Mai Ɓatanci Ga Annabi
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Mai ɓatanci ga Annabi, shi ne mutumin da yake aikata cin fuska da zagi kan Annabin Muslunci (S.A.W), wannan mas'ala tana daga cikin muhimman mas'alolin fiƙihu, malamai sun yi fatawar hukuncin kisa kan mai aikata wannan ɗanyen aiki, haƙiƙa wannan hukunci yana cikin hukunci da ya samu karɓuwa a wurin malaman fiƙihu na Shi'a da Ahlus-Sunna, madogara ta wannan hukunci shine riwayoyi mustafiz da kuma ijma'i. Fatawar Imam Khomaini kan kashe Salmanu Rushdi na daga cikin hukuncin mai zagin Annabi.
A ra'ayin wasu jama'a daga malaman fiƙihu na Shi'a, duk mutumin da ya ji wani yana wulaƙanta Annabi ko zaginsa, kai tsaye yana iya kashe wannan mutumi ba tare da neman izini daga shugaban shari'a ba. Malaman fiƙihu na Shi'a ba sa zartar da hukuncin zagin Annabi a wasu wurare kamar rashin niyyar zagi daga wanda ya aikata hakan, taƙiyya da rashin zaɓin mai zagin. A fiƙihun Shi'a, zagin ababen girmamawa misalin Allah, Imamai da Sayyida Zahra hukuncinsu ɗaya da wanda ya zagi Annabi.
Nazarin Ma'ana Da Matsayi
Mai ɓatanci ga Annabi, wani mutum ne da yake furta munanan kalamai kan Sayyidina Muhammad (S.A.W).[1] Kan asasin tarihi da bincike, kalmar ɓatanci ga Annabi ba ta keɓantu iya kan zagi ba, ta haɗo da duk wani nau'in wulaƙanci, da mummunar kalma da izgili ga Annabi Muhammad (S.A.W);[2] Kamar yadda Muƙaddasul Ardabili, ɗaya daga cikin fitattun malaman fiƙihu a ƙarni na 10 hijira ƙamari, yana ganin cewa kalmomin zagi, cin mutunci da da ƙasƙantar da daraja sun zo da ma'ana guda ɗaya cikin riwayoyi, su haɗo da duk wani nau'i na cin fuska kan Annabi.[3] Kishiyar wannan magana, Husaini Ali Muntazari, daga malaman fiƙihu a ƙarni na 14, ya fassara sabbun nabiyyi da cin mutuncin Annabi da zagin da furta kalmomi da basu dace ba, malamin bai shigar da sauran nau'o'in cin mutunci ba cikin sabbun nabiyyi.[4]
Cikin mafi yawan litattafan hadisi da fiƙihu na Shi'a, sabbun nabiyyi an kawo bayanansa cikin sashen da ya shafi tsayar da haddi a cikin ci gaban batutuwa da suke da alaƙa da haddin ƙazafi;[5] Kamar dai yadda Ahlus-Sunna suke kawo wannan batu cikin wutsiyar mas'alolin da suka shafi ridda da kafirta, kamar dai yadda suka bayyana duk wani da ya zagi Annabi matsayin wanda ya yi ridda daga Muslunci.[6] Haka kuma cikin doka mai lamba 262 dokokin uƙuba na Muslunci a ƙasar Iran, an tanadi hukuncin kisa ga duk wanda ya zagi Annabi.[7]
Dokar batanci ga Annabi a Kano tana daga cikin dokokin da aka kafa bisa tsarin Shari'ar Musulunci da jihar ta amince da su tun bayan dawo da tsarin dimokuradiyya a 1999m.
Hukuncin kashe Salmanul Rushdi da Imam Khomaini ya fitar saboda rubuta littafin Ayoyin Shaiɗan, ya jawo karkatuwar hankula kan batun hukuncin uƙuba kan mai ɓatanci kan Annabi a dukkanin faɗin duniya.[8] Daga cikin ƙalubale da hukuncin mai ɓatanci kan Annabi ya fuskanta shi ne cin karo da yake da ƴancin faɗar albarkaci baki,[9] Da kuma nuna raunin addini da mazhaba, jawo ƙauracewa addini da mazhaba.[10]
Hukuncin Fiƙihu
Ɓatanci ga Annabi, yana daga cikin zunubai da aka tanadi haddin shari'a kan wanda ya aikata shi[11] Ƙari kan haramci, ana zartar da hukuncin kisa a kansa.[12] Wannan hukunci ya samu karɓuwa a wurin ƴanshi'a da Ahlus-Sunna.[13] Wajibi ne idan wasu suka ji wani na aikata ɓatanci kan Annabi take su aika shi lahira ba tare da ɓata lokaci ba.[14] A cewar Shahidus Sani, ɗaya daga cikin malaman fiƙihu a ƙarni na 10 hijira ƙamari, wannan hukunci ba a ɗauke shi ko da kuwa wanda ya yi ɓatancin ya tuba.[15]
Madogarar Wannan Hukunci
Babbar madogarar da aka ciro hukuncin ɓatanci ga Annabi shi ne riwayoyi mustafiz[16] da ijma'i[17] Wasu jama'a daga malaman Shi'a suna ganin wadatuwa da zartar da hukuncin kisa kan duk wanda aka samu yana ɓatanci ga Annabi, basu jingina shi da wani taken daban ba,[18] Amma wasu malaman fiƙihu suna ganin ɓatanci ga Annabi yana matsayin ridda daga Muslunci, suna ganin cewa hukuncin kashe mai ɓatanci ya fito ne daga hukuncin ridda.[19] Kamar dai yadda Muƙaddisul Ardabili ya tafi kan wajabcin girmama Annabi, kuma hakan yana cikin laruran addini wanda duk wanda ya yi inkarinsa ya yi ridda.[20]
Ba'arin masana na hauzar ilimi, sun bayyana ɓatanci ga Annabi daidai yake da kai hari kan Muslunci da mazhaba, kuma suna ganin larurar kashe mai zagin Annabi domin kariya ga Annabi da mazhaba.[21]
Yaya Ake Zartar Da Hukunci, Da Abubuwan Da Aka Togace
Bisa rahotan Sahibul Jawahir, bisa ra'ayin masshur a fiƙihun Shi'a zartar da hukuncin kan mai zagin Annabi baya buƙatar neman izinin Imami ko shugaban shari'a, duk wanda ya ji wani ya zagi Annabi take zai iya kashe shi.[22] Amma Shaikh Mufid yana ganin zartar da wannan hukunci yana ƙarƙashin ikon shugaban shari'a.[23]
Haka nan ance kashe mai ɓatanci ga Annabi kaɗai yana wajaba kan mutumin da yake da tabbacin tsiran ransa, dukiyarsa da mutuncinsa.[24] Tare da haka Muƙaddasul Ardabili ya yi imani da cewa hatta a halin da mutum bai da amincin rai, dukiya ko mutuncinsa, zai iya kashe wanda ya samu yana ɓatanci ga Annabi.[25]
Cikin wuraren da bayaninsu zai zo a ƙasa, ba'arin malaman fiƙihu ba su yarda da zartar da hukuncin kashe mai ɓatanci ga Annabi ba:
- Rashin niyya da nufin zagin Annabi;[26]
- Ɓatanci cikin halin tsananin fushi;[27]
- Rashin zaɓi,[28]
- Cikin halin taƙiyya da tilashi[29]
- Jahilci.[30]
Wasu Wurare Daga Ɓatanci Ga Annabi Da Martani A Kansu
Kan asasin wata riwaya daga Imam Muhammad Baƙir (A.S) da aka naƙalto daga Annabi (S.A.W), ya ba da umarnin kashe wani mutum daga ƙabilar Huzailu wanda ya kasance yana ɓatanci kan Annabi, sai aka samu wasu sahabbai suka kashe shi.[31] Daɗi kan wannan, a lokacin Fatahu Makka, an yi yafiya ga dukkanin mushrikai, in banda wasu adadin mutane daga cikinsu akwai mata biyu da suka kasance suna rera waƙar zambo da suka da izgili kan Annabi, sai Annabi ya ba da umarnin kashe su.[32]
A watan Satumba 1988 aka buga littafin Ayoyin Shaiɗan,،[33] wani littafin na labari da yake ƙunshe cin mutunci da ɓatanci ga Annabin Muslunci[34] Imam Khomaini, babban marja'in taƙlidi na Shi'a jagoran juyin juya halin Muslunci a Iran a wancan lokacin, ya fitar fatawar hukuncin kashe Salmanul Rushdi, marubucin wancan littafi.[35] Musulmi a wancan lokacin sun yi jerin gwano a sassan duniya domin tofin Allah ya tsine kan waɗanda suka buga wannan littafi.[36]
A shekarar 2022m, an samu wani matashi ɗauke da wuƙa ya kai farmaki kan Salmanu Rushdi,[37] wanda ta kai da raunata shi a wuyansa. Haka kuma a ranar 30 ga Satumba shekarar 2005m, Jaridar Yulandaz Fostan (Jyllands-Posten) ta ƙasar Danmak ta yi zanen ɓatanci kan Annabi,[38] wanda haka ya fusata Musulmi a sassan duniya suka haramta saye da sayar da kayayyakin Danmak[39] Haka a shekarar 2011m, nan ma mujallar Shali Hebdo (Charlie Hebdo) da ake bugawa a ƙasar Faransa ta yi zanen ɓatanci ga Annabi, wanda hakan ya jawo zanga-zanga da Allah wadai a sassan duniya.[40]
Zagin Sauran Tsarkakan Abubuwa
Cikin ltattafan fiƙihu, ana zartar da hukuncin kisa kan mai ɓatanci ga Annabi cikin wuraren da bayaninsu zai zo a ƙasa, kuma an yi tattaunawa a kansu:
- Zagin Allah da Mala'iku[41]
- Zagin Imamai da Sayyida Zahra: Sahibul Jawahir, ya bayyana cewa zartar da hukuncin mai zagin Annabi kan masu zagin Imamai da Sayyida Zahra wani abu ne da malaman Shi'a suka yi ijma'i a kansa.[42]
- Zagin sauran Annabawa: Sahibul Riyad, yana ganin cewa zagin baki ɗayan annabawa matsayi ɗaya yake da ɓatanci ga Annabi.[43] Sahibul Jawahir ya bayyana cewa duk da cewa ɓatanci ga sauran annabawa yana jawo ridda, amma riskar da shi a matsayin ɓatanci ga Annabi akwai matsala.[44]
- Zagin Amina mahaifiyar Annabi: Ba'arin malaman fiƙihu sun bayyana cewa zagin mahaifiyar Annabi daidai yake da ɓatanci ga Annabi.[45] Allama Hilli, kaɗai yana ganinsa matsayi da ɓatanci ga Annabi a iya wuraren da aka yi ƙazafi kan mahaifiyar Annabi.[46] Sahibul Jawahir kaɗai yana ganinsu matsayi ɗaya a wurin da zagin Amina yake komawa zagin Annabi.[47]
- Amma game da zagin dangin Annabi da ƴaƴan Imamai: Sahibul Jawahir ya bayyana cewa kaɗai ana riskar da shi da hukuncin ɓatanci ga Annabi idan zagin ya juya kan Annabi.[48]
Ku Duba Wannan
Bayanin kula
- ↑ Ziraat, Barrasi Fiƙhi Wa Huƙuƙi Jurme Sabbin Nabiyyi, shafi na 83.
- ↑ Ziraat, Barrasi Fiƙhi Wa Huƙuƙi Jurme Sabbin Nabiyyi, shafi na 86; Maroji Tabasi, Hukume Fiƙhi Doshnam Dahande Be Payambar, shafi na 43.
- ↑ Ardabili, Majma al-Fa'edat al-Burhan, Al-Nashar al-Islami Publishing House, juzu'i. 13, shafi. 171.
- ↑ Montazeri, Pasokh Beh Pursesh'haye dini, shafi na 492.
- ↑ Misali, duba: Muhaƙƙiƙ Hilli, Shara'i al-Islam, 1408ƙ, juzu’i na 4, shafi. 154; Hurru Amili, Wasa’ilush Shi’a, juzu’i. 28, shafi. 211; Tabataba’i, Riyad al-Mas’il, juzu’i. 16, shafi. 54; Burujerdi, Jame’ Ahadis al-Shi’a, juzu’i. 30, shafi. 784.
- ↑ Agha Babayi, Ƙatle Nafse Beh Itiƙade Mahdure Budane Maƙtul, shafi na 174.
- ↑ Qanune Majazathaye Islami, tushen bayanai game da dokoki da ƙa'idojin ƙasa.
- ↑ Jawaheri, Istibate Hukme Sabbun Annabi (S.A.W) Az Ab'aze Seh Gane Sunnate Islami, shafi na 26.
- ↑ Hosseini Pasandi, da sauransu, Wakawi Wa Ijraye Majazate Sabbun Annabi Ba Negahi Bar Calesheha, shafi na 35.
- ↑ Hajidehabadi Wa Nouri, Bazepajuhi Majazate Sabbun Imam, shafi na 44.
- ↑ Jaziri, Fiƙh Ala al-Mazahabh al-Arba'a, juzu'i. 4, shafi. 301.
- ↑ Allama Hilli, Irshad al-Azhan, juzu'i. 2, shafi. 179; Najafi, Jawahirul Kalam, Dar Ihya al-Turahat al-Arabi, juzu'i. 21, shafi. 268.
- ↑ Jawaheri, Istinbate Hukme Sabbun Annabi (S.A.W) Az Ab'aze Seh Gane Sunnate Islami, shafi na 29; Khansari, Jami' al-Madarik, juzu'i na 7, shafi na 109.
- ↑ Khansari, Jami' al-Madarik, juzu'i. 7, shafi. 109.
- ↑ Shahidus Sani, Al-Rawdha Al-Bahiya, juzu'i. 9, shafi. 196.
- ↑ Tabataba'i, Riyad Al-Mas'eel, juzu'i. 16, shafi. 55.
- ↑ Sayyid Murtaza, Al-Intisar, shafi. 482; Ibn Zuhra, Ghunya al-Nuzu, shafi. 428.
- ↑ Muhaƙƙiƙ Hilli, Shara'i'ul Islam, juzu'i. 4, shafi. 154.
- ↑ Sayyid Murtaza, Al-Intisar, shafi. 482; Shahid Thani, Masalak al-Afham, juzu'i. 4, shafi. 454.
- ↑ Ardabili, Majma al-Fa'edat al-Burhan, Al-Nashar al-Islami Publishing House, juzu'i. 13, shafi. 170.
- ↑ Hajidehabadi da Nouri, Bazepajuhi Hukme Sabbun Imam, shafi na 65-66.
- ↑ Najafi, Jawahirul Kalam, Dar Ihya'at-ul-Turat Al-Arabi, juzu'i. 41, shafi. 438.
- ↑ Shaik Mufid, al-Muƙni'a, shafi. 743.
- ↑ Khansari, Jami' al-Madarik, juzu'i. 7, shafi. 112.
- ↑ Ardabili, Majma al-F'aedat al-Burhan, Al-Nashar al-Islami Publishing House, juzu'i. 13, shafi. 171.
- ↑ Najafi, Jawahirul Kalam, Dar Ihya al-Turat al-Arabi, juzu'i. 41, shafi. 439; Golpaygani, Al-Durrul Al-Manzoud, juzu'i. 2, shafi. 266.
- ↑ Golpayegani, Al-Durrul Al-Manzoud, juzu'i na 2, shafi na 267-268; Fazel Lankarani, Jame Al-Masa'il, juzu'i. 1, shafi. 501.
- ↑ Golpaygani, Al-Durrul Al-Manzoud, juzu'i. 2, shafi. 267.
- ↑ Golpaygani, Al-Durrul Al-Manzood, juzu'i. 2, shafi. 253-254.
- ↑ Golpaygani, Al-Durrul Al-Manzood, juzu'i. 2, shafi. 256..
- ↑ Kulaini, Furu'ul Kafi, juzu'i. 7, shafi. 267.
- ↑ Yaƙubi, Tarikh Yaƙubi, juzu'i na 1, shafi na 378.
- ↑ .The Satanic werses
- ↑ Ridwani, Barsi Hukme Imam Khomaini Darbaraye Salman Rushdie, shafi na 124.
- ↑ Musawi Khomaini, Sahifeh Nour, juzu'i. 21, shafi. 263.
- ↑ Ridwani, Barsi, Hukume Imam Khomaini Darbaraye Salman Rushdie, shafi na 125-127.
- ↑ «حمله با چاقو به سلمان رشدی», labarai, Euronews.
- ↑ Fazeli, "Margei Karikatorist Janjali Denmark," a shafin yanar gizo na Jaridar Etemad.
- ↑ «دانمارک از کاریکاتورهای موهن میلیونها یورو زیان دید»، Sayit Online Hamshahri
- ↑ Satire-Zeitung darf nicht mehr online gehen، A shafin yanar gizo na jaridar Spiegel.
- ↑ Allama Hilli, Tazkira Al-Fuƙaha, 1414ƙ, juzu'i. 9, shafi. 433; Jaziri, Fiƙh Ala al-Mazehab al-Arba'a, juzu'i. 4, shafi. 301.
- ↑ Najafi, Jawahairul Kalam, Dar Ihya al-Turat al-Arabi, juzu'i. 41, shafi. 435.
- ↑ Tabataba'i, Riyad Al-Masal, juzu'i. 16, shafi. 56.
- ↑ Najafi, Jawahirul Kalam, Dar Ihya’ al-Tarath al-Arabi, juzu'i. 41, shafi na 436-437.
- ↑ Tabatabai, Riyad al-Masa’il, juzu’i. 16, shafi. 56; Najafi, Jawahirul Kalam, Dar Ihya’ al-Tarath al-Arabi, juzu'i. 41, shafi. 437.
- ↑ Allama Hilli, Tahrir al-Ahkam, juzu'i. 5, shafi. 410.
- ↑ Najafi, Jawahirul Kalam, Dar Ihya’ al-Tarath al-Arabi, juzu'i. 41, shafi. 438.
- ↑ Najafi, Jawahirul Kalam, Dar Ihya’ al-Tarath al-Arabi, juzu'i. 41, shafi. 438.
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