Sunna

Daga wikishia

Sunna, (Larabci: السنة) shi ne maganganun Annabi (S.A.W), Ayyukansa da taƙririnsa (abubuwan da ya zartar), a aƙidar shi'a ƙari kan Annabi su ma Imamai ana faɗar haka a kansu, sunna tana daga cikin dalilan shari'a guda huɗu da ake dogara da su cikin ciro hukunce-hukuncen shari'a, baya ga kur'ani sai sunna, haƙiƙa sunna ita ce ta biyu a madogaran ijtihadi. Malaman musulmi suna baiwa sunna babban matsayi, kuma da yawa daga hukunce-hukuncen shari'a suna ciro su ne daga sunna. Bisa ijma'in musulmai, sunnar Annabi hujja ce. daga cikin dalilai da suka dogara da su kan wannan magana shi ne kasancewar Annabi ma'asumi wanda baya kuskure, natija za ta kasance duk abin da ya gangaro daga gare shi, abu ne ingantacce kuma wajibi a bi shi. Haka kuma shi ne dalilin da ya sanya wasu ayoyi suka yi umarni da yin ɗa'a da biyayya gare shi.

A ra'ayin shi'a, su ma imamai ma'asumai ne kamar misalin Annabi, saboda haka sunnarsu hujja ce, ƙari kan wannan dalili na hankali, an jingina da riwayoyi da ayoyi, daga jumlarsu ayar taɗhir, da malamai suka kafa hujja da ta kan tabbatuwar ismar Ahlul-baiti (A.S), haka zalika hadisul saƙlaini da yake umarni kan ɗa'a da biyayya ga Ahlul-baiti (A.S)

Sanin Ma'ana da Matsayi

Sunna a wurin malaman muslunci ta kasance cikin madogaran da ake ciro hukunce-hukuncen shari'a.[1] ma'anar sunna a wurin mazhabobin ahlus-sunna, shi ne maganganu, ayyuka, da tabbatarwar Annabi (S.A.W),[2] amma wurin ƴan shi'a sunna ita ce maganganun ma'asumi ayyukansa da tabbatarwarsa.[3] a cewar Muhammad Rida Muzaffar tushen da aka samo isɗilahin sunna ya kasance ne daga riwayoyi da aka naƙalto daga Annabi (S.A.W) da suke umarni kan yi ɗa'a da biyayya ga sunnar Annabi (S.A.W),[4] malaman ilimin usul suna ganin bahasi game da hujjar sunna a matsayin ɗaya daga cikin madogaran hukunce-hukuncen shari'a, mas'ala ce ta ilimin usulul fiƙhi.[5]

Isɗilahin “Sunna” ana amfani da shi cikin adabin fiƙihu da ya kasance da ma'anar da yake da ita a ilimin usul (Matsayin ɗaya daga masadir na hukunce-hukuncen shari'a) tare da ɗan bambanci kaɗan.[6] alal misali, a wani lokaci ana amfani da isɗilahin sunna kan ayyuka na mustahabbi kishiyar ayyukan wajibi, misali sallolin nafila da suka kasance daga mustahabbi ana kiransu da sunna, su kuma salloli na wajibi ana kiransu da farilla.[7] haka nan ana amfani da isɗilahin sunna matsayin kishiya ga bidi'a, bidi'a shi ne wani abu da aka danganta shi ga shari'a alhalin a gaskiya baya daga shari'a.[8]

Bambancin Sunna Da Hadisi

Sunna shi ne zantuka, ayyuka da tabbatarwar Annabi ko kuma gabaɗaya mu ce ma'asumi, wace ana hakaito ta ne ta hanyar hadisi, tare da haka a wasu ba'arin lokuta a halin wucin gadi da aro isɗilahohin guda biyu ana amfani da su tare da musanyawa ma'ana ɗaya tana zuwa a mahallin ɗayar.[9]

Muhimmancin Sunna Da Ingancinta

Bayan kur'ani, mafi ingancin madogarar hukunce-hukuncen shari'a wurin dukkanin malaman fiƙihu ita ce sunna.[10] a fiƙihun muslunci da yawa daga hukunce-hukuncen shari'a da kuma da yawan faifaice dunkulallun hukunce-hukuncen kur'ani ana samunsu ne ta hanyar sunna,[11] malaman muslunci suna ganin Imani da ingancin sunna yana cikin laruran addini.[12] suna cewa inkarin hujjar sunna daidai yake da jayayya tare da ɗaya daga cikin laruran addini kuma hakan fita daga addini ne.[13] haka nan ita sunna itace maƙullin fahimtar kur'ani, kuma malamai sun tafi kan cewa larura ne komawa ga sunna domin fahimtar kur'ani.[14]

Iyakokin Sunna

Mazhabobin muslunci sun yi saɓani game da abubuwan da sunna ta tattaro: a mazhabar shi'a Imamiyya, Allah ya naɗa Imamai ma'asumai (A.S) ta hanyar, domin su yi bayanin hukunce-hukuncen Allah bayan Annabi, su kankin kansu tushen hukunce-hukuncen Allah na ainahi.[15] da wannan ne a wannan mazhabaƙari kan sunnar Annabi (S.A.W) sunnar Imamai ita ma hujja ce kuma ana aiki da ita.[16]

A mazhabar ahlus-sunna, sunna ta kaɗaitu cikin zantuka, ayyuka da tabbatarwar Annabi (S.A.W).[17] na'am wasu daga cikin malamansu misalin Shaɗibi sun yi Imani da kasancewar sunnar sahabbai ita ma a matsayin hujja.[18] saboda a fahimtarsu ayyukan sahabbai sun kasance bisa sunna da a wurinsu hakan ya tabbata sai dai cewa bata ƙaraso zuwa a garemu ba, ko kuma daidai da ijitihadinsu ne.[19]

Sauran Mazhabobin Muslunci

Mazhabar ibaziyya da zaidiyya mazhabobi ne da suka kasance mafi kusa da fiƙihun ahlus-sunna a maginansu na fiƙihu da su ma suke dogara da sunna cikin istinbaɗi da ciro hukunce-hukuncen shari'a.[20] ibaziyya ƙari kan dogara da sunnar Annabi, suna ganin maganganu da salon rayuwar sahabbai matsayin hujja.[21] zaidiyya su ma haka ƙari kan sunnar Ahlul-baiti (A.S) suna aiki da sunnar sahabbai matsayin masadir da tushen hukunce-hukuncen addini.[22]

Rabe-rabe

Malamai sun rarraba sunna zuwa gida uku, sunna ƙauli (ta magana), sunna fi'ili (ta ayyuka) da sunna taƙriri (ta abin da aka tabbatar):[23]

Sunna Fi'ili

Ana kiran ayyukan da Annabi (S.A.W) ko ma'asumi ya aikata su da niyya shar'anta hukuncin shari'a, misalin alwala, sallah, aikin da suna sunna,[24] abubuwa misalin ishara, rubutu, da barin wani aiki da Annabi (S.A.W) ya yi ko ma'asumi su ma ana lissafa su cikin jerin sunna ta aiki.[25] Game da ta ma'anar ayyukan Annabi (S.A.W) ko ma'asumi kan hukuncin shari'a akwai yanayi guda biyu:

  • ayyuka da suke gangarowa daga Annabi ko ma'asumi, tare da la'akari da wasu shaidu da suka kasance tare da ayyukan za a gane cewa Annabi ko ma'asumi yana muƙamin bayanin hukunci ko wata ibada misalin sallah, alwala, aikin hajji, da misalansu, haka kuma ta hanyar waɗannan shaidu zata bayyana cewa wannan aiki na wajibi ko mustahabbi ko kuma waninsu.[26]
  • Ayyuka da suka gangaro da wurin Annabi ko ma'asumi waɗanda ba su kasance tare da wasu shaidu da alamu da za su bayyanar da kan wane hukunce ne suke nuni ya zuwa gare shi,[27] a misalin wannan hali da yanayi akwai adadin ra'ayoyi:[28] ba'ari suna cewa suna shiryarwa ne kan wajabci wannan aiki da ya gangaro daga gare su.[29] wasu kuma sun tafi kan cewa alama ce ta cewa wannan aiki ne na mustahabbi.[30] amma kuma a imanin wasu jama'a daban suna ganin basa shiryawa kan ɗaya daga waɗannan abubuwa guda biyu, iya abin da za a iya fahimta daga wannan aiki shi ne kasancewarsa m ko mubahi ma'ana halas.[31]

Haka nan malaman ilimin usul sun ce idan aiki ya gangaro daga wurin Annabi ko ma'asumi tare da wasu shaidu, ta hanyar wannan shaidu za a gane wannan aiki da wane ne abu ya keɓantu, misalin wajabcin tahajjudi kan Annabi, wannan aiki ba wajibi bane kan sauran musulmai;[32] amma idan ya zamana aiki ya gangaro daga Annabi ko imami ma'asumi sannan ba a iya fahimtar cewa wannan aiki ya keɓantu da su ko kuma ya haɗo da sauran dukkanin musulmai, game da hujjar wannan aiki kan sauran musulmai malamai sun samu saɓanin ra'ayi.[33] wasu ba'ari suna kan ra'ayin cewa misalin wannan aiki yana keaɓntuwa ne kaɗai da ma'asumai, wasu ba'ari kuma sun ce hujja ne kan dukkanin musulmai, dukkanin musulmai za su iya aiki da shi.[34]

Sunna ƙauli

Ana kiran zantukan Annabi da sauran ma'asumai da sunna ƙauliyya.[35] galibin sunna ta fito daga sunna ƙauli, da wannan dalili ne sunna ƙauli ta kasance ko dai zantuka da aka naƙalto daga Annabi ko daga Imamai ma'asumai.[36]

Sunna Taƙriri

Tushen ƙasida: Taƙririn Ma'asumi

Taƙririn Annabi ko ma'asumi bayani ne game da shiru da suka yi gaban wata magana ko aiki da ya kasance an bijiro da shi a gabansu.[37] an ce shi taƙririn ma'asumi tare da wasu sharuɗɗa yana shiryarwa zuwa ga halasci ko ingancin magana ko aiki da aka yi shi gaban ma'asumi ko akayi bayaninsa a gabansa.[38] da dalilin cewa shi ma'asumi an wajabta masa inkarin gargaɗin mai aikata kuskure da inkari a kansa, idan bai sani ba ya sanar da shi.[39]

Dalilan Inganci Da Kasancewar Sunna Hujja

Malaman musulmi domin tabbatar da kasancewar sunnar Annabi hujja, sun dogara da kur'ani da ijma'i da kuma dalili na hankali, daga jumlarsu ayoyin da suka jingina da su a wannan batu, su ne ayoyi da suke magana kan wajabci ɗa'a ga Annabi.[40] game da ijma'i kuma an ce bakiɗayan firƙoƙin musulmi sun yi ittifaƙi kan hujjar zantukan Annabi, ayyukansa da taƙririnsa.[41] dalili na hankali ya kasance da wannan bayani kamar haka: cikin ilimin kalam ya tabbata cewa Annabi ko ma'asumi tsarkakke daga aikata zunubi da gafala, saboda haka zantukansa ayyukansa da taƙririnsa hujja ne kuma ababen dogara.[42] Malaman shi'a ƙar kan waɗannan dalilai game da kasancewar sunnar Annabi hujja, suna kawo dalili daga kur'ani, sunnar Annabi da hankali domin tabbatar da kasancewar sunnar Annabi da Imamai ma'asumai matsayin hujja.[43]

  • Kur'ani: kan asasin ayar taɗhir da ayar ulul amri, haƙiƙa Imamai (A.S) suna da isma saboda haka sunnarsu bar dogaro ce kuma wajibi ne ayi ɗa'a gare su.[44]
  • Sunnar Annabi: kan asasin hadisul saƙlaini wanda aka naƙalto shi daga Annabi ta hanyar tawatiri, domin kaucewa ɓata daga madaidaiciyar hanya, an yi umarni da riƙo da kur'ani da Ahlul-baiti (A.S).[45]
  • Hankali: ma'aunin hankali game da kasancewar sunnar Annabi hujja ya dogara ne da kasancewar Annabi ma'asumi, a gefe guda a ilimi kalam ya tabbata cewa Ahlul-baiti (A.S) su ma ma'asumai ne, saboda haka sunnarsu ita ma hujja ce.[46]

Bayanin kula

  1. ↑ Shukani, Irshad al-Fohul, 1419 AH, juzu'i na 1, shafi na 96; Bahrani, Al-Mu'ajam al-usuli, 1426 AH, juzu'i na 2, shafi na 178; Zarqa, al-Madkhal al-Fiqhi al-Aam, 1418 AH, juzu'i na 1, shafi na 76.
  2. ↑ Shukani, Irshad al-Fohul, 1419 AH, juzu'i na 1, shafi na 95
  3. ↑ Hakim, Al-usul al-Aamee lil Fiqhi al-Muqaran, 1979, shafi na 122; Bahrani, Al-Mu'ajm al-usuli, 1426 Hijira, juzu'i na 2, shafi na 178.
  4. ↑ Misali, duba Malik bin Anas, al-Muwatta, 1406 AH, juzu'i na 2, shafi na 899.
  5. ↑ Akund Khorasani, Kefaiya al-usul, 1437 AH, Mujalladi na 1, shafi na 22-24.
  6. ↑ Bahrani, Al-Mu'ajam al-usuli, 1426 AH, juzu'i na 2, shafi na 179.
  7. ↑ Bahrani, Al-Mu'ajam al-usuli, 1426 AH, juzu'i na 2, shafi na 179.
  8. ↑ Bahrani, Al-Mu'ajam al-usuli, 1426 AH, juzu'i na 2, shafi na 180.
  9. ↑ Muzaffar, Usulul Fiqhi, 1405 Hijira, juzu’i na 2, shafi na 58.
  10. ↑ Bahrani, Al-Mu'ajam al-usuli, 1426 AH, juzu'i na 2, shafi na 178.
  11. ↑ Zarqa, al-Mudkhal al-Fiqhi al-Aam, 1418 AH, juzu'i na 1, shafi:76; Bahrani, Al-Mu'ajam al-usuli, 1426 AH, juzu'i na 2, shafi na 178.
  12. ↑ Shukani, Irshad al-Fohul, 1419 AH, juzu'i na 1, shafi na 97; Khuzari Bek, usulul Fiqhi, 1389H, shafi na 239.
  13. ↑ Hakim, Al-usul al-Amma al-Fiqh al-Maqaran, 1979, shafi na 126.
  14. ↑ Zarqa, Al-Mudkhal al-Fiqhi al-Aam, 1418 AH, Juzu'i na 1, shafi na 75-76.
  15. ↑ Muzaffar, Usulul Fiqhi, 1405 AH, juzu’i na 2, shafi na 57.
  16. ↑ Hashemi Golpayegani, Mabahisul Al-Faz: Takrirat Ayatullah Sistani, 1441 AH, juzu'i na 1, shafi na 47.
  17. ↑ Zarqa, al-Mudkhal al-Fiqhi al-Aam, 1418 AH, juzu'i na 1, shafi na 75.
  18. ↑ Shatabi, Al-Mawafafat, 1417 AH, Juzu'i na 4, shafi na 290-293; Hakim, Al-Asul al-A'ma al-Fiqh al-Maqarn, shafi na 122.
  19. ↑ Shatabi, al-Muwafakat, 1417 AH, juzu'i na 4, shafi na 290.
  20. ↑ Zarqa, al-Mudkhal al-Fiqhi al-Aam, 1425 AH, juzu'i na 1, shafi na 191.
  21. ↑ Harishi, Al-Aqud al-Fadiyyah fi Usul al-Ibadiyyah, Amman, shafi na 2; Ziaei, Fiqh Abadhi, Amin International Publications, shafi na 26.
  22. ↑ Harishi, Al-Aqud al-Fadiyyah fi Usul al-Ibadiyyah, Amman, shafi na 2; Ziaei, Fiqh Abadhi, Amin International Publications, shafi na 26.
  23. ↑ Don neman ra'ayi, duba Jizani, Maalim Usul al-Fiqh wa Ahlul-Sunnah wa Al-Jama'ah, 1429 AH, shafi na 119; Zaheili, Usulul Fiqh Al-islami, 1406 Hijira, juzu'i na 1, shafi na 450.
  24. ↑ Don neman ra'ayi, duba Jizani, Maalim Usul al-Fiqh wa Ahlul-Sunnah wa Al-Jama'ah, 1429 AH, shafi na 119; Zaheili, Usulul Fiqh Al-islami, 1406 Hijira, juzu'i na 1, shafi na 450.
  25. ↑ Ibn Najjar, Tahrir Sharh al-Kawakib al-Munir, 1418 AH, juzu'i na 2, shafi na 166-166.
  26. ↑ Muzaffar, Usulul Fiqh, 1405 Hijira, juzu’i na 2, shafi na 59.
  27. ↑ Muzaffar, Usulul Fiqh, 1405 Hijira, juzu’i na 2, shafi na 59.
  28. ↑ Mirzai Qomi, Al-Qawanin, juzu'i na 2, shafi na 553.
  29. ↑ Muzaffar, Usulul Fiqhi, 1405 Hijira, juzu’i na 2, shafi na 59.
  30. ↑ Mirzai Qomi, Al-Qawanin, juzu'i na 2, shafi na 553.
  31. ↑ Muzaffar, usulul Fiqhi, 1405 Hijira, juzu’i na 2, shafi na 59.
  32. ↑ Muzaffar, usulul Fiqhi, 1405 Hijira, juzu’i na 2, shafi na 62.
  33. ↑ Muzaffar, usulul Fiqhi, 1405 Hijira, juzu’i na 2, shafi na 61.
  34. ↑ Muzaffar, usulul Fiqhi, 1405 Hijira, juzu’i na 2, shafi na 61
  35. ↑ Zaheili, Usulul Fiqh Al-islami, 1406 Hijira, juzu’i na 1, shafi na 450.
  36. ↑ Abu Zahra, Usulul Fiqh, Darul Fikr al-Arabi, shafi na 105.
  37. ↑ Muzaffar, Usul al-Fiqh, 1405 AH, juzu'i na 2, shafi na 61.
  38. ↑ Muzaffar, Usul al-Fiqh, 1405 AH, juzu'i na 2, shafi na 61.
  39. ↑ Shirvani, Tahrir Usul Fiqh, 1385, shafi na 211-210; Muzaffar, Usul al-Fiqh, 1405 AH, juzu'i na 2, shafi na 61-62.
  40. ↑ Misali, dubi Suratul Al-Imran, aya ta 32; Suratul Nisa, aya ta 59; Suratul Ma'edah, aya ta 92; Suratul Anfal, aya ta 20 da ta 46; Suratul Nur, aya ta 54; Suratul Muhammad, aya ta 32; Namleh, al-Mahdab fi il asul al-fiqh al-maqaran, 1420 AH, juzu'i na 2, shafi na 638.
  41. ↑ Namleh, al-Mahdaz fi il asul al-fiqh al-maqaran, 1420 AH, juzu'i na 2, shafi na 639.
  42. ↑ Hakim, Al-Usul al-Ama al-fiqhi al-Maqaran, 1979, shafi na 128; Namleh, al-Mahazzab fi il asul al-fiqh al-maqaran, 1420 AH, juzu'i na 2, shafi na 639.
  43. ↑ Hakim, Al-Asul al-A'ma al-Fiqh al-Maqaran, 1979, shafi na 148.
  44. ↑ Hakim, Al-Asul al-A'ma al-Fiqh al-Maqaran, 1979, shafi na 149-159.
  45. ↑ Hakim, Al-Asul al-A'ma al-Fiqh al-Maqaran, 1979, shafi na 164-167.
  46. ↑ Bahrani, Al-Ma'ajam al-usuli, juzu'i na 2, shafi na 179; Hakim, Al-usul al-Amma al-Fiqh al-Maqaran, 1979, shafi na 187.

Nassoshi

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