Shi'a

Daga wikishia
Wannan maƙala ce game da Shi'a. domin neman bayani game da shi'a Isna Ashariyya ku duba maƙalar Imamiyya.

Shi'a (Larabci: التشيع) ɗaya ce daga ciki manyan mazhabobin addinin muslunci, kan asasin wannan mazhaba ta Shi’a Annabi (S.A.W) bisa umarnin Ubangiji ya zaɓi Hazrat Ali (A.S) a matsayin halifansa, Imamanci yana daga Asalan mazhabar Shi’a kuma yana daga abin da ya bambanta ƴan Shi’a da Ahlus-sunna, kan asasin wannan asali, Allah ne da kansa yake ayyana Imami ta hanyar Annabi (S.A.W) tare da gabatar da shi ga mutane. Bakiɗayan ƴan Shi’a in banda Zaidiyya suna kan aƙidar ganin Imami matsayin Ma’asumi, kuma Imami na ƙarshe a wurinsu shi ne Imam Mahadi mau’ud (A.F) wanda yanzu haka yake rayuwa cikin gaiba, wata rana zai bayyana domin tabbatar da adalci a bakiɗayan duniya. Daga cikin ba’arin aƙidun Kalam da suka bambanta ƴan Shi’a da Ahlus-sunna sune: Husunu wa ƙubuhu Aƙli (tabbatuwar abu mai da mara kyau a hankalci), tsarkake siffofin Allah, al’amari tsakanin al’amura guda biyu, rashin yarda da adalcin bakiɗayan sahabbai, taƙiyya, tawassuli da ceto. A cikin mazhabar Shi’a kamar dai misalin Ahlus-sunna suna ciro hukunce-hukunce daga madogaran Shari’a wanda sun kasance: Kur’ani, Sunna, Hankali da Ijma’i, na’am su ƴan Shi’a ƙari kan sunnar Annabi (S.A.W) suna la’kari da sunnar Imamai (A.S) matsayin hujja. A wannan zamani mazhabar Shi’a tana da firƙoƙi guda uku: Imamiyya, Isma’iliyya da Zaidiyya, ƴan Shi’a Imamiyya su ne suka fi yawa daga sauran firƙoƙin Shi’a a wannan zamani, suna imani da imamanci Imamai goma sha biyu wanda na ƙarshensu shi ne Mahadi mau’ud (A.F). Isma’iliyya, sun yi tarayya cikin imani da Imaman ƴan Shi’a Imamiyya zuwa kan Imami na shida ma’ana Imam Sadiƙ (A.S) amma bayansa sai suka koma zuwa ga ɗansa Isma’il Bn Imam Sadiƙ (A.S) bayansa Muhammad Bn Isma’il, sun kasance suna Imani kan cewa Muhammad Bn Isma’il shi ne Mahadi mau’ud, Zaiddiyya ba su iyakance adadin Imamai ba, sun tafi kan cewa duk wani mutum daga ƴaƴan Fatima (S) wanda ya kasance malami, mai gudun duniya, Jarumi kuma mai kyauta da karamci sannan ya miƙe kan jihadi to shi ne Imami. Hukumomin Alu Idris, Alawiyyawan ɗabaristan, Alu Buwaihi, Zaidiyya ƙasar Yaman, Isma’iliyya, Sarbadaran, Safawiyya da Kuma Jamhuriyar Muslunci ta Iran sun kasance daga hukumomin Shi’a na duniyar muslunci. Kan asasin rahotan ƙungiyar (PEW) adadin ƙididdigar ƴan Shi’a ya kai kashi 10-13 na al’ummar musulmin duniya, sannan ana ƙaddara ƙididdigar yawan adadin ƴan Shi’a tsakanin miliyan 154 zuwa 200, aksarin ƴan Shi’a suna rayuwa a ƙasashen Iran, Iraƙ, Indiya da Pakistan.

Gabatarwa

ƴan Shi’a suna ne na Mabiyan Imam Ali (A.S) kuma suna ne da ake amfani da shi kan waɗanda suka yi imani da cewa ƙarara Annabi (S.A.W) ya ayyana Imam Ali (A.S) matsayin Magajinsa.[1] Shaik Mufid ya tafi kan cewa kalmar ”Al-Shi’a” idan ta zo da Ali da lamun kaɗai ana amfani da ita kan mabiyan Imam Ali (A.S) waɗanda suka yi imani da wilya da imamancinsa kai tsaye bayan Annabi (A.S)[2] kishiyar haka, Ahlus-sunna suna cewa Annabi (S.A.W) bai ayyana wanda magajinsa ba a bayansa, bisa ijma’in musulmai cikin yiwa Abubakar bai’a shi ne wanda ya zama magajin Annabi (S.A.W).[3] A cewar Rasul Jafariyan malamin tarihi daga ɓangaren Shi’a, bayan shuɗewar ƙarnoni ne aka fara kiran masoyan Ahlul-Baiti (A.S) da kuma waɗanda suke fifita Ali (A.S) kan Halifa na uku da sunan ƴan Shi’a.[4] wannan rukuni sun kasance gaban rukunin farko na ƴan Shi’a Aƙida [yadasht 1] su waɗannan ana kiransu da ƴan Shi’a ta iya soyayya ma’ana waɗanda ake kira da sunan masoya Ahlul-Baiti (A.S)[5] Shi’a a Luggance tana nufin Mabiya, Mataimaka da Kuma wasu Gungun Jama’a.[6]

Takaitaccen Tarihin Samuwar Shi’a

Game da tarihin samuwar Shi’a, akwai ra’ayoyi da Mabambantan Mahangu, daga jumlarsu akwai batun cewa shi’anci ya samu tun zamanin rayuwar Annabi (S.A.W), bayan taron Saƙifa, bayan kashe Usman da kuma bayan waƙi’ar Tahkim, matsayin lokacin da sunan shi’anci ya fara samuwa.[7] wasu ba’arin malaman Shi’a sun tafi kan ra’ayin tun lokacin da Annabi (S.A.W) yake a raye akwai wasu adadin Sahabbai da suka kasance suna imani da fifikon Hazrat Ali (A.S) a wannan zamani ne shi’anci ya samu.[8] waɗannan malamai sun jingina da wasu hadisai[9] da kuma rahotannin tarihi[10] waɗanda a kan asasinsu ne tun lokacin Annabi (S.A.W) aka yi bushara ga ƴan Shi’ar Hazrat Ali (A.S) ku kuma wasu mutane da ake kiransu da ƴan Shi’ar Ali.[11] waɗannan jama’a bayan wafatin Annabi (S.A.W) sun nuna rashin amincewarsu kan sakamakon da ya fito daga taron Saƙifatu na zaɓar Abubakar matsayin halifa, kuma sun ƙauracewa yi masa bai’a matsayin Halifa,[12] a cewar malam Nashi Akbar a cikin littafin Masa’ilul Al-Imamati, tun zamani Hazrat Ali (A.S) akwai samuwar ƴan Shi’a aƙida.[13]

Nazariyyar Imamanci

Asalin Maƙala: Imamanci

Annabi (S.A.W):

«من مات ولم یعرف إمام زمانه مات میتة جاهلیة»

Duk wanda ya mutu bai san wanene Imamin zamaninsa ba ya mutu mutuwar jahiliyya.

Taftazanim Sharhu Al-Maƙasid, j 5 shafi na 239

Mahangar Shi’a dangane da Imamanci wani abu ne da dukkanin firƙoƙin Shi’a suka yi tarayya cikinsa,[14] imamanci wani muƙami ne mai matuƙar muhimmanci kuma tushe a bahasin ilmin Kalam na Shi’a.[15] a aƙidar Shi’a bayan Annabi (S.A.W) Imami shi ne ƙololuwar makoma a tafsirin hukunce-hukuncen addini.[16] a cikin riwayoyin Shi’a muhimmancin Imamanci ya kai matsayin da wani mutum zai mutum ba tare da ya san Imami ba, haƙiƙa ya mutu kafiri.[17] Annabi (S.A.W) ya ce:

Wajabcin Samuwar Nassi Cikin Ayyana Imami

Asalin Maƙala: Nassi Kan Imami

ƴan Shi’a sun yi imani cewa imamanci yana daga Asalan aƙidu na addini kuma wani muƙami ne daga Allah, ma’ana Annabawa ba za su iya barin naɗa Imami a hannu mutane ba wajibi ne su da kansu su ayyana magajinsu da kansu.[18] Da wannan ne malaman Kalam na Shi’a in banda Zaidiyya,[19] suka ginu kan wajabcin naɗa Imami ta hanyar Annabi ko Imamin da ya gabace shi.[20] kuma ”Nassi” ko wani aiki da ƙarara yake shiryarwa kan ma’anarsa,[21] su ne kaɗai hanyoyin sanin Imami.[22] Dalilinsu kan haka shi ne cewa wajibi Imami ya kasance Ma’asumi kuma babu wanda ya san wanene ma’asumi sai Allah,[23] saboda ita Isma wata sifface ta baɗini da ba za a iya ganeta daga zahirin mutane,[24] saboda haka ya zama larura kaɗai Allah ne zai iya ayyana Imami ta hanyar Annabi (S.A.W) zuwa ga mutane.[25] Cikin littafin Kalam na Shi’a, an bijiro da dalilai na naƙali da na hankali kan larurar samuwar Imami cikin Al’umma,[26] ayar ulul amri da hadis man mata suna daga cikin dalilai na naƙali kan lazimcin samuwar Imami,[27] jingina da ƙa’idar Luɗufi shima yana daga dalilai na hankali da suka dogara da shi, cikin bayanin wannan dalili sun rubuta: samuwar Imami zai kasance sababin da al’umma masu yawan gaske za su karkata zuwa ga ɗa’a ga Allah, karkata zuwa ga zunubai zai ƙaranta, a gefe guda kuma ƙa’idar luɗufi yin duk wani aiki da zai kasance sababin shiriyar mutane wajibi kan Allah ya yi shi, saboda haka naɗa Imami wajibi ne kan Allah.[28]

Ismar Imami

Asalin Maƙala: Ismar Imamai

ƴan Shi’a sun yi Imani da ismar Imamai, kuma suna ganinta matsayin sharaɗin Imamanci[29] a wannan fage sun dogara da dalilai na naƙali da na hankali,[30] ayar ulul amri,[31] ayar ibtila Ibrahim[32] da hadis Saƙlaini suna cikin Jumlarsu.[33] Cikin firƙoƙin Shi’a Zaidiyya ce kaɗai ba ta yi imani da ismar dukkanin Imamai ba, a aƙidarsu As’habul Kisa’i (Ma’bota bargo) su ne kaɗai ma’asumai,[34] Ma’ana Annabi (S.A.W) Ali (A.S) Fatima (S) Hassan (A.S) da Husaini (A.S), sauran Imamai mutane ne kamar sauran mutane ba a katange su daga aikata kuskure ba.[35]

Mas’alar Magajin Annabi (S.A.W)

ƴan Shi’a sun yi imani cewa Annabi (S.A.W) ya naɗa Hazrat Ali (A.S) matsayin magajinsa, kuma suna ganin cewa imamanci wani abu ne da ye keɓance shi da ƴaƴansa,[36] na’am cikin firƙoƙin ƴan Shi’a ƴan Zaidiyya sun yarda da imamancin Abubakar da Umar, amma duk da haka suna ganin Hazrat Ali (A.S) ya fi su cancanta suna cewa haƙiƙa musulmi sun yi kuskure cikin zaɓar Abubakar da Umar, amma tun da Hazrat Ali (A.S) ya haƙura ya sallama su ma sun yarda da imamancinsu.[37] Malaman Kalam na Shi’a kan tabbatar da halifancin Imam Ali (A.S) kai tsaye bayan Annabi (S.A.W) sun jingina da ayoyin Alkur’ani da kuma riwayoyi, daga cikinsu akwai ayar wilaya, hadis Ghadir da hadis manzilat.[38]

Firƙoƙin Shi’a

Asalin Maƙala: Firƙoƙin Shi’a

Mafi muhimman firƙoƙin Shi’a sun kasance Imamiyya,Zaidiyya, Isma’iliyya, Gullatu, Kisaniyya, da wani miƙdari daga Waƙifiyya,[39] waɗannan firƙoƙi a kankin kansu suna da rassa daban-daban, misalin Zaidiya da take da rassa ɗaiɗai har guda goma.[40] Kisaniyya kuma tana da reshe huɗu.[41] wannan ne ya zama sababin dangantawa Shi’a firƙoƙi masu yawan gaske[42] na’am da yawa yawan waɗanann firƙoƙi sun tafi babu su a yanzu uku kaɗai suka rage, Imamiyya, Zaidiyya da Isma’iliyya kaɗai suke da mabiya.[43] Kisaniyya sun kasance mabiya Muhammad Bn Hanafiyya, bayan Imam Ali (A.S), Imam Hassan (A.S) da Imam Husaini sun yi Imani da imamancin Muhammad Hanafiyya wanda shima yana daga cikin sauran ƴaƴan Imam Ali (A.S), kuma su mutane ne da suke kan aƙaidar cewa Muhammad Hanafiyya bai mutu ba, kuma shi ne dai Mahadi mau’ud, yana can yana rayuwa a saman dutsen Radwa.[44] Waƙifiyya suna ne da ake amfani da shi kan mutanen da bayan shahadar Imam Kazim (A.S) suka dagata daga Imani da imamanci wani Imami, ma’ana suna Imani da cewa shi ne Imami na ƙarshe.[45] Gullatu suma wasu jama’a ne da suke wuce gona da iri cikin muƙaman Imamai, ma’ana suna danganta musu Allanta, ba su yarda cewa Imamai halittu ba ne, suna kwatanta su da Allah.[46]

Shi’a Isna Ashariyya

Asalin Maƙala: Imamiyya

Shi’a Isna Ashariyya ita ce babbar firƙar Shi’a.[47] bisa mazhabar Imamiyya, bayan Annabi (S.A.W) akwai Imamai goma sha biyu na farkonsu shi ne Imam Ali (A.S), na ƙarshensu Mahadi (A.F).[48] wanda yana nan a raye cikin gaiba wata rana zai bayyana domin tabbatar da adalci a bakiɗayan duniya.[49] Raja’a da Bada’u suna daga cikin aƙidu da suka keɓantu da Shi’a Isna Ashariyya.[50] bisa aƙidar Raja’a bayan Imam Mahadi (A.F) ya bayyana wasu ba’arin matattu za su dawo duniya, waɗanda za su dawo duniya sun haɗa da Muminai masu kyakkyawan ayyuka da kuma Magautan Ahlul-Baiti waɗanda za su dawo su karɓi sakamakon ayyukansu tun daga nan gidan duniya.[51] Bada’u ma’anarsa shi ne bisa maslaha wani lokaci Allah yana canja aiki da ya kasance bayyane ga Annabi ko Imami ya kawo wani aiki mayinsa.[52] Manyan malaman Kalam na Shi’a su ne: Shaik Mufid wanda ya rayu tsakanin shekaru 336-413 h ƙamari, Shaik ɗusi 380-460, h ƙamari, Khajo Nasirul-Dini ɗusi 597-672 da Allama Hilli 648-726 h ƙamari,[53] fitattun malaman fiƙihu a Imamiyya su ne: Shaik ɗusi, Muhaƙƙiƙul Hilli, Shahid Awwal, Shahid Sani, Kashiful Giɗa, Mirza ƙummi da Shaik Murtada Ansari.[54] Aksarin ƴan shi’ar Iran waɗanda su ne kashi 90% yan Shi’a ne Imamiyya.[55]

Zaidiyya

Asalin Maƙala: Zaidiyya

Mazhabar Zaidiyya mazhaba ce da ake dangantata ga Zaidu ɗan Imam Sajjad (A.S.)[56] kan asasin wannan mazhaba, imamancin Hazrat Ali (A.S), Imam Hassan (A.S) da Imam Husaini (A.S) ita kaɗaice ta kasance ƙarƙashin naɗawar Annabi (S.A.W).[57]. In banda waɗannan Imamai guda uku, duk wanda ya miƙe daga jikokin Fatima Zahra (S) kuma ya kasance malami, ma’abocin gudun duniya da yawan kyauta da karamci kuma ya kasance jarumi, to shi ne kawai Imami.[58] Game da imamancin Abubakar Umar Zaidiyya suna da matsaya guda biyu, wasu ba’arin ƴan Zaidiyya sun yi Imani da imamancin Abubakar da Umar wasu kuma basu yi Imani ba.[59] ƴan Zaidiyya wannan zamani da suke ƙasar Yaman sun fi kusanci da jama’a ta farko da suka yarda da imamancin Abubakar da Umar. Jarudiyya, Salihiyya, da Sulaimaniyya firƙoƙi da suka kasance reshe daga Zaidiyya.[60] a cewar Shahristani, marubucin littafin Al-Milalu wa An-Nihal, Aksarin ƴan Zaidiyya sun tasirantu da Mu’utazilawa cikin ilmin Tauhdi, a fiƙihu kuma sun tasirantu da mazhabar Hanafiyya daga mazhabobin fiƙihu huɗu na Ahlus-sunna.[61] A rahotan littafin Aɗlas Shi’a, ƙididdigar adadin ƴan Zaidiyya a ƙasar Yaman ya kai kusan kashi 40% na Al’ummar Yaman.[62]

Isama’iliyya

Asalin Maƙala: Isma’iliyya

Isma’iliyya firƙa ce daga firƙoƙin Shi’a waɗanda bayan Imam Sadiƙ (A.S) sun tafi kan Imani da imamanci Isma’ail babban ɗan Imam Sadiƙ (A.S) basu yarda da imamancin Imam Kazim (A.S) da sauran Imamai ba.[63] Isma’iliyya suna Imani da cewa shi imamanci yana da daurori guda bakwai kowacce daura tana farawa da wani ”Naɗik” wanda yake zuwa da sabuwar Shari’a, cikin kowacce daura a bayansa Imamai bakwai za su yi imamanci.[64] Naɗik ɗin daurori shida na farkon imamanci, sun kasance Annabawa Ulul Azmi, Adam, Nuhu, Ibrahim, Musa, Isa da Muhammad (S.A.W),[65] Muhammad Maktum ɗan Isma’il Imami na bakwai a cikin daura ta shida wacce Annabin muslunci (S.A.W) ya kasance farkonta, Maktum shi ne Mahadi mau’ud wanda idan ya miƙe zai kasance Naɗik ɗin daurar imamanci na bakwai.[66] suna cewa wasu ba’arin aƙidu a lokacin daurar hukumar Fatimiyya sun fuskanci canjawa.[67] Mafi muhimmancin siffofin Isma’aliyya shi ne karkatuwa kan baɗiniyya, saboda sun kasance suna yin tawili kan ayoyi da hadisai da hukunce-hukuncen muslunci, suna basu ma’ana saɓanin ma’anarsu ta zahiri, a aƙidarsu ayoyin Alkur’ani da riwayoyi suna da ma’ana ta zahiri da ta baɗini, Imami ya san baɗinin ayoyi da hadisai, kuma falsafar imamanci shi ne koyar da baɗinin addini da bayanin ilimin baɗini.[68] Khadi Nu’uman shi ne mafi girman malamin fiƙihun Isma’iliyya,[69] littafinsa Da’a’imul Islam shi ne madogara ta asali a wannan mazhaba,[70] Abu Hatim Razi, Nasir Khosro da wasu jama’a da ake kira da suna Al-Safa sun kasance fitattun mufakkiran Isma’iliyya.[71] Rasa’il Ikhwan Al-Safa da A’alamul An-Nubuwwa na Abu Hatim Razi, suna daga cikin fitattun litattafan Falsafa ƴan Isma’iliyya.[72] Isma’iliyya ta yanzu sun kasu zuwa jama’a biyu wanɗanda suka wanzu daga reshe biyu daga Fatimiyya Misra ma’ana Nazzariyya da Mustalawiyya.[73] jama’a na farko adadinsu ya kai mutum miliyan ɗaya kuma galibinsu suna zaune ne a ƙasashen Asiya misalin Indiya, Fakistan, Afganistan da Iran.[74] sannan ƙididdigar jama’a ta biyu ana ƙaddara sun kai adadi dubu ɗari biyar fiye da kaso 80% daga cikinsu suna zaune a Indiya.[75]

Mahadawiyya

Asalin Maƙala: Mahadawiyya

Mahadawiyya wata aƙida ce da dukkanin mazhabobin musulmi suka yi tarayya cikinta,[76]sai dai cewa wannan aƙida tana da matsayi na musammam a mazhabar shi’a, an yi bahasi kan wannan aƙida cikin riwayoyi da litattafai da ƙasidu.[77] Tare da cewa firƙoƙin Shi’a sun yi tarayya da juna cikin asalin nazariyyar samuwar Mahadi, sai dai cewa suna da saɓanin cikin juz’iyya da misdaƙi a kansa, ƴan Shi’a Imamiyya sun yi Imani kan cewa Mahadi ɗa ne ga Imam Hassan Askari (A.S) Imami na goma sha biyu shi ne dai Mahadi mau’ud (A.F) yana nan raye cikin gaiba.[78] Isma’iliyya Muhammad Maktum ɗan Isma’il Bn Imam Sadiƙ (A.S) shi ne suke Imani da shi matsayin Mahadi mau’ud.[79] Zaidiyya sakamakon miƙewa sharaɗi ne na imamanci a wurinsu, su ba su kasance suna Imani da jiran Mahadi ko rayuwarsa a gaiba ba[80] su a wurinsu duk wani wanda ya miƙe shi ne kawai Mahadi mai ceto.[81]

Sauran Muhimman Mahangun Kalam

Tare da cewa ƴan Shi’a sun yi tarayya da sauran musulmai a cikin asalan addini ma’ana tauhidi, annabta da ranar tashin alƙiyama, ƙari kan haka suna da wasu aƙidu na su da suka keɓantu da su daga Ahlus-sunna, waɗannan aƙidu su ne dai waɗanda ambatonsu ya gabata daga mas’aloli guda biyu imamanci da mahadawiyya, sune kamar haka: Husnu wa ƙubuhu Akli, tsarkake siffofin Allah, al’amari tsakanin al’amura guda biyu, rashin tabbatuwar adalcin bakiɗayan sahabbai, taƙiyya, tawassuli da kuma ceto. Malaman Shi’a sun yi tarayya da Mu’utazilawa cikin Imani da samuwar husnu wa ƙubuhu aƙli,[82] husunu wa ƙubuhu Aƙli yana da ma’anar cewa su ayyuka tare da kau da gani daga hukuncin Allah kan kyawunsu ko muninsu, a mahangar hankali a kankin kansu sun kasu zuwa kashi biyu kyawawan ayyuka da munana,[83] wannan Magana ta saɓawa mahangar Ash’arawa da suka ginu kan Imani da husunu wa ƙubuhu shar’i;[84] ma’ana a haƙiƙa babu wani abu kyakkyawa ko mummuna sai abin da shari’a ta kyawunta ko ta munanta shi, duk abin da Allah ya yi umarni da shi ne mai kyau ko duk abin da ya hana shi ne mummuna.[85] Nazariyyar ”Tanzihul Siffat” kishiyar nazariyar ”Ta’aɗil” da ”Tashbihu” a cikin maganar farko suna cewa bai kama a kowacce irin siffa da aka jinginata ga Allah a lokaci guda kuma wani wanda yake daga halittunsa ya yi kamanceceniya da shi cikin wannan siffa ba.[86] bisa ra’ayin mazhabar Shi’a ba’arin wasu tabbatatun siffofi da ake amfani da su kan halittun Allah za a iya jingina su ga Allah, sai dai cewa bai kamata a fassara Ubangiji da daidaita shi da halittunsa ba cikin yanayin amfana da ma’ana a waɗannan siffofi.[87] alal misali an ce kamar yanda mutum yake da ilimi da ƙarfi da rayuwa, shima Allah yana da waɗannan siffofi, sai dai cewa Ilimi da rayuwa da ƙarfinsa bai kasance da ma’ana ɗaya da na halittunsa ba.[88] Bisa nazariyyar al’amari tsakanin al’amura guda biyu, mutum bai kasance da yanayin da Mu’utazilawa suke tunani ba, shi wata halitta ce kammalalliya, haka kuma bai kasance kamar yanda Ahlus-sunna suke faɗ aba cewa shi kammalalliyar halitta ce da aka yi mata tilashi;[89] bari dai shi mutum cikin ayyukansa yana da zaɓi, amma tare da haka irada da ƙudurarsa ba su kasance masu cin gashin kansu ba, bari dai sun ƙarƙashin iradar Allah.[90] ƴan Zaidiyya ra’ayinsu ya zo ɗaya Mu’utazilawa cikin wannan mas’ala.[91] Malaman Kalam na Shi’a sun saɓa da Ahlus-sunna,[92] su ba su yi Imani da cewa bakiɗayan sahabbai adalai ne ba,[93] suna cewa tsuran abokantaka da Annabi ba ta zama dalili kan adalci.[94] In banda Zaidiyya[95] sauran firƙoƙin Shi’a sun yarda da halascin yin taƙiyya, sun Imani da cewa a wasu wurare da bayyanar da aƙida zai iya cutar da mutum, za mu iya ɓoye aƙidarmu mu faɗi abin da yake saɓaninta.[96] Tawassuli duk da cewa wani mafhumi ne da ya yaɗu cikin sauran firƙoƙin muslunci, tare da haka yana matsayi mai muhimmancin gaske a wurin ƴan Shi’a.[97] ƴan Shi’a saɓanin ba’arin Ahlus-sunna daga jumlarsu Wahabiyyawa,[98] suna ganin tawassuli wani abu da suke tsanantuwa da shi ta hanyar kamun ƙafa da waliyyan Allah domin samun amsa addu’a da kusanci da Allah,[99] akwai ƙarfaffar ɗanmfaruwa da juna tsakanin tawassuli da shafa’at (ceto).[100] a cewar Shaik Mufid abin nufi daga shafa’a shi ne cewa Annabi da Imamai za su iya ceton masu zunubai ranar alƙiyama, Allah zai tseratar da masu lefi masu yawa albarkacin shafa’a.[101]

Fiƙihu

Asalin Maƙala: Fiƙihu

Alkur’ani da sunnar Annabi (S.A.W) suna matsayin madogarai guda biyu na asalin da ake ciro hukunce-hukuncen shari’a a wurin bakiɗayan ƴan shi’a.[102] amma akwai saɓani cikin yadda ake fitar da hukunci daga cikinsu da sauran madogaran fiƙihu. Aksarin ƴan Shi’a, ma’ana Imamiyya da Zaidiyya, kamar Ahlus-sunna ƙari kan Alkur’ani da sunnar Annabi (S.A.W) suna la’akari da ijma’i da hankali a matsayin hujja,[103] amma Isma’iliyya sun saɓa da wannan ra’ayi, bisa mazhabar Isma’iliyya bai halasta yin taƙlidi da kowanne Mujtahidi ba, kai tsaye wajibi ne mutum ya karɓo hukunce-hukuncen addini daga Alkur’ani da sunna da koyarwar Imamai.[104] Zaidiyya a mahnagarsu a sunna, maganar da aikin Annabi ne kaɗai hujja a wurinsu, kuma suna dogara da litattafan hadisai na Ahlus-sunna kamar misalin Sihahu Sitta,[105] amma Imamiyya da Isma’iliyya suna naƙalto hadisai ne daga Imamansu, tare da la’akari da su matsayin madogaran fiƙihu.[106] Haka nan Zaidiyya kamar dai misalin Ahlus-sunna suna la’akari da ƙiyasi da Istihsan matsayin hujja.[107] sai dai cewa waɗannan abubuwa guda biyu ba hujja ba ne a wurin Imamiyya da Isma’iliyya,[108] na’am Zaidiyya suna ɗaukar ra’ayin Imamiyya cikin mas’alolin da aka yi saɓani tsakanin Ahlus-sunna da Imamiyya, daga jumlarsu ƴan Zaidiyya suna ganin jumlar (Hayyu ala Khairil Amal) matsayin juz’in kiran sallah saɓanin Ahlus-sunna da suke faɗin (Assalatu Khairun minal Naumi) cikin kiran sallah a wurin Zaidiyya faɗin haka haramun ne.[109] Dangane da auren mutu’a da shi ma ya kasance daga mas’alolin saɓani tsakanin Imamiyya da Ahlus-sunna, Isma’iliyya da Zaidiyya sun dace da ra’ayin Ahlus-sunna,[110] suma sun haramta wannan aure kamar dai Ahlus-sunna.[111]

Yawan Jama’a Da Rarrabar Yanki

Kan asasin kididdigar cibiyar PEW na shekarar 2014 kaso hamsin cikin dari na yan shi'a suna kasashen Iran, Azerbaijan, Irak, Bahraini da Lubnan

Kan asasin ƙididdigar PEW a shekarar 2014 fiye kashi 50% na mutanen ƙasashen Iran, Azerbaijan, Bahraini. Iraƙi da Lubnan sun kansance ƴan Shi’a,[112] Babban cibiyar ƙididdigar mabiya addini da gamagarin rayuwa ta PEW a shekarar 2009 sun ƙaddara ƙididdigar adadin ƴan Shi’a a duniya daga mutum milyan 154 zuwa 200, ma’ana sun kusan kai kaso 13% na Al’ummar musulmi,[113] na’am wasu masu bincike sun ƙaryata wannan ƙididdiga, haƙiƙanin ƙididdigar yawan ƴan Shi’a na duniya ya kai mutum miliyan 300, ma’ana kaso 19% na al’ummar musulmi na duniya.[114] Kan asasin rahotan babbar binciken ƙididdigar mabiya addini da gamagarin rayuwa ta PEW, kaso 66% zuwa 80% na ƴan Shi’a sun zaune ne a ƙasashe huɗu, Iran,Iraƙ, Pakistan da Indiya.[115] kan asasin ƙididdigar wannan cibiya ta PEW a shekarar 2009 m, miliyan 66-70 ma’ana kaso 37% -40% na ƴan Shi’ar duniya suna ƙasar Iran, kuma miliyan 17-26 ma’ana kaso 10-15 na ƴan Shi’ar duniya suna ƙasar Pakistan, miliyan 16-24 ma’ana kaso 9-14 na ƴan Shi’ar duniya suna ƙasar Indiya, miliyan 19-22, ma’ana kaso 11-12 na ƴan shi’ar duniya suna ƙasar Iraƙi sannan kuma miliyan 7-11 kaso 2-6 na ƴan shi’ar duniya suna zaune a ƙasar Turkiyya.[116] ƙasar Iran da Azerbaijan, Bahraini, galibin mutanen ƙasar mabiya mazhabar Shi’a ne,[117] a gabas ta tsakiya, arewacin Afrika, yanki Asiya ta tsakiya-Aƙyanus, Amerika da Kanada[118] da ƙasar Sin nan ma duka akwai mabiya shi’a.

Hukumomi

Hukumar Alu Idris, Alawiyyawan ɗabristan, Alu Buwaihi, Zaidiyyan Yaman, Fatimiyan, Isma’iliyya Ala Mauti, Sarbadaran Sabzawar, Safawiyya da Jamuriyar muslunci ta Iran suna daga Hukumomin Shi’a na duniya.[119] Hukumar Alu Idris da ta kasance a ƙasar Maroko da wani yanki daga Aljeriya[120] tana cikin hukumomin Shi’a na farko.[121] an kafa wannan hukuma a shekara ta 172 h ƙamari, ta hannun Idris jikan Imam Hassan Mujtaba (A.S)[122] hukumar Alawiyyawa ta kasance hukumar Zaidiyya,[123] Zaidiyya daga shekarar 284 zuwa 1382 sun mulki ƙasar Yaman,[124] hukumomin Fatimiyya da Isma’iliyya Ala Mauti sun kasance kan Aƙidar Isma’iliyya.[125] akwai saɓani kan Alu Buwaihi, wasu ba’ari suna cewa sun kasance ƴan Zaidiyya wasu kuma suna cewa a a su Mabiya Imamiyya ne, wasu kuma sun ce da farko sun kasance kan mazhabar Zaidiyya daga baya sai suka canja suka koma Imamiyya.[126] Sulɗan Muhammad Khodabande wanda ya fi shahara da Uljayitu wanda ya yi mulki tsakanin shekaru 703-716 zuwa wasu shekaru ya ayyana mazhabar imamiyya matsayin halastacciyar mazhaba a hukumance, amma sakamakon matsin lamba daga ƙusoshin hukumarsa da suka kasance kan mazhabar Ahlus-sunna, sai ya ƙara dawo da mazhabar Ahlus-sunna matsayin mazhabar hukuma.[127] Hukumar Sarbadaran a ƙasar Sabzawar ta kasance hukumar Shi’a.[128] na’am a cewar Rasul Jafariyan, ba a san ayyananniyar mazhabare da shugabannin hukumar Sarbadaran suka kasance a kai ba; amma a bayyana yake Sun kasance Sufaye masu karkata zuwa ga shi’anci.[129] Khajo Ali Mu’ayyad shi ne ƙarshen Sarkin Hukumar Sarbadaran,[130]wanda ya shelanta hukumarsa kan asasin Imamiyya.[131] An kafa Hukumar Safawiyya a shekara 907 h ƙamari ta hannun Shah Isma’ila, hukuma ce da ta shelanta mazhabar Imamiyya matsayin halastacciyar mazhaba a hukumance.[132] wannan hukuma ta taimaka matuƙa wajen yaɗuwar mazhabar Imamiyya a ƙasar Iran lamarin da ya sanya canjawar ƙasar iran zuwa ƙasar ƴan Shi’a.[133] A jamhuriyar Musulunci ta Iran ma, an kafa ka'idojin Mazhabar Shi'a mai Imam Sha biyu da kuma fiƙihunsu.[134]

Faɗaɗa Muɗala’a Littafin Shi’eh dar Islam, na Allama ɗabaɗaba’i: An rubuta wannan littafi da harshen Farisanci da nufin gabatar da Mazhabar Shi'a - musamman ga waɗanda ba musulmi ba. A cikin wannan aiki, an bayyana abubuwan da suka wajaba don fahimtar Shi'a a cikin harshe mai sauƙi da taƙaitaccen bayani. An fassara littafin Shi'a a Musulunci zuwa harsuna daban-daban

Bayanin kula

  1. ↑ Shahrashtani, Al-Milalu Wa An-Nihal, 1375, ɓol. 1, p. 131.
  2. ↑ Sheikh Mufid, Awo'el Al-Maƙalat, 1413 AH, p.35.
  3. ↑ Duba Sharh Al-Mawaƙif, 1325 AH, juzu'i na 8, shafi na 354.
  4. ↑ Duba Jafarian, Tarikh Tashayyu dar Iran aza Agaz ta ɗulu'u Daulat Safawi, 2019, shafi na 22-27.
  5. ↑ Duba Jafarian, Tarikh Tashayyu dar Iran aza Agaz ta ɗulu'u Daulat Safawi, 2019, shafi na 28.
  6. ↑ Farahidi, Al-Ain, Zailu "Shya'a wa Shuyu".
  7. ↑ Moharrami, Tarikh Tashayyu, 2002, shafi na 43, 44; Sashen Tarihin Cibiyar Bincike na Houzah da Jami'a, Tarikh Tashayyu, 2009, shafi 20-22; Fayyaz, Paidayesh wa Gustarashe Tashayyu, 2002, shafi na 49-53.
  8. ↑ Duba: Tabatabai, Shi'a dar Islam, 1388, juzu'i na 1, shafi na 29, Saberi, Tarikh Firaƙu Islam, 1388, shafi na 18-20.
  9. ↑ Misali, duba Siyuɗi, Al-Dur Al-Manthor, 1404H, juzu'i na 6, shafi na 379.
  10. ↑ Ibn Asaker, Tarikh Madina, Damashƙ, Darul Fikr, juzu'i na 42, shafi na 332.
  11. ↑ Saberi, Tarikh Firaƙu Islami, 2008, shafi na 20.
  12. ↑ Tabatabai, Shi'eh dar Islam, 2008, shafi na 32-33.
  13. ↑ Duba Nashi Akbar, Masa'il Al-imamah, 1971, shafi na 22-23.
  14. ↑ Shahrashtani, Al-Milal wa Al-Nihal, 1375, juzu'i na 1, shafi na 131.
  15. ↑ Ansari, “Imamatu (Imamat Nazde Imamiyya)”, shafi na 137; Solɗani, Tarikh wa Aƙa'id Zaidiyyah, 1390, shafi na 256 da 257.
  16. ↑ Dofteri, Tarikh wa Sunnathaye Ismailia, 2014, shafi na 213
  17. ↑ Duba Kulaini, Al-Kafi, 1407 AH, juzu'i na 2, shafi na 21.
  18. ↑ Shahrashtani, Al-Milalu wa An-Nihal, 1375, juzu'i na 1, shafi na 131.
  19. ↑ Amirkhani,“ Nazariyyeh Nassi az Didgahe Mutakalliman Imami”, shafi na 13.
  20. ↑ Amirkhani, “ Nazariyyeh Nassi az Didgahe Mutakalliman Imami”, shafi na 29; Dofteri, Tarilh wa Sunnathaye Ismailia, 2014, shafi na 105; Duba kuma Sheikh Mufid, Awa'el Al-Maƙalat, 1413 AH, shafi na 40 da 41.
  21. ↑ Amirkhani,“ Nazariyyeh Nassi az Didgahe Mutakalliman Imami”, shafi na 13
  22. ↑ Amirkhani,“ Nazariyyeh Nassi az Didgahe Mutakalliman Imami”, shafi na 11,Duba kuma a duba Sheikh Mofid, Awa'el Al-Maƙalat, 1413 AH, shafi na 38; Rabbani Golpayegani, dar Amadi bar Ilmi Kalam, 1387, shafi na 181.
  23. ↑ Duba Sheikh ɗusi, Al-Ekhtisad, 1406 AH/1986 AD, shafi na 312; Rabbani Golpayegani, Dar Amadi bar ilmi Kalam, 1387, shafi na 181.
  24. ↑ Duba Shaik ɗusi, Al-Ektisad, 1406H/1986 Miladiyya, shafi na 312.
  25. ↑ Duba Sheikh ɗusi, Al-Ekhtisad, 1406 AH/1986 AD, shafi na 312; Rabbani Golpayegani, Dar Amadi bar Ilmi Kalam, 1387, shafi na 181.
  26. ↑ Misali, duba Sheikh Mufid, Al-If'sah, 1412 AH, shafi na 28 da 29; Soltani, Tarikh wa Aƙayid Zaydiyya, 1390, shafi na 260-263.
  27. ↑ Duba Sheikh Mufid, Al-If'sah, 1412H, shafi na 28
  28. ↑ Duba Allameh Hilli, Kashf Al-Morad, 1417 AH, shafi na 491.
  29. ↑ Duba Allameh Hilli, Kashf Al-Morad, 1417 AH, shafi na 492; Dofteri, Tarikh wa Sunnathaye Ismailia, 1393, shafi na 105.
  30. ↑ Don nazarin dalilan ilimi na Imamiya, duba Allamah Hilli, Kashf Sl-Murad, 1417 AH, shafi na 492-494; Sobhani, Tauhidi, 1384/1426 AH, shafi na 26-45..
  31. ↑ Allameh Hilli, Kashf Al-Morad, 1417 AH, shafi na 493; Sobhani, Al-Ilahiyat, 1384/1426 AH, shafi na 125-130.
  32. ↑ Sobhani,Al-Ilahiyat, 1384/1426 AH, shafi na 117-125.
  33. ↑ Duba Sobhani, Adwa'u Ala Aƙayed Al-Shia Al-Imamiyah, 1421 AH, shafi na 389-394.
  34. ↑ Soltani, Tarikh wa Aƙayed Zaidiyyah, 1390, shafi na 278.
  35. ↑ Soltani, Tarikh wa Aƙayed Zaidiyyah, 1390, shafi na 279.
  36. ↑ Shahrashtani, Al-Milalu wa An-Nihal, 1375, juzu'i na 1, shafi na 131; Duba Allama Hilli, Kashf Al-Morad, 1417 AH, shafi na 497.
  37. ↑ Shahrashtani, Al-Milal wa An-Nihal, 1375, juzu'i na 1, shafi na 141-143.
  38. ↑ Misali, duba Allama Hilli, Kashf Al-Morad, 1417 AH, shafi na 498-501; Sheikh Mufid, Al-Ifsah, 1412 AH, shafi na 32, 33, 134.
  39. ↑ Duba Sabri, Tarikh Firaƙu Islami, 2008, juzu'i na 2, shafi na 32.
  40. ↑ Duba Sabri, Tarikh Firaƙu Islami, 2008, juzu'i na 2, shafi na 59-104.
  41. ↑ Duba Shahrashtani, Al-Milal wa An-Nihal, 1375, juzu'i na 1, shafi na 132-136.
  42. ↑ Misali, duba Shahrashtani, Al-Milal wa An-Nihal, 1375, juzu'i na 1, shafi na 131-171.
  43. ↑ Tabatabai, Shi'eh dar Islam, 2003, shafi na 66
  44. ↑ Tabatabai, Shi'eh dar Islam, 2003, shafi na 64
  45. ↑ Tabatabai, Shi'eh dar Islam, 2003, shafi na 65
  46. ↑ Shahrashtani, Al-Milal wa An-Nihal, 1375, juzu'i na 1, shafi na 154.
  47. ↑ Jabraeili, Sairu Taɗawwuri Kalam Shi’a, 1396, shafi na 46; Tabatabai, Shia dar Islam, 2003, shafi na 66.
  48. ↑ Allama ɗabaɗabai, Shia dar Islam, 2003, shafi na 197-199
  49. ↑ Allama ɗabaɗabai, Shia dar Islam, 2003, shafi na 230-231
  50. ↑ Rabbani Golpayegani, Dar Amadi be Shi'eh Shinasi , 1392, shafi na 273; ɗabaɗaba'i, Al-Mizan, 1417 AH, juzu'i na 2, shafi na 106.
  51. ↑ Rabbani Golpayegani, Dar Amadi beh Shi'eh shinasi, 1392, shafi na 273.
  52. ↑ ɗabaɗaba'i, Al-Mizan, 1393 AH, Juzu'i na 11, shafi na 381; Shaykh Mofid, Tashih Al-Ithiƙad, 1413H, shafi na 65.
  53. ↑ Kashifi, Kalam Shia, 2007, shafi na 52.
  54. ↑ Makarem Shirazi, DA'iratul Al-Marif Fiƙhi Maƙarin, 1427 AH, Mujalladi na 1, shafi na 260-264.
  55. ↑ Taghizadeh Daɓari, GUzarashi az Amarte Jam'iyatui Sha'ayan Kishwarhaye Jahan, 2013, shafi na 29.
  56. ↑ Haynes, Thashayyu, 2009, shafi.357.
  57. ↑ Solɗani, Tarikh wa Aƙayed Zaydiyya, 1390, shafi na 287 da 288; Saberi, Tarikh Firaƙ Islami, 2008, juzu'i na 2, shafi 86.
  58. ↑ Shahrashtani, Al-Milal wa An-Nihal, 1375, juzu'i na 1, shafi na 137 da 138.
  59. ↑ Saberi, Tarikh Firaƙ Islami, 2008, juzu'i na 2, shafi na 95
  60. ↑ Saberi, Tarikh Firaƙ Islami, 2008, juzu'i na 2, shafi na 102
  61. ↑ Wani lokaci a duba Shahristani, Al-Milal wa An-Nihal, 1375, juzu'i na 1, shafi na 143.
  62. ↑ Duba Rasul Jafarian, Aɗlas Shia , 2007, shafi na 466.
  63. ↑ Shahrashtani, Al-Milal wa An-Nihal, 1375, juzu'i na 1, shafi na 170 da 171.
  64. ↑ Dofteri, Tarikh wa Sunnathaye Ismailia, 2014, shafi na 165.
  65. ↑ Dofteri, Tarikh wa Sunnathaye Ismailia, 2014, shafi na 165. Sabri, Tarikh Firaƙ Islami, 2004, juzu'i na 2, shafi na 151.
  66. ↑ Saberi, Tarikh Firaƙ Islami, 2004, juzu'i na 2, shafi na 151 da 152; Dofteri, Tarikh wa Sunnatahaye Ismailia, 2014, shafi na 165.
  67. ↑ Dubi Dofteri, Tarikh wa Sunnathaye Ismaila, 2014, shafi na 162.
  68. ↑ Duba Barinjkar, Ashnayi Ba Firaƙ wa Mazahib Islami, 2009, shafi na 95.
  69. ↑ Dubi Dofteri, Tarikh wa Sunnathaye Ismaila, 2014, shafi na219
  70. ↑ Dofferi, Tarikh wa Sunnathaye Ismailia, 2014, shafi na 212.
  71. ↑ Duba Sabri, Tarikh Firaƙ Islami, 2004, juzu'i na 2, shafi 153.
  72. ↑ Duba Sabri, Tarkh Firaƙ Islami, 2004, juzu'i na 2, shafi na 154 da 161
  73. ↑ Shakur, farhang Firaƙ Islami, 1372, shafi na 53.
  74. ↑ Daftari, “Isma'iliyya”, shafi na 701.
  75. ↑ Daftari, “Bohreh”, shafi na 813.
  76. ↑ Sadr, Bahas Haula Al-Mahdi, 1417 AH/1996 Miladiyya, shafi na 15; Hakimi, Khurshid Maghrib, 2006, shafi na 90.
  77. ↑ Hakimi, Khurshid Maghrib, 2006, shafi na 91.
  78. ↑ Tabatabai, Shia dar Islam, 2003, shafi na 230 da 231.
  79. ↑ Saberi, Tarikh Firaƙ Islami, 2004, juzu'i na 2, shafi na 152.
  80. ↑ Solɗani, Tarikh wa Aƙayed Zaidiyyah, 1390, shafi na 291.
  81. ↑ Solɗani, Tarikh wa Aƙayed Zaidiyyah, 1390, shafi na 294.
  82. ↑ Rabbani Golpayegani,Dar Amadi bar Ilmi Kalam , 2007, shafi na 296; Saberi, Tarikh Firaƙ Islami, 2008, juzu'i na 2, shafi 88.
  83. ↑ Muzaffar, usulul Fiƙhi, 1430H, juzu’i na 2, shafi na 271.
  84. ↑ Muzaffar, usulul Fiƙhi, 1430H, juzu’i na 2, shafi na 271.
  85. ↑ Muzaffar, usulul Fiƙhi, 1430H, juzu’i na 2, shafi na 271.
  86. ↑ Rabbani Golpayegani, Dar Amadi bar ilmi Kalam, 1387, shafi na 172 da 173.
  87. ↑ Rabbani Golpayegani, Dar Amadi bar ilmi Kalam, 1387, shafi na 172. Tabataba'i, Shi'a dar Islam, 1383, shafi na 125 - 126.
  88. ↑ Tabatabai, Shi'a dar Islam, 1383, shafi na 125-126.
  89. ↑ Rabbani Golpayegani, Dar Amadi bar Ilmi Kalam, 2007, shafi na 173.
  90. ↑ Rabbani Golpayegani, Dar Amadi bar Ilmi Kalam, 2007, shafi na 277.
  91. ↑ Soltani, Tarikh wa Aƙayed Zaydiyya, 1390, shafi na 216.
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  108. ↑ Dofferi, Tarikh wa Sunnathaye Ismailiyya, 2014, shafi na 213 da 214.
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  112. ↑ https://www.pewresearch.org/short-reads/2014/06/18/the-sunni-shia-diɓide-where-they-liɓe-what-they-belieɓe-and-how-they-ɓiew-each-other/ft_14-06-17_shiasunni/
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  115. ↑ https://www.pewresearch.org/religion/2009/10/07/mapping-the-global-muslim-population/
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  118. ↑ https://tzb.ouc.edu.cn/2017/0921/c10586a79963/page.htm
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  121. ↑ Sajjadi, Al-Idris, shafi na 564.
  122. ↑ Sajjadi, Al-Idris, shafi na 561-562
  123. ↑ Chalongar da Shahmoradi, Daulathaye Shi'i dar Tarikh, 1395, shafi na 51.
  124. ↑ Rasul Jafarian, 1387, Aɗlas Shia, shafi na 462.
  125. ↑ Chalongar da Shahmoradi, Daulathaye Shi'i dar Tarikh, 1395, shafi na 155-157.
  126. ↑ Chalongar da Shahmoradi, Daulathaye Shi'i dar Tarikh, 1395, shafi na 1215-130
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  128. ↑ Jafarian, Tarikh Tashayyu dar Iran (az Agaze ta Daulat Safawi), 1390, shafi na 776.
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