Ƙa'idar Luɗufi

Ka'ida ta luɗufi ƙa'ida ce sananiya a cikin ilimin na aƙida wato na tauhidi, Luɗufi shi ne wani aiki da Allah Ta'ala ya wajabatawa kanshi, ba tare da wannan Luɗufi ya yi tasiri a kan iyawar wanda aka wajabta ko tilasta domin shi ba. Ka'idar tana kiranshi da yin ɗa'a da barin saɓawa Allah, ta yadda za ta ƙara kusantar da shi ga bin umurnin Allah Ta'ala da nesantar aikata haninsa. Mafi yawan malaman tauhidi na Mu'utazila da Imamai wannan ka'ida tasami karɓuwa a gurinsu, amma malaman tauhidin Asha'ira sun yi sabani da su.kamar yadda malaman imamiyya sunyi amfani da wannan ƙa'ida wajan bayanin abubuwa na aƙidun musulinci daga ciki akwai;abin da yake wajibi a shari'a da kuma turo annabawa da larurar naɗa imami wanda baya saɓo,kazalika wasu malaman fiƙihu na shi'a sunyi anfani da wannan ƙa'ida domin tabbatar da riƙo da Ijma'i ko hujjar Ijima'a [ittifaƙin malamai kan wana abu]. Abin da ƙa'idar Luɗufi take nufi Abin da ake nufi da ka'idojin kyautatawa shi ne duk abin da ke kwadaitar da mai da'a da barin sabawa, ta yadda za ta kusantar da shi zuwa ga aiki da umurnin Allah Madaukakin Sarki da nesantar aikata haramcinsa Mabuwayi da aikata shi, [1] kuma misalin haka shi ne: wajibcin farilla, da aiko annabawa; Ta hanyarsu ne mutum zai iya sanin ayyukansa na addini[2]. Luɗufi a wajen malaman tauhidi yana daga cikin sifofin Allah na aiki[3]. Shi ne abu da Allah yakeyi ga mutum domin kusantar da shi zuwa biyayya gareshi da kuma nisantar da shi daga saɓo, ba tare da cewa shi wannan Luɗufi ya rage ƙudarar mutum ba ko kuma ya tilastamishi ba [4]. Luɗufi na Allah yana da ma'ana da yawa a cikin ayoyi na Alƙur'ani da ruwayoyi [5] ga wasu daga cikin; ilimi mai amfani[5] tsarkake Allah daga jik[7] ba zai yiyuba asan haƙiƙanin zatin Allah[8] tausayi yayin halitta da kuma gudanarwa [9] kyautatawa da kyauta.[10] Raba-raban Luɗufi Luɗufi ya kasu gida biyu:alluɗufi Almuhassal da alluɗufi Muƙarab [11] shi Luɗuful Muhassal shi wanda idan akwaishi zai sa bawa yazamo mai bin Allah bisa zaɓinshi,idan yazamo bashi,to bawa ba zaibi ubangijinshi ba,amma shi Alluɗuful Almuƙarab shi ne wanda yakesa bawa kusa dayi aikin biyayya ga ubangiji.[12] Waɗanda suka yarda da ƙa'idatul Luɗuf da kuma waɗanda basu yarda da ita ba Malaman aƙida na Musulinci sunyi saɓani kan yarda da rashin yarda da ƙa'idatul luɗuf,saboda zamuga Mu'utazila da Shi'a Imamiyya sunyi imani da ƙa'idatul Luɗuf kuma sun kafa hujja kan hakan da dalili na Hankali da kuma ayoyi da hadisi,amma Asha'ira sunyi watsi da wannan ƙa'ida kuma sunce tana da matsala kuma sunce ba bu wani abu na luɗufi da ya wajabta a kan Allah maɗaukakin sarki.[13] Ga dalili na Hankali kan ƙa'idatul luɗufi Dalili na hankali kan ƙa'idatul luɗuf shi ne siffantuwar Allah da sifa ta hikima,saboda shi mai hikima bayayin abu saɓanin hadafi,saboda shi Allah ya halici mutum ne domin biyayya ga reshi,idan Allah yasan cewa mutum ba zai zaɓi ya yi biyayya ga Allah ba kuma ba zai kusanci biyayya ba har sai Allah ya yi wani aiki ba tare da wahala ba ga shi mutuman,wanda saboda shi ne zai bi Allah,to wajibi ne bisa hiimar Allah ya yi wannan aiki,amma idan yazamo baiyi wannan aikin ba,to zai bayyana cewa bashi da niyyar shiriyar da ɗan adam. Ga ƙarin bayanin wannan dalili kamar haka; • Allah mai hikima ne • Shi mai hikima bayayin abin da zai lalata hadafinshi. • Allah ya halici ɗan adam domin ya bishi [bauta] shiriya • Ba zai yiyuba ɗan adam ya bi Allah ba tare da luɗufi ba. • Wajabtawa ɗan adam yin biyayya ba tare da luɗufi ba riguje hadafi ne. • Sabo da haka shi luɗufi wajibi ne kan Allah.[14] • Ishkalin Asha'ira kan ƙa'idatul Luɗuf Asha'ira sun tafi kan rashin wajibcin ƙa'idatul luɗuf a kan Allah ta'ala,saboda cewa haka zai tilasta cewa hankali shi ne sama da kuma mai nuwaya kan Allah,alhalin shi Allah shi ne kaɗai tilo mabuwayi da kuma shi ne sama kan kowa da komai.[15] to amma waɗanda sukayi imani da wannan ƙa'ida ta luɗufi sun bawa Asha'ira amsa da cewa wajabcin luɗufi baya nufin cewa mutum zai tilastawa Allah yin luɗufi ba, a'a ba haka bane shi hankalin ɗan adam ta hanyar tinani a cikin siffofin Allah kamar ilimi da hikima da adala, yana fahimtar wajabcin luɗufi kan Allah mai tsarki.[16] Rawar da wannan ƙa'ida take takawa a ilimin aƙida a cikin ilimin aƙida akwai abubuwa waɗanda ake ɗabbaƙa ƙa'idatul luɗuf kuma akwai wasu ayyuka da takeyi,waɗanda suka yarda da wannan ƙa'ida suna ganin wannan gurare ne da ake ɗabbaƙata; • Wajabcin taklifi na shari'a; ana la'akarin taklifi na shari'a kamar su haramcin zalinci da wajabcin sallah da cewa wannan ludufi ne,saboda shi taklifi yana kusantar da mutane ga aikata wajibi na hankali kamar rashin kyan zalinci da kuma kyawun godiya ga Allah. • Aiko annabawa;aiko annabawa ana la'akarinshi a matsayin luɗufi daga Allah ga bayin shi sabo da abu biyu, na farko suna isar da hukunce-hukunce na Allah zuwa ga mutane kuma suna da babbar rawar da suke takawa wajan koyar da mutane da kuma tsarkakesu,da kuma tsaida adalaci a cikin mutane,abu na biyu shi ne cewa samuwar annabawa sanadin kusantar mutane ne zuwa ga Allah da kuma nisantar saɓawa Allah. • Annabawa basa aikata zunubi; ya kamata annabawa su zamo waɗanda basa aikata zunubi,saboda idan mutane sukaga annabawa suna aikata saɓo da zunubi da abin da bai daceba,to lalle zasu nisancesu,amma idan mutane sukaga annabawa basa aikata saɓo kuma suka gansu tsarkakakko,to lalle zasu kusanci biyayya ga Allah da kuma biyya ga su kansu annabawan. • Naɗa imami wanda baya saɓo; ‘yan shi'a imamiyya sunyi ittifaƙi kan tilascin naɗa imami kan Allah mai tsarki ,saboda naɗashi yana kusantar da mutane zuwa ga biyayya ga Allah kuma yana nesantar da su daga saɓo. • Tilascin alƙawari na lada da kuma azaba; waɗanda suka tafi kan adalci wato Mu'utazila da Imamiyya sunyi ittfaƙi kan wajabcin bada lada ga wasu mutane da kuma azabtar da wasu mutane kan Allah maɗaukaki,kuma saboda lada da kuma azaba mutane zasu zamo masu ɗabi'a mai kyau kuma zasu sauke nauyi da yahau kansu na hukunca-hukunce na shari'a.[17] • Naɗa malami waliyi na fiƙihu.Imamu Kwamaini da Ayatullahi Abdullahi Jawadi Al'amuli malaman aƙida da fiƙihu na Shi'a sun tafi kan cewa hikimar Allah da luɗufin shi suna hukunta rashin haramtawa mutane samun Waliyul Faƙih wanda ya cika sharuɗɗa alokacin Gaiba [18] saboda hakane aka naɗa malamai na fiƙihu waɗanda suka cika sharuɗɗa, kamar wakilan Imamul Mahadi a lokacin Gaiba saboda gudanar da al'amarin al'umar musulmi.[19] ɗabbaƙa wannan ƙa'ida a cikin ilimin Usulul Fiƙihu Malamai da dama na Usulul Fiƙihu sun amfana da ƙa'idatul luɗuf wajen tabbatar da ijma'i, daga cikinsu akwai: Assayyid Al-murtada (355-436 Hijira), Sheikh Aɗɗusi (385-460 Hijira), da Sheikh Alkarajiki (. 449 Hijiriyya). Hujjarsu akan haka: Cewa idan ra'ayin kowa kuskure ne, to lallai ne Imami ma'asumi, bisa ka'idar luɗuf, ya bayyana ra'ayinsa ta kowace hanya da yake ganin zai yiyu ya gyara domin hana wannan ijma'i; Da yake babu wani ra'ayi da ya saba wa ijma'i,to ya zamana cewa Imam ya yarda da wannan ra'ayin, don haka kasantuwar ijma'i a mahanga guda yana nuni da cewa ma'asumi ya gamsu da shi[20]. Wasu malamai ba su yarda da wannan magana ba, daga cikinsu akwai: Sheikh Al-Ansari (1214 - 1281 Hijira), [21] Sheikh Muhammad Hussaini Al-Na'ini (1276 - 1355 Hijira),[22] da Al-akund Al-Kurasani (1255). 1329 Hijira).[23]