Taƙiyya

Daga wikishia

Taƙiyya, (Larabci: التَّقِيَّة) ɓoye aƙida da imani ko kuma yin wani aiki saɓanin aƙidar da take cikin zuciya gaban waɗanda kuka saɓa da su a aƙida, ana yin hakan ne da manufar kaucewa illatuwa da cutuwa a addini ko ta duniya, ƴan shi'a sune suka fi kowa aiki da taƙiya daga sauran mazhabobin muslunci, haƙiƙa suna amfani da hanyar taƙiyya, dalilin faruwar hakan ya samu asali ne daga matsi da tsanantawa ta siyasa, zamantakewa, al'ada, tattali arziƙi da sauransu da suke fuskanta a tsawon tarihi daga ɓangaren waɗanda suka saɓa da su a aƙida.

Taƙiyya ta kasu kashi-kashi, malaman fiƙihun shi'a bisa la'akari da ayoyin kur'ani da riwayoyin imamai (a.s) sun yi bayani hukunce-hukunce taklifi da na larurin rayuwa game da taƙiyya, a ra'ayinsu wajibi yin taƙiyya a duk inda ya zamanto bayyana aƙida a gaban waɗanda kuke da saɓanin aƙida zai zama hatsari ga rai, dukiya da mutucin mutum, haka nan taƙiyya na iya zama mustahabbi, makaruhi, mubahi da haramun bisa la'akari da keɓantaccen sharaɗin da mutum ya samu kansa.

An ce galibin malaman fiƙihun ahlus-sunna suna ganin halascin taƙiyya a wurin da mutum ke fuskanta hatsari ga ransa kai hatta na dukiya, sun halasta taƙiyya gwargwadon tunkuɗe barazanar cutuwar da take fuskantarsa, tsakankanin mazhabobin muslunci zadiyya da wahabiyawa ne kaɗai suka haramta yin taƙiyya.

Ma'anar Taƙiyya

Taƙiyya, ɓoye gaskiya da lulluɓe imani da aƙida gaban waɗanda kake da saɓanin aƙida da su domin kaucewa cutuwa ta addini da ta duniya.[1] ko kuma ace kiyaye rayuwarka da ta wasu daga taɓuwa ko cutuwa daga ɓangaren wani mutum, ta hanyar biyewa ra'ayinsa cikin magana ko mu'amala.[2] Taƙiyya a harshen larabci an tsagota ne daga kalmar «وَقی» da take bada ma'ana kariya, kiyayewa da ɓoyewa domin neman aminatr da da kai daga takuruwa da cutuwa.[3]

Matsayi

Taƙiyya, tana daga batutuwa da aka yi bahasi da bincike a kansu cikin ilimin fiƙihu, a cikin babukan fiƙihu daga ɗahara, sallah, azumi, aikin hajji da umarni da kyakkyawa da hani munkari, magana game da taƙiyya ta bijiro cikin waɗannan abubuwa da aka ambata,[4] cikin litattafai da suke da dangantaka da ƙa'idojin fiƙihu, an kawo taƙiyya matsayin ƙa'ida mai zaman kanta.[5]

Duk da cewalafazin taƙiyya bai zo ƙarara ba cikin kur'ani, amma tare da hakan malaman muslunci sun yi amanna wasu ayoyi,[6] sun kasance suna ishara zuwa ga taƙiyya, kuma sun dogara da waɗannan ayoyi cikin tabbatar da halascin yin taƙiyya,[7] cikin madogaran riwaya na shi'a, akwai riwayoyi masu tarin yawa da aka naƙalto su daga imamai ma'asumai (a.s) game da taƙiyya.[8] kulaini ɗaya daga cikin manyan malaman hadisi a shi'a (Wafati:329.h.ƙ) a cikin littafin alkafi ya kebance sashe guda ɗauke da taken “Babul taƙiyya” cikinsa ya tattaro riwayoyi ɗai-ɗai har guda 23,[9] hurrul amili cikin littafin wasa'ilul shi'a cikin babu goma sha biyu ya tattaro riwayoyi 146 daban-daban dangane da taƙiyya.[10] haka nan cikin ba'arin madogaran riwaya na ahlus-sunna an naƙalto riwayoyi nan da can game da taƙiyya.[11]

Taƙiyya A Cikin Mazhabar Shi'a

Ana cewa haƙiƙa taƙiyya ta kasance daga aƙidun a bahasin kalam da fiƙihun shi'a, kuma tana cikin ɗaya daga muhimman dalilai da suka taimakawa ƴan shi'a da ta hanyarta suka samu damar kare mazhaba da aƙidarsu a tsawon tarihi.[12] bisa shaidar madogaran tarih, mazhabar shi'anci a tsawon rayuwarta ta kasance cikin taƙurwa da matsi cikin fagen zamantakewa, ala'ada da siyasa; ta yadda tsawon tarihi ƴan sun kasance suna fuskanta barazana ga rayukansu da dukiyarsu idan suka bayyanar da aƙidarsu tsakankanin waɗanda suke da saɓanin aƙida tare da su. Da wannan dalili ne imaman shi'a sun wajabta aiki da taƙiyya domin kare rayukanku da rayukan ƴan shi'a da taka burki da kuma yin rigakafi daga warwatsewa da rushewa jama'ar shi'a.[13]

Cikin ba'arin madogaran riwayoyin shi'a, akwai riwayoyi da aka naƙalto su tare da bayani kamar misalin «لا دینَ لِمَن لا تَقِیَّةَ لَه » babu addini ga wanda ba ya aiki da taƙiyya.[14] waɗannan riwayoyi suna bayanin irin muhimmanci da taƙiyya take tattare da shi a wurin imamai ma'sumai (a.s) da mabiyansu.[15]

A cewar ayatullahi makarim shirazi, ɗaya daga cikin maraji'an taƙlidi na shi'a, yana cewa haƙiƙa taƙiyya ba kaɗaitu ba cikin mazhabar shi'a ba.[16] yana ganin cewa duk wani mutum ko wasu tsirarun mutane a cikin kowacce daurar zamani a tsawon tarihi da duk wani malami da ya jarrabtu da masu saɓani da aƙidasru da magauta masu ta'assubanci, ta yadda idan suka bayyanar da aƙidarsu ransu da dukiyarsu zai kasance cikin barazanar cutuwa, to lallai za su ɓoye aƙidarsu, saboda bayyanar da aƙida muhimmancinsa yana ƙasa da na kare rai da dukiya, wannan haka hukuncin halittar mutum yake hukuntawa.[17]

Cikin ba'arin riwayoyi da aka naƙalto daga imaman shi'a (a.s), haƙiƙa an danganta aiki da taƙiyya zuwa ga ba'arin annabawan Allah, gabanin danganta ta ga annabin muslunci (s.a.w), misalin annabi shisu (a.s),[18] annabi ibrahim (a.s),[19] annabi yusuf (a.s).[20] da kuma as'habul kahafi.[21]

Shahidul awwal, ɗaya daga cikin malaman fiƙihun shi'a a ƙarni na takwas bayan hijira, yana ganin hadisai masu tarin yawa daga imamai ma'asumai (a.s) cike suke bayani game da taƙiyya, kuma taƙiyya tana daga cikin mafi muhimmancin sababin samun saɓanin cikin hadisai.[22] da wannan dalili ana cewa fahimtar guraben taƙiyya a cikin riwaya ta kasance muhimmiyar gudummawa cikin ciro dandaƙaƙƙun hukunce-hukuncen shari'a.[23]

Rabe-raben Taƙiyya

Bisa lura tare da la'akari da manufa da hadafin mai yin taƙiyya, taƙiyya nau'i biyu ce:[24]

  • Taƙiyya saboda tsoro: yin taƙiyya gaban waɗanda kake da saɓanin aƙida tare da su, a wuraren kake jin tsoron cutuwar rai, dukiya da mutunci.[25] [Tsokaci 1] taƙiyya don tsoro wani abu ne da yake zama tilashi sakamakon barazanar da mutum yake fuskanta, hakan ne yake tilasta masa furta abubuwan da suka yi hannun riga da imani da kuma aƙidarsa, kamar misalin furta kalmar kafurci.[26] ko kuma ɓoye imani domin tseratar da ransa da mutanen da suke tare da shi.[27] taƙiyyar ammar ɗan yasir wacce ya yi gaban mushrikai domin tseratar da ransa tana daga nau'in taƙiyya ta tilas.[28] taƙiyyar muminu alu fir'auna a wurin fir'aunonin misra da kuma taƙiyyar as'habul kahafi domin ceton rayukansu da suka ɓoye aƙidarsu, duka ana lissafa su daga cikin samfuran taƙiyyar ɓoye imani.[29]
  • Taƙiyya ta bi da lalami da bi a sannu: nau'in wannan taƙiyya ana kiranta taƙiyyar nuna soyayya,[30] ana ɓoye aƙida domin wasu maslahohi misalin kiyayr haɗin kai, jawo soyayya da abota da kuma tunkuɗe gaba da ƙiyayya, ma'ana abubuwa ne da muhimmancinsu ya fi na bayyana aƙida.[31] ba'arin malaman fiƙihun shi'a tare da jingina da riwayoyi daga imamai ma'asumai (a.s).[32] suna ganin halartar majalisan ahlus-sunna (Ba wai domin tseratar da rai ba) misalin tarayya cikin sallolinsu na jam'i, musammam ma lokacin aikin hajji, zuwa dubiyar mara lafiyarsu a asibi ko gida, halartar jana'izarsu, da sauran harkokin zamantakewar yau da gobe daga ire-iren abubuwan da muka ambata, abu ne da yake samar da haɗin kai da izza ga musulmi, tare da kawar da gaba da munana zato, duka waɗannan malamai suna lissafa su samfuran taƙiyya ta ƙauna da soyayya.[33]

Akwai wasu rabe-raben da malamai suka ambata game da taƙiyya[34] imam khomaini tare da la'akari da “mai yin taƙiyya” da “wanda ake yi wa taƙiyya” da kuma “maudu'in taƙiyya” ya kawo wasu rabe-raben taƙiyya.[35]

Haka nan wasu ba'arin malamai su ma kan asasin wuri da mai taƙiyya ya samu kansa da yanayin da yake ciki sun raba taƙiyya zuwa nau'i guda uku, taƙiyya ta siyasa (Taƙiyya gaban ƙarfi na siyasar shugaba) taƙiyya ta fiƙihu (Taƙiyya cikin bayanin hukunce-hukunce) da kuma taƙiyya ta rayuwar zamantakewar yau da gobe (Taƙiyya wurin mutane da kake cuɗanya r rayuwa tare da su).[36]

Hukunce-hukunce

Malaman fiƙihun shi'a tare da jingina da kur'ani da sunna, sun ambaci wasu hukunce-hukunce ga taƙiyya, bayaninsu zai zo a ƙasar kamar haka:[37]

Hukunci Taklifi

Kan asasin Hukunci taklifi taƙiyya ta rabu zuwa gida biyar:[38]

  • Taƙiyya ta wajibi: a ra'ayin malaman fiƙihun shi'a, idan bayyanar da aƙida wurin waɗanda aka saɓa aƙida da su zai zamana akwai barazanar cutuwar rai, dukiya da mutunci mutum ko mutane, sannan aka samu yaƙini kan yiwuwar wannan cutuwa ko da zato ne, wajibi yin taƙiyya gwargwadon yadda za a tunkuɗe wannan cutuwa,[39] ma'aunin taƙiyya ta wajibi, shi ne kasancewar abin da tseratar da shi ta hanyar yin taƙiyya, ya zamanto abu ne da wajaba a kare shi da tseratar da shi, kuma abu ne da halakar da ya haramta.[40]
  • Taƙiyya ta mustahabbi: tana kasancewa a mahallin da rashin kiyayeta nan take baya haifarwa da mutum cutuwa, amma duk da haka akwai fargabar cewa nan gaba sannu-sannu a hankula-hankula za a iya samun cutuwa.[41] a ra'ayin ba'arin malaman fiƙihun shi'a, taƙiyya ta lallami ɗaya ce daga misdaƙan taƙiyya ta mustahabbi.[42] shaik ansari (Wafati:1281.h.ƙ) yana ganin taƙiyya ta mustahabbi tana kaɗaituwa ne da iya wuraren da bayani ƙarara ya zo daga riwaya kan yinta, misalin cuɗanya tare da ahlus-sunna, zuwa asibi dubiyar mara lafiyarsu, sallah tare da sua masallatansu, halartar jana'izarsu. A fatawar malamin sauran wuraren ba a ambace su a riwaya ba. Misalin zargin manyan mutane masu ƙima a shi'a domin samun soyayyar ahlus-sunna da abubuwa ire-iren waɗannan samsam basu halasta ba.[43]
  • Taƙiyya ta makaruhi: taƙiyya ce wacce rashin kiyaye ta ya fi yinta,[43] kamar yadda shahidul awwal yake cewa, taƙiyya ta makaruhi taƙiyya ce cikin ayyukan mustahabbi,[44] da babu wata cutuwa da mutum zai fuskanta idan ya yi wannan ayyuka a bayyane a take ko anan gaba.
  • Taƙiyya ta mubahi: taƙiyya wacce babu wani bambanci cikinta kiyayeta da rashin kiyayeta.[45] a cewar shaik Ansari, taƙiyya ce da ake tunkuɗe cutuwa ta hanyarta wanda wannan cutuwa samuwarta da rashin samuwarta duk ɗaya a mahnagar shari'a.[46]
  • T ta haramun: wuraren da barin taƙiyya baya haifar da kowacce irin illatuwa da cutuwa ta na take ko a nan gaba.[47] ba'arin misdaƙan taƙiyya ta haramun a mahangar malaman fiƙihun shi'a sune kamar haka:[48]

1.Wurin da yin taƙiyya yana janyo ɓarna cikin addini da shigo da bidi'a;[49] 2.Daidai da mahangar mashhur ɗin malaman fiƙihun shi'a,[50] wurin da yin taƙiyya zai haifar da zubar da jinin mutane, misalin mutumin a aka tilasta masa kashe mumini domin ceton kansa idan kuma bai kashe shi ba, shi za a kashe shi, a irin wannan yanayi baya halasta mutum ya kashe wani rai bisa fakewa da uzurin ceton nasa ran.[51]

Hukunci Waza'i

Daga cikin mas'alolin da malaman fiƙihu suka yi bahasi da bincike a kansa dangane da hukunci waza'i na taƙiyya, akwia batun cewa idan mutum ya yi iabda bisa taƙiyya, wajibi kansa idan ya fita daga wurin taƙiyyar ya sake maimaita wannan ibadar.[52] alal misali aiki da ƙabalu (ɗora hannun dama kan na hagu a ƙirji yayin sallah)[53] da ahlus-sunna suke ganin hakan matsayin mustahabbi, amma kuma a shi'a bai halasta ba,[54] idan mukallafi ya yi ƙabalu cikin sallarsa saboda kiyaye taƙiyya, shin cikin yanayin da ba wannan zai canja sallarsa kenan.[55]

Kan asasin mahangar malaman fiƙihun shi'a tare da aiki da taƙiyya an sauke taklifi da ubangiji ya yi umarni da shi, babu buƙatar maimaita ibadar da aka yi.[56] na'am muhaƙƙiƙul karki, malamin fiƙihun shi'a a ƙarni na goma bayan hijira, ya yi amanna kan cewa kaɗai ayyukan da maganarsu ta zo ƙarara a riwaya ne ba za a maimaita ba, misalin sallar tare da ƙabalu, ko anke ƙafafu a lokacin alwala.[57]

Hujjoji Da Madogarai

Malaman fiƙihun shi'a sun dogara da dalilai guda huɗu daga kur'ani, riwaya, ijma'i da hankali domin tabbatar da halascin aiki da taƙiyya:

Kur'ani

Mafi muhimmancin ayar da malaman fiƙihu suka jingina da ita dangane da tabbatar da halascin aiki da taƙiyya ita ce aya ta 106 suratul nahli,[58] cikin wannan aya ya zo kamar haka: Waɗanda suka kafirce bayan Imani da Allah bisa zaɓinsu da sha'awarsu, sai dai wanda aka tilasta shi alhalin zuciyarsa cike take da Imani, amma waɗanda suka bayyanar da kafircinsu ƙarara, lallai fushin Allah ya tabbata a kansu, kuma suna da azaba mai girma.

Da yawa-yawan malaman tafsiri na shi'a da na ahlus-sunna game da sha'anin saukar wannan aya suna cewa ta sauka ne kan ammar ɗan yasir.[59] mushrikan garin makka sun azabtar da ammar cikin wannan hali da yanayi suka tilasta masa furta kalmomin barranta daga muslunci da annabi (s.a.w), wasu ba'arin sahabbai sun yi tunanin cewa shikenan ammar ya kafirta, yayin da labarin abin da ya faru da ammar ya je kunnen annabi (s.a.w), sai yace: haƙiƙa ammar cike yake da Imani tun daga kansa har zuwa ƙafafunsa, haƙiƙa tauhidi ya cakuɗa da jininsa da namansa, bayan ya zo wurin annabi yana ta kuka, sai annabi ya rarrashe shi ya ce bahasi umarni da cewa idan ya ƙara samun kansa cikin wancan hali to zai iya ƙara bayyanar da barrantarsa daga muslunci.[60] Malaman fiƙihu sun ƙara dogara da aya ta 28 suratul gafir da aya ta 28 suratul alu Imran kan tabbatar da halascin yin taƙiyya.[61]

Riwayoyi

A cewar Sayyid Muhammad Sadiƙ Ruhani da Nasir makarim shirazi riwayoyin da suke Magana game da halascin aiki da taƙiyya riwayoyi ne mutawatirai,[62] waɗannan riwayoyi sun kasu zuwa abin da bayaninsa zai zo a ƙasa kamar haka:

  • Riwayoyi da suke shiryarwa kan cewa ita taƙiya garkuwar mumini ce da take ba shi kariya.[63]
  • Riwayoyi da suka da jumloli misalin «لا دینَ لِمَن لا تَقِیَّةَ له » (Babu addini ga wand aba ya kiyaye taƙiyya).[64]
  • Riwayoyi da suka bayyana taƙiyya matsayin mafi girman farilla, kuma abu mafi soyuwa wurin ubangiji, da waliyyansa.[65]
  • Riwayoyi da suke hakaito cewa ba'arin annabawan Allah da suka gabata su ma sun yi aiki da taƙiyya.[66]

ƙari kan waɗannan riwayoyi, malaman fiƙihu sun amfani da riwayoyi misalin riwayar “ La zarara”, riwayoyin bara'a da zagi(Wasu riwayoyi ne da suke bayani kan halascin barranta daga annabi (s.a.w)da Imamai da zagi saboda taƙiyya da kuma ceton rai) da kuma hadis rafa'u duka domin tabbatar da halascin aiki da taƙiyya.[67]

Ijma'i

Muhaƙƙiƙul karki, yace malaman fiƙihun shi'a sun yi ijma'i dangane da halascin aiki da taƙiyya.[68]

Hankali

Dogarar da malaman fiƙihu suka yi da hankali ya kasance cikin wannan shakali kamar haka; cewa ita taƙiyya tana cikin wuraren da a hankalce ake gabatar da aiki mafi muhimmanci kan mai muhimmanci,[69] da bayanin cewa duk lokacin da mukallafi a cikin lokaci ɗaya ya zama taklifi biyu yah au kansa, kuma ba zai iya sauke su duka biyun ba, to a hukuncin hankali zai zaɓi wanda yafi maslaha sai ya sauke shi,[70] tunkuɗe illa da cutuwa tare da kare rai suna daga cikin taklifi da hankalce da ake ƙaddamar da su kan abubuwa misalin bayyanar da aƙida, saboda haka a hankalce taƙiyya ta zama wajibi domin kare rai da tunkuɗe illatuwa da cutuwa.[71]

Dangatakar Taƙiyya Da Tauriyya

Tauriyya, shi ne mutum ya faɗi wani lafazi amma tare da haka ya nufi wata ma'ana daban saɓanin wacce lafazin yake da ita, yana yin haka ne saboda mai saurarensa ya fahimci wata ma'ana saɓnin wanda ya nufa.[72] wani lokaci taƙiyya tana zuwa cikin zirin tauriyya, ana cewa ita tauriyya ita ce mafi kyawun nau'in taƙiyya, matuƙar akwai yiwuwar hakan.yafi dacewa mai taƙiyya ya yi amfani da dabarar tauriyya.[73]

Alal misali a cikin ƙissar ƴan'uwan annabi yusuf da suka je wurinsa neman alkama, kan asasin abin da ayoyi kur'ani suka kawo, lokacin da ya ɗaure musu kayansu, domin riƙe ɗan'uwansa binyaminu a wurinsa, sai ya cusa kwanon gidan sarauta cikin kayansu a ɓoye basu sani ba, sannan ya umarci kakinsa da ya yi shela ya bayyana cewa sun yi sata, daidai da abin da ya zo a wasu riwayoyi, kana wanna asasi ne wasu malaman tafsiri suka yi amanna da cewa Annabi yusuf taƙiyya ya yi domin cimma wata maslaha, sai ya yi amfani da hanyar tauriyya; ma'ana abin da ya faɗa daga tuhumar ƴan uwansa da sata ba shi yake nufi, bari dai abin da yake nufi su yan'uwansa sune dai waɗanda suka sace shi daga hannun babansa suka tafi da shi suka jefa shi cikin rijiya.[74]

Mahangar Ahlus-sunna

Cikin littafin mausu'atul al-fiƙhiyya al-kuwaitiyya (Wata mausu'a ce ta fiƙihun ahlus-sunna cikin mujalladi 45) ya zo cewa ra'ayin mafi yawan malaman ahlus-sunna, wrare da mutum yake fuskantar barazanar ga ransa da rayuwarsa ya halasta ya yi taƙiyya gwargwadon ceton rayuwarsa da tunkuɗe wannan barazana.[75]

Domin tabbatar da halascin taƙiyyaƙari kan dogara da ayoyi misalin aya ta 28 suratul alu Imran da aya ta 106 suratul nahli.[76] sun dogara da wasu riwayoyi.[77]

Mazhabobin Muslunci Da Basu Yarda Da Taƙiyya Ba

Cikin mazhabobin ahlus-sunna wahabiyawa ne kaɗai basu yarda da taƙiyya ba, tare da tuhumar ƴan shi'a kan aiki da taƙiyya,[78] an ce su ma ƴan zaidiyya basu yarda da taƙiyya ba.[79] ɗaya daga cikin ishkalolin da ibn taimiyya da mabiyansa wahabiyawa suka yi kan taƙiyya, sun bayyana cewa taƙiyya wani nau' ne na ƙarya da kuma munafunci.[80] cikin amsa da aka basu shine cewa taƙiyya ta yi hannun riga da ma'anar munafunci, sabo da shi munafunci ana ɓoye kafirci da ɓata ne a bayyanar da Imani, ita kuma taƙiyya bayyanar da kafirci ne.[81]

Nazari

An rubutu ƙasidu da litattafai masu zaman kansu game da maudu'in taƙiyya, ga wasu samfura daga cikinsu kamar haka:

  • Risalatun fi taƙiyya: na shaik Ansari game da hukunce-hukuncen taƙiyya, wannan risala tare da wasu adadin risaloli na shaik Ansari an tattara su an buga su cikin wani littafi da ake kira rasa'ilul fiƙhiyya.[83]
  • At-taƙiyya: wata risala ce game da bayanin hukunce-hukuncen taƙiyya tare da alƙalamin imam khomaini. Marubucin wannan risala bayan koyar da darasintya, a shekarar 1373 bayan hijira ya wallafata.[84] wannan risala tare da wasu risaloli daban an bugata ƙarƙashin taken rasa'ilul ashra cikin mujalladi guda ɗaya.[85]
  • Taƙiyya aza didgahe mazahib wa firƙeahaye islami garu shi'i: na Samir hashim al-amidi cikin harshen larabci, wanda aka tarjama zuwa farisanci ta hannun Muhammad sadiƙ arif, cikin wannan littafi an yi bahasi da bincike game da ra'ayoyin mashhur na mazhabobi huɗu na ahlus-sunna game da taƙiyya. Marubucin wannan littafiyana tafi kan cewa malaman fiƙihu na ahlus-sunna su ma sun halasta taƙiyya, kuma sun kawo dalilai daga kur'ani da sunna da suka dogara da su kan halascin taƙiyya.[86]
  • Taƙiyya separi baraye mubaraze amiƙtar: littafi ne da nasir makarim shirazi ya rubuta, jigon wannan littafi abubuwa ne kamar haka: bincike kan sasannin fiƙihu da akhlaƙ game da taƙiyya da kuma amsar tambayoyi da shubuhohi, bayanin ma'anar taƙiyya a lugga da isɗilahi, tarihinta a tsofaffin matsugun karatun ɗan adam da sirar annabawan Allah, hadafin taƙiyya da kuma sasannin na kur'ani, riwaya, kalam, akhlaƙ da fiƙihu, amsar tambayoyin da suke yawo tsakanin mutane a wannan fage.

Bayanin kula

  1. ↑ Sheikh Mofid, Tashihul al-Itiqadat al-Umamiya, 1414 AH, shafi na 137.
  2. ↑ Sheikh Ansari, Masa'il al-fikhiyya, 1414H, shafi na 71.
  3. ↑ Ibn Manzur, Lisan al-Arab, sai “Waqi”.
  4. ↑ Dayrat al-Ma’arif Fiqhun Farisa, Farhang Farisa, 1387 AH, juzu’i na 2, shafi na 585.
  5. ↑ Al-Qawa’id al-Fiqhiyyah, 1377H, juzu’i na 5, shafi na 49; Makarem Shirazi, Al-Qawa’id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 386; Sadr, Bayan Shari'a, 1406 BC, juzu'i na 1, shafi na 108.
  6. ↑ a duba suratun Nahl aya ta 106; Suratul Ghafir, aya ta 28.
  7. ↑ Tabarsi, Majma’ al-Bayan, 1415 AH, juzu’i na 6, shafi na 203; Tabatabai, Al-Mizan, 1363 AH, juzu'i na 3, shafi na 153.
  8. ↑ Kulayni, Al-Kafi, 1430H, juzu'i na 3, 548-560; Hurrul Ameli, Wasa’il al-Shi’ah, 1413 AH, juzu’i na 16, shafi na 203-254.
  9. ↑ Kulayni, Al-Kafi, 1430 AH, juzu'i na 3, 548-560.
  10. ↑ , Hurr Aamili, Wasa’il Al-Shi’a, 1413 AH, juzu’i na 16, shafi na 203-254.
  11. ↑ Bukhari, Sahihul Bukhari, 1422 AH, juzu'i na 9, shafi na 19; Haithami, Kashf al-Astar, 1399 AH, juzu'i na 4, shafi na 113; Tabarani, Al-Mu’jam Al-Kabir, 1415 AH, juzu’i na 20, shafi na 94; Habib Al-Ameedi, Taqiyyahaz didgahe mazahib wa firkehaye islami gairu shi'i, Muhammad Sadiq Arif ya fassara, 1377H, shafi na 72-77.
  12. ↑ Soltani Ranani, “Imam Sadik (a.s) wa mas’aleh taqiyyeh” shafi na 29.
  13. ↑ Ibn Abi Al-Hadid, Sharh Nahj Al-Balagha, maktabat Ayatullahi Marashi Najafi, juzu'i na 11, shafi na 43-47;subhani , Takiyya; Mafhumiha, haddiha, daliluha, 1430 BC, shafi 24-44; Makarem Shirazi, qawaid fikhiyya, 1416 AH, juzu'i na 1, shafi na 407-408.
  14. ↑ Hurr Al-Amili, Wasa’il Al-Shi’a, 1413 AH, juzu’i na 16, shafi na 204-206.
  15. ↑ Subhani, Takiyya; Mafhumuha, haddiha wa daliluha, shafi na 76.
  16. ↑ Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 388.
  17. ↑ Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 388.
  18. ↑ Allama Majlisi, Bihar Al-Anwar, juzu'i na 75, shafi na 419.
  19. ↑ Hurr Ameli, Wasa’il al-Shi’ah, 1413 AH, juzu’i na 16, shafi na 208.
  20. ↑ Tabatabai, Al-Mizan, 1363 AH, juzu'i na 11, shafi na 238.
  21. ↑ Allama Majlisi, Bihar Al-Anwar, juzu'i na 75, shafi na 429 da juzu'i na 14, shafi na 425-426.
  22. ↑ Shahid Awal, Al-Qa’id wa Al-Fawa’id, Al-Mufid Library, juzu’i na 2, shafi na 157.
  23. ↑ Taheri Isfahani, Al-muhadarat (Takrirat usul Ayatullah Sayyid Muhammad Muhaqqiq Damad), 1382H, juzu'i na 2, shafi na 119.
  24. ↑ Makarem Shirazi, Qawa'id al-fikhiyya, 1416 AH, juzu'i na 1, shafi na 410.
  25. ↑ Imam Khumaini, al-Makasab al-Muharmah, 1415 AH, juzu'i na 2, shafi na 236; Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 377.
  26. ↑ Ruhani, Fiqhu Sadik, 1413 Hijira, juzu'i na 11, shafi na 394.
  27. ↑ Imam Khumaini, al-Makasab al-Muharmah, 1415 AH, juzu'i na 2, shafi na 236; Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 492.
  28. ↑ Ruhani, Fiqhu Sadik, 1413 Hijira, juzu'i na 11, 395.
  29. ↑ Makarem Shirazi, Dastan Yaran (tarin tattaunawa ta tafsiri na Ayatollah Makarem Shirazi), 2013, shafi na 61-65.
  30. ↑ Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 410.
  31. ↑ Imam Khumaini, al-Makasab al-Muharmah, 1415 AH, juzu'i na 2, shafi na 236; Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 410.
  32. ↑ Kulayni, Al-Kafi, 1387 AH, juzu'i na 3, shafi na 555; Hurr Ameli, Wasa’il al-Shi’ah, 1413 AH, juzu’i na 8, shafi 430.
  33. ↑ Imam Khumaini, Al-Rasa'ilul Al-Ashrah, 1420H, shafi na 56-57; Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi:453; Makarem Shirazi, Dastan Yaran (tarin tattaunawa ta tafsiri na Ayatollah Makarem Shirazi), 2013, shafi na 56-57.
  34. ↑ Misali, duba Imam Khumaini, Al-Risa'il al-Ashrah, 1420H, shafi na 10-7; Fazel Harandi, "Taqiyya Siyasa", shafi na 98.
  35. ↑ Imam Khumaini, Al-Rasa'il al-Ashrah, 1420H, shafi na 7-10.
  36. ↑ Soltani Renani, “Imam Sadiq (a.s.) da mas’aleh taqiyyah”, shafi na 35.
  37. ↑ Sheikh Mufid, Awa'il al-Maqalāt, 1413 BC, shafi 118; Shahid Awal, Al-Qawa’id wa Al-Fawa’id, Al-Mufid Library, juzu’i na 2, shafi na 157; Sheikh Ansari,Rasa'ulul Fiqihu, 1414H, shafi na 73-74; Makarem Shirazi, Al-Qawa’i Al-Fikihiyya, 1416 AH, juzu'i na 1, shafi na 389.
  38. ↑ Sheikh Mofid, Awa'il al-Maqalat, 1413 AH, shafi 118; Shahid Aol, Al-Qawa'id wa Al-Fawa'id, Maktabat Al-Mafid, Juzu'i na 2, shafi na 157; Sheikh Ansari, Rasail al-Fiqhiyya, 1414 AH, shafi na 73-74; Makarem Shirazi, al-Qasas al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 389.
  39. ↑ Sheikh Tusi, Al-Tabyan fi Tafsir al-Qur'an, Dar Ihya al-Trath al-Arabi, juzu'i na 2, shafi na 435; Shahid Awwol, Al-Qawa'id wa Al-Fawa'id, Maktabat Al-Mufid, Juzu'i na 2, shafi na 157; Sheikh Ansari, Rasaila al-Fiqhiyya, 1414 AH, shafi na 73-74; Sobhani, al-Taqiyyah; mafhumuha, hadduha.daliluha, 1430 AH, shafi na 67.
  40. ↑ Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi:411; Makarem Shirazi, Taqiyyah wa hifzi niruha, wanda Seyyed Mohammad Javad Bani Saeed Langroudi ya fassara, 1394, shafi na 94.
  41. ↑ Shahid Awwol, Al-Qawa'id wa Al-Fawaid, Maktabat Al-Mufid, Juzu'i na 2, shafi na 157; Sheikh Ansari, Rasail al-Fiqhiyyah, 1414 AH, shafi na 73-74.
  42. ↑ Sheikh Ansari, Nameh Fiqihu, 1414 Hijiriyya, shafi na. Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 451-451.
  43. ↑ Sheikh Ansari, Rasailul al-Fiqhiyyah, 1414 AH, shafi na 75
  44. ↑ Shahid Awwol, Al-Qawa'id wa al-Fawaid, Maktabat Al-Mafid, Mujalladi na 2, shafi na 157.
  45. ↑ Makarem Shirazi, Taqiyyah wa hifzu niruha, Seyyed Mohammad Javad Bani Saeed Langroudi ya fassara, 1394, shafi na 37.
  46. ↑ Sheikh Ansari, Rasail al-Fiqhiyyah, 1414 AH, shafi na 75.
  47. ↑ Shahid Awal, Al-Qawa’id wa Al-Fawa’id, Al-Mufid Library, juzu’i na 2, shafi na 157.
  48. ↑ Makarem Shirazi, Al-Qawa’id Al-Fikihiyya, 1416 AH, juzu'i na 1, shafi na 415.
  49. ↑ Rouhani, Fiqhun Al-Sadiq, 1413 BC, juzu'i na 11, shafi na 407-409; Makarem Shirazi, Al-Qawa’id Al-Fikihiyya, 1416 AH, juzu'i na 1, shafi na 415; Tsarki ya tabbata a gare Shi, Takiyya; Mafhumuha, haddiha wa dailuha, 1430 BC, shafi 67; Hurr Ameli, Wasa’il al-Shi’ah, 1413 AH, juzu’i na 16, shafi na 216.
  50. ↑ Ruhani, Fiqhun Al-Sadiq, 1413H, juzu'i na 11, shafi na 405.
  51. ↑ Khomeini, Al-Rasa'il al-Ashrah, 1420 AH, shafi na 20-21; Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi:419; Kilini, Al-Kafi, 2007, juzu'i na 3, shafi na 557.
  52. ↑ Sheikh Ansari, Rasa'ilul Fiqhiyya, 1414H, shafi. Ruhani, Fiqhu al-Sadiq, 1413, juzu'i na 11, shafi na 426.
  53. ↑ Mu’assasa dayiratul al-marif al-fihul al-islami, Farhang fikh farsi, juzu’i na 2, shafi na 598.
  54. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 11, shafi na 15.
  55. ↑ A ra'ayin Namouneh, na koyi shi daga Sheikh Ansari, Wasiƙun Shari'a, 1414H, shafi na
  56. ↑ Sheikh Ansari, Rsa'ilul Fiqhiyya, 1414H, shafi na 77; Rouhani, Fiqhu al-Sadiq, 1413 AH, juzu'i na 11, shafi 429; Makarem Shirazi, al-Qasas al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 444.
  57. ↑ Mohaghegh Karki, Rasailul al-Mhoghegh al-Karki, maktabat Ayatollah uzma Marashi Najafi, juzu'i na 2, shafi na 52.
  58. ↑ Makarem Shirazi, Al-Qawaed al-Fiqhiyya, 1416 AH, juzu'i na 1, shafi na 392; Ruhani, Fiqhu Sadik, 1413 Hijira, juzu'i na 11, shafi na 396.
  59. ↑ Misali, duba Sheikh Tusi, al-Tabayan, Dar Ihya al-Trath al-Arabi, juzu'i na 6, shafi na 428; Tabarsi, Majma al-Bayan, 1415 AH, juzu'i na 6, shafi na 203; Tabatabaei, Al-Mizan, 1363, juzu'i na 12, shafi.358; Qurtubi, Tafsirin Qurtubi, 1384 H., juzu'i na 10, shafi 180; Ibn Kathir, Tafsir Kur’an al-Azeem (Ibn Kathir), 1419 AH, juzu’i na 4, shafi na 520; Baidawi, Tafsir al-Baydawi (Hasken Al-Tanzil wa Asrar al-Taawil), 1418H, Mujalladi na 3, shafi na 422.
  60. ↑ Sheikh Tusi, Al-Tabayan, Dar Ihya Al-Trath Al-Arabi, juzu'i na 6, shafi.428; Tabarsi, Majmael Al Bayan, 1415 AH, juzu'i na 6, shafi na 203; Tabatabaei, Al-Mizan, 1363, juzu'i na 12, shafi.358; Qurtubi, Tafsirin Qurtubi, 1384 H., juzu'i na 10, shafi 180; Ibn Kathir, Tafsirin Kur’an al-Azeem (Ibn Kathir), 1419 AH, juzu’i na 4, shafi na 520; Baydawi, Tafsir al-Baydawi (Hasken Al-Tanzil wa Asrar al-Taawil), 1418 AH, Mujalladi na 3, shafi na 422.
  61. ↑ Makarem Shirazi, al-Qawaid al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 394; Ruhani, Fiqhu Sadik, 1413 Hijira, juzu'i na 11, shafi na 397.
  62. ↑ Rouhani, Fiqhu al-Sadiq, 1413 AH, juzu'i na 11, shafi na 399; Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 396.
  63. ↑ Hurr Ameli, Wasa’il al-Shi’ah, 1413 AH, juzu’i na 27, shafi na 88; Makarem Shirazi, Dokokin Shari'a, 1416 AH, juzu'i na 1, shafi na 396.
  64. ↑ Hurrul Ameli, wasa'il al-Shia, 1413 AH, juzu'i na 16, shafi na 210; Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 398.
  65. ↑ Hurrul Ameli, wasa'il al-Shia, 1413 AH, juzu'i na 16, shafi na 206-208; Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 399.
  66. ↑ Hurrul Ameli, wasa'il al-Shia, 1413 AH, juzu'i na 16, shafi na 208-2010; Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 401.
  67. ↑ Misali, duba Ruhani, Fiqh al-Sadiq, juzu'i na 11, 1413 AH, shafi na 399-405.
  68. ↑ Mohaghegh Karki, Rasailul al-Mhoghegh al-Karki, maktabat Ayatollah Uzma Marashi Najafi, juzu'i na 2, shafi na 51.
  69. ↑ Makarem Shirazi, al-Qawa'id al-Fiqhiyyah, 1416 AH, juzu'i na 1, shafi na 388.
  70. ↑ Sadr, Durus fi Ilmi al-Usul, 1429 AH, juzu'i na 2, shafi na 234.
  71. ↑ Fadel Miqdad, Al-Lawa'mi Ilahiyya, 1422 BC, shafi na 377.
  72. ↑ Sheikh Ansari, Kitab al-Makasib, 1415 AH, juzu'i na 2, shafi na 17.
  73. ↑ Golestaneh Isfahani, Manhaj al-Yaqin, 1388H, shafi na 83.
  74. ↑ Tabarsi, Al-Ihtijaj, 1403 BC, juzu'i na 2, shafi na 355; Kalini, Kafi, 1407 AH, juzu'i na 2, shafi na 217; Makarem Shirazi, Taqiyya wa hifzu Neroha, wanda Sayyid Muhammad Jawad Bani Saeed Langroudi ya fassara, 1394H, shafi na 68.
  75. ↑ Juma Az Nuysandegan, mausu'atul al-fiƙhiyya al-kuwaitiyya, 1404 AH, juzu'i na 13, shafi 186-187.
  76. ↑ Juma Az Nuysandegan, mausu'atul al-fiƙhiyya al-kuwaitiyya, 1404 AH, juzu'i na 13, shafi 186-187
  77. ↑ Misali, duba Bukhari, Sahihul Bukhari, 1422 AH, juzu'i na 9, shafi na 19; Haythami, Kashf al-Astar, 1399 AH, juzu'i na 4, shafi.113; Tabarani, al-Mu'jam al-Kabir, 1415 AH, juzu'i na 20, shafi na 94; Habib Al-Amidi, Taqiyya az didgahe mazahib wa firkehaye islami garu shi'i, Mohammad Sadeq Aref ya fassara, 1377, shafi na 72-77.
  78. ↑ Nouri, “Nakhde didfahe Ibn Taimiyya dae babe taqiyyeh”, shafi na 149.
  79. ↑ Na gode, nudir Shanahchi, Farhang Ferag Islami, Astan Quds Razavi, shafi na 218.
  80. ↑ Ibn Taimiyyah, Minhaj al-Sunnah al-Nabawiyyah, 1406, juzu'i na 1, shafi na 46. Al-Qaffari, Usul Aqaid Shi’a sina ashriyya (Arde wa nakhde), 1414 AH, juzu’i na 2, shafi na 819; Lahi Zaheer al-Pakistan, Shi'a wa tashayyu, 1415 AH, shafi 88.
  81. ↑ Subhani, Takiyya; Mafhumuha, hadduha wa daliluha, shafi na 74.
  82. ↑ Mohaghegh Karki, Rasailul al-Mhoghegh al-Karki, maktabat Ayatollah Uzma Marashi Najafi, juzu'i na 2, shafi na 49.
  83. ↑ Sheikh Ansari, Rasail Fikhiyya, 1414 AH, shafi na 71.
  84. ↑ Imam Khumaini, Al-Rasa'ilul al-Ashrah, 1420H, shafi na 1.
  85. ↑ Imam Khumaini, Al-Rashah al-Ashrah, 1420H, shafi na 7.
  86. ↑ Habib Al-Amidi, Taqiyya az didfahe mazahib wa firkehaye gairu shi'i, Mohammad Sadeq Aref ya fassara, 1377, shafi na 12-13.

Tsokaci

  1. ↑ tsoro daga illatuwa a cikin dukiya ko mutunci, ko wani abu mai kama da haka daga bangaren wasu mutane kai hatta daga al'ummar musulmi, zai iya zama dalili kan kiyaye takiyya don tsoro,(imam khomaini, rasa'ilul al-ashra, shafi na 7)

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