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Daƙiƙa:Mai Hukunci Na Shari'a

Ƙara hanyoyin mahaɗar
Daga wikishia
Muƙaman Shari'a
Annabi
Imami
Alƙali
Shugaban Shari'a
Limamin Juma'a
Limamin Jam'i
Waliyul Faƙihi
Marji'in Taƙlidi
Amirul Hajji
Na'ibul Khas
Gama-garin Na'ibi

Mai hukunci na shari'a shi ne malami na fiƙihu wanda ya cika sharuɗɗa yana yin hukunci a tsakanin muminai kan abin da ya shafi saɓani da rashin jituwa. Saboda haka bin Mai hukunci na shari'a a Musulinci wajibi ne, saboda haka idan ɗaya daga cikin malaman fiƙihu ya yi hukunci kan wani maudu'i, to bai halitta ba ga wani malami ya ƙalubalanci wannan hukunci da ya yi. Kamar yadda malamai na addini sune suke ɗarewa matsayin Mai hukunci na shari'a a madadin Imami Ma'asumi (wanda baya saɓo) a lokacin da ya fakuwar Imami na wannan lokaci (A.S).

Akwai saɓani a tsakanin malaman fiƙihu kan iyakar ƙarfin ikon shugaba na sha'ria, wasu sun tafi kan cewa yana da ƙarfin mulki ne a abubuwan da alƙur'ani da hadisi suka ambata, kamar gudanar da al'amarin marayu, da kuɗaɗan da ba a san mai suba, idan wasu kuma suka tafi kan cewa haddin ko iyakar mulkinshi ita ce ba shi da banbanci da ikon da Imamai Ma'asumai (A.S) suke dashi.

An kafa hujja da dama cikin litattafai na fiƙihu kan cewa Marja'i na taƙlidi shi ne mai hukunci na shari'a da na'ibi da wakili na Imam wanda baya saɓo a lokacin gaiba, an kafa hujja kan wannan magana da ruwayoyi da suke magana kan haƙƙin malamai, irin dalilin da ya nuna cewa malamai sune magada annabawa (A.S), da wani dalili da yake cewa malamai aminan annabawa ne ko halifofinsu. Kamar yadda yake akwai dalili na hankali, idan yake cewa hankali yana hukunta cewa akwai larura da zata sa Allah ya naɗa Imami domin tabbatar da tsari cikin al'umma da tabbatar da addini, to kazalika shi hankali yana ganin larura kan naɗa na'ibin Imam ta hanyar Imami a lokacin gaiba.

Wasu malaman fiƙihu sun dogara kan ijma'i wajan tabbatar da shugabanci na shari'a ga malamin fiƙihu.

Gabatarwa

Mai hukunci na shari'a, shi ne wanda ya cika sharuɗɗa, idan yake hukunci tsakanin muminai a lokacin saɓani da jayayya.[1] kazalika wasu malaman fiƙihu sun tafi kan cewar kamar yadda ya wajabta ga Marja'in taƙlidi ya fitar da fatawa a mastayinshi na marji'in taƙlidi, kazalika ya wajabta kanshi ya fitar da hukunci a matsayinshi na mai hukunci na shari'a[2] zama shugaba ko yin hukunci na shari'a wajibi ne kifa'i (idan wani ya zama shugaba, to ya saraya kan sauran) ga malaman fiƙihu,[3] a yanayin da shugaban shari'a ya sanar da wani hukunci, to ya wajabta a bishi hatta wanda ba ya taƙlidi da shi.[4]

Wasu masu bincike a fiƙihu sun ce, wannan kalma ta Al-Hakimush shari'i ta shiga cikin fiƙihu Imamiyya ne tin lokacin Allama Hilli[5] a mafi yawancin gurare a fiƙihu wannan kalma ta hakimush shar'i tana nufin malami na fiƙihu wanda ya cika dukkan sharuɗɗa,[6] Wahid Bahbahani ya ce ana kiransa da hakimush shar'i saboda yana shugabantar abubuwa masu bambanci, daga hukunci da wilaya da gudanarwa ta marayu, da sauransu.[7]

Imam Khomaini Allah ya yi mishi rahama bayan juyin juya hali ya yi amfani da wannan kalma ta hakimush shar'i kan mutanen da ya zaɓa a matsayin alƙalai na shari'a a garuruwa na Iran.[8]

Hujjojin Tabbatar Da Shugabanci Da Ikon Shariia Ga Malamai

An kafa hujja daban-daban cikin litattafan fiƙihu kan cewa marji'i na taƙlidi shi ne Mai hukunci na shari'a kuma shi ne na'ibi na Imami wanda baya saɓo a lokacin gaiba[9] sune kamar haka:

  • Dalili daga ruwaya: ruwaya ce wacce ta zo kan malamai, kamar ruwaya da take nuni cewa su malamai su ne magada Annabawa[10] da wata ruwayar da take cewa malami su ne aminan Annabawa[11] kuma su ne halifofinsu.[12]
  • Dalili na hankali: kamar yadda hankali yake hukunta larurar naɗa Imami daga Allah domin tabbatar da tsari cikin al'umma da kuma tabbatar da addini, to kazalika hankali yana hukunta cewa laruru ce ga Imami ya naɗa wanda zai gajeshi a lokacin Gaiba(fakuwar imam).[13]
  • Wasu malaman fiƙihu sun dogara da Ijma'i wajan tabbatar da hukunci na shari'a ga malamai masana fiƙihu.[14]

Iyakokin Iko Na Mai Hukunci Na Shari'a

Akwai saɓani tsakanin malaman fiƙihu kan iyakar mulki da iko na shugaban shari'ar Musulinci, saboda haka sai wasun su suka tafi kan cewa shi shugaba na Musulinci yana da iko ne ko ƙarfin faɗa a ji a kan abubuwan da Alƙur'ani da hadisi suka ambata, kamar gudanar da harkar marayu, da kuɗin da ba a san mai su ba,[15] a dai-dai lokacin da wasu suka tafi kan cewa iyakar wilayarsa shi ne iya faɗin ikon Imamai Ma'asumai,[16] bisa gini kan mahanga ta ɗaya zai zamo doka ita ce rashin wilaya kan duk wani abu da ake da shakka shin shuga na Musulinci yana da iko kan wannan abu ko a'a, to doka ita rashin waliyarshi kan wannan abu.[17] amma bisa mahanga ta biyu, doka ita ce wilaya ga Marja'i na taƙlidi kan komai, sai wanda ya fita bisa wani dalili[18]

Wasu malaman fiƙihu sun raba mahukunta na Musulinci zuwa gida biyu, kashi na farko sune mahukunta da Allah ne yake zaɓarsu ta hanyar wahayi a matsayin shuwagabanni, su ne manzon Allah (S.A.W) da Imamai wanɗanda basa yin saɓo.[19] amma kashi na biyu shi ne wandanda Allah ya zaɓa a matsayin mahukunta ba kai tsaye ba, sai ta hanyar Annabawa da imamai(A.S) waɗannan kuma sune malaman fiƙihu[20] inda ruwayoyi daga imamai(A.S) kan wilayarsu da shugabancinsu kan mutane a lokacin Gaiba Kubra ta Imam Mahadi (A.S).[21]

Karo Tsakanin Mahukunta Na Musulinci Guda Biyu

Malaman fiƙihu sun ce muƙami ko matsayi na wilaya ko Hukuma ta Musulinci Allah ya sanya shi ne ga malamai na fiƙihu wanɗanda suka cika sharuɗɗa, idan ɗayansu ya zama shugaba, to ya haramta ga sauran su yi jayayya da shi da ko hamayya, saboda su sani cewa shi fitar da hukunci na shari'a wajibi ne Kifa'i kuma bai halatta ba wasu mukallafai su yi jayayya da saɓa mi shi kan hakan ba, abu na biyu kuma da yake haramta yin jayayya da shi, shi ne ita jayayya da hamayya ga Maraji'ai a tsakaninsu yana sabbaba rashin tsari cikin al'umma, wannan kuma abin ne wanda Allah bai yarda da shi ba.[22]

Bayanin kula

  1. ↑ Wasu gungun masu bincike, Farhange Mutabiƙ Mazhabe Ahle Bait (A.S), juzu'i na 3, shafuffuka na 198–199.
  2. ↑ Kashiful Giɗa, An-Nurus Saɗi, juzu'i na 1, shafuffuka na 389–395; Rahman Sitayish, Rasai'il fi Wilayatil Faƙih, dukan littafin.
  3. ↑ Amili, Al-Rauda al-Bahiyya, juzu'i na 1, shafi na 236; Ruhani, Fiƙhus Sadiƙ (A.S), juzu'i na 16, shafi na 169; Ƙummi, Ad-Dalai'il, juzu'i na 4, shafuffuka na 356 da 357.
  4. ↑ Sadar, Al-Fatawa al-Wadiha, shafi na 632.
  5. ↑ Ƙafi, Hakim, shafi na 423.
  6. ↑ Wasu gungun marubuta, Farhange Fiƙh, juzu'i na 3, shafi na 199.
  7. ↑ Wahid Bihbahani, Al-Ijtihad wat Taƙlid, shafi na 499.
  8. ↑ Khomaini, Sahifate Nur, juzu'i na 11, shafi na 378; juzu'i na 20, shafi na 285; juzu'i na 18, shafi na 36; juzu'i na 14, shafi na 466; juzu'i na 16, shafi na 398.
  9. ↑ Hakim, Nahjul Faƙaha, shafuffuka na 299–303.
  10. ↑ Kashiful Giɗa,An-Nurus Saɗi, juzu'i na 1, shafi na 350; Bahrani, Al-Hada'iƙ An-Nadira, juzu'i na 13, shafi na 564; Rahman Sitayish, Rasai'il fi Wilayatil Faƙih, shafi na 116.
  11. ↑ Kashiful Giɗa, An-Nurus Saɗi, juzu'i na 1, shafi na 354; Bahrani, Al-Hada'iƙ An-Nadira, juzu'i na 13, shafi na 566; Rahman Sitayish,Rasai'il fi Wilayatil Faƙih, shafi na 118.
  12. ↑ Kashiful Giɗa,An-Nurus Saɗi, juzu'i na 1, shafi na 355; Bahrani, Al-Hada'iƙ An-Nadira, juzu'i na 13, shafi na 566; Rahman Sitayish, Rasai'il fi Wilayatil Faƙih, shafi na 118.
  13. ↑ Kashiful Giɗa, An-Nurus Saɗi, juzu'i na 1, shafi na 343; Haidari, Wilayatul Faƙih: Tarikhuha wa Mabaniha, shafi na 221.
  14. ↑ Bahrani, Al-Hada'iƙ An-Nadira, juzu'i na 13, shafi na 563; Kashiful Giɗa, An-Nurus Saɗi, juzu'i na 1, shafi na 348;Rahman Sitayish, Rasai'il fi Wilayatil Faƙih, shafi na 115; Haidari, Wilayatul Faƙih: Tarikhuha wa Mabaniha, shafi na 220.
  15. ↑ Haidari, Wilayatul Faƙih: Tarikhuha wa Mabaniha, shafuffuka na 226–228; Kashiful Giɗa,An-Nurus Saɗi, juzu'i na 1, shafuffuka na 341 da 379; Maragi, Al-Anawin al-Fiƙhiyya, juzu'i na 2, shafuffuka na 562–569.
  16. ↑ Kashiful Giɗa,An-Nurus Saɗi, juzu'i na 1, shafuffuka na 341 da 379; Maragi, Al-Anawin al-Fiƙhiyya, juzu'i na 2, shafi na 562–569.
  17. ↑ Haidari,Wilayatul Faƙih: Tarikhuha wa Mabaniha, shafuffuka na 226–228; Kashiful Giɗa, An-Nurus Saɗi, juzu'i na 1, shafuffuka na 341 da 379; Maragi, Al-Anawin al-Fiƙhiyya, juzu'i na 2, shafuffuka na 562–569.
  18. ↑ Kashiful Giɗa, An-Nurus Saɗi, juzu'i na 1, shafuffuka na 341 da 379; Maragi, Al-Anawin al-Fiƙhiyya, juzu'i na 2, shafuffuka na 562–569.
  19. ↑ Kashiful Giɗa, An-Nurus Saɗi, juzu'i na 1, shafuffuka na 370–372; Haidari, Wilayatul Faƙih: Tarikhuha wa Mabaniha, shafi na 192.
  20. ↑ Kashiful Giɗa, An-Nurus Saɗi, juzu'i na 1, shafuffuka na 375–377; Haidari,Wilayatul Faƙih: Tarikhuha wa Mabaniha, shafi na 193.
  21. ↑ Kashiful Giɗa, An-Nurus Saɗi, juzu'i na 1, shafi na 341; Haidari,Wilayatul Faƙih: Tarikhuha wa Mabaniha, shafi na 192.
  22. ↑ Kashiful Giɗa, An-Nurus Saɗi, juzu'i na 1, shafuffuka na 389–390.

Nassoshi

  • Amili, Zain al-Din Bin Ali, Al-Rauda al-Bahiyya fi Sharhi al-Lum'a al-Dimashƙiyya, mai sharhi: Sulɗan al-Ulama'i, Qom, Iran, Maktabatul I'ilamil Islami Fi Qom, 1412H.
  • Kashiful Giɗa, Ali Bin Muhammad Rida, An-Nurus Saɗi fi al-Fiƙh al-Nafi, Najaf, Iraƙ, Maktaba Al-Adab, 1381H.
  • Rahman Sitayish, Muhammad Kazim, Rasai'il fi Wilayatil Faƙih, Qom, Iran, Maktabatul I'ilamil Islami Fi Qom, 1425 H.
  • Sadar, Muhammad Baƙir, Al-Fatawa al-Wadiha ala mazhab Ahl al-Bait (A.S),Beirut, Lebanon, Darul ta'aruf Lil Maɗbu'at, 1403H.
  • Wasu gungun masu bincike, Farhange Mutabiƙ Mazhabe Ahle Bait (A.S), Qom, Iran, Cibiyar Da'iratul Ma'arif Fiƙh Islam, bugu na 2, 1394Sh.
  • Hakim, Muhsin, Nahjul Faƙaha, Qom, Iran, mai wallafa: 22 Bahman, babu kwanan wata.
  • Bahrani, Yusuf Bin Ahmad, Al-Hada'iƙ An-Nadira fi Ahkam al-Itra al-ɗahira, masu bincike: Muhammad Taƙi al-Irwani da Abdur-Razzaƙ al-Muƙarram, Qom, Iran, Cibiyar Jama'atul Mudarrisin da take ƙarƙashin Hauza Ilimiyya, 1405H.
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  • Khomaini, Ruhullah, Sahifate Nur, Tehran – Iran, Cibiyar Nahsre Asare Imam Khomaini, 1389Sh.
  • Maragi, Abdul-Fattah Bin Ali,Al-Anawin al-Fiƙhiyya, Qom, Iran, Cibiyar Jama'atul Mudarrisin, 1417H.
  • Ƙafi, Husain, Hakim, Daneshnameh-ye Jahane Islam, Tehran – Iran, Gidauniyar Da'iraul Ma'arif Islami, bugu na 1, 1387Sh.
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