Kare Wanda Aka Zalunta

Daga wikishia

Kare wanda aka zalunta (Larabci: الدفاع عن المظلوم) yana daga al'amura na hankali da halitta wanda kur'ani da riwayoyi suka ƙarfafi tsayuwa kansa, kuma malaman fiƙihu suna ɗaukar sa matsayin wajibi. An naƙalto daga Annabin muslunci (S.A.W) cewa duk wanda ya ji kuka mai neman taimako da agaji tare da haka ya ƙi taimaka masa, lallai wannan mutumi ba ya daga musulmi. Wasu sun ce riwayoyi da suka game da kare wanda aka zalunta riwayoyi ne da suka kai matsayin tawaturi.

A addinin muslunci ladan kare wanda aka zalunta shi ne zama tare da Annabi (S.A.W) da kuma ƙankare manyan zunubai, kishiyarsa ma'ana rashin kare wanda aka zalunta yana zama sababin fita daga muslunci, kamar yadda aka naƙalto daga Imam Husaini (A.S) kafin fara waƙi'ar karbala Ubaidullahi Ɗan Hurru Ju'ufi ya ce: "ƙin amsa kiran neman taimako da agaji ga Imami wanda aka zalunta da rashi taimaka masa yana zama sababin da Allah yake hallakar da bawa.

Halartar Annabi (S.A.W) cikin yarjejeniyar Hilful Fuzul, da kuma kasancewar Imam Ali (A.S) ya karɓi halifanci ne domin tunkuɗe zalunci da kwato haƙƙinsa, waɗannan abubuwa sun kasance daga misdaƙan da suke gasgata kare wanda ake zalunta. Malaman fiƙihu kare wanda aka zalunta bai iyakantu da mazhaba da bakin iyakokin wasu keɓantattun ƙasashe, da wannan dalili ne wasu cikin malamai suka dogara suka yi fatawa kan wajabcin kare mutanen mamayayyar ƙasar palasɗin. Cikin asalin kundin tsarin mulki na ƙasar Iran an ƙarfafa kare al'ummar palasɗin da ake zalunta.

Murtada Muɗahhari da Sayyid Muhammad Baheshti daga malaman shi'a suna cewa a cikin addinin muslunci, yadda da zalunci daidai yake da yin zalunci, a cikin nahajul balaga an naƙalto daga Imam Ali (A.S), mutane masu rauni ba za su iya nesantar da zalunci daga kawukansu ba kuma shi haƙƙi ba ya samuwa sai da ƙoƙari da zage dantse.

Matsayi

Malaman muslunci sun ƙarfafi kare wanda ake zalunta sun tafi kan cewa kare wanda ake zalunta wajibi ne a hankale da tsarin halitta.[1] cikin kur'ani da riwaya an matuƙar ƙarfafa wannan magana, kai ana ganin kare wanda ake zalunta ma matsayin abu da yake wajibi. A cewar Musawi Sabzawari, riwayoyin kare wanda ake zalunta riwayoyi ne da suka kai haddin tawatiri.[2] Makarim Shirazi malamin tafsirin kur'ani tare da jingina da aya ta 75 suratul nisa'i[Tsokaci 1] ya ambaci cewa kare wanda ake zalunta ɗaya ne daga abubuwan da suke gasgata jihadi difa'i.[3]

Cikin riwayoyin muslunci, an bayyana ladan kare wanda aka zalunta da cewa za a sakawa mutum da zama tare da Annabi (S.A.W)[4] da kuma ƙanƙare masa manyan zunubai.[5] kishiyarsa ma'ana ƙin kare wanda aka zalunta yana sababin fitar mutum daga muslunci tare da hallaka. Kamar yadda aka naƙalto daga Annabi (S.A.W) da Imam Sadiƙ (A.S) cewa idan wani mutum ya ji kiran neman agaji da taimakawa wanda aka zalunta sai yaƙi amsa masa, wannan mutumi ba musulmi ba ne.[6]

Sayyid Ali Khamna'i
Kare wanda aka zalunta a ko da yaushe wuri ne mai haske. Rashin jituwa da azzalumai, rashin karbar cin hanci daga hannun masu iko da masu arziki, da manne wa gaskiya dabi’u ne da ba za su taba tsufa ba a duniya. A cikin yanayi da yanayi daban-daban, waɗannan halaye koyaushe suna da daraja.[7]

Murtada Muɗahhari ya yi Imani cewa Allah ya hana zagi da ɓata sunan mutane in banda cikin al'amarin mutumin da aka zalunta. Ya yi Imani cewa kan asasin lur'ani[8] Allah ya baiwa wanda aka zalunta izini bayyana kukansa da kuma yin zagi da baƙaƙen maganganu, dalili bashi wannan dama shi ne cewa hakan ɗaya daga cikin hanyoyin neman haƙƙinsa.[9]

Kare Wanda Ake Zalunta A Sirar Ahlul-baiti (A.S)

Annabi (S.A.W) kafin aiko shi, ya halarci sulhun Hilfu Fuzul a matsayin wakilin bani hashim wani zama da aka yi domin kare wanda ake zalunta.[10] haka nan Imam Ali (A.S) bayan yi masa bai'a a matsayin halifan musulmi, ya yi bayani da cewa tsarin hukumar da zai jagoranta ya ginu kan kare wanda ake zalunta da karɓo masa haƙƙi.[11] cikin huɗubar shiƙshiƙiyya ɗaya daga cikin dalilinsa na yarda ya karɓi halifanci bayan kashe Usman ɗan Affan, wani alƙawari ne na Allah da yake kan malamai domin tunkuɗe zalunci daga kan wanda ake zalunta.[12] Imam Ali (A.S) bayan Ibn Muljam ya sare shi a ka, ya yi wasiyya ga ƴaƴansa Imam Hassan (A.S) da Imam Husaini (A.S) da su kasance abokan rigimar azzalumai, sannan kuma ku kasance masu taimakawa wanda ake zalunta.[13] cikin bayanin da Imam Husaini (A.S) kafin waƙi'ar karbala ya ƙarfafa cewa lamintar lafiyar wanda ake zalunta an ajiye shi kusa da tsayar da sallah da gini da gyaran garuruwa.

(ونظهر الإصلاح في بلادك، فيأمن المظلومون من عبادك، وتقام المعطلة من حدودك.)

Kuma mu bayyanar da gyara cikin ƙasarka, bayinka da ake zalunta su samu aminci, kuma a sake tsayar da haddodin da aka dena aiki da su.[14]

Wajabcin Kare Wanda Ake Zalunta A shari'ance

Sahibul Jawahir da Kashiful Giɗa daga malaman fiƙihu na shi'a, suna ɗaukar kare wanda aka zalunta a halin ƙaddara koshin lafiya da kuma damar iya taimaka masa a matsayin wajibi kifa'I idan wasu suka yi sun ɗaukewa sauran musulmi.[15] Jawad Tabrizi (Wafati: 2006 miladi) ɗaya daga cikin maraji'an taƙlidi na shi'a shi ma yana ganin wajibi ne kare wanda aka zalunta.[16]

Kare Al'ummu Da Ake Zalunta

Bisa fatawar malaman fiƙihu, kare wanda ake zalunta bai iyakantu da iyakokin ƙasa ba;[17] da wannan dalili ne malaman fiƙihu misalin Muhammad Husaini Kashiful Giɗa,[18] Ayatullahi Burujurdi[19] da Imam Khomaini[20] sun yi fatawa kan wajabci kare al'ummar palassɗin. Cikin asali na uku a kundin dokokin jamhuriyar muslunci ta Iran an ƙarfafa kare raunanan al'ummar musulmi.[21]

Zargi Kan Wanda Ake Zalunta Da Ya ƙi Tashi Ya Kare Kansa Ya Kwato Haƙƙinsa

Murtada muɗahhari, malamin addini kuma masanin falsafa a shi'a ya yi amanna cewa muslunci bai yarda da rauni da ragwanta ba, a fahimtar malamin gwargwadon adawar da muslunci yake yi da zalunci da azzalumi haka yake yinta kan ragwanci da rauni da kuma mutumin da ya zuba idanu ya tsaya ana zaluntarsa alhalin zai iya hana a zalunce shi.[22] an naƙalto daga Imam Ali (A.S) cewa rarraunan mutum rago babu ranar da zai iya hana a zalunce shi, shi haƙƙi baya samuwa sai an zage dantse an miƙe tsaye.

(لَا يَمْنَعُ الضَّيْمَ الذَّلِيلُ وَ لَا يُدْرَكُ الْحَقُّ إِلَّا بِالْجِدِّ)

Ragon mutum ƙasƙantacce baya iya takawa zalunci burki kuma ba a samu haƙƙi sai an zage dantse an tashi tsaye.[23] Muhammad Baheshti, mujtahidi kuma masanin siyasa a shi'a yana cewa a muslunci bai yarda da zubawa zalunci idanu ba yin hakan daidai yake aikata zalunci, idan mutum ya zama mai zuba idanu ana zaluntarsa, da farko kansa ya kamata ya fara zargi, malamin ya jingina da aya ta 38 suratul a'araf wace cikinta wasu daga mutanen jahannama za su roƙi Allah ya ninka azaba kan wasu cikinsu, sakamakon sune suka halakar da su suka jawo musu shiga wuta, kur'ani cikin amsa gare su ya nuna cewa lefinsu iri ɗaya ne kuma yana cewa dukkaninsu za a ninka musu azaba.[24]

Bayanin Kula

  1. ↑ Makarem Shirazi, Tafsir Namuna, 1386 AH, juzu'i na 20, shafi na 444-467; Hosseini Hamedani, Anwar Derakhshan fi Tafsir al-Qur’an, 1380 AH, juzu’i na 15, shafi na 65.
  2. ↑ Mousavi Sabzwari, Muhaddhhab Al-Ahkam, Dar Al-Tafsir, juzu'i na 28, shafi na 156-157.
  3. ↑ Makarem Shirazi, Payam Qur'an, 1386, juzu'i na 10, shafi na 321.
  4. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 20, shafi na 75.
  5. ↑ Nahj al-Balagha, Hikmat 24.
  6. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 2, shafi 164.
  7. ↑ «بیانات آیت‌الله خامنه‌ای در خطبه‌های نماز جمعه ۲۱ رمضان»، سایت khamenei.ir.
  8. ↑ Suratul Nisa’i, aya ta 148.
  9. ↑ Motahari, Panzdeh Giftar, 2013, shafi na 96.
  10. ↑ Ibn Atheer, Al-Kamil fi Al-Tarikh, 1385 BC, juzu'i na 2, shafi na 41; Ibn Hisham, Tarihin Annabi, Dar Al-Ma’rifa, juzu’i na 1, shafi na 134.
  11. ↑ Nahj al-Balagha, Huduba ta 136, shafi na 194.
  12. ↑ Nahj al-Balagha, Tas'hihu: Subhi Saleh, Huduba ta 3.
  13. ↑ Nahj al-Balagha,Tas'hihu: Subhi Saleh, Suna 47, shafi na 421.
  14. ↑ Harrani, Tuhaf al-Uqul, 1363 AH, 1404 AH, shafi 239; Majlisi, Bihar al-Anwar, 1403 BC, juzu'i na 34, shafi na 111.
  15. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 21, shafi na 310; Kashif al-Ghitah, Kashf al-Ghitah, 1422 BC, juzu'i na 4, shafi na 367.
  16. ↑ Tabrizi, Usus al-Hudud wa Ta'azirat, 1417 AH, shafi 459.
  17. ↑ Shahid Sani, Masalak al-Afham, 1413 AH, juzu'i na 3, shafi na 8.
  18. ↑ "Al-Marjiyyah al-Shia wa Qadaya al-Islami, Fatawi wa mawakif Imam al-Shaykh Al-Sheikh Muhammad Al-Hussein Al-Kashif Al-Ghita Akan Falasdinu”, Mujallar Al-Mosom, shafi na 191.
  19. ↑ Abazari, Ayatullah Boroujerdi, Ayat Ikhlas, 2003, shafi na 117.
  20. ↑ Imam Khumaini, Sahifa Imam, 1389, juzu'i na 2, shafi na 199
  21. ↑ «اصل ۳ قانون اساسی»، پژوهشکده شورای نگهبان.
  22. ↑ Motahari, Panzdeh Giftar, 2013, shafi na 96.
  23. ↑ Nahj al-Balagha, Tas'hihu Sobhi Saleh, mawallafi: Qom, Al-Bakhru Al-Islamiya Research Center, 1374, hadisi na 29, shafi na 73.
  24. ↑ «سخنان عجیب شهید آیت الله بهشتی در مورد ستم پذیری»، سایت آپارات.

Tsokaci

  1. ↑ وَمَا لَکُمْ لَا تُقَاتِلُونَ فِی سَبِیلِ اللَّهِ وَالْمُسْتَضْعَفِینَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِینَ یَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَٰذِهِ الْقَرْیَةِ الظَّالِمِ أَهْلُهَا وَاجْعَلْ لَنَا مِنْ لَدُنْکَ وَلِیًّا وَاجْعَلْ لَنَا مِنْ لَدُنْکَ نَصِیرًا

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