Daƙiƙa:Ci Gaba Da Taƙlidi Da Marigayi
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Ci gaba da taƙlidi da Marigayi ko Ci gaba da bin fatawar Marigayi na nufin ci gaba da bin fatawar mujtahidi mai cika sharuɗɗa bayan rasuwarsa. Bisa ra'ayin malaman fiƙihu, wanda yake taƙlidi da wani mujtahidi a lokacin rayuwarsa, yana iya ci gaba da taƙlidi da shi bayan rasuwarsa.
An ambaci Siratul Uƙala (ɗabi'ar masu hankali) da kuma ƙa'idar ci gaba da ingancin hukunci a matsayin hujjojin halaccin ci gaba da taƙlidi da marigayi. Ɗaya daga cikin sharuɗɗan ci gaba da taƙlidi da marigayi shi ne samun izini daga mujtahidi mai rai.
Malaman fiƙihu suna ganin cewa idan mutum yana da sharuɗɗan ci gaba da taƙlidi da marigayi, amma ya koma wajen mujtahidi mai rai domin neman fatawa, to ba zai iya sake komawa ga taƙlidi da mujtahidin da ya rasu ba, sai dai idan mujtahidin da ya rasu ya fi mujtahidin mai rai zurfin ilimi.
Matsayi Da Nazarin Ma'ana
Ci gaba da taƙlidi da Marigayi, ko ci gaba da bin fatawar marigayi, yana nufin ci gaba da taƙlidi da mujtahidi mai cika sharuɗɗa wanda ya rasu.[1]
Ana tattauna wannan batu a cikin littattafan fiƙihu, a babin ijtihadi da taƙlidi.[2] A cewar Jafar Subhani, tarihin wannan batu ya samo asali ne tun ƙarni na goma sha uku bayan Hijira, a zamanin Sahibul Fusul da Sahibul Jawahir.[3]
Hujjojin Halaccin Taƙlidi Da Marigayi Da Rashinsa
- Halaccin ci gaba da taƙlidi da Marigayi: Masu wannan ra'ayi suna kafa hujja da faɗin ma'anar hujjojin nassi, kamar ayoyin Nafru, Ahluz Zikr da Kitman, da kuma hadisai, kamar Tauƙi'in Imam da ta umarci mutane su koma ga malaman fiƙihu a zamanin ɓoyuwar Imam.[4] Waɗannan hujjoji suna nuna cewa fatawar mujtahidi hujja ce, kuma ba su taƙaita ingancinta da kasancewar mujthidi da rai ba.[5] Haka kuma, sun kafa hujja da Assiratul Uƙala (ɗabi'ar masu hankali), ƙa'idar Istis'hab (ƙa'idar ci gaba da ingancin hukunce-hukuncen da suka gabata), da kuma Assira Al-Mutasharri'a (ɗabi'ar mabiya addini).[6]
- Rashin halaccin ci gaba da taƙlidi da Marigayi: Wasu malamai, kamar Sahibul Kifaya, ba sa ganin halaccin taƙlidi da mujtahidi da ya rasu. Dalilinsu shi ne, bisa fahimtar al'ada, fatawa tana da alaƙa da kasancewar mujtahidi da rai, kuma bayan rasuwarsa ba ta da inganci.[7] Haka kuma, a ra'ayin Shaik Ansari, ijma'in malaman fiƙihu kan rashin halaccin fara taƙlidi da Marigayi ya haɗa da ci gaba da taƙlidi da shi bayan rasuwarsa.[8]
Ra'ayoyin Malaman Fiƙihu Dangane Da Yadda Ake Ci Gaba Da Taƙlidi Da Marigayi
Malaman fiƙihu sun yi saɓanin ra'ayi kan ko ci gaba da taƙlidi da marigayi yana da sharaɗin cewa wanda yake taƙlidi ya kasance ya aikata aiki bisa fatawar mujtahidi a lokacin rayuwarsa, ko kuwa ba lallai ba ne:
- Akwai sharaɗin aikata aiki: Wajibi ne wanda yake taƙlidi ya kasance ya aikata aiki bisa fatawar mujtahidin da ya rasu a lokacin rayuwarsa, ko da kuwa a kan mas'ala guda ce kawai, kafin ya sami damar ci gaba da taƙlidi da shi bayan rasuwarsa. Imam Khomaini,[9] Ayatullahi Khamna'i,[10] da Nuri Hamadani[11] suna da wannan ra'ayi.
- A cikin mas'alolin da aka riga aka aikata aiki a kansu kawai: Wanda yake taƙlidi zai iya ci gaba da taƙlidi da mujtahidin da ya rasu a cikin mas'alolin da ya riga ya aikata aiki bisa fatawarsa kawai. Amma a sauran mas'aloli, dole ne ya koma wajen mujtahidi rayayye.[12] Kashiful Giɗa, Ayatullah Burujerdi,[13] Muhammad Taƙi Bahjat (Ya rasu: 1388Sh/2009M),[14] da Makarim Shirazi[15] sun amince da wannan ra'ayi.
- Ba tare da sharaɗin aikata aiki ba: Aikata aiki bisa fatawar mujtahidi a lokacin rayuwarsa ba sharaɗi ba ne domin halaccin ci gaba da taƙlidi da shi bayan rasuwarsa. Saboda haka, mutum zai iya ci gaba da taƙlidi da shi a dukkan mas'aloli.[16] Ayatullah Khuyi,[17] Wahidul Khurasani,[18] da Sistani[19] suna daga cikin masu wannan ra'ayi.
Sharuɗɗan Ci Gaba Da Taƙlidi Da Marigayi
- Izinin Marja'i mai rai: Wanda yake taƙlidi yana buƙatar fatawa ko izinin mujtahidi mai rai wanda ya tabbatar da halaccin ci gaba da taƙlidi da marigayi.[20]
- Zurfafar Ilimin Mujtahidin da ya rasu: Idan mujtahidin da ya rasu ya fi mujtahidi mai rai zurfin ilimi, wajibi ne wanda yake taƙlidi ya ci gaba da taƙlidi da shi.[21] A ra'ayin Imam Khomaini, bisa ihtiyaɗi na wajibi, idan mujtahidi mai rai ya fi zurfin ilimi, ba ya halatta a ci gaba da taƙlidi da marigayi.[22]
- Tunawa da Fatawoyin Mujtahidi: Ayatullah Khuyi (Ya rasu: 1371Sh/1992M) yana ganin cewa wanda yake taƙlidi dole ne ya riƙe fatawoyin mujtahidin da ya rasu a cikin ƙwaƙwalwarsa. Idan ya manta da fatawar mujtahidin ko bai taɓa koyonta ba, dole ne ya koma wajen mujtahidi mai rai.[23]
Komawa Ga Marigayi Bayan Komawa Ga Mujtahidi Mai Rai
Ɗabaɗaba'i Yazdi yana ganin cewa idan wanda yake taƙlidi ya koma wajen mujtahidi mai rai bayan rasuwar mujtahidinsa, to ba zai iya sake komawa ga taƙlidi da mujtahidin da ya rasu ba.[24]
Amma Agha Ziya Iraƙi yana da ra'ayin cewa idan mujtahidin da ya rasu ya fi mujtahidi mai rai zurfin ilimi, ya halatta a koma ga taƙlidi da mujtahidin da ya rasu.[25]
Bayanin kula
- ↑ Mu'assase Da'iratil Ma'arif Fiƙhe Islami, juzu'i na 2, shafi na 121.
- ↑ Misali ku duba: Ɗabaɗaba'i Yazdi, Al-Urwatul Wusƙa (Al-Muhassha), juzu'i na 1, shafi na 17.
- ↑ Subhani, Ar-Rasa'il Al-Arba'a, juzu'i na 3, shafi na 183.
- ↑ Shaik Saduƙ, Kamalud-Din Wa Tamamun Ni'ima, juzu'i na 2, shafi na 484.
- ↑ Fadil Lankarani, Idahul Kifaya, juzu'i na 6, shafi na 428.
- ↑ Fadil Lankarani, Idahul Kifaya, juzu'i na 6, shafi na 428.
- ↑ Akhund Khurasani, Kifayatul Usul, shafi na 477.
- ↑ Shaik Ansari, Majmu'atu Rasa'il, shafi na 58.
- ↑ Imam Khomaini, Tahrirul Wasila, juzu'i na 1, shafi na 9.
- ↑ Khamna'i, Ajwiba Al-Istifta'at, juzu'i na 1, shafi na 6.
- ↑ Nuri Hamadani, Taudihul Masa'ail, shafi na 14.
- ↑ Ɗabaɗaba'i Yazdi, Al-Urwatul Wusƙa (Al-Muhassha), juzu'i na 1, shafi na 18.
- ↑ Ɗabaɗaba'i Yazdi, Al-Urwatul Wusƙa (Al-Muhassha), juzu'i na 1, shafi na 18.
- ↑ Bahjat, Taudihul Masa'il, shafi na 11.
- ↑ Makarim Shirazi, Risalatu Taudihil Masa'il, shafi na 9.
- ↑ Ɗabaɗaba'i Yazdi, Al-Urwatul Wusƙa (Al-Muhassha), juzu'i na 1, shafi na 17.
- ↑ Sayyid Khuyi, At-Tanƙihu, juzu'i na 1, shafi na 87-88.
- ↑ Wahidul Khurasani, Taudihul Masa'il, shafi na 194.
- ↑ Sistani, Taudihul Masa'il, shafi na 8.
- ↑ Ɗabaɗaba'i Yazdi, Al-Urwatul Wusƙa (Al-Muhassha), juzu'i na 1, shafi na 42; Imam Khomaini, Tahrirul Wasila, juzu'i na 1, shafi na 9.
- ↑ Ɗabaɗaba'i Yazdi, Al-Urwatul Wusƙa (Al-Muhassha), juzu'i na 1, shafi na 17
- ↑ Imam Khomaini, Tahrirul Wasila, juzu'i na 1, shafi na 9.
- ↑ Khuyi, Taudihul Masa'il, shafi na 3.
- ↑ Ɗabaɗaba'i Yazdi, Al-Urwatul Wusƙa (Al-Muhassha), juzu'i na 1, shafi na 18.
- ↑ Ɗabaɗaba'i Yazdi, Al-Urwatul Wusƙa (Al-Muhassha), juzu'i na 1, shafi na 18.
Nassoshi
- Akhund Khurasani, Muhammad Kazim, Kifayatul Usul, Qom, Cibiyar Alul-Bait (A.S), 1409H.
- Bahjat, Muhammad Taƙi, Taudihul Masa'il, Qom, Intisharate Shafaƙ, 1378Sh.
- Ɗabaɗaba'i Yazdi, Sayyid Muhammad Kazim, Al-Urwatul Wusƙa Fima Ta'ummu Bihil Balwa (Al-Muhassha), gyarawa: Ahmad Muhsini Sabzawari, Qom, Ofishin Nashre Islami, 1419H.
- Fadil Lankarani, Muhammad, Idahul Kifaya, Qom, Nashre Nuh, 1385Sh.
- Imam Khomaini, Sayyid Ruhullah, Tahrirul Wasila, Tehran, Cibiyar Tanzim Wa Nashre Asare Imam Khomaini (R.A), 1392Sh.
- Khamna'i, Sayyid Ali, Ajwiba Al-Istifta'at, Beirut, Darul Islamiyya, 1420H.
- Khuyi, Sayyid Abul Ƙasim, At-Tanƙihu Fi Sharhil Urwatil Wusƙa, gyarawa: Ali Gharawi Tabrizi, Qom, Wallafar Lutfi, 1407H.
- Khuyi, Sayyid Abul Ƙasim, Taudihul Masa'il, Qom, Cibiyar Ihya'i Asaril Imam Khuyi, 1422H.
- Makarim Shirazi, Nasir, Risalatu Taudihil Masa'il, Qom, Madrase Imam Ali Bin Abi Ɗalib (A.S), 1424H.
- Mu'assase Da'iratil Ma'arif Fiƙhe Islami, Farhange Fiƙh Muɗabiƙ Mazhab Ahlul Baiti (A.S), Qom, Mu'assase Da'iratil Ma'arif Fiƙhe Islami, bugun farko, 1387Sh.
- Shaik Ansari, Murtada, Majmu'atu Rasa'il Fiƙhiyya wa Usuliyya, bincike da gyarawa: Abbas Hajiyani Dashti, Qom, Maktabatu Mufid, 1404 H.
- Shaikh Saduƙ, Muhammad Bin Ali, Kamalud-Din Wa Tamamun Ni'ima, gyarawa: Ali Akbar Ghaffari, Tehran, Nashre Islami, 1395 H.
- Sistani, Sayyid Ali, Taudihul Masa'il, Qom, Wallafar Mehr, 1415H.
- Subhani Tabrizi, Jafar, Ar-Rasa'il Al-Arba'a: Ƙawa'id Usuliyya wa FiƘhiyya, rahoton darasi: Muhsin Haidari, Qom, Cibiyar Imam Sadiƙ (A.S), 1415H.
- Wahidul Khurasani, Husaini, Taudihul Masa'il, Qom, Madrase Baƙirul Ulum (A.S), 1421H.