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Daƙiƙa:Mustad'af Fikri

Ƙara hanyoyin mahaɗar
Daga wikishia
Adalcin Allah
Ma'anar Adalcin Allah
Husnu Da Ƙubhu
Batun Sharri
Jabar Da Ikhtiyar
Amrun Bainal Amraini
Ƙaza da Ƙadri
Mafi Kyawun Tsari
Mustad'af Fikri
Ɗora wa mutum abin da ba ya da ikon aikatawa
Istiɗa'a
Azaba ba tare da bayani ba
Azaba ta har abada
Halitta ta tilas
Adalcin Shari'a

Mustad'af fikri shi ne mutumin da ba shi da isasshen ƙarfin tunani don gane gaskiya daga ƙarya, ko kuma bai samu damar isa ga addinin Musulunci ba; amma idan aka gabatar masa da gaskiya, zai karɓe ta.

Mustad'af fikri yana kishiyantar mustad'af amali; wato mutumin da ya san Musulunci, amma yanayin muhallinsa bai ba shi damar aikata shi ba.

A cikin Alƙur'ani akwai bayanai game da mustad'af, kuma a cewar masu tafsiri, abin nufi da wasu daga cikinsu shi ne mustad'af fikri. Haka kuma a cikin ruwayoyi an yi magana a kan mustad'af fikri, an kuma bayyana sharuɗansa. Wasu suna ɗaukar mustad'af fikri da jahili mai uzuri (jahil ƙasir) a matsayin abu guda.

Game da makomar mustad'af fikri a lahira, akwai ra'ayoyi guda uku:

zai shiga wuta, ba za a hukunta shi ba,

Game da batun 'mustad'af fikri', ba a rubuta wani 'maƙala ko littafi mai zaman kansa' kai tsaye a kansa ba; sai dai an yi bayani a kansa 'a warwatse' cikin wasu 'littattafan tafsiri' da kuma cikin 'wasu maƙaloli'.

Bayanin Ma'ana

A cikin adabin addini, mustad'af fikri ana kiran sa ga mutumin da, saboda raunin fahimta ko ƙarancin ƙarfin tunani, ko kuma saboda rashin samun damar isa ga addinin Musulunci, ba zai iya bambance gaskiya da ƙarya ba, kuma ba zai iya sanin ma'arifan addini yadda ya kamata ba;[1] amma idan aka gabatar masa da gaskiya, ba zai ƙi karɓarta ba.[2]

Mustad'af fikri yana kishiyantar mustad'af amali; wato mutumin da ya gane gaskiya, amma takurawar muhalli ko danniyar yanayi ba ta ba shi damar yin aiki da ita ba.[3] Kamar yadda wasu masu bincike suka ruwaito, wani lokaci ana amfani da mustad'af fikri da jahili mai uzuri (jahil ƙasir) da ma'ana ɗaya.[4]

Matsayinsa

A wasu ayoyin Alƙur'ani, an ambaci mustad'af, kuma masu tafsiri sun ɗauki wasu daga cikin amfani da kalmar a matsayin nuni da mustad'af fikri.[5] A cikin ruwayoyi kuwa, an fi yin ishara ne ga mustad'af fikri. Misali, a wata ruwaya daga Imam Kazim (A.S) ya zo cewa mustad'af shi ne mutumin da ba a kafa masa hujja da dalili ba, kuma bai fahimci ko san saɓanin da ke cikin al'amuran addini da mazhaba ba; amma idan ya samu labarin akwai irin waɗannan saɓanai, to ba ya zama mustad'af kuma.[6]

Allama Majlisi ma, a cikin littafinsa Bihar Al-Anwar, a babin al-Mustad'afin wa al-Murjawna li Amrillah, ya yi bayani kan ruwayoyi 37 da suka shafi mustad'af.[7]

Su wa Ake Ɗauka A Matsayin "Mustad'af Fikri"?

Shaik Saduƙ ya lissafa nau'ukan mutane guda uku a matsayin waɗanda suka cancanci lakabin mustad'af fikri:

  1. .Mutanen da aka haifa ba tare da baiwar hankali ba (masu taɓin hankali na haihuwa) kuma suka rayu a haka har zuwa ƙarshen rayuwarsu.[8]
  2. .Yaran da suke da hankali, amma suka rasu kafin su kai matakin da za su iya bambance gaskiya da ƙarya.
  3. .Mutanen da suke da hankali, amma a lokacin da Manzo ya zo ko aka yi kiran Allah, sun riga sun rasa ƙarfin fahimta saboda tsufa.[9]

A ra'ayin wasu masu bincike, mutanen da suke da hankali, amma saboda wasu dalilai kamar yanayin muhalli da farfaganda, kalmar gaskiya ba ta isa kunnuwarsu ba, su ma ana ɗaukar su a matsayin mustad'af fikri.[10]

Jafar Subhani, ɗaya daga cikin malaman tauhidi (mutakallimun) na Shi'a, ya bayyana misalan mustad'af fikri a gida huɗu:

  1. .Wanda aka haifa a ƙasar da ba ta da damar koyon addini.
  2. .Wanda yake rayuwa a ƙasar da ba zai iya sauke nauyin da ya rataya a kansa ba saboda rashin malami (faƙihu) masani.
  3. .Wanda aka yi masa tarbiyya a cikin iyalin da yake ganin addinin magadansa ba shi da wani aibi.
  4. .Wanda yake da nakasa ta fuskar tunani.[11]

Makomar Mustad'af A Lahira

Akwai saɓani a tsakanin malamai game da yadda Allah zai yi da mustad'af fikri a ranar alƙiyama. Akwai ra'ayoyi guda uku a kan haka:

  • Wasu malaman tauhidi na Shi'a sun yi amanna cewa mustad'af fikri zai shiga wuta a ranar ƙiyama.[12]
  • Wasu masu tafsiri da malaman tauhidi kuwa, suna duba ayoyi na 98 da 99 na Suratu Nisa'i da kuma ruwayoyin da suka zo daga Imamai (A.S),[13] sun tafi a kan cewa su ma'abuta tsira ne (za su tsira).[14] Har ma suna cewa idan har mustad'af fikri ya sauke nauyin da ya rataya a kansa bisa tsarin addininsa da kuma ikhlasi, to baya ga rashin shiga wuta, zai ma cancanci samun lada.[15]
  • Wani rukunin kuma suna ganin cewa Allah ba zai yi musu azaba ba, amma kuma ba zai ba su lada ba; domin kuwa ana bayar da lada ne a madadin aikata farilla, kuma hukuncin wannan rukunin yana ga kyakkyawan nufi da falalar Ubangiji.[16]

Murtada Muɗahhari, malamin tauhidi na Shi'a, ya yi nuni da ra'ayoyi biyu na wuce gona da iri (tafrit da ifrat) game da batun mustad'af fikri, inda ya ce duka biyun sun saɓa wa mahangar Alƙur'ani:[17] A ra'ayin "tafriɗ" (taƙaitawa), ayyukan Shi'a kawai ake karɓa, kuma ayyukan mustad'af fikri a banza suke.[18] Rashin yarda da "Imamanci" shi ne babban dalilin masu wannan ra'ayin na kin karɓar ayyukan mustad'af. Amma a ra'ayin "ifrat" (wuce gona da iri), idan har aikin mustad'af fikri na kwarai ne kuma mai kyau, to zai samu lada, walau mai aikin ya yi imani da Musulunci ko mazhabar Imamiayya ko bai yi ba.[19] Mutahhari ya yi amanna cewa ayyukan mustad'af fikri ana karɓarsu matukar ba sa yin hakan don taurin kai ko musun gaskiya.[20]

Tarihi Da Majiyoyin Karatu

A ra'ayin wasu masu bincike, ba a rubuta maƙala ko littafi mai zaman kansa a kan batun mustad'af fikri ba; an ambaci batutuwan ne a warwatse a cikin littattafan tafsiri yayin bayanin ayoyin da kalmar "Mustad'af" ko rassa nata suka fito.[21] Misali, Mutahhari a cikin littafinsa Adle Ilahi (Adalcin Ubangiji), a ƙarƙashin tattaunawar "Aikin ƙwarai daga wanda ba Musulmi ba", ya yi bayani a kan haka.[22] Akwai kuma wasu maƙalu da aka rubuta da suka shafi mustad'af fikri, kamar: Ra'ayin Imam Khomaini game da mabiya addinai na Husain Taufiƙi,[23] Pluralism Najate Dar Andishe Islami na Mahdi Azizan,[24] Barrasi Pluralism Az Didgahe Ƙur'an na Ilƙar Ismail Zadeh,[25] Waz'iyate Mustadafan Fikri Dar Ƙiyamat na Muhammad Ali Yusufi Zadeh da Qasim Jawadi,[26] Barrasi Mahiyate Wa Aƙibat Ukhrawi Mustadafan Dini Ba Takiye Bar Ayat Wa Riwayat na Muhammad Husain Naƙi Zadeh da Samad Abdullahi Abid.[27]

Batutuwa Masu Alaƙa

Bayanin kula

  1. ↑ Makarim Shirazi, Tafsir Namuna, jildi na 4, shafi na 87.
  2. ↑ Tabataba’i, Al-Mizan, jildi na 5, shafi na 51.
  3. ↑ Makarim Shirazi, Tafsir Namuna, jildi na 16, shafi na 20.
  4. ↑ Soro'Rubutun tsutsa'ush da Haidari, Istikbar wa Istid’af dar Qur’an, Qum, jildi na 1, shafi na 33.
  5. ↑ Tabataba’i, Al-Mizan fi Tafsir al-Qur’an, jildi na 5, shafuffuka na 50–52.
  6. ↑ Kulaini, Al-Kafi, jildi na 2, shafi na 406.
  7. ↑ Majlisi, Bihar al-Anwar, jildi na 69, shafuffuka na 157–171.
  8. ↑ Sheikh Saduƙ, At-Tawhid, shafi na 393.
  9. ↑ Shaikh Saduq, Ma’ani al-Akhbar, shafi na 408.
  10. ↑ Yusufi Zada, Waḍʿiyyat-e Mustaḍʿafan-e Fikrī dar Qiyamat, shafi na 58.
  11. ↑ Subhani, Madkhal Masa’il Jadid dar 'Ilm al-Kalam, jildi na 2, shafi na 320.
  12. ↑ Azizan, "Pluralism-e Nejat dar Andisheh-ye Eslami", shafi na 4; Khomaini, Anwar al-Hidaya, jildi na 2, shafi na 412.
  13. ↑ Kulaini, Al-Kafi, jildi na 2, shafuffuka na 404–407.
  14. ↑ Majlisi, Mir’at al-‘Uqul, jildi na 11, shafi na 203; Tabataba’i, Al-Mizan, jildi na 5, shafuffuka na 50–51; Mutahhari, Adle Ilahi,shafi na 289.
  15. ↑ Dadjou, Ma‘zuriyyat ya Istiḥqaq-e Padash-e Peyrawan-e Jahel-e Qaṣer-e Adyan-e Digar, shafi na 110.
  16. ↑ Shaik Tusi, Al-Tibyan fi Tafsir al-Qur’an, Ihya’ al-Turath al-‘Arabi, jildi na 3, shafi na 303; Tabataba’i, Al-Mizan, jildi na 5, shafi na 52; Jawadi Amoli, Tafsir-e Tasnim, jildi na 20, shafi na 241.
  17. ↑ Mutahhari, Adle Ilahi, shafuffuka na 243–316."
  18. ↑ Mutahhari, Adle Ilahi, shafuffuka na 243–316.
  19. ↑ Mutahhari, Adle Ilahi, shafuffuka na 243–316.
  20. ↑ Mutahhari, Adle Ilahi, shafuffuka na 243–316.
  21. ↑ Yusufizadeh da Jawadi, waz‘iyyat-e Mustaḍ‘afan-e Fekri dar Qiyamat, .shafi na 56.
  22. ↑ Mutahhari, Adle Ilahi, shafuffuka na 243–316.
  23. ↑ Mutahhari, Adle Ilahi, shafuffuka na 243–316.
  24. ↑ Azizan, Pluralism-e Nejat dar Andisheh-ye Eslami, (Ra'ayin Pluralism na Tsira a Tunanin Musulunci). a cikin mujallar Ma‘refat.
  25. ↑ Yusufizadeh da Jawadi, waz‘iyyat-e Mustaḍ‘afan-e Fekri dar Qiyamat, a cikin mujallar Andisheh-ye Nowin-e Dini.
  26. ↑ Yusufizadeh da Jawadi, Waz‘iyyat-e Mustaḍ‘afan-e Fekri dar Qiyamat, a cikin mujallar Andisheh-ye Nowin-e Dini.
  27. ↑ Naqizadeh da Abdollahi Abed, Barrasi-ye Mahiyyat wa ‘Aqebat-e Okhrawi-ye Mustaḍ‘afan-e Dini ba Tekye bar ayat wa Rewayat, a cikin mujallar Elahiyyat-e Qur’ani.

Nassoshi

  • Imam Khomaini, Sayyid Ruhullah, Anwar al-Hidaya, Tehran, Cibiyar Tsarawa da Wallafa Kayan Tarihin Imam, 1372Sh.
  • Kulaini, Muhammad bn Ya'qub, Al-Kafi, bincike Ali Akbar Ghaffari da Muhammad Akhundi, Tehran,Gidan Wallafa Littattafan Musulunci, bugu na hudu, 1407H.
  • Majlisi, Muhammad Baqir, Mir'at al-Uqul, Tehran, Gidan Wallafa Littattafan Musulunci, 1363Sh.
  • Makarim Shirazi, Nasir, Tafsir Namuna, Tehran, Gidan Wallafa Littattafan Musulunci, 1374Sh.
  • Mutahhari, Murtadha, Adle Ilahi, Tehran, Wallafar Sadra, 1391Sh.
  • Shaik Saduq, Muhammad bn Ali, Al-Tawhid, Qum, Ƙungiyar Malamai., 1398H.
  • Shaik Saduq, Muhammad bn Ali, Ma'ani al-Akhbar, Qum, Ƙungiyar Malamai, 1403H.
  • Shaik Tusi, Muhammad bn Hasan, Al-Tibyan fi Tafsir al-Qur'an, Farfaɗo da Gadon Larabawa, ba tare da shekara ba.
  • Suroush, Muhammad da Ahmad Haidari, Istikbar wa Istid'af dar Qur'an, Qum, Sojojin Kare Juyin Juya Halin Musulunci, ba tare da shekara ba.
  • Tabataba'i, Sayyid Muhammad Husain, Al-Mizan fi Tafsir al-Qur'an, Qum, Wallafe-wallafen Isma‘iliyan, 1363Sh.
  • Azizan, Mahdi، «پلورالیزم نجات در اندیشه اسلامی»، (Pluralism na tsira a tunanin Musulunci.), a cikin mujallar Ma'rifat, lamba ta 121, Disamba 2007 / Janairu 2008M.
  • Dadju, Yadullah.

Isma'il Zada, Ilqar«بررسی پلورالیسم نجات از نگاه قرآن»، (Binciken pluralism na tsira daga mahangar Alƙur'ani.), mujallar Binat, lamba ta 1, 2011M.

  • Naƙi Zada, Muhammad Husain da Samad Abdullahi Abid,

Taufiqi, Husain، «دیدگاه امام خمینی (ره) درباره پیروان ادیان»، (Ra'ayin Imam Khomaini (r.a) game da mabiya addinai.), a cikin mujallar Haft Aseman, lamba ta 15, 2002M.

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