HUKUNCIN ILIMIN BUGA QASA CIKIN SHARI'A MAI TSARKI	77 - TARBIYYAR IYALI A MAHANGAR ALKUR'ANI DA AHLULBAITI
HUKUNCIN ILIMIN BUGA QASA CIKIN SHARI'A MAI TSARKI
Babban malaminmu shehul Ansari ya bijiro da bahasi kan hukuncin ilimin bugun qasa cikin littafinsa mai suna (almakasibul muharrama ) ya yi la'akari da karbar lada kan ilimin da kasantuwar haramcin yin kasuwanci da ilimin.
bugun qasa a kankin kansa aiki ne haramtacce, ya ce sanin bugun qasa haramun ne, kamar yanda al'amarin ya kasance cikin littafin jami'ul maqasida na muhaqqiq karaki shi ilimin sanin taurari shi ne: bada labarin hukunce hukuncen bugun qasa tareda la'akari da jujjuyawar falaki da sadarwar taurari.
bai buya cewa abin da ake nufi da bugun qasa cikin abin da babban malaminmu ya kawo shi ne dai abin da `yan tsubbu keyi tareda da'awar sanin nasibin mutane na rayuwa da makomarsu bisa jujjuyawar tauraro da tafiyarsa bisa la'akari da motsin falaki, shi ne tafiyar taurari bakwai daga wata da rana da mushtari da zuhuli da adarid da zuhra da marriku, bisa yanda masana magabata suka tafi kai, ta yanda suka ce: cibiyar duniya itace qasa, haqiqa halittu da taurari dukkaninsu suna daura da qasa da jujjuyawa geffenta, amma wajen masanan wannan zamani tare da abin da aka kai ga ganowa duniyar guda tara ce sabani abin da magabata suka tafi kai kan cewa bakwai ne, tare da qaruwar tauraron ( uranus da nabtun ) aka kuma qara gano wani abun sabo shine kasantuwar rana matsayin cibiya, cibiyar komai itace rana kuma gefenta komai ke kewayawa, wannan kekkewaya tare da la'akari da naqaltuwa yana haifar da dare da rana da fasali hudu sanyi zafi damuna da kaka, da hijira shamsiya da qamariya.
Ana kiran dukkaninsu da (maj'mu'a shamsiya ) abin da ake nufi da sadarwar tauraro shine kusantar sahsenshi ya zuwa sashe ko nesanatar junansu.
sannan kowanne kusanta da nesanta nada
hukunci kebantacce wajen masana taurari
Sannan babban shehi ya qara bijira zuwa hukuncin bugun qasa da taurari tare da bayani kai dalla-dalla cikin maqamai masu yawa cikin muqamin farko ya yi hukunci da rashin haramcin bada labarin yanayin falaki wanda ya ginu kan tafiyar taurari kamar kisfewar rana da wata da makamancinsu, bari ma dai ya halasta hakan tareda da yin hukunci kai tsaye ko bisa tsammani, sannan mas'alar na daga mas'alar da malamai keda sabani kanta.
muhaqqiq karaki ya tafi kan halascin hakan tare da qarfafarsa da karhancin yin tafiya da yin aure cikin burujin aqrab.
Ina cewa kadai yana halasta cikin wurare kebantattu, idan bugun qasar ya kasance ta fuskanin dalili na biyu ba kasantuwarsa cikakken sababi da illa kan afkuwa wani al'amari ba.
yawancin malamai sun tafi kan haramci wasu cikinsu sun ce gurbatarsa na daga abubuwan da ake sallamawa cikin addini,wasu kuma sun ce ba dukkaninsa ne haramun ba, kamar yadda riwayoyi suka zo da hani mai tsanani kai da yin umarni da a qona dukkanin littafan bugun qasa, sannan kuma akwai riwayoyin da suka zo da yabo kai, da kuma kasancewarsa daya daga cikin iliman annabawa farkon wanda ya fara magana kansa shine annabi idris (as)
duk da kasantuwar cutarwarsa tafi amfanarwarsa yawa.
babban shehi a muqami na biyu ya na cewa: bada labari kan abubuwan da zasu faru gobe ta hanyar bugun qasa da yin hukunci da shi tare da jingina ya zuwa tasirin sadarwar taurari cikinsa kai tsaye ko kuma tare da cudanyashi , zahirin fatawa da nassosi qarfafaffu ana masa hukunci ne da haramci, haqiqa muhaqqiq karaki ya kawo riwaya mursala daga annabi (saw) ya ce:
من صدق منجما أو كاهنا فقد كفر بما أنزل على محمد (ص)
dukkanin wanda ya gasgata mai bugun qasa ko boka to haqiqa ya kafirta da abin da aka aikowa muhammadu (saw) wannan riwaya kai tsaye tana hukunci kan haramcin bugun qasa.
.نصر بن قابوس عن الصادق (ع): ان المنجم ملعون,والكاهن ملعون, والساحر ملعون.
nasru dan qabus daga imam sadiq (as) haqiqa an la'anci mai bugun qasa da boka da matsafi.
Ya zo cikin nahjul balaga : cewa yayin da imam ali (as) ya yi nufin yin tafiya cikin sashen tafiye tafiyensa na daukaka kalmar Allah, wani sashe daga sahabbabnsa wani ya ce masa: idan kayi wannan tafiya cikin wannan lokaci ina jima tsoron karka gaza samun nasarar kan muradanka saboda dogaro da hanyar ilimin taurari.
imam ya ce masa: shin kana raya cewa kai kana shiryarwa zuwa lokaci idan anyi tafiya cikinsa za'a ingijewa mutum sharrinsa, sannan kana tsoratarwa da yin tafiya kan wani lokaci wanda idan mutum ya yi tafiya cikinsa zai fuskanci matsala da cutuwa, duk wanda ya gasgata wannan raye-raye to ya qaryata alqur'ani, ya wadatu gabarin taimakon Allah cikin neman abin da yake so da ingije abin da yake gudarwa da qinsa, ya ku mutane ku sani sanin taurari ba bakin komai yake ba face wanda ake shiriya ya zuwa teku da ban qasa ta hanyarsa, haqiqa bugun qasa da taurari yana kira zuwa bokanci, mai bugun qasa misalin boka yake, boka kuma dai-dai yake da matsafi, matsafi dai-dai yake da kafiri, sannan kafiri kuma na wuta, ku tafi kan sunan Allah.[1]
amma hadisin da ya zo yana hani kan yin tafiya da aure halin burujin aqrab:
عن محمد بن حمران عن أبيه عن أبي عبد الله (ع)قال:من سافر أو تزوج والقمر في العقرب لم ير الحسنى.
ankarbo daga muhammadu dan himran daga babansa daga baban Abdullah (as) ya ce : duk wanda ya yi aure ko tafiya alhalin wata yana burujin aqrab ba zai ga alheri ba.
wannan hadisi yana ishara qarara kan tasirin taurari cikin alheri da sharri.
amma abin da ake nufi da burujin aqrab yana komawa zuwa kalmar tsofaffin masana na qasar babila daga tunaninsu cikin samaniya ga surori da shakalai ga taurari tabbatattu ya zuwa tsari guda. wadannan surori wasunsu kammalallum wasunsu tawayayyu, sannan sun kebancewa dukkanin taurarri shakali wanda adadinsu yakai ga (1025) ko (1022) idan muka kyale guda ukun wanda (badalimus) ya cire saboda tsananin qanqantarsu, shi kuma kawaja Abdurrahman sufi ya shigar dasu da rarrabasu daga wadannan taurari (917) da suka shiga cikin wannan surori, ragowar kuma (105) dake wajenta suna zaune kusa da geffanta, ana kiran kashin farko: cikin sura, kashi na biyu: wajen surori.
Kadai dai sunyi hakan ne saboda ayyana matsugunan wadancan taurari lokacin hisabi, idan suka bada labari sai suce : tauraro mai kewaya rana yana kan sura kaza da kaza ko kan jelarta ko tsakiyarta, don bayyanar da tauraro mai kewaya duniya da matsugunisa a samaniya, hakan idan ya kasance cikin sura, amma idan wajentane sai suce: tauraro kaza yana tsugune kusa da kan sura ko kusa da qafarta …..
Gaba dayan wadannan surori sun kai adadin surori (48) guda 21 suna yankin arewada buruji sannan guda 15 suna kudancin buruji ragowar 15 din kuma suna kan da'irar burujin.
abinda ya ta'allaqantu da maudu'i shi ne (wata cikin burujin aqrab ) itace surar da ke fadawa yankin buruji wadda ita ce ma'auni kekkewayar rana da wata da magudanarsu.
kewayawar rana cikin shekara guda ma'ana kawanaki (365) da rubu'i
Kewayawar wata cikin wata guda kwanaki (27 ) da awanni 7 da minti 42 sai dai kuma kasantuwar rana tana qauracewa mahallinta cikin wannan lokuta saboda cudanyarta da wata a farkonsa sai ta dan qaru kadan ya zama tilas wata ya gudana har ya samu damar haduwa da rana karo na biyu don wata ya kamalla cif cif, da hakanne watan hijira qamariyya ke kaiwa kawanaki (29) da awanni 12 da minti 44.
Sannan( mahallin buruji ) shi ne daga da'irori manya manya guda 10 shi ne da'irorin wahami wanda ya karkace daga da'irar tsakiyar rana
Sun karkasa wannan maguda zuwa kashi 12 kowanne kashi na da buruji guda, sannan suka kasa dukkanin fasalai hudu na shekara ya zuwa buruji uku.
1- burujin hamli cikinsa taurari 13 a wajensa kuma akwai 5.
2- burujin sauru cikinsa taurari 32 waje kuma 11.
3-burujin jauza'i cikinsa taurari 18 waje 8.
4- burujin saradanu cikinsa taurari9 wajensa 4.
5-buruji asadu cikinsa tauraro 27 waje 8.
6-burujin sunbula cikinsa tauraro 26 waje 6.
7- burujin mizani cikinsa taurari 8 waje 9.
8-burujin aqrab cikinsa taurari 21 waje 3.
9- burujin qausu cikinsa taurari 31.
10- burujin jadyu (dan sanuwa) cikinsa taurari 28.
11-burujin dalwu ciknsa taurari 42 waje 3.
12-burujin hutu cikinsa taurari 34 waje 4.
Wadannan sune burujai 12 da wata ke ketasu awanni 13 da miniti 3 da sakonni 54, da wannan kewayawarsa cikin buruji 12 cikin kwanaki 27 da awa 7 da minti 43, sakamakon kasantuwar kowanne burji na da daraja 30 to wata na baqunta cikin kowanne buruji qasa da kwanaki uku, ma'ana kwana biyu da rubu'i .
Masana taurari na cewa : duk wanda aka Haifa cilkin daya daga wadannan buruji 12 to zai kwaikawayi dabi'unsu, misali wanda aka Haifa cikin burujin asadu (zaki) to zai kwaikwayo dabi'unsa. ana kiran wannan da sunan masu tsinkayar abin da zai afku gobe kowanne dayansu yana da mai tsinkaya, sannan kowanne mai tsinkaya yana da fuskoki 3, ya na sanin halayyar rayuwarsa cikin kowanne, mai tsinkaya kamar yadda aka ambaceshi cikin littafin abi masha'aril falak, Allah shi ne mafi sanin dai-dai da ingancin abin da ake fadi. sannan suna da hanyar hisabin tsinkaya bisa dogaro da haruffan abjadiya cikin lissafa suna mutum da sunan mahaifiyarsa sai su karkasa shi zuwa 12 duk abin da ya ragu cikin lissafin zai kasance tsinkayarsa.
tsofaffin masana taurari sun ambaci cewa saukar wata cikin kowanne buruji yanada nasa tasirin na musammam basu gushe ba suna qudurce hakan, ana iya cewa babu inkarin hakan matuqar Allah ya sanya yayewa da alama cikin izininsa, kamar yadda babu wanda ke inkarin tasirin sauyin yanayi cikin dabbobi da tsirrai.
sannan wannan rana mai tsananin haske tanada nata tasirin mai girma cikin wannan qaramar duniyar da muke ciki daga sauyin yanayi halayya da rayuka da kasantuwa da gurbacewa da dai sauran abubuwa da baza mu iya sanin iyakarsu ba.
Kamar yadda cikin hudar wani sashe daga taurari misalin suhailu da haskenshi na da tasiri cikin nunar kayan marmari da kasantar dasu haka al'amarin yake cikin tafiyar wata, kowanne wata nada tasiri cikin dabi'a daga tumbatsa da tawaya da tasirin cikin dandanon mutum cikin al'adar mata ta wata wata wadda ke da dangantaka da hijira qamariya da dukkanin dangantuwa, saboda haka bazai yiwu ayi inkarin tasirin sauye sauye da canji cikin wannan duniyar ba, da kuma cewa akwai dangantaka tsakanin sama da qasa da dangantakar babbar duniyar taurari da qaramar duniyar tsirrai da ma'adanai da mutane da dabbobi.
Sun kawo cewa cirar wata zuwa burujin aqrab na da tasiri daga cikinsu: yawaita damuwa cikin zukatan mutane, afkuwar fitintinu da rigingimu, yawaitar sace sace, rashin daidaitar al'amura, jinkiri cikin ayyuka, yawaitar cututtuka, taurari suna da tasiri cikin alheri da sharri cikin wani bangare, da basu da tasiri da babu abin da zai kawo Magana kan zargin yin aure ko tafiya cikin burujin aqrab.
[1] Nahjul balaga sharh ibn abul hadid m 1 sh 124