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Daƙiƙa:Wilaya Tashri'iyya

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Wilaya tashri'iyya, (Larabci: الولاية التشرعية) haƙƙin shar'anta hukunci da kafa dokokin a fagen addini, abin nufi da wilaya tashri'iyya shi ne cewa Allah ta'ala ya bai wa Annabi (S.A.W) da Imamai (A.S) ikon sanya hukunce-hukunce. Wannan mas'ala ce da malaman Shi'a suka yi saɓani a kanta: Wasu jama'a daga malamai sun yarda da wannan ra'ayi wasu kuma ba su yarda ba sun tafi kan cewa Allah ne kaɗai yake da haƙƙin shar'anta hukunce-hukunce.

Wilaya tashri'iyya tana da wata ma'anar daban wace baki ɗayan malaman Shi'a suka yarda da ita. Wannan ma'ana shi ne cewa Annabi (S.A.W) da Imamai (A.S) suna da iko da zaɓi cikin rayuka da dukiyar mutane, duk abin da suka faɗa ko suka yi umarni wajibi ne a ji a kuma yi musu ɗa'a da biyayya.

Cikin madogaran hadisai, magana ta zo game da wilaya tashri'iyya da ma'ana ta farko ƙarƙashin taken "Fawwala al'amuran addini ga Annabi da Imamai".

Ma'anoni Biyu Na Wilaya tashri'iyya

Wilaya tashri'iyya akasin wilaya takwiniyya ce kuma a adabin malaman Shi'a tana da ma'anoni guda biyu: Ma'ana ta farko shi ne cewa haƙƙin ikon yin tasarrufi cikin rai da dukiyar mutane, ma'ana ta biyu kuma tana nuni ne kan haƙƙin kafa dokoki.

Wilaya Da Ma'anar Haƙƙin Tasarrufi

Ɗaya daga cikin ma'anonin wilaya tashri'iyya da ake amfani da ita kan Annabi (S.A.W) da Imamai, ita ce haƙƙin tasarrufinsu kuma abin nufi daga hakan shi ne Allah ya ba su iko da zaɓi cikin rai da dukiyoyin mutane, za su iya tasarrufi cikinsu duk sanda buƙata ta taso; Alal misali za su iya sayar da dukiyar mutane, kuma wajibi ne mutane su miƙa musu wuya tare da biyayya.[1] Malaman Shi'a sun yarda da ma'ana ta farko amma a iya kan Annabi da Imamai; ma'ana dukkaninsu sun yarda da cewa Annabi da Imamai suna da iko cikin rayuka da dukiyoyin mutane, kuma dukkanin al'amuran addini da na duniyar mutane yana ƙarƙashin shugabancinsu, kuma wajibi mutane su yi musu ɗa'a.[2]

Wilaya Tashri'iyya Da Ma'anar Fawwala Sanya Dokoki Ga Wasu Mutane

Ma'ana ta biyu ga wilaya tashri'iyya tana ishara ne zuwa ga haƙƙin shar'anta dokoki a fagen addini; Ma'ana sanya hukunce-hukunce ibada, tattalin arziƙi, siyasa, alƙalanci da....[3] da wani bayanin daban, da ma'anar cewa akwai wasu da suke da haƙƙin fitar da hukuncin shari'a game da wani maudu'i su ce abu kaza haramun ne ko halal ne.[4] Magana ta zo kan wannan ma'ana da wilaya tashri'iyya take da ita ƙarƙashin taken (Fawwala al'amarin shari'a a hannun Annabi da Imamai).[5]

Saɓani Cikin Tafwiz (Fawwalawa)

Haƙƙin kafa doka da surar cin gashin kai da ake jinginawa Imamai, mas'ala ce da malaman Shi'a suke da saɓani a kanta; ma'ana shin banda Allah, Annabi da Imamai ma suna da haƙƙin shar'anta hukunci ko kuma dai ba su da shi, ko mu ce, shin Allah ya fawwala haƙƙin sanya doka da hukunce-hukunce a cikin al'amuran addini a hannun Annabi da Imamai, ko bai fawwala ba.[6]

Wasu jama'a daga malaman Shi'a, kamar Jafar Subhani da Safi Gulfaigani, sun ce a Muslunci, babu wani mutum da yake da haƙƙin kafa doka da hukunce, abu ne da ya keɓanci Allah shi kaɗai, kuma Allah bai ba da wannan haƙƙi ga wani mutum ba cikin sura saki babu ƙaidi da dabaibayi.[7] Kaɗai cikin wasu adadin wurare ne wanda bayaninsu ya zo a riwaya Allah ya bai wa Annabi izinin sanya hukunci, kuma a iya waɗannan wurare ne kaɗai muka yarda da wilaya tashri'iyya ga Annabi.[8] Akasin haka, ba'arin malamai kamar Garawi Isfahani, Sayyid Jafar Murtada Amili da Husaini Tehrani sun tafi kan cewa Annabi da Imamai suna da wilaya tashri'iyya cikin dukkanin al'amuran addini.[9]

Dalilan Masu Adawa A Cikin Kur'ani Da Riwayoyi

Ba'arin dalilai da hujjojin masu adawa da cewa Allah ya yi tafzwizin (Fawwala) al'amuran shari'a ga Annabi da Imamai sun kasance kamar yadda bayanin zai zo a ƙasa:

  • Fitar da hukunci ya keɓanci Allah shi kaɗai.[10]
  • Duk wanda bai yi hukunci da abin da Allah ya saukar ba to kafiri ne.[11]
  • Saboda haka a tsakaninsu ka yi hukunci da abin da Allah ya saukar.[12]
  • Imam Baƙir (A.S) hukunci nau'i biyu ne: Hukuncin Allah da hukuncin jahiliya.[13][14]

Waɗannan jama'a daga malaman Shi'a game da hadisai da suke ƙarfafa wani nau'i daga mahangar tafwiz, malaman sun yi imani da cewa wannan hadisai a asali suna magana ne cewa Allah ne yake kafa dokoki da hukunce-hukuncen shari'a kuma ya isar da su ga Annabi ta hanyar wahayi; amma Allah ya bar wa Annabi alhakin fayyace cikakkun bayanai na ba'arin dokoki wanda shima hakan yana kasancewa ne ta hanyar ilhama da Allah yake yi masa.[15] Alal misali, a cikin wata riwaya ya zo cewa Allah ya wajabta sallolin yau da kullun da raka'a biyu, amma sai Annabi ya ƙara raka'o'i biyu-biyu cikin sallolin azahar da la'asar da Isha, ya kuma ƙara raka'a ɗaya kan magariba, kuma Allah ya amince da wannan shar'antawa da ya yi.[16]

Dalilan Wanda Suka Yarda

Masu yarda da wilaya tashri'iyya sun dogara da wasu hadisai wanda cikinsu magana game da tafwiz da sallama al'amuran addini a hannun Annabi da Imamai ta zo. Sayyid Jafar Murtada Amili yana cewa waɗannan riwayoyi ne da suka kasance mutawatirai.[17] Cikin ba'arin madogaran hadisai, an keɓance sashe game da batun tafzwiz da miƙa al'amuran addini a hannun Annabi (S.A.W) da Imamai, Littafin Al-Kafi, na Kulaini ya kawo riwayoyi guda goma a wannan fage, ƙarƙashin taken (Fawwala al'amuran addini ga Annabi da Imamai)[18] Haka kuma littafin Basa'irud Darajat, na Saffar Ƙummi shahararren malamin Shi'a, ya keɓance sashe biyu game da wannan riwayoyi[19] Wasu malamai tare da dogara da wata riwaya sun ce abin nufi daga tafwizin lamurran addini a hannun Annabi (S.A.W) da Imamai (A.S) wilaya tashri'i, ma'ana haƙƙin shar'antawa cikin hukunce-hukuncen addini.[20] daga jumlar waɗannan riwayoyi sune wanda zamu yi nuni zuwa gare su a ƙasa:

  • Imam Sadiƙ (A.S): Allah azza wa jalla ya tarbiyantar da Annabinsa da soyayyarsa, bayan nan sai ya ce masa: lallai kai kana da hali na girma, sannan ya fawwala al'amari a hannunsa, sannan ya ce: duk wanda ya yi ɗa'a ga manzon Allah to ya yi ɗa'a ga Allah, Annabin Allah ya fawwala aiki a hannun Ali ya kuma ɗauke shi matsayin amintacce, haƙiƙa mu ne tsani tsakaninku da Allah. Allah bai sanya alheri ga kowa ba wajen ya saɓa wa umarninmu.[21]
  • Imam Sadiƙ (A.S): Allah azza wa jalla ya tarbiyantar da Annabinusa ya kuma kyautata tarbiyarsa, Yayin da ya kai ga cikakken ladadi, sai ya ce Lallai kai kana da hali mai girma, daga nan ne kuma ya fawwala da miƙa al'amuran addini da al'umma a hannun Annabinsa domin ya jagoranci bayinsa.[22][23]

Bayanin kula

  1. ↑ Husayni Milani, al‑Wilayah al‑Tashri‘iyyah, 1432 H, shafi 49.
  2. ↑ Husayn Milani, al‑Wilayah al‑Tashri‘iyyah, 1432 H, shafi 49; Ṣafi Gulpayigani, Silsilat Mabaḥith al‑Imamah wa al‑Mahdawiyyah, 1391 SH, juzu'i 1, shafi 105–107.
  3. ↑ Ṣafi Gulpayigani, Silsilat Mabaḥith al‑Imamah wa al‑Mahdawiyyah, 1391 SH, juzu'i 1, shafi 97.
  4. ↑ Subḥani, Wilayat Tashri‘i wa Takwini az Did‑gah ‘Ilm wa Falsafah, 1385 SH, shafi 19.
  5. ↑ Duba Majlisi, Biḥar al‑Anwar, 1403 H, juzu'i 25, shafi 348; ‘amili, al‑Wilayah al‑Takwiniyyah wa al‑Tashri‘iyyah, 1428 H, shafi 60–63
  6. ↑ Duba Majlisi, Biḥar al‑Anwar, 1403 H, juzu'i 25, shafi 348; Subḥani, Mafahim al‑Qur'an, 1421 H, juzu'i 1, shafi 610; Ṣafi Gulpayigani, Silsilat Mabaḥith al‑Imamah wa al‑Mahdawiyyah, 1391 SH, juzu'i 1, shafi 99, 101; Ghurawi Iṣfahani, Ḥashiyat Kitab al‑Makasib, 1427 H, juzu'i 2, shafi 379; ‘amili, al‑Wilayah al‑Takwiniyyah wa al‑Tashri‘iyyah, 1428 H, shafi 60–63.
  7. ↑ Subḥani, Mafahim al‑Qur'an, 1421 H, juzu'i 1, shafi 610; Ṣafi Gulpayigani, Silsilat Mabaḥith al‑Imamah wa al‑Mahdawiyyah, 1391 SH, juzu'i 1, shafi 99, 101.
  8. ↑ Subḥani, Wilayat Tashri‘i wa Takwini az Did‑gah ‘Ilm wa Falsafah, 1385 SH, shafi 20–21; Ṣafi Gulpayigani, Silsilat Mabaḥith al‑Imamah wa al‑Mahdawiyyah, 1391 SH, juzu'i 1, shafi 101–102.
  9. ↑ Ghurawi Iṣfahani, Ḥashiyat Kitab al‑Makasib, 1427 H, juzu'i 2, shafi 379; ‘amili, al‑Wilayah al‑Takwiniyyah wa al‑Tashri‘iyyah, 1428 H, shafi 60–63; Ḥusayni Tahrani, Imam‑Shinasi, juzu'i 5, 1418 H, shafi 114, 179.
  10. ↑ Surat Yūsuf, aya 40, 67; Surat al‑An‘am, aya 57.
  11. ↑ Surat al‑Ma'idah, aya 44.
  12. ↑ Surat al‑Ma'idah, aya 48.
  13. ↑ Kulayni, al‑Kafi, 1407 H, juzu'i 6, shafi 407
  14. ↑ Subḥani, Mafahim al‑Qur'an, 1421 H, juzu'i 1, shafi 606–612.
  15. ↑ Majlisi, Biḥar al‑Anwar, 1403 H, juzu'i 25, shafi 348.
  16. ↑ Subḥani, Wilayat Tashri‘i wa Takwini az Did‑gah ‘Ilm wa Falsafah, 1385 SH, shafi 21
  17. ↑ ‘amili, al‑Wilayah al‑Takwiniyyah wa al‑Tashri‘iyyah, 1428 H, shafi 61.
  18. ↑ Kulayni, al‑Kafi, 1407 H, juzu'i 1, shafi 265–268.
  19. ↑ Ṣaffar, Baṣa'ir al‑Darajat, 1404 H, shafi 378, 383.
  20. ↑ ‘amili, al‑Wilayah al‑Takwiniyyah wa al‑Tashri‘iyyah, 1428 H, shafi 60–63.
  21. ↑ Kulayni, al‑Kafi, 1407 H, juzu'i 1, shafi 265.
  22. ↑ Kulayni, al‑Kafi, 1407 H, juzu'i 1, shafi 266.
  23. ↑ ‘amili, al‑Wilayah al‑Takwiniyyah wa al‑Tashri‘iyyah, 1428 H, shafi 62.

Nassoshi

Husaini Tehrani, Sayyid Muhammad Husain, Imam-shinasi, Mashhad, Intisharat Allame Tabataba'i, 1418Q. Husaini Milani, Ali, Al-Wilayah al-Tashri'iyyah, Qum, Al-Haqa'iq, bugu na farko, 1432Q. Subhani, Ja'afar, Mafahim al-Qur'an, rubutun Ja'afar al-Hadi, Qum, Mu'assasat Imam Sadiq, 1421Q. Subhani, Ja'afar, Wilayah Takwini da Tashri'i daga mahangar ilimi da falsafa, Qum, Mu'assasat Imam Sadiq, 1385SH. Safi Golpaygani, Lutfullah, Silsilat Mabahith Imamah da Mahdawiyyah, Qum, Daftar Tanzim wa Nashr Athar Ayatullah al-Uzma Safi Golpaygani, 1391SH. Saffar, Muhammad bin Hasan, Basair al-Darajat fi Fada'il Al-Muhammad (SAW), tahqiq da tashih: Mohsin Kucheh-Baghi, Qum, Maktabat Ayatullah Mar'ashi Najafi, bugu na biyu, 1404Q. Amili, Sayyid Ja'afar Murtada, Al-Wilayah al-Takwiniyyah wa al-Tashri'iyyah, Markaz al-Islami lil-Dirasat, bugu na biyu, 1428Q. Gharawi Isfahani, Muhammad Husain, Hashiyat al-Makasib, Qum, Dhawi al-Qurba, 1427Q. Kulayni, Muhammad bin Ya'qub, Al-Kafi, tahqiq Ali Akbar Ghaffari da Muhammad Akhundi, Tehran, Dar al-Kutub al-Islamiyyah, bugu na hudu, 1407Q. Majlisi, Muhammad Baqir, Bihar al-Anwar al-Jami'ah li Durar Akhbar al-A'immah al-At'har, Beirut, Dar Ihya' al-Turath al-‘Arabi, bugu na biyu, 1403Q.

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