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Daƙiƙa:Ibn Taimiyya Harrani

Ƙara hanyoyin mahaɗar
Daga wikishia
Ibn Taimiyya Harrani
Cikakken sunaAhmad ‌Bin Abdul-Halim Bin Abdus-Salam Bin Taymiyya Harrani Hanbali.
Tarihin haihuwa661H
Tarihin rasuwa728H
Garin da ya rasuDimashƙa
AlmajiraiIbn Ƙayyim Jauzi
Ya shahara daMai tsara tunanin Salafiyya, kuma ma’abucin fatawowi masu sabani da ra’ayin mafi rinjaye.


Ahmad ‌Bin Abdul-Halim, wanda aka fi sani da Ibn Taimiyya Harrani (661–728H), ya kasance malamin mazhabar Hanbali kuma mashahurin mai raya tunanin Salafiyya. Ya gabatar da wasu ra'ayoyi na musamman da suka saɓa wa abin da mafi yawan malaman Musulmi suka amince da shi, kuma saboda wasu daga cikin waɗannan ra'ayoyi an ɗaure shi a kurkuku sau da dama. Daga cikin ra'ayoyinsa da fatawowinsa da suka jawo suka daga malaman Shi'a da na Ahlus-Sunna akwai: ɗaukar ziyarar kaburbura a matsayin bidi'a, fassara siffofin Allah da ma'anarsu ta zahiri, da kuma kafirta wasu ƙungiyoyin Musulmi kamar Shi'a, sufaye da masana falsafa.

Ibn Taimiyya ya rubuta littattafai da dama a fannoni daban-daban, ciki har da tafsirin Alƙur'ani, aƙida da fiƙihu. Daga cikin shahararrun ayyukansa akwai Minhajus Sunnatin Nabawiyya fi Naƙdi Kalamish Shi'a Wal Ƙadariyya, wanda ya rubuta don mayar da martani ga littafin Minhajul Karama na Allama Hilli; Al-Aƙidatul Hamawiyyatil Kubra, wanda ya rubuta a matsayin amsa ga tambayoyi game da Allah da siffofinsa; da kuma An-Nusus Alal Fusus, wanda ya rubuta wajen sukar ra'ayoyin Ibn Arabi.

Ya yi watsi da duk wata tawili, tashbihi ko tamsili game da ayoyin Alƙur'ani. Haka kuma bai halatta tawassuli ta hanyar roƙon Allah saboda matsayin Annabi ko neman wani abu daga Allah ta hanyar Annabi ba. Bisa fahimtarsa cewa kafirci yana samuwa ne ta hanyar musun wani abu daga cikin abubuwan da addini ya tabbatar ko hukunce-hukuncen da aka tabbatar da tawaturi ko ijma'i, ya kafirta wasu ƙungiyoyi kamar falsafawa, Jahmiyya, Baɗiniyya, Isma'iliyya, Shi'ar Imamiyya Isna Ashariyya da Ƙadariyya. Har ila yau, ya ɗauki ziyarar kaburbura a matsayin bidi'a, kuma bai halatta tsine wa Yazid ba.

Duk da haka, Ibn Taimiyya ya bayyana cewa son Ahlul-Baiti wajibi ne, kuma zagi ko tsine musu zalunci ne. Ya ɗauki adalcin sahabbai a matsayin wani tabbataccen ginshiƙi na addini, har ma yana ganin wanda ya ƙaryata hakan kafiri ne, sai dai duk da haka ya yi wasu suka ga wasu daga cikin sahabban. Haka kuma ya ɗauki Shi'a a matsayin tushen fitintinu a duniyar Musulunci, kuma ya yi hukuncin cewa yaƙi da wasu ƙungiyoyi kamar Nusairiyya, Isma'iliyya, Ƙaramiɗawa da Duruziyyawa wajibi ne.

Ana yawan ɗaukar Ibn Taimiyya a matsayin wanda ya kafa tubalin tunanin Wahabiyawa, kuma an ce ra'ayoyinsa sun yi tasiri wajen samuwar wasu ƙungiyoyin masu tsattsauran ra'ayi kamar Da'ish (ISIS) da Taliban. Duk da haka, ra'ayoyi game da shi sun bambanta. Wasu daga cikin malaman Ahlus-Sunna sun ba shi laƙabin Shaikhul Islam, yayin da wasu malamai da dama na Musulmi suka zarge shi da tsattsauran ra'ayi da kuma kauce wa abin da mafi yawan Musulmi suka amince da shi. An kuma rubuta littattafai masu yawa domin sukar da kuma mayar da martani ga ra'ayoyinsa.

Tarihin Rayuwa

Ahmad Bin Abdul-Halim, wanda aka fi sani da Ibn Taimiyya, malami ne na mazhabar Hanbali. An haife shi a shekara ta 661 bayan hijira a garin Harran, wani yanki da ke tsakanin Mosul da Sham.[1] Bayan harin Mogul, iyalinsa suka yi hijira zuwa Dimashƙa (Damascus) lokacin yana ɗan shekara shida. Yana da shekara goma sha bakwai aka ba shi shaidar ijtihadi a can.[2]

Ibn Taimiyya ya yi karatu a fannoni da dama da suka shahara a zamaninsa, kamar fiƙihu, usulul fiƙhi, hadisi, ilmul kalam, tafsiri, falsafa da lissafi. Haka kuma yana da masaniya game da wasu addinai, musamman Yahudanci.[3]

Ya shahara saboda ƙwarewarsa wajen magana, tsaurin muhawara da masu adawa da shi,[4] saɓawa wasu malaman zamaninsa, rashin tsoron fuskantar mahukunta, shiga harkokin siyasa da zamantakewa da kuma yaƙe-yaƙe, da kuma tsananin dagewarsa wajen aiwatar da umurni da kyakkyawa da hani daga mummuna.[5]

Bayan da ya zama shugaban malaman Hanbaliyya na Dimashƙa, ya rubuta littattafai da dama, ciki har da Al-Aƙidatul Hamawiyyatil Kubra, wanda ya jawo cece-kuce da suka daga malamai da jama'a.[6] Rigingimu da muhawarorinsa da ƙungiyoyi daban-daban sun ci gaba har sai da aka kira shi zuwa Masar a shekara ta 705 bayan hijira. A can aka tuhume shi da karkacewar aƙida kuma aka tsare shi a kurkuku. Bayan an sake shi, ya ci gaba da zama a Masar yana yaɗa ra'ayoyinsa, lamarin da ya sa aka sake ɗaure shi sau da dama.[7]

A shekara ta 713 bayan hijira, ya koma Dimashƙa tare da Malik Nasir, wanda ya nufi Sham domin yaƙi da Mongolawa. Bayan dawowarsa ya ci gaba da wa'azi da koyarwa. A shekarun da ya yi a Dimashƙa, saboda saɓanin da ya yi da malaman sauran mazhabobi, an sake tsare shi sau da dama, har sai da ya rasu a shekara ta 728 bayan hijira a kurkukun Hasumiyar Dimashƙa.[8]

Malamai, Ɗalibai da Fannonin Karatunsa

Lokacin da Ibn Taimiyya yake zaune a Dimashƙa, ya yi karatu a wajen malamai da dama, ciki har da Majdu Bin Asakir, Ibn Abdud Da'im, Ƙasim Arbili, Sharafuddin Ahmad Bin Ni'ima Maƙdisi, da sauransu.[9] Daga cikin malamansa, Sharafuddin ne ya ba shi shaidar ijtihadi.[10]

Daga cikin fitattun ɗalibansa akwai: Ibn Kasir, marubucin littafin Al-Bidaya Wan Nihaya;[11] Abul Hajjaj Mizzi, marubucin littafin Tahzibul Kamal;[12] da Ibn Ƙayyim Jauziyya.[13]

Talifi

Littafin Minhajus Sunnatin Nabawiyya, yana daga cikin ayyukan Ibn Taimiyya da suka fi jawo cece-kuce da saɓani.

Ibn Taimiyya ya rubuta littattafai da dama a fannoni daban-daban na ilimomin addini. Ibn Shakir, a cikin littafinsa Fawatul Wafayat, ya tsara jerin littattafansa da risalolinsa bisa fannoni kamar tafsiri, ilmul kalam, fiƙihu, usulul fiƙhi da fatawowi.[14] Haka kuma, Ibn Ƙayyim Jauziyya ya tattara sunayen ayyukansa bisa jigogi a cikin littafin Asma'u Mu'allafat Shaikhil Islam Ibn Taimiyya.[15]

Wasu daga cikin muhimman ayyukansa sun haɗa da:

  • Minhajus Sunnatin Nabawiyya fi Naƙdi Kalamish Shi'a wal Ƙadariyya: Ya rubuta wannan littafi a shekara ta 705H domin mayar da martani ga littafin Minhajul Karama na Allama Hilli.[16] An rubuta littattafai masu yawa domin sukar ko kare wannan aiki.[17] Wasu malaman Ahlus-Sunna, har da wasu Salafiyyawa, da kuma malaman Shi'a Imamiyya da Zaidiyya, sun rubuta littattafai wajen ƙaryata abin da ke cikin Minhajus Sunna.[18] Saboda wasu ra'ayoyin da ya bayyana a wannan littafi, an zargi Ibn Taimiyya da kasancewa Nasibi.[19]
  • Al-Aƙidatul Hamawiyyatil Kubra: Ya rubuta wannan littafi ne domin amsa tambayoyin da suka shafi aƙida, musamman game da Allah da siffofinsa. Littafin ya jawo suka da cece-kuce masu yawa a tsakanin malaman mazhabobin Musulunci.[20] Ibn Taimiyya ya yi adawa da ilmul kalam, yana mai cewa kamar falsafar Aristu ne, yana kai mutum ga karkacewa da zandiƙanci.[21] Haka kuma, a cikin wannan littafi ya soki ra'ayoyi da dama na Asha'ira, yana mai bayyana su a matsayin marasa ƙarfi.[22]
  • Al-Hisba fil Islam: Littafi ne da ya ƙunshi wasu daga cikin ra'ayoyinsa kan tattalin arziki.
  • As-Siyasatus Shar'iyya li Islahir Ra'i war Ra'iyya: Ya rubuta wannan littafi a Masar, yana bayani kan wilaya, imama da gwamnati.
  • Al-Aƙidatul Wasiɗiyya: Ya ƙunshi batutuwan asasin aƙida. Wannan littafi ya haifar da muhawara mai yawa tsakanin malamai da jama'a, kuma yana daga cikin abubuwan da suka jawo aka tsare Ibn Taimiyya a kurkuku.
  • An-Nusus Alal Fusus: Littafi ne da ya rubuta wajen sukar ra'ayoyin Ibn Arabi da ke cikin littafinsa Fususul Hikam.[23]

Majmu'ul Fatawa: Wannan tarin littattafai mai juzu'i 37 ya ƙunshi mafi yawan ayyukan Ibn Taimiyya. Duk da haka, an ce bai ƙunshi dukan rubuce-rubucensa ba, domin ba a taɓa tattara cikakken jerin ayyukansa cikin tsari guda ba.[24]

Ra'ayoyi Da Aƙidojinsa

Ibn Taimiyya ya gabatar da ra'ayoyi masu yawa da suka saɓa wa ra'ayoyi da fatawowin da mafi yawan malaman Ahlus-Sunna suka amince da su. Wasu daga cikin waɗannan ra'ayoyi sun haɗa da:

Ra'ayoyin Aƙida Da Ilmul Kalam

Ibn Taimiyya ya yi imani cewa Annabi Muhammad (S.A.W) ya bayyana dukkan ginshiƙan addini, amma malaman ilmul kalam suna nesanta mutane daga koyarwar Annabi ta hanyar dogaro da hujjojin hankali.[25] Duk da adawarsa da ilmul kalam, ya gabatar da wasu ra'ayoyin aƙida da suka jawo adawa daga malamai da dama na mazhabobin Musulunci. Daga cikinsu akwai:

  • Fassara siffofin Allah masu zuwa a nassosi da ma'anarsu ta zahiri: A cikin risalarsa Al-Aƙidatul Hamawiyya, Ibn Taimiyya ya bi tafarkin Ahlul Hadisi wajen ɗaukar siffofin Allah da suka zo a nassosi kamar kasancewar Allah a kan Al'arshi, ko kuma ambaton hannu da fuska gare Shi a kan ma'anarsu ta zahiri. Ya ƙi yarda da tawili, ta'aɗil, canja ma'ana, tashbihi da tamsili, kuma ya soki waɗanda suke yin tawili ga siffofin Allah.[26] Duk da haka, ya bayyana cewa haƙiƙanin waɗannan siffofi ba a san yadda suke ba. Wasu masana suna ganin ya faɗi haka ne domin kauce wa zargin tashbihi da tajsim (ɗaukar Allah a matsayin jiki).[27] Malamai daga mazhabobin Musulunci sun yi wa waɗannan siffofi tawili ko fassara ta daban.[28]
  • Tawassuli: Ibn Taimiyya ya rarraba tawassuli zuwa nau'i uku: Tawassuli ta hanyar biyayya ga Annabi (S.A.W), wanda ya ɗauka a matsayin cikawar imani.
  • Tawassuli ta hanyar addu'a da ceto na Annabi (S.A.W), wanda yake yiwuwa a lokacin rayuwarsa da kuma ranar Alƙiyama. Tawassuli ta hanyar roƙon Allah saboda matsayin Annabi (S.A.W) ko neman wani abu daga Allah ta hanyar zatinsa. Ibn Taimiyya bai halatta nau'i na uku ba, yana mai cewa ba a sami irin wannan a cikin tarihin sahabbai ba.[29]
  • Takfir (hukuncin kafirci): Bisa ra'ayinsa cewa kafirci yana faruwa ne ta hanyar musun wani abu daga cikin abubuwan da addini ya tabbatar ko hukunce-hukuncen da aka tabbatar da tawaturi ko ijma'i,[30] Ibn Taimiyya ya kafirta mutane, ƙungiyoyi da mazhabobi da dama. Daga cikinsu akwai: falsafawa, Jahmiyya, Baɗiniyya, Isma'iliyya, Shi'a Imamiyya Isna Ashariyya da Ƙadariyya.[31] Haka kuma ya ɗauke wannan mutumi a matsayin kafirai: ma'ana wanda ya sanya wani tsaka-tsaki tsakaninsa da Allah yana roƙonsa, wanda ya bar wani rukuni daga cikin rukunan Musulunci kamar sallah, wanda ya saɓa wa abin da aka tabbatar da tawaturi ko ijma'i, wanda ya kwaikwayi kafirai, wanda bai kafirta Yahudawa da Kiristoci ba, da kuma wanda yake neman agaji daga waliyyai.[32]
  • Ziyarar kaburbura da wuraren tsarkaka: Ibn Taimiyya ya ɗauki ziyarar kaburbura, wuraren tsarkaka da kuma gina gine-gine a kansu a matsayin bidi'a, yana dogaro da wasu hadisai.[33] A cikin Minhajus Sunna ya soki Shi'a saboda gina haramai a kan kaburburan Imamai (A.S).[34]
  • Tsine wa Yazid: Duk da cewa Ibn Taimiyya ya halatta tsine wa waɗanda suka kashe Imam Husaini (A.S),[35] bai yarda cewa an tabbatar Yazid yana da hannu kai tsaye a kisan Imam Husaini (A.S) ba.[36] Haka kuma, ya halatta tsine wa azzalumi fasiƙi,[37] amma bai yarda cewa an tabbatar Yazid fasiƙi ne kuma azzalumi ba.[38] Saboda haka, bai halatta tsine masa ba.[39]

Ra'ayoyin Fiƙihu

A fannin fiƙihu, Ibn Taimiyya ya kasance mai bin mazhabar Hanbali, amma sau da yawa yana fitar da ra'ayoyi masu zaman kansu da suka saɓa wa dukkan mazhabobin Musulunci.[40] Ya shahara da bayar da fatawowi na musamman da ba a saba da su ba, kuma hakan ya jawo suka da ƙorafe-ƙorafe daga malamai da malaman fiƙihu na zamaninsa, har ma ya kasance ɗaya daga cikin dalilan da suka sa aka ɗaure shi sau da dama.[41] Wasu daga cikin fatawowinsa da suka bambanta sun haɗa da:

  1. Sallar ƙasaru: Ibn Taimiyya bai bambanta tsakanin gajeren tafiya da doguwar tafiya wajen halaccin yin ƙasaru (taƙaita sallah) ba. Ya kafa wannan ra'ayi ne bisa ma'anar ayar 43 ta Suratun Nisa'i da kuma Sunnar Manzon Allah (S.A.W).[42]
  2. Sakin aure: Saɓanin mafi yawan malaman Ahlus-Sunna, Ibn Taimiyya ya yi imanin cewa idan mutum ya furta saki uku lokaci guda, ana ƙirga shi a matsayin saki ɗaya kawai. Haka kuma, ya yi ra'ayin cewa yin rantsuwa da saki ba ya haifar da aukuwar saki. Bugu da ƙari, bai halatta auren tahlili (Auren kisan wuta) ba, yana ɗaukarsa a matsayin wata dabara ta shari'a da ba ta halatta ba.[43]

Hanyarsa Wajen Amfani Da hadisi

Hanyar Ibn Taimiyya game da hadisi ta ginu ne a kan babban ƙa'idarsa ta ba wa ruwaya fifiko fiye da hankali. Ya ba hadisai muhimmanci sosai, kuma yana ganin malaman hadisi kaɗai ne suka cancanci yin nazari mai inganci, yayin da yake yawan sukar masu dogaro da hankali da ilmul kalam.[44] Game da alaƙar hankali da ruwaya, Ibn Taimiyya ya ɗauki hankali a matsayin abin karɓa ne kawai idan ya yi daidai da nassosin shari'a. Saboda haka, ya ƙi ra'ayoyin masana falsafa da malaman ilmul kalam idan sun saɓa wa nassosin addini. A ganinsa, hankali ba shi da wata ƙima ko hujja idan bai dogara da ruwaya ba.[45]

Duk da irin muhimmancin da yake bai wa hadisai, an ruwaito cewa a wasu lokuta idan wani hadisi bai dace da ra'ayinsa ba, yana iya kawo shi ba cikakke ba, ko kuma ya yi wani sauyi a yadda ya naƙalto shi.[46]

Hanyarsa Wajen Tafsirin Kur'ani

Dogaro da ma'anonin zahirin Alƙur'ani da kuma tafsiri na ruwayoyi (hadisai) shi ne hanyar Ibn Taimiyya wajen tafsirin Alƙur'ani. Ya ɗauki yin tafsiri ba tare da komawa ga hadisai ba a matsayin abin da bai halatta ba. Ibn Taimiyya ya bayyana tsarin tafsirinsa a cikin littafinsa Muƙaddima fi Usulit Tafsir. A ra'ayinsa, Annabi Muhammad (S.A.W) ya fassara dukkan Alƙur'ani ga sahabbai, sannan tabi'ai suka tattara waɗannan tafsiran ta hanyar ruwayoyin da suka karɓa daga sahabbai. Bisa tsarin Ibn Taimiyya, ana fara fassara Alƙur'ani ne da Alƙur'ani da kansa. Bayan haka sai a koma ga Sunnar Annabi. Idan babu bayani daga Sunna, sai a koma ga maganganun sahabbai, sannan a ƙarshe a duba tafsiran tabi'ai.[47]

Sukar Malaman Falsafa

Ibn Taimiyya ya raba falsafawa zuwa rukuni uku:

  • Dahriyya: Sune waɗanda suke ganin cewa duniya ta daɗe tun azal, kuma ba sa ganin akwai Mahalicci Mai tsara ta.
  • Ɗabi'iyya: Sune waɗanda suka fi mayar da hankalinsu kan duniyar halitta, kuma suke musun tashin ƙiyama.
  • Ilahiyya: Falsafawa na farko kamar Aflaṭun (Plato), Aristu (Aristotle), Farabi da Ibn Sina, waɗanda suke da ra'ayin cewa duniya ta kasance tun azal.[48]

Haka kuma, Ibn Taimiyya ya kafirta falsafawa bisa wasu dalilai, daga cikinsu akwai:

Hanyarsa A Siyasa

Hanyar siyasa ta Ibn Taimiyya ta samo asali ne daga ra'ayoyinsa game da raunin da ci baya na duniyar Musulunci da kuma rushewar daular Abbasiyya sakamakon hare-haren Mongolawa da Ƴan Salibiyya, waɗanda kowannensu ya mamaye wani sashe na ƙasashen Musulmi.

Ibn Taimiyya yana ganin cewa matsalolin duniyar Musulunci sun samo asali ne daga rarrabuwar mazhabobi da ƙungiyoyi. A ra'ayinsa, hanyar fita daga halin ci bayan Musulmi ita ce barin ƙabilanci da rarrabuwar ƙungiyoyi tare da komawa ga jihadi. A ganinsa, jihadi ya fi dukkan ibadu da hukunce-hukuncen Musulunci muhimmanci, ciki har da sallah, azumi da aikin hajji. Ya yi imanin cewa ainihin sifar Musulmi ba ta bayyana ne kawai ta hanyar yawaita ibadar kai da tsoron Allah ba, sai dai tana bayyana ne ta hanyar shiga jihadi.

A ra'ayin Ibn Taimiyya, waɗanda suke shiga jihadi, ko da sun mutu a cikinsa, su ne masu nasara a fagen fama. Haka kuma yana ganin cewa idan Musulmi suka ƙi shiga jihadi, za su zama kafirai.[50]

Wasu Daga Cikin Sauran Ra'ayoyinsa

Daga cikin sauran ra'ayoyin Ibn Taimiyya akwai:

Ra'ayinsa Game da Ahlul-Baiti

Ibn Taimiyya yana ganin cewa son Ahlul-Baiti wajibi ne, kuma yana ɗaukar imamanci a matsayin wani matsayi da ya dace da su. Haka kuma ya ɗauki zagi ko tsine musu a matsayin wani nau'i na zalunci.[51] Ya bayyana Imam Ali (A.S) a matsayin mafi falalar Musulmi bayan halifofi uku na farko, kuma yana ganin cewa mafi ilimi da mafi falala daga cikin Ahlul-Baiti bayan Annabi Muhammad (S.A.W) shi ne Ali ɗan Abi Ɗalib. Ya ambaci kyawawan siffofi da dama na Imam Ali (A.S), kamar adalci, zuhudu da gaskiya.[52] Haka kuma ya yi imanin cewa Imam Ali ya yi shahada kuma zai kasance cikin Aljanna.[53]

Duk da haka, ya ɗauki wasu hadisai da labaran da aka ruwaito game da falalar Ahlul-Baiti (A.S) a matsayin masu rauni ko ƙirƙirarru. Bisa wannan fahimta, Ibn Taimiyya ya yi iƙirarin cewa Imam Ali (A.S) ya saɓa wa nassosin Alƙur'ani a wurare 17, kuma ya bayyana cewa yaƙe-yaƙensa ba don neman addini ba ne, sai dai saboda neman duniya da shugabanci.[54]

Game da Imam Husaini (A.S), Ibn Taimiyya yana ganin cewa an kashe shi cikin zalunci, amma ya yi imanin cewa tashinsa bai kasance da wata maslaha ta duniya ko lahira ba. Ya bayyana tashin Ashura a matsayin abin da ya haifar da fitintinu masu yawa a cikin al'ummar Musulmi kuma ya saɓa wa tafarkin Annabi Muhammad (S.A.W).

A gefe guda kuma, ya kare Yazid daga zargin cewa shi ne ya ba da umarnin kashe Imam Husaini (A.S), yana mai cewa ba a kai kan Imam Husaini zuwa ga Yazid ba, sai dai an kai shi ga Ibn Ziyad.[55]

Adalcin Sahabbai

Ibn Taimiyya yana ɗaukar kansa a matsayin mai bin sahabban magabata (Salaf), tabi'ai da manyan malaman hadisi. A ra'ayinsa, magabata sun fi sauran malamai da malaman ilmul kalam na baya fahimtar nassosin addini, saboda su ne suka fi kusa da Manzon Allah (S.A.W), kuma Alƙur'ani da Sunna sun sauka ne da harshen da suke fahimta.[56] Haka kuma, Ibn Taimiyya yana ganin adalcin sahabbai yana daga cikin abubuwan da addini ya tabbatar, kuma wanda ya musanta hakan kafiri ne. Bisa ma'aunin Ibn Taimiyya, abin da yake sa mutum ya zama sahabi shi ne kasancewarsa tare da Annabi (S.A.W), kuma babu bambanci tsakanin wanda ya yi zama da shi na ɗan lokaci ko na dogon lokaci.[57]

Duk da imaninsa da adalcin sahabbai, Ibn Taimiyya ya yi wasu suka ga wasu daga cikinsu, har ma da Khulafa'ur Rashidin a wasu al'amura. Amma a cikin littafinsa Al-Aƙidatul Wasiɗiyya, yayin da yake magana kan matakin Ɗalha da Zubairu na adawa da Imam Ali (A.S), ya bayyana cewa waɗanda suke sukar halifancin Khulafa'ur Rashidun sun fi jaki muni.[58]

A ra'ayinsa, halifa na farko da na biyu sun kauce daga wasu maganganun Annabi (S.A.W) suka yi ijtihadi a inda akwai nassi, yayin da ya bayyana halifa na uku a matsayin mai son dukiya.[59]

Game da Shi'a

Ibn Taimiyya yana bayyana Shi'a a matsayin tushen yawancin fitintinu a duniyar Musulunci, kuma yana ganin yaƙi da su ya fi muhimmanci fiye da yaƙi da Khawarijawa da Mongolawa. Saboda wannan ra'ayi, ya shiga tare da Mongolawa a matsayin mai sa kai wajen yaƙar Shi'ar Druziyya a yankin Kisrawan.[60]

Ibn Taimiyya ya raba Shi'a zuwa rukuni uku:

  • Gullat (masu tsattsauran ra'ayi): A ra'ayinsa, ƙungiyoyi kamar Nusairiyya, Isma'iliyya, Karamita da Druziyya kafirai ne, kuma yaƙi da su wajibi ne.[61]
  • Isna Ashariyya (Shi'ar Imamiyya goma sha biyu): Ibn Taimiyya yana ɗaukar Shi'ar Isna Ashariyya a matsayin kafirai saboda wasu abubuwan da ya jingina musu, kamar imanin cewa an samu sauyi ko rashi a Alƙur'ani da kuma cewa wasu daga cikin sahabbai sun yi ridda bayan wafatin Annabi (S.A.W).[62]
  • Zaidiyya: Ibn Taimiyya ya bayyana Zaidiyya a matsayin rukuni na Shi'a mafi kusa da Ahlus-Sunna.[63]

Ibn Taimiyya ya kuma yi kwatanci tsakanin Shi'a da Yahudawa, inda ya ambaci wasu abubuwan da ya kira kamanceceniya tsakaninsu, daga cikinsu akwai: karkacewa daga alƙibla, rashin yarda da lokacin idda ga matar da aka saki ko wadda mijinta ya rasu, imanin cewa Allah ya wajabta salloli hamsin, faɗin kalmar "As-Samu Alaikum" maimakon "As-Salamu Alaikum", da kuma ƙiyayya ga mala'ika Jibrilu.[64]

Tasirin Sa Ga Ƙungiyoyin Salafiyya Masu Kafirta Sauran Musulmi

Ana ɗaukar Ibn Taimiyya a matsayin jagora[65] kuma ɗaya daga cikin waɗanda suka kafa tunanin Salafiyya.[66] An kuma ɗauki ra'ayoyinsa a matsayin tushen da ya taimaka wajen samuwar ƙungiyoyin tsattsauran ra'ayi da ƙungiyoyin jihadi na Salafiyya[67] da suka bayyana a cikin al'ummar Musulmi a zamani na baya.[68] Har ma an bayyana shi a matsayin uban tunani na tsattsauran ra'ayin Musulunci na Ahlus-Sunna.[69]

Wahabiyya, Ikhwanul Muslimin da Salafiyya Jihadiyya suna daga cikin ƙungiyoyin da suke bin fiƙihun Salafiyya (A matsayin saɓani da sauran mazhabobin fiƙihu huɗu na Ahlus-Sunna).[70]

Haka kuma, an ce sake farfaɗo da tunanin tsattsauran ra'ayi na Ibn Taimiyya ya bayyana ta hanyar ƙungiyoyi kamar Taliban, Alƙa'ida da Da'ish (ISIS).[71] Waɗannan ƙungiyoyi sun shahara da kafirta wani babban ɓangare na Musulmi, saboda haka aka fi saninsu da Salafiyya ƴan takfiriyya.[72]

An ce tsattsauran ra'ayi da Salafiyya ta fuskar tunani sun amfana daga koyarwar Ibn Taimiyya da ɗaliban wannan tafarki, kamar Muhammad Bin Abdul-Wahhab, Abul A'la Maududi da Sayyid Ƙuɗbi.[73] Kuma a lokacin da wasu daga cikinsu suka samu iko, sun dogara da wasu daga cikin koyarwar Ibn Taimiyya wajen kashe Musulmi[74] da rusa wasu wuraren ibada da makabartu na Ahlul-Baiti (A.S) da sahabban Annabi (S.A.W).[75]

An kuma bayyana cewa tsattsauran ra'ayin addini, yayin fuskantar matsalolin duniyar zamani, ya dogara da wasu fatawowin Ibn Taimiyya da kuma wasu fassarori na musamman na nassoshin addini wajen kiran Musulmi zuwa ga tsattsauran ra'ayi.[76]

Ra'ayin Wasu Mutane Game da Shi

Malamai da marubuta da dama daga Ahlus-Sunna sun yi magana game da Ibn Taimiyya, kuma suna da ra'ayoyi mabambanta a kansa. Wasu daga cikinsu sun fifita shi sama da limaman mazhabobin Ahlus-Sunna huɗu, har suka ba shi laƙabobi kamar Shaikhul Islam, fitaccen malami na zamaninsa, Allama, Faƙihi, mai tafsiri,[77] wanda ya fi kowa sani a zamaninsa a ilimin addini,[78] da kuma ɗaya daga cikin manyan malamai.[79] Jalaluddin Suyuɗi ya kira shi da cewa: Shaikhul Islam,[Tsokaci 1] Allama, Faƙihi, babban malamin tafsiri, kuma malami mai zuhudu wanda ba shi da tamka a zamaninsa.[80]

A gefe guda kuma, wasu da yawa daga cikin malaman fiƙihu da alƙalan mazhabobin Ahlus-Sunna huɗu sun zarge shi da kafirci, ɓata hanya da bidi'a saboda aƙidunsa, fatawowinsa da ra'ayoyinsa na daban. Daga cikinsu akwai alƙalai 18 daga Ahlus-Sunna waɗanda suka yanke hukuncin cewa Ibn Taimiyya kafiri ne saboda sun yi masa zargin raina annabawa.[81]

Shaukani (1173–1250H), malamin Salafiyya na Ahlus-Sunna, ya ruwaito cewa Muhammad Bukhari (ya rasu a 841H), wani malamin Hanafiyya, ba kawai ya yi hukuncin kafirta Ibn Taimiyya ba, har ma yana ganin cewa duk wanda ya kira Ibn Taimiyya da Shaikhul Islam shi ma kafiri ne.[82]

An kuma bayyana cewa wasu halayen Ibn Taimiyya sun taka rawa wajen sanya wasu malaman Ahlus-Sunna suka yi masa mummunan hukunci da ƙin wasu daga cikin ra'ayoyinsa da halayensa. Daga cikin waɗannan halaye akwai: tsananin fushi, tsaurin hali, zagin masu muhawara da shi, rashin kiyaye ladubban muhawara, da jingina kuskure ga malaman da suka gabace shi.[83] An ce waɗannan abubuwa sun kasance daga cikin dalilan da suka sa aka ɗaure shi bisa hukuncin alƙalan mazhabobin huɗu, kuma aka hana shi bayar da fatawa.[84]

Littattafan Da Aka Rubuta Wajen Sukar Ibn Taimiyya

Saboda fitar da wasu fatawowi da ra'ayoyi na musamman waɗanda ba a saba da su ba, Ibn Taimiyya ya fuskanci suka daga malamai da dama na mazhabobin Ahlus-Sunna huɗu da kuma malaman Shi'a. An rubuta littattafai da dama domin mayar da martani ga ra'ayoyinsa. Wasu daga cikin muhimman littattafan da aka rubuta wajen sukar tunaninsa sun haɗa da:

  1. Ad-Durratul Mudiyya Fir Raddi Ala Ibn Taimiyya na Taƙiyyud-Din Ali Bin Abdul-Kafi As-Subki (ya rasu a 756H).
  2. Shifa'us Saƙam Fi Ziyarati Khairil Anam na Taƙiyyud-Din Ali Bin Abdul-Kafi As-Subki (ya rasu a 756H).
  3. Naƙdul Ijtima'i wal Iftiraƙ fi Masa'ilil Imani Waɗ-Ɗalaƙ na Taƙiyyud-DinAli Bin Abdul-Kafi As-Subki (ya rasu a 756H).
  4. An-Nazarul Muḥaƙƙaƙ Fil Halfi Biɗ-Ɗalaƙil Mu'allaƙ na Taƙiyyud-Din Ali Bin Abdul-Kafi As-Subki (ya rasu a 756H).
  5. Al-I'tibar Bi Baƙa'il Jannati Wan Nar na Taƙiyyud-Din Ali Bin Abdul-Kafi As-Subki (ya rasu a 756H).
  6. Minhajush Shari'ah fir Raddi Ala Ibn Taimiyya na Muhammad Mahdi Kazimi Ƙazwini.
  7. Risala Fir Raddi Ala Ibn Taimiyya Fi Mas'alatiɗ Ɗalaƙ na Muhammad Bin Ali Mazini Dimashƙi (ya rasu a 721H).
  8. Risala Fir Raddi Ala Ibn Taimiyya fi Mas'alatiz Ziyara na Muhammad Bin Ali Mazini.
  9. At-Tuhfatul Mukhtara Fir Raddi Ala Munkiriz Ziyara na Umar bn Al-Yaman Al-Maliki (ya rasu a 734H).
  10. Al-Abhasul Jaliyya Fir Raddi Ala Ibn Taimiyya na Ahmad bn Usman Turkmani Hanafi (ya rasu a 744H).
  11. Ar-Raddu Ala Ibn Taimiyya fil I'tiƙadat na Muhammad bn Ahmad Farghani Dimashqi Hanafi (ya rasu a 867H).
  12. Al-Jawharul Munazzam Fi Ziyaratil Ƙabrish Sharifin Nabawiyyil Mukarram na Ibn Hajar Haisami (ya rasu a 974H).
  13. Nazratun Fi Kitabi Minhajis Sunnatin Nabawiyya na Allama Amini. An samo wannan daga littafinsa Al-Ghadir, sannan aka buga shi a matsayin littafi mai zaman kansa. Littafin yana mai da hankali wajen sukar ra'ayoyin Ibn Taimiyya da ya gabatar a cikin Minhajus Sunnatin Nabawiyya.[85]

Bayanin kula

  1. ↑ Ibn Kathir, Al-Bidaya wan-Nihaya, juzu'i na 13, shafi na 241.
  2. ↑ Abd al-Hamid, Ibn Taimiyya: Hayatuhu wa Aqa'iduhu, shafi na 56.
  3. ↑ Zaryab, «Ibn Taimiyya», juzu'i na 3, shafi na 172.
  4. ↑ Dukhi, Manhaj Ibn Taimiyya fi at-Tawhid, shafi na 29.
  5. ↑ Zaryab, «Ibn Taimiyya», juzu'i na 3, shafuffuka na 173 da 177.
  6. ↑ Ibn Kathir, Al-Bidayah wan-Nihayah, juzu'i na 13, shafi na 343; juzu'i na 14, shafi na 4.
  7. ↑ Ibn Kathir, Al-Bidayah wan-Nihayah, juzu'i na 13, shafi na 343; juzu'i na 14, shafi na 38.
  8. ↑ Ibn Kathir, Al-Bidayah wan-Nihayah, juzu'i na 13, shafi na 343; juzu'i na 14, shafi na 38.
  9. ↑ Ibn Kathir, Al-Bidayah wan-Nihayah, juzu'i na 14, shafuffuka na 137–138; Ibn Shakir, Fawat al-Wafayat, Dar Sadir, juzu'i na 1, shafi na 74.
  10. ↑ Badruddin al-'Aini, 'Iqd al-Juman, juzu'i na 1, shafi na 288.
  11. ↑ Ibn Kathir, Al-Bidayah wan-Nihayah, juzu'i na 1, shafi na 2.
  12. ↑ Mizzi, Tahzib al-Kamal, juzu'i na 1, shafi na 18.
  13. ↑ Abu Zaid, Ibn Qayyim al-Jauziyyah: Hayatuhu wa Atharuhu, shafi na 178.
  14. ↑ Ibn Shakir, Fawat al-Wafayat, Dar Sadir, juzu'i na 1, shafuffuka na 75–80.
  15. ↑ Ibn Qayyim al-Jauzi, Asma Mu'allafat Shaykh al-Islam Ibn Taimiyyah, 1403H.
  16. ↑ Bahrami, Bunyad at-Takfir, shafi na 41.
  17. ↑ Tabasi da Maruwwiji Tabasi, «Gune-shinasi-ye Mavaze'-e Asar-e Maktub-e Islami Raja' be Mavaze'-e Ibn Taimiyya...».
  18. ↑ Tabasi da Maruwwiji Tabasi, «Gune-shinasi-ye Mavaze'-e Asar-e Maktub-e Islami Raja' be Mavaze'-e Ibn Taimiyya...» shafi na 9.
  19. ↑ Tabasi da Maruwwiji Tabasi, «Gune-shinasi-ye Mavaze'-e Asar-e Maktub-e Islami Raja' be Mavaze'-e Ibn Taimiyya...» shafi na 7-8.
  20. ↑ Ibn Shakir, Fawat al-Wafayat, Dar Sadir, juzu'i na 1, shafi na 76.
  21. ↑ Ravandi, Tarikh-e Ijtima'i-ye Iran, juzu'i na 10, shafi na 202.
  22. ↑ Majmu'e Maqalat-e Ham-Andishi-ye Ziyarat, shafi 342.
  23. ↑ Ibn Kathir, Al-Bidayah wan-Nihayah, juzu'i na 14, shafi na 37.
  24. ↑ Bori, “The Collection and Edition of Ibn Taymiyyah’s Works...” shafi. 52–54
  25. ↑ Ibn Taimiyya, Majmu'at al-Fatawa..., juzu'i na 1, shafi na 160.
  26. ↑ Ibn Taimiyya, Majmu'at al-Fatawa..., juzu'i na 1, shafi na 45; Subhani, Farhang-e Aqa'id wa Mazahib-e Islami, juzu'i na 1, shafuffuka na 21–22.
  27. ↑ Zaryab, «Ibn Taimiyya», juzu'i na 3, shafi na 179.
  28. ↑ Allamah Hilli, Kashf al-Murad, shafuffuka na 296–297; Rezvani, Shi'a-shinasi wa Pasukh be Shubuhat, juzu'i na 1, shafi na 217.
  29. ↑ Ibn Taimiyya, Majmu'at al-Fatawa..., juzu'i na 1, shafuffuka na 148–149.
  30. ↑ Ibn Taimiyya, Majmu'at al-Fatawa..., juzu'i na 1, shafi na 106.
  31. ↑ Al-Musha'bi, Manhaj Ibn Taimiyya fi Mas'alat at-Takfir, shafuffuka na 351–463.
  32. ↑ Rezvani, Wahabiyyan Takfiri, shafuffuka na 114–122.
  33. ↑ Bukhari, Sahih al-Bukhari, juzu'i na 2, shafi na 88, bab: Ma Yukrah min Ittikhadh al-Masajid 'ala al-Qubur, hadisi na 1330.
  34. ↑ Ibn Taimiyya, Minhaj as-Sunnah..., juzu'i na 1, shafi na 131.
  35. ↑ Ibn Taimiyya, Majmu'at al-Fatawa..., juzu'i na 4, shafi na 478.
  36. ↑ Ibn Taimiyya, Ra's al-Husayn, shafi na 207.
  37. ↑ Ibn Taimiyya, Minhaj as-Sunnah..., juzu'i na 4, shafi na 571.
  38. ↑ Ibn Taimiyya, Minhaj as-Sunnah..., juzu'i na 4, shafi na 572.
  39. ↑ Ibn Jauzi, Ar-Radd 'ala al-Muta'assib al-'Anid al-Mani' min Dhamm Yazid, muƙaddima tahƙiƙ, shafi na 17.
  40. ↑ Zaryab, «Ibn Taimiyya», juzu'i na 3, shafi na 172.
  41. ↑ Zaryab, «Ibn Taimiyya», juzu'i na 3, shafi na 192.
  42. ↑ Ibn Taimiyya, Majmu'at ar-Rasa'il wal-Masa'il, juzu'i na 1, shafi na 243.
  43. ↑ Ibn Taimiyya, Majmu'at al-Fatawa..., juzu'i na 3, shafuffuka na 79–80.
  44. ↑ Zaryab, «Ibn Taimiyya», shafi na 178.
  45. ↑ Abu Zahra, Ibn Taimiyya Hayatuhu wa 'Asruhu, shafuffuka na 183–185.
  46. ↑ Abdulhamid, Ibn Taimiyya fi Suratihi al-Haqiqiyya, shafuffuka na 13, 67–72.
  47. ↑ Khalil Baraka, Ibn Taimiyya wa Juhuduhu fi at-Tafsir, shafuffuka na 127–140.
  48. ↑ Al-Musha'bi, Manhaj Ibn Taimiyya fi Mas'alat at-Takfir, shafuffuka na 351–352.
  49. ↑ Al-Musha'bi, Manhaj Ibn Taimiyya fi Mas'alat at-Takfir, shafuffuka na 353–363.
  50. ↑ Mahdi Bakhshi, «Jihad; Az Ibn Taimiyya ta Bin Laden», shafuffuka na 172–172.
  51. ↑ Ibn Taimiyya, Minhaj as-Sunnah..., juzu'i na 4, shafi na 56.
  52. ↑ Ibn Taimiyya, Minhaj as-Sunnah..., juzu'i na 6, shafi na 330; juzu'i na 7, shafuffuka na 88 da 489.
  53. ↑ Ibn Taimiyya, Majmu'at al-Fatawa..., juzu'i na 4, shafi na 431.
  54. ↑ Ibn Hajar al-Asqalani, Ad-Durar al-Kaminah..., juzu'i na 1, shafi na 181.
  55. ↑ Ibn Taimiyya, Minhaj as-Sunnah, juzu'i na 1, shafi na 530.
  56. ↑ Ibn Taimiyya, «Al-'Aqidah al-Hamawiyyah al-Kubra», juzu'i na 1, shafuffuka na 427–429.
  57. ↑ Ibn Taimiyya, As-Sarim al-Maslul 'ala Shatim ar-Rasul, shafi na 107.
  58. ↑ Ibn Taimiyya, Al-'Aqidah al-Wasitiyyah, shafi na 118.
  59. ↑ Ibn Hajar al-Asqalani, Ad-Durar al-Kaminah..., juzu'i na 1, shafuffuka na 179–181; Ibn Taimiyya, Majmu'at al-Fatawa..., juzu'i na 20, shafi na 251.
  60. ↑ Ibn Taimiyya, Majmu'at al-Fatawa..., juzu'i na 28, shafuffuka na 468–489.
  61. ↑ Ibn Taimiyya, Majmu'at al-Fatawa..., juzu'i na 28, shafi na 468.
  62. ↑ Ibn Taimiyya, As-Sarim al-Maslul 'ala Shatim ar-Rasul, shafi na 586.
  63. ↑ Ibn Taimiyya, Minhaj as-Sunnah..., juzu'i na 1, shafi na 35.
  64. ↑ Ibn Taimiyya, Minhaj as-Sunnah..., juzu'i na 1, shafi na 25.
  65. ↑ Lutfii, «Barazari-ye Ta'sirāt-e Andishe-ye Ibn Taimiyya bar Kārkard-e Salafiyye-ye Jihādi», shafi na 41.
  66. ↑ Mohiti da Farmaniyan, Fiqh Salafiyya (Fiqh Ibn Taimiyya) Mazhabi Jadid dar Fiqh-e Ahl-e Sunnat, shafi na 121.
  67. ↑ Ali Pur da wasu, «Ta'sir-e Andishehā-ye Ibn Taimiyya bar Khat-hā-ye Fekri wa Khat-mashi-ye Goruh-hā-ye Salafi-Takfiri», shafi na 43.
  68. ↑ Lutfii, «Barresi-ye Ta'sirāt-e Andishe-ye Ibn Taimiyya bar Karkard-e Salafiyye-ye Jihadi», shafi na 59.
  69. ↑ Ali Pur da wasu, «Ta'sir-e Andishehā-ye Ibn Taimiyya bar Khat-hā-ye Fekri wa Khat Mashi-ye Goruh-hā-ye Salafi-Takfiri», shafi na 43.
  70. ↑ Mohiti da Farmaniyan, «Fiqh-e Salafiyya (Fiqh-e Ibn Taimiyya) Mazhabi Jadid dar Fiqh-e Ahl-e Sunnat», shafuffuka na 125–126.
  71. ↑ Ali Pur da wasu, «Ta'sir-e Andishehā-ye Ibn Taimiyya bar Khatut-e Fekri wa Khat Mashi-ye Goruh-hā-ye Salafi-Takfiri», shafi na 43.
  72. ↑ Purhasan da Seifi, «Taqābol-e Neo-Salafi-hā bā Shī'iyān wa Payāmad-hā-ye Ān bar Etehād-e Jahān-e Islām», shafuffuka na 17–18.
  73. ↑ Mahdi Bakhshi, «Jihād az Ibn Taimiyya tā Bin Lāden», shafuffuka na 172–174.
  74. ↑ Subhani, Buhuth fi al-Milal wa an-Nihal, shafi na 587.
  75. ↑ Amin, Kashf al-Irtiyab, Dar al-Kutub al-Islamiyya, shafi na 52.
  76. ↑ Ali Pur da wasu, «Ta'sir-e Andishehā-ye Ibn Taimiyya bar Khatut-e Fekri wa Khat Mashi-ye Goruh-hā-ye Salafi-Takfiri», shafi na 43.
  77. ↑ Ibn Shakir, Fawat al-Wafayat, Dar Sadir, juzu'i na 1, shafi na 74.
  78. ↑ Hajwi, Al-Fikr as-Sami fi Tarikh al-Fiqh al-Islami, juzu'i na 2, shafi na 362.
  79. ↑ Ibn Kathir, Al-Bidayah wa an-Nihayah, juzu'i na 14, shafi na 156.
  80. ↑ Suyuti, Tabaqat al-Huffaz, shafi na 520.
  81. ↑ Baghdadi, Adh-Dhail ‘ala Tabaqat al-Hanabilah, juzu'i na 4, shafi na 401.
  82. ↑ Shawkani, Al-Badr at-Tali, Dar al-Ma‘rifah, juzu'i na 2, shafi na 262.
  83. ↑ Hajwi, Al-Fikr as-Sami fi Tarikh al-Fiqh al-Islami, juzu'i na 2, shafuffuka na 363–364.
  84. ↑ Ibn Abi Ya‘la, Tabaqat al-Hanabilah, Beirut, juzu'i na 4, shafuffuka na 394, 401.
  85. ↑ «نگاهی گذرا به زندگی ابن‌تیمیه»، Cibiyar Sadarwa ta Musamman don Bincike kan Wahabiyya da Ƙungiyoyin Takfiri«نظرة فی کتاب منهاج السنة النبویة»، cibiyar bincike ta aikin hajji da ziyara; Amini, Nazrah fi Kitab Minhaj as-Sunnah an-Nabawiyya, Madrasat-e Fiqahat, shafuffuka na 20–21..

Tsokaci

  1. ↑ Abu al-Faraj Abdurrahman bn Ahmad al-Baghdadi al-Hanbali ya ce: “Ina rantsuwa tsakanin Rukuni da Maƙamu cewa ban taɓa ganin wani irinsa ba.” Ya rubuta shafuka 20 yana yabonsa, sannan ya ce: “A fannin Hadisi ya kasance mai ƙarfi matuƙa, har ana iya cewa duk wani Hadisi da Ibn Taimiyya bai sani ba, ba zai zama Hadisi ba.” (Al-Baghdadi, Adh-Dhail ‘ala Tabaqat al-Hanabilah, 1417H, juzu’i na 4, shafi na 391).

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