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Daƙiƙa:Assira Al-Mutasharri'a

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Assira Al-Mutasharri'a ita ce yarjejeniya ta aikace da mafi yawan ko kuma dukkan mabiya wani addini ko mazhaba suka yi kan gudanar da wani aiki na musamman. Wato, ita ce irin aikin da Musulmai suke yi saboda su Musulmai ne kuma suna bin hukunce-hukuncen shari'a.

Assira Al-Mutasharri'a na daga cikin batutuwan da malaman Usulul Fiƙhi suka tattauna game da kasancewarta hujja (hujjiyya). Daga cikin muhimman batutuwan da ake amfani da ita wajen tabbatarwa akwai hujjancin khabar al-wahid (labarin mutum guda) da kuma hujjancin ma'anonin zahirin lafuzza (zawahir), waɗanda suke daga cikin ginshiƙan fitar da hukuncin shari'a (istinbaɗ). Haka kuma, malamai sun dogara da Assira Al-Mutasharri'a wajen tabbatar da wasu hukunce-hukuncen fikihu.

A cewar wasu malaman Usul, Assira Al-Mutasharri'a da ta kasance tun zamanin Imami Ma'asumi (A.S), kuma shi kansa yana aikata ta, hujja ce. Haka kuma, idan Imami bai aikata ta da kansa ba amma ana yin ta a gabansa ko yana da masaniya a kanta kuma bai hana ta ba, ita ma hujja ce. Malaman Usul suna kallon irin wannan sira kamar ijma'i, domin tana bayyana cewa akwai bayanin shari'a ko kuma tana nuna ra'ayin Imami Ma'asumi (A.S).

Har ila yau, malaman Usul sun bayyana cewa Assira Al-Mutasharri'a tana tabbatar da halaccin aikata wani abu da rashin haramcinsa, ko kuma halaccin barin wani abu da rashin wajabcinsa kawai. Amma ba ta isa ta tabbatar da hukunce-hukunce irin su wajabci, mustahabbanci, haramci ko makaruhi ba.

Ma'anarsa Da Matsayinsa

Assira Al-Mutasharri'a ita ce yarjejeniya ta aikace da dukkan ko mafi yawan mabiya wani addini ko wata mazhaba suka yi kan gudanar da wani aiki na musamman.[1] A wata ma'anar kuma, ita ce tsayayyar hanyar aiki da mabiya wani addini ko mazhaba suke ci gaba da bi wajen aikata wani abu ko barinsa.[2]

Bisa ga ma'anar da Mirza Na'ini ya bayar, Assira Al-Mutasharri'a ita ce aikin Musulmai, saboda su Musulmai ne kuma suna ɗaure kansu da bin hukunce-hukuncen shari'a.[3]

A cikin fiƙihu da Usulul Fiƙhi, ana yawan dogaro da Assira Al-Mutasharri'a wajen kafa hujja,[4] kuma tattaunawa kan kasancewarta hujja tana daga cikin muhimman batutuwan ilimin Usulul Fiƙhi. Saboda haka, an tattauna ta a cikin wasu littattafan usul.[5]

Game da iyakar abin da Assira Al-Mutasharri'a take nunawa, malamai sun bayyana cewa tana tabbatar da halaccin aikata wani abu da rashin haramcinsa, ko kuma halaccin barin wani abu da rashin wajabcinsa kawai. Amma ba ta isa ta tabbatar da hukunce-hukuncen kamar wajabci, mustahabbanci, haramci ko makaruhi ba.[6]

Bambanci Tsakanin Assira Al-Mutasharri'a da Asiratul Uƙala

Babban labari: Assiratul Uƙala

Assira Al-Mutasharri'a ta fi Assiratul Uƙala' takaita. Ita tana nufin tsayayyar hanyar da Musulmai ko mabiya wani addini ko wata mazhaba suke bi wajen aikata wani aiki ko barinsa.[7] Amma Assiratul Uƙala' tana nufin yarjejeniya da daidaituwar dukkan ko mafi yawan masu hankali ('uƙala') kan aikata wani abu ko barinsa.[8]

Dangane da bambancinsu wajen kasancewa hujja da ingancinsu, malamai sun bayyana cewa idan Assira Al-Mutasharri'a ta tabbata, ita kanta hujja ce kai tsaye wajen tabbatar da hukuncin shari'a. Amma Assiratul Uƙala' ba ta zama hujja sai idan Ma'asumi (A.S) ya amince da ita ko ya tabbatar da ita, ko kuma ba a samu wata hanawa ko ƙin amincewa daga gare shi ba.[9]

Haka kuma an ce Assira Al-Mutasharri'a tana da ikon hana Assiratul Uƙala yin tasiri wajen tabbatar da wani hukuncin shari'a. Amma Assiratul Uƙala ba ta da irin wannan iko a kan Assira Al-Mutasharri'a.[10]

DangantakarAssira Al-Mutasharri'a Da Ijma'i

A cewar wasu malaman Usulul Fiƙhi, Assira Al-Mutasharri'a wani nau'i ne na ijma'i.[11] Muhammad Rida Muzaffar, ɗaya daga cikin malaman Shi'a, ya ɗauki Assira Al-Mutasharri'a a matsayin mafi girman nau'in ijma'i, domin ita ijma'i ce ta aikace wadda malamai da sauran mutane suke tarayya a kanta wajen aikata wani abu ko barinsa. Sauran nau'ukan ijma'i kuwa na magana ne, kuma sun taƙaita ga malamai kaɗai.[12]

Nau'o'in Assira Al-Mutasharri'a Da Matsayinsu a Matsayin Hujja

A ilimin Usulul al-Fiƙhi, an kasa Assira Al-Mutasharri'a zuwa nau'o'i kamar haka:

  • Sirar da aka tabbatar tana gudana a zamanin Imami Ma'asumi (A.S), kuma shi kansa yana aikata ta.[13] Misali, hanyar da Musulmai suka saba bi wajen dogaro da aiki da ruwayoyin mutanen amintattu (Siƙat) waɗanda suke isar da hadisai daga Imami Ma'asumi (A.S) zuwa ga mutane.[14] Malaman Usul sun bayyana cewa babu shakka wannan nau'in sira hujja ce kuma ita kanta tana nuna hukuncin shari'a, domin kamar ijma'i take, tana bayyana bayanin shari'a da ra'ayin Ma'asumi (A.S).[15]
  • Sirar da ta kasance a zamanin Ma'asumi (A.S), amma shi bai aikata ta ba, sai dai ya amince da ita kuma bai hana ta ba. Misali, Shaik Ansari ya kafa hujja da irin wannan sira, yana cewa tun farkon shari'ar Musulunci, har ma a sauran shari'o'i, Musulmai sun kasance ba sa ɗaukar kansu da yin wani aiki idan bayan bincike suka fahimci cewa Shari'a ba ta hana shi ba.[16] Wannan nau'in sira ma, tun da an tabbatar tana zamanin Ma'asumi kuma ya amince da ita, ana ɗaukarta hujja ce, kuma kamar ijma'i take wajen bayyana maganar Ma'asumi (A.S).[17]
  • Sirar Mustahdasa, wato sirar da aka tabbatar ta samo asali ne bayan zamanin Ma'asumi (A.S), ba tare da alaƙa da zamaninsa ba.[18] Wasu malaman Usul sun ce wannan nau'in ba hujja ba ce, domin ba ta kasance tare da Ma'asumi ba, kuma ba a tabbatar da yardarsa ko amincewarsa da ita ba.[19]
  • Sirar da ake shakka ko tana da alaƙa da zamanin Ma'asumi (A.S) ko kuwa ba ta da alaƙa da shi.[20] Wasu malaman Usul ma ba su ɗauki wannan nau'in a matsayin hujja ba[21]

Amfanin Assira Al-Mutasharri'a A Matsalolin Fiƙihu

  • Malaman fikihu sun ce Assira Al-Mutasharri'a ta tabbatar da cewa duk wanda ya mallaki wani abu daga cikin dukiyar da aka halatta kuma ba ta da mai ta hanyar hiyaza (Mallaka), ya zama mamallakinsa. Wannan sira tana gaban Ma'asumi (A.S), kuma bai hana ta ba.[22]
  • Imam Khomaini ya ce game da Bai'ul mu'aɗat (ciniki ba tare da lafazin ijab da ƙabul ba), Assira Al-Mutasharri'a ta nuna cewa malamai da salihai da sauran mutane idan suna sayen burodi, nama da makamantansu daga kasuwa ba tare da lafazin ijab da ƙabul ba, manufarsu ba kawai izinin amfani ba ce, a'a manufarsu ita ce samuwar mallaka.[23]
  • Malaman fikihu sun ɗauki gushewar ainihin najasa daga jikin dabba a matsayin ɗaya daga cikin abubuwan da ke tsarkakewa (muɗahhirat).[24] Agha Rida Hamadani ya ce ɗaya daga cikin hujjojin wannan hukunci ita ce Assira Al-Mutasharri'a, domin Musulmai sun kasance suna ɗaukar dabba a matsayin mai tsarki da zarar an kawar da ainihin najasar daga jikinta, duk da cewa sun san lokacin haihuwarta ta taɓa jinin haihuwa.[25]
  • Jafar Subhani ya kawo Assira Al-Mutasharri'a a matsayin ɗaya daga cikin hujjojin halaccin ci gaba da yin taƙlidi ga marja'i bayan rasuwarsa.[26] Ya bayyana cewa Musulmai a dukkan ƙasashe, musamman inda hanyoyin sadarwa suka kasance masu wahala, sun kasance suna ci gaba da yin taƙlidi ga marja'insu bayan mutuwarsa har sai sun sami wani kamarsa ko wanda ya fi shi ilimi.[27]

Amfanin Assira Al-Mutasharri'a a Ilimin Usul al-Fiƙihi

A ilimin Usulul Fiƙhi, ana amfani da Assira Al-Mutasharri'a wajen tabbatar da muhimman batutuwa guda biyu: Hujjancin khabar al-wahid (labarin mutum guda). Hujjancin ma'anonin zahirin lafuzza (zawahir).[28] Misali, an ce Sirar Musulmai da Mutasharri'a tun zamanin Annabi (S.A.W) da Imamai Ma'asumai (A.S), har ma a tsakanin sahabbansu, ta kasance tana dogaro da ruwayar mutum amintacce (Siƙa), kuma babu wani hani daga Annabi ko Imamai game da aiki da irin wannan ruwaya.[29]

Haka kuma, game da hujjancin zawahir, an bayyana cewa Sirar dukkan Musulmai, har da sahabban Imamai (A.S), ita ce dogaro da zahirin maganar mai magana domin fahimtar abin da yake nufi, kuma ba a samu wani hani daga Ma'asumi (A.S) game da wannan hanya ba.[30]

Batutwa Masu Alaƙa

Bayanin kula

  1. ↑ Ƙungiyar marubuta, Al-Fa'iq fi al-Usul, shafi na 131.
  2. ↑ Ƙungiyar marubuta, Farhang-nameh-ye Usul-e Fiqh, shafi na 496.
  3. ↑ Kaẓimi Khurasani, Fawa'id al-Usul, Mu'assasat al-Nashr al-Islami, juzu’i na 3, shafi na 192.
  4. ↑ Ƙungiyar marubuta, Al-Fa'iq fi al-Usul, shafi na 131.
  5. ↑ Muẓaffar, Usul al-Fiqh, juzu’i na 2, shafi na 155. Hashimi Shahrudi, Buhuth fi ʿIlm al-Usul (taƙrirat darse Sayyid Muhammad Baqir al-sadr), shekara ta 1417H, juzu’i na 4, shafi na 233. Saifi Mazandarani, Bada al-Buhuth fi ʿIlm al-Usul, shekara ta juzu’i na 9, shafi na 267.
  6. ↑ Muẓaffar, Usul al-Fiqh, juzu’i na 2, shafi na 158.
  7. ↑ Muẓaffar, Usul al-Fiqh, juzu’i na 2, shafi na 155.
  8. ↑ Saifi Mazandarani, Bada al-Buhuth, juzu’i na 9, shafi na 268.
  9. ↑ Misali, duba: Isfahani, Hashiyat al-Makasib, juzu’i na 1, shafi na 104.
  10. ↑ Saifi Mazandarani, Bada al-Buhuth, juzu’i na 9, shafi na 273.
  11. ↑ Misali, duba: Muẓaffar, Usul al-Fiqh, juzu’i na 2, shafi na 155.
  12. ↑ Muẓaffar, Usul al-Fiqh, juzu’i na 2, shafi na 155.
  13. ↑ Muẓaffar, Usul al-Fiqh, juzu’i na 2, shafi na 155.
  14. ↑ Shaik Ansari, Fara'id al-Usul, juzu’i na 1, shafi na 343.
  15. ↑ Kaẓimi Khurasani, Fawa'id al-Usul, Mu'assasat al-Fikr al-Islami, juzu’i na 3, shafi na 192.Muẓaffar, Usul al-Fiqh, juzu’i na 2, shafi na 155. Hashimi Shahrudi, Buhuth fi ʿIlm al-Usul, juzu’i na 4, shafi na 247.
  16. ↑ Shaik Ansari, Fara'id al-Usul, juzu’i na 2, shafi na 55.
  17. ↑ Shaik Ansari, Fara'id al-Usul, juzu’i na 2, shafi na 55. Kaẓimi Khurasani, Fawa'id al-Usul, Mu'assasat al-Fikr al-Islami, juzu’i na 3, shafi na 192. Muẓaffar, Usul al-Fiqh, shekara ta 1405H, juzu’i na 2, shafi na 155.
  18. ↑ Muẓaffar, Usul al-Fiqh, juzu’i na 2, shafi na 155.
  19. ↑ Muẓaffar, Usul al-Fiqh, juzu’i na 2, shafi na 155.
  20. ↑ Muẓaffar, Usul al-Fiqh, juzu’i na 2, shafi na 155.
  21. ↑ Muẓaffar, Usul al-Fiqh, juzu’i na 2, shafi na 156.
  22. ↑ Hashimi Shahrudi, Buhuth fi ʿIlm al-Usul (taƙrirat darse Sayyid Muhammad Baqir al-sadr), juzu’i na 4, shafi na 236.
  23. ↑ Imam Khomaini, Kitab al-Bai'i, juzu’i na 1, shafi na 55.
  24. ↑ Misali, duba: Ṭabaṭaba'i Yazdi, al-Urwah al-Wusƙa, juzu’i na 1, shafi na 287.
  25. ↑ Hamadani, Misbahu al-Faqih, juzu’i na 1, shafi na 363.
  26. ↑ Subhani, Al-Mabsuṭ fi Usul al-Fiqh, juzu’i na 4, shafi na 701.
  27. ↑ Subhani, Al-Mabsuṭ fi Usul al-Fiqh, juzu’i na 4, shafi na 702.
  28. ↑ Shaik Ansari, Fara'id al-Usul, juzu’i na 1, shafi na 343. Hashimi Shahrudi, Buhuth fi ʿIlm al-Usul (taƙrirat darse Sayyid Muhammad Baqir al-sadr), juzu’i na 4, shafi na 249.
  29. ↑ Shaik Ansari, Fara'id al-Usul, juzu’i na 1, shafi na 343. Hashimi Shahrudi, Buhuth fi ʿIlm al-Usul (taƙrirat darse Sayyid Muhammad Baqir al-sadr), juzu’i na 4, shafi na 421.
  30. ↑ Hashimi Shahrudi, Buhuth fi ʿIlm al-Usul (taƙrirat darse Sayyid Muhammad Baqir al-sadr), juzu’i na 4, shafi na 249.

Nassoshi

  • Hamadani, Rida, Misbah al-Faqih, Qum, Cibiyar Jaʿfariyya don Raya Kayan Gado, 1376 Shamsiyya.
  • Hashimi Shahrudi, Sayyid Mahmud, Buhuth fi ʿIlm al-Usul (taƙrirat darse Sayyid Muhammad Baqir al-sadr), Qum, Cibiyar al-Ghadir ta Nazarin Musulunci, bugu na biyu, 1417 AH.
  • Imam Khomaini, Sayyid Ruhullah, Kitab Bai'i, Qum, Wallafe-wallafen Ismaʿiliyyan, 1410 AH.
  • Isfahani, Muhammad Husayn, Hashiyat al-Makasib, Qum, Gidan al-Musṭafa don Raya Kayan Gado, bugu na farko, 1418 AH.
  • Kazimi Khurasani, Muhammad Ali, Fawa'id al-Usul (Taqrirat darse Usul Mirza Na'ini), Qum, Cibiyar Wallafe-wallafen Musulunci, 1376 Shamsiyya.
  • Muẓaffar, Muhammad Rida, Usul al-Fiqh, Qum, Nashr Danish-e Islami (Wallafe-wallafen Ilimin Musulunci), 1405 AH.
  • Saifi Mazandarani, Ali Akbar, Bada al-Buhuth fi ʿIlm al-Usul, Qum, Cibiyar Wallafe-wallafen Musulunci, bugu na uku, 1436 AH.
  • Shaikh Ansari, Murtada, Fara'id al-Usul, Qum, Majma al-Fikr al-Islami (Majalisar Tunanin Musulunci), 1419 AH.
  • Subhani, Jaʿfar, al-Mabsuṭ fi Usul al-Fiqh, Qum, Cibiyar Imam Sadiq (a.s.), bugu na farko, 1431 AH.
  • Tawagar marubuta, Farhangnama-ye Usul-e Fiqh, Qum, Cibiyar Binciken Ilimin Musulunci da Al'adunsa, 1389 Shamsiyya.
  • Tawagar marubuta, al-Fa'iq fi al-Usul, Qum, Cibiyar Wallafe-wallafe ta Hauzocin Ilimi, 1444 AH.
  • Tabataba'i Yazdi, Sayyid Muhammad Kazim, al-Urwa al-Wusƙa, Qum, Cibiyar Wallafe-wallafen Musulunci, bugu na farko, 1417 AH.
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