Mantuwar Annabi

Daga wikishia

Mantuwar Annabi (S.A.W). (Larabci: سهو النبي (ص)) mas'ala ce ta aƙida wacce take nufin cewa zai yiwu Annabi (S.A.W) ya yi kuskure ko ya yi mantuwa da rafkanwa, malaman shi'a sun yi ittifaƙi kan kore mantuwa daga garehi da iyalan gidan shi, sai dai kuma Shaik Saduƙ da Sayyid Murtada da ɗabarsi waɗan da suka tafi kan cewa Annabi zai iya yin mantuwa a al'amuranshi na rayuwa, amma a kan abin da ya shafi tabligi isar da saƙo ya kasance ma'asumi ba ya yin mantuwa, sun kafa hujja da riwaya wadda take cewa Annabi ya yi mantuwa a lokacin da yake sallah, amma mafi yawancin malamai sun kore mantuwa daga Annabi (S.A.W) kuma sun ƙara da cewa irin wannan riwayar ba ta da inganci kuma ita mantuwa bata haɗuwa da Annabta.

Gabatarwa

Mantuwar Annbi mas'ala ce ta aƙida kuma anyi magana da tattaunawa a kanta,[1] malaman aƙida sun yi magana a kanta a cikin littafai na aƙida a lokacin da suke bincike kan Isma kazalika malaman fiƙihu sun yi magana kanta a cikin littafai na fiƙihu a lokacin da suke bincike kan mantuwaar Annabi a sallah.[2]

Abin da ake nufi da mantuwar Annabi shi ne zai yiwu Annabi ya yi kuskure ko mantuwa a yayin da yake ɗabbaƙa shari'a, abin nufi yayin da ya yake ɗabbaƙa shari'a a aikace, kamar ya manta wani juzi'i na sallah ko kuma a lokacin da yake yin ayyukanshi na na yau da kullin, misali ya ranci dinare dubu sai kuma ya yi tinanin dinare ɗari ya ranta.

Mabambantan Ra'ayoyi

Malaman shi'a suna da ra'ayoyi mabanbanta kan wannan mas'ala ta mantuwa, sabo da mafi yawan su sun kore mantuwa daga Annabi (S.A.W),[3] sai dai cewa wasu daga cikin malaman suna ganin zai yiwu Annabi ya yi kuskure ko mantuwa a lokacin da yake aiki da shari'a.

Waɗanda Suka yarda cewar Annabi yYana Mantuwa

Daga cikin waɗanda suka tafi kan cewa Annabi ya yi na mantuwa akwai Ibn Walid Alƙummi da Shaik Saduƙ.[4] da Sayyid Murtada.[5] da ɗabarsi.[6]

Shaik Saduƙ ya yi karbi wannan ra'ayin a cikin littafin shi na Man la yahduru Alfaƙihu kuma ya yi na ganin waɗanda suka saɓa da wannan ra'ayin matsayin Gullat ne wato masu wace gona iri kuma sune Ahlul tafwiz ....kuma ya yiyi imani cewa shi Annabi Ma'asumi ne kan abin da ya yi shafi isar da sakon addini, sai dai a sauran abubuwan shi kamar yin sallah zai zamo kamar sauran mutane wato zai yiwu ya yi yi kuskure,[7] kuma Shaik Saduƙ ya yi bayani kan dalilin rubuta littafin shi ne, tabbatar da mantuwar (S.A.W) da yin raddi ga wanda ya saɓa da hakan,[8] kamar yadda aka naƙalto daga malamin shi Ibn Walid cewa mafi ƙarancin Guluwi [wuce gona da iri] shi ne mutum ysƙi yarda da cewa Annabi ba ya yi mantuwa.

Dalilin waɗanda Kuka Tafi kan Cewa Annabi Yana mantuwa

Waɗanda suka tafi kan cewa (S.A.W) ya yi na mantuwa sun kafa da hujja da ƙur'ani da hadisi, a tafsirin aya ta 68 cikin suratul An'am shaik ɗabarsi ya ce jingina mantuwa ga (S.A.W) shi ne ra'ayin shi'a Imamiyya. Amma mantuwa ba su hallata taba kan annabawa da imamai (A.S) wajan isar da sakon Allah maɗaukaki, amma duk abin da ba sako bane daga Allah, sun ce zai yiwu annabawa su yi mantuwa, matukar haka ba zai kaiwa ga faruwar wata matsala ba, ta yaya ba za su ce haka ba alhalin sun halitta bacci da fita daga hayyicinsu, kuma waɗanan abubuwa suna da alaƙa da mantuwa.[9] kuma shaik Saduƙ ya kafa hujja da riwayoyi da suka ce Annabi (S.A.W) ya yi mantuwa a sallar shi, kuma ya ambaci waɗannan ruwayoyin daga littafan shi'a da ahlus-sunna,[10] daga cikinsu akwai abin da Kulaini a littafinshi na Al-kafi daga Imam Sadiƙ (A.S), ya ce Annabi (S.A.W) ya yi mantuwa bayan raka'a ta biyu a sallar azuhur amma a lokacin da musulmi suyka tuna mishi sai ya kammala sallar shi bayan haka sai ya yi sujjadar sahawu.[11]

Waɗan da suka Saɓa

Shaik Ja'afar Subhani ya ce mafi yawanci malman sun tafi kan kore mantuwa ga (S.A.W), kuma sannan ya kawo ra'ayin wasu daga cikin malaman shi'a magabata a cikin littafi mai suna Ismar Annabi kamr shaik Mufid da Allama Hilli da kuma Muhaƙƙil Hilli da Shahidul Awwal kan raddin wannan Nazariyya, sai ya tafi kan cewa mantuwar Annabi abu ne da malaman shi'a ba su ya yarda da shi ba.[12]

Amma waɗan da suka saɓa da wannan mahanga, suma sun rubuta littatafai kan wannan mas'ala, daga cikin akwai abin da Allamal Majalis ya jingina shi ga shaik mufid a cikin littafin Bihar[13] kuma an buga shi da suna Rasala fi Adami Sahawun Nabi'a (S.A.W) da kuma wannan littafi mai suna Attanbihu bil Ma'alum min Birhan An Tanzih Ma'asum minas Sahawi wa Nisyan na Hurrul Amili.

Dalilin waɗan da Suka Saɓa

shaik Mufid ya na ganin cewa ruwayoyin da wasu suka dogara da su domin tabbatar da mantuwa ga Annabi duk ruwayoyi ne na Ahad, kuma kawai suna tabbatar zato ne kawai, sabo da haka ba su da muhimmanci a shari'a,[14] kazalika ya raunata su sabo da rashin daidaito da alaƙa a tsakanin su.[15] Allama Hilli a cikin littafin shi mai suna Muntahal Maɗalib yana gani cewa jingina mantuwa ga Annabi abu ne da bazai yiwu ba a hankalce, sabo da haka nema ya ce duk waɗannan ruwayoyin ba karɓaɓu bane ba, kuma ba su da inganci,[16] kazalika wannan shi ne ra'ayin Shahidul Awwal wajan ƙin karɓar wannan ruwayoyin.[17]

Bayanin Kula

Template:Bayanin Kula

Nassoshi

  • Al-Kulayni, Muhammad bin Yaqoub, Al-Kafi, bincike: Ali Akbar Al-Ghafari, Tehran, Dar Al-Kutub Al-Islamiyyah, bugu na 4, 1407H.
  • Al-Majlisi, Muhammad Baqir, “Bihar Al-Anwar”, Beirut, Dar Ihya Al-Arabi Heritage, bugu na biyu, 1403H.
  • Al-Mufid, Muhammad bin Muhammad, Adamu Sahwun Annabiyi ', Qum, Taron Duniya na Sheikh Al-Mufid, 1413H.
  • Al-Murtada, Ali bin Al-Hussein, 'Tanzihul Anbiya wal A'Imma, bincike: Fares Hassoun Karim, Kum, Bustan Kuttab, 1422H.
  • Al-Saduq, Muhammad bin Ali, Man la yahduruhul alfakihu, Qom, Islamic Publishing Foundation, 2nd edition, 1413 AH.
  • Al-Subhani, Jaafar, 'Ismat Anbiya, Qom, Imam Al-Sadiq Foundation Template:PBUH, 2nd edition, 1420 AH.
  • Al-Subhani, Jaafar, Al-Ilahiyat, alal huda al-ktab wa sunna wa akl, compiled by Hassan Muhammad Al-Makki Al-Amili, Qom, International Center for Islamic Studies, 4th edition, 1413 AH.
  • Al-Tabarsi, Al-Fadl bin Al-Hassan, Majma' Al-Bayan fi Tafsir Al-Qur'an, Tehran, Nasir Khusraw, 1372 AH.
  • Allamah Al-Hilli, Al-Hasan bin Yusuf, Kashf Al-Ma'rad fi Sharh Abstract Belief, Qum, Mu'assasa Rubutun Musulunci, bugu na 7,1417H.
  • Allamah Al-Hilli, Al-Hasan bin Yusuf, 'Muntaha al-Muttalib fi Fahqih al-Madhab, Mashhad, Islamic Research Academy, 1412 AH.
  • Shahiduyl Awwal Muhammad bin Makki Al-Amili, Zikra Ash-shi'ati fi ahkam shari'ati', Qom, Al-Bayt Foundation, 1st edition, 1419 AH.
  1. ↑ Al-Subhani, Ismat Anbiya, shafi na 291-292.
  2. ↑ Al-Subhani, Al-Ilahiyat, shafi na 191; Al-Murtada, Tanzihul Anbiya, shafi na 34-41; Al-Subhani, Ismat Anbiya, shafi na 291; Allamah Al-Hilli, Muntaha Al-Matalib, juzu'i na 7, shafi na 78; Shahidi na farko, Al-Zikra, juzu'i na 4, shafi na 10.
  3. ↑ Al-Subhani, iSMAT Anbiya, shafi na 302.
  4. ↑ Al-Subhani, Ismat Anbiya, shafi na 301-302.
  5. ↑ Al-Subhani,Ismat Anbiya, shafi na 305.
  6. ↑ Al-Subhani,Ismat Anbiya, shafi na 304
  7. ↑ Al-Saduq, Min La Yahdrahu Al-Faqih, juzu'i na 1, shafi na 359.
  8. ↑ Al-Saduq, Min La Yahdrahu Al-Faqih, juzu'i na 1, shafi na 360.
  9. ↑ Al-Tabarsi, Majma Al-Bayan, juzu'i na 4, shafi na 490.
  10. ↑ Al-Subhani,Ismat Anbiya, shafi na 304-305.
  11. ↑ Al-Kulayni, Al-Kafi, juzu'i na 3, shafi na 355.
  12. ↑ Al-Subhani, Ismat Anbiya, shafi na 303.
  13. ↑ Al-Majlisi, Bihar Al-Anwar, juzu'i na 1, shafi na 7.
  14. ↑ Al-Mufid, Adamu sahawun Annabiyi, shafi na 21.
  15. ↑ Allamah Al-Hilli, Muntaha Al-Muttalib, juzu'i na 7, shafi na 78.
  16. ↑ Allamah Al-Hilli, Muntaha Al-Muttalib, juzu'i na 7, shafi na 78.
  17. ↑ Shahidul awwal, Al-Zikra, juzu'i na 4, shafi na 10.
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