Imanin Iyayen Annabi (S.A.W)

Daga wikishia

Imanin iyayen Annabi, (Larabci: إيمان أجداد النبي (ص) ) magana ce game da kasancewar iyaye da kakannin Annabi Muhammad (s.a.w) kan kaɗaita Allah cikin bauta. Malaman shi'a da ba'arin wasu daga malaman ahlus-sunna sun yi amanna cewa bakiɗayan iyaye da kakannin Annabi (s.a.w) sun kasance masu bautar Allah, bisa mahangar yarda da imanin iyaye da kakannin Annabi, akwai tarin ayoyi da riwayoyi da suke shiryarwa kan cewa lallai Annabi (s.a.w) ya fito daga tsarkakken tsatso, kan wannan asasi ne basu yarda cewa Azara mushriki cewa shi ne ya kasance mahaifin Annabi Ibrahim (A.S). Ba'arin malaman ahlus-sunna tare da jingina da rawar da Azara ya taka a rayuwar Annabi, sun yi imani cewa an samu waɗanda suka kasance mushrikai cikin iyaye da kakannin Annabi.

Matsayi da Muhimmanci

Kaɗaita Allah ko yi masa shirka daga kakannin Annabi (s.a.w) yana cikin batutuwa da ake da saɓani kansu tsakanin firƙoƙin muslunci.[1] an wallafa adadin litattafai da ƙasidu kan wannan batu, sannan cikin litattafai an keɓance bahasi mai zaman kansa kan wannan batu.[2] Jalalud-dini Suyuɗi (Wafati:911.h.ƙ) daga malaman ahlus-sunna ya wallafa littafi kan wannan batu.[3]

Shin Bakiɗayan Kakannin Annabi Sun Kasance Masu Kaɗaita Allah

Shaik Saduƙ (Wafati:380.h.ƙ) yana cewa mun yi imani da kasancewar kakanin Annabi tun daga kan Annabi Adam har zuwa kan mahaifinsa Abdullahi bakiɗayansu musulmai ne, (ma'ana dukkaninsu sun miƙa wuya a gaban ubangiji).[4] a cewar Shaik Mufid (Wafati:413.h.ƙ) bakiɗayan muminai sun yi ijma'i kan cewa iyaye da kakannin Annabi tun daga kan Adam har zuwa Abdullahi bakiɗayansu sun kasance kan tauhidi da kaɗaita Allah.[5] Alusi (Wafati:1270.h.ƙ) daga malaman tafsiri na ahlus-sunna ya kore batun cewa wannan aƙida ce da `yan shi'a kaɗai suka keɓantu da ita, yana cewa Fakhrur razi da yake ganin cewa wannan aƙida ta `yan shi'a su kaɗai haƙiƙa bai zurfafa bincike ba.[6]

Nasirud-dini ɗusi (Wafati:672.h.ƙ) da Allama Hilli (Wafati:726.h.ƙ) daga malaman kalam na shi'a a cikin littafin tajridul al-itiƙad da sharhinsa sun yi imani cewa dole ne iyayen su kasance sun tsarkaka daga dukkanin nau'in ƙazanta.[7] haka nan Ula'ud-dini ƙushici (Wafati:879.h.ƙ) malamin kalam a mazhabar ash'ariyya, cikin sharhin tajridul al-itiƙad yace bai kamata ba ace iyayen Annabi sun cuɗanyu da shirka ba.[8]

Dalilai Kan Kasancewar Iyayen Annabi Kan Tauhidi da Kaɗaita Allah

Ayoyin kur'ani da suke shiryarwa kan Imanin Iyayen Annabi
  • Ayar taƙallubika fis as-sajidin: a cewar fakhrur razi daga malaman ahlus-sunna, rafilawa (`yan shi'a) a ƙoƙarinsu na tabbatar da imanin iyayen Annabi suna kafa hujja da wannan ayar.[9] shaik ɗusi (Wafati:460.h.ƙ) kan asasin naƙalin Ibn Abbas, abin nufi daga wannan aya shi ne cewa Annabi ya dinga cirata tsakankanin tsarkakakkun tsatso har zuwa haihuwarsa wannan duniya.[10] Fadlu ɗan Hassan ɗabarsi (wafati:548.h.ƙ) shima cikin littafin tafsirinsa na majma'ul al-bayan yana ganin sujjada matsayi ga iyayen Annabi.[11]
  • Addu'ar Annabi Ibrahim a aya ta 128 suratul baƙara: Ibrahim ya yi addu'a ya roƙi Allah ya sanya `ya`yansa su kasance musulmai, haka a aya ta 30 suratul zukhruf an amsa masa wannan addu'a. Kuma bakiɗayan iyayen Annabi sun gangaro ne daga tsatson Annabi Ibrahim, kuma shi kansa Annabi ya na ganin kansa ɗaya daga cikin misdaƙan wannan aya.[12]
  • Riwayar da take bayani ƙarara cewa Allah ya haramtawa wuta taɓa tsatson da annabi ya fito daga cikinsu.[13] alal misali ya zo cikin littafin alkafi cewa an haramta jahannama daga taɓa gangar jikin da Annabi ya fito daga gare shi hakama mutanen da suka rene shi.[14] haka nan cikin littafin amali shaik ɗusi an naƙalto daga Annabi: kwayar halittar da aka halicceni ya kasance tsarkakke tun daga Adam har zuwa kan kakana, yana ya kasance yana yawo yana cirata tsakankanin tsarkakakkun mahaifa bai taɓa cuɗanya da ƙazantar jahiliyya ba.[15] akwai ire-iren waɗannan riwayoyi da aka naƙalto su daga madogaran ahlus-sunna.[16]

Karɓar Da'awar Annabawa ta Ginu Kan Tauhidin Kakanninsu

A cewar Abul Fatuhi razi daga malaman tafsiri na shi'a, a hankalce bakiɗayan kakannin annabawa sun kasance kan tauhidi; saboda dole ne annabawa su zama sun barranta daga dukkanin wani abu da zai sanya mutane gujesu da gujewa da'awarsu, saɓanin haka samuwar waɗannan abubuwa zai hana mutane karɓar da'awarsu.[17] cikin martani ga da'awar annabawa, za su ce ai kuma iyayenku da kakanninku mushrikai ne.[18] haka nan ubangiji ya kira yi mushrikai da najasa, da wannan dalili ne a mahangar hankali wanda aka aiko shi domin tsarkake masu ƙazanta bai kamata ace an haife shi daga ƙazanta ba.[19]

Kokwanto Imanin Kakannin Annabi Tare da Jingina da Labarin Azara da Kuma Riwayoyi

Fakhrur razi (Wafati:606.h.ƙ) daga malaman kalam a mazahabar ash'ariya, bai yarda da cewa dukkanin kakanin annabi sun kasance kan tauhidi ba, yana ma ganin yarda da tauhidin bakiɗayan kakannin annabi matsayin aƙidar shi'a.[20] Ibn taimiyya (Wafati:728.h.ƙ) shugaban salafiyya shima cikin littafin majmu fatawi, ya yi Imani kan cewa iyayen annabi kafirai ne.[21] Rashid rida (Wafati:1935h,m) shima ya tafi kan cewa imani da tsarkakar iyayen annabawa wani abu ne da ya saɓawa zahirin kur'ani da ingantattun hadisai.[22] malam Rashid rida tare da dogara da hadisai da suka ƙunshi kafirta iyayen annabi da kai su jahannama, yana cewa zata iya yiwuwa iyayen annabawa su kasance mushrikai. waɗanda ba su yarda da kasancewar iyayen annabi sun kasance kan imani ba, suna cewa tunda dai har Azara baban Annabi Ibrahim ya kasance mai bautar gumaka,[23] saboda haka bakiɗayan iyayen annabi ba su kasance kan tauhidi ba.[24]

Kishiyar wannan ra'ayi, akwai malamai da suka tafi kan imanin iyayen annabawa, suna cewa Azara bai kasance mahaifin Annabi Ibrahim (A.S) ba, bari dai ya kasance ko dai mai kula da shi ko kuma dai baffansa.[25] a cewar Allama ɗabaɗaba'i (Wafati:1360.h.shamsi) marubucin littafin tafsirul almizan, haƙiƙa mahaifin Ibrahim wani mutum ne daban ba Azara ba; saboda Ibrahim bayan ya tsufa ya nemarwa babansa gafara a wurin Allah.[26] maimakon amfani da kalmar اَب (Baba) sai ya yi amfani da kalmar والد (Mahaifi).[27]

Bayanin kula

  1. ↑ Madani Bejestani, “Imani ajdade Rasulu khoda”, shafi na 162.
  2. ↑ Madani Bejestani, “Imani ajdade Rasulu khoda”, shafi na 188.
  3. ↑ Madani Bejestani, “Imani ajdade Rasulu khoda”, shafi na 166.
  4. ↑ Sheikh Saduq, Al-Itiqadat, 1413 BC, shafi na 110.
  5. ↑ Sheikh Mofid, Tashihu Itiqadat al-Imamiyah, 1413 AH, shafi na 139.
  6. ↑ Alousi, Ruh al-Ma'ani, 1415 Hijira, juzu'i na 4, shafi na 184.
  7. ↑ Allameh Hali, Kashf al-Morad, 1422 AH, shafi 472.
  8. ↑ Ghoshchi, Sharhu Tajridil Al-aqa'id, Mansurat Razi, shafi na 359
  9. ↑ Fakhr Razi, Mufatih al-Ghaib, 1420 AH, juzu'i na 24, shafi na 537
  10. ↑ Sheikh Tusi, al-Tabayan, Dar Ihya al-Trath al-Arabi, juzu'i na 8, shafi na 68.
  11. ↑ Tabarsi, Majma al-Bayan, 1415 AH, juzu'i na 7, shafi na 356.
  12. ↑ Madani Bejstani, "Iman Ajdade rasulu khoda", shafi na 171-170.
  13. ↑ Madani Bejstani, “Iman Ajdade Rasulu khoda”, shafi na 175-176.
  14. ↑ Kulayni, al-Kafi, 1407 A.H., vol. 1, shafi na 446, hadisi 21.
  15. ↑ Sheikh Tusi, Amali, 1414 AH, shafi 500, H. 1095. ↑
  16. ↑ Tabarani, al-Mu'jam al-Kabir, vol. 11, shafi na 362; al-Halabi, al-Sirat al-Halbiyyah, vol. 1, shafi na 44;
  17. ↑ Boufotouh Razi, Rawd al-Jinan, 1376sh, vol. 7, shafi na 340.
  18. ↑ Boufotouh Razi, Rawd al-Jinan, 1376sh, vol. 7, shafi na 340.
  19. ↑ Boufotouh Razi, Rawd al-Jinan, 1376sh, vol. 7, shafi na 340.
  20. ↑ Duba Fakhr Razi, Mufatih al-Ghaib, 1420H, juzu'i na 13, shafi na 31-34.
  21. ↑ Ibn Taymiyyah, Majmoo' al-Fataawa, vol. 1, shafi 144.
  22. ↑ Rashid Reza, Al-Manar, 1990, vol. 7, shafi 451-454.
  23. ↑ Rashidradha, al-Manar, 1990, vol. 7, shafi na 451.
  24. ↑ Rashidradha, al-Manar, 1990, vol. 7, shafi na 449.
  25. ↑ Tabataba'i, Al-Mizan, 1371 (1992), vol. 7, pp. 164-165.
  26. ↑ Ibrahim, aya ta 41.
  27. ↑ Tabataba'i, Al-Mizan, 1371 (1992), vol. 7, pp. 164-165.

Nassoshi

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