Jihadi Ibtida'i

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Risala Amaliyya

Jihadi ibtida'i (Larabci: الجهاد الابتدائي) shi ne cewa ya zama musulmi ne suka fara yaƙi da kai hare-hare kan mushrikai da kafirai da manufar faɗaɗa muslunci da kafa tauhidi da adalci. Mafi yawan malaman fiƙihun shi'a sun tafi kan cewa kafi fara jihadi dole a wasu sharuɗɗa su kammalu, daga jumlar waɗannan sharuɗɗa akwai kasancewa da hallarar Imami ma'asumi, wadataccen ƙarfi da tanadi da kuma fara kiran kafirai da mushrikai zuwa muslunci domin yanke musu uzuri; sai dai cewa wasu adadin malaman fiƙihu daga Shaik mufid (Rayuwa:336 ko 338-413.h.ƙ), Sayyid Abu ƙasim Khuyi, Sayyid Ali Khamna'i, Husaini Ali muntazari da Muhammad Mumin ba su tafi kan wajabcin hallarar Imami ma'asumi ba matsayin sharaɗi a cikin jihadi ibtida'i.

Ba'arin malaman fiƙihu da masu nazari suna ganin dukkanin yaƙoƙin zamanin Annabi (S.A.W) da Imamai (A.S) sun kasance yaƙe-yaƙe na kare kai, kishiyar wannan magana Ayatullahi Muhammad Taƙiyyu Misbahu Yazdi yana ganin cewa siffanta bakiɗayan yaƙe-yaƙen zamanin Annabi (S.A.W) a matsayin yaƙi na kare kai ya samo asali ne daga tasirantuwa da ma'aunan galibin shuwagabannin ƙasashen duniya a wannan zamani. Malaman shi'a cikin amsarsu da suka bayan kan shubuhar kasancewar jihadul ibtida'i yana cin karo da ƴancin aƙida da kuma ayar «لاَ إِكْراهَ فی الدِّينِ» (Babu tilashi a addini) sun yi bayani filla-filla da cewa daga ayoyin jihadi ba za a iya ɗauko ma'anar tilastawa mushrikai da kafirai muslunci. Saboda hadafin jihadi ibtida'i ya kasance taimakon waɗanda ake zalunta, fito na fito da matsin lamba da takurawa da samun da yanayin zaɓi cikin ƴanci.

Ma'ana

Jihadi ibtida'i, ma'ana yaƙar mushrikai da kafirai domin kiransu zuwa ga muslunci da kafa tauhidi da adalci; cikin wannan jihadi musulmai ne suke fara kai wa kafirai da mushrikai hari.[1] Ayatullahi Muntazari (Wafati: 2009.m) ɗaya daga cikin maraji'an taƙlidi yana ganin jihadi ibtida'i matsayin wata hanyar da ta bayyanar da addinin muslunci da manufofinsa zuwa ga sauran al'ummu; wanda ya kasance tare da kautar da zalunci, rusa gwamnatin azzalumai da samar da yanayi na tabbatar da addinin Allah tare da ƴanci zaɓi ga mutane.[2]

Matsayi Da Muhimmanci

Muhammad Taƙiyyu Misbahu Yazdi (Wafati:2020.m) masanin falsafa kuma ɗaya daga cikin malaman fiƙihun shi'a, yana ganin jihadi ibtida'i matsayin larurin fiƙihun muslunci, kuma ya tafi kan cewa malaman fiƙhu na shi'a da ahlus-sunna sun yi ittfaƙi kan halascinsa.[3] a cewar ba'arin haƙiƙa jihadi ibtida'i bisa nazarin mashhur na malaman fiƙihu yana matsayin wajibi kifa'i.[4] galibin malaman shi'a musammam malaman fiƙihu na ƙarnoni na farko-farkon muslunci sun tafi kan cewa wajibi ne a zartar da jihadi ibtida'i kan sinfin mutane kafirai, da wasu jama'a daga ahlul-kitab (Misalin yahudawa, nasara da zartush) waɗanda suka ba su yarda jiziya da rayuwa ƙarƙashin dokokin hukumar muslunci ba.[5] Husaini Ali Muntazari,[6] da Nasir Makarim Shirazi (Haihuwa:1305.h.shamsi),[7] daga malaman fiƙihun shi'a da kuma Ni'imatullahi Salihi Najaf Abadi (Rayuwa:1302-1385.h.shamsi),[8] sun kirayi yaƙoƙin farko-farkon muslunci sun yi da cewa sun kasance na kare kai, kuma hadafin yin su ya kasance domin kuɓutar da waɗanda ake zaluntar da dannewa, tare da kawar da katangu da hijaban da suke hana isart da saƙon muslunci. Kishiyar wannan Magana, Ayatullahi Misbahu Yazdi ya yi Imani cewa kiran dukkanin yaƙe-yaƙen Annabi (S.A.W) da yaƙe-yaƙe na kare kai da wasu masana daga cikin musulmai suke yi ya faru sakamakon tasirantuwa da ma'aunan da manufofin da shuwagabannin da yawa-yawan ƙasashen duniya suka yarda da su a wannan zamani (misalin libiralisim da libertarianism).[9]

Sharuɗɗan Jihadi Ibtida'i

Bisa ra'ayin mashhur daga malaman shi'a haƙiƙa jihadi ibtida'I yana da sharuɗɗa gud uku: 1.Hallarar ma'asumi: kan asasin wannan sharaɗi baya halasta a yi jihadi ibtida'i a lokacin fakuwa da gaibar Imami. 2.Wadataccen tanadi da ƙarfi ga musulmi kan fara jihadi. 3.Kiran kafirai zuwa muslunci da yanke musu uzuri gabanin fara yaƙi.[10]

Malaman shi'a sun yi Imani da kasancewa Hallarar imami ma'asumi da izininsa ko na na'ibinsa na musamman matsayin sharaɗi a jihadi.[11] bisa Magana mashhur malaman shi'a daga jumlarsu Shaik Ɗusi (Rayuwa: 385-460.h.ƙ),[12] Khazi Ibn Barraj (Rayuwa 400-481.ƙ),[13] Ibn Idris Hilli (Rayuwa: 543-598.h.ƙ),[14]Muhaƙƙiƙul Hilli (Rayuwa:602-676.h.ƙ),[15] Allama Hilli (Rayuwa: 648-726.m.ƙ),[16] Shahidul Sani (Rayuwa: 911-955 ko 965.h.ƙ),[17] da Sahibul jawahir (Rayuwa: 1202-1266.h.ƙ)[18] dukkanin sun tafi kan wannan Magana ta kasancewar hallarar ma'asumi da izininsa ko izinin keɓantaccen na'aibinsa matsayin sharaɗi cikin jihadi ibtida'I,[19] banda izinin gama garin malaman fiƙihu.[20]

Tare da haka wasu ba'arin malaman fiƙihu misalin Shaik Mufid,[21] Abu Salah Halabi (Rayuwa:374-447.h.ƙ),[22] da Sallar Dailami (Wafati: 448.h.ƙ),[23] ba su yarda da kasancewar hallarar imami matsayin sharaɗi cikin jihadi ibtida'i, saboda haka basa ganin akwai matsala cikin halascin yin jihadi ibtida'i a zamanin fakuwa da gaibar imami.[24] ba'arin malaman fiƙihu na wannan zamani misalin Sayyid Khuyi(Wafati:1371.h.shamsi),[25] Sayyid Ali Khamna'I (Haihuwa:1318.h.shamsi),[26] Husaini Ali Muntazari (Wafati: 2009.m),[27] da Muhammad Mumin (Wafati:2019.h.ƙ), sum aba su yarda da sharaɗin hallarar imami ma'asumi ba cikin jihadi ibtida'i, suna ganin ba za a iya tabbatar da wannan Magana ba daga kur'ani da riwayoyin ma'asumai ba, kuma sun tafi kan cewa idan sharuɗɗa suka kammala a zamanin gaiba da fakuwar imami lallai jihadi ibtida'i yana zama wajibi;[28] a cewa wasu ba'ari Kalmar “Imami adali” da ta zo a cikin hadisan jihadi ba ta bayar da ma'anar imami ma'asumi.[29]

Cin Karon Jihadi Ibtida'i Tare da ƴancin Zaɓin Aƙida

Tushen Kasida: Ƴancin Aƙida da Ayar la Ikraha Fid Dini

Wasu mutane suna ganin cewa jihadi ibtida'i, da yake faruwa ta hanyar tilastawa mutane Imani da muslunci wanda haka baya dacewa da ayar [30]«لاَ إِكْراهَ فی الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَیِّ» da take kore tilashi cikin addini.[31] malaman shi'a cikin amsarsu kan wannan shubuha sun bada amsoshi daban-daban, daga jumlarsu: 1. Bakiɗayan ayoyin jihadi da suka zo a kur'ani kai tsaye da waɗanda ba kai tsaye ba duka sun bayyana sharaɗi da ƙaidin yin jihadi dole ne ya kasance domin taimakon waɗanda ake dannewa ake zalunta, fito na fito da danne ƴanci da kuma samar da yanayi na ƴancin zaɓin addini, bawai domin tilastawa mutane karɓar addini ba. Kan wannan fahimta ne wasu suke ganin bakiɗayan jihadi da aka yi ya kasance jihadi difa'i domin kare kai.[32]

2. Babu wata daga ayoyin jihadi da ta wajabtawa musulmi yin jihadi kan mushrikai domin tilasta musu muslunta, ko idan suka ƙi muslunta a kashe su.[33] ƙari kan wannan a imanin Ayatullah Ali Khamna'i jagoran jamhuriyar muslunci ta Iran, ba zai taɓa yiwuwa a yaɗa wata aƙida ta hanyar tilashi da ƙarfi ba.[33]

3. Muhammad Taƙiyyu Misbahu Yazdi (Rayuwa:1313-1399.h.shamsi) ya tafi kan cewa halascin jihadi ibtida'i a muslunci.[34] ya kasance domin sanin gaskiya da bautawa Allah da kuma tabbatar da addinin Allah a doran ƙasa, bawai domin neman gwamnati da iko ko kuma samun cimma alfanun tattalin arziƙi ba.[35] saboda ana lissafa bautawa Allah a bakiɗayan duniya matsayin haƙƙi da ake tabbatar da shi ta hanyar jihadi ibtida'i (Wani nau'i ne na jihadi kan tauhidi) jihadi ne domin kawar shirka, kafirci, zalunci da fasadin mushrikai da kafirai, tare da tabbatar da ikon tauhidi a bakiɗayan duniya, bawai da ma'anar tilastawa bakiɗayan mutanen cikin duniya muslunta ba.[36]] a cewar Ayatullahi Muntazari wannan ma'ana tana dacewa da aya ta 256 daga suratul baƙara.[37]

Faɗaɗa Nazari

  • Jihadi Ibtidayi dar sunnat wa sireh nabawi, na Muhammad Marwarid, mashad, bunyad pajuhashhaye islami atan ƙudus razawi, shekara 1400.h,shamsi.

Marubucin wannan littafi ya yi bayanin ma'anar jihadi da nau'ukansa, ya tafi kan cewa duk da cewa jihadi ibtida'i yana bambance-bambance da jihadi difa'i, amma tare da hakan a cikin sirar rayuwar Annabi (S.A.W) ma'auninsu ɗaya da jihadi difa'i cikin tabbatar da zaman lafiya da kwanciyar hankalin muslunci.[38]

  • Jihadi Ibtidayi dar kur'an kareem, na Muhammad Jawad Fadil Lankarani, wanda Muhammad Hassan Danesh ya rubuto shi. Cibiyar Intisharat Markaz Fiƙihi A'imme Athar (A.S) ƙom, suka buga shi a shekarar 2018.m

Marubucin wannan littafin ya yi bisa salo da tsarin fiƙihu da tafsiri, ya yi bahasi da bincike kan ayoyin da suke mnagana kan jihadi ibtida'i kan kafirai da mushrikai ya kuma tabbatar da halascin jihadi ibtida'i. bayan nan ya tsunduma ciin bada amsa kan shubuhohi da wasu suke kawo wa da cewa ba'arin ayoyin kur'ani suna cin karo da halascin jihadi ibtida'i, ya bada amsar ne ta mahangar fiƙihu da ijtihadi.[39]

Bayanin kula

  1. ↑ Sarami, Adalat Nejad, “Jihad,” 1386 AH, juzu’i na 11, shafi 434.
  2. ↑ Montazeri, Majazathaye Islami wa hukuk Bahshar, 1429H, shafi na 90.
  3. ↑ Misbah Yazdi, Jung wa Jihad dar Alkur’ani, 1383 AH, shafi na 139.
  4. ↑ Ansari, Al-Masu'u al-Fiqhiyyah al-Misrah, 1415 AH, juzu'i na 4, shafi na 24; Sarami, Adalat Nejad, "Jihad" 2006, juzu'i na 11, shafi na 434.
  5. ↑ Bahrami, Nizame Siyasi Ijtima'i Islami, 1380 AH, shafi na 139-141.
  6. ↑ Montazeri, Hukumat dini wa hukuk insan, 2007, p.60; Montazeri, Pasukh be purseshehaye piramun dini mazathaye islami wa hukun bashar , 2007, shafi na 90.
  7. ↑ «جهاد ابتدایی».، پایگاه اطلاع‌رسانی دفتر حضرت آیت‌الله مکارم شیرازی.
  8. ↑ Salehi Najafabadi, Jihad Dar Islam, 1386 AH, shafi na 34-35.
  9. ↑ Mesbah Yazdi,Akhlaq dar Kur'an, 1391, juzu'i na 3, shafi.408
  10. ↑ Omid Zanjani, fikihu siyasi, 1377, juzu’i na 3, shafi na 139.
  11. ↑ Sarami, Adalat Nejad, "Jihad" 2006, juzu'i na 11, shafi na 435.
  12. ↑ Sheikh Tusi, Al-Mabusut, 1387H, juzu'i na 2, shafi na 8.
  13. ↑ Ibn Baraj, al-Mahszzab, 1406, juzu'i na 1, shafi na 296.
  14. ↑ Ibn Idris, Al-saraer, 1410 AH, juzu'i na 2, shafi na 3.
  15. ↑ Mohaghegh Hilli, Shara’i al-Islam, 1408H, juzu’i na 1, shafi na 278.
  16. ↑ Allameh Hali, Tazkirah al-Fuqaha, 1414 AH, juzu'i na 9, shafi na 19.
  17. ↑ Shahid Sani, al-Rawda al-Bahiya, 1410 AH, juzu'i na 2, shafi na 381.
  18. ↑ Najafi, Jawaher Kalam, 1362, juzu'i na 21, shafi na 11.
  19. ↑ Javed, “Hukuk bashar muasir wa Jihadi Ibtida'i dar islam muasir,” shafi na 129-134.
  20. ↑ Sarami, Adalat Nejad, “Jihad,” 1386 AH, juzu’i na 11, shafi 435.
  21. ↑ Sheikh Mufid, Al-Muqnah, 1410 AH, shafi 810.
  22. ↑ Abu Al-Salah Halabi, Al-Kafi fi Al-Fiqh, Beta, shafi na 246. ↑
  23. ↑ Salar Daylami, Al-Marasim fi Imami fikihu, 1404H, shafi na 261. ↑
  24. ↑ Javed, "Hukuk bashar muasir wa Jihadi Ibtida'i dar islam muasir," shafi na 127-129.
  25. ↑ Khoyi, Minhaj al-Salihin, 1410 AH, juzu'i na 1, shafi na 364. ↑
  26. ↑ Khamenei, Risala Amouzshi, 1398 AH, juzu'i na 1, shafi na 322.
  27. ↑ Montazeri, Derasat fi Wilayat al-Faqih, 1409 AH, juzu'i na 1, shafi na 116-119.
  28. ↑ Momin, “JihadIbtidayi dar asre gaibat,” shafi na 51.
  29. ↑ Montazeri, Derasat fi Wilayat al-Faqih, 1409 AH, juzu'i na 1, shafi na 118.
  30. ↑ سوره بقره، آیه ۲۵۶.
  31. ↑ Ghayab, "barasi shubuhe jihadi ibtidayi dar tafsir ayeh La Ikrah Fi al-Din", shafi na 8.
  32. ↑ Ghayab, "barasi shubuhe jihadi ibtidayi dar tafsir ayeh La Ikrah Fi al-Din", shafi na 7
  33. ↑ Adrikni Moqemi Haji, “Jihad”, shafi na 424.
  34. ↑ Misbah Yazdi, Akhklaq dar Kur'ani Alkur’ani, 1391 AH, juzu’i na 3, shafi na 408.
  35. ↑ Misbah Yazdi, Akhklaq dar Kur'ani Alkur’ani, 1391H, juzu’i na 3, shafi na 412.
  36. ↑ Misbah-Yazdi, Jung wa Jihadi dar kur'an, 2003, shafi na 152-154.
  37. ↑ Montazeri,Majazathaye Islami wa hukuk bashar, 1429 AH, shafi na 89-90.
  38. ↑ جهاد ابتدایی در سنت و سیره نبوی، وبگاه بنیاد پژوهش‌های اسلامی آستان قدس رضوی.
  39. ↑ جهاد ابتدايی در قرآن کريم، وبگاه آيت‌الله محمّدجواد فاضل لنکرانی.

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Sarami, Saifullah; Adalat nejad, Saeed, "Jihad", Encyclopaedia of Islamic World, Tehran, Islamic Encyclopedia Foundation, 2006.

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