Hukuncin Auren Kananan Yaran Da Basu Balaga Ba

𝐓𝐀𝐌𝐁𝐀𝐘𝐀❓

Tambaya: Wasu mutane ne suke ce wa: Auren ƙananan yaran da ba su kai lokacin balaga ba bai dace da koyarwar musulunci ba. Sannan kuma wai Manzon Allaah (Sallal Laahu Alaihi Wa Alihi Wa Sallam) ma ya auri A’ishah Ummul-Mumineen (Radiya Laahu Anhaa) ce a lokacin tana ’yar shekaru goma sha-takwas (18)! Menene gaskiyar wannan magana?

𝐀𝐌𝐒𝐀❗️

[1] Aya ɗaya daga cikin Ayoyin Alqur’ani da suka zama hujja a kan halaccin aurar da ƙaramar yarinya, ita ce Ayar Suratul Talaaq:

وَٱلَّـٰۤـِٔی یَىِٕسۡنَ مِنَ ٱلۡمَحِیضِ مِن نِّسَاۤىِٕكُمۡ إِنِ ٱرۡتَبۡتُمۡ فَعِدَّتُهُنَّ ثَلَـٰثَةُ أَشۡهُرࣲ وَٱلَّـٰۤـِٔی لَمۡ یَحِضۡنَۚ ... ٤۝

Kuma waɗannan da suka ɗebe tsammani daga samun haila daga cikin matanku, idan kuka yi shakka, to iddarsu watanni uku ne, haka ma waɗanda ba su fara hailar ba. 

 (Surah At-Talaaq: 4)

A nan ya tabbatar da iddar macen da ba ta fara haila ba saboda yarantaka: Cewa daidai ta ke da macen da ta daina haila saboda tsufa, watau watanni uku.  Haka manyan malaman Tafseer irinsu: Ibn Abi-Haatim, da Ibn Jareer, da Ibn Katheer, da Al-Qurtubiy, da Al-Jallaalaini, da sauransu suka bayyana. Har ma da As-Shaikh Abubakar Gummi a cikin tafsirinsa: Raddul Azhaan.

Wanene ya isa a yau ya ce: Waɗannan malaman na-da da na-yanzu, mabiya Sunnah daga cikinsu da akasinsu, wa ya isa ya ce wai: Ba su yi wa wannan ayar kyakkyawar fahimta ba a wurin fassarorinsu da nasihohinsu ga al’umma?!

[2] Abu ne sananne kuwa, in ji malamai cewa: Babu idda ga wannan irin matar sai a bayan sakin aure ya auku gare ta. Sannan kuma babu saki sai a bayan an ɗaura mata aure.

Daga nan ya fito fili a bayyane cewa: Auren ƙaramar yarinyar da ba ta fara haila ba halal ne a addinin musulunci. Domin in da ba haka ba, da bai hukunta yin idda a gare ta ba.

Wa ya isa a yau ya soke wannan halaccin na Allaah ga wanda yake son yin aiki da shi daga cikin Musulmi?!

Abu ne sananne ba sai an faɗa ba cewa: Ɗaura aure da ƙaramar yarinya ba shi ne kuma ke halatta saduwa da ita ba. Saduwa da ita yana halatta ne kaɗai a lokacin da ta ke iya ɗaukan namiji. Shiyasa Manzon Allaah (Sallal Laahu Alaihi Wa Alihi Wa Sallam) da ya auri A’ishah (Radiya Laahu Anhaa) bai tare da ita ba sai bayan shekaru uku, kamar yadda Hadisai Sahihai suka yi bayani.

[3] Game da auren A’ishah (Radiyal Laahu Anhaa) kuwa, malaman Hadisi irin su: Al-Bukhaariy da Muslim da Abu-Daawud da At-Tirmiziy da An-Nasaa’iy da Ibn Maajah da Ad-Daarimiy da As-Shaafi’iy da Ahmad da Abdurrazzaaq da Ibn Abi-Shaibah da At-Tabariy da Al-Humaidiy da At-Tayaalisiy da Al-Hakim a Al-Baihaqiy ne suka riwaito ta hanyoyi sahihai masu yawa a cikin littffansu na As-Sihaah da As-Sunan da Al-Masaanid da Al-Ma’aajim da Al-Mustadrakaat da sauransu, daga A’ishah (Radiyal Laahu Anhaa) ta ce: ‘Annabi (Sallal Laahu Alaihi Wa Alihi Wa Sallam) ya aure ta ne a lokacin tana ’yar shekaru shida a Makkah kafin hijira, sannan kuma ya tare da ita a lokacin tana ’yar shekaru tara a Madinah bayan hijira.’

Wa ya isa ya san haƙiƙanin lokaci da yanayin aurenta fiye da ita kanta? Kuma wa zai iya bugun-ƙirjin cewa duk waɗannan malaman da malamansu da suka riwaito wannan maganar da isnadai sahihai ingantatu har zuwa gare ta cewa ba daidai suka yi ba?!

[4] Abin da ya ƙara nuna cewa a lokacin ƙulla aurenta da tarewarta, A’ishah (Radiyal Laahu Anhaa) tana ƙaramar yarinya ce akwai:

(i) Lilo da take wasa a kansa tare da ƙawayenta har a ranar tarewarta.

(ii) Ga kuma kayan wasa irin na yara ƙanana da ta ke wasa da su tare da ƙawayenta har a bayan tarewarta.

(iii) Sannan kuma a cikin ƙissar Al-Ifku , inda aka ƙulla mata sharrin da ya cutar da ita da mijinta da sauran muminai, baiwar gidansu: Barirah ta tabbatar da cewa: A’ishah ƙaramar yarinya ce wadda take iya yin barci ta bar awaki su cinye garin abincin mutanen gida.

(iv) Haka ita da kanta ma ta siffata kanta da cewa: Ita ƙaramar yarinya ce mai sha’awar kallon wasa, a lokacin da Habashawa suke wasa a ranar Idi.

(v) Haka nan kuma a lokacin Hajjatul Wadaa’i ita da kanta ta ambaci cewa: Ita yarinya ce ƙarama da take gyangyaɗi a kan taguwarta a cikin  tafiya.

Waɗannan duk riwayoyi ne sahihai a cikin Sahih Al-Bukhaariy da Sahih Muslim da sauransu.

Bayan wannan wace magana ce kuma za a yarda da ita, har ta zama dalilin soke kasantuwar A’ishah (Radiyal Laahu Anhaa) a lokacin aurenta da tarewarta cewa ƙaramar yarinya ce?!

[5] Sannan kuma ba Annabi (Sallal Laahu Alaihi Wa Alihi Wa Sallam) ne shi kaɗai ya yi irin wannan auren na ƙaramar yarinya ba, ballantana wani ya kafa hujja da cewa Khususiyyarsa ce. Sahabbai da Malamai masu yawa sun bi irin wannan hanyar, har ma Aliyyu Bn Abi-Taalib ya aurar da ’yarsa Ummu Kulthum ga Umar Bn Al-Khattaab (Radiyal Laahu Anhumaa) a lokacin tana ’yar ƙaramar yarinya, a cikin shahararriyar ƙissar da malamai irin su Sa’eed Bn Mansuur da Abdurrazaaq da Ibn Abdil-Barr da Al-Baihaqiy da Ibn Ibn Hajr (Rahimahumul Laah) suka riwaito a cikin littaffansu.

To, wane musulmi ne ya isa yau ya ce: Hanyar da waɗannan manyan magabatan suka bi mummunar hanyar ɓata ce, ba daidai ba ce?!

[6] Don haka, Malamai irin su: An-Nawawiy da Ibn Qudaamah da Ibn Al-Munzir da Al-Baghwiy da Ibn Hazm da Ibn Katheer da Ibn Rushd Al-Hafeed (Rahimahumul Laah) suka tabbatar da cewa: Malaman Musulunci sun yi ijmaa’i a kan halaccin mahaifi ya aurar da ’yarsa ƙarama ko ɗansa ƙarami kafin lokacin balagarsu.

To, waye kuma daga cikin musulmi a yau ya isa ya ce: Al’ummar musulmi tun a farko ta haɗu ne a kan ɓata ko kuskure, sai shi da mabiyansa a wannan zamanin na-ƙarshen ne suka gano daidai?!

[7] Sannan kuma kamar yadda Malaman Fiqhu suka tabbatar, hukuncin wannan auren na yara ƙanana da ba su kai lokacin balaga ba: Halacci ne kawai, amma ba wajibci ba. Don haka, daga cikin Malamai babu wanda ya ce wajibi ne a yi wa yaran da ba su kai lokacin balaga ba aure. Amma kuma ba haram ba ne, saboda da dalilan da suka gabata.

Don haka, babban kuskure ne a hana mai son yin aiki da wannan halaccin daga cikin musulmi yin aiki da shi. Kuma babu dalilin tayar da hayaniya da ɗaga jijiyoyin wuya a kan mas’alar in dai ba da wata muguwar manufa ba ce a ɓoye.

[8] Kasantuwar waɗansu a duniyar yau suna ƙyamar yin aure da wuri, ko kuma ba ya ba su sha’awa ko ba ya burge su, ko kuma ba shi daga cikin al’adarsu, wannan ba dalili ba ne a kan soke halaccinsa ga musulmin da ya yi sha’awar yinsa.

Haka nan dai kasantuwar Sahabbai (Radiyal Laahu Anhum) da Mabiyansu da kyautatawa (Rahimahumul Laah) a zamunnan da suka gabata, sun yi aiki da wannan halaccin, wannan dalili ne kan cewa halaccin yin auren ƙananan yara ba keɓantaccen hukunci ne ga Annabi (Sallal Laahu Alaihi Wa Alihi Wa Sallam) shi kaɗai ban da sauran al’ummarsa ba.

[9] Haka kuma dayake kamar yadda kowa ya sani, sha’awar jima’i ta fi ƙarfi a kan matasa sababbin balaga ne. Ashe wannan bai zama dalili a hankalce ba ma a kan cewa: Hana yin auren wuri ko takura hanyoyin samunsa a tsakanin matasan da suka buƙatu gare shi, waɗanda kuma suke da irin waccan siffar da aka ambata, ta ƙarfin sha’awa wata hanyar buɗe ƙofar fasiƙanci ne kawai a tsakaninsu ba?!

Wane musulmi ne kuwa da hankalinsa zai yarda da wannan hanin?

Sannan kuma meye laifin musulmin da ya ɗauki matakin tsare ’ya’yansa (maza da mata) daga masifar muguwar sha’awar jima’in - wacce duk muka san ba ta da wani magani - ta hanyar yi musu aure da wuri, tun kafin lokacin balagarsu?!

Kuma wane mai cikakken hankali da lura da basira ne a yau zai ƙyamaci wannan irin auren?!

[10] Da’awar cewa akwai hatsari mai tsanani da ƙaramar yarinya sabuwar balaga take fuskanta idan ta zo haihuwa, a nan an bayar da amsa da cewa:

(i) Da farko dai saboda cigaban da duniya ta kai a yau a fannonin binciken ilimin zamani masu yawa, ya sanya sai lokacin da ma’aurata suka ga dama ne suke yarda su ɗauki ciki, ko kuma ma har su haihu.

(ii) Sannan kuma ana ji da ganin yadda yaran mata ƙanana masu cikunnan-shegu suke ta haihuwa a gidajensu, ba tare da wata wahala ko matsala ba, kuma ba tare ma da zuwa asibiti ba. To, ta yaya za a ce sai sa’o’insu ma su auren Sunnah ne za su sha ‘baƙar wahala’ a lokacin haihuwarsu?!

(iii) Sannan kuma masu bibiyan kafofin yaɗa labarai na-ciki da wajen ƙasar nan sun sha ji da ganin cewa: An samu yarinya ’yar shekaru tara da haihuwa ta haihu, kuma lafiya ƙalau ba tare da wata matsala ba!!

Duk waɗannan dalilai ne masu ƙarfi a kan cewa: Babu wata mummunar matsala mai hatsari a kan auren ƙananan yara mazansu da matansu, fiye da irin matsalar da takwarorinsu manyan balagaggu suke samu, kamar irin matsalar rashin samun kyakkyawar kulawa tun daga lokacin shigar ciki har zuwa lokacin haihuwa.

[11] A ƙarshe dai, muna ƙara jaddada cewa a wurin malaman musulunci hukuncin auren ƙananan yara halacci ne kawai, amma ba wajibci ba ne. Don haka, kar wani ya kafa dalili da shi a kan mu cewa: Me ya sa a yau ba mu ganin kuna aura, ko kuna aurar da yaranku ƙanana? 

Domin kasantuwar cin nau’in abinci kaza, ko sanya nau’in tufafi kaza, ko hawa nau’in abin-hawa kaza, ko zama a nau’in gida kaza ya halatta, wannan bai nuna cewa dole sai kowa ya yi ba. Amma idan har hakan zai kai ga yin watsi ko kuma ƙaryata wasu nassoshi daga cikin Al-Kitaab Was-Sunnah , ko zai kai ga a yi musu gurguwar fassara don kare muradan wasu manya ko ra’ayin wasu ’yan duniya, to ya zama dole a fayyace komai.

Sai a ƙara kiyayewa.

[12] Kafin mu dakata yana da kyau mu san cewa: A wannan zamanin daga cikin malaman musulunci da suka fara rubutu a kan wannan matsalar ta soke halaccin auren-wuri, da janyo shakku a kan shekarar auren A’ishah Ummul-Mu’mineen akwai wani Al-Ustaaz Ahmad Muhammad Jamaal, wanda ya rubuta wannan ra’ayin a cikin Mujallar Al-Faisal ta watan Rabi’un Al-Awwal, 1398H. Amma daga baya ya janye wannan ra’ayin shi da kansa, bayan ’yan kwanaki, wataƙila saboda ƙarin bincike da kuma raddodin malamai.

Bayan shekaru ne kuma sai wani Dokta As-Sayyid At-Taweel na Jami’ar Ummul-Quraa da ke Makkah ya sake farfaɗo da wannan ra’ayin, inda shi kuma ya yi rubutu a kan sa a cikin jaridar Al-Madinah ta ranar 1/Sha’abaan/1404H. Don haka ne kuma wani malami da yake karatun Dokta a kan Al-Hadeeth Wa Uluumuhu: As-Shaikh Khaleel Ibraaheem Mulaa Khaatir, mazaunin Madinar Manzon Allaah (Sallal Laahu Alaihi Wa Alihi Wa Sallam), ya rubuta masa kyakkyawa kuma gamsasshen martani a cikin wani ɗan littafi da ya sanya wa suna: Zawaaju As-Sayyidah A’ishah Wa Mashruu’iyyatu Zawaajil Mubakkir a shekarar 1405H.

Allaah ya shiryar da mu, ya ƙara mana fahimta a cikin addininmu, kuma ya kare mu daga sharrin masharranta, a duk inda su ke.

WALLAHU A'ALAM

Sheikh Muhammad Abdullaahi Assalafiy

Zauren Fatawowi Bisa Alkur'ani Da Sunnah. Ku kasance Damu...

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