Fiƙihu

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Wannan wata ƙasida ce game da ilimin fiƙihu, domin sanin fiƙihun shi'a sai a duba ƙasida mai taken fiƙihun imamiyya.

Fiƙihu (Larabci: الفقه) wani ilimi ne da yake ba da gudummawa cikin tsamo hukunce-hukunce addini a wurin musulmai, ayyukan taklifi na zaɓi su ne maudu'in ilimin fiƙihu, kamar misalin sallah, azumi, zakka, aikin hajji, saye da sayarwa, aure, saki dukkaninsu mas'aloli ne da ake bahasin hukunce-hukuncensu cikin ilimin fiƙihu.

Malaman fiƙihu sun bayyana cewa manufar rubuta ilimin fiƙihu shi ne fitar da mas'aloli domin daidaita rayuwar duniya ta mukallafai da samun farin ciki a ranar lahira, ana ciro waɗannan mas'aloli da hukuncinsu daga madogarai misalin kur'ani da sunna, a cewar ba'arin malamai, shi neman ilimin fiƙihu bisa la'akari da ayar nafru ya kasance wajibi kifa'i. Akwai ra'ayoyi guda biyu game da fannin ilimin fiƙihu, cikin ra'ayi na farko ana ganin cewa fiƙihu ilimi ne da yake kallon dukkanin sasannin zamatakewa, siyasa, tsaro da ala'adun rayuwar mukallafai, kan asasin ra'ayi na biyu kuma ana ganin fiƙihu ilimi ne da ya kaɗaitu cikin ɗaukar nauyin bayanin hukunce-hukuncen wani ɓangare daga mas'aloli da suke da alaƙa da rayuwa, an ce a lokacin rayuwar Annabi (S.A.W) wanda shi ne lokacin da ake kira zamanin assasa fiƙihu ko assasa shari'a, musulmai sun kasance suna karɓar hukunce-hukunce daga kur'ani da sunnar Annabi, amma bayan wafatin Annabin muslunci tare kuma da samuwar firƙoƙi biyu shi'a da ahlus-sunna, sai ya zamana an samu bayyanar muhimman makarantu guda biyu cikin fiƙihun muslunci.

ƴan shi'a suna ɗaukar Imam Ali (A.S) da Imamai ma'asumai (A.S) daga tsatsonsa matsayin ci gaban samuwar Annabi (S.A.W) kuma su ne masu tafsirin kur'ani da sunnar Annabi, sannan su ƴan shi'a suna karɓo hukunce-hukunce shari'a daga gare su, daidai lokacin da ahlus-sunna su sai suka karkata ɓangaren sahabbai, su sahabbai tare da komawa ga kur'ani da sunnar Annabi suna ba da fatawa ta hanyar ijtihadinsu. Mazhabar fiƙihun shi'a bayan zaman assasa shari'a da zaman hallarar Imamai ma'asumai (A.S) sun yi garkuwa ne da komawa zuwa ga makarantun fiƙihu na garin ƙum da Rayyu, bagdad, Hilla, Jabalu Amil, Isfahan Karbala Najaf har zuwa wannan zamani da muke ciki da yanzu suna komawa ga ƙum da Najaf, an fuskanci daurori daban-daban daga bunƙasa da ci baya cikin ijtihadi na fiƙihu, mazhabar fiƙihu ita ma bayan sahabbai da tabi'ai (Tun daga farkon ƙarni na biyu zuwa ƙarni na biyu) daga cikin mazhabobin fiƙihu masu yawa, ta shiga cikin shahararrun mazhabobi huɗu daga Hanafiyya, Malikiyya, Shafi'iyya da Hanbaliyya, baya ga mazhabobi fiƙihu na shi'a da ahlus-sunna akwai mazhabobi biyu na fiƙihu watau ibaziyya da zaidiyya su ma su na da rubutaccen fiƙihu kuma a wannan zamani suna da mabiya.

Muhimmanci

Ilimin fiƙihu yana cikin jumlar ilimi da ya ja hankula da himmatuwar bakiɗayan ƙungiyoyi da mazhabobin muslunci.[1] Hajawi Sa'alabi (Malamin fiƙihu da usul a mazhabar malikiyya), yana ganin ilimin fiƙihu matsayin babban alfahari ga duniyar muslunci, kuma ya kasance kan ra'ayin cewa rayuwar al'ummar musulmi ta ɗoru ne kan fiƙihu ba za ta ɗore ba idan babu shi.[2] Allama Hilli cikin muƙaddimar littafin Tahrirul Al-Ahkam cikin bayanin muhimmanci da matsayin ilimin fiƙihu ya ce: ilimi mafi falala bayan ilimin tauhidi shi ne ilimin fiƙihu, saboda shi ne ilimin da yake samar da tsari da daidaita al'amuran rayuwa da makomar mutane.[3] haka nan neman ilimin fiƙihu bisa la'akari da ayar nafru wajibi ne kifa'i (Idan wasu suka yi sun saukewa sauran nauyi).[4]

Sahibul Ma'alim shi ma yana ganin cewa baya ga sanin Allah ta'ala lallai mafi ɗaukaka da fifikon ilimi shi ne ilimin fiƙihu, saboda sanin hukunce-hukuncen Allah waɗanda sune mafi daraja da tsadar ilimi suna samuwa ne ta hanyar wannan ilimi, haka kuma shi ilimin fiƙihu shi ne ilimi da yake daidaita rayuwar mutum cikin sasannin rayuwarsa shi kaɗai da kuma rayuwarsa tare da jama'a, ilimi ne da ya kasance sababin kamala da ɗaukakar mutum.[5] Imam Khomaini cikin bayanin muhimmanci da matsayin ilimin fiƙihu, ya ce wannan ilimi nazariyya ce ta ainahi mai kammala gudanar da rayuwar mutum tun lokacin da aka haife shi har zuwa kabari.[6]

Gabatarwa

Malaman fiƙihun musulmai,[7] sun gabatar da fiƙihun matsayin hukunce-hukunce na reshe waɗanda aka tsamo su daga dalilai na faifaicewa.[8] abin da ake nufi daga dalilai na faifaicewa, su ne kur'ani, sunna, ijma'i, hankali da asalan aiki misalin istis'hab, takyiru, bara'a, da ihtiyaɗ.[9] Cikin wata gabatarwar, fiƙihu ilimi ne da aka gabatar da shi wanda yake magana zuwa ga nau'ukan maudu'i guda biyu:

  • Bayanin ayyukan mukallafai da tsara alaƙoƙinsu da mahaliccinsu na ibada kamar sallah, azumi, zakka da aikin hajji.
  • Bayani da tsara alaƙoƙin mukallafi tare da al'ummarsa da sauran mutane kamar misalin saye da sayarwa, aure da saki.[10]

Maudu'in Ilimin Fiƙihu Da Manufarsa

Ilimin fiƙihu ilimi ne da yake bahasi kan hukunce-hukunce guda biyar daga wajibi, haramun, mustahabbi, makaruhi, mubahi haka kuma kan inganci da gurɓata.[11] da wannan dalili ne. malamai suke ganin ayyuka da mu'amalolin mukallafi na zaɓi matsayin maudu'in ilimin fiƙihu.[12] a cewar malaman fiƙihu hadafin ilimin fiƙihu shi ne fitar da mas'aloli domin tsara rayuwar duniya (Cikin sasannin rayuwa ta ɗaiɗaiku da zamantakewa) da sadar da farin ciki na lahira.

Madogaran Fiƙihu

Mafi muhimmancin madogaran istinbaɗin hukunce-hukuncen shari'a a wurin bakiɗayan malaman fiƙihun muslunci shi ne kur'ani.[13] Game da sauran madogaran fiƙihu akwai saɓanin ra'ayi tsakankanin malaman mazhabobin muslunci:

Shi'a

Malaman fiƙihun shi'a ƙari kan kur'ani, suna jingina da sunna, ijma'i da hankali cikin istinbaɗi da tsamo hukunce-hukunce.[14] na'am waɗanda ake kiransu da Akhbariyun da suka kasance wasu jama'a daga malaman fiƙihun shi'a da suke dogara kaɗai da kur'ani da sunna cikin tsamo hukunce-hukunce shari'a.[15] wasu ba'ari daga cikinsu misalin Muhammad Amin Istir'abadi sun bayyana shakku da kokwantokan riƙo da zahirin kur'ani, sun tafi kan cewa Ahlul-baiti (A.S) kaɗai waɗanda kur'ani yake magana da su, babu wani mujtahidi da zai iya tsamo hukunce-hukunce bisa dogara da zahirin kur'ani.[16] kishiyar wannan, wasu ba'ari misalin Muhammad Sadiƙ Tehrani (Malamin fiƙihu da tafsiri:1305-1390) yana ganin kur'ani ne kaɗai madogarar istinbaɗin hukuncin shari'a yana ganin ingancin sunna ne idan ta dace da asalan kur'ani.[17]

Ahlus-sunna Da Bambancce-Bambancensu Da Shi'a

Malaman fiƙihun mazhabobin ahlus-sunna guda huɗu, ƙari kan kur'ani suna jingina da sunna, ijma'i da ƙiyasi cikin istinbaɗi da tsamo hukuncin shari'a.[18] sunna a mahangar fiƙihun ahlus-sunna ta kaɗaitu cikin zantuka, ayyuka da taƙririn Annabi (S.A.W),[19] daidai lokacin da malaman fiƙihun shi'a, suke ganin zantuka, ayyuka da taƙririn Imamai ma'asumai (A.S) su ma dai kamar na Annabi (S.A.W) hujja ne kuma suna da inganci cikin kaiwa ga hukunce-hukuncen shari'a. kuma madogara ce mai inganci cikin istinbaɗin hukunce-hukunce addinin Allah,[20] malaman fiƙihun ahlus-sunna sun yi amanna ijma'i a kankin kansa hujja ne kuma madogara ce main cin gashi kanta mai inganci cikin istinbaɗi da tsamo hukunce-hukuncen shari'a.[21] amma a wurin malaman shi'a ijma'i yana kasancewa hujja idan ya zamana yana gano maganar ma'asumi.[22] ahlus-sunna ƙari kan abubuwa da aka ambata suna jingina da wasu madogarai na reshe misalin istihisan, masalihul mursala da saddul zari'a domin istinbaɗin hukunce-hukuncen shari'a.[23] na'am Muhammad ɗan Idris shafi'i (Shugaban mazhabar shafi'iyya a fiƙihun ahlus-sunna) cikin jerin waɗannan madorai guda uku saddul zari'a kaɗai ya karɓa.[24] a fahimtar malaman fiƙihun shi'a dukkanin waɗannan madogarai guda uku basu inganci cikin istinbaɗin hukuncin shari'a.[25]

A cewar Muhammad Abu Zahra (Wafati:1395.h.ƙ) malamin fiƙihu da tarihi kuma ahlus-sunna, haƙiƙa malaman zaidiyya ɗaya daga cikin mazhabobin shi'a tare da biyayyarsu ga fiƙihun mazhabar hanafiyya, cikin istinbaɗin suna amfani da ba'arin hukunce-hukuncen ƙiyasi, istihsan da masalihul mursala.[26]

Fagen Ilimin Fiƙihu

A cewar Mahadi Mahrizi (Haihuwa:1341.h.shamsi) mai nazari kan fiƙihu ɗan ƙasar Iran, babu saɓani cikin kasancewar fiƙihu yana magana kan ayyukan ɗaiɗaikun mukallafai da jama'a, amma game da shin yana duba zuwa ga bakiɗayan ayyukan mutum tare da bayanin hukuncinsu ko kumai dai yana magana ne kan ba'arinsu, akwai saɓani ra'ayoyi game da haka.[27]

Bisa mahangar Imam Khomaini, hukunce-hukuncen fiƙihu suna duba kan bakiɗayan sasannin rayuwar zamantakewar mukallafai, malamin ya na ganin gwamnati matsayin wani ɓangaren aiki na fiƙihu a aikace cikin tunkarar dukkanin matsalolin zamangtakewa, siyasa, tsaro, da al'adu.[28] haka nan cikin littafin Mausu'atul Al-fiƙhiyya Al-kuwaitiyya (Wata mausu'a ce cikin fiƙihun ahlus-sunna mujalladi 45), an yi da'awa cewa ilimin fiƙihu ilimi ne da yake da amsa kan dukkanin matsalolin mutum, saboda babu wani aiki da zai gangarp daga mutum face yana da hukunci a fiƙihu, kuma shi ilimin fiƙihu ya ɗauki nauyin bayanin dukkanin hukunce-hukunce.[29]

A cikin rashin amincewa da wannan mahanga, wasu ma'abota sabon tunani cikin addini a wannan zamani misalin Abdul-Karim Sarosh da Muhammad Mujtahid Shabastari ba su yi imani da cewa fiƙihu yana da amsa kan dukkanin buƙatun ɗaiɗaikun mutane da rayuwar zamantakewa ba.[30] a fahimatr Sarosh, kaɗai wani ɓangare ne daga rayuwar jama'a yake dacewa da mas'alolin fiƙihu, sauran mas'aloli misalin da yawan mas'aloli da suke da alaƙa da siyasa da tattalin arziƙi kwata-kwata fiƙihu ba shi da wani tanadi na warware mas'alolinsu cikin jama'a, warware mas'alolinsu yana buƙatar wasu iliman daga ilimummuka na hankali da tajribar ɗan Adam.[31] Mujtahid Shabastari shi ma ya ce haƙiƙa ya kamata a fassara matanai da nassoshin addini a cikin babin siyasa, ma'ana abubuwa da suke da dangantaka da haddi, diyya, ƙisasi da alƙalanci da sauransu, da tsari na tarihi, saboda yawancinsu abubuwa ne da suke kallon tambayoyi da aka yi su tun farkon muslunci, ba su da wata alaƙa da hukunce-hukuncen zamanin yanzu.[32]

Iyakokin Fiƙihu Dangane Da Maudu'ai

Maudu'ai wanda hukuncin shari'a yake ta'allaka da su sun kasu zuwa gida biyu:

  • Maudu'ai "Sirfa": maudu'ai da tantance ba ya dogaro da kawo dalili, abubuwa ne a bayyane da kowa yana iya fahimatarsu.[33] misalin ma'anar ruwa da bayyananniyar ma'ana ce ga kowa da kowa, ijtihadi ba ya wani ba da taimako kan fahhimtarta.[34] bisa ra'ayin bakiɗayan malaman musulmai, bayanin misalin waɗannan maudu'ai ba ya wuyan malaman fiƙihu.[35]
  • Maudu'ai na istinbaɗi: Maudu'ai da basu kasance bayyanannu ga kowa da kowa, tantance ma'anarsu da sanin iyakokinsu yana buƙatar dalili da hujja,[36] waɗannan maudu'ai sun kasu zuwa rukuni uku:

1.Maudu'ai na shari'a: Maudu'an da mai shari'a ya samar da su, misalin sallah, alwala, wanka da taimama,[37] kan asasin ra'ayin dukkanin malaman fiƙihu, bayanin wannan rukuni daga maudu'ai da hukunce-hukuncen shari'a yana wuyan malamin fiƙihu.[38] 2. maudu'ai na urufi: maudu'ai ne da tantance ma'ana da sanin iyakokinsu yana wuyan mutane.[39] 3. Maudu'ai na lugga: Maudu'ai ne da ba kowa ne yake iya sanin iyakokinsu ba, suna buƙatar komawa zuwa ga ƙa'idojin lugga da ayyanannun dokoki wurin ma'abotan wannan harshe.[40]

Game da mene ne waizifa da take wuyan malamin fiƙihu dangane da ganp maudu'ai da ake istinbaɗinsu na urufi da lugga, akwai saɓanin ra'ayoyi tsakanin malamai.[41] malaman fiƙihu misalin Mirza ƙummi,[42] Muhammad Kazim ɗabaɗaba'i Yazdi,[43] Sahibul Jawahir.[44] suna ganin fayya ce waɗannan maudu'ai ba ya cikin wazifofi da suke wuyan malamin fiƙihu, kishiyar wannan ra'ayi, malaman fiƙihu misalin Sayyid Muhsin Hakim da Sayyid Abu ƙasim Khuyi, sun tabbatar da gudummawar malamin fiƙihu cikin fayya ce nau'in irin waɗannan maudu'ai.[45] Kashiful Giɗa, ya warware maudu'ai na urufi da lugga da suka kasancewa rikitattun maudu'ai daga sauƙaƙan maudu'ai, sannan ya ce rukuni na farko ba tare da an koma zuwa ga dalilan shari'a ba za a iya tantance shi ba, saboda haka maudu'ai na urufi da lugga tantance su yana wuyan malaman fiƙihu.[46]

Makarantun Fiƙihu

Mazhabobi biyu sun kasance jigon fiƙihu a duniyar muslunci, ma'ana makarantar fiƙihun shi'a da makarantar fiƙihun ahlus-sunna, kowace ɗaya daga waɗannan makarantu tana rassa daban-daban da suke da bambanci da juna ta fuskacin maginai:[47] Makarantun Fiƙihu Na Shi'a Bayan zamanin rayuwar Imamai ma'asumai (Bayan gaiba kubra) sun kasance kamar haka:[48]

Layi Tarihin Kafuwa Sunan Makaranta Fitattun Malaman Fikhu Mafi Muhimmanci Rubutu Na Fikihu Ayyuka
1 Qum da Rayyu Tsakiyar rabin farko ƙarni na huɗu zuwa rabin farkon ƙarni na biyar Ali bin Ibrahim Qummi, Muhammad bin Yaƙub Kulaini, Aliyu bin Babawaihi Qummi, Shaik Saduƙ Al-kafi, Alshara'i, Man la yahduruhul alfaƙihu, Al-muƙni Tadwini da tsara babukan madogaran riwayoyi, yaɗuwar fiƙihun riwaya
2 Bagdad ƙarni na huɗu bayan hijira Ibn Aƙilu Ammani, Ibn Junaidu Iskafi, Shaik Mufid, Sayyid Murtada, Shaik Tusi Al-ahmad fi Alfiƙhil Al-muhammadi, Al-mustamsak bi Hablil Ale Rasul, Almuƙni'atu, Al-mabsuɗ Fara dawwana Ilmin fiƙihu, fara amfani da dalili na hankali cikin istinbaɗi
3 Hilla ƙarshe-ƙarshen ƙarni na shida bayan hijira Ibn Idris Hilli, Muhaƙƙiƙul Hilli, AHmad bin Tawus Hilli, Yahaya bin Sa'id Hilli, Allama Hilli As-sara'ir, Almutabar, Shara'i Al-isam, Al-jami'u Ash-shara'i, Tahrirul Al-Ahkam, Mukhtalaful Ash-shi'a Wallafa matanan fiƙihul istidlali, bunƙasar ilimin fiƙihu, tsara sababbin babukan fiƙikhu
4 Makarantar Jabalu Amil ƙarni na takwas bayan hijira Shahidul Awwal, Shahidus sani, Hassan bin Zainul dini Amili, Sayyid Mahmud Musawi Amili Al-lum'atul Ad-damashƙiyya, Masalikul Al-afham, Madarikul Al-ahkam, Muntaƙal Al-juman Dawwana ƙa'idojin fiƙihu, tace hadisai kutubul arba'a, sabunta bahasin ilimin rijal, tacewa da tsara bahasosin usul, mayar da hankali kan isnadin hadisai
5 Makarantar Isfahan ƙarni na goma bayan hijira Muhaƙƙiƙul Karki, Shaik Baha'i, Muhammad Taƙiyyu Majlisi, Muhammad Baƙir Majlisi, Muhaƙƙiƙul Khunsari, Fadilul Hindi, Muhaƙƙiƙul Ardabili, Faizul Kashani Jami'ul Al-maƙasid, Raudatul Al-muttaƙin, Majma'ul Al-fa'ida wal Al-burhan, Mafatihul Shara'i, Kashful Al-lasam Dawwana Mausu'o'i na riwaya, karkata zuwa ba ga bahasin fiƙihun siyasa
6 Makarantar Karbala ƙarni na sha biyu Muhammad Baƙir Wahid Bahabahani, Sayyid Ali Tabataba'i, Sayyid Jawad Husaini Amili, Mulla Mahadi Naraƙi, Mirza Qummi, Sayyid Muhsin A'araji Riyadul Al-masa'il, Mustanadul Ash-shi'a, Jami'ul Ash-shatat , Mifathul Al-karama Yaƙar Akkbariyanci, raya fiƙihun ijtihadi, bunƙasar ilimin fiƙihu
7 Makarantar Najaf ƙarni na sha uku bayan hijira Muhammad Hassan Najafi, Shaik Ansari, Akun Khurasani, Sayyid Muhammad Kazim Tabataba'i Yazdi, Agha Rida Hamdani, Sayyid Muhsin Hakim, Sayyid Abu ƙasim Khuyi Jawahirul Al-kalam, Makasib, Urwatul Al-wusƙa, Misbahul Al-faƙihi, Mumtamsak fi Sharhi Al-urwatuil Al-wusƙa, Attanƙihu Samun sauyi cikin fiƙihul istidalali, sabunta bahasosin fiƙihu da usul, samuwat taƙrirat cikin fiƙihu da usulul fiƙihi
8 Makarantar Qum ƙarni na sh huɗu bayan hijira Shaik Abdul-Karim Ha'iri Yazdi, Sayyid Husaini Burujurdi, Sayyid Ruhullahi Khomaini, Muhammad Ali Araki, Sayyid Muhammad Rida Gulfegani, Muhammad Fadil Lankarani, Husaini Ali Muntazari Tahrirul Al-wasila, Addurul Almanzud fi Ahkamil Al-hudu, Dirasat fi Wilayatil Al-faƙihi wa fiƙihi Ad-daulati Al-islamiyya, Tafsilul Ash-shari'ati Karkatuwa zuwa ga bahasosin fiƙihun siyasa, gangarar mas'alolin fiƙihu cikin samar da dokoki, nazarin sababbin mas'aloli misalin banki, inshura da sababbin mas'aloli a fiƙihun likitanci

Makarantar Fiƙihun Ahlus-sunna

Fiƙihun Ahlus-sunna shi ma ya kasance da tarin makarantu amma wasu ba'arin waɗannan makarantu sun ɓace ɓat babu su.[49] waɗanda suka wanzu har zuwa wannan zamani da muke ciki su ne kamar haka:[50]

Layi Sunan Makaranta Wanda Ya Assasata Fitattun Malaman Fiƙihu Sanannun Rubuce-Rubuce Ayyuka
1 Hanafiyya Abu Hanifa (Wafati:150.h.q) Abu Yusuf Muhammad bin Hassan Shaibani, Abudllahi bin Ahmad Nasafi, Muhammad bin Ali Hasakafi, Shamsul A'imma Saraksi Al'asar, Al-mabsuɗ, Kanzul Al-daƙa'iƙ (fi fiƙikhil Al-hanafi), Addurul Al-mukhtar karkata zuwa ga aiki da ƙiyasi, istihisan da masailhul musrsala, idan ba a samu hukunci daga kur'ani da sunna ingantacciya da sahabbai
2 Malikiyya Malik bin Anas (Wafati:179.h.q) Abdur-rahman bin ƙasim, Asad bin Furat Tunisi, Abubakar Baƙilani, Ibn Rushud, Shaɗibi, Abul Al-barakat Ahmad bin Muhammad Dardir Muwaɗɗa, Al'asadiyya, Al-insaf, Bidayatul Al-mujtahid wa Nihayatul Al-muƙtasid, Al-mufaƙata, Ash-sharhul Al-kabir Karkata zuwa ga aikin mutanen madina kusa da kur'ani, sunna da ijma'i cikin tsamo hukunci, sannan a martaba ta biyu aiki da ƙiyasi da masalihul mursala
3 Shafi'iya Muhammad bin Idris (Wafati:204.h.q) Isma'il bin Yahaya Muzani, Ibn Hajar Haitami, Ibrahim bin Muhammad Dasuƙi, Jalalud-dini Suyiɗi, Ali bin Ibrahim Marudi, Yahaya bin Sharaf Nawawi Al'ummu, Mkhtasar Al-muzani, Al-hawi Al-kabir, Al-iƙna fi Al-fiƙihil Ash-shafi'i, Attanbihu fil Al-fiƙihil Ash-shafi'i, Raudatul At-taibin Aiki kan asasin ƙiyasi da sharaɗin samun tushens adaga kur'ani da sunna, rashin hujjar istihisan da masalihul mursala
4 Hanbaliyya Ahmad bin Hanbal (Wafati:241.h.q) Abu Khaɗab Bagdadi, Ibn ƙudama maƙdisi, Ibn Taimiyya Harrani, Mansur bin Yunus Bahawati Al-hidaya, Al-mugni, Kashful ƙina'i Karkata zuwa ga hadisi da aiki da fatawar sahabbai, rinjayar da hadisi kan ƙiyasi ko da kuwa mai rauni ko mursali[51]

Tsarin Maginan Fiƙihu

Tushen ƙasidu: Abwabul Fiƙihi

Ilimin fiƙihu ya tattaru kan mas'aloli daban-daban,[52] domin fitar tsararru dandaƙaƙƙun mas'alolin wannan ilimi, cikin manya-manyan litattafan bahasosin fiƙihu a ƙarshe-ƙarshen mas'aloli an kawo unwanan abwabul fiƙihu ko "Kutubul fiƙihi".[53]

Tsarin samar da babi-babi na Muhaƙƙiƙul Hilli a cikin littafin Shara'i'ul Al-Islam ya kasance daga cikin mafi shahara sassa a cikin fiƙihun shi'a, kuma wannan tsari na sa ya yi tasiri cikin malaman da suka zo a bayansa.[54] malamin ya tsara bakiɗayan hukunce-hukuncen fiƙihu cikin gamammun rukunai huɗu daga ibada, uƙud (yarjeniyoyi), iƙa'at (mu'amalar da take gangaro daga ɓangare ɗaya kamar misalin saki) da kuma hukunce-hukunce, ƙarshen kowanne rukuni ya tattaro abwabul fiƙihi da suke da alaƙa da su.[55]

Abu Hamid Gazali cikin littafin Ihya'u Ulumid Ad-dini,[56] Ibn Jizi Kalabi (Malamin fiƙihu a mazhabar malikiyya a ƙarni na takwas) cikin littafin "Al-ƙawaninul Al-fiƙhiyya"[57] Mahmud Shaltut cikin littafin "Al-Islam Aƙidatun wa Shari'a"[58] Musɗafa Ahmad Al-zarƙa cikin littafin "Madkhal Al-fiƙhi Al-am"[59] da kuma Wahaba Zuhaili cikin littafin "Al-fiƙhul Al-islami wa Adillatuhu"[60] suna cikin jumlar malamai fiƙihun ahlus-sunna da suka fitar da tsarin rukuni-rukuni na babukan mas'alolin fiƙihu.

Taƙaitaccen Tarihin Fiƙihun Muslunci

Hukunce-hukunce fiƙihu ya samu tare da samuwar addinin muslunci.[61] musulmai da suka yi zamani ɗaya tare da Annabin muslunci (S.A.W) sun kasance suna dogara da kur'ani, sunna da taƙririn Annabi cikin hukunce-hukunce fiƙihu a ayyukansu, a wancan lokaci, Annabi (S.A.W0 shi kaɗai ne makoma da ake karɓo hukunci daga gare shi.[62] wannan ya sanya masu nazari suke kiran zamanin Annabi (S.A.W) da suna zamanin assasa shari'a.[63] bayan wafatin Annabi (S.A.W) tare da wucewar zamani da bayyanar sababbin mas'aloli, ahlus-sunna sun kasance suna koma wurin sahabbai da tabi'ai, haka nan su kuma tare da komawa ga kur'ani da sunnar Annabi sun kasance suna bayanin hukunce-hukunce gare su, idan ba su samu hukunci daga kur'ani da sunna ba, sun kasance suna yi ijtihad su bada fatawa.[64]

shi'a ƙari ka kur'ani da sunnar Annabi, suna komawa zuwa ga Imamansu (A.S) suna ɗaukar zantukan Imamansu (A.S) matsayin zantukan Annabi (S.A.W),[65] da wannan ne aka samu mazhabobi biyu jigo a fiƙihun muslunci, ma'ana fiƙihun imamiyya da fiƙhun ahlus-sunna.[66]

Mazhabar fiƙihun ahlus-sunna ba ya ga sahabbai da tabi'ai (Daga ƙarni na biyu zuwa farko-farkon ƙarni na huɗu) daga cikin tarin mazhabobin fiƙhu da suke da su, sun karkasu zuwa shahararrun mazhabobin fiƙihu guda huɗu daga hanafiyya, malikiyya, shafi'iyya da hanbaliyya.[67] bayan nan, daga farko-farkon ƙarni na huɗu zuwa ƙarni na sha uku bayan hijira, motsin ijtihadi a fiƙihun ahlus-sunna ya samu dakushewa sakamakon taƙlidi da ake yi da mazhabobi huɗu, duk da cewa a waɗannan ƙarnoni an samu kwarararrun masana fiƙihu tare da kuma sun wallafa litattafan fiƙihu masu ƙima amma babu wani cigaba da aka samu a fagen fiƙihu.[68]

Bayan ɗare karage mulki da usmaniyawa suka yi a ƙarni na sha uku bayan hijira (Daga shekara 1387.h.ƙ)[69]sakamakon faɗaɗuwar da'irar samar da dokoki domin tsara lamurran al'umma da daula, tare da assasa mujallar "Ahkamul Al-adliyya"[Tsokaci 1] haƙiƙa fiƙihun hanafiyya ya ɗauki hankula tare da samun ci gaba da bunƙasa.[70] tsawon shekaru matsuganai fiƙihu da majalisan fatawa cikin iyakokin mazhabar hanafiyya da ta kasance halastacciyar mazhaba a hukumance cikin daular usmaniyya, sun kasance sune suke fitar da fatawa har zuwa lokacin da aka samu wasu jama'a daga masu son kawo gyara da ma'abota tunani suka zo suka karya wannan shinge suka bada damar amfani da dukkanin mazhabobi cikin assasa dokokin muslunc.[71]

Bisa nazarin ba'arin masu bincike, mazhabar fiƙihun shi'a bayan zamanin rayuwar Imaman shi'a har zuwa wannan zamani da muke ciki ta ƙetare daurori bakwai na tarihi.[72] waɗannan daurori bakwai su ne: zamanin tsara babukan fiƙihu, (Daga tsakiyar ƙarni na huɗu zuwa tsakiyar ƙarni na biyar), zamanin sauyi da bijirowar fiƙhu da ijtihadi (ƙarni na biyar), zamanin ci baya da taƙlidi (Daga rabin ƙarni na biyu zuwa ƙarshen ƙarni na biyar), zamanin jaddada rayuwar ijtihadi (ƙarni na sha uku).[73] ƙari kan mazhabobin fiƙihu guda biyu daga shi'a da ahlus-sunna, haƙiƙa mazhabar ibaziyya da zaidiyya su ma suna da rubutaccen fiƙihu kuma har wannan zamani da muke ciki suna nan wanzazzu.[74] Musɗafa Ahmad Al-zarƙa, kwararren masanin fiƙihu malami a ahlus-sunna, yana ganin mazhabobin fiƙihun ibaziyya da zaidiyya maginansu na fiƙihu sun fi kusa da fiƙihun ahlus-sunna.[75]

Bayanin kula

  1. ↑ Fazli, Mabadi Fikihu, 1416 AH, juzu’i na 1, shafi na 19.
  2. ↑ Hajjawi, al-Fikr al-Sami fi tarikh al-fiqh al-Islami, 1416 AH, juzu'i na 1, shafi na 68-71.
  3. ↑ Allameh Hali, Tahrir al-Ahkam, 1420 AH, juzu'i na 1, shafi na 40.
  4. ↑ Allameh Hali, Mantehi al-Mutalib, 1412 AH, juzu'i na 1, shafi na 8.
  5. ↑ Ameli, Ma'alim al-Din wa Mulaz al-Mujtahidin, 1374 AH, shafi na 28-29.
  6. ↑ Khumaini, Sahifa Imam, 2009, juzu'i na 21, shafi na 289.
  7. ↑ Fazli, Mabadi Fikihu, 1416 AH, juzu’i na 1, shafi na 11.
  8. ↑ Allameh Hali, Mantehi al-Mutalib, 1412 AH, juzu'i na 1, shafi na 7; Shahidi Awwal, Zikri al-Shi’a, 1419H, juzu’i na 1, shafi na 40; Shahid Sani, Tamhid al-Qasas, 1416 AH, shafi na 32; Ameli, Ma'alim al-Din da Mulad al-Mujtahidin, 1374 AH, shafi na 33; Hajjawi, Al-Fikr al-Sami fi Tarikh al-Fiqh al-Islami, 1416 AH, juzu'i na 1, shafi na 61; Al-Zahili, Fiqhu da Adalci, 2017, juzu'i na 1, shafi na 30; Shalabi, al-Mudkhal fi al-Tarif a cikin fikihu al-Mulkiyyah da al-Aqud fiyh, 1382 AH, shafi 22; Zarqa, al-Mudhal al-Fiqhi al-Aam, 1425 AH, juzu'i na 1, shafi na 65.
  9. ↑ Lutfi, Mabadi Fikihu, 1380H, shafi na 20.
  10. ↑ Shalabi, al-Mudkhal fi al-Tarif bil fikihil Al-islami wa kawa'idul al-Mulkiyyah wa al-Aqud fiyhi, 1382H, shafi na 17.
  11. ↑ Ameli, Ma’alim al-Din wa Malaz al-Mujtahid, 1374H, shafi na 38.
  12. ↑ Ameli, Ma'alim al-Din da Mulaz al-Mujtahidin, 1374 AH, shafi na 38; Hajjawi, Al-Fikr al-Sami fi Tarikh al-Fiqh al-Islami, 1416 AH, juzu'i na 1, shafi na 61; Al-Zahili, Fiqhu Al-islami, 2017, juzu'i na 1, shafi na 30; Arafi, Mousavi, "Gustaresh Maudu'u fikh nisbat beh raftarhaye jawanihi", shafi na 104-105.
  13. ↑ Zarqa, al-Mudkhal al-Fiqhi al-Aam, 1425 AH, juzu'i na 1, shafi na 73; Muzaffar, Ka’idojin Fiqhu, 1405 AH, juzu’i na 2, shafi na 47.
  14. ↑ Motahhari, Kulliyat ulum Islami: Usulul Fikihi wa Fikihu, 1394H, shafi na 16-17.
  15. ↑ Bahrani, Al-Darr al-Najafiya, 1423 AH, juzu'i na 3, shafi:290; Alipour, Al-Mudkhal Ila Tarikh ilmil al-usul, 1430H, shafi na 189.
  16. ↑ Bahrani, Al-Durar Al-Najafiya, 1423 BC, juzu'i na 3, shafi na 290.
  17. ↑ Sadeghi Tahrani, Ilm Usul Dar Tarazwi Naqd, Qom, shafi na 5.
  18. ↑ Jizani Ma'alimul Usulil fiqihi Inda Ahlul-Sunna wa al-Jama'a, 1429 AH, shafi na 68; Harishi, al-Aqud al-Fadiyyah fi Usul al-Ibadiyyah, 1438 AH, shafi na 6.
  19. ↑ Zarqa, al-Mudkhal al-Fiqhi al-Aam, 1425 AH, juzu'i na 1, shafi na 75.
  20. ↑ Muzaffar, Usul al-Fiqh, 1405 AH, juzu'i na 2, shafi na 57; Sadr, al-Muhamm al-Jadidah Lal Asul, 1437 AH, shafi na 73.
  21. ↑ Fakhr Razi, al-Mahsul, 1418 AH, juzu'i na 4, shafi na 35.
  22. ↑ Mohaghegh Hilli, Ma'araj al-Asul, 1423 AH, shafi na 181-180.
  23. ↑ Misali, duba Zarqa, al-Mudkhal al-Fiqhi al-Aam, 1425 AH, juzu'i na 1, shafi na 107-87.
  24. ↑ Shibli, al-Mudkhal fi al-Tarif bil fikihi al-Mulkiyyah wa al-Aqud fiyhi, 1382H, shafi na 154.
  25. ↑ Muzaffar, Mabadi Fiqhu, 1405 AH, Juzu’i na 2, shafi na 178-180.
  26. ↑ Abu Zahra, Imam Zaid, 1425H, shafi na 507.
  27. ↑ Mehrizi, “Dramdi Bar Qalamru Fiqh”, shafi na 212.
  28. ↑ Khumaini, Sahifa Imam, 1389, juzu'i na 21, shafi na 289.
  29. ↑ Jam'i az Nawisandegan, al-Musua’a al-Fiqhiyyah al-Kuwaitiyyah, 1427H.
  30. ↑ Mehrizi, “Dramdi Bar Qalamru Fiqh”, shafi na 213-214.
  31. ↑ Soroush, "Khadmat wa hasanat dini", shafi na 13.
  32. ↑ Mujtahid Shabastri, "Bastare Ma'anawi wa Uklayi ilmi fikh", shafi na 9.
  33. ↑ Bahrani, Al-Mu'ajm al-Usuli, 1426 Hijira, juzu'i na 2, shafi na 539. ↑
  34. ↑ Alavi Gonabadi, “Pazhoushi Darbara Naqsh Ijtihad der Tashkis Maudu’at Ahkam,” shafi na 104.
  35. ↑ Yazdi, Al-Urwah Al-Wuthqi, 1409 AH, juzu'i na 1, shafi na 25; Hakim, Mustamsik al-Urwah al-Wuthqa, Dar Ihya’ al-Tarath al-Arabi, juzu’i na 1, shafi na 105; Gharvi Tabrizi, Al-Tanqih fi Sharh Al-Urwah Al-Wuthqi, 1407 AH, juzu'i na 1, shafi na 349; Bhuti Hanbali, Kashshaf al-Qina’ daga rubutun lallashi, Dar al-Kutub al-Ilmiyyah, juzu'i na 1, shafi na 307; Al-Desouki, Sharhin Al-Desouki Hashiyati Al-Sharh Al-Kabir, Dar Al-Fikr, juzu'i na 1, shafi na 526; Ramli, Nihayat al-Muhtaj ila Sharh al-Minhaj, 1404 AH, juzu'i na 1, shafi na 438.
  36. ↑ Bahrani, Al-Mu'ajam al-Usuli, 1426 Hijira, juzu'i na 2, shafi na 539.
  37. ↑ Bahrani, Al-Mu'ajam al-Usuli, 1426 Hijira, juzu'i na 2, shafi na 539.
  38. ↑ Misali, duba Yazdi, al-Arwa al-Waghti, 1409 AH, juzu'i na 1, shafi na 25; Hakim, Mustamsk al-Arwa al-Waghti, Dar Ihya al-Trath al-Arabi, juzu'i na 1, shafi na 105; Gharavi Tabrizi, sharhin Kitab al-urwa al-Wauthghati, 1407 AH, juzu'i na 1, shafi na 349.
  39. ↑ Bahrani, Al-Mu'ajm al-usuli, 1426 Hijira, juzu'i na 2, shafi na 539.
  40. ↑ Bahrani, Al-Mu'ajm al-usuli, 1426 AH, juzu'i na 2, shafi na 540.
  41. ↑ Mehrizi, “Dramdi Bar Qalamru Fiqh”, shafi na 212.
  42. ↑ Mirzai Qommi, Al-Qawanin, 1430 AH, Juzu'i na 1, shafi na 57-58.
  43. ↑ Yazdi, al-urwa al-Wuthghati, 1409 AH, juzu'i na 1, shafi na 25.
  44. ↑ Najafi, Javaher al-Kalam, Dar Ihya al-Trath al-Arabi, juzu'i na 27, shafi na 284.
  45. ↑ Kashf al-Ghitah, Kashf al-Ghitah, 1420 AH, juzu'i na 2, shafi 212; Hakim, Mustamsk al-Arwa al-Waghti, Dar Ihya al-Trath al-Arabi, juzu'i na 1, shafi na 105; Gharavi Tabrizi, sharh kitab al-Arwa al-Waghti, 1407 AH, juzu'i na 1, shafi na 349.
  46. ↑ Kashf al-Ghitah, Kashf al-Ghitah, 1420 AH, juzu'i na 2, shafi na 212
  47. ↑ Misali, duba Rabbani Birjandi, Makatab Faqhi, 1395, shafi na 213-81; Shalabi, al-Mudkhal bil fikh al-islami wa al-Tarif al-Mulkiyyah da al-Aqud fiyh, 1382 AH, shafi na 128-165.
  48. ↑ Gurji, Tarikh Fiqihu wa Fuqaha, 1398 AH, shafi na 117-293; Makarem Shirazi, Dayrat al-Ma’arif, Comparative Jurisprudence, 1427 BC, juzu’i na 1, shafi na 108-132.
  49. ↑ Shalabi, al-Mudkhal fi al-Tarif bil fikihu al-islami, wa al-Mulkiyyah wa al-Aqud fiyhi, 1382 H. Shafi na 129; Makarem Shirazi, Dayiratul Al-marif fikh makarin, 1427 AH, Mujalladi na 1, shafi na 137.
  50. ↑ Shalabi, al-Mudkhal fi al-Tarif bil fikihu al-islami, wa al-Mulkiyyah wa al-Aqud fiyhi, 1382 H. Shafi na 129
  51. ↑ Shalabi, al-Mudkhal fi al-Tarif bil fikihu al-islami, wa al-Mulkiyyah wa al-Aqud fiyhi, 1382 H. Shafi na 128.
  52. ↑ Musulunci, Dar'amad bar fiqih, 1385, shafi na 111.
  53. ↑ Dar'amadi bar fikihu Islami, 1385 AH, shafi na 112-113; Yaqoob Benjad, “Al-Ghawarah-i-Nawin der-Sakhtar-Shanasi-Fiqh,” shafi 9. ↑
  54. ↑ Motahari, Kulliyat ulum islami (Usulul Fikihi, Fikihu), 1394, shafi 106; Makarem Shirazi, Dayiratul al-marif fikh makarin, 1427 AH, Mujalladi na 1, shafi na 150.
  55. ↑ Mohaghegh Hilli, Shara'i al-Islam, 1409 AH, juzu'i na 1, shafi na 5-7; Motahari, Kulliyat Ulum islami (Usulul fikihi, fikihu), 1394, shafi na 106.
  56. ↑ Ghazali, Ihya'u Ulum al-Din, Dar al-Marafah, juzu'i na 1, shafi 2-4.
  57. ↑ Ibn Jazi, al-Qawanin al-Fiqhiyya, 1434 AH, shafi na 22-23.
  58. ↑ Shaltut, Al-islamu Akidatan wa shari'a, 1407 AH, shafi na 73-74.
  59. ↑ Zarqa, Madkhal Al-Fiqhi al-Aam, 1425 AH, Juzu'i na 1, shafi na 50-58.
  60. ↑ Zaheili, Al-fikihul Al-islami wa adillatuhu, 2017, juzu'i na 1, shafi na 231.
  61. ↑ Zalma, Khastgahhahi, Ikhtilaf dar fikh, 1387 AH, shafi na 33.
  62. ↑ Shalabi, al-Mudkhal fi al-Tarif bil fikihi Al-islami wa qawa'idil al-Mulkiyyah wa al-Aqud fiyh, 1382 AH, shafi na 47-48.
  63. ↑ Shalabi, al-Mudkhal fi al-Tarif bil fikihi Al-islami wa qawa'idil al-Mulkiyyah wa al-Aqud fiyh shafi na 39
  64. ↑ Jam'i az Nawisandegan, Al-Mausu'a al-Fiqhiyyah al-Kuwaitiyyah, 1427 AH, juzu'i na 1, shafi na 27-28; Al-Zahili, Al-Fiqhu Al-islami wa Adillatuhu, 2017, juzu'i na 1, shafi na 32; Zalmi,Khastegahaye Ikhtilaf dar Fikih Mazahib, 2007, shafi na 34.
  65. ↑ Hashemi Golpayegani, Mabahisul Al-Faz: Takrirat darse Ayatullah Sistani, 1441H, juzu'i na 1, shafi na 47.
  66. ↑ Sobhani, Tarikh Fiqhil Islami wa Adwaruhu, 1419H, shafi na 21.
  67. ↑ Misali, duba Zaheili, Al-Fiqh al-Islami wa Adillatuhu, Mujalladi na 1, shafi na 43-52.
  68. ↑ Sobhani, Tarikh Fiqhu al-Islami wa Adwaruhu, 1419 AH, shafi 75; Makarem Shirazi, Dayiratul Al-marif fikih makarin, 1427 AH, Mujalladi na 1, shafi na 143.
  69. ↑ Zarqa, al-Mudkhal al-Fiqhi al-Aam, 1425 AH, juzu'i na 1, shafi na 199.
  70. ↑ Zarqa, al-Mudkhal al-Fiqhi al-Aam, 1425 AH, juzu'i na 1, shafi na 226-227; Makarem Shirazi, Dayiratul Al-marif fikh makarin, 1427 AH, Mujalladi na 1, shafi na 148.
  71. ↑ Makarem Shirazi, Dayiratul Al-marif fikh makarin, 1427 AH, Mujalladi na 1, shafi na 149.
  72. ↑ Makarem Shirazi, Dayiratul Al-marif fikh makarin, 1427 AH, juzu'i na 1, shafi na 105
  73. ↑ Misali, duba Makarem Shirazi, Dayiratul Al-marif Fiqh Makaran, 1427 AH, juzu'i na 1, shafi na 132-105.
  74. ↑ Jma'i az Nawisandegan, Mausu'atul Al-Fiqh Al-Islami a, 1410 AH, juzu'i na 1, shafi na 34-35.
  75. ↑ Zarqa, al-Mudkhal al-Fiqhi al-Aam, 1425 AH, juzu'i na 1, shafi na 191.

Tsokaci

  1. ↑ wannan mujalla tana da doka mai lamaba 1851 ta kunshi littafi 16 cikin maudu'ai daga saye da sayarwa, haya, kafala, hawale, rahan, amana, hiba, kwace, halakarwa, sharika, wakailci, sulhu, ibra, shufu'a, hajar, ikrahi, da'awa, alkalanci, ikrari, , shaida, rantsuwa,. wannan mujalla tana karkashin umarnin daular usmaniyya, an tanade saboda fitar dokoki da ka'idoji na ratyuwar fararen hula daga littafan fikihu na hanafiyya d akuma amfani da wadannan dokoki da ka'idoji da kotuka, (Azarqa almadkhal alfiqhi al-am j 1 shafi na 226-227

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