Litattafan Ɓata

Daga wikishia

Wannan wata ƙasida da ce ta siffanta wata mas'ala ta fiƙihu, ba ya halasta a dogara da ita domin, domin ayyukan addini a koma zuwa ga risalolin fiƙihu

Litattafan ɓata su ne litattafai da ake rubutawa domin ɓatar da mai karanta su, wasu malamai su na ganin litattafan ɓata sune duk wani lattafi da aka yi shi domin ɓata ko kuma wanda yake kai wa ga ɓata, wanda ya fara ƙirƙiro wannan Isɗilahi a fiƙihun shi'a shi ne Shaik Mufid bayansa sai wannan kalma ta bayyana a litattafan fiƙihun wasu malamai, kuma aka yi binciken hukuncisu a fiƙihu.

Kalmar litattafai wanda ta zo a cikin magana kan litattafan ɓata yana nufin duk wani abu da aka rubuta wanda yake kai wa zuwa ga ɓata, shin littafi ne ko kuma maƙala ce ko risala, haka nan kuma ɓata bai keɓanta da ɓata a aƙida ba, a a ya shafi ɓata na hukunce-hukuncen shari'a.

Malaman fiƙihu na Shi'a sun yi fatawa kan haramcin ajiye litattafan ɓata da sayar da su da sayan su da yin fotokwafi da kuma yaɗa su da koyar da su da kuma koyan su kuma wajibi ne a lallata su, a yanayi ɗaya ne ya halitta a yi amfani da su, a lokacin tabbatar da gaskiya da nuna ɓatan hanyarsu.

Gabatarawa Na Fiƙihu

Litattafan ɓata ko ma su ɓatarwa, a al'ada duk wasu littafai da za su kai ga mai karanta su ga ɓata, to su ne ake kira da litattafan ɓata,[1] amma a litattafai na fiƙihu su na da ma'ana daban-daban, wasu malaman fiƙihu sun zaɓi ma'anarsu ta Urfi,[2] amma sun bayyana su da cewa duk wani littafi da aka yi shi domin ɓatar da mutane,[3] amma wasu kuma su na ganin litattafan ɓata su ne duk wani littafi da aka rubuta shi domin ɓata sannan kuma yana kai wa ga ɓata.[4]

Ita kalmar litattafai na ɓata ta na nufin duk wani abu da aka rubuta kuma yana kai wa ga ɓata, shin ya kasance littafi ko Maƙala ko risala.[5]

Tarihi Da Matsayin Wannan Mas'ala

Bisa ra'ayin wasu masu bincike kalmar litattafan ɓata a karon farko ta zo ne ta hanyar shaik mufid a cikin littafin shi mai suna Al-muƙni'a a ƙarƙashin taken litattafan kafirci da litattafan ɓata,[6] to daga nan ne sai wasu malaman fiƙihu suka yi amfani da wannan kalmomi guda biyu, daga cikinsu akwai Shaik Ɗusi.[7] da Ibn Barraj,[8] da Ibn Idris Hilli,[9] da kuma Allama Hilli.[10]

Daga nan ne wannan suna na litattafan ɓata ya fara faɗaɗa kaɗan-kaɗan a litattafan fiƙihu,[11] musamman a cikin litattafan fiƙihu na wannan zamani.[12]

Mas'alar litattafan ɓata da hukunce-hukuncensu na masamman ba a kawo su ba a matsayin ma su zaman kansu, sai dai an kawo su a babuka daban-daban kamar babin saye da sayarwa da waƙafi, haya, Wasiyya da Aro, kamar yadda Shaik Ansari a cikin littafin shi mau suna Al-makasib a ƙarƙashin unuwanin Abin da ya haramta a nemi kuɗi da shi saboda shi haramun ne a kanshi, a cikin mas'ala ta bakwai mai ɗauke da unuwanin Ajiye litattafan ɓata.[13]

Ɓata Kan Wane Abu Da Kuma Ɓata Ga Wa?

Malaman fiƙihu sun yi fatawa cewa duk wani littafi da karanta shi yake kai wa ga ɓata a ginshiƙan mazhaba ko kuma hukunci na shari'a, ana ganin shi a matsayin littafin ɓata,[14] Ayatullahi Husaini Ali Muntazari ya ce litattafan ɓata su ne waɗanda suke ɓatar da mafi yawancin masu karanta su, litattafan ɓata ba sa nufin dan wani mutum ɗaya ya zo ya karanta wani littafi ya ɓata sai ya zamo wannan littafin yana daga cikin litattafan ɓata ba, idan ya zamo ma'auni shi ne ɓatan mutum ɗaya, to duk litattafai za su zamo na ɓata hatta Al-ƙur'ani mai girma da litattafan hadisi duk za su iya zama litattafan ɓata ga ma su rauni ko kuma Jahilai.[15]

Wasu Daga Cikin Litattafan Ɓata

Ya zo a cikin litattafai na fiƙihu bayanin adadi da yawa daga cikin litattafan ɓata, amma akwai saɓani tsakanin malaman fiƙihu, misali Allama Hilli (Rayuwa:648 -726) da Muhaƙiƙ Karki (Wafati: 940. h. ƙ) su na ganin cewa Attaura da Linjila su na cikin litattafan ɓata, saboda an rigaya an jirkita su,[16] amma shi kuma Shaik Ansari ya na ganin litattafai ne da aka goge su kuma ba sa ɓatar da musulmi.[17]

Kamar yadda Shaik Yusuf Al-bahrani (Rayuwa: 1107-1186. h. ƙ) ɗaya ne daga cikin malaman Akhbariyun na Shi'a, ya na ganin litattafan Usul na Ahlus-sunna da wasu daga cikin litattafai na Usul na Shi'a waɗanda suka yi koyi da Ahlus-sunna daga cikin litattafai na ɓata,[18] sai da cewa Sayyid Jawad Amili, (Rayuwa: 1160-1226.ƙ) wanda shi ne marubucin littafin nan mai suna Mafatihul Karama yana ganin maganar Shaik Yusuf Al-bahrani tana daga cikin misalai na ɓata.[19]

Kamar yadda Shaik Ansari ya faɗa cewa dalilin haramcin ajiyar litattafan ɓata ya ƙunshi litattafan da suke kai wa zuwa ga ɓata ne kawai, kuma da yawa daga cikin litattafan waɗanda da ba ns ƴan shi'a ba ba sa kai wa ga ɓata,[20] Shaik Ansari ya na ganin wasu ne daga cikin litattafan Ahlus-sunnan suke kai wa ga ɓata, kamar waɗanda suka ƙunshi aƙidu marasa kyau, to su ne liitattafan ɓata, kamar waɗanda suke ɗauke da aƙidar tabbatar da Jabar (wato duk abin da ya gangaro daga mutum bayin kanshi bane Allah ne ya tilasta mi shi) da kuma aƙidar fifita halifa Abubakar da Umar da Usman kan Imam Ali (A.S)[21] wasu daga cikin malamai sun tafi kan cewa litattafan Falsafa da Irfani waɗanda suke kai wa ga ɓata koda wasu abubuwa a cikinsu gaskiya ne to suma su na cikin litattafan ɓata.[22]

Wasu gungun malamai na wannan zamani daga cikinsu akwai Shaik Nasir Makarim shirazi da Ludufullahi Safi Gulfaigani su na ganin cewa jaridu da mujallu waɗanda suke ɗauke da abin da yake kai wa ga ɓatar da al-umma su na cikin litattafan ɓata.[23]

Hukunce-hukunce

Malaman fiƙihu sun tafi kan wajabcin lalata litattafan ɓata.[24] kuma waɗannan abubuwan masu zuwa su ma sun haramta: • Ajiye litattafan ɓata da neman kuɗi da su.[25] • Yawaita su da yaɗa su.[26] • Sayan su da sayarwa.[27] • Karanta su da koyar da su da kuma koyan su.[28] • Bada kuɗi domin yaɗa su.[29] • Yin wasicci kan bada kuɗi domin yaɗa su.[30] • Ya haramta a karɓi lada domin bugawa da tsara su.[31]

Maraji'an taƙlidi sun yi fatawa cewa babu laifi a karanta litattafan ɓata da kuma koyar da su, amma ga wanda yake da ƙudurar kan tabbatar da gaskiya da kuma rusa ɓata ta hanyar nazarin litattafan ɓata,[32] shi kuma Shaik Wahid Khurasani ya yi fatawa ta haramcin sayan su da kuma yaɗa su idan akwai yiwuwar ɓata ta hanyarsu.[33]

Fatawowi

Shaik Muntazar ya na ganin cewa sakamakon a wannan zamani ci gaba kan abin da ya shafi buga litattafai da yaɗa su lalata litattafan ɓata ba ya warware matsalarsu, kai hakama ya na ƙarawa mutane muhimmanci kulawa da su ne, kamar yadda ajiye litattafan ɓata da yaɗa su duk da ɓatan da suke ɗauke da shi na shirme da wahami, to hakan yana kai ga su ruguje kansu da kansu, saboda haka ajiye su ba haramun bane kuma ba tilas ba ne a lallata su.[34]

Dalili Na Fiƙihu

Malaman fiƙihu sun kafa hujja da dalilai guda huɗu wajan tsamo hukunce-hukunce na litattafan ɓata, ayoyin ƙur'ani daga cikinsu akwai aya ta shida a cikin suratul Luƙman da aya ta 30 a cikin suratul hajji.[35] kuma akwai ruwayoyi daga cikinsu akwai ruwayar da aka rawaito daga Imam Sadiƙ (A.S) a cikin littafin Tuhaful Uƙul,[36] kuma akwai Ijma'i,[37] da dalili na hankali kamar hana yin fasadi,[38] da kuma ture ko magance matsalar da ake tinanin faruwar ta.[39]

Litattafan Ɓata A Kundin Tsarin Mulki Na Ƙasar Iran

Wannan kalma an yi amfani da ita a wajan gyaran kundin mulki na ƙasar Iran a shekara ta 1910 hijirar miladi,[40] Mada ta ashirin a cikin dokokin Iran kan abin da ya shafi ƴancin jaridu da mujallu yana cewa jaridu su na da cikakkiyar dama kan buga jaridunsu, ban da litattafan ɓata waɗanda suke cutar da addini.[41] kuma a Mada ta 24 cikin kundun mulki na ƙasar Iran ba tare da anbatan litattafan ɓata ba, Ya zo cewa jaridu da harkar buga takardu su na da ƴanci na yin bayani kan maudu'ai daban-daban matsawar ba su saɓawa dokokin muslinci da hakki na gama gari.[42]

Litattafan Ɓata Da ƴancin Fadin Albarkacin Baki

Wasu daga cikin hukunce-hukunce na litattafan ɓata sun saɓawa ƴanci magana da tinani da bincike na ilimi,[43] amsa ga wannan magana ita ce shi addinin musulinci ya na kwaɗaitar da mutane kan bincike da gano abubuwa sababbi da kuma neman sani, kuma shi muslunci ba ya karo da yin tinani da ƴancin magana, sai dai cewa shi musulunci ya bawa tinani mai kyau da aƙida ta al'umma mai kyau muhimmanci, shi musulinci saboda ya na so ya hana ɓata a aƙida da aklaƙ a cikin al'umma sai ya iyakance ƴancin mutum a tinani da kuma ƴancin yin magana.[44]

Bayanin kula

  1. ↑ Al-Karaji, "Kutub Zalala: Didgahe fikhi wa hukuki," shafi na 45-46.
  2. ↑ Al-Munthazari, Derasat fi al-Makasab al-Muharmah, juzu'i na 3, shafi na 99; Al-Subhani, Al-Mahwah fi Tahrir Ahkam Al-Makasib, shafi na 444.
  3. ↑ Rohani, Minhaj al-Faƙahah, juzu'i na 1, shafi na 343.
  4. ↑ Al-Khoei, Misbah al-Faƙahah, juzu'i na 1, shafi na 401.
  5. ↑ Al-Karji, "Kutub Zalalal: Didgahe fikihi wa hukuki", shafi na 46.
  6. ↑ Al-Saani, 'Hurriyatul ilamiil fikri was sakafi: Mutala'a fikhiyya fi maukif min kutubil az-zalala, shafi na 59; Al-Mufid, Al-Muqni'a, shafi na 588-589.
  7. ↑ Al-Tusi, Al-Nihayah, shafi na 367.
  8. ↑ Ibn al-Barraj, Al-Muhaddhab, juzu'i na 1, shafi na 314 da 345.
  9. ↑ Ibn Idris Al-Hilli, Al-Sara’ir, juzu’i na 2, shafi na 225.
  10. ↑ Allama Al-Hilli, Tadhkirat al-Fuqaha’, juzu’i na 9, shafi na 127, shafi na 143; Allama Al-Hilli, Muntaha Al-Muttalib, juzu'i na 2, shafi na 1020.
  11. ↑ Al-Sanai, 'Hurriyatul ilamil fikri was sakafi: Mutalaa fikhiyya fi maukif min kutubil az-zalala, shafi na 59.
  12. ↑ Al-Khoei, Esftataat, shafi na 260; Al-Sistani, Minhaj al-Salehin, juzu'i na 2, shafi na 14; Al-Fayaz, Minhaj al-Salehin, juzu'i na 2, shafi na 113; Al-Fazel al-Ankarani, Jami al-Masal, shafi na 591; Tabatabai al-Qami, Mabani minhajil salihin, juzu'i na 7, shafi na 288.
  13. ↑ Al-Ansari, Al-Makasib, juzu'i na 1, shafi na 115.
  14. ↑ Al-Munthazari, Derasat fi al-Makasib al-Muharramah, juzu'i na 3, shafi na 99-100; Al-Khoei, Misbah al-Faqahah, juzu'i na 1, shafi na 401.
  15. ↑ Al-Munthazari, Derasat fi al-Makasib al-Muharramah, juzu'i na 3, shafi na 99.
  16. ↑ Allamah Al-Hali, Tazkiret al-Fuqaha, juzu'i na 12, shafi na 143; Al-Muhaq al-Karki, Jame al-Maqasid, juzu'i na 4, shafi na 26.
  17. ↑ Al-Ansari, al-Makasib, juzu'i na 1, shafi na 116.
  18. ↑ Al-Bahrani, Al-Hadaiq al-Nadrah, juzu'i na 18, shafi na 143-145.
  19. ↑ Al-Hosseini al-Amili, Miftah al-Karama, juzu'i na 12, shafi na 209.
  20. ↑ Al-Ansari, al-Makasab, juzu'i na 1, shafi na 116-117.
  21. ↑ Al-Ansari, al-Makasab, juzu'i na 1, shafi na 117.
  22. ↑ Rohani, Minhaj al-Faqahah, juzu'i na 1, shafi na 343.
  23. ↑ Makarem Al-Shirazi, Istifataat, juzu'i na 2, shafi na 265; Al-Safi al-Golpaygani, Hidayat al-Ibad, juzu'i na 1, shafi na 293.
  24. ↑ Al-Shaheed al-Thani, Masalik al-Afham, juzu'i na 3, shafi na 127.
  25. ↑ Al-Mufid, Al-Muqnia, shafi na 589; Allamah Al-Hilli, Tazkiret al-Fuqaha, juzu'i na 12, shafi na 143; Al-Najafi, Javaher Kalam, juzu'i na 22, shafi na 56; Al-Ansari, al-Makasib, juzu'i na 1, shafi na 117.
  26. ↑ Al-Tusi, Al-Nihayah, shafi na 365; Shahidi na biyu, Masalik Al-Afham, juzu'i na 3, shafi na 127; Al-Muhaqqiq Al-Karaki, Jami’ Al-Maqasid, juzu’i na 4, shafi na 26; Al-Husseini Al-Amili, Miftah Al-Karama, juzu'i na 12, shafi na 204; Al-Muhaqqiq Al-Ardebili, Majma’ al-Fa’idah wal-Burhan, juzu’i na 8, shafi na 75; Al-Tabrizi,Siratun najat fi ajwiba Istifta'at, juzu'i na 1, shafi na 139.
  27. ↑ Al-Khoei, Minhaj al-Salihin, juzu'i na 2, shafi na 10; Al-Ansari, Al-Makasib, juzu'i na 1, shafi na 118.
  28. ↑ Shahidi na Biyu, Al-Rawdah Al-Bahiyya, juzu'i na 3, shafi na 214; Al-Tabatabai, Riyad al-Mas’il, juzu’i na 8, shafi na 164.
  29. ↑ Al-Khoei, Minhaj al-Salihin, juzu'i na 2, shafi na 240.
  30. ↑ Al-Khoei, Minhaj al-Salihin, juzu'i na 2, shafi na 217.
  31. ↑ Al-Mufid, Al-Muqni’ah, shafi na 588.
  32. ↑ Shahidi na Biyu, Al-Rawdah Al-Bahiyya, juzu'i na 3, shafi na 214; Al-Tabatabai, Riyad al-Masa’il, juzu’i na 8, shafi na 164.
  33. ↑ Al-Wahid Al-Khorasani, Minhaj Al-Salehin, juzu'i na 3, shafi na 15.
  34. ↑ Al-Munthaziri, Derasat fi al-Makasib al-Muharramah, juzu'i na 3, shafi na 104.
  35. ↑ Al-Ansari, Al-Makasib, juzu'i na 1, shafi na 115.
  36. ↑ Ibn Shu'bah al-Hurrani, Tohf al-Aqool, juzu'i na 1, shafi na 335.
  37. ↑ Tabatabai, Riyad al-Masa'il, juzu'i na 8, shafi na 165.
  38. ↑ Al-Ansari, Al-Makasib, juzu'i na 1, shafi na 115.
  39. ↑ Tabatabai, Riyad al-Masa'il, juzu'i na 8, shafi na 164.
  40. ↑ Abrishmirad, Sharhu Mabsut Qanun Asasi, shafi na 6.
  41. ↑ Abrishmirad, Sharhu Mabsut Qanun Asasi, shafi na 6.
  42. ↑ «قانون اساسی جمهوری اسلامی ایران»، سایت مرکز پژوهش‌های مجلس شورای اسلامی.
  43. ↑ Makarem Al-Shirazi, Pasukh beh purseshihaye mazhabi, shafi na 337.
  44. ↑ Mesbah Elizadi, Pasukh Ustad beh jawanan purseshgaran, shafi na 58.

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