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Daƙiƙa:Saɓa Alƙawari

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Maƙalar Saɓa Alƙawari tana da alaƙa tare da maƙalolin
: Cika Alƙawari da Karya Alƙawari
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Saɓa alƙawari ka rashin amana, (Larabci: خلف الوعد) ma'ana rashin aiki da abin da aka yi alƙawari kansa, al'amari ne da kur'ani da riwayoyin Muslunci suka a kansa. Saɓawa da alkawari yana matsayin kishiyar cika alƙawari, kuma yana da bambanci da karya rubutacciyar yarjejeniya. Kan asasin koyarwar Muslunci, Allah ba zai taɓa saɓa alƙawari ba, haka Ahlul-baiti (A.S) suma suna ganin cika alƙawari matsayin al'amarin da yake larura. Cikin riwayoyin annabi, saɓawa alƙawari yana cikin alamomin munafuki.

Tare da jaddadawa mai yawa daga kyawawan halaye kan tsananta zargi kan saɓa alƙawari, haƙiƙa shahararren ra'ayin mahangar malaman fiƙihu na Shi'a saɓa alƙawari ba haramun ba ne a mahanga ta fiƙihu, na'am makaruhi ne. Hujjarsu kan haka ita ce sira mutasharri'a (Matafiyar ma'abota shari'a), saboda mutanen da suka rayu a zamanin saukar shari'a a lokacin Annabi kai hatta zamanin Ma'asumai, sun kasance suna saɓa alƙawari kuma ba sa ganin haka a matsayin zunubi. Tare da haka, malaman fiƙihu sun yi bayani a fili cewa idan wani mutum tun da farko dama ya yi niyyar rashin cika alƙawari, wannan aiki nasa yana amsa sunan ƙarya kuma haramun ne.

Muhimmanci

Malaman shi'a a cikin fiƙihu da akhlaƙ sun yi bincike kan batun saɓa alƙawari.[1] A cikin ayoyin kur'ani da riwayoyin Ahlul-baiti (A.S), mumini na gaskiya shi ne wanda yake cika alƙawurransa ba ya saɓawa.[2] Kulaini, babban malamin hadisi na Shi'a a cikin littafin Al-Kafi ya keɓance babi na musamman game da batun saɓa alƙawari.[3] A cikin wata riwaya da aka naƙalto daga Annabi (S.A.W) imani da Allah da ranar alƙiyama yana lazimta cika alƙawari.[4] Kuma saɓa alƙawari yana cikin alamomin munafuki, Mahadi Naraƙi ya bayyana cewa wannan riwaya tana magana kan wanda dama can tun farko bai ƙuduri niyyar cika alƙawarin da ya ɗauka ba, ko kuma kan wanda ya saɓawa alƙawarin da ya yi ba tare da wani uzuri ba.[5]

A cikin wata riwaya daga Imam Sadiƙ (A.S), ya bayyana cewa alƙawarin mumini ga ɗan uwansa mumini yana matsayin bakance wanda babu kaffara a cikinsa, kuma saɓa masa yana jawo fushin Allah, kuma shi ne abin da aya ta 2 suratul Yusuf take magana a akai.[6] Haka kuma Imam Ali (A.S) cikin wasiƙarsa ga Malikul Ashtar ya ja kunnensa kan saɓa alƙawari, ya kuma bayyana masa hakan yana jawo masa fushin Allah da mutane yana mai jingina da aya ta 3 suratul saffi.[7]

Nazarin Ma'ana

Saɓa alƙawari yana nufin rashin cika alƙawari wanda mutum ɗaya yake gaban kansa cikin cikakken zaɓinsa kan wanda ya yi wa alƙawari.[8] Wani lokaci ana kiran hakan da rashin amana[9] Saɓa alƙawari kishiya ne na cika alƙawari.[10]

Bambancinsa Da Karya Yarjejeniya

Babban labari: Karya Alƙawari

Saɓa alƙawari wata ma'ana ce da take da bambanci da karya alƙawari. Masana suna suna lissafa karya yarjejeniya a cikin manya-manyan zunubai.[11] A mahangar fiƙihu, kalmar Ahad na nufin wani alƙawari da yarjejeniya da bawa yake ƙullawa tare da Allah domin yin wani aiki ko barinsa.[12] A mahangar masu bincike karya alƙawari suna fassara shi da rashin kiyaye yarjejeniya da aka ƙulla, daidai lokacin da shi kuma saɓawa alƙawari yake ɗauke da ma'anar rashin cika alƙawari wanda bai kasance kan asasin yarjejeniya ba.[13]

Rashin Yiwuwar Saɓa Alƙawarin Allah

A cewar Murtada Muɗahhari bisa ijma'in Musulmi, Allah ba zai taɓa saɓawa alƙawarinsa ba, Mu'utazilawa sun yi imani da cewa kamar yadda Allah ba zai taɓa saɓawa alƙawarinsa na ni'imomi haka baya saɓawa alƙawarinsa na yin azaba, domin saɓawa abu ne ba mai yiwuwa ba a gareshi kuma abu ne mai muni.[14] Alƙawarin Allah yana da ma'anar lada da kyauta, da kuma alƙawarin na narko na zaba da barazanar uƙuba.

Kur'ani a cikin aya ta 31 suratul Ra'ad da aya ta 6 suratul Rum sun labarta rashin yiwuwar saɓa alƙawurran Allah. Allama Ɗabaɗaba'i yana ganin saɓa alƙawari yana faruwa daga tawaya cikin irada, ilimi da ƙudura da kuma halin larura, to sakamakon Allah ya tsarkaka daga duk wata tawaya da larura, faruwar saɓa alƙawari daga gare shi abu ne korarre da bai zai taɓa faruwa ba.[15] A cikin aya ta 22 suratul Ibrahim, an suranta cewa a ranar alƙiyama shaiɗan zai yi iƙirarin saɓa alƙawurransa na duniya tare kuma da tabbatar da gaskiyar alƙawurran Allah.[16] Kan asasin wata riwaya daga Imam Rida (A.S), Ahlul-baiti suna ganin alƙawurransu matsayin bashi da addini da ya zama wajibi su cika su, kamar dai yadda shima manzon Allah ya kasance yana ganin haka.[17]

Hukunci Na Fiƙihu Kan Saɓa Alƙawari

Saɓa alƙawari a shahararren mahanga tsakanin malamai na shi'a bai kasance haramun ba,[18] amma makaruhi ne mai tsanani.[19] Tare da haka idan tun farko alƙawari bai ƙudurci aiki da shi ba, da yawa-yawan malamai sun tafi kan cewa haramun ne[20] kuma yana amsa sunan ƙarya da yaudara.[21]

Husaini Mazahiri, daga maraji'an taƙlidi, saɓa alƙawari ya rarraɓa saɓa alƙawari zuwa rukuni biyar, rukuni ɗaya rak ne cikin yake halas, saɓa yarjejeniya da sharuɗɗa da suke wajibi a yi aiki da su da kuma saɓa alƙawurra da zai jawo illatuwa cikin dukiya, da cutuwa cikin mutunci da halaka rayuwarsu wasu duka suna haramta. Kaɗai saɓa alƙawurra da ta ko wace fuska ba sa jawo illata dukiya, ko zubar da mutunci ko halaka rayuwa, sune kaɗai suke halasta.[22] Haka kuma idan alƙawarin ya ɗoru kan wani sharaɗi da zuwa yanzu wannan sharaɗi bai cika ba, ko kuma ya zo da wani uzuri na shari'a kamar mantuwa, ko kuma lamuncewar wanda aka yi wa alƙawarin, a wannan hali saɓa alƙawari yana halasta.[23]

Idan cika alƙawari ya ɗoru kan aikata haramun kamar biyan kuɗin riba ko caca, aiki da wannan alƙawari haramun ne.[24] Malaman fiƙihun imamiyya sun yi saɓani a wurin da aka yi wa mata da dangi alƙawari na ƙarya, wasu sun ce haramun wasu kuma sun ce ya halasta a cika.[25]

Dalilin Halascin Saɓawa Alƙawari

Ba'arin malaman fiƙihu kan asasin zahirin aya da riwayoyi, suna ganin haramcin saɓawa alƙawari.[26] Tare da haka sun yi fatawar makaruhanci kan saɓawa alƙawari. Sayyid Abul Ƙasim Khuyi daga maraji'an taƙlidi, bisa lura da sira mutasharri'a (Yarjejeniyar aiki ta zahiri daga dukkanin ko mafi yawan mabiya addini ko mazhaba kan wani aiki na musamman) wani lokaci kuma makaruhi.[27]

Saɓa Alƙawari A Cikin Akhlaƙ

A mahangar malaman Aklaƙ (Kyawunta halaye) da zamantakewa, saɓa alƙawari abu ne mara kyawu[28] Kuma wanda ba ya aiki da alƙawarinsa, ya cancanci a zarge shi.[29] A cikin littafin Jami'us Sa'adat domin kaucewa kufaifayi marasa kyawu na saɓa alƙawari a lokacin da aka ɗau alƙawari, an yi wasicci da yin taka tsantsan da rashin cika alƙawari, kuma a lokacin yin alƙawarin a yi shi da faɗin idan Allah ya yaso, ko kuma idan wasu sharuɗɗa da yanayi sun cika.[30]

Bayanin kula

  1. ↑ Muhammadiyan, “Jawaze Khulfe Wa'ade dar tarazuye Fiqh Wa Akhlaq karya alkawari a ma’aunin fiqh da ɗabi’a”, shafi 26.
  2. ↑ Mazahari, Tawzih al-Masa’il, 1389 SH, shafi 408.
  3. ↑ Kulaini, Al-Kafi, 1407 H, juzu’i na 2, shafi 363.
  4. ↑ Kulaini, Al-Kafi, 1407 H, juzu’i na 2, shafi 363.
  5. ↑ - Naraqi, Jamiʿ al-Saʿadat, Mu’assasat al-Aʿlami lil-Matbuʿat, juzu’i na 2, shafi 342.
  6. ↑ Kulaini, Al-Kafi, 1407 H, juzu’i na 2, shafi 363.
  7. ↑ Sayyid Radi, Nahj al-Balagha (Sabhi Salih), 1414 H, shafi 444.
  8. ↑ Ansari, Al-Mawsuʿa al-Fiqhiyya al-Muyassara, 1415 H, juzu’i na 13, shafi 584–585. - Makarem Shirazi, Akhlaq dar Qur’an, 1377 SH, juzu’i na 3, shafi 262
  9. ↑ «خلف وعده یا بد‌قولی»، Shafin yanar gizon Ayatollah Sistani.
  10. ↑ - Mazahari, Tawzih al-Masa’il, 1389 SH, shafi na 408
  11. ↑ Dastghayb, Gunahan Kabira, 1375 SH, shafi 327 da 331
  12. ↑ Khorramshahi, Danishnama Qur’an wa Qur’an-Pazhuhi, 1377 SH, juzu’i na 2, shafi 1499
  13. ↑ Ghazanfarī, Akhlaq dar Qur’an wa Sunna, ḥāwī yakṣad nukta akhlaqi, 1392 SH, juzu’i na 2, shafi 193
  14. ↑ - Mutahhari, Majmuʿe Āsār (Tarin Ayyuka), 1376 SH, juzu’i na 3, shafi 75. - Tabataba’i, Al-Mizan, 1352 SH, juzu’i na 16, shafi 156.
  15. ↑ Tabataba’i, Al-Mizan, 1352 SH, juzu’i na 16, shafi 156.
  16. ↑ Mutahhari, Majmuʿe Āsār, 1376 SH, juzu’i na 4, shafi 276.
  17. ↑ Ibn Shubba Harani, Tuhaf al-ʿUqul, 1404 H, shafi 446.
  18. ↑ - Shaykh Ansari, Al-Makasib, 1415 H, juzu’i na 2, shafi 15
  19. ↑ Khoei, Minhaj al-Salihin, 1410 H, sashi na 1, shafi 10; Muhammadiyan, “Jawaze Khulfe Wa'ad Daar Tarazuye Fikh Wa Aklha”, shafi 30.
  20. ↑ Muhammadiyan, “Jawaze Khulfe Wa'ad Daar Tarazuye Fikh Wa Aklhaq”, shafi 31.
  21. ↑ Zanjani, Kitab al-Nikah, 1419 H, juzu’i na 18, shafi 5916
  22. ↑ Muzahari, Tawzih al-Masa’il, 1389 SH, shafi na 408–409.
  23. ↑ «خلف وعده یا بد‌قولی»، Shafin yanar gizon Ayatollah Sistani.
  24. ↑ «خلف وعده یا بد‌قولی»،Shafin yanar gizon Ayatollah Sistani.
  25. ↑ Hamidani, “Shimol adillat hurmate duroq insbate beh khanuwade wa bastegan”, shafi 106–107.
  26. ↑ Khoei, Misbah al-Fiqaha, 1413 H, juzu’i na 1, shafi 393; Majlisi, Lawamiʿ Sahib Qirani, 1414 H, juzu’i na 6, shafi 489
  27. ↑ Khoei, Misbah al-Fiqaha, 1413 H, juzu’i na 1, shafi 393.
  28. ↑ Shubairi, Kitab al-Nikah, 1383 SH, juzu’i na 4, shafi 1124.
  29. ↑ - Muhammadiyan, “Jawaze Khulfe Wa'ade dar tarazuye Fiqhe Wa Akhlaq”, shafi 36.
  30. ↑ .- Naraqi, Jamiʿ al-Saʿadat, Mu’assasat al-Aʿlami lil-Matbuʿat, juzu’i na 2, shafi 342.

Nassoshi

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  • Dastghayb, Sayyid Abdulhusayn, Gunahan Kabira (Manyan zunubai), Daftar Nashr Islami na Jamiʿat al-Mudarrisin, bugu na tara, 1375 SH.
  • Ghazanfarī, Ali, Akhlaq dar Qur’an wa Sunna, ḥāwī yakṣad bahth Qur’ani (juzu’i na 2), Tehran, Jamiʿat Ulum Qur’ani, 1392 SH.
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  • Ibn Shubba Harani, Hasan bin Ali, Tuhaf al-ʿUqul, Qom, Jamiʿat al-Mudarrisin, bugu na biyu, 1404 H.
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  • Khoei, Sayyid Abulqasim, Misbah al-Fiqaha, mai sharhi: Muhammad Ali Tuhidi, ba a nuna wurin bugawa, ba a nuna mai bugawa, ba a nuna shekara.
  • Khorramshahi, Baha’uddin, Danishnama Qur’an wa Qur’an-Pazhuhi, Tehran, Nashr Nahid wa Doostan, 1377 SH.
  • Kulaini, Muhammad bin Yaʿqub, Al-Kafi, Tehran, Dar al-Kutub al-Islamiyya, bugu na hudu, 1407 H.
  • Majlisi, Muhammad Taqi, Lawamiʿ Sahib Qirani, Qom, Mu’assasa-ye Ismaʿiliyan, bugu na biyu, 1414 H.
  • Makarem Shirazi, Naser, Akhlaq dar Qur’an, Qom, Madrasat Imam Ali bin Abi Talib (a.s.), 1377 SH.
  • Mirlouhi, Sayyid Ali, Taraduf dar Qur’an Karim, Qom, Pajooheshgah Ulum wa Farhang Islami, bugu na farko, 1392 SH.
  • Muhammadiyan, Ali, “Halaccin karya alkawari a ma’aunin fiqh da ɗabi’a”, a cikin Pajoheshname-ye Akhlaq, lamba 50, lokacin hunturu 1399 SH.
  • Mutahhari, Murtada, Majmuʿe Āsār (Tarin Ayyuka), Tehran, Sadra, 1376 SH.
  • Muzahari, Husayn, Tawzih al-Masa’il, Isfahan, Mu’assasa-ye Farhangi al-Zahra, 1389 SH.
  • Naraqi, Muhammad Mahdi, Jamiʿ al-Saʿadat, Beirut, Mu’assasat al-Aʿlami lil-Matbuʿat, ba a nuna shekara.
  • Sayyid Radi, Muhammad bin Husayn, Nahj al-Balagha (Sabhi Salih), Qom, Hijrat, bugu na farko, 1414 H.
  • Shaykh Ansari, Murtada, Al-Makasib, Qom, Kongre-ye Jahani-ye Bozorgdasht Shaykh Aʿzam Ansari, bugu na farko, 1415 H.
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  • Tabataba’i, Sayyid Muhammad Husayn, Al-Mizan fi Tafsir al-Qur’an, Beirut, Mu’assasat al-Aʿlami lil-Matbuʿat, 1352 SH.
  • «خلف وعده یا بد‌قولی»،Shafin yanar gizon Ayatollah Sistani, ranar ziyara: 17 ga Oktoba 1404.
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