Fatawa

Ƙara hanyoyin mahaɗar
Daga wikishia
Wannan ƙasida rubutu ne da aka yi dangane da wani batu na fiƙihu, ba zai iya kasancewa madogara kan ayyukan addini ba, ko koma wasu madogaran daban domin ayyukan addini
Risala Amaliyya

Fatawa, (Larabci: الفتوى) wani ra'ayi ne na mujtahidi ko marja'in taƙlidi game da ayyukan addini da wazifofin shari'a kan da suka kan mukallafi, waɗanda yake ciro su daga dalilai guda huɗu (Kur'ani, sunna, ijma'i da hankali) bisa ra'ayin malaman fiƙihu na shi'a, dole wanda zai yi fatawa ya cika sharuɗɗan adalci, kasancewa ɗan shi'a imamiyya, mafi ilimi a zamaninsa, tsarkin haihuwa, sanin hanyoyi da fannonin ilimi da suka na larura a cikin istinbaɗin hukunce-hukuncen shari'a. Galibi ana amfani da kalmomin wajibi, haramun, makaruhi, mubahi cikin bayanin fatawa, wasu lokutan daban kuma akan yi amfani da kalmomin "Aƙwa”, "alal aƙwa" da "Azhar”. Haka nan da jiyo fatwar daga bakin mufti, labartawar adalai guda biyu, labartawar adali guda ɗaya wanda aka amince da shi da ake da nutsuwa da yaƙini kan maganarsa, da kuma samun fatawar a risala amaliyya suna daga cikin hanyoyin samun fatawar mujtahidi.

Cikin bambance fatawa da hukunce ana cewa, ita fatawa bayani ne na dunƙulallen hukunci ga dukkanin mutasu masu taƙlidi da wannan mujtahidi; amma shi hukunci umarni ne na shugaba kan yin wani ayyanannen aiki ko barinsa, wajibi ne zartar da wannan hukunci kan bakiɗayan mutanen da wannan magana ta shafe su. Ba'arin shahararrun fatawowi da malaman shi'a suka yi su ne: fatawar haramta tanbako, fatawar jihadi kan da'ish da fatawar haramta wulaƙanta abubuwa masu tsarki na ahlus-sunna.

Ma'ana

Fatawa, tana da ma'anar ra'ayin mujtahidi kan hukuncin shari'a tare da bayyanar da shi ga masu yin taƙlidi da shi.[1] ana kiran neman bayyanar da ra'ayin mujtahidi game da hukuncin shari'a da sunan istifta.[2] ana kuma kiran mai yin fatawa da sunan "Mufti"wanda yake neman fatawa da sunan "Mustafti”.[3] Cikin litattafan fiƙihu a babin fasalin ijtihadi da taƙlidi anan ake kawo wannan bahasi.[4]

Bambancin Fatawa Da Hukunci

Malaman fiƙihu sun bayani bambance-bambance da suke tsakanin hukunci da fatawa: 1.Fatawa bayani ne na dunƙulallen hukunci. Kamar misalin haramun amfani da kayan maye kan kowa da kowa; amma hukunci shugaba shi umarni ne kan wani ayyanannen aiki ko barin wani aiki, misalin hukuncin haramcin saye da sayar da wasu ayyanannun kayayyakin buƙata.[5] 2.cikin fatawa ɗabbaka hukuncin shari'a da tantance shi yana hannun mukallafi, amma shi hukunci ɗabbaƙa shi yana ƙarƙashin kulawar shugaba ba wai mukallafi, misalin hukuncin hakimul shar'i game da jinjirin watan ramadan.[6] 3.Fatawar mujtahidi tana kasancewa hujja a kan masu taƙlidi da shi su kaɗai banda waninsu, amma hukuncin hakimul shar'i baya keɓantuwa da masu taƙlidi da shi, hujja ne kan kowa da kowa.[7] kai hatta mujtahidin da bai fi hakimul shar'i ilimi ba shi ma wajibi ya bi wannan hukunci na hakimul shar'i.[8]

Madogaran Fatawa

Tushen ƙasida: Dalilai Guda Huɗu

Kaɗai fatawa tana kasancewa hujja ne idan ta dogara da ingantaccen madogara da dalili. Saɓanin haka baya halasta a yi aiki da wannan fatawa.[9] ingantaccen dalilin shari'a ga fatawa su ne madogarai guda huɗu: 1.Kur'ani: akwai kusan ayoyi guda 500 daga kur'ani da ake ciro hukunncin shari'a daga cikinsu.[10] na'am a wurin Muhammad Hadi Marifat yana ganin cewa adadin ayoyin da ake ciro hukuncin shari'a daga cikinsu sun haura guda 500.[11] 2.Sunna: ma'ana maganganu, ayyuka da taƙiririn ma'asumi.[12] shi'a sun yi Imani da kasancewar sunnar Annabi (S.A.W) da Imamai (A.S) matsayin hujja; amma ahlus-sunna sunnar Annabi (S.A.W) kaɗai ita su kayi Imani a matsayin hujja.[13] 3.Ijma'i: ma'ana ittifaƙin ra'ayin malamai kan wata mas'ala.[14] a ra'ayin shi'a ijma'i yana kasancewa hujja idan ya kasance yana nuni zuwa ga ra'ayin Annabi (S.A.W) ko Imamai (A.S).[15] 4.Hankali: dalili na hankali shi ne hanyar da za a iya samun hukuncin shari'a daga gare ta.[16] na'am Ahkhbariyawa ba su yi Imani da hankali ba matsayin ingantacccen dalili na samun hukuncin shari'a ba.[17]

Sharuɗɗan Mufti

An yi bayanin sharuɗɗa da dole mai bada fatawa ya cika su kafin fara bada fatawa, waɗannan sharuɗɗa su ne: balaga, hankali, adalci, shi'anci isha ashari, mafi ilimi da tsarkin haihuwa.[18] haka nan wajibi mufti ya zamanto yana da kwarewa cikin sanin hanyoyi, ilimi da yadda ake instinbaɗin hukuncin shari'a daga madogaransa, ya kuma kasance kwararren malami domin samun ikon kafa hujja da dalili da bayanin maginan hukunce-hukunce.[19] da wannan ne ya zama wajibi mufti ya kasance yana da ilimin kur'ani da sunna, dama ilimin nasikh da mansukh, ammi da khas, muɗalaƙ da muƙayyad da haƙiƙa da majaz.[20]

Hukunce-hukunce

Ba'arin hukunce-hukunce da suke da alaƙa da fatawa:

  • Baya halasta ga wanda yake da ilimi da tanadin da zai iya istinbaɗin hukunce-hukunce shari'a ya koma ga mufti tare da yin taƙlidi da shi.[21]
  • Haramun ne wanda ba mufti ba shi da tanadi da zai iya ciro fatawa daga dalilanta ya dinga yin fatawa.[22]
  • Hanyoyin samun fatawa su ne: ji daga bakin mufti, labartawa daga adalai guda biyu ko guda ɗaya da ya kasance daga waɗanda ake dogara da maganarsu wanda ake samun yaƙini daga zancensa da kuma samun fatawar cikin risala amaliyya.[23]
  • Idan fatawar mujtahidi ta canja cikin wajabcin shelanta hakan ga masu taƙlidi akwai saɓanin malamai a kai.[24] bisa ra'ayin ba'arin malaman fiƙihu, idna tsohuwar fatawarsa ta dace da ihtiyaɗi ba wajibi ne sanar da masu taƙlidi da shi sabuwar fatawarsa ba.[25] wasu ba'ari daban sun tafi kan cewa ba wajibi bane sanar da masu taƙldi da shi sabuwar fatawa saboda tsohuwar fatawarsa ma ta kasance kan ma'auni n aijtihadi.[26]
  • Idan Mujtahidi A'alam (Mafi ilimi) ya bada fatawa a wata mas'ala sai wani ya yi taƙlidi da shi kan wannan fatawa to ba zai iya tsallakawa ya koma wurin wani mujtahidin daban cikin wannan mas'ala.[27]
  • Kaɗai yana halasta ne ga mufti ya bada fatawa bayan samun yaƙini kan cewa yana da cikakken ilimi da kewaye da duk wani abu da ya kasance sharaɗi cikin istinbaɗin hukunci.[28]

Kalmomin Da Ake Amfani Da Su Cikin Fatawa

Kalmomin da suke nuni zuwa ga fatawa sura biyu ne:

  • Jumloli da suka kasance fatawa kai tsaye: misalin wajibi, haramun, makaruhi, mustahabbi da mubahi.[29] haka nan kalmomi misalin "Aƙwa", "Alal aƙwa", "Azhar”, "La yaba'ud", "La yakhlu min ƙuwwa"da "Al'ahwaɗu Al'aƙwa".[30]
  • kalmomin da suka zuwa misalin: "La yab'udu kaza lakinna mas'alata mushkila"da "Al'ahwaɗu in lam yakun aƙwa”, "La yakhlu min wajahin”, da "Mushkil in la yakhlu min ƙurbin”, da "wa yumkinul alƙaulu bihi wa in la yakhlu min ishkal”. Ya halasta ga mai taƙlidi ya koma zuwa ga wani mujtahidi daban a cikin waɗannan wurare.[31]

Ihtiyaɗi Na Wajibi Da Ihtyaɗi Na Mustahabbi

Ihtiyaɗi na wajibi da ihtiyaɗi na mustahabbi ba fatawa ba ne. cikin ishtiyaɗi ba wajibi mujtahidi bai ka ga samun yaƙini ba cikin mas'alar shari'a ba ya kuma ba da fatawa. A misalin waɗannan wurare, da farko dai yana bayanin wazifa, a wannan wurare muƙallidi zai iya aiki da wannan ihtiyaɗi ko kuma ya kom ga wani mujtahidin daban da yake ganin yafi na farko ilimi.[32] cikin ihtiyadi na mustahabbi, mujtahid ya kai ga samu natija ya bada fatawa, amma ya nuna hanyar ihtiyaɗi. Cikin wannan hali muƙallidi zai iya aiki da fatawa ko ihtiyaɗi.[33] Kalmar "Ihtiyaɗ"idan ta kasance ta zo ne kafin fatawa ko bayan fatawa, alama ce ta ihtiyaɗi mustahabbi, idan kuma ba ta kasance kafi fatawa ko bayan fatawa ba, alama ce ta ihtiyaɗi na wajibi.[34]

Fatawowi Masu Tarihi

Daga cikin shahararrun fatawowin tarihi da Malaman shi'a su ne:

Fatawar Haramta Tanbako:

«بسم الله الرحمن الرحیم»

. daga yau amfani da sigari ta ko wace irin fuska yana matsayi daya da yakar Imam Zaman (A.F)..

Source: Tarikh Baygani, Isfahani Karbalai, Tarikh Dukhaneh, 1377 AH, shafi 118.

  • Fatawar haramta tanbako: fatawa da Mirza Shirazi ya fitar a shekarar 1309. Hijira ƙamari cikin martani kan keɓance ingila da lasisin kamfani rigi a garuruwa huɗu cikin Iran da Sarki Nasiridi-dini shah ya yi a wancan, sakamakon wannan fatawa dole Sarki Nasir ya janye wannan lasisi da soke shi.[36]
  • Fatawar Mirza Taƙiyyu Shirazi kan wajabci jihadi da tunkarar Ingila: wannan fatawa ta fito a shekarar 1338 hijira ƙamari. Farkon fara mikewar mutanen Iraƙi ya kasance kan mamayar da ingila suka yiwa Iraƙi.[37] wannan fata ta tilastawa ƴan mulkin mallaka na ingila janyewa daga mamaye Iraƙi.[38]
  • Fatawar Sayyid Muhsin Hakim kan haramcin shiga jam'iyyar gurguzu: wannan fatawa ta fito ne a shekarar 1380 hijira ƙamari bayan rantsar da Abdul-karim ƙasim matsayin shugaban ƙasar Iraƙi, da fara aiki da tunani da ya saɓawa addini. Sayyid Muhsin Hakim cikin fatawa guda biyu ya haramta shiga jam'iyyun gurguzu tare da siffanta hakan mastayin kafirci da ilhadi da yaɗa kafrci.[39]
  • Fatawar (Hukunci) kashe Salmanul Rushdi da Imam Khomaini ya fitar a ranar 25 ga watan Bahaman shekara ta 1367, hijira shamsi wace ta daidai da 7 ga watan rajab shekara ta 1409. ƙamari.[40]
  • Fatawar Shaltut kan halascin aiki kan asasin mazhabar shi'a: Mahmud Shaltut daga malaman fiƙihun ahlus-sunn kuma malamin jami'ar azhar, a shekarar 1378hijira ƙamari cikin fatawarsa ya tafi kan cewa Imani da mazhabar shi'a jafariyya bashi da bambanci da Imani da sauran mazhabobin ahlus-sunna.[43]

Baƙuwar Fatawa

Ana kiran fatawowin da suka saɓa da fatawowin mashhur da suna baƙin fatawowi ko shaz.[44] ba'arin daga waɗannan fatawowi su ne kamar haka:

  • tsarkin gaɓɓai marasa ruhi daga jikin kare da aladai: Sayyid Murtada ɗaya daga cikin malaman fiƙihun shi'a ya tafi kan cewa gashin kare da alade sakamakon ba su da ruhi ba najasa ba ne.[45] bisa cewar Muhammad Hassan Najafi wannan fatawa ta Sayyid Murtada ta saɓawa mashhur malaman shi'a,[46]
  • Tsarkin giya: a cewar sahibul jawahir ba'arin malaman fiƙihu misalin Shaik Saduƙ, Ibn Abi Aƙil Ammani,[47] da Muhaƙƙiƙ Ardabili[48] saɓanin ra'ayin mashhur malaman fiƙihun shi'a sun bada fatawa kan tsarkakar giya da sauran kayan maye. Allama Hilli cikin littafin Mukhtalaful Ash-shi'a ya jingina najasar giya da sauran kayen maye ga mashhur malaman shi'a.[49]
  • Daidaitar diyyar namiji da mace: bisa fatawar Ayatullahi Sani'i diyyar namiji da mace duka daidai suke babu bambanci.[50] bisa mahangar mashhur malaman fiƙihun shi'a diyyar mace musulma rabin diyyar namiji musulmi ce.[51]

Majaisar Fatawa

Shura fatawa ko majalisar fatawa, magana ce game da maimakon ɗaiɗaikun mutane su yi taƙlidi da mutum ɗaya, a ra'ayin wasu daga malaman fiƙihu za su taƙlidi ne da jama'a daga mujtahidai, cikin wannan ra'ayi sakamakon ba zai yiwu ace a samu ittifaƙ tsakanin malaman fiƙihu a bakiɗayan mas'aloli ba, to ma'auni shi ne ra'ayin galibinsu.[52] Masu goyan bayan wannan nazariyya suna cewa, binciken dalilan hujjar fatawa da taƙlidi da mujtahidi suna nuni da cewa ma'aunin hujja yana cikin fatawar ɗaiɗaikun mujtahidai da kuma cikin jama'ar mujtahidai.[53] na'am wannan nazariyya ta samu suka daga malamai masu dandaƙe bincike.[54]

Shura Istifta

Ana kiran jama'a daga mujtahidai a suke bincike kan wata mas'ala su tare da yin shawara da marja'in taƙlidi kan wannan mas'ala da sunan Shura Istifta.[55] Marja'in taƙlidi a muƙamin bada amsa ga masu taƙlidi da shi ya miƙa ra'ayinsa zuwa ga hannun shura istifta, idan suna da wani ƙari kan wannan ra'ayi nasa za su gabatar da shi, bayan nan sai a tsara a dawo da ita ga Marja'in sannan ya fitar da ita matsayin fatawarsa.[56]

Bayanin kula

  1. ↑ Farhangnameh Usul al-Fiqh, 1389 AH, shafi 600.
  2. ↑ Amid, Farhang Amid, wutsiyar “Fatwa”; Sajjadi, Farhang Ma’arif Islami, sai “Istifa”.
  3. ↑ Mu'assaseh Dayiratul Al-marif Al-fikhi Al-islami, Farhang fikhu Farsi, 1387 AH, juzu'i na 5, shafi na 644.
  4. ↑ Mu'assaseh Dayiratul Al-marif Al-fikhi Al-islami, Farhang fikhu Farsi, 1387 AH, juzu'i na 5, shafi na 644.
  5. ↑ Makarem Shirazi, Dayiratul Al-marif fikhi maqarin, 1427 AH, juzu'i na 1, shafi na 437.
  6. ↑ Khoi, Tushen Takmala al-Manhaj, muassaseh Ihya asare Imam Al-Khoei, Mujalladi na 1, shafi na 3
  7. ↑ Makarem Shirazi, Dayiratul Al-marif fikhi maqarin, 1427 AH, Mujalladi na 1, shafi na 437.
  8. ↑ Tabatabai Yazdi, Al-Urwah Al-Wuthqa, Maktabat Ayatullah Sistani, juzu'i na 1, shafi 23; Gharvi Tabrizi, Ijtihad wal-Taqlid, 1410 AH, juzu’i na 1, shafi na 388.
  9. ↑ Mu'assasa Dayiratul Al-marif Al-fikhi Al-islami. Farhang fikhi Farsi, 1387 AH, juzu'i na 5, shafi na 644.
  10. ↑ Fadel Miqdad, Kanz Al-Irfan fi Fikihu Alqur’ani, 1373 AH, juzu’i na 1, shafi na 5.
  11. ↑ Ma'rifat, Tafsir wal-Mufassirun, 1379 AH, juzu'i na 2, shafi na 228.
  12. ↑ Motahhari, Kulliyat Ulumi Islami: Usulul Fikihi wa Fikihu, 1394H, juzu’i na 3, shafi na 17.
  13. ↑ Markaz Ittila'at wa Manabiu islami, Farhange nameh Usul Fiqh, 2009, juzu'i na 1, shafi na 131.
  14. ↑ Motahari, Kulliyat Ulumi Islami: Usulul Fikihi wa Fikihu, 1394, juzu'i na 3, shafi na 200. ↑
  15. ↑ Gurji, Tarikh Fiqih wa Fiqihu, 1379H, shafi na 68.
  16. ↑ ↑ Kalantri, Matarih Al-Ansar, 1425 BC, juzu'i na 2, shafi na 319.
  17. ↑ Motahhari, KKulliyat Ulumi Islami: Usulul Fikihi wa Fikihu, 1394H, juzu’i na 3, shafi na 22.
  18. ↑ Sistani, Tauzihul Al-masa'il, 1415 AH, shafi na 6.
  19. ↑ Muhaqqiq Hilli, Ma’arij al-Usul, 1423 BC, shafi na 200-201.
  20. ↑ Mu'assasa Dayiratul Al-marif Al-fikihi Al-ilsami, Farhang fikihi Farsi, 1387 AH, juzu'i na 5, shafi na 644.
  21. ↑ Sheikh Tusi, Al-Iddah fi Usul Al-Fiqh, 1417 AH, juzu'i na 2, shafi na 729.
  22. ↑ Tabatabai Yazdi, Al-Urwa Al-Wuthqa, Maktab Ayatullahi Sayyed Al-Sistani, juzu'i na 1, shafi na 19.
  23. ↑ Tabatabai Yazdi, Al-Urwa Al-Wuthqa, Maktab Ayatullahi Sayyed Al-Sistani, juzu'i na 1, shafi na 18.
  24. ↑ Tabatabai Yazdi, Al-Urwa Al-Wuthqi, Maktab Ayatullahi Sayyed Al-Sistani, juzu'i na 1, shafi na 18.
  25. ↑ Tabatabai Yazdi, Al-Urwa Al-Wuthqa, Maktab Ayatullahi Sayyed Al-Sistani, juzu'i na 1, shafi na 26.
  26. ↑ Tabatabai Yazdi, Al-Urwa Al-Wuthqa, Maktab Ayatullahi Sayyed Al-Sistani, juzu'i na 1, shafi na 26.
  27. ↑ Usuli, Bani Hashemi Khomeini, Risaleh Tauzihul Al-Masail (Maraji), Qum TJami'atu mudarrasin hauzeh ilimiyya qum, Vol. 1 shafi na 19
  28. ↑ Mohaghegh Hali, Ma'arij al-Asul, 1423 AH, shafi na 201
  29. ↑ Muassaseh dayiratul Ma'arif fikhi islami, Farhang fikihi farsi, 1389, juzu'i na 1, shafi na 671.
  30. ↑ Usuli, Bani Hashemi Khomeini, Risaleh Tauzihul Al-Masail (Maraji), Qum Jami'atu mudarrasin Hauzeh Qum, j 1 shafi 19.
  31. ↑ Aamili, Al-Istilahat Al-Fiqhiyyah, 1413 AH, shafi na 157.
  32. ↑ Makarem Shirazi, sharhi Risalhe Ahkam baraye jawanan, 2006, shafi na 14.
  33. ↑ Makarem Shirazi, sharhi Risalhe Ahkam baraye jawanan, 2006, shafi na 13
  34. ↑ Muassaseh dayiratul Ma'arif fikhi islami, Farhang fikihi farsi, 1387, juzu'i na 1, shafi na 296-297.
  35. ↑ Sahhati Sardoudi, Tahrif Ashura wa Tarikh Imam Husaini, 1394H, shafi na 202.
  36. ↑ Isfahani Karbalai, Tarikh Dukhaneh, 1377 AH, shafi na 117-118.
  37. ↑ Aqabzarg Tehrani, Tabakatul A'lamul Shi'a Darul Murtada, juzu'i na 1, shafi na 263.
  38. ↑ Faqih Bahr al-Ulum, Ziaratgaha Iraq, 1393 AH, juzu'i na 1, shafi na 212.
  39. ↑ Dadfar, “Jama’at al-Ulama, Ihager Huwiyat Siyasi Shi'ayane Iraq, shafi na 35.
  40. ↑ http://www.imam-khomeini.ir/fa/C207_44691/
  41. ↑ «۹ فتوای تاریخ‌ساز معاصر»، سایت شبکه اجتهاد.
  42. ↑ «قائد الثورة یحرم النیل من رموز اهل السُنة و نساء النبی(ص)»، خبرگزاری مهر.
  43. ↑ Biazar Shirazi, Sheikh Mahmoud Shaltut Talaiyedar Takreeb dar aqayid, tafsir, hadis, fiqihu makarim wa hambestagi mazahib islami, shafi na 171
  44. ↑ Makarem Shirazi, Anwar al-usul, 1428H, juzu'i na 2, shafi na 417.
  45. ↑ Sayyid Morteza, al-Masal al-Nasiriyat, 1417 AH, shafi 100.
  46. ↑ Najafi, Jawaher kalam, 1404 BC, juzu'i na 5, shafi na 331.
  47. ↑ Najafi, Jawaher al-Kalam, 1362 AH, juzu'i na 6, shafi na 3.
  48. ↑ Mohaqiq Ardabili, Majma’ al-Fa’idah wa al-Bayan, 1403 AH, juzu’i na 1, shafi na 310.
  49. ↑ Alameh Hilli, Muktalaful al-Shi’a, 1413 AH, juzu’i na 1, shafi 472.
  50. ↑ Ibrahimnejad, “Barasi wa nakhde adilleh nazariyye Ayatullahi Sani’i dar baraye diyye Zen wa marde musliman,” shafi na 5.
  51. ↑ Najafi, Jawaher al-Kalam, 1362 AH, juzu'i na 43, shafi na 32.
  52. ↑ Al-Jazairi, bahasi darbaraye Ruhaniyat wa Marja’it”, 1341 AH, shafi na 217-218.
  53. ↑ Warei, “Ijtihad wa Ifta Shurai”, shafi na 117.
  54. ↑ Bahrami Khoshkar, “Shuraye fikhi ya fatawayi shurayi dar istinbad ahkam shar'i,” shafi na 40.
  55. ↑ «شورای استفتاء چگونه کار می‌کند؟»، سایت تبیان.
  56. ↑ Hashemi Shahroudi, “Shurai Ifta'i Maqam Moazzam Rahbari: Musahabeh ba Hazrat Ayat Hashemi wa Momin,” shafi na 257.

Nassoshi

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  • بهرامی خوشکار، محمد، «شورای فقهی يا فتواي شورایی در استنباط احكام شرعی»، حکومت اسلامی، شماره۲، تابستان ۱۳۹۱ش.
  • دادفر، سجاد، «جماعة العلماء، احیاگر هویت سیاسی شیعیان عراق»، تاریخ اسلام در آینه پژوهش، شماره۲۴، زمستان ۱۳۸۸ش.
  • «۹ فتوای تاریخ‌ساز معاصر»، سایت شبکه اجتهاد، تاریخ درج مطلب: ۷ بهمن ۱۳۷۹ش، تاریخ بازدید: ۴ بهمن ۱۳۹۹ش.
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