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Daƙiƙa:Niyyar Neman Kusancin Allah

Ƙara hanyoyin mahaɗar
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Niyyar neman kusancin Allah, ko ƙasdul ƙurba, shi ne yin wata ibada da manufar samun yardar Allah da kusanci da shi, neman kusancin Allah kaɗai yana wajaba ne cikin wajibai na ibada kamar sallah, azumi da aikin hajji, idan babu ita ibada ba ta inganta, amma cikin wajibai tawassuli (Wajiban da ake cika su ta hanyar aikata su kawai, ba tare da niyyar ibada ba) babu buƙatar niyyar neman kusanci da Allah. Bisa ra'ayin ba'arin malamai, niyyar kusanci haɗe da imani ana lissafa shi daga sharuɗɗa samun lada.

Nazarin Ma'ana

Abin nufi da niyyar neman kusanci da Allah shi ne yin wani aiki da manufar ɗa'a ga umarni Allah da neman yardarsa.[1] A ra'ayin malaman fiƙihu na Shi'a, yin ibada da manufar godiya ga Allah, neman yardarsa, neman lada, nesantar uƙuba da kaiwa ga wata maslaha cikin ibada, yana daga hanyoyin tabbatuwar niyyar neman kusancin Allah.[2]

Ba'ari suna ɗaukar niyyar neman kusancin Allah da kuma imani suna daga sharaɗin samun lada ga ma'abocin wannan aiki.[3]

Ma'aunin Rarraba Wajibai Zuwa Ga Ta'abuddi Da Tawassuli

Ayyuka na wajibi bisa la'akari da niyyar neman kusancin Allah sun rabu zuwa rukuni biyu:

  • Wajibai ta'abbudi: Wajibai ne da a cikinsu sharaɗi ne a yi niyyar neman kusancin Allah, rashin yi daidai yake da kwata-kwata ba a zartar da umarnin Allah ba. Kamar sallah da azumi.[4] A cewar Ayatullahi Makarim Shirazi malamin fiƙihu a Shi'a, Husnu fi'ili (kyawun aiki) da Husnu fa'ili (Kyawun mai aiki) rukunai ne na ibada: Abin nufi da husnu fa'ili, shi ne wanda yake ibada, yana yi ne domin samun kusancin Allah ba domin riya ba da...[5] Na'am malaman fiƙihu na Shi'a sun yi saɓani game da kasancewar wajabcin niyyar neman kusanci cikin wajibai na ibada, shin daga hankali wajabcin yake ko wajabci ne na shari'a;[6] An bijiro da ra'ayoyi uku cikin wannan mas'ala:
  1. .Ra'ayin Ayatullah Khuyi: Wajabcin niyyar neman kusancin Allah wajabci ne na shari'a kuma shari'u (Mai sanya shari'a) cikin umarni ga yin ibada ya kalli niyyar neman kusancisa.[7]
  2. .Ra'ayin Mirza Na'ini: Wajabcin niyyar neman kusancin Allah, wajabci ne na shari'a kuma shari'u cikin wani umarni na daban da yake waje na na ibada ya yi kalli niyyar neman kusancinsa.[8]
  3. .Ra'ayin Akhund Khurasani: Wajabcin neman kusanci, wajabci ne na hankali, kuma ya dogara da yadda za a yi aiki da ɗa'a.[9] Idan manufar shari'u daga aiki, shi ne tabbatuwar aiki a waje a zahiri kamar binne gawa, hankali ba ya ganin lazimci niyyar neman kusancin Allah. Idan kuma hadafi daga aiki, shi ne a samu kusanci da Allah to cikin wannan sura hankali yana hukunce larura da lazimcin niyyar neman kusanci da Allah.[10]
  4. Wajibai Tawassuli: Wajibai ne da a sharɗanta niyyar neman kusancin Allah ba a cikinsu. Kamar ceto wanda yake nutsewa a ruwa, binne gawa da biyan bashi.[11]

Ma'auni Rarraba Wajibai Zuwa Taƙarrubi Da Tawassuli

Imam Khomaini a cikin littafin Tahzibul Usul ya raba wajibai zuwa gida biyu wajibai taƙarrubi da wajibai tawassuli.[12] Cikin wajibai taƙarrubi, niyyar neman kusancin Allah sharaɗi ne kuma kashi biyu ne:

  • Wajibai da suke tare da take na ibada, kamar sallah, azumi da hajji da...[13]
  • Wajibai wanda duk da cewa niyyar neman kusancin Allah yana kasancewa sharadi a cikinsu; amma ba a lissafa su matsayin ibada. Kamar ba da zakka.[14]

Maƙaloli Masu Alaƙa

Bayanin kula

  1. ↑ Farhange Usul al-Fiqh, Cibiyar Bayanai da Tushen Ilimin Musulunci, shekara 1389SH, shafi 636.
  2. ↑ Farhange Usul al-Fiqh, Cibiyar Bayanai da Tushen Ilimin Musulunci, shekara 1389SH, shafi 636.
  3. ↑ Muassase Da’irat al-Ma‘arif Fiqhe Farsi, Farhange Fiqhe Farsi, shekara 1387SH, juzu’i na 2, shafi 694.
  4. ↑ Muzaffar, Usul al-Fiqh, shekara 1370SH, juzu’i na 1, shafi 65.
  5. ↑ Makarem Shirazi, Hilehaye Shar'i Wa Carejuyehaye Sahih, shekara 1428H, shafi 58.
  6. ↑ Farhangenameh Usul al-Fiqh, Cibiyar Bayanai da Tushen Ilimin Musulunci, shekara 1389SH, shafi 637.
  7. ↑ Khoei, Muhādarāt fī al-Usūl, shekara 1417H, juzu’i na 2, shafi 221..
  8. ↑ Khoei, Ajwad al-Taqrīrāt, shekara 1368SH, juzu’i na 1, shafi 117.
  9. ↑ Muzaffar, Usul al-Fiqh, shekara 1370SH, shafi 66..
  10. ↑ Akhund Khurasani, Kifāyat al-Usūl, shekara 1409H, juzu’i na 1, shafi 81.
  11. ↑ Muzaffar, Usul al-Fiqh, shekara 1370SH, shafi 66.
  12. ↑ Imam Khomeini, Tahdhīb al-Usūl, shekara 1405H, juzu’i na 1, shafi 147.
  13. ↑ Imam Khomeini, Tahdhīb al-Usūl, shekara 1405H, juzu’i na 1, shafi 147.
  14. ↑ Imam Khomeini, Tahdhīb al-Usūl, shekara 1405H, juzu’i na 1, shafi 147.

Nassoshi

  • Akhund Khurasani, Muhammad Kazim, Kifāyat al-Usūl, Qum, Cibiyar Āl al-Bayt (A.S.), shekara 1409H.
  • Imam Khomeini, Sayyid Ruhullah, Tahdhīb al-Usūl, Qum, Cibiyar Wallafa ta Musulunci, shekara 1405H.
  • Cibiyar Bincike kan Ilimi da Al’adun Musulunci, Farhangenameh Usul al-Fiqh, Qum, Cibiyar Bincike kan Ilimi da Al’adun Musulunci, shekara 1389SH
  • Khoei, Sayyid Abul Qasim, Ajwad al-Taqrīrāt, Qum, Shagon Littattafai na Mustafawi, bugun na biyu, shekara 1368SH.
  • Khoei, Sayyid Abul Qasim, Muhādarāt fī Usūl al-Fiqh, rubuce-rubucen (taqrīrāt) Muhammad Ishaq Fayyad, wurin bugawa: Qum, Dār al-Hādī lil-Matbū‘āt, bugun na huɗu, shekara 1417H.
  • Mu'assaseh Da’irat al-Ma‘ārif ta Fiqhe Islami, Farhange Fiqhu bar Mutabaiƙ Ahlul-Baiti (A.S.), ƙarƙashin kulawar Sayyid Mahmud Hashimi Shahroudi, Qum, Cibiyar Da’irat al-Ma‘ārif ta Fiqhun Musulunci, shekara 1387SH.
  • Cibiyar Bayanai da Takardun Musulunci, Kamus na Usul al-Fiqh, Qum, Cibiyar Bincike kan Ilimi da Al’adun Musulunci, bugun farko, shekara 1389SH.
  • Muzaffar, Muhammad Rida, Usūl al-Fiqh, Qum, Ofishin Talla da Yaɗa Addinin Musulunci, shekara 1370SH.
  • Makarem Shirazi, Nasir, Hiyalolin Shari’a da Hanyoyin Warware Matsaloli Masu Inganci, Qum, Makarantar Imam Ali bn Abi Talib (A.S.), bugun na biyu, shekara 1428H.
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