Muftaradul Ɗa'a

Daga wikishia

Muftaradul Da’a, (Larabci: مفترض الطاعة) wani Kebantacce Mukami ga Imaman Shi’a, wanda yake nufin Mutumin da ya zama Wajibi a yi masa Da’a kuma cikin sura Mudlaka sake babu kaidi ko sharadi wajibi ne, Malaman Shi’a tare da dogara da ayoyi da riwayoyin kamar misalin Ayar Ulul Amri, Hadis Saƙlaini, Hadis Safina da Hadis Manzilat suna ganin Imamai (A.S) Matsayin Muftaradul Da’a, wasu ba’arin Malamai misalign Shaik Tusi tare da tabbatuwar kasancewar Imam Ali (A.S) Muftaradul Da’a, sun kafa hujja da wannan dalili kan Imamancinsa.

A cikin ba’arin wasu Masadir na hadisai kari kan riwayoyin da muka kawo a sama akwai wasu riwayoyi da suke bayani karara kan cewa Imamai (A.S) sun kasance Muftaradul Da’a , a cikin littafin Alkafi akwai wani sashe da ya kebantu da wannan Magana cikinsu an kawo riwayoyi har guda 17 . Na’am akwai wasu adadin riwayoyi da Imamin bai nuna cewa shi Muftaradul Da’a bane, sai dai cewa Malaman Shi’a basu yarda da ingancin wadannan riwayoyi ba, wasu Masu zurfafa bincike sun bayyana cewa Imam ya kore kasancewarsa Muftaradul Da’a ne saboda Takiyya.

Sanin Mafhumi

Muftaradul Da’a, ana gayawa mutumin da da’a gare shi ta zama wajibi, saki babu kaidai ko sharadi [1] Malaman Shi’a suna ganin Muftaradul Da’a wani kebantaccen Mukami ne ga Imaman Shi’a [2] Allama Majlisi yana ganin wannan mukamin cikin Laziman Imamanci, ance Hadis Manzilat yana shiryarwa kan wannan Nukda [3] wasu Malamai sun ce a asali da asasi Ma’anar Imamanci da Halifanci shi ne dai wannan Mukami na Muftaradul Da’a [4]

Dalilai kan Kasancewar Imamai Muftaradul Da’a

Malaman Shi’a kan asasin ayoyi da riwayoyi, suna ganin Imamai matsayin wanda da’arsu ta zama wajibi, sannan Ayar Ulul Amri, Hadis Saƙlaini, Hadis Safina da Hadis Manzilat suna cikin jumalar ayoyi da riwayoyi da suka fitar da natijar kasancewar Imamai Muftaradul Da’a, kari kan haka akwai wasu riwayoyi da suke bayani karara a fili kan batun Muftaradul Da’a, kamar haka: Ayar Ulul Amri Kan asasin wannan aya:

«أَطیعُوا اللَه وَ أَطیعُوا الرَّسُولَ وَ أُولِی الْأَمْرِ مِنْكُمْ؛

Ku yi da’a ga Allah da Manzon Allah da ma’abota Al’amari daga cikinku. [5] An jingina da’a ga Ulul Amri a jikin da’a ga Allah da Manzon Allah (S.A.W) kuma ba tare da kaidi ko sharadi ba da’a wajibi ce a garesu [6] a cewar Allama Tabataba’i jeranta Ulul Amri bayan Annabi (S.A.W) ba tare da maimaita Fi’ilin (Adi’u) ba alama ce da take nuna kamar yanda da’a ga Annabi Mudlakan ta kasance Wajibi, to haka da’a ga Ulul Amri wajibi take ba tare da kaidi ko sharadi ba [7] Malaman Shi’a kan asasin riwayoyi sun tafi kan cewa Imamai goma sha biyu su ne Ulul Amri. [8]

Hadisai da suke Ishara zuwa ga Muftaradul Da’a

Cikin Hadis Saƙlaini, Ahlil-Baiti (A.S) an ajiye su jikin Alkur’ani, kamar ynda da’a ga ALkur’ani ta zama wajibi haka da’a ga Ahlil-Baiti take wajibi [9] Abu Salah Halabi Malamin fikihu da Kalam a karni na biyar h kamari, ya bayyana cewa a fuskar idlakin maganar Annabi (S.A.W) cikin Hadis Saklaini yana nuna cewa wajabcin da’a ga Ahlil-Baiti (A.S) ya kasancen ba tare da kaidi da sharadi ba, saboda haka wajibi Mutane su yi da’a da biyayya ga Ahlil-Baiti (A.S) cikin baki dayan motsinsu [10] Hadis Safina shima yana shiryarwa kan wajabcin da’a ga Ahlil-Baiti (A.S) saboda kan asasin wannan Hadis, tsira yana cikin biyayya gare su, halaka tana cikin saba musu [11] a cewar Mir Hamid Husaini, kan asasin wannan Hadisi wajabcin da’a ga Ahlil-baiti ta kasance Mudlakan babu kaidi ko sharadi [12] Ba’arin Malamai misalin Shaik Tusi da Abu Salah Halabi sun fitar da Natijar Muftaradul Da’a ga Imam Ali (A.S) daga Hadis Manzilat, kuma un tabbatar da Imamanci daga cikin wannan mas’ala [13] Shaik Tusi ya rubuta cewa cikin Hadis Manzilat Annabi (S.A.W) ya kwatanta dangantakarsa da Imam Ali (A.S) da misalin dangantakar Musa da Haruna. Sakamakon Matsayin Haruna shi ne Halifan Musa a bayansa kuma Muftaradul Da’a to Imam Ali (A.S) shima zai kasance Halifa Imami Muftaradul da’a [14]

Hadisai da Suke Bayani Karara Kan Muftaradul Da’a

Cikin littafan Hadisi, akwai wasu Hadisai da suke bayani karara kan cewa Imamai su ne Muftradul Da’a, Muhammad Bn Yakub Kulaini cikin littafinsa Alkafi a wani Sashe karkashin unwanin: (babul fardhi Da’atul Al-A’imma) ya kawo riwayoyi har guda goma sha bakwai cikin wannan fage [15] cikin daya daga wadannan riwayoyi Imam Sadiƙ (A.S) yayi bayani kan kasantuwarwar Imaman da suka gabace shi Muftaradul Da’a, sannan kuma ya bada shaida kan cewa su Imamai ne da Allah ya wajabta yi musu da’a da biyayya [16] Hazrat Sadiƙ Amincin Allah ya tabbata a gare shi cikin wata riwaya tare da rantsuwa ya yi bayani karara kan muhimmanci da matsayin Imam Muftaradul Da’a, yana cewa: suna inkarin Imami Muftaradul Da’a, suna kaurace masa, na rantse da Allah babu wani Matsayi da mukami a doran Kasa sama da Mukamin Kasancewa Muftaradul Da’a, Ibrahim (A.S) tsawon lokaci ana masa wahayi amma bai kasance Muftaradul Da’a har zuwa lokacin da Allah ya so kara girmama shi da kara daukaka matsayinsa, ya ce masa

« إِنِّي جٰاعِلُكَ‌ لِلنّٰاسِ‌ إِمٰاماً

Hakika ne mai sanya ne cikin Mutane matsayin Imami. Ibrahim ya fahimci wane irin Mukami aka bashi, sai ya ce harda zuriya ta ? sai Allah ya bashi amsa:

» « لاٰ يَنٰالُ‌ عَهْدِي اَلظّٰالِمِينَ‌ »

Alkawarina ba ya isa zuwa ga Azzalumai. Imam Sadiƙ (A.S) ya ce Allah ya yi bayani karara cewa eh wannan Mukami ya cancanci zuriyarka amma banda Azzalumai [17] Allama Majlisi shima cikin Bihar-Anwar ya nakalto riwaya daga Imam Rida (A.S) cewa wannan Mukami an sanar da al’umma kansa tun lokacin Annabi (S.A.W) yana raye, kuma a ranar Ghadir ya karbi alkawari daga garesu [18] Akwai rahotanni cikin litattafan Hadisai da suke bayyana cewa wasu mutane suna zuwa wurin Imamai su bada shaida kan Imaninsu da kasancewarsu Muftaradul Da’a kuma Imamai suna karbar shaidarsu. [19]

Hadisai da suke sabawa da Muftaradul Da’a

Cikin Masadir na Hadisan Shi’a akwai riwayoyi da suke suke raddi kan da’awar kasancewar Imaman Shi'a Muftaradul Da’a, daga jumlarsu akwai riwayar da Shaik Tusi ya nakalto cikin wannan riwaya mutane biyu sun je wurin Imam Sadiƙ (A.S) dayansu ya tambayi Imam (shin kai Imami ne Muftaradul Da’a?) sai Imam Ya bashi amsa: (hakika mu bamu san wani Mutum Muftaradul Da’a daga cikinmu ba) sai wannan Mutumi ya ce: (wasu gungun Jama’a a Kufa suna ganinka matsayin Imami Muftaradul Da’a) sai Imam ya ce: hakika bamu Umarce su da wannan Mas’ala ba). [20] Haka zalika Shaik Mufid cikin littafin Al-Ekhtisas ya ambaci cewa Imam Kazim (A.S) cikin wani hadisi ya danganta Akidar Muftaradul Da’a zuwa ga Gullatu kuma ya yi watsi da ita [21]

Mahangar Malaman Shi’a Dangane da Wadannan Hadisai

Malaman Shi’a wadannan Hadisai da suke sabawa da Mas’alar Muftaradul Da’a suna ganinsu matsayin Hadisai marasa inganci, kuma sun yi Imani kan cewa Imaman Shi’a Muftaradul Da’a ne [22] Shaik Saduk, Shaik Mufid da Shaik Tusi tare da dogara da Hadis Manzilat sun tafi kan cewa Imamai Muftaradul Da’a ne. [23] Wasu ba’ari Masu zurfafa bincike sun ce riwayoyin da suke kore Muftaradul Da’a daga Hakkin Imamai riwayoyi da na Takiyya, a cewarsu a zamanin Imam Sadiƙ (A.S) da Imam Kazim (A.S) Akidar kasancewar Imamai Muftaradul Da’a ta yadu sosai, ta zama sababin da ya san Halifofin Abbasiyawa fara damuwa sosai da jin hatsari daga gareta, saboda wannan Akida bata dacewa da irin Mulki Mallakar da suke yi. [24]

Bayanin kula

  1. ↑ Dezfuli, "Barasi shawahid Tariki Bawarmandi Shi'eh be Mukam Muftaradul Da'at Budane Imam", shafi na 32.
  2. ↑ Gholami, "Dalalatu Hadis Manzilat Daraja bar Mukame Farde da'at", shafi na 81; Dezfuli, "Barasi shawahid Tariki Bawarmandi Shi'eh be Mukam Muftaradul Da'at Budane Imam", shafi na 37; Duba Sheikh Sadouq, Ma'ani al-Akhbar, 1403 AH, shafi na 78; Sheikh Mofid, Al-Ershad, 1413 AH, shafi na 156-157; Shaykh Tusi, Al-Ekhtidis, 1406, shafi na 352.
  3. ↑ Duba Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 37, shafi na 282.
  4. ↑ Shafti, Al-Imamah, 1411 AH, juzu'i na 3, shafi na 22.
  5. ↑ Suratul Nisa’i, aya ta 59.
  6. ↑ Duba: Tabarsi, Majmam al-Bayan, 1372, juzu'i na 3, shafi.100; Tabatabai, Al-Mizan, 1390 AH, juzu'i na 4, shafi na 391.
  7. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 4, shafi na 391.
  8. ↑ Tusi, Al-Tabyan fi Tafsir al-Qur'an, Darahiya al-Trath al-Arabi, juzu'i na 3, shafi na 236; Tabarsi, Majma al-Bayan, 1372, juzu'i na 3, shafi 100; Tabatabaei, Al-Mizan, 1390 AH, Juzu'i na 4, shafi na 398 da 399.
  9. ↑ Duba: Halabi, Al-Kafi Fiqhu, 1403H, shafi na 97.
  10. ↑ Halabi, Al-Kafi Fiqhu, 1403H, shafi na 97
  11. ↑ Muzaffar, Dalai al-Sidki, 1422 AH, juzu'i na 6, shafi na 262 da 263.
  12. ↑ Mir Hamed Hossein, Ebakat al-Anwar, 1366, juzu'i na 23, shafi na 975.
  13. ↑ Sheikh Tusi, Al-Ekkhtisad, 1406, shafi na 352; Halabi, Al-Karim al-Maarif, 1404H, shafi na 210.
  14. ↑ Shaykh Tusi,Al-Ekkhtisad, 1406, shafi na 352.
  15. ↑ Wani lokaci a duba Kulaini, Al-Kafi, 1407H, Mujalladi na 1, shafi na 185-190.
  16. ↑ Kilini, Al-Kafi, 1407H, Mujalladi na 1, shafi na 186.
  17. ↑ Safar, Basair al-Darajat, 1404 AH, juzu'i na 1, shafi na 509; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 25, shafi na 141.
  18. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 37, shafi na 325
  19. ↑ Sheikh Tusi, Rijal al-Kashshi (Okhtiyar Marafah al-Rijal), 2004, juzu'i na 2, shafi na 719; Kilini, Al-Kafi, 1407, juzu'i na 1, shafi na 188.
  20. ↑ Sheikh Tusi, Rijal al-Kashshi (Okhtiyar Marafah al-Rijal), 2004, juzu'i na 2, shafi na 427.
  21. ↑ Mufid, Al-Ekhtesas, 1413 AH, shafi na 55.
  22. ↑ Misali, duba Sheikh Sadouq, Ma’ani al-Akhbar, 1403H, shafi na 78; Sheikh Mofid, Al-Arshad, 1413 AH, shafi na 156-157; Sheikh Tusi, Al-Ekhtidis, 1406, shafi na 352; Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 37, shafi na 282; Shafti, Al-Amamah, 1411 AH, juzu'i na 3, shafi na 22.
  23. ↑ Duba Sheikh Sadouq, Ma'ani al-Akhbar, 1403 AH, shafi na 78; Sheikh Mofid, Al-Arshad, 1413 AH, shafi na 156-157; Shaykh Tusi, Al-Ekhtidis, 1406, shafi na 352.
  24. ↑ Dezfuli, "Barasi Shawahid Tariki Bawarmandi Shi'eh Mukam Muftarad Da'at Budane Imam", shafi na 47-49.

Nassoshi

  • Halabi, Abul Salah, Al-Karam al-Maarif, Kum, Al-Hadi, 1404H.
  • Halabi, Abul Salah, Al-Kafi Fi Fiqh, Bincike na Reza Ostadi, Isfahan, Mazhabar Imam Amirul Mominin (AS), bugu na farko, 1403H.
  • Dezfuli, Muhammad Ali, “Barasi shawahid Tariki Bawarmanci Shi'ek Mukam Muftarad Da'at Budane Imam, Ba Takid Bar Karne ebom Awwal”, dar Falase Nameh Imamat Fajuhi, shekara ta 3, lamba ta 9, bazara 2013.
  • Shafti, Asadullah Mousavi, Al-Imamah, bincike na Seyyed Mehdi Rajaei, School of Seyyed Hajjah al-Islam Shafti, Isfahan, 1411 AH.
  • Sheikh Sadouq, Muhammad bin Ali, Ma'ani al-Akhbar, Ali Akbar Ghafari, Qum, ofishin wallafe-wallafen Musulunci, bugun farko, 1403H.
  • Sheikh Tusi, Muhammad bin Hasan, Al-Ektidis fi ma yata'al'qo bala'e'tiqd, Beirut, Darul-Azwa, bugu na biyu, 1406H.
  • Sheikh Tusi, Muhammad bin Hassan, al-Tabyan fi Tafsir al-Qur'an, Beirut, Darahiya al-Trath al-Arabi, bugu na farko, beta.
  • Sheikh Tusi, Mohammad bin Hassan, Rijal al-Kashshi (Ilimin Rijal), Mashhad, Jami'ar Mashhad, 2004.
  • Sheikh Mofid, Muhammad bin Muhammad, al-Ikhtasas, bincike na Ali Akbar Ghafari da Mahmoud Moharmi Zarandi, Sheikh Mofid Congress, Qom, 1413 AH.
  • Sheikh Mofid, Muhammad bin Muhammad, Al-Arshad fi Mafarah e Hojaj Allah e Ali al-Abad, bincike da gyara na Cibiyar Al-Baiti, Qum, Sheikh Mofid Congress, bugu na farko, 1413 AH.
  • Safar, Mohammad bin Al-Hassan, Basair al-Darraj fi Fadael e al-Muhammad, Qum, Ayatullah Murashi Najafi Library, 1404 AH.
  • Tabatabai, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-Qur'an, Beirut, Scientific Institute, bugu na biyu, 1390H.
  • Tabarsi, Fazl bin Hasan, Majma al-Bayan fi Tafsir al-Qur’an, Fazllullah Yazdi da Hashim Rasouli Mahalati suka gyara, Tehran, Nasser Khosrow, bugu na uku, 1372.
  • Gholami, Asghar, "Dalalat Hadis Manzilat bar Farde Da'at", a cikin Safina, Na 13, 2006.
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