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Imani

Daga wikishia
Aƙidun Shi'a
‌Sanin Allah
TauhidiTabbatar Da Allah • Tauhidi Zati • Tauhidi Sifati • Tauhidi Af'ali • Tauhidi Ibadi • Siffofin Zati • Siffofin Fi'ili
RassaTawassuli • Ceto • Tabarruki • Istigasa
Adalcin Allah
Husnu Wa Ƙubhu • Bada'u • Amrun Bainal Amraini
Annabta
Ismar Annabawa • Khatamiyyat • Annabin Muslunci • Mu'ujiza• Asalantuwar Kur'ani
Imamanci
AƙiduIsmar Annabawa • Wilaya Takwiniyya • Ilmul Gaibi • Khalifatullahi • Gaibar Imam Mahadi • Mahadawiyya • Intizarul Faraj • Bayyana• Raja'a • Imamanci Na Nassi
ImamaiImam Ali • Imam Hassan • Imam Husaini • Imam Sajjad • Imam Baƙir • Imam Sadiƙ • Imam Kazim • Imam Rida • Imam Jawad • Imam Hadi • Imam Askari • Imam Mahadi
Ma'ad
Barzahu • Ma'ad Jismani • Hashar • Siraɗi • Taɗayurul Kutub • Mizan
Fitattun Mas'aloli
Ahlil-Baiti • Ma'asumai Goma Sha Huɗu • Karama • Taƙiyya • Marja'iyya • Wilayatul Faƙihi • Imanin Mai Aikata Manyan Zunubai

Imani (Larabci: الإيمان) shi ne ƙudurcewa a zuciya da yarda da Allah da kaɗaita shi, annabta, koyarwar Annabi Akram (S.A.W) da Imamai goma sha biyu. Malaman fiƙihun Shi'a sun sanya imani cikin sharuɗɗan wajibi ga wanda zai zama marja'in taƙlidi, limamin jam'i, alƙali da mai karɓo zakka. Bisa ra'ayin aksarin malaman Shi'a babu taƙlidi cikin imani.

Malaman kalam na Shi'a, su na ganin abin da imani yake lazimta ƙari kan yarda da tauhidi, annabtar Sayyidina Muhammad (S.A.W), adalcin Allah da ma'ad, shi ne yarda imamancin Imamai Ma'asumai bayan Annabi. Bisa koyarwar Kur'ani mai girma, shi imani ya bambanta da Muslunci kuma ya kasance mafi ɗaukakar martaba daga gare shi, haka nan shi imani yana ƙaruwa da raguwa, babu wanda za a iya tilastawa yin imani.

Da yawa-yawan malaman Shi'a, sun tafi kan cewa Muslunci ya fi gamewa daga Imani, kuma kan haka ne, duk mumini musulmi ne; amma ba da dukkanin musulmi lazim yake mumini ba, ba'arin malaman Shi'a misalin Khajo Nasirid-dini Ɗusi da Shahidus Sani, sun tafi kan cewa imani da muslunci na gaskiya abu guda ɗaya ne babu bambanci; amma muslunci na zahiri yana ƙasa da matabar imani.

A addinin Muslunci, imani ya kafu kan ilimi da ma'arifa. A gefe guda shi imani ya ginu ne kan hankali kuma su biyun wata kyauta ce daga Allah da ɗayan su ke ƙarfafa ɗaya. Haka nan a mahangar Muslunci, tsakanin imani da aiki akwai ƙarfafaffar alaƙa ta kusa-kusa, idan aka gaza ganin aiki a zahiri to alama ce da take tabbatar da cewa imani bai yi tsiro ya girma ba a cikin zuciya.

Nazarin Ma'anar Imani

A cikin riwayoyi da rubuce-rubucen fiƙihun Shi'a, an yi amfani da kalmar imani cikin ma'anoni guda biyu, gama-garin ma'ana da keɓantacciya: Gamammiyar ma'ana, shi ne ƙudurcewa a zuciya da yarda da baki ɗayan koyarwar Annabin Muslunci, keɓantacciyar ma'ana shi ne ƙari kan ma'ana ta farko ta kasance tare da ƙudurcewa da imamanci da wilayar Imamai goma sha biyu.[1] Bisa ma'ana keɓantacciya daga imani, baki ɗayan ƴanshi'a Isna Ashariyya ana lissafa su matsayin muminai.[2]

An yi amfani da kalmar Imani a cikin keɓantacciyar ma'ana, cikin da yawa-yawan babukan fiƙihu misalin Ijtihadi da taƙlidi, ɗahara, sallah, zakka, khumusi, azumi, Itikafi, hajji, waƙafi, bakance, alƙalanci da shahadodi, kuma ana ɗaukar sa matsayin sharaɗi na karɓuwar baki ɗayan ibadojin mutum.[3] Imani sharaɗi ne cikin marja'in taƙlidi, limamin jam'i, wanda ya cancanci a baiwa zakka da khumusi, shaida da mai rarrabawa kuɗaɗe da shugaban shari'a ya naɗa shi.[4] An ce da yawa-yawan malaman fiƙihu sun tafi kan sharaɗin imani a cikin mai kiran sallar jam'i da na'ibi a hajji.[5]

Shaik Mufid daga malaman imamiyya, yana ganin imani shi ne gasgatawa a cikin zuciya, furuci a kan harshe da aiki da biyayya;[6] Shafi'i, daga malaman Ahlus-Sunna shi ma yana kan wannan ra'ayi.[7] Wasu daga malaman Imamiyya, misalin Sayyid Murtada, Shaik Ɗusi, Ibn Maisam Bahrani, Fadilul Miƙdad da Abdur-Razaƙ Lahiji sun tafi kan cewa imani shi aiki ne na zuciya kawai, saboda haka shi imani shi ne kawai ƙudurcewa da Allah, Annabi da wahayi, kuma mumini shi ne wanda ya ƙudurce waɗannan abubuwa a zuciya, furuci kan harshe ba larura ba ne.[8]

Abubuwan Da Suke Amsa Sunan Imani

A cikin Kur'ani mai girma, an yi bayanin abubuwan da suke amsa sunan imani; daga jumlar su akwai imani da Allah,[9] imani da dukkanin annabawa,[10] da kuma imani da dukkanin abin da Allah ya saukarwa annabawa, misalin litattafan sama,[11] imani da ranar alƙiyama,[12] imani da mala'iku[13] da imani da gaibu.[14]

Malaman aƙida Shi'a, suna ganin yin imani yana lazimta yarda da tauhidi, adalcin Allah, ma'ad, annabawa da kuma imani da imamancin Imamai Ma'asumai bayan Annabi (S.A.W).[15] Saɓanin wannan magana akwai Mu'utazilawa da suna da ra'ayin cewa imani shi ne yarda da tauhidi, adalci, iƙrari da annabta Annabin Muslunci (S.A.W), wa'ad da wa'id da tsayuwa da umarni da kyakkyawa da hani da mummuna.[16] Asha'ira sun tafi kan cewa imani shi ne gasgata dukkanin abin da Annabin Muslunci (S.A.W) ya zo da shi da kuma kaɗaita Allah da yarda da wajabcin sallah.[17]

Tasiri Da Siffofi

Da yawa-yawan ayoyin kur'ani sun kasance game da imani da tasirin da siffofinsa; Kan wannan asasi ne imani yake bambanta da Muslunci ya kuma kasance a mafi ɗaukakar martaba daga Muslunci,[18] shi imani wani abu ne da yake haɗe da tsananin soyayyar Allah,[19] Allah ya fitar da muminai daga duhu ya kuma shigar da su duniyar haske.[20]

Kan asasin Kur'ani mai girma, shi imani yana daɗuwa da raguwa.[21] Zukatan muminai suna samun nutsuwa da imani.[22] Haka nan a cikin Kura'ni ya zo cewa babu wani mutum da za a iya tilastawa yin imani.[23]

Cikin wata aya a Kur'ani mai girma, an yi wa muminai bayanin kusakurai, tawaya da zunubai na su, an kuma nemi su gyara kawukansu.[24]

Imani Na Taƙlidi

Masshur na malaman Imamiyya, sun tafi kan cewa taƙlidi cikin imani ba ya wadatarwa.[25] Mu'utazilawa da aksarin Asha'ira su ma a wannan karo sun kasance kan ra'ayin Shi'a.[26] Kishiyar haka, malaman fiƙihu na Ahlus-Sunna,[27] Hashawiyya da Ta'alimiyya, suna da ra'ayin cewa imani yana inganta da taƙlidi.[28]

Alaƙar Muslunci Da Imani

Da yawa-yawan malaman Shi'a sun tafi kan cewa Muslunci da imani suna da bambanci a ma'ana, kuma kan wannan asasi, Muslunci ya fi gamewa daga imani, ma'ana duk wani mumini musulmi ne amma ba dukkanin musulmi ne lazimi ya zama mumini ba.[29] Aksarin Asha'ira su ma su na kan wannan ra'ayi.[30]

Amma tare da haka, Mu'utazilawa,[31] da aksarin Khawarij, Zaidiyya,[32] Abu Hanifa da mabiyansa,[33] da Shaik Ɗusi,[34] sun watsi da maganar bambance imani da Muslunci, Aminul Islam Ɗabarsi a cikin Tafsirul Majma'ul Bayan a wutsiyar aya ta 35 suratul ahzab[Tsokaci 1] ya yi da'awar cewa imani da muslunci a wurin aksarin malaman tafsiri abu ne guda ɗaya, maimaicin kalmomin ba komai ba ne sai maimaici na lafazi.[35]

Khajo Nasirid-dini Ɗusi, malamin aƙida na Shi'a a ƙarni na bakwai,[36] Shahidis Sani, babban malamin fiƙihu a Shi'a a ƙarni na goma hijira,[37] da Taftazani, malamin akida a ƙarni na takwas hijira,[38] su na kan ra'ayin cewa imani da Muslunci na gaskiya abu guda ɗaya ne, amma Muslunci na zahiri yana da bambanci da imani saboda ya fi shi gamewa; kan wannan asasi ne, mutanen da suke kan imani na zahiri, bai nufin tilas muminai ne ba, amma baki ɗayan muminai musulmai ne.

Bisa mahangar Allama Ɗabaɗaba'i (Rayuwa: 1902-1981m), malamin falsafa da tasfiri, ya bayyana cewa muslunci da imani suna da darajoji kuma kai wa zuwa ga ko wace martaba daga muslunci, sharaɗi ne na tsallakawa martaba ta gaba a imani, kamar yadda martabar farko ta muslunci, shi ne yarda da zahirin umarnoni da hane-hane na Allah, bayansa kuma martaba ta farko ta imani, ma'ana ƙudurcewa ta zuci shi ne yarda da abin da kalmomin shahada guda biyu suka tattare da shi wanda yake hukunta aikata hukunce-hukunce na muslunci na furu'a (Reshe).[39]

Alaƙar Imani Da Ma'arifa (Ilimi)

Tsakanin imani da ma'arifa babu alaƙa ta haɗuwa da juna, saboda zai yi wu a cikin ba'arin wasu wurare a samu ilimi da faɗakuwa amma kuma a rasa imani, alal misali a cikin labarin ƙin yarda da yin sujjada ga Adam (A.S) da Iblis ya aikata, duk da cewa Iblis ya kasance tare da ilimin sanin girman Allah, amma tare da haka bai kasance yana da wadataccen imani cikin biyayya ga umarnin Allah ba.[40] A cikin addinin Muslunci, imani ya ginu kan ilimi da ma'arifa, saɓanin kiristanci wanda da farko wajibi ne mutum ya fara da imani, daga baya sai ya fahimta, wannan a bayyane yaƙi ne da ma'arifa wanda yake iya haifar da jirkita kiristanci.[41]

Alaƙa Tsakanin Imani Da Hankali

A mahangar muslunci, imani ya ginu kan hankali kuma duka su biyun baiwa ce daga Allah da suke ƙarfafar juna.[42]A cikin wata riwaya daga Imam Kazim (A.S) ya zo cewa shi hankali hujja ce ta ɓoye shi kuma addini hujja ce ta zahiri.[43] Babu wata ƙungiya a Muslunci da ta yi inkarin hankali gaba ɗayansa, saɓani ya kasance game da iyakokin da ake aiki da shi.[44] A mazhabar Imamiyya cikin komawa zuwa ga addini haka cikin tsamo hukunce-hukuncen addini (Kai tsaye ko ba kai tsaye ba) akwai buƙatar amfani da hankali, kuma shi hankali ɗaya ne daga cikin madogaran hukunce-hukuncen addini.[45] A cikin addinin Muslunci babu cin karo tsakanin hankali da imani.[46]

Alaƙa Tsakanin Aiki Da Imani

A mahangar Muslunci tsakanin imani da tsakanin aiki akwai alaƙa ta kusa-kusa, shi aiki shi ne babbar alama ta zahiri ga imani, idan babu shi to za ta bayyana cewa imani bai kafu ba cikin zuciya.[47] Da yawa-yawan ayoyi sun ambaci imani da aiki tare da juna.[48] Jafar Subhani malamin aƙida a Shi'a, ya tafi kan cewa ko wane aiki da ko wace niyya ba sa nuni zuwa ga imani, bari dai kaɗai aikin da yake da ƙima shi wanda faru daga tushen imani, saboda haka aikin da ya kasance domin amfanin kai ko riya ko wata al'ada, ba shi da ƙima a muslunci.[49]

Nazarin Litattafai

  • Hasti Shinasi Iman Kaweshi Dar Rabiɗe Iman Wa Ma'arifat. Tailfin Abdullahi Muhammadi. Wannan rubutu bayani ne game da alaƙar imani da ma'arifa.
  • Imam Cis? Tailfin Antony John Patrick Keny. Wannan rubutu ne game da alaƙar imani da kuma aiki da hankali.
  • Del Bayad Fak Bashad! (Suka kan mahangar halatta duk wani aiki). Na Ali Nasiri. Wannan rubutu ne game da alaƙar da take tsakanin imani da aiki.
  • Iman Wa Asare An. Na Ustaz Husaini Ansariyan. Wannan rubutu ne na bayanin Kur'ani da riwaya game da tasirin imani.

Bayanin kula

  1. ↑ Farhange Fiƙhe Farsi, "Iman", juzu'i. 1,shafi. 787.
  2. ↑ Shahid Thani, Masalikul al-Afham, 1414ƙ, juzu'i. 5, shafi na 337-338.
  3. ↑ Najafi, Jawaher al-Kalam, 1404ƙ, juzu'i. 15, shafi. 63.
  4. ↑ Farhange Fiƙhe Farsi, "Iman", juzu'i. 1,shafi. 787.
  5. ↑ Muassaseh Dayirattil Am-marif Fiƙhe Islami, Farhange Faiƙhe Mutabiƙ Mazhab Ahlul Baiti (A.S), "Iman", juzu'i. 1, shafi. 787.
  6. ↑ Fadhil Miƙdad, Irshad al-Talibin, 1405H, shafi. 440; Shabbir, Haƙ al-Yaƙin, 1418ƙ, shafi na 558, 559.
  7. ↑ Khamis, Usulul-Din da Imam Abu Hanifa, 1416ƙ, shafi na 41.
  8. ↑ Sayyid Murtaza, Al-Dakhira fi ‘Ilm al-Kalam, 1411ƙ, shafi na 536, 537; Bahrani, ƙawa’id al-Maram fi ‘Ilm al-Kalam, 1406 AH, shafi. 170; Fadel Miƙdad, Irshad al-Talibin, 1405ƙ, shafi. 442; Fadel Miƙdad, Al-Luwa’me’ al-Ilhiyya fi al-Mabahath al-Kalamiyah, 1380SH, shafi. 440; Lahiji, Sarmaye Iman, 1364SH, shafi. 165.
  9. ↑ Suratul Baƙarah, aya ta 256 da ta 186; Suratul Al-Imran, aya ta 52, 110, 193; Suratul Nisa aya ta 175 da...
  10. ↑ Suratul Al-Imran, aya ta 179; Suratul Hadid, aya ta 19; Suratul Baƙarah, aya ta 177; Suratul Nisa’i, aya ta:136.
  11. ↑ Suratul Baƙarah, aya ta 136; Suratul Nisa’i, aya ta 162.
  12. ↑ Suratul Baƙarah, aya ta 62, 8, 126, 228, 232, 264.
  13. ↑ Suratul Baƙarah, aya ta 285 da ta 177.
  14. ↑ Suratul Baƙarah: aya ta 4.
  15. ↑ Al-Ghazali, ƙawa’id Al-Aƙa'id, 1405ƙ., shafi. 145; Shahid Sani, Haƙa'iƙ al-Iman, 1409H, shafi na 144 da 164.
  16. ↑ Al-Ghazali, ƙawa’id Al-Aƙa'id, 1405H., shafi. 145.
  17. ↑ Taftazani, Sharh al-Maƙasid, 1409ƙ, juzu'i. 5, shafi. 177; Eji, Kitab al-Mawaƙig, 1417 AH, juzu'i. 3, shafi. 527.
  18. ↑ Suratul Hujurat, aya ta 14.
  19. ↑ Suratul Baƙarah, aya ta 165.
  20. ↑ Suratul Baƙarah, aya ta:257.
  21. ↑ Suratul Tauba, aya ta 9 da ta 124.
  22. ↑ Suratul Ra’d aya ta 13 da ta 28.
  23. ↑ Suratul Baƙarah, aya ta:256.
  24. ↑ Suratul As-Saff, aya ta 2; Suratul Munafiƙun, aya ta:9; Suratul Mumtahanah, aya ta 1; Suratul Hujurat, aya ta 1-12; Suratul Mujadalah, aya ta:9.
  25. ↑ Shahid Thani, Haƙa'iƙ al-Imani, 1409ƙ, shafi. 59.
  26. ↑ Taftazani, Sharh al-Maƙasid, 1409ƙ, juzu'i. 5,shafi. 288.
  27. ↑ Taftazani, Sharh al-Maƙasid, 1409ƙ, juzu'i. 5,shafi. 218.
  28. ↑ Shahid Thani, Haƙa'iƙ al-Imani, 1409ƙ, shafi. 59.
  29. ↑ Sheikh Mufid, AWa'ilul Al-maƙalat, Davari Publications, shafi. 54.
  30. ↑ Baƙillani, Tamhid al-Awael Wa Talkhis al-Dala'el, 1414ƙ, shafi na 391.
  31. ↑ Mu'tazili, Sharh al-Usul al-Khamsa, 1408 AH, shafi. 705.
  32. ↑ Sheikh Mufid,Awa'ilul Al-maƙalat, Davari Publications, shafi. 54.
  33. ↑ Khamis, Usulul-Din Inda Imam Abu Hanifah, 1416ƙ, shafi 435, 436.
  34. ↑ Sheikh Tusi, Al-Tebyan, Dar Ihyaa Al-Turaat Al-Arab, juzu'i. 2, shafi. 418.
  35. ↑ Tabarsi, Tafsir al-Majma al-Bayan, Al-Nasher Dar Al-Marafah, juzu'i. 8, shafi. 561.
  36. ↑ Khwaja Nasir al-Din Tusi, ƙawa'idul Al-Aƙa'id, 1416ƙ, shafi na 143, 142.
  37. ↑ Shahid Thani, Haƙa'iƙ al-Imani, 1409ƙ, shafi na 120, 121.
  38. ↑ Taftazani, Sharh al-Maƙasid, 1409ƙ., juzu'i. 5, shafi. 207.
  39. ↑ Tabataba'i, Al-Mizan, 1393SH, juzu'i. 1, shafi na 301, 303.
  40. ↑ Sobhani, Andishe Islami (1), 1391SH, shafi na 42-43.
  41. ↑ Sobhani, Andishe Islami (1), 1391SH, shafi na 44.
  42. ↑ Sobhani, Andishe Islami (1), 1391SH, shafi na 44.
  43. ↑ Al-Kafi, Usulud-dini, 1401ƙ, juzu'i. 1, shafi na 16.
  44. ↑ Sobhani, Andishe Islami (1), 1391SH, shafi na 45.
  45. ↑ Sobhani, Andishe Islami (1), 1391SH, shafi na 47.
  46. ↑ Sobhani, Andishe Islami (1), 1391SH, shafi na 47.
  47. ↑ Sobhani, Andishe Islami (1), 1391SH, shafi na 48.
  48. ↑ Sobhani, Andishe Islami (1), 1391SH, shafi na 48.
  49. ↑ Sobhani, Andishe Islami (1), 1391SH, shafi na 49-50

Tsokaci

  1. ↑ اِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا. Tarjama:"Lalle maza Musulmai da mata Musulmai, da maza muminai da mata muminai, da maza masu biyayya da mata masu biyayya, da maza masu gaskiya da mata masu gaskiya, da maza masu haƙuri da mata masu haƙuri, da maza masu tawali’u da mata masu tawali’u, da maza masu bayar da sadaka da mata masu bayar da sadaka, da maza masu azumi da mata masu azumi, da maza masu kiyaye farjinsu da mata masu kiyaye farjinsu, da maza masu yawan ambaton Allah da mata masu yawan ambaton Allah—Allah ya tanadar musu gafara da lada mai girma

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  • Fadel Miƙdad, Irshad Ila Nahajil Al-mustarshidin, wanda Sayyid Mahdi Rajai ya yi bincike a ƙum, Laburaren Ayatullahi Marashi Najafi, 1405ƙ.
  • Fadel Miƙdad, Allawami'ul Ilahiyya Fi Al-mabahisil Alkalamiyya, wanda Sayyid Muhammad Ali ƙazi Tabatabaei ya yi bincike akansa, ƙum, Ofishin yada farfagandar Musulunci, 1380SH.
  • Kulayni, Muhammad bn Yaƙub, Usulul Al-Kafi, bugun Ali Akbar Ghaffari, Beirut, 1401ƙ.
  • Lahiji, Abd al-Razzaƙ, Sarnaye Iman, Sadiƙ Larijani, Tehran, Al-Zahra, 1364SH.
  • Mu’tazili, Abd al-Jabbar, Sharhin Usulul Alkhamsa, sharhin Ahmad bn Husayn bn Abu Hashim, Abd al-Karim Uthman, Alkahira, Wallafar Wahba, 1408ƙ.
  • Najafi, Muhammad Hassan, Jawahirul Al-kalam, wanda Abbas Ƙuchani da Ali Akhundi suka shirya, Beirut, Wallafar Dar Ihyaa al-Turat al-Arabi, 1404ƙ.
  • Hashemi Shahroudi, Sayyid Mahmud,Muasssaseh Dayiuratul Ma'arif Fiƙhe Islami, Gabatarwar Imani.

Sadarwa Ta Waje

(Kundin Kalam Na Musulunci)

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