Yadda Ake Magance Matsalar “Can’t Connect to the Camera” a Wayar Android (Cikakken Bayani 2025)

1. Ra’ayoyin makarantu na fiqhu guda huɗu da Shia.
2. Ra’ayoyin malamai na baya (Al-Ghazali, Ibn Hazm, da sauransu).
3. Ra’ayoyin Sufaye da Shehu Ibrahim Inyass.
4. Sabani da Ikhtilaf (dalilin bambancin malamai).
5. Kammalawa da darussa.

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Haramcin Kiɗa da Waƙa a Addinin Musulunci (Sashe na Biyu)

Ra’ayoyin Makarantu na Fiqhu

1. Maliki

Madhhabin Maliki ya yi tsauraran kalamai akan kiɗa. A cewar Malik ibn Anas, duk mai sauraron kiɗa a matsayin nishaɗi ba za a shaida masa adalci ba. Ya kira kiɗa a matsayin abin banza. Amma, akwai wasu Malikai da suka amince da waƙoƙin da aka rera a bukukuwan aure da ranakun Idi, muddin ba su ƙunshi batsa ba.

2. Hanafi

A cikin madhhabin Hanafi, malamai sun bambanta tsakanin nau’o’in kiɗa. Abu Yusuf da Muhammad ibn Hasan suka ce kiɗa da kayan kiɗa haram ne idan aka yi shi don nishaɗi. Amma idan aka yi shi wajen aure ko idi, babu laifi. Abu Hanifa da kansa yana da ra’ayin cewa duk wani kiɗa mai ɗauke da kayan nishaɗi haram ne.

3. Shafi’i

Shafi’iyawa suna da ra’ayin kusan tsaka-tsaki. Imam al-Shafi’i ya bayyana cewa waƙa banza ce, amma ba ta kai matsayin haram ba idan babu batsa a cikinta. Amma idan aka mai da ita sana’a ko aka yi amfani da kayan kiɗa, yawancin Shafi’iyawa sun ɗauke ta haram.

4. Hanbali

Madhhabin Hanbali ya fi tsauri. Ibn Qudama ya kawo ra’ayi cewa duk kiɗa haram ne, musamman idan aka yi amfani da kayan kiɗa. Ibn Taymiyyah, babban malami daga wannan makaranta, ya tabbatar da cewa duk wani kiɗa abin ƙyama ne, yana kuma hana zuciya kusanci da Allah.

5. Shia (Ja’fari)

Malamai na Shia sun yi bambanci. A tsarin fiqhun Ja’fari, kiɗa ana kiran sa ghina. Sun haramta duk kiɗan da ya saba da ibada ko ya motsa sha’awa ta batsa. Amma idan kiɗa yana cikin yanayin addini (misali marsiya, waƙoƙin ashura), wasu daga cikinsu sun halatta shi.

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Ra’ayoyin Malamai na Baya

Al-Ghazali

Imam al-Ghazali ya yi ra’ayi mai ban mamaki. A cikin Ihya Ulum al-Din, ya ce kiɗa na iya zama halal ko haram, ya danganta da abun da yake ƙunsa. Ya ce waƙar da ke motsa zuciya zuwa ga soyayyar Allah da ibada ba haram ba ce. Amma idan tana ƙarfafa sha’awa da batsa, to haram ce. Wannan ra’ayi ya nuna matsakaici tsakanin tsaurin malamai da sassaucin wasu.

Ibn Hazm

Ibn Hazm ya ɗauki ra’ayi mafi sassauci. A cewarsa, babu sahihin hadisi da ya tabbatar da haramcin kiɗa gaba ɗaya. Ya ce Qur’ani bai taɓa ambaton kiɗa da sunansa ba. Don haka, ya ce waƙa da kiɗa halal ne idan abun cikin sa bai sabawa shari’a ba.

Ibn Taymiyyah da Ibn al-Qayyim

Wadannan malamai sun ɗauki matsayi mafi tsauri. Ibn Taymiyyah ya kira kiɗa “Qur’anin shaiɗan”. Ibn al-Qayyim ya yi bayanin cewa zuciyar da ta saba kiɗa ba za ta taɓa samun natsuwa a cikin Qur’ani ba.

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Ra’ayoyin Sufaye da Shehu Ibrahim Inyass

Sufaye

A tarihin Sufaye, waƙoƙi da kiɗa sun samu wuri a matsayin hanyar da’a da nishaɗin addini. Waƙoƙin qasida da madahu suna daga cikin hanyoyin da suke motsa zuciya ga soyayyar Annabi ﷺ da Allah. Amma, yawancin Sufaye suna amfani da waƙoƙi ba tare da kayan kiɗa masu ban sha’awa ba.

Shehu Ibrahim Inyass (RTA)

Shehu Ibrahim Inyass ya shahara da waƙoƙin qasida da madahu. Waƙoƙinsa sun shahara a Afirka da sauran sassan duniya. Duk da haka, ba ya goyon bayan kiɗan zamani mai batsa ko kiɗan da ke shagaltar da mutum daga ibada. A wurinsa, waƙa tana da matsayi idan tana kiran mutane zuwa Allah da ManzonSa. Wannan ya nuna cewa ra’ayinsa ya fi kusantar na Al-Ghazali: halatta waƙa idan tana da nufi na addini, amma haramta ta idan tana motsa sha’awa mara kyau.

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Sabani da Ikhtilaf

Dalilin da ya sa malamai suka bambanta ra’ayinsu akan kiɗa ya haɗa da:

1. Fassarar Nassosi
   Ayoyin Qur’ani kamar lahw al-ḥadīth suna da fassara daban-daban. Wasu suka ce waƙa ce, wasu suka ce kowane abu ne da ke shagaltarwa.

2. Ingancin Hadisai
   Wasu hadisai da ake jingina wa kiɗa suna da matsalolin isnad. Wasu malamai sun ɗauke su sahihai, wasu kuma suka ce ba su da ƙarfi.

3. Tasirin Kiɗa
   Malamai sun dogara da abin da suka gani a zamaninsu. Idan kiɗa ya fi jawo sha’awa da batsa, sai su haramta shi gaba ɗaya. Amma idan an yi amfani da shi wajen kiran addini, wasu sun amince da shi.

4. Ƙa’ida ta Usul
   Wasu malamai suna bin ƙa’ida cewa duk abin da aka haramta a fili, to haram ne. Amma abin da ba a ambata ba, halal ne sai dai idan akwai dalili na haramta shi. Wannan shi ya sa Ibn Hazm ya halatta kiɗa.

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Kammalawa da Darussa

Bayan bincike mai zurfi, za mu iya cewa:

• Mafi yawan malamai sun ɗauki matsayi mai tsauri akan kiɗa da waƙa, musamman idan an yi amfani da kayan kiɗa.
• Malamai kamar Al-Ghazali da Shehu Ibrahim Inyass sun ɗauki matsayi na matsakaici: haramce idan ya jawo batsa ko shagaltarwa, amma halal ne idan yana ƙara kusanci da Allah.
• Ibn Hazm ya fi sassauci, ya kira shi halal gaba ɗaya muddin bai ƙunshi abin da Allah ya hana ba.
• Wannan sabani yana nuna cewa kiɗa ba lamari ne na “halal ko haram” kawai ba, sai an yi la’akari da yanayin sa, abun da yake ƙunsa, da tasirinsa ga zuciya da addini.

Darussa

1. Dole ne musulmi ya kiyaye abin da zuciyarsa ta fi jurewa. Idan kiɗa yana sa shi ya manta da Allah, to ya nisance shi.
2. Waƙoƙin addini da madahu suna da daraja idan suna ƙarfafa soyayyar Allah da Manzonsa.
3. Dole ne mu yi la’akari da al’umma da tasirin kiɗa a rayuwar matasa, domin kada ya zama hanyar lalata tarbiyya.
4. Ikhtilaf ya nuna cewa Musulunci addini ne mai zurfin fahimta, kuma bai kamata mu zama masu tsaurin ra’ayi ba idan malamai suka bambanta hujjoji.

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