba, misali haila ta zo mata a misali na farko da gwargwadon waiqawar ido bayan faxuwar rana, ko tayi tsarki a misali na biyu da gwargwadon walqawar ido kafin ketowar alfijir, to, lallai sallah bata wajaba a gare ta ba, saboda faxin Annabi (S.A.W.) “Wanda ya riski raka’a a cikin sallah to haqiqaya riski sallar” Bukhari da Muslim ne suka rawaito shi.Abin fahimta a nan shi ne duk wanda ya riski qasa da raka’a guda to, bai riski sallah ba.Idan kuma ta riski raka’a daga lokacin sallar la’asar shin ya wajaba a gareta ta yi sallar azahar tare da la’asar, ko ta riski raka’a guda daga lokaci sallar isha ta qarshe, to, shin ya wajaba a gareta tayi sallar magariba tare da isha? Akwai savani a tsakaninMalamai a game da wannan.Amma abin da yake dai-dai shi ne babu abin da ya wajaba a gareta sai abinda tariski lokacin sa wato, la’asar ko isha kawai, saboda faxin Annabi (S.A.W.) “Duk wanda ya riski raka’a xaya daga sallar la’asar kafin rana ta faxi to, haqiqa ya riski sallar la’asar”(Bukhari da Musuklim ya rawaitoshi)Manzon Allah (S.A.W.) bai cehaqiqa ya riski Azahar da la’asar ba, asali shi ne kuvutar alqawari, wannan shine abin da Abu Hanifa da Malik suka gamu a kansa an hakaito wannan daga gare sua cikin sharhin(1)amma zikiri da kabbara da tanbihi da tahamidi da faxar Bismillah ga mai cin abinci da waninsa, da karatun hadisi da fiqihu da addu’a da faxar ‘amin’ ga mai addu’a dajin karatun Al-qur’ani, duk babu wani abu da ya haramta a gare ta daga cikin waxannan.Haqiqa ya tabbata a cikin Sahihai guda buyu ( Bukhari da Muslim) da waninsu cewaAnnabi (S.A.W.) ya kasance yana kwanciya akan cinyar A’isha (R.A.) Alhalin tana haila kuma ya karanta al-qur’ani.Haka kuma dai a ciki sahihai guda biyu daga Ummu Adiyya (R.A.) cewa ita taji Manzon Allah (S.A.W.) yana cewa:“Tsofaffi da matan aure da masu haila su fita (yana nufin sallar idi) su halarci alheri da addu’o’in muminai, masu haila su nisanci gurin sallar idin.”Amma game da mai haila tayi karatu da kanta, shi ne idan ya kasance duba ne da idanu ko da zuciya ba tare dafurtawa da harshe, to babu laifi da yin wannan. Misali ta ajiye mushafin ko allo (a gabanta) tana duban ayoyin tana karantawa da zuciyarta. Nawawy yace a cikin Sharhin muhazzab(1) Wannan ya halatta babu savani amma idan ya kasance karatunta ya zamo da furtawa da harshe, to, baki xayan malamai sun tafi a kan yin hani da wannanda rashin halccinsa.Bukhari da ibn Jareer al-Dabariy da ibnil Munzir sun ce: Ya halatta, kuma an hakaito daga Malik da shafi’iya cikin wasu maganganunsu, a cikin fathul-bari(2)Bukhari ne ya ambaci ta’aliqi daga Ibrahim al- Naka’i: “Babu laifita karanta aya guda”. Shaikhul Islam ibn Taimiyya ya faxa a cikin fatawa wacce ibn Kasim ya tattara:(3) “Babu wata sunnah ta asali da ta hana mai haila ta karatun Al-qur’ani, haqiqa faxinsa: “kada mai haila ko mai janaba ta karanta wani abu daga Al-qur’ani”, Hadisi ne rarrauna bisa haxuwar masana Hadisi. Haqiqa mata suna yin haila a zamanin manzon Allah (SA.W) da ace yin karatu haramun ne a garesu kamar yadda aka haramta musu sallah, to da wannan ya kasance daga abin da Annabi (SA.W) ya bayyana shi ga al-umarsa, yakuma sanar da shi ga (matansa)iyayen muminai. Saboda haka wannan abu ne kawai da ake jinsa daga mutane amma ba’a sami wani xaya da ya ciro hani daga Annabi (SA.W) a game da hakan ba, bai halatta a haramta wannan ba, tare da cewa an san (Annabi (SA.W) bai yi hani a game da hakan ba, idan kuwa har bai hana ba tare da yawan masu haila a zamannsa, to an san cewa ba haramun bane.Abin da ya kamata muce bayan mun san savanin malamai a game da wannan shi ne: Abinda yafi cancanta shi ne mai haila kada ta karanta Al-qur’ani ta hanyar furta (haruffansa) da harshe,sai in bukatar hakan ta taso, misali: ta kasance malama ce, saboda haka tana bukatarlaqantawa wanda take koyarwa, ko a halin jarrabawar ko makamancin wannan.Hukunci na biyu: Azumi: yin azmimi ya haramta ga mai haila na farilla” ko na nafila bai inganta a gareta ba, sai dai ya wajaba a gareta ta rama na farilla, saboda hadisin A’isha (R.A.) ta ce; “Jinin haila ya kasance yana samun mu sai a Umarce mu da rama azumi amma ba’a Umartar mu da rama sallah”.(Bukhari da Muslim) Idan haila ta zo mata alhalin tana azumi to, azuminta ya vaci koda ya rage rana ta faxi da gwargwadon waiqawar ido ne, ya wajaba ta rama wannan azumi idan na farillane, amma idan ta ji alamun zuwan jinin haila kafin faxuwar rana sai kuma bai fito ba sai bayan faxuwar rana to, azuminta cikakke nea bisa mafi ingancin zance, domin jinin yana cikin ciki nebaza a yi hukunci da shi ba, domin Annabi (S.A.W.) yayin da aka tambaye shi a game da matar da ta gani a cikin barcinta irin abin da namiji yake gani shin zata yi wanka?Sai ya ce: “Eh, idan taga ruwa(maniyyi) Sai ya rataya hukuncin da fitar maniyyi, haka ita ma mai haila hukuncinta ya baya tabbata sai da ganin fitar jinin.Idan kuma alfijir ya keto alhalin tana haila, to azimin wannan ranar bai inganta a gareta ba ko da tayi tsarki bayan ketowar alfijir da waiqawar ido. Amma idan jini ya xauke mata kafin ketowar alfijir sai ta xauki azumi to azuminta ya ingantakoda bata yi wanka ba sai bayan ketowar alfijir. Kamar mai janaba ne idan ya xauki niyyar azumi alhali yana da janaba kuma bai yi wanka ba sai bayan ketowar alfijir, to, azuminsa ya inganta saboda Hadisin A’isha (R.A.) tace: “Manzon Allah (S.A.W.) ya kasance yana wayar gari da janaba ta jima’i, ba ta mafarki ba sannan ya yi azumi a cikin ramadhan”.(Bukhari da Muslim)Hukunci na uku: KEWAYA XAKIN ALLAH (XAWAFI): ya haramta a gareta tayi xawafi na farilla ko na nafila, baya inganta daga gareta saboda faxin Annabi (S.A.W.) ga A’isha (R.A.) cewa: “Ki aikata duk abinda mai aikin hajji zaiaikata sai dai kada kiyi xawafihar sai kin yi tsarki”.Amma sauran ayyuka kamar sa’ayi a tsakanin Safa da Marwa da tsayuwar Arfa da kwana a Muzxalifa da Mina da jifan jamra da wanin wannan daga ayyukan hajji da Umrah, ba su haramta a gareta ba. A bisa wannan da mace zata yi xawafi alhalin tana da tsarki sannan tana gama yin xawafi sai haila ta zo mata, ko kuma tana cikin yin sa’ayi, to, babu komai a gareta.Hukunci na huxu: SARYAR DAXAWAFIN BANKWANA A GARETA:Idan mace ta gama yin ayyukan hajji da Umrah, sannan haila ta zo mata kafinta fita zuwa garinta, har lokacin tafiyar ta garinsu yayitana haila, to, zata fita ba tare da tayi xawafin bankwana ba saboda HadisinIbn Abbas (RA.) yace: “An Umarci mutane da ya kasance qarshen abin da zasu yi shi ne xawafin bankwana, sai dai anyi rangwame ga mace mai haila”. (Bukhari da Muslim). Ba’a so mai haila ta je qofar masallacin Harami yayin bankwana tayi addu’a, domin ba‘asamo haka daga Annabi (S.A.W.) ba. ita kuwa ibada ana ginata ne bisa abin da aka samu (daga gareshi). Bari ma dai an samu daga Annabi (S.A.W.) yana hukuncida savanin haka: A cikin qissar Safiyyah (R.A.) yayindahaila ta zo mata bayan tayi xawafin ifadha cewa Annabi (S.A.W.) ya ce da ita: Ta nisanta (da ga masallaci) (Bukhari da Muslim) ManzonAllah (S.A.W.) bai yi Umarni da zuwa qofar masallaci ba, da kuwa yin haka shari’ah ne,to, da ya bayyana shi.Amma yin xawafi na Hajji ko Umrah bai saraya a kanta ba,bari dai zata yi (ramuwar) xawafin idan ta sami tsarki.Hukunci na biyar: zama a cikin masallaci: ya haramta har masallacin Idi ya haramta ta zauna a cikinsa. Saboda Hadisin Ummu Adiyya (RA.) cewa ita taji Manzon Allah (S.A.W.) yana cewa: “Tsofaffi da matan aure da masu haila su fita (idi), a ciki akwai: “Masu hailasu nisanci (filin sallar Idin)”.(Bukhari da Muslim)Hukunci na shida: JIMA’I; Ya haramta mijinta yayi jima’i da ita, haka ita ma ya harmtata bashi wannan damar saboda faxin Allah Ta’ala:“Suna tambayarka game da jinin haila, kace shi qazanta ne, saboda haka ku nisanci mataye a lokacin (da suke) haila, kada ku kusance su har sai sunyi tsarki”(1)Abinda ake nufi da haila shi ne zamanin haila da bigirensa shi ne farji, sabodafaxin Annabi (S.A.W.) “Ku aikata kowane abu banda aure, Yana nufin jima’i”(Muslim ne ya rawaito)Haqiqa dukkan musulmi sun haxu a bisa haramcin saduwa da mai haila ta farjinta. Baya halatta ga mutumin da yayi imani da Allah da ranar lahira ya aikata wannan al’amari abin qi wanda hani ya tabbata daga littafin Allah da sunnar Manzon Allah da kuma haxuwar dukkan musulmi, (Idan yayi haka) sai ya kasance daga cikin waxanda suka savawa Allah da Manzon sa (S.A.W.) , kuma yabi tafarkin da ba na muminaiba.Ya faxa a cikin majmu’u sharhin Muhazzab juxu’i na 2, Imamu Shafi’iy yace: Duk wanda ya aikata haka haqiqa ya aikata zunubi babba, abokan mu da wasunsu sukace: “Duk wanda ya halatta saduwa da mai haila, to, ana yi masa hukunci da kafirci”.Haqiqa an halatta gare shi (godiya ta tabbata ga Allah) ya aikata abinda zai karya masa sha’awa banda jima’i kamar sumbanta ko matsewa ko runguma inda ba farji ba: Abinda yafi kyau shine kada ya rungumi abinda yake tsakanin cibiyar da gwiwa sai ta sanya zani saboda faxin A’isha (RA.) cewa: “Manzon Allah (S.A.W.)ya kasance yana Umarta ta na xaura zani, sai ya rungumeni alhalin ina haila” (Bukhari da Muslim)Hukunci na bakwai; SAKI: ya haramta ga miji ya saki matarsa a halin tana cikin haila, saboda faxin Allah Ta’ala: “Ya kai wannan Annabi idan zaku saki mataye ku sake su da iddarsu”(1)wato a cikin halinda suke fuskantar idda abar sani da ita yayin sakin, haka kuwa baya kasancewa sai idan ya sake ta tana da ciki, ko tana da tsarki ba tare da (sake) jima’i (da ita) ba, domin idan ya sake ta tana cikin Haila to, bata fuskantar idda domin yaila da aka sake ta a cikinta ba’a qidayata a cikin idda. Haka kuma idan aka saki mai tsarki bayan an sanke yin jima’i da ita, to, itama iddar da take fuskantarta ba abar sani ba ce, domin cewa ita ba’a sani ba ko ta xauki ciki daga wannan jim’aisai ta zama mai ciki, ko kumabata xauki ciki ba, to tunda ba’a da tabbas daa wannan nau’i na idda, saki ya haramta a gare shi har sai al’amari ya bayyana daga (wannan shakka da ake ciki).Sakin mai haila alhalin tana haila haramun ne saboda ayar da ta gabata, da kuma abin da ya tabbata a cikin sahihai guda biyu da wasunsu daga Hadisin xan Uma: cewa sai ya saki matarsa alhalin tana Haila sai Umar ya bawa Manzon Allah (S.A.W.) labari da haka, sai Manzon Allah yayi takaicin abin yace: “Ka Umarce shi ya mayar da ita sannan ya ci gaba da zama da ita har sai tayi tsarki sannan tayi haila sannan tayitsarki, sannan idan ya so ya ci gaba da zama da ita bayan haka, idan kuma yaso ya saketa kafin ya sake saduwa da ita, wannan itace iddar daAllah yayi Umarni da a saki mata a cikinta”.Da ace mutum zai saki matarsa tana haila to, ya savawa Allah, kuma ya zama dole ya tuba, ga Allah, kuma ya sake dawo da matarsa don ya yi mata saki irin na shari’ah, wanda ya dace da Umarnin Allah da Manzon sa(S.A.W.), ya qyale ta bayan ya mayar da ita, har sai tayi tsarki daga hailar da ya saketa a cikinta sannan ta sake yin wata hailar sannan idan tayi tsarki, in yaso ya cigaba da zama da ita.Sai dai ana tsare haramcin saki a cikin haila ga mas’aloli guda uku:Mas’ala ta farko: idan sakin ya kasance kafin ya kaxaita da ita ko kafin ya sadu da ita,to, babu laifi ya sake ta alhalin tana haila, domin a sannan babu idda a kanta, saboda haka sakinta bai savawa shari’a ba ko faxin Allah Ta’ala ba: “Ku sakesu gaiddarsu”.(1)Mas’ala ta biyu: idan hailar takasance alhali tana da ciki, bayanin sababin wannan ya gabata.Mas’ala ta uku: idan sakin yakasance a bisa mayarwa (wato, mace ta nemi mijinta ya saketa ta hanyar mayar masa da sdakinsa) to, babu laifi ya sake ta alhalin tana Haila, Misali an sami savani da rashn jin daxin zama a tsakanin ma’aurata sai miji ya karvi misayar sadakinsa don ya saketa ya halatta kadatana cikin haila ne saboda Hadisin Ibn Abbas (R.A.) cewa” Matar Thabit bin Qais bn Shammas ta zo Wajen Manzon Allah (S.A.W.), tace : “Ya Manzon Allah Haqiqa ni bana zarginsa a cikin addininsa ko xabi’unsa, sai dai ina tsoron kafirci a cikin muslulunci”. Sai Manzon Allah (S.A.W.) yace: “Zaki mayar masa da gonarsa” sai tace eh, sai Manzon Alloah (S.A.W.) ya ce: “Karvi gonarkaka saketa”.(Bukhari ne ya rawaito shi)A nan Manzon Allah (S.A.W.)bai tambaya ba cewa shin tana haila ko tana da tsarki, saboda wannan saki ne da mace ta fanshi kanta, don haka ya halatta yayin da aka buqace shi a kowane hali ya kasance. ya daxa a cikin Al-muguniy a Juzu’i na (7) Shafi na (52) yana mai kawo larurar halaccin yin qul’i a halin haila. Domin abinda yake hana yin saki a cikin haila shine: larurar da ake gamuwa da ita da tsayin lokacin idda, qul’i kuwa ana yin sa ne saboda gusar da larurar da ake gamuwa da itasakamakon rashin kyakkyawan zama a tsakanin ma’aurata da zam na qiyayyada tsana, wannan shi ne mafigirma daga larurar tsayin idda saboda haka ya halatta ayi amfani da qaramar larura don a gusar da babbarta, wannan shi ne abin da yasa Annabi (S.A.W.) bai tambayi mai qul’i game da halin da take ciki ba.Amma xaura aure ga mace mai haila babu laifi saboda asali shi ne halacci, babu wani dalili a bisa hani daga gareshi, sai dai shigar mijin gareta alhalin tana haila, shi ne abin dubawa idan an aminta ba zai sadu da ita ba, to, babu komai, amma idan ba haka ba, ba zai shiga gurinta ba har sai ta yi tsarki,saboda tsoron faxawa cikin abinda aka hana.Hukunci na takwas: QIYASIN IDDAR SAKI DA SHI (JININ HAILA)Idan mutm ya saki matarsa bayan ya shafe ta ko ya kaxaita da ita, ya wajaba a gareta da ta yi idda da haila uku cikakkiya, idan ta kasane tana haila, bata da ciki, ba saboda faxin Allah Ta’ala: “Waxanda aka saki za su zauna da kawunansu tsarki uku”(1)wato haila uku, idan kuma mai ciki ce, iddarta shi ne ta haife abinda ke cikinta dai-dai ne an sami tsayin lokaci ko ya taqaita, saboda faxin Allah Ta’ala:“Masu ciki tsayin iddarsu shi ne su haifecikinsu”(2) Idan kuma ta kasance daga waxanda basa yin haila kamar qaramar yarinya wacce bata fara hailaba, ko wacce ta daina yin haila saboda tsufa ko wacce aka yiwa aiki aka cire mahaifarta ko wanin wannandaga wadda ba’a tsammanindawowar hailarta, to iddar tashi ne wata uku, saboda faxin Allah Ta’ala:“Waxanda suka yanke xammani daga haila daga matanku idan kunyi shakka to, iddarsu wata uku ce (su) da waxanda ba su (fara) yin haila ba”.(3) Idan tana cikin ma’abota haila sai dai hailar ta, ta xauke saboda wani dalili da aka sani kamar rashin lafiya da shayarwa haqiqa ita zata zauna a cikin idda komai tsayin lokaci har haila ta dawo mata sai tayi idda da shi, idan kuma sababin ya gushe hailar bata dawo ba, duk da cewa ta sami sauqi daga rashin lafiya ko ta gamashayarwar, kuma hailar ta ci gaba da xaukewa, to ita zata yi idda shekara cikakkiya bayan gushewar dalilin. Wannan shi ne zance mafi inganci wanda ya ginu a kan qa’idojin shari’ah. Idan dalilinya gushe, kuma hailar bata dawo ba sai ta zamo kamar wacce hailar ba ta xauke ba tare da wani sababi abin saniba, idan kuwa hailata ta xauke bada wani dalali abin sani ba, ita zata yi idda shekara cikakkiya, wato wata tara na xaukar ciki don shi ne mafi yawan lokacin ciki, da kuma wata uku na idda.Amma idan sakin ya kasance bayan xaurin aure kafin shafa da kevewa, to, babu wata idda a cikinsa ko da haila ko babu saboda Faxin Allah Ta’ala:“Ya ku muminai idan kun auri mata muminai sannan kuka sakesu gabanin ku shafe su, to, baku da wataidda da zaku lissafa a kansu”.(1)Hukunci na tara: Hukunci dakuvutar mahaifa: wato kaxaitar ta daga ciki, wannanana buqatuwa izuwa gareshi duk sanda aka buqaci zuwa ga hukunci da kuvutar mahaifa, shi ma yana da mas’aloli: Idan mutum ya mutu ya bar mace, abin da yake cikin ta zai gaje shi, ita mai miji, haqiqa mijinta ba zai sadu da ita ba har sai ta yi haila, ko cikin ta ya bayyana, idan cikin ta ya bayyana sai muyi hukunci da bashi gado saboda samuwarsa yayin mutuwar wanda zai gada, idan kuma tai haila sai muyi hukunci da rashin bashi gado saboda hukuncin mu da kuvutar mahaifa saboda ta yi haila.Hukunci na goma: WAJACIN WANKA: ya wajaba ga mai haila idan tayi tsarki tayi wanka da tsarkake dukkan jikinta saboda faxin Annabi (S.A.W.) ga Faxima Binta AbuHubaishi: “Idan hailarki ta gabato sai ki bar sallah idan kuma ta xauke sai kiyi wanka kuma kiyi sallah”.(Bukhari ne ya rawaito)mafi qaranci wajibi a cikin wanka shi ne ta gama baki xayan jikinta har abin da yake qarshin gashi: Amma abin da ya fi shi ne ya kasance a bisa siffar abinda ya zo a cikin Hadisi daga Annabi (S.A.W.) ya ce: Xayarku ta samo ruwanta da magar yarta sai ta yi tsarki takyautata tsarkinta, sannan ta zuba ruwa a kanta ta cuccuxashi cuccuxawa sosai, har sai ruwan ya game baki xayan kanta sannan ta zuba ruwa a jikin ta baki xaya sannan ta samu wani yanki na auduga ta sa turaren miski tayi tsarkida shi”, sai Asma’u tace: yaya zanyi tsarki da ita? Sai Manzon Allah yace: Subhanal-lahi sai A’isha tace:ki bibbi gurbin jinin (ki shafa)”(Muslim ne ya rawaito)Bai zama wajibi a warware kitson gashin kai ba, sai dai idan ya kasance an xaure shi ne tamau yadda ana ganin ruwa ba zai sadu da asblinsa ba saboda abin da yake cikin sahih Muslim da ga Hadisin Ummu Salama (R.A) ta tambayi Manzon Allah (S.A.W.) ta ce: “Ni macece mai yawn kitse gashin kaina shin zan warware shi ne saboda wankan janaba? A wata ruwayar “Saboda wankan haila da na janaba” sai yace: A’a kawai ma idan kika zuba ruwa sau uku a kanki ya isheki, sannan ki kwara ruwa a baki xayan jiki, kiyi tsarki”.Idan mai haila tayi tsarki a lokacin sallah to, ya wajaba agareta tayi gaggawar yin wanka don ta riski sallah a lokacinta, idan kuma tana cikin tafiya ne kuma bata da ruwa, ko kuma tana da ruwan amma tana tsoron cutuwa idan tayi aiki (wanka) da shi, ko kuma ta kasance mara lafiya yin amfani da ruwan zai cutar da ita, to, sai tayi taimama a mai makon wankan har zuwa lokacin da abin da ya hana yin wankan ya gushe, sannan ta yi wanka.Haqiqa wata matar tana yin tsarki (wato jini yana xauke mata) a lokacin sallah amma sai ta jinkirta yin wanka har zuwa wani lokaci tana cewa ba zata iya samun cikar tsarki ba a wannan lokacin, sai dai wannan ba hujja ba ce, kuma babu uziri, domin zata iya taqaitawa a bisa mafiqarancin wajibi na wanka, sannan tayi sallah a lokacinta, sannan idan ta sami yalwar lokacinta, sai tayi tsarki cikakke.