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Ijtihadi A Gaban Nassi

Daga wikishia
Wannan wata maƙala ce game da ma'anar ijtihadi a gaban nassi. Domin sanin littafi da yake da irin wannan take da suna ku duba: An-Nassu Wal -Ijtihad (Littafi).

Ijtihadi a gaban nassi, (Larabci: الاجتهاد في مقابل النص) yana nufin gabatar da ra'ayin wani mujtahidi a kan bayyanannen nassin Kur'ani ko maganar ma'asumai. A mahangar malaman fiƙihu na Shi'a da aksarin malaman Ahlus-Sunna gabatar da ijtihadi gaban nassi, aiki ne na bidi'a. Na'am ba'arin sahabbai da wasu adadi daga malaman fiƙihu na Ahlus-Sunna, sun gabatar da ra'ayi a gaban nassi, misali Umar Bin Khaɗɗab ya shelanta haramta auren mutu'a da mutu'ar hajji ta hanyar gabatar da ijtihadinsa kan nassi. Sayyid Abdul-Husaini Sharafud-dini (Rasuwa: 1337H) a cikin littafin An-Nassu Wal-Ijtihad ya kawo rahotan ijtihadi a gaban nassi har guda 100 da halifofi, sarakuna da ba'arin danginsu suka aikata tun daga zamanin Annabi (S.A.W) da bayansa.

Gabatarwa Da Kuma Matsayi

Ijtihadi gaban nassi, shi ne gabatar da zato da tsammanin wani mujtahidi a gaban bayyanannen umarnin Allah ko Annabi (S.A.W) ko wasu daga Ma'asumai.[1] "Nassi" kalma ce da ake amfani da ita kan ingantacciyar magana bayyananniya da ba ta da ma'ana fiye da guda ɗaya.[2]

Malaman Shi'a suna adawa da ijtihadi gaban nassi. Nasir Makarim Shirazi ya yi amanna da cewa yaɗuwar ijtihadi a gaban nassi, zai haifar da rusa baki ɗayan hukunce-hukunce.[3] Mirza Habibullahi Khuyi ya kira saɓawa nassi a matsayin bidi'a.[4] A cewar Jawad Shahristani a cikin gabatarwa kan littafin Wasa'ilush Shi'a, mujtahidai tare da ijtihadi gaban nassi, a haƙiƙa suna nuna cewa Annabi (S.A.W) shima mujtahidi ne da yake ijtihadi kamarsu kuma cikin ijtihadin da yake akwai tsammanin ya yi kuskure.[5] Sayyid Muhammad Husaini Tehrani yana ganin cewa bautar Shi'a da nassoshi da kau da kan Ahlus-Sunna daga bauta da nassi shi ne tushen matsalolin saɓani tsakanin Shi'a da Ahlus-Sunna.[6]

Adawa Aksarin Malaman Fiƙihu Da Ijtihadi Gaban Nassi

Malaman Shi'a[7] da Ahlus-Sunna[8] suna ganin rashin ingancin ijtihadi gaban nassi, akwai ba'arin sahabbai da tabi'ai da ba su taɓa fifita ijtihadi kan nassi ba.[9] A cewar Ibn Ƙayyin Jauziyya, Ahmad Bin Hanbal, daga malaman Ahlus-Sunna, sun kasance suna yin fatawa bisa nassi, kuma ba sa karɓar duk wata fatawa da saɓawa nassi hatta daga halifofi.[10]

Amma duk da haka, wasu adadi daga malaman fiƙihu na Ahlus-Sunna a wasu lokuta suna gabatar da ijtihadinsu kan nassi.[11] Makarim Shirazi, ya naƙalto daga ɗaya daga cikinsu, cewa cikin siyasa da mu'amala, idan nassi ya ci karo tare da maslaha kuma aka gaza samun daidaito tsakaninsu cikin haɗe su da juna, za a iya gabatar da maslaha kan nassi, na'am aksarin malaman Ahlus-Sunna ba su amince da wannan ra'ayi ba.[12]

Dalilan Adawa Da Ijtihadi A Gaban Nassi

Masu adawa da ijtihadi a gaban nassi, ƙari kan dogara da hankali[13] sun jingina da ayoyin Kur'ani da riwayoyin Shi'a:

  • Jafar Subhani, marja'in taƙlidi tare da jingina da ayar farkon suratul hujurat ya bayyana larurar sallamawa umarnin Allah da manzonsa, kuma ijtihadi gaban nassi yana matsayin gabatar da ijtihidi kan umarnin Allah da manzonsa..[14]
  • Nasir Makarim Shirazi, cikin tafsirin aya ta 65 suratul nisa'i, ya bayyana cewa wannan aya tana adawa da duk wani nau'in ijtihadi da bayannar da ra'ayin a gaban nassin hukuncin Allah da manzonsa.[15]
  • Kan asasin aya ta 36 suratul ahzab, muminai ba su da haƙƙin duk wani zaɓi a gaban abin da Allah da manzonsa (S.A.W) suke so, kuma duk wani ra'ayi da ijtihadi ya haramta a gaban abin da suke so.[16]
  • Cikin wata riwaya daga madogaran Ahlus-Sunna ya zo cewa wani mutum daga ƙabilar bani Saƙif ya tambayi halifa na biyu game da aikin hajji. Sai Umar ya ba shi amsa. Sai wannan mutumi ya ce na tambayi Annabi wannan mas'ala, amma amsar da ya bani ta bambanta da taka. Sai Umar ya yi fushi ya ce: me ya sa kake tambaya ta cikin mas'alar da Annabi ya fitar da ra'ayinsa?[17]

Ijtihadodin Sahabbai A Gaban Nassi

Duk da adawar malaman fiƙihu na Shi'a da Ahlus-Sunna da ijtihadi gaban nassi, amma akwai rahoto da aka bayar a wasu wurare an samu wasu daga sahabbai bayyane a fili sun yi fatawa kishiyar nassi.[18] Bisa imanin malaman Shi'a, halifa na biyu shi ne mutum na farko cikin waɗanda suka fara yin ijtihadi a gaban nassin Kur'ani da hadisin Annabi (S.A.W).[19] Ana cewa ijtihadinsa na farko a gaban nassi ya kasance ne cikin sanannen batun nan na auren mutu'a da mutu'ar hajji, cikinsu ya yi gaban kansa bisa dogara da ra'ayinsa ya shelanta haramta su.[20]

Sayyid Abdul-Husaini Sharafud-dini a cikin littafin An-Nassu Wal-Ijtihad ya naƙalto ba'arin ijtihadodi, cikin fasali na bakwai a wannan littafi ya kawo ijtihadi guda 100 da aka gabatar gaban nassi da ya faru ta hannun halifofi, sarakuna, da ba'arin danginsu tun daga zamanin Annabi da bayansa.[21] Ba'ari daga cikinsu sun kasance kamar yadda bayaninsu zai zo a ƙasa:

Wasu daga malaman Ahlus-Sunna sun kare wannan ijtihadodi.[22]

Bayanin kula

  1. ↑ Cibiyar Da’iratul-Ma’arif Fiƙh Islami, Farhang Fiƙh Muwafiƙ Mazhab Ahlul Bayt (a), 1385sh, j.1, sh.267; Yusufi Muƙaddam, Darumadi bar Ijtihad az Manzar Al-ƙur'an, 1387sh, sh.276. Jurjani, Mu‘jam al-Ta‘rifat, 2004 m, sh.203; Jama'a daga masu bincike, Farhangnama Ulum Al-ƙur'ani, 1394 sh, sh 994
  2. ↑ Makarim Shirazi, Shia Pasokh Migu’yad, 1428ƙ, sh.130–131.
  3. ↑ Hashimi Khui, Minhaj al-Bara‘a, 1400 ƙ, j.8, sh.188.
  4. ↑ Hashimi Khui, Minhaj al-Bara‘a, 1400 ƙ, j.8, sh.188.
  5. ↑ Shahrastani, «Muƙaddima», dar Kitab Wasā’il al-Shi‘a, sh.18.
  6. ↑ Husayni, Wilayat Faƙih dar Hukumat Islami, 1421 ƙ, j.1, sh.118.
  7. ↑ Musawi ƙazwini, Yanabi‘ al-Ahkam, 1424 ƙ, sh.501; Allama Majlisi, Bihar al-Anwar, 1403 ƙ, j.30, sh.515; Hashimi Khui, Minhaj al-Bara‘a, 1400 ƙ, j.8, sh.186; Sharaf al-Din, al-Nass wa al-Ijtihad, 1404 ƙ, bangare 2, sh.3; Magniyya, Fi Zilal Nahj al-Balagha, 1979 m, j.1, sh.304.
  8. ↑ Sharaf al-Din, al-Nass wa al-Ijtihad, 1404 ƙ, bangare 2, sh.3; Fadl Allah, “Dirasat Fiƙhiyya wa ƙanuniyya: Adhwa’ ‘ala al-Shura fi al-Nass al-Al-ƙur'ani”, sh.38.
  9. ↑ Yusufi Muƙaddam, Darumadi bar Ijtihad az Manzar Al-ƙur'an, 1387 sh, sh.276.
  10. ↑ Ibn ƙayyim Jawziyyah, I‘lam al-Muwaƙƙi‘in, 1407 ƙ, sh.29.
  11. ↑ ƙudsi, Anwar al-Usul, 1416 ƙ, j.3, sh.602.
  12. ↑ ƙudsi, Anwar al-Usul, 1416 ƙ, j.3, sh.602.
  13. ↑ Subhani, al-Insaf fi Masa’il Madama Fiha al-Khilaf, 1423 ƙ, j.1, sh.35.
  14. ↑ Subhani, al-Insaf fi Masa’il Madama Fiha al-Khilaf, 1423 ƙ, j.1, sh.34.
  15. ↑ Makarim Shirazi, Tafsir Namuneh, 1374 sh, j.3, sh.456.
  16. ↑ Yusufi Muƙaddam, Darumadi bar Ijtihad az Manzar Al-ƙur'an, 1387 sh, sh.284.
  17. ↑ Husayni Milani, Khulasat ‘Uƙubat al-Anwar, 1405 ƙ, j.3, sh.223; al-Ahkam, Ibn Hazm, j.6, sh.807.
  18. ↑ Ibn Hazm, al-Ihkam fi Usul al-Ahkam, Dar al-Afaƙ al-Jadidah, j.2, sh.12; Husayni Milani, Khulasat ‘Uƙubat al-Anwar, 1405 ƙ, j.3, sh.222–227; Tijani, Thumma Ihtadayt, Manshurat Madinat al-‘Ilm, sh.165–167.
  19. ↑ Markaz al-Abhath al-‘Aƙa’idiyyah, Mawsu‘at min Hayat al-Mustabsirin, 1433 ƙ, j.9, sh.66.
  20. ↑ Makarim Shirazi, Shia Pasokh Migu’yad, 1428 ƙ, sh.128–130; Yusufi Muƙaddam, Darumadi bar Ijtihad az Manzar Al-ƙur'an, 1387 sh, sh.278.
  21. ↑ Sharaf al-Din, al-Nass wa al-Ijtihad, 1404 ƙ, bangare 2, sh.5.
  22. ↑ Ibn Hazm, al-Ihkam fi Usul al-Ahkam, Dar al-Afaƙ al-Jadidah, j.2, sh.16; Yusufi Muƙaddam, Darumadi bar Ijtihad az Manzar Al-ƙur'an, 1387 sh, sh.278.

Nassoshi

  • Allama Majlisi, Muhammad Baƙir, Bihar al-Anwar, Bayrut, Gidan Raya Gadon Larabawa., bugun biyu, 1403 ƙ.
  • Cibiyar Da’irat al-Ma‘arif Fiƙh Islami, Farhang Fiƙh Muwafiƙ Mazhab Ahlul Bayt (a), Cibiyar Kundin Ilimin Fikihun Musulunci, bugun biyu, 1385sh.
  • Fadl Allah, Mahdi, “Dirasat Fiƙhiyya wa ƙanuniyya: Adhwaala al-Shura fi al-Nass al-Al-ƙur'ani”, Mawallafar jaridar kwata-kwata al-Thaƙafa al-Islamiyya, lamba 26, Muharram da Safar 1410ƙ.
  • Hashimi Khui, Mirza Habib Allah, Minhaj al-Bara‘a fi Sharh Nahj al-Balagha, bincike: Ibrahim Miyanchi, tarjama: Hasan Zadeh Amuli, Hasan da Muhammad Baƙir Kamra’i, Tehran, Mawallafar Musulunci, bugun hudu, 1400ƙ.
  • Husayni Milani, Sayyid Ali, Khulasat ‘Uƙubat al-Anwar fi Imamat al-A’immah al-At’har, ba wurin bugu, 1405 ƙ.
  • Husayni Tehrani, Sayyid Muhammad Husayn, Wilayat Faƙih dar Hukumat Islami, Mashhad, Mawallafar Allama Tabataba’i, bugun biyu, 1421ƙ.
  • Ibn ƙayyim Jawziyyah, Muhammad bin Abi Bakr, I‘lam al-Muwaƙƙi‘in ‘an Rabb al-‘Alamin, bincike: Muhammad Muhyiddin Abdul-Hamid, Lubnan, al-Mawallafar al-‘Asriyyah, 1407 ƙ.
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  • Jurjani, Ali bin Muhammad, Mu‘jam al-Ta‘rifat, ƙahira, Wallafar Gidan al-Fadilah, 2004 m.
  • Magniyya, Muhammad Jawad, Fi Zilal Nahj al-Balagha, Bayrut,Mawallafar Gidan Ilimi na Miliyoyin Mutane., 1979m.
  • Makarim Shirazi, Nasir, Da’irat al-Ma‘arif Fiƙh Muƙaran, Qom, Mawallafar Madrasah Imam Ali bin Abi Talib (a), bugun farko, 1427 ƙ.
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  • Markaz al-Abhath al-‘Aƙa’idiyyah, Mawsu‘a min Hayat al-Mustabsirin, ba wurin bugu, Cibiyar Bincike kan Akidu., 1433 ƙ.
  • Musawi ƙazwini, Sayyid Ali, Yanabi‘ al-Ahkam fi Ma‘rifat al-Halal wa al-Haram, bincike: Sayyid Ali Alawi ƙazwini, Cibiyar wallafar-Mujsulunci, 1424ƙ.
  • ƙudsi, Ahmad, Anwar al-Usul, taƙrirat dars Nasir Makarim Shirazi, Qom, Wallafe-wallafen Jawan, bugun biyu, 1416ƙ.
  • Shahrastani, Jawad, “Muƙaddima” dar Kitab Wasā’il al-Shi‘a, Qom, Cibiyar Al al-Bayt (a), bugun farko, 1409 ƙ.
  • Sharaf al-Din Musawi, Sayyid Abdul-Husayn, al-Nass wa al-Ijtihad, Awwal, Sayyid al-Shuhada, ba wurin bugu, 1404ƙ.
  • Subhani, Ja‘far, al-Insaf fi Masa’il Madama Fiha al-Khilaf, Qom, Cibiyar Imam Sadiƙ (a), 1423ƙ.
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