Ɓata Azumi – Kasancewar azumi ibada ce, ibada ce da ake kusantar Mahalicci da ita. Sanin kowane ɗaya cikin ɗaiɗaikun mutanen dake karatu kuma suna fahimtar karatun cewa; ba manufar Ubangiji ba ce ƙuntata musu a cikin rayuwa, ba sauƙi ake nufin su da shi.
Hakan ya sanya, aka halattawa mai yin azumi wasu al’amura, ko kuma idan mai azumi ya tsinci kansa cikin wasu, to ba komai a kansa. Cikin waɗannan abubuwa akwai:
1. Idan alfijir ko safiya ta riski mai azumi da janaba ta kusantar iyalinsa a cikin wannan dare, to babu komai na ramuwa a kansa, kuma azuminsa yana nan, abin da ke kansa kawai shi ne wanka.
Domin hadisi ya tabbata daga Nana A’isha Radiyallahu Anha cewa, “Lalle Ma’aiki (Sallallahu Alaihi Wasalam) ya kasance alfijir yana samunSa alhali da janabar saduwa da iyalinsa da dare, sannan ya yi wanka ya ci gaba da azuminSa”. (Bukhari 4/123, Muslim 1109).
2. Asuwaki, yin asuwaki ga mai azumi halattaccen abu ne, domin a kansa Manzon Allah (Sallallahu Alaihi Wasalam) cewa ya yi, “Da ba don kada na tsaurarawa al’ummata ba, da na umarce su da yin aswaki a yayin kowacce alwala”. (Bukhari 2/311, Muslim 252).
A nan, Manzon Allah (Sallallahu Alaihi Wasalam) bai keɓance mai azumi da waninsa ba; da wannan sai ya zamto dalili ne dake nuni a kan halaccin yin aswaki ga mai azumi. Haka zalika, wannan hukuncin ya game kowane lokaci; kafin faɗuwar rana ko bayanta.
Game da irin asuwakin da za a yi amfani da shi; babu bambanci tsakanin ɗanye ko busasshe; domin a kan haka ne Imamul Bukhari ya yi babi a cikin ingantaccen Littafinsa a kan yin amfani da ɗanye ko busasshen asuwaki. Ibn Sirin ya ce; “Babu laifi ga mai yin azumi ya yi amfani da ɗanye ko busasshen asuwaki”. Sai aka ce masa; ai ɗanye yana da ɗanɗano. Sai ya ce; “Shin ruwa ba shi da ɗanɗano amma kuke kurkure baki da shi?”.
Wannan kuma ita ce magana mafi rinjaye a wurin malamai; domin da aka ambaci Manzon Allah (Sallallahu Alaihi Wasalam) na yin asuwaki, ba a bambance ɗanye ko busasshe ba; ga mai azumi ko maras azumi ba. Bisa haka, mai azumi zai iya goge baki da man goge haƙora na zamani; kasancewar yadda ɗanyen asuwaki yake da shi. Sai dai kuma ya kamata a yi hattara kada a haɗiye”.
3. Shaƙa ruwa da kurkurar baki, Manzon Allah (Sallallahu Alaihi Wasalam) ya kasance yana shaƙa ruwa tare da kurkure bakinsa, alhali yana azumi; sai dai ya hana wuce gona da iri wajen yin hakan da cewa; “………ka kai matuƙa wajen shaƙa ruwa sai idan kana azumi”. (Tirmizi 3/146, Abu Dawud 2/308).
4. Runguma da sumbata ga mai yin azumi, Nana A’isha (Radiyallahu Anha) ta ce; “Manzon Allah (Sallallahu Alaihi Wasalam) ya kasance yana sumbata, kuma yana runguma alhalin yana azumi, sai dai shi ya kasance ya fi ku mallakar kansa daga sha’awa”. (Bukhari 4/131, Muslim 1106).
Amma an karhanta yin hakan ga saurayi ban da tsoho, dogaro da hadisin Abdullahi Ibn Amru Bn Ass (Radiyallahu Anhu) wanda ya ce; “Mun kasance wajen Manzon Allah (Sallallahu Alaihi Wasalam) sai wani matashi ya zo, sai ya ce; “Ya Manzon Allah, zan iya sumbata alhali ina azumi?”. Sai Ya ce masa “A’a”. Sai wani dattijo ya zo, ya ce; “Zan iya sumbata alhali ina azumi?”. Sai Ya ce masa “Eh”. Sai muka dinga kallon junanmu, sai Manzon Allah (Sallallahu Alaihi Wasalam) ya ce; “Shi dattijo yana iya mallakar kansa”.
Da wannan hadisin malamai suka kafa hujja wajen rungumar mace, amma ba kowa ba, dattijo kaɗai ke iya yi.
5. Ƙarin jini ko allura idan ba ta ƙoshi ba ce, ko sanya maganin ciwon idanu, Imam Hasanul Basri ya ce; “Babu laifi mutum ya ɗiga magani a hancinsa idan bai kai zuwa ga maƙoshinsa ba……”.
6. Ƙaho, ya zo cikin hadisin Abdullahi Ibn Abbas (Radiyallahu Anhu) cewa, “Manzon Allah (Sallallahu Alaihi Wasalam) ya yi ƙaho alhalin yana azumi”. (Bukhari 4/155).
7. Ɗanɗana abinci, ya halatta mai azumi ya ɗanɗana abinci amma kar ya wuce maƙogwaro, domin ya zo daga Abdullahi Ibn Abbas (Radiyallahu Anhu) cewa: “Babu laifi da ɗanɗana ruwan khal ko wani abu matuƙar dai bai shiga maƙogwaronsa ba alhalin yana azumi”. (Bukhari 4/154).
8. Zuba ruwan sanyi a kai ko a jiki, Imam Bukhari ya yi babi a cikin ingantaccen Littafinsa mai taken “Babin wanka ga mai azumi”, inda ya kafa hujja da dalilai kamar haka: Ibn Umar ya jiƙa kaya da ruwa ya sanya alhali yana azumi. Haka Imamu Sha’abiy ya shiga banɗaki alhali yana azumi. Hasanul Basri ya ce: “Babu laifi, da kurkurar baki da jiƙa jiki ga mai azumi”.
Manzon Allah (Sallallahu Alaihi Wasalam) ya kasance yana zuba ruwa a kayansa saboda ƙishirwa ko zafin rana alhali yana azumi.
9. Haɗiye yawu ma ba ya ɓata azumi.
10. Mutumin da yake azumi, sai ya kalli matarsa ba tare da ya taɓa ta ba, sai ya fitar da maniyyi, to azuminsa na nan. Dalili kan wannan shi ne hadisin Jabir Ibn Zaid (Radiyallahu Anhu) a inda ya ce: “Wanda ya kalli mace, ya fitar da maniyyi, ya ci gaba da azuminsa, babu komai a kansa”.
Imamus Shafi’i, da Imamus Thauri, da Imamul Auza’i duk sun tafi a kan cewa; babu wani dalili da ya zo cewar fitar da maniyyi kaɗai yana karya azumi, ba tare da jima’i ba. Amma idan jima’i ne ko an fitar da maniyyi ko ba a fitar ba; to yana karya azumi, kuma sai an yi kaffara. Haka kuma wanda ya sumbaci matarsa, sai ya fitar da maniyyi; shi ma azuminsa na nan, wannan shi ne zance mafi rinjaye.
Sai dai wasu daga cikin malaman Malikiyya suna ganin fitar da maniyyi ta hanyar kallo ko runguma yana karya azumi; kuma akwai ramuwa da kaffara a kai. Amma idan maniyyi ne kawai, akwai ramuwa ba tare da kaffara ba. Sun kafa hujjar cewa abin da ake buƙata a jima’i shi ne fitar maniyyi; saboda haka fitar maniyyi ta wannan hanyar daidai yake da jima’i.
Amma sauran malamai sun yi musu raddi da cewar hukuncin da nassin ya zo da shi; ya ambaci jima’i ne kawai, ba fitar da maniyyi ba. Sannan suka ƙara da cewar idan mutum ya yi jima’i ba tare da fitar da maniyyi ba; ai zai rama azumi kuma ya yi kaffara. Haka kuma, da a ce fitar da maniyyi ne kawai, da sai a ce mai barci ma idan ya yi mafarki; ya fitar da maniyyi, sai ya yi kaffara. Wallahu a’alam.
11. Shafa mai ko turare ba sa karya azumi, kamar yadda ya zo daga fatawar Abdullahi Ibn Mas’ud (Radiyallahu Anhu) cewa; “Idan ɗayanku yana azumi, zai iya shafa mai, kuma ya taje kansa”. Haka kuma Abu Ƙatada Al’ansari (Radiyallahu Anhu) ya ce; “Mustahabbi ne mutum ya shafa mai domin ya kawar da kura daga jikinsa”.
Cikin malaman Mazhabar Malikiyya kuwa, Mutraf, da Abdulhakam, da Asbag duk sun ce ya halatta a shafa mai; kuma ba su bambance tsakanin mai ƙamshi da marar ƙamshi ba.
Haka kuma sanya kwalli shi ma ba ya karya azumi; kamar yadda Imam Alzuhri, Ibn Majishun; da Mutraf, da Asbag, da Laith da Ibn Habib duk sun ce babu laifi.
12. Shaƙar maganin asma ma ba ya karya azumi; kamar yadda Ibn Taimiyya da sauran malamai kamar sa Ibn Baz da Uthaimin da sauransu suka faɗa game da mai asma, zai iya shaƙa
Domin karanta cikakken bayani a kan Ramuwar Azumin Ramadan danna nan.
Domin karanta cikakken bayani a kan Falalar Azumin Kwanaki Shida A Watan Shawwal danna nan.
Wannan bayanin an ciro shi ne daga Littafin Guziri Ga Mai Azumin Ramadana (Bisa Koyarwar Alƙur’ani Da Sunnah); wanda Ibrahim Baba (Ibrahim Garba Nayaya (Baban Fauzan) ya wallafa shi; Don karanta cikakken Littafin danna nan.
