Fiqhun Gadon Musulunci

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 Gado a Qur'ani 
Alkur'ani ya gabatar da wasu hakkoki daban-daban da bayar da hakkoki a kan al'amuran gado, ciki har da abin da a wancan lokacin ke kawo ingantuwa gaba daya kan mu'amalar mata da rayuwar iyali.  Kur'ani ya kuma gabatar da kokarin gyara dokokin gado, da kuma samar da cikakken tsarin shari'a. Wannan ci gaban ya bambanta da al'ummomin jahiliyya inda ka'idojin gado suka bambanta sosai.  Suna, duk da haka, kuma sun bambanta da ci gaban da aka samu na daidaici na duniya tun daga wancan lokacin, har zuwa yau.

Bugu da kari Alƙur ani ya gabatar da karin magada wadanda ba a ba su  gado ba a zamanin jahiliyya, inda ya ambaci dangi tara musamman wadanda shida mata ne uku kuma maza. Haka nan kuma dokokin rabon gado a cikin Alkur’ani sun hada da sauran ’yan uwa maza, irin su miji da ’yan’uwa maza da mata daga wajen uwa, waxanda aka cire su daga gado a tsohuwar al’ada. Magada da aka ambata a cikin Alkur’ani su ne uwa, uba, miji, mata, ‘ya, dan’uwa da suke uwa daya, cikakkiyar ‘yar’uwa, ‘yar’uwar uwa daya, da ’yar’uwa mazabata. Islamic Laws of Inheritance Dr. Abid Hussain

Gabaɗaya, kur'ani ya inganta matsayin mata ta hanyar bayyana rabon gadonsu a bayyane. Haka nan kuma ya haramta gadon zawarawa gaba daya. [4:19] Masanin Gabas Joseph Schacht ya ce "wannan ba yana nufin a matsayin ka'ida ta yau da kullum ba, amma wani bangare ne na kokarin Kur'ani don inganta matsayin mata."  Alkur'ani bai fayyace karara ba a kan rabon 'yan uwa maza, kamar dan wanda ya rasu, amma ya tanadi ka'idar cewa rabon da ya ninka na 'ya mace. Malaman tauhidi musulmai sun yi bayanin wannan fanni na gado ta hanyar duban shari’ar Musulunci gaba dayanta, wacce ta dora nauyi ga mazaje wajen samar da kariya, kariya da ciyar da mata. [Qur'an 4:34] .  Daya daga cikin dalilan da ya sa ‘ya mace ke da hakkin rabin na ‘ya, shi ne, Musulunci ya hukunta cewa mata, idan sun yi aure, basu da ‘yancin yin “saki” daga miji (ban da duk wani tanadi da iyayenta za su yi). Bayan haka wajibin miji ne ya kula da matarsa da kuma kula da “dakin” don haka a zahiri gaba ne na haqqoqin gado daga dukiyar mijinta. Baya ga sauye-sauyen da suka gabata, Kur'ani ya ba wa musulmi iko na wasiyya wajen kawar da dukiyoyinsu. [Alkurani, 2:180–182, 2:240, 4:33, 5:106–107] A cikin wasiyyarsu mai suna washayya, an yarda musulmi su bayar da mafi girman kashi daya bisa uku na dukiyoyinsu. Haka kuma an yi kira ga musulmi da su baiwa marayu da gajiyayyu kudi idan suna wurin rabon dukiya.

 Daga baya ci gaba 
Kur'ani ya ƙunshi ayoyi uku ne kawai [4:11, 4:12 da 4:176] waɗanda ke ba da takamaiman bayani game da gado da rabo, baya ga ayoyi kaɗan da suka yi magana game da ikon wasiyya. Haka nan kuma ya zo a cikin Hadisi cewa Annabi Muhammadu ya ba da muhimmanci ga dokokin gado kuma ya umurci mabiyansa da su koya da karantar da su.  Malaman shari’a na musulmi sun yi amfani da waxannan ayoyi a matsayin mafari wajen fayyace hukunce-hukuncen rabon gado har ma da yin amfani da Hadisi, da kuma hanyoyin hukumci na shari’a, kamar qiyasi. A cikin lokuttan baya, an rubuta manyan kundin aiki a kan batun. 

Wannan hadewar tsohuwar al'adun agnatic da shari'ar Musulunci ta haifar da matsaloli da cece-kuce da malaman fikihu musulmi suka warware ta hanyoyi daban-daban.  Ta hanyar yin amfani da rabe-raben tunani ( Qiyas ), malaman fikihu musulmi sun kara wasu magada uku: kakan uba, kakar uwa, da jikanyar agnatic. Wadannan magada, idan sun cancanci gado, ana ba su kayyadaddun kasonsu, sauran kuma sauran magada ('aṣaba) ne suka gaji.  Wannan ya haifar da ‘yan bambance-bambance a tsakanin mazhabobin fikihu na mazhabar Sunna. Haka nan kuma dokokin gado ga ‘yan Shi’a ‘yan -sha-biyu, duk da cewa sun ginu a kan ka’idoji iri daya, amma sun sha bamban ta fuskoki da dama, saboda qin wasu bayanan Hadisi da kuma fahimtarsu da wasu abubuwan da suka faru a farkon Musulunci.  A daya bangaren kuma tsarin gadon Kharajite Ibadiyya da Zaidiyya ya yi kama da na tsarin Ahlus-Sunnah.  A kasashen musulmi na zamani, yawanci cakudewar mazhabobi daban-daban na fikihu (ciki har da Shi'a) yana aiki, baya ga wasu muhimman gyare-gyare ga tsarin gargajiya. Babban nasarorin irin wannan tsarin na zamani shi ne tsara dokokin gado. 

 Cikakken bayani akan gado a shari'ar musulunci 
Ana ɗaukar gado a matsayin wani muhimmin sashi na Dokar Shariah. Musulmai suna gadar juna kamar yadda ya zo a cikin Alkur'ani. [4:7] Saboda haka, akwai kaso na shari'a ga dangin mamacin a cikin dukiyarsa. Manyan hukunce-hukuncen gado an yi su dalla-dalla a cikin Alkur'ani da Hadisi da Fiqhu.

Idan musulmi ya mutu akwai ayyuka guda hudu da ya kamata a yi. Su ne:

 Biyan kudin jana'iza da jana'iza.
 Biyan bashi na mamaci.
 Ƙayyade ƙima/wasiyyar mamaci idan akwai (wanda aka keɓe shi zuwa kashi ɗaya bisa uku na dukiyar kamar yadda shari'ar ta yanke saura).
 A raba sauran kadarori ga ‘yan uwan mamacin kamar yadda shari’a ta tanada.

Don haka ya zama wajibi a tantance ‘yan uwan mamatan da ke da hakkin cin gado, da kasonsu. 

Wadannan dokoki sun fi daukaka a Musulunci saboda takurawa wanda aka yi wasici (mutumin da ya yi wasiyya). Shari’ar Musulunci ta sanya nau’ukan hani ga mai wasiyya.

 Wadanne mutane ne za su yi wasiyya da dukiyarsu.
 Adadin da za su yi wasiyya (wanda bai kamata ya wuce kashi ɗaya bisa uku na dukiyar mamaci ba). 

 Daban-daban na magada 
Magada da ake magana da su a matsayin magada na farko suna da haƙƙin rabon gadon; Ba a taɓa keɓe su gaba ɗaya ba. Wadannan magadan na farko sun hada da ma'aurata, duka iyaye, da da 'ya. Duk sauran magada za a iya keɓe su gaba ɗaya ta gaban sauran magada. Amma a cikin wasu yanayi, sauran magada kuma na iya gado a matsayin sauran, wato uba, kakan uba, 'ya, jikanyar agnatic, 'yar uwa cikakkiya, 'yar'uwar mazakuta, da uwa.  Wadanda suka gada galibi ana kasasu kashi uku:

 Masu rabon gado (dhawu al-farāʾḍ), Wannan rukunin ya ƙunshi maza huɗu mata takwas.  Mazajen rabon rabon maza su ne miji, uba, kakan uba da kanin uwa. Magada mata sune mata, diya, jika, uwa, kaka, cikakkar 'yar'uwa, 'yar uwar uba da 'yar uwar uwa. Duk da haka, akwai al'amuran da zasu iya motsa 'ya, jikoki, uba, kaka, ƴan uwan juna da ƴan uwa na uba zuwa rukuni na biyu ('asaba).
 Membobin ʿaṣaba (raguwa), yawanci haɗakar dangi maza (wasu lokacin mata) waɗanda suke gada a matsayin ragowar bayan an raba hannun jarin Magada. 
 'Yan uwa masu girma (dhawu al arham): Wannan ya hada da duk wani dan uwa na jini wanda ba magaji ba ko 'asaba (raguwa). Misalai sun haɗa da kakan uwa, ƴan uwa, ƴan uwa da ƴan uwan mata.

 Tsarin Gado 
Ana rarraba gadon bisa ga tsari kamar haka: 

 An raba duk magada rabon hannun jarin su. Idan wannan ya ƙare kayan, aikin ya ƙare. In ba haka ba, je mataki na gaba.
 Ragowar magada suna samun ragowar kayan.
 Idan babu ragowar, amma akwai ma'auni daga mataki (1), to, an sake rarraba kuɗin daidai da magada. Ana kiran wannan tsari ( al rad ).
 Idan ba a sami magada ba kuma babu sauran magada, to ana rarraba dukiyar ga dangi.
 Idan babu magada, kuma babu sauran magada, to dukiyar ta zarce zuwa baitul malin gwamnati, Bayt al-mal . 

Matsayin mazhabar Malikiyya da Shafi’i  na al’ada shi ne, idan ba a samu rabo ko wasu magada ba, to kai tsaye dukiyar ta je baitul malin gwamnati, watau mataki na (3) da (4) a tsallake. Sai dai duk da haka dukkan makarantun biyu sun bi sahun mazhabar Hanafiyya da Hanbali  wajen daukar matakai guda biyar da suka gabata saboda rashin tsari na Bayt al-mal.

 Dokokin haɗawa da keɓancewa 
A cikin shari'ar Musulunci, dangi ne kawai da ke da halaltacciyar dangantaka ta jini da mamaci ke da hakkin samun gado. Don haka ’ya’yan shege da ’ya’yan da aka karbe ba su da wani kaso a cikin gado. Gabaɗaya, cikakken ɗan'uwa zai keɓe ɗan'uwa wanda yake rabon uba ɗaya (" consanguine " ɗan'uwa), amma ba ɗan'uwan da ke raba uwa ɗaya ba. Idan mamaci ya bar mace mai ciki, za a keɓe kason ɗan da ba a haifa ba. Haka nan mace a lokacin jira (‘iddat) bayan rabuwar aure ana daukarta a matsayin matar mamaci don rabon gado. 

Akwai ma ƙarin ƙa'idodi na keɓancewa da haɗa dangi daban-daban. “Halayen da suka dace” kawai waɗanda zasu iya haifar da rashin cancanta su ne bambance-bambancen addini da kisan kai. Amma mazhabobin shari’a sun banbanta ko musulmi zai iya gado daga wanda ba musulmi ba ko a’a. Dukkan malaman fiqihu sun yi ittifaqi a kan cewa kisa da gangan ko rashin hujja zai kebe mutum daga gado. 

 Mata a gado 
A Musulunci, mata suna da haƙƙin gado,  ko da yake gabaɗaya, Musulunci ya ba wa mata rabin rabon gadon da ake samu ga maza idan sun gaji uba ɗaya. Misali, inda wanda ya rasu yake da ‘ya’ya maza da mata, rabon da ya ninka na ‘ya mace. Qur'an, . Akwai wasu yanayi inda mata za su sami rabo daidai gwargwado ga maza. Misali, rabon uwa da uba na marigayi wanda ya bar ‘ya’ya. "(I)f the deceased left children behind, each of the parents shall get one sixth of the estate, but if the deceased left no children and the parents are the only heirs, the mother shall get one third of the estate...""Sura 4:11  Haka kuma rabon dan uwan da suke uwa daya, daidai yake da kason ‘yar uwar da suke uwa daya, haka ma na zuri’arsu. 

Akwai wasu da ke cewa mata suna da hakki daidai gwargwado a Musulunci.   A cikin karni na goma sha bakwai biranen Ottoman, irin su Bursa, an saba magance matsalolin gado a kotuna, tare da wadanda ake kara har ma da kasancewa dangin mata ne da ke karar su. Gerber, Haim. “Social and Economic Position of Women in an Ottoman City, Bursa, 1600-1700.” International Journal of Middle East Studies, vol. 12, no. 3, 1980, pp. 231–244. JSTOR, www.jstor.org/stable/163000.

Wani lokaci, mata suna samun ninki biyu kamar na maza; misali, idan iyaye da miji ne kawai, miji zai karɓi rabi, uba yana da 1/6, uwa ta sami 2/6. Wannan shi ne tafsirin Ibn Abbas na aya ta 11, 12 a cikin suratun Nisa’i. 

Hatta Alkur'ani ya banbance tsakanin maza da mata a yanayin alaka . "If a man or a woman is made an heir on account of his [or her] kalalah relationship [with the deceased] and he [or she] has one brother or sister, then the brother or sister shall receive a sixth, and if they be more than this, then they shall be sharers in one-third, after payment of any legacies bequeathed and any [outstanding] debts – without harming anyone. This is a command from God, and God is Gracious and All-Knowing." Qur'an, . "People ask your pronouncement. Say: God enjoins you about your kalalah heirs that if a man dies childless and he has only a sister, then she shall inherit half of what he leaves and if a sister dies childless, then her brother shall be her heir; and if there are two sisters, then they shall inherit two-thirds of what he [or she] leaves. If there are many brothers and sisters, then the share of each male shall be that of two females. God expounds unto you that you err not and God has knowledge of all things." Qur'an, . Kalalah ya siffanta mutumin da bai bar iyaye ko ‘ya’ya ba; kuma tana nufin dukkan dangin mamaci in ban da mahaifansa da ‘ya’yansa, haka nan kuma tana nuni da alakar da ba ta iyaye ko ‘ya’yanta (marigayin) ba. Malaman Musulunci suna ganin cewa, asali dalilan da suka haifar da wadannan bambance-bambancen su ne nauyin da ya rataya a wuyan ma'aurata. Dole ne miji a Musulunci ya yi amfani da gadonsa wajen ciyar da iyalinsa yayin da mace ba ta da wajibcin tallafi. Bugu da kari, al'ummar Larabawa sun saba yin al'adar farashin amarya ko sadaki maimakon sadaki ; watau namiji ya biya wa matarsa ko danginta kyauta lokacin aure, maimakon akasin haka, yana dora nauyin kudi a kan maza inda babu ko daya a kan mata. An ci gaba da wannan al'ada amma Musulunci ya canza ta zahiri. Umurnin Allah ya yi nuni da cewa hakkin sadaki (mahr) na 'ya mace ne kawai ba danginta ba. Hakanan za'a iya jinkirta ta ta yadda za a rage nauyi idan mijin ya kasa biyan kudin sadakin da ake nema a lokacin daurin auren. Matar za ta iya jinkirta shi har zuwa ranar da aka kayyade ko kuma ya zama bashi a gidan idan mijin ya mutu. Kuma ku bãyar da sadakinsu ga mãtã, da yardarsu, kuma idan sun bãyar da wani yanki na sadakin da kansu, to, ku ji daɗi da shi. Surah An Nisa verse 5

 Matsayin gadon Musulunci wajen bunkasa ilimin lissafi 
Shari'ar Musulunci ta gado ta kasance yunƙuri a bayan haɓakar algebra (wanda aka samo daga Larabci al-jabr ) na Muhammad ibn Musa al-Khwārizmī da sauran masana ilimin lissafi na Islama na tsakiya . Hisab al-jabr w'al-muqabala na Al-Khwarizmi, asalin rubutun algebra, ya sadaukar da babinsa na uku kuma mafi tsayi don magance matsalolin da suka shafi gadon Musulunci ta amfani da algebra. Ya tsara ka'idojin gado a matsayin ma'auni na layi, don haka ba a buƙatar iliminsa na ma'auni guda huɗu. 

Al-Hassār, masanin lissafi daga Maghreb ( Arewacin Afirka ) ƙwararre a fannin ilimin fikihu na gado na Musulunci a ƙarni na 12, ya haɓaka ƙayyadaddun ƙididdiga na alama na zamani don ɓangarori, inda ake raba ƙididdiga ta hanyar ma'aunin kwance. Su ma “ kurar da ya yi amfani da su sun yi kusan kama da lambobi da ake amfani da su a cikin lambobin Larabci na Yamma na yanzu. Waɗannan lambobi iri ɗaya da ƙima suna bayyana ba da daɗewa ba a cikin aikin Fibonacci a cikin karni na 13.   

A karni na 15, Abū al-Hasan ibn Ali al-Qalasādi, ƙwararre ne a fannin fikihu na gado na Musulunci, ya yi amfani da haruffa daga haruffan Larabci a matsayin tsarin ƙididdiga na lissafi a cikin lissafin algebraic. 

 Duba kuma 

 Mata da Musulunci
 Lissafi a Musulunci na tsakiyar zamani

 Manazarta 

 Hanyoyin haɗi na waje 

 Rarraba Gado Kamar yadda Alqur'ani ya fada
 Gado a Musulunci 
 Dokar gado ta Musulunci 
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