Ihbaɗ

Ƙara hanyoyin mahaɗar
Daga wikishia

Ihbaɗ (Larabci: الإحباط) ma'ana rushewar ladan ayyukan ibada sakamakon aikata zunubi wanda ake bahasi kansa cikin ilimin kalam. Haƙiƙa ra'ayoyin musulmai sun dace da juna cikin rashin tasirin ayyukan sakamakon aikata zunubi, amma suna da saɓanin fahimta cikin bayanin ta ƙaƙa ayyuka nagari ba sa da tasiri sakamakon aikata zunubi, bisa ra'ayin mashhur malaman shi'a, sun tafi kan cewa rushewar gabaɗayan ayyukan kirki sakamakon zunubi abu ne da ya saɓawa kur'ani da hankali; da wannan dalili ne sun fassara habaɗ da ma'anar da take dacewa da kur'ani da hankali, daidai a mahangarsu haƙiƙa sharaɗin karɓar ba'arin ayyuka shi ne kasancewar rashin aikata zunubu a bayan ayyukan, kuma sanannen abu ne matuƙar dai mutum yayin da yake aikata kyawawan ayyuka bai aikata su da sharuɗɗansu ba to lallai bai cancanci samun ladan wannan ayyuka ba, na'am ba'arin malaman shi'a sun misalta habaɗ da al'amuran duniya, ihbaɗ kuma da rushewar ladan ayyuka, sun tafi kan cewa haƙiƙa babu dalili na hankali da naƙali kan lalacewa habaɗ.

Ahlus-sunna, asha'ira, suma sun kasance kan misalin ra'ayin mashhur na malaman shi'a kan rashin ingancin nazariyyar habaɗ, amma mu'utazilawa sun yi imani kan ingancin ihbaɗ rushewar bakiɗayan ladan ayyuka sakamakon aikata zunubi, a aƙidar mu'utazilawa a ranar ƙiyama za a auna ayyukan kirki da mutum ya aikata da zunuban da ya aikata, duk wanda aka rinjaye shi zai ruguje bakiɗayansa, ko kuma wani ɓangare daga ayyukan da suka fi yawa za su rushe.

Bisa ittifaƙin musulmi, ridda tana rusa bakiɗayan ayyukan masu kyau, haka ma Iblis sakamakon girman kai da ya yi bakiɗayan ibadarsa ta shekaru dubu shida ta ruguje. cikin kur'ani da riwayoyi an yi bayani sabubban rugujewar ayyukan nagargaru misalin ɗaga murya gaban Annabi, munafunci, inkarin wilayar Imam Ali (A.S) da riya matsayin abubuwa da suke rusa kyawawan ayyuka.

Sanin Ma'ana Da Matsayi

Ihbaɗ isɗilahi ne na kur'ani[1] da ilimin kalam,[2] ma'ana lalacewar kyawawan ayyuka da rushewarsu sakamakon aikata zunubai.[3] Abul Hassan Sha'arani ɗaya daga cikin malaman tafsiri na shi'a, ya yi amanna Ihbaɗ da ya zo a cikin kur'ani magana ce game da cewa wanda ya aikata wannan kyawawan ayyuka ya kasance daga kafirai kuma babu niyyar neman yardar Allah a ayyuka da ya yi, amma habaɗ na ilimin kalam magana ce game da kyawawan ayyukan muminai da suka aikata su ta ingantacciyar hanya da kuma niyyar neman yardar Allah sai dai kuma sakamakon aikata zunubai sai waɗannan kyawawan ayyuka suk ruguje.[4] kalmar "احباط" da abubuwa da aka tsago daga cikinta ta zo wurare goma sha shid aa cikin kur'ani.[5] kishiyar kalmar احباط akwai takfir wanda yake da ma'anar rushewar zunubi da ɗaukewar tasirinsa sakamakon aikata kyawawan ayyuka.[6]

Cikin ilimin kalam ma mas'alar ihbaɗ bahasi ya faɗaɗu kan wannan mas'ala tare da gabatar da mabambantan mahanga da ra'ayoyi.[7] a cewar malaman ilimin kalam mas'alar ihbaɗ ana bijiro da ita ne game da muminai da wani lokaci su kan aikata kyawawan ayyuka wani lokaci kuma su aikata zunubai, irin nau'in waɗannan mutane su ne aksarin al'umma, amma kafirai waɗanda har zuwa numfashinsu na ƙarshe ba su yi imani da muslunci ba, da kuma muminai da ba su taɓa aikata zunubi ba a rayuwarsu, haƙiƙa bahasin ihbaɗi ba shi da alaƙa da su.[8] ana bijiro da wannan mas'ala cikin ilimi kalam a wutsiyar mas'aloli misalin ma'ad. Lada da uƙuba ko wa'adu da wa'id.[9]

Ihbaɗ sakamakon tasirin da yake da shi cikin makomar kyawawan ayyukan mutum da munanansu a duniyar da lahira , ya kasance batu mai muhimmancin gaske.[10] bisa la'akari da ihbaɗ an gargaɗi muminai da jan kunnensu da su sani cewa lallai aikata zunubi na iya lalata kyawawan ayyukansu.[11] a cewar masu dandaƙe bincike, kuskure cikin fahimtar ihbaɗ ko takfir na iya haifarwa da mutum cire fata ko ruɗuwa da kai, da fitar daga cikin halin taka tsantsan tsakanin fata da tsoro; saboda za ta iya yiwuwa ya yi zaton cewa bakiɗayan ayyukansa sun rushe, ya ji ba baya da sha'awa yin kyawawan ayyuka, ko kuma ya yi zato cewa an yafe masa bakiɗayan zunubansa ya faɗa cikin ruɗu da ruɗuwa, ya ci gaba da aikata zunubai.[12] daidai da abin da aka naƙalto daga Imam Ali (A.S) cikin huɗubar ƙasi'a, ibadar da Iblis ya yi tsawon shekaru dubu shida sun ruguje sakamakon girman kai da ya aikata a lokaci ɗaya.[13] kan asasin aya ta 65 suratul zumar rugujewar kyawawan ayyuka ya kasance cikin sauran addinai tun kafin muslunci.

Habaɗ Yana Haifar Da Rugujewar Bakiɗayan Kyawawan Ayyuka

Kan asasin koyarwar bakiɗayan makarantun muslunci daga jumlarsu har da shi'a haƙiƙa aikata ba'arin zunubai yana haifar da rushewar kyawawan ayyuka;[14] alal misali a imanin bakiɗayan malaman muslunci, bakiɗayan kyawawan ayyukan mumini suna rushewa sakamakon yin ridda da rashin tuba.[15] Abdullahi Jawadi Amoli, mawallafin tafsirin Tasnim, ya raba habaɗin ayyuka gida biyu: tsantsar habaɗi da kuma wanda ba tsantsar habaɗi ba, ya kuma yi amanna cewa ba'arin miyagun ayyuka misalin ridda suna ruguje bakiɗayan kyawawan ayyuka, suna cikin zallan habaɗi, haka ba'arin zunubai misalin jiji da kai, yana daga habaɗi wanda ba zallansa ba, kaɗai yana ruguje aikin da aka yi cikin jiji da kai.[16] a cewar Allama Majlisi ba ko wani zunubi yake rushe bakiɗayan ayyuka ba. Wajibi a wadatu da iya wuraren da ayoyi da riwayoyi suka yi bayani game da rugujewar kyawawan ayyuka.[17] ba'arin malaman shi'a sun yi amanna cewa rashin tasirin kyawawan ayyyuka ya taƙaitu da kafirta, munafunci da ridda.[18]

Amma tare da haka malaman shi'a cikin fashin baƙi kan ta yaya kyawawan ayyuka suke rasa tasiri sakamakon aikata zunubi sun kasance da mabambantan ra'ayoyi:

Rashin Karɓar Habaɗ Cikin Ko Wane Hali

A cewar Shaik Ɗusi daga malaman kalam na shi'a a ƙarni na huɗu, zahirin ma'anar ayoyin da suke magana kan ihbaɗ ba zai karɓu ba; saboda tushen aƙidu yana ginuwa ne kan hankali, wajibi ne a fassara zahirin waɗannan ayoyi daidai da yadda za su dace da hankali.[19] Allama Majlisi cikin ƙoƙarinsa na samar da wannan fassara yna cewa, habaɗ da ya zo a riwayoyi bai zo da ma'anarsa ta haƙiƙa ba; bari dai ya zo ne da ma'anar cewa sharaɗin karɓar ba'arin kyawawan ayyuka shi ne kada a aikata ba'arin zunubai a nan gaba, tare da aikata zunubai za ta bayyana cewa tun farkon lokaci da aka aikata kyawawan ayyuka ba a aikata ta su da cikakkun sharuɗɗansu ba, saboda haka tun farko ma bai cancanci smaun lada ban wannan ayyukan ba.[20] Majlisi yana ganin wannan mahanga matsayin mahangar mashhur ɗin malaman shi'a.[21]

Ba'arin malamai tare da jingina da wasu dalilai na kur'ani da hankali sun tabbata da ihbaɗin ayyuka:[22] 1. Dalili na hankali: rushewar kyawawan ayyuka sakamakon zunubi, nau'i ne daga saɓa alƙawari da zalunci, sakamakon ubangiji ba ya aikata zalunci ba zai ruguje bakiɗayan ayyukan mutum sakamakon aikata zunubi.[23] na'am idan dama tun daga farko an sanya sharaɗi cewa karɓar kyawawan ayyukansa ya dogara ne da rashin aikata ba'arin zunubai nan gaba, cikin wannan sura da hali idan ya aikata zunubi ta bai cancanci samun lada ba, saboda ya yi kyawawan ayyukansa ba tare da sharuɗɗansu ba.[24]

2. Dalili na kur'ani: kan asasin ayoyin kur'ani (Misalin aya ta 7 suratul zalzal da aya ta 40 suratul najamu) ranar alƙiyama mutum zai karɓi sakamakon bakiɗayan kyawawan ayyukansa da munanansu.[25] babu ɗaya daga kyawawan ayyukansa da munana da za su rushe su ɓace.

Tabbatuwar Habaɗ Cikin Ba'arin Surori Da Halaye

Ba'arin malaman shi'a sun yi amanna cewa ihbaɗ a cikin ba'arin surori da halaye zai iya kasancewa, kuma babu dalili na hankali da naƙali da yake kore haka.[26] Nasir Makarim shirazi marubucin littafin Tafsir Al-amsal, tare da misalta habaɗ ga al'amuran duniya ya yi amanna cewa kamar dai yadda jarin da mutum ya samu baya doguwar wahala da ya sha tsawon shekaru wannan jari na iya rugujewa sakamakon wani kuskure da ya yi, to zai yiwu kyawawan ayyuka su rushe sakamakon aikata wani zunubi. Malamin yana ganin saɓanin da yake tsakanin malamai a wannan maudu'i saɓani ne kawai na bambanci lafuzza.[27]

Saɓanin Mahangar Mu'utazila Tare da Shi'a da Asha'ira

Asha'ira daidai da ra'ayin mashhur malaman shi'a suma sun tafi kan rashin ingancin ihbaɗ.[28] amma mu'utazila sun yi Imani da ingancin ihbaɗ.[29] Jafar Subhani, mutakallim na shi'a a ƙarni na sha biyar ya tafi kan cewa tushen wannan mahanga ta mu'utazilawa ya ɓuɓɓugo ne daga magana kan manyan zunubai; saboda su sun yi Imani da cewa mumini da ya aikata manyan zunubai kuma ya mutu ba tare da ya tuba ba, a ranar ƙiyama jahannama zai shiga kuma zai dawwama cikin azabar Allah.[30]

Mahanga da ra'ayin bakiɗayan mu'utazilawa bai kasance bai ɗaya ba, akwai mahanga guda uku a tsakaninsu game da wannan magana: 1. ƙiyasta bakiɗayan kyawawan ayyuka zunubai da kuma gabatar da ayyukan da suka fi yawa kan waɗanda suke kaɗan, ba tare da rage adadi ba;[31] 2-Awo tsakanin kyawawan ayyuka da bakiɗayan zunubai: za a auna kyawawan ayyuka da zunubai; idan adadin zunubai ya kasance ƙasa adadin kyawawan ayyuka, gwargwadon miƙdarin da ya ruguje daga kyawawan ayyuka ragowa da suka ragu za su wanzu.[32]Muƙaddas Ardabili, daga malaman shi'a a ƙarni na goma ya yi amanna da cewa wannan sura za ta iya faruwa kuma babu dalili na hankali da naƙali da yake da saɓani da haka.[33]

3. La'akari aiki na ƙarshe; kamar dai yadda aiki na ƙarshe da mutum ya aikata idan ya kasance zunubi ne to zai ruguje kyawawan ayyuka da suka gabace shi.[34] Mu'utazilawa a ƙoƙarinsu na tabbata da abin da suke da'awa sun yi riƙo da hujjoji da dalilai na hankali,[35] malaman shi'a da asha'ira sun ba da amsa kan wannan hujjoji da mu'utazilawa.[36]

Sabubban Ihbaɗ

Bisa ittifaƙin musulmai, idan mumini ya yi ridda, kafircinsa zai rushe bakiɗayan kyawawan ayyukan da ya yi a baya.[37] a cikin ayoyin kur'ani ridda bayan Imani,[38] kashe masu umarni da kyakkyawa,[39] ƙaryata ranar lahira da ayoyin Allah[40] da munafunci da fuska biyu[41] suna daga cikin illoli da sabubba da suke haifar da ruguje kyawawan ayyuka.[42] cikin hadisan shi'a ma daga cikin sabubban an yi ishara da waɗannan zunubai kamar haka: inkarin wilayar Imam Ali (A.S).[43] rashin haƙuri yayin samun kai cikin musiba,[44] tuhumar zina kan mace ko namiji mai aure,[45] munana zato,[46] riya[47] da jidali.[48]

ɗaga Murya A Gaban Annabi

Cikin aya ta biyu cikin suratul hujrat an gargaɗi muminai ɗaga murya saman muryar Annabi (S.A.W) da ɗaga murya a gabansa. Don gudun kada ayyukansa su rushe. Malaman tafsirin shi'a cikin bayani kan wannan aya ta yaya ne aiki da bai kasance daga kafirci ko shirka ba zai zama sababin rushewwa ayyuka, sun bada amsoshi daban-daban.[49]

  • Ɗaga sauti saman sautin Annabi ko ɗaga murya a gabansa, idan har ya kasance an yi shi da niyyar wulaƙanta Annabi, yana daga cikin nau'in kafirci wanda daidai da mahangar bakiɗayan musulmai idan mutum ya kafirta bakiɗayan ayyukan da ya yi suna rushewa.[50]
  • halartar majalisin Annabi, a kankin kansa aiki da yake da lada. Idan mumuni ya ɗaga muryarsa gaban Annabi da niyyar wulaƙanci, wannan aiki da ya yi zai kasance sababin rushewar ladan zuwansa majalisin Annabi.[51]
  • Rugujewar kyawawan ayyukan muminai sakamakon keta alfarmar Annabi, zai yi wu babu wani dalili na hankali da yake saɓawa hakan.[52]

Bayanin Kula

  1. ↑ Misbah Yazdi, Amuzesh Aqayid, 1384 AH, shafi 467.
  2. ↑ Shujaei, “Ihbat wa Takfir”, shafi na 179.
  3. ↑ Hilli, Kashf al-Morad, 1382, shafi na 272; Hamsai Razi, Al-Munqied minal At-taklid, 1412 H., juzu'i na 2, shafi na 42.
  4. ↑ Shaarani, Nasre Toba, 1380 AH, juzu'i na 1, shafi na 152.
  5. ↑ Abd al-Baqi, Al-Mu’jam Al-Mufahras, 1407H, shafi na 193.
  6. ↑ Hilli, Kashf Al-Murad, 1382 AH, shafi 272; Homsi Razi, Al-munkiz minal At-taklid, 1412 AH, juzu'i na 2, shafi na 42.
  7. ↑ Shujaei, “Ihbat wa Takfir”, shafi na 179
  8. ↑ Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 5, shafi 142; Guruhi An Nawisendigan, "Ihbat wa Takfir", shafi na 60.
  9. ↑ Shujaei, “Ihbat wa Takfir”, shafi na 179.
  10. ↑ uruhi An Nawisendigan, "Ihbat wa Takfir", shafi na 58.
  11. ↑ Kosha, "Ihbat wa Takfir", shafi na 158.
  12. ↑ Rastgar Moghadam Gohri, "Mafhum Shinasi Ihtbat Az manzare Kur'an", shafi na 315.
  13. ↑ Nahj al-Balagha, Tashihu Sobhi Saleh, Khutbeh 192, shafi na 287.
  14. ↑ Subhani, Farhang, Akayid wa mazahib Islami, 1378 AH, juzu'i na 4, shafi na 195.
  15. ↑ Majlisi, Bihar Al-Anwar, 1403 BC, juzu'i na 5, shafi na 334.
  16. ↑ Javadi Amoli, Tasnim, 1387 AH, juzu'i na 10, shafi na 584-586.
  17. ↑ Majlisi, Bihar Al-Anwar, 1403 BC, juzu'i na 5, shafi na 334. ↑
  18. ↑ Yazdi, wa Zainab Abbasi Aghoui, “Ihbat wa takfir Anal”, shafi na 86.
  19. ↑ Shaykh Tusi, Al-Eqitisad, 1406H, shafi na 200.
  20. ↑ Duba: Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 5, shafi na 332-334
  21. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 5, shafi na 332.
  22. ↑ Subhani, Manshur Javed, 1390 AH, juzu'i na 8, shafi na 509.
  23. ↑ Subhani, Manshur Javed, 1390 AH, juzu'i na 8, shafi na 509.
  24. ↑ Subhani, Manshur Javed, 1390 AH, juzu'i na 8, shafi na 510.
  25. ↑ Subhani, Manshur Javed, 1390 AH, juzu'i na 8, shafi na 510.
  26. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 3, shafi na 115.
  27. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 3, shafi na 115.
  28. ↑ Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 5, shafi na 140.
  29. ↑ Qazi Abdul Jabbar, Sharh al-usul al-Khamsa, 1422 AH, shafi 422.
  30. ↑ Sobhani, Manshur Javid, 1390, juzu'i na 8, shafi na 510.
  31. ↑ Qazi Abdul Jabbar, Sharh al-usul al-Khamsa, 1422 AH, shafi 425-426
  32. ↑ Qazi Abdul Jabbar, Sharh al-usul al-Khamsa, 1422 AH, shafi 425-426
  33. ↑ Muqaddis Ardabili, Al-Hashiya Ala Al-ilaHiyat al-Sharh al-Jadeed lil Tajrid, 1419H, shafi na 470.
  34. ↑ Egi, Al-Mawaqif fi Ilm Al-Kalam, Alam Al-Kutub, shafi na 379. ↑
  35. ↑ Qazi Abdul Jabbar, Sharh al-usul al-Khamsa, 1422 AH, shafi 423-426.
  36. ↑ Duba: Hilli, Kashf al-Morad, 1382, shafi 272-273; Hamsai Razi, Al-Munqied Min Taqlid, 1412 A.H., Mujalladi na 2, shafi na 42-44; Eji,Al-mawaqif fi ilmi Al-Kalam, Alam al-Katb, shafi na 379.
  37. ↑ Misali, duba: Taftazani, Sharh al-Maqasid, 1412 AH, juzu'i na 5, shafi 142; Javadi Ameli, Tasnim, 2007, juzu'i.10, shafi na 603.
  38. ↑ Suratul Baqarah, aya ta:217.
  39. ↑ Suratul Al-Imran, aya ta 21-22.
  40. ↑ Suratul A'araf, aya ta 147.
  41. ↑ Suratul Ahzab, aya ta 19.
  42. ↑ Sobhani, Manshur Javed, 1390, juzu'i na 8, shafi na 532-519
  43. ↑ Saffar, Basaer al-Darajat, 1404 BC, shafi na 77.
  44. ↑ Kulayni, Al-Kafi, 1407H, juzu'i na 3, shafi na 224.
  45. ↑ Sheikh Sadouq, Sawabul Al-amal wa Ikabul Al-amal, 1406 AH, shafi na 285.
  46. ↑ Ibn Hayon, Da'aim al-Islam, 1385 Hijira, juzu'i na 2, shafi na 352.
  47. ↑ Sheikh Sadouq, Amali, 1376, shafi na 582
  48. ↑ Ibn Shu'bah Harrani, Tuhaf al-Uqul, 1404 BC, shafi na 309.
  49. ↑ Jafari, “Ashnaayi pa chand Istilah Kur’ani (4) takaici da kaffara,” shafi na 45.
  50. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 22, shafi 138.
  51. ↑ Sheikh Tusi, Al-Tabayan, Dar Ihya Al-Trath al-Arabi, juzu'i na 9, shafi.341; Tabarsi, Majma al-Bayan, 1372, juzu'i na 9, shafi na 196.
  52. ↑ Makarem Shirazi, Tafsir Namuna, 1374, juzu'i na 2, shafi na 115; Sobhani, Manshur Javid, 1390, juzu'i na 8, shafi na 522.

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