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Daƙiƙa:Tauhidi Af'ali

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Tauhidi Af'ali ko Tauhidi a Ayyuka, shi ne imani da cewa duk wani abu da yake faruwa a duniya, har da ayyukan sauran halittu, aikin Allah ne. Bisa ga Tauhidi a Ayyuka, duk wani aiki da kowace halitta take aikatawa, tana aikata shi ne da ƙarfi da nufin Allah. Malaman Musulunci sun gabatar da hujjojin hankali da na Alƙur'ani wajen tabbatar da Tauhidi a Ayyuka. Daga cikin waɗannan hujjoji akwai ayoyin da suka bayyana Allah a matsayin Mahaliccin komai.

Ash'ariyya, bisa dogaro da Tauhidi a Ayyuka, ba sa ɗaukar mutum a matsayin halitta mai zaɓin kansa. Mu'utazilawa sun yarda da Tauhidi a Ayyuka, amma ba sa ɗaukar ayyukan da mutum yake aikatawa bisa zaɓinsa a matsayin ayyukan Allah; a maimakon haka, suna jingina su ga mutum kawai. Shi'a Imamiyya suna ganin waɗannan ra'ayoyi biyu ba daidai ba ne. A ganinsu, Tauhidi a Ayyuka bai saɓa wa ikon mutum na yin zaɓi ba. Suna ganin cewa ayyukan da mutum yake aikatawa bisa zaɓinsa suna ƙarƙashin aikin Allah, don haka ana jingina su ga Allah da kuma mutum.

Tauhidi a Halitta da Tauhidi a Gudanar da Al'amura suna daga cikin nau'o'in Tauhidi a Ayyuka. Haka kuma, tawakkali ga Allah da Tauhidi a Bauta suna daga cikin sakamakon Tauhidi a Ayyuka.


Ma'anar Tauhid A Ayyuka

Malaman Musulmi sun kasa Tauhidi zuwa kashi-kashi: Tauhidi a Zatin Allah, Tauhidi a Siffofin Allah, Tauhidi a Bauta da kuma Tauhidi a Ayyuka.[1] A yayin raba Tauhidi zuwa na ilimi da na aiki, sun sanya Tauhidi a Ayyuka cikin rassan Tauhidi na ilimi.[2]

A cewar Murtada Muɗahhari, Tauhidi a Ayyuka yana nufin imani da cewa dukkan tsarin dalilai da sakamakonsu da ke cikin duniya, da duk wani abu da yake faruwa a cikinta, aikin Allah ne. Haka kuma, babu wata halitta da za ta iya aikata wani abu da kanta ba tare da dogaro da wani ba; dukkan halittu suna dogaro da aikin Allah da kuma nufinsa wajen gudanar da ayyukansu.[3]

Bisa ga Tauhidi a Ayyuka, kamar yadda Allah ba shi da abokin tarayya a Zatinsa, haka nan ba shi da abokin tarayya wajen aikata ayyuka. Ma'ana, duk wani aiki da kowace halitta take aikatawa, aikin Allah ne.[4] Tauhidi a Ayyuka, kamar Tauhidi a Zatin Allah da Tauhidi a Siffofin Allah, yana daga cikin matakan Tauhidi na ilimi; wato yana da alaƙa da aƙidun mutum. Wannan ya bambanta da Tauhidi a Bauta, wanda yake da alaƙa da ayyukan mutum.[5]

An bayyana cewa, a cikin tsofaffin littattafan ilimin aƙida da kuma wasu littattafan baya-bayan nan, ba a samun wasu laƙabobi kamar Tauhidi a Ayyuka, Tauhidi a Halitta ko Tauhidi a Gudanar da Al'amura. Maimakon haka, ana tattauna wannan batu ne ƙarƙashin wasu laƙabobi kamar halittar ayyuka, Mahaliccin duniya, Mai iko kuma Mai nufi, da sauransu. Amma a wasu littattafan malaman wannan zamani, ana tattauna Tauhidi a Ayyuka tare da Tauhidi a Zatin Allah da Tauhidi a Siffofin Allah. Haka kuma, a wasu littattafan ana tattauna Tauhidi a Ayyuka a ƙarƙashin Tauhidi a Halitta, Tauhidi a Gudanar da Al'amura, Tauhidi a Mulki da kuma Tauhidi a Shar'antawa, da sauransu.[6]


Rabe-raben Tauhidi Af'ali

A wasu littattafan ilimin aƙida, ana tattauna Tauhidi a Ayyuka ƙarƙashin taken Tauhidi a Halitta da Tauhidi a Gudanar da Al'amura.[7] Tauhidi a Halitta yana nufin cewa Allah ne ya halicci dukkan halittun duniya.[8] Hatta waɗanda wasu halittu suka samar, su ma halittun Allah ne.[9]Tauhidi a Gudanar da Al'amura kuwa yana nufin cewa Allah ne yake tafiyar da harkokin duniya da dukkan halittunta. Ma'ana, Allah ne yake tsara duniya da halittunta ta yadda za su kai ga manufar da aka ƙaddara musu.[10]

A cewar Ali Rabbani Gulfaigani, daga cikin ayoyin da suke tabbatar da cewa Allah shi kaɗai ne Mahalicci akwai aya ta 16 a Suratul Ra'ad, aya ta 62 a Suratuz Zumar da kuma aya ta 62 a Suratul Gafir. A cikin waɗannan ayoyi, an bayyana Allah da cewa shi ne "Mahaliccin komai".[11] Wasu daga cikin ayoyin da suke bayyana Tauhidi a Gudanar da Al'amura sun haɗa da aya ta 54 a Suratul A'araf: "Ku sani cewa halitta da gudanar da al'amura nasa ne kaɗai". Haka kuma, aya ta 50 a Suratu Ɗaha: "Ubangijinmu shi ne wanda ya bai wa kowane abu halittarsa, sannan ya shiryar da shi".[12] Waɗannan ayoyi biyu na ƙarshe sun bayyana Tauhidi a Halitta da kuma Tauhidi a Gudanar da Al'amura.[13]

Dalilan Hankali Kan Tauhidi A Ayyuka

Ɗaya daga cikin dalilan da masana falsafar Musulunci suka gabatar wajen tabbatar da tauhidi a ayyuka shi ne: Na farko, dukkan halittun da ke cikin duniya, kai tsaye ko ta hanyar wasu dalilai, halittun Allah ne. Na biyu, dalilin da ya haifar da wani dalili, shi ma dalili ne na abin da wannan dalili ya haifar. Saboda haka, Allah Shi ne dalilin samuwar dukkan halittu a cikin wannan duniya.[14]

A ra'ayin Muhammad Taƙi Misbahu Yazdi, bisa tunanin Sadrul Muta'allihin Shirazi da kuma ginshikan falsafar Hikimatu Muta'aliya, ana iya gabatar da wata hujja mafi ƙarfi kan wannan batu kamar haka: Dukkan dalilai da abubuwan da suke samuwa sakamakon wasu dalilai ba su da wata ƴanci da cin gashin kai a samuwarsu. A maimakon haka, suna dogaro ne da Allah a dukkan ɓangarorin samuwarsu da ayyukansu. Saboda haka, ba zai yiwu wani mahaluki ya iya yin wani aiki da kansa, ba tare da dogaro da Allah ba. A sakamakon haka, duk wani abu da ake halittawa, aikin Allah ne.[15]

Shaidu Daga Alƙur'ani

Domin tabbatar da tauhidi a ayyuka, ana kuma amfani da wasu ayoyin Alƙur'ani da ruwayoyi. Murtada Muɗahhari, a yayin da yake bayani kan tauhidi a ayyuka, ya kawo aya ta 111 a cikin suratul Isra'i a matsayin shaida.[16] A cikin wannan aya, Allah Maƙaukakin Sarki ya ce: "Ka ce: Godiya ta tabbata ga Allah, Wanda bai riƙi wani a matsayin Ɗa ba, kuma ba Shi da abokin tarayya a cikin mulkinSa, kuma ba Shi da wani majiɓinci saboda wata kaskanci da ta same Shi." Haka kuma, ya ɗauki furucin nan mai cewa: "Babu wata dabara ko karfi sai da taimakon Allah" a matsayin ɗaya daga cikin abubuwan da ke ƙarfafa aƙidar tauhidi a ayyuka.[17]

A ra'ayin Muhammad Taƙi Misbahu Yazdi, aya ta 22 Suratul Anbiya, wadda take cewa: "Da a ce akwai wasu alloli a cikinsu (sammai da ƙasa) ban da Allah, da lallai sun lalace." Tana ƙunshe da wata hujja ta tabbatar da tauhidi a ayyuka.[18] Ya tsara hujjar hankali da ke cikin wannan aya kamar haka:

  1. . Da a ce samuwa tana da dalilai fiye da guda ɗaya, da ba zai yiwu a samu alaƙa ta dalili da sakamako tsakanin sassan duniya ba. Domin kowane sakamako yana dogaro ne da dalilinsa kaɗai, kuma sauran dalilai ba sa iya yin tasiri a kansa.
  2. . Samuwa tana tafiya ne bisa tsari guda daya, kuma akwai alaka tsakanin dukkan sassanta.
  3. . Saboda haka, samuwa tana da dalili guda ɗaya, kuma halitta aikin Mahalicci guda ɗaya ne.[19]

Sakamakon Tauhidi A Ayyuka Guda Biyu

A wasu littattafan ilimin tauhidi, an bayyana wasu sakamako da ke biyo bayan tauhidi a ayyuka. Daga cikinsu akwai tauhidi a ibada da kuma dogaro ga Allah. A ra'ayin Muhammad Taƙi Misbahu Yazdi, mutumin da ya yi imani da tauhidi a ayyuka ba ya ganin wani mahaluki da ya cancanci a bauta masa in ban da Allah. Dalili kuwa shi ne, mahalukin da ya cancanci a bauta masa shi ne kaɗai wanda yake Mahaliccin mutum kuma Ubangijinsa.[20]

Haka kuma, a cewarsa, tun da yake bisa tauhidi a ayyuka, Allah ne kaɗai yake da cikakken ikon yin tasiri a cikin duniyar samuwa ba tare da dogaro da wani ba, to, Shi kaɗai ne ya kamata mutum ya dogara gare Shi.[21] Ya ce, a cikin ayar nan mai cewa: " Iyyaka Na'abudu Wa Iyyaka Nasta'in" (Kai kaɗai muke bautawa, kuma Kai kaɗai muke neman taimako daga gare Ka), an bayyana waɗannan sakamako guda biyu na tauhidi a ayyuka.[22]

Alakar Tauhidi A Ayyuka Da Zaɓin Mutum

Babban labari: Zabin Mutum

Ko da yake ƙungiyoyi da mazhabobin Musulunci sun yarda da tauhidi a ayyuka, sai dai kuma ba su da matsaya guda dangane da alaƙar wannan aƙida da zaɓin mutum.[23] Ash'ariyya suna cewa: Tun da babu wani dalili mai zaman kansa face Allah, ɗan Adam ba shi ne dalilin ayyukansa ba. A haƙiƙanin gaskiya, ayyukan ɗan Adam ayyukan Allah ne.[24] Mu'utazilawa kuwa suna ganin cewa Allah Ya bar ayyukan ɗan Adam a hannunsa, ya zama shi ne ke aiwatar da su. Saboda haka, ayyukan da ɗan Adam yake aikatawa bisa zaɓinsa ba halittun Allah ba ne.[25] Ƴan Shi'a Imamiyya suna da aƙidar cewa ɗan Adam yana da ƴancin zabi, kuma ayyukansa haƙiƙa ayyukansa ne. Sai dai ba shi ne dalili mai zaman kansa wajen aikata su ba; Allah ne dalili mai zaman kansa na dukkan ayyukansa.[26]

A ra'ayin malaman tauhidi na Shi'a, aƙidar Ash'ariyya tana nufin cewa ɗan Adam ba shi da ƴancin zaɓi. Wannan kuwa bai dace da batutuwa irin su wajibai da Allah Ya ɗora wa ɗan Adam, da kuma azaba da sakamakon lada a Lahira ba.[27] Haka kuma, ra'ayin Mu'utazilawa ya saɓa wa tauhidi a halitta da kuma yalwar ikon Allah wanda ya game komai.[28]

A mahangar ƴan Shi'a, tauhidi a ayyuka ba ya cin karo da ƴancin zaɓin ɗan Adam, domin ayyukan ɗan Adam suna gudana ne a ƙarƙashin ikon Allah da aikinsa. Saboda haka, ana iya danganta aiki guda da Allah, sannan kuma a danganta shi da ɗan Adam.[29]

Batutuwa Masu Alaƙa

Bayanin kula

  1. ↑ Subhani, Aƙayid Islami Dar Partuwe Qur'an. Hadis Wa Aƙl, shafi na 151.
  2. ↑ Muɗahhari, Jahanbini Tauhidi, shafi na 41, Jawadi Amoli, Tauhid Dar Qur'an, shafi na 201; Kharrazi, Bidayatul Ma'arif, juzu'i na 1, shafi na 53-54.
  3. ↑ Muɗahhari, Majmu'e Asar, juzu'i na 2, shafi na 103.
  4. ↑ Muɗahhari, Majmu'e Asar, juzu'i na 2, shafi na 104.
  5. ↑ Muɗahhari, Majmu'e Asar, juzu'i na 2, shafi na 104.
  6. ↑ Tarkashawand, Tauhid Af'ali Az Negahe Mazhab Wa Firaƙe Islami, shafi na 31 da 32.
  7. ↑ Ku duba Misbabu Yazdi, Amuzesh Falsafe, juzu'i na 2, shafi na 387; Rabbani Gulfaigani, Aƙayid Istidlali, juzu'i na 1, shafi na 77 da 85.
  8. ↑ Misbabu Yazdi, Amuzesh Falsafe, juzu'i na 1, shafi na 77.
  9. ↑ Misbabu Yazdi, Amuzesh Falsafe, juzu'i na 2, shafi na 387 da 388.
  10. ↑ Gulfaigani, Aƙayid Istidlali, juzu'i na 1, shafi na 87.
  11. ↑ Gulfaigani, Aƙayid Istidlali, juzu'i na 1, shafi na 78.
  12. ↑ Gulfaigani, Aƙayid Istidlali, juzu'i na 1, shafi na 87.
  13. ↑ Gulfaigani, Aƙayid Istidlali, juzu'i na 1, shafi na 87.
  14. ↑ Misbabu Yazdi, Amuzesh Falsafe, juzu'i na 2, shafi na 388 da 389.
  15. ↑ Misbabu Yazdi, Amuzesh Falsafe, juzu'i na 2, shafi na 388.
  16. ↑ Muɗahhari, Majmu'e Sar, juzu'i na 2, shafi na 103.
  17. ↑ Muɗahhari, Majmu'e Sar, juzu'i na 2, shafi na 103.
  18. ↑ Misbabu Yazdi, Amuzesh Falsafe, juzu'i na 2, shafi na 388.
  19. ↑ Misbabu Yazdi, Amuzesh Falsafe, juzu'i na 2, shafi na 388 da 389.
  20. ↑ Misbabu Yazdi, Amuzesh Aƙayid, juzu'i na 1, shafi na 134.
  21. ↑ Misbabu Yazdi, Amuzesh Aƙayid, juzu'i na 1, shafi na 134.
  22. ↑ Misbabu Yazdi, Amuzesh Aƙayid, juzu'i na 1, shafi na 135.
  23. ↑ Rabbani Gulfaigani, Aƙayid Istidlali, juzu'i na 1, shafi na 79.
  24. ↑ Rabbani Gulfaigani, Aƙayid Istidlali, juzu'i na 1, shafi na 79.
  25. ↑ Rabbani Gulfaigani, Aƙayid Istidlali, juzu'i na 1, shafi na 79.
  26. ↑ Rabbani Gulfaigani, Aƙayid Istidlali, juzu'i na 1, shafi na 79.
  27. ↑ Rabbani Gulfaigani, Aƙayid Istidlali, juzu'i na 1, shafi na 81.
  28. ↑ Rabbani Gulfaigani, Aƙayid Istidlali, juzu'i na 1, shafi na 80.
  29. ↑ Rabbani Gulfaigani, Aƙayid Istidlali, juzu'i na 1, shafi na 80.

Nassoshi

  • Irteƙayi, Mahadi da Safayi Asl, Mahdi, Tauhid Af'ali dar Asare Sadiƙin (A.S), Tehran, Cibiyar Buga Littattafan Gado na Malamai, 1397Sh.
  • Muɗahhari, Murtada, Majmu'e Asar, Tehran, Sadra, bugu na bakwai, 1377Sh.
  • Misbahu Yazdi, Muhammad Taƙi, Amuzesh Aƙayid, Tehran, Kamfanin Buga da Rarraba Littattafai na Duniya na Sazimane Tabligate Islami, bugu na biyu, 1378Sh.
  • Misbahu Yazdi, Muhammad Taƙi, Amuzesh Fail-safe, Tehran, Kamfanin Buga da Rarraba Littattafai na Duniya na Sazimane Tabligate Islami, bugu na biyu, 1379Sh.
  • Rabbani Gulfaigani, Ali, Aƙayid Istidlali, Qum, Cibiyar Buga Littattafan Hajar, bugu na shida, 1393Sh.
  • Subhani, Ja'afar, Aƙayid Islami Dar Partuwe Qur'an. Hadis Wa Aƙl, Qum, Bostan al-Kitab, bugu na biyu, 1386Sh.
  • Tarkashawand, Hasan, Tauhid Af'ali Az Negahe Mazhab Wa Firaƙe Islami, Tehran, Intisharate Mash'ar, bugu na farko, 1394Sh.
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