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Ahlul-Kitabi

Daga wikishia

Ahlul-Kitabi (Larabci: أهل الكتاب) suna ne da ake amfani da shi kan waɗanda ba Musulmi ba da suke da littafi daga sama, malaman muslunci, suna lissafa Yahudawa da Kiristoci da Zartush cikin Ahlul-Kitabi. Cikin bincike na tarihi, magana ta zo daga mu'amala da tattaunawar da Annabi ya yi tare da Ahlul-Kitabi, kuma an ce Annabi ya kasance yana ba su amsa kan tambayoyi da suke yi masa, wani lokacin ya kasance yana yin munazara da malamansu. Hakan nan akwai wasiƙun yarjejeniyar alƙawari da sulhu da aka ƙulla tare da su domin su rayu tare da Musulmi rayuwa ta sulhu da zaman lafiya.

Cikin fiƙihun muslunci, an yi bayani hukunce-hukunce daban-daban game da Ahlul-Kitabi; daga jumlar su: idan za su zauna a garuruwan muslunci ko dai su muslunta ko kuma su biya jiziya, idan kuma suka ƙiya to jihadi kansu ya zama wajibi, baya halasta mace musulma ta auri Ahlul-Kitabi aure da'imi ko muwaƙƙati, haka nan namiji musulmi shi ma baya halasta gare shi ya auri Ahlul-Kitabi auren da'imi, bisa fatawar galibin malaman fiƙihu, Ahlul-Kitabi najasa ne, kuma baya halasta a ci yankansu.

Su Wane Ne Ahlul-Kitabi

"Ahlul-Kitabi" wani isɗilahi ne na shari'a da fiƙihu da yake ishara kan waɗanda ba Musulmi ma'abota littafin sama.[1] malaman fiƙihu na Shi'a, suna lissafa Yahudawa, Kiristoci da Zarstush matsayin Ahlul-Kitabi[2] A cewar Shaik Ɗusi, bisa ijma'in malamai ba a ɗora hukunce-hukuncen Ahlul-Kitabi akan Sabi'awa, kuma riskar da su cikin Ahlul-Kitabi yana buƙatar dalili;[3] Sai dai kuma wasu daga malamai misalin Sayyid Abul Ƙasim Khuyi[4] da Sayyid Ali Khamna'i[5] sun shigar da Sabi'awa cikin Ahlul-Kitabi.

Isɗilahin Ahlul-Kitabi isɗilahi ne da yake kishiyantar "Ahlul ƙibla" ma'ana mabiya Annabin muslunci da Kur'ani.[6] Ahmad Faktaci, Mai bincike kuma ɗan Shi'a, bisa la'akari da irin amfani daban-daban da Kur'ani ya yi, haƙiƙa tsirarun Ahlul-Kitabi a lokacin bayyanar Muslunci sun kasance kishiyar jama'a masu rinjaye Ummiyin (Wanda ba su iya karatu da rubutu ba), wanda zaka iya cewa galibinsu sun kasance masu bautar gumaka a yankin jazirar Larabawa, da kwata-kwata ba su kasance suna da wani littafi na addini ba.[7]

Yadda Kur'ani Ya Siffanta Ahlul-Kitabi

Ba'arin gama-garin kalmomi da Kur'ani ya yi amfani da su kan Ahlul-Kitabi, su ne kamar haka: «اهل الکتاب» (Mazowa Littafi) «الذین کفروا»، (Waɗanda suka kafirce), «الذین آتیناهم الکتاب» [8](Waɗanda muka zowa da littafi) da «الذین أوتوا الکتاب».(Waɗanda aka bawa littafi), an ce Kur'ani cikin ayoyi masu yawa ya yi magana game da Ahlul-Kitabi. Ya yi yabo kan wasu jama'a daga cikinsu sakamakon halaye masu kyau misalin imani, riƙon amana da gaskiya, ya kuma zargi wasu jama'a daga cikinsu, tare da magana kan irin yadda suke gaba da ƙiyayya da karkacewarsu kan musulmi.[9] Haka nan an bayyana dalilin ɓatan wannan gungun jama'a daga karkatacciyar fahimtar addini, jirkita littafi, hassada, karya alƙawari.[10]

Mu'amalar Annabi (S.A.W) Tare da Ahlul-Kitabi

Wasu jama'a daga malaman tafsiri na Shi'a sun ce, Annabi (S.A.W) lokacin da yake Makka kafin hijira zuwa Madina, bai yi wata tattaunawa ba ko yaƙi tare da Ahlul-Kitabi.[11] Masu zurfafa bincike sun yi bincike kan marhalar mu'amalar Annabi (S.A.W) da Ahlul-Kitabi da manufar asalin kiransu zuwa ga muslunci.[12] Cikin wannan da'awa, Annabi da farko ya fara da amfani da salon al'adu da yake cuɗanye da kwaɗaitarwa da kuma amfani da munazarori.[13] Ya kasance yana ba da amsa kan duk wata tambaya da malamansu suke bijirowa da ita, tare da sanya alamun tambaya kan karkatattun aƙidunsu. Haka nan ya kasance yana jaddada haƙiƙanin saƙon da aka aiko da annabawansu da shi, da'awarsa ta kasance kan jigon aƙidun da aka yi tarayya tare da su.[14]

Annabi ya rubuta wasiƙun ƙulla yarjejeniyar sulhu tare da Ahlul-Kitabi domin rayuwar zaman lafiya tare da Musulmi[15] da kawar taƙawa maƙiya burki.[16] A cewar Sayyid Abul Ƙasim Khuyi, yaƙi tare da Ahlul-Kitabi kaɗai ya kasance ne a wurare guda uku kawai: Su ne suka fara yaƙi, neman fitina da kuma ƙin biyan jiziya.[17] Kan asasin riwayoyi, Annabi (S.A.W)ya umarci kwamandojin yaƙinsa da su fara kiran Ahlul-Kitabi zuwa Muslunci kafin fara yaƙarsu, idan suka ƙi karɓa, to su neme su da su biya jiziya da sharuɗɗanta.[18] Malaman tarihi suna ganin sababin faruwar yaƙi tsakanin Musulmi da Ahlul-Kitabi, kamar misalin yaƙin Khandaƙ da Khaibar, shi ne cewa Yahudawa sun ƙi biyan jiziya kuma suna bada taimakon kuɗi kan yaƙar Muslunci.[19]

Hukunce-hukuncen Fiƙihu

Malaman fiƙihu na Shi'a, cikin babukan fiƙihu daban-daban, sun yi bayanin hukunce-hukunce da suka shafi Ahlul-Kitabi, ba'arinsu sun kasance kamar haka:

  • Ahlul-Kitabi a Darul Islam (Garuruwan muslunci) ƙarƙashin shugaban Muslunci suna da zaɓi tsakanin muslunta ko ci gaba da zama a kafirci da sharaɗin Kafiri zimmi tare da biyan jiziya, idan suka duka biyun, wajibi a yi jihadi a kansu da kuma samar da sharuɗɗan hakan shima wajibi ne.[20]
  • A cewar Sayyid Abul Ƙasim Khuyi, kwararren masani fiƙihu a Shi'a, yana cewa shahararren ra'ayi da yake tsakanin malaman fiƙihu a Shi'a game da Ahlul-Kitabi shi ne kasancewarsu najasa; amma akwai wasu daga malaman fiƙihu magabata na Shi'a (Malaman fiƙihu kafin Muhaƙƙiƙ Hilli) da kuma wasu jama'a daga waɗanda suka zo daga baya da suke da ra'ayin fatawar tsarki da ɗaharar Ahlul-Kitabi.[21]
  • Daidai da fatawar Imamiyya a Ahlus-Sunna wajibi ne kan daular Muslunci ta ba da kariya ga Ahlul-Kitabi da suke zaune a garuruwan Muslunci daga cutarwa waɗanda ba su ba, sannan kuma a karɓi jiziya daga hannunsu.[22] Ahlul-Kitabi tare da sharuɗɗan Kafiri zimmi da kuma biyan jiziya, a dokance ana ƙirga mutanen da suka ƙarƙashin daular Muslunci, kuma daular Muslunci za ta ɗauki nauyin ba su kariya, za kuma su amfani da duk wasu haƙƙoƙi na doka.[23]
  • Malaman fiƙihu na Shi'a sun rarrabe hukunce aure tsakanin namiji musulmi da mace Ahlul-Kitabi, idan aure ne muwaƙƙati to babu matsala cikin halascin yinsa, amma ba ya halasta ya aure ta auren da'imi.[24] Muhaƙƙiƙ Hilli da Faizul Kashani suna ganin wannan hukunci matsayin shahararren ra'ayi a cikin Imamiyya.[25] Na'am akwai rahoto da yake bayyana cewa shahararren hukuncin a gurin magabata daga malaman Imamiyya shi ne cewa ko wane irin aure ba ya halasta tsakanin Musulmi da Ahlul-Kitabi.[26] Har ila yau, cikin fiƙihun Shi'a da Ahlus-Sunna akwai ittifaƙi kan cewa mace musulma ba ya halasta a gare ta ta auri wanda ba musulmi ba ko da kuwa Ahlul-Kitabi ne.[27]
  • A rahotan Shaik Baha'i aksarin malaman fiƙihu na Shi'a daga misalin Shaik Ɗusi, Shaik Mufid, Sayyid Murtada da Shahidul Awwal, suna ganin ba ya halasta aci neman dabbar da Ahlul-Kitabi suka yanka, ko da kuwa lokacin yanka dabbar an ambaci sunan Allah.[28] Imam Khomaini shi ma yana kan wannan ra'ayin.[29] A cewar Shaik Baha'i, wasu ƴan tsiraru ne kaɗai daga malaman fiƙihu na Shi'a suke da ra'ayin halascin cin yankan Ahlul-Kitabi.[30]
  • A ra'ayin malaman fiƙihu misalign Allama Hilli da Sahibul Riyad, ba ya halasta Ahlul-Kitabi su shiga cikin masallaci, a cewar Allama, babu wani musulmi da yake da haƙƙin ba su izinin shiga masallaci.[31]
  • Ba ya halasta a binne Kafiri Kitabi da wanda ba Kitabi ba a makabartar Musulmi.[32]

Ahlul-Kitabi A Kundin Dokokin Jamhuriyar Muslunci Ta Iran

Asali na 13 kundin dokokin Jamhuriyar Muslunci ta Iran, mutanen ƙasar Iran daga Zartush, Kalimi (Yahudawa) da Kiristoci su ne kaɗai waɗanda aka gabatar a matsayin mabiya addinai marasa rinjaye waɗanda cikin kewayen doka suna da cikakken ƴanci cikin gudanar da lamurransu a ɗaiɗaiku da tarurrukan addininsu kan daidai da tanadin doka. [33]

Nazari

Littafin "Ahkamu Ahlil-Kitabi Fil Islam" na Ali Sa'idi Shahrudi wanda shekarar 2001 kamfanin Majma zakayir Islami ya buga shi. Wannan littafi ya ƙunshi bayani game da Ahlul-Kitabi da hukunce-hukuncen da ya shafe su, cikin fasali guda uku. Mansur ƙasimi shi ma ya rubuta maƙala mai suna "Irtibaɗ Ba Ahlil-Kitabi Wa Shibe Barkhod Anan Az Didgahe Kur'an Wa Hadis" ya zayyan alaƙa da Ahlul-Kitabi da wasu hukunce-hukunce da hanya ayoyi da riwayoyi..[34]

Ku Duba

Bayanin kula

  1. ↑ Mu’assasa Dayiratu Al-fikhi Islami, Mausu'atu Al-Fiqhil Islami, 1423 AH, Juz. 19, shafi. 106.
  2. ↑ Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 21, shafi. 228; Amid Zanjani, Bunyadhaye Milliyat, 1361 AH, shafi. 108; Meshkini, MUstlahatul Fikihi, 1392 AH, shafi. 470.
  3. ↑ Sheikh Tusi, Al-Khilaf, 1407 AH, Juz. 4, shafi na 318-319.
  4. ↑ Khoi, Minhaj al-Salihin, 1410 AH, juzu'i. 1, p. 391.
  5. ↑ کاوشی در حکم فقهی صابیان.
  6. ↑ Komfani Zari'e, "Ahlul-Kitabi", shafi. 680.
  7. ↑ Paketchi, "Ahl al-Kitab", shafi. 475.
  8. ↑ Safai, "Ahlul-Kitab Dar qur'ani", shafi. 139.
  9. ↑ Salimi, “Taswir Ahlil-Kitab Dar Qur’ani, shafi na 74-77.
  10. ↑ Salimi, “Taswir Ahlil-Kitab Dar Qur’ani, shafi na 78,87, 90, 91.
  11. ↑ Ahmad Nejad, Kalbasi Ashtari, "Nakze Didgahe Mufassiran Mu'asir Darbaraye Ta'amule Payambar Ba Ahlul Kitabi dar Makke," shafi na 178-179.
  12. ↑ Erfani da Mostarhami, Shibehaye Diflomasi Payambar Dar Ta'amule Ba Ahlul Kitabi," shafi na 84 da 86.
  13. ↑ Erfani da Mostarhami, Shibehaye Diflomasi Payambar Dar Ta'amule Ba Ahlul Kitabi," shafi na 88 da 89 da 93.
  14. ↑ Abbasi Moghadam, “Rabesshinasi Barkhordi Payambar Ba Mushrikan Wa Ahlul Kitabi,” shafi na 179-181.
  15. ↑ Erfani da Mostarhami, Shibehaye Diflomasi Payambar Dar Ta'amule Ba Ahlul Kitabi," shafi na 98 da 99.
  16. ↑ Abbasi Moghadam, “Rabesshinasi Barkhordi Payambar Ba Mushrikan Wa Ahlul Kitabi,” shafi na 182
  17. ↑ Khoi, Bayan Dar Ulum Masa'il Kulli Kur'an qur’ani, 2003, shafi na 360-361.
  18. ↑ Ruhani, Fiqhu al-Sadiq, 1412 AH, juzu'i. 13, ku. 53.
  19. ↑ Sobhani Tabrizi, Forough Abdit, 1992, juzu'i. 2, shafi na 122 da 240.
  20. ↑ Shahidul Awwal, Al-Luma’a al-Damashqiyya, 1410H, shafi na 81; Ruhani, Fiqhu al-Sadiq, 1435 Hijira, juzu'i na 19, shafi na 65.
  21. ↑ Khoyi, Mausu'atuul Imam Khoyi, 1418H, juzu'i. 3, shafi. 40.
  22. ↑ Najafi, Jawaher al-Kalam, 1404 AH, juzu'i. 21, shafi na 227-228.
  23. ↑ Amid Zanjani, Bunyadhaye Milliyat, 1982, shafi. 109.
  24. ↑ Misali, duba: Halabi, Al-Kafi fi al-Fiqh, 1403 AH, shafi. 299; Shahid Awal, Al-Lama’at al-Damasqiyya, 1410H, shafi. 180; Sheikh Tusi, Al-Nahayyah, Beirut, 1400 AH, shafi. 457.
  25. ↑ Mohaghegh Hilli, Shara'e al-Islam, 1409 AH, juzu'i. 2, shafi. 520; Faiz Kashani, Mofatih al-Shar'ee, Qum, Al-Zhakhar al-Islamiya Jama'ah, 1401 AH, juzu'i na 2, shafi na 249.
  26. ↑ Burji, “Izdiwaje Ba Zanane Ahlul Kitabi,” shafi. 120.
  27. ↑ Mughniyeh, Fiqh Ala al-Mazahibh al-Khamsa, 1402 AH, shafi. 314; Ibn Saeed Hali, Al-Jamee Lil-Shara'i, 1405H, shafi. 432; Sayyid Morteza, Al-Masa'il al-Nasiriyat, 1417 AH, shafi. 327.
  28. ↑ Sheikh Baha'i, Hurmatu Zaba'ihi Ahlul Kitabi, 1410H, shafi na 59-60.
  29. ↑ Imam Khumaini, Tahrir al-Wasilah, 1392, juzu'i. 2, shafi. 156
  30. ↑ Sheikh Baha'i, Hurmatu Zaba'ihi Ahlul Kitabi, 1410H, shafi na 62
  31. ↑ Hilli, Tahrir al-Ahkam, 1420 AH, juzu'i. 2, ku. 214; Tabataba'i, Riyad al-Mas'il, 1418H, juzu'i. 8, shafi. 55.
  32. ↑ Komfani Zari'e, "Ahl al-Kitab", shafi. 694.
  33. ↑ «قانون اساسی جمهوری اسلامی ایران»، Markaze Pajuheshi Majlis Shura Islami.
  34. ↑ «ارتباط با اهل کتاب و شیوه برخورد با آنان از دیدگاه قرآن و حدیث»Gidan yanar gizon Hadith net.

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