Taklifi Na Shari'a
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Taklifi na shari'a wasu ayyuka ne na addini da suke kan wuyan bayi. Game da taklifin shari'a malaman fiƙihu suna ganin larurar tabbatuwar wasu sharuɗɗa misalin hankali, balaga da iyawa, kamar yadda idan wani mutum ba shi da ɗaya daga waɗannan sharuɗɗa to babu taklifi a kansa, taklifin shari'a ya rabu gida biyar, wajibi, haramun, mustahabbi, makaruhi da mubahi.
Ba'arin malaman fiƙihu sun tafi kan cewa kasancewa musulmi da kasancewa mai sani ba sa daga cikin sharuɗɗan taklifi, takilfi yana ta'allaƙuwa da wasun waɗannan mutane biyu (Ma'ana yana hawa wuyan jahili da kuma wanda ba musulmi ba); Amma jahili ƙasir idan bai kiyaye taklifi ba, yana da uzuri ba za a masa uƙuba ba; wanda ba musulmi ba shi ma ba dole ba ne bayan ya muslunta ya rama taklifi da bai sauke ba zamanin da ya kasance kafiri.
Malaman aƙida suna ganin taklifin bayi ya na zuwa ne daga Allah, kuma sun yi imani cewa hadafin sanya taklifi shi ne domin wasu maslahohi da muradu zuwa ga bayi.
A ƙasar Iran ba'arin dangi su na shirya bikin taklifi lokacin da ɗansu ya shiga shekarun taklifi. Bikin taklifi galibi ana yin sa a wuraren taron mutane misalin makarantu, masallaci da Haramai.
Ma'ana Da Matsayi
"Taklifin Shari'a" ya na nufin wasu ayyuka na shari'a. Taklifi ya na hawa kan mutane da suka cika sharuɗɗa misalin balaga, hankali, ikon yi aiki ko barin sa.[1] Ana kira wanda taklifi ya hau wuyansa da sunan "Mukalaf"[2] Taklifan shari'a ko hukunce-hukuncen taklifi sun rabu zuwa gida biyar, wajibi, haramun, mustahabbi, makaruhi da mubahi.[3]
Ana bahasin batun taklifi cikin ilimin fiƙihu, usulul fiƙhi da ilimin aƙida: malaman fiƙihu a wurare daban-daban cikin fiƙihu, sun yi magana game da abin da ya shafi taklifi daga sharuɗɗan taklifi a cikin ibada kai har ma a cikin mu'amaloli.[4] Batun taklifi haka nan yana da alaƙa tare da batun hukuncin shari'a da rabe-rabensa, ma'ana hukmul taklifi da hukmul wada'i; saboda haka ne ma ake bahasi game da shi cikin ilimin usulul fiƙhi.[5] A ilimi aƙida an yi bahasi kansa ƙarƙashin taken taklifin bayi, aiki ne daga ayyukan Allah kuma yana tattare da maslahohi da muradu domin bayin Allah.[6]
Sharuɗɗan Taklifi
A ra'ayin malaman fiƙihu sharuɗɗa kamar hankali, balaga ƙudura da iko na sauke taklifi, su na cikin jumlar sharuɗɗa da wajibi ne a tabbatar da su cikin baki ɗayan taklifi, ana kiransu da suna gama-garin sharuɗɗan taklifi.[7] Ko wane mutum wajibi ne ya kasance tare da waɗannan sharuɗɗa guda uku da sauke taklifi ya dogara da su.[8]Saboda haka taklifi wani aiki ne na shari'a da ba ya hawa kan ƙananan yara ko waɗanda ba su cika shekarun balaga ba, mai larura ƙwaƙwalwa da mutane ajizai da ba za su iya sauke taklifi ba.[9]
Wasu suna ganin cewa lura da faɗakuwa suna daga gama-garin sharuɗɗan taklifi.[10] Kan wannan asasi ne mutumin da bai da faɗakuwa da lura, kamar wanda ba cikin hayyacinsa ko wanda yake halin barci, matuƙar suna cikin wannan hali, to babu taklifi a kansu.[11]
Har ila yau, a ra'ayin malaman fiƙihu, akwai ba'arin sharuɗɗa wanda suka keɓanci taklifi na musamman;[12] Alal misali, malaman fiƙihu sun tafi kan cewa a hajji ta wajibi, daɗi kan gama-garin sharuɗɗa kamar balaga, hankali da ƙudura, akwai wani sharaɗi misalin wadataccen lokaci da zai ishi mukallafi tafiya zuwa hajji da kuma sauke faralin hajjin, malaman fiƙihu sun ambaci wani sharaɗi da ake kira da suna "Istiɗa'a zaman" ma'ana samun ishashen lokaci.[13]
Shin Taklifi Ya Na Shafar Jahili? A cewar Muhammad Rida Muzaffar, malamin Shi'a a ƙarni na sha huɗu hijira, malaman imamiyya sun yi ijma'i kan cewa hukunce-hukuncen Allah babu bambanci tsakanin jahili da wanda yake da ilimi, ko wane guda cikin ɓangarorin biyu wajibi ne ya yi aiki da abin da ya hau wuyansa.[14] Misali, sallah wajibi ce kan kowa; kan waɗansa suka san wajibi ce da ma wanda ba su san cewa wajibi ba ce;[15]Sai dai kuma malaman Shi'a sun tafi kan cewa Jahili Ƙasir, cikin halin saɓawa taklifi ko rashin sauke shi, ya na da uzuri kuma ba za a masa uƙuba.[16]
Shin Taklifi Ya Na Shafar Waɗanda Ba Musulmi Ba? Bisa naƙali daga littafin Al-Anawin, mahangar masshur na malaman imamiyya shi ne cewa kai tsaye taklifin muslunci yana hawa wuyan musulmi da ma waɗanda ba musulmi ba;[17] Amma bisa ƙa'idar jabbi idan kafiri ya muslunta babu buƙatar ya rama ibadojin da bai yi ba lokacin kafircinSa.[18] Kishiyar mahangar masshur, Sahibul Hada'iƙ da Abul Ƙasim Khuyi, daga malaman fiƙihu na Shi'a, sun tafi kan ra'ayin cewa taklifin shari'a, tun asali bai ma hau kan kafirai ba.[19]
Shekarun Taklifi
Bisa ra'ayin masshur na malaman fiƙihu na Shi'a, shekarun taklifi ga ɗa namiji shi ne shekaru 15 cif-cif na shekarar Muslunci; ma'ana daidai da ƙarshen shekara 14 da wata 6 da kwanaki 12 na kalandar Farsi. Shekarun taklifi na ƴa mace shi ne shekaru 9 cif-cif na shekarar Muslunci, daidai da ƙarshen shekaru 8 da wata 8 da kwanaki 20 kalandar Farsi.[20] Domin faɗaɗa nazari ku duba: Balaga da Balagar Ƴa Mace
Mene Ne Manufar Allah Daga Taklifi
A mahangar malaman aƙida, taklifi ba tare da hadafi da manufa ba ya na zama aikin wasa da wargi wanda haka ba ya faruwa daga Allah Mai hikima; a gefe guda manufa daga taklifi bai ya komawa zuwa ga Allah; bari dai maslahohi da muradu ne da suke komawa zuwa ga mukallafi da idan babu su kwata-kwata shi taklifin ba ya kasancewa;[21] da haka ne ake cewa shi taklifi a cikin isɗilahi ana kiransa "Hasanun" ma'ana aiki mai kyau.[22]
Ba'ari suna ganin hadafi daga taklifi domin mukallafai su samu lada da sakamako daga Allah.[23] Wasu kuma sun ce hadafi daga taklifi zai iya zaman ɗaya daga waɗannan al'amura misalin jarrabawar Allah, godiya kan tarin ni'imomi da kuma tsaftace halaye.[24]
Allama Hilli, malamin aƙida a ƙarni na 8 hijira, a cikin littafin Kashful Murad ya ce aiki da taklifi akwai amfani ga mutane kamar misalin:
- .Horar da nafsu da yi mata dabaibayi daga karkata da biyewa sha'awe-sha'awe;
- .Sabawa nafsu da zurfafa nazari cikin al'amuran Allah, misalin tunani cikin al'amura masu alaƙa da mafara da makoma
- .Tunatarwa kan alheri da sharri na lahira wanda Allah ya yi alƙawarin su.[25]
Bikin Taklifi Da Balaga
Ana cewa Sayyid Ibn Ɗawus shi ne mutum na farko da ya fara assasa al'adar bikin taklifi cikin musulmi, ya kuma kwaɗaitar da sauran mutane girmama wannnan rana.[26] A cikin littafi mai suna Kashful Mahajja Lisamaratil Muhja, ya umarci ɗansa da girmama wannan rana, ya rubuta kwanan wata na ta, ya yi godiya ga Allah kan wannan ni'ima kuma ya yi sadaka, kamar dai misalin sauran ranakun idi.[27]
Muhammad Muhammadi Rai Shahri shi ma a cikin wani littafi da ya rubuta game da bikin taklifi, ranar taklifi ya kira ta da ranar Allah, ya kuma bayyana cewa girmama wannan rana ya na daga cikin girmama alamomin Allah.[28] Har ila yau, ya yi imani cewa shirya bikin taklifi abu ne mai kyau na tarihi da ba za a taɓa mantawa da shi ba, kuma zai kasance jagora a cikin rayuwar ibadar ma'abotan sa.[29]
A ƙasar Iran. Ba'arin dangi ma'abota addini, su ne shirya biki ga ɗansu da ya cika shekarun taklifi, kuma a al'adance masu halartar wannan biki su na zuwa da hadaya su baiwa yaran da suka shiga shekarun taklifi;[30] Ana shirya bikin taklifi a wuraren taron mutane misalin makarantu da haramai[31]
Taklifi Ma La Yuɗaƙ
Taklifi ma la yuɗaƙ, ma'ana kallafawa mutum abin da ya fi ƙarfin ƙudurarsa.[32] Game da maganar shin Allah yana ɗorawa bayinSa abin da ya fi ƙarfin ƙudurarsu da ikonsu, ko kuma ba ya yin haka, akwai adadin ra'ayoyi daga malaman aƙida, a ra'ayin Mu'utazilawa da Imamiyya Taklif Ma La Yuɗaƙ abu ne mai muni, kuma shi Allah ba ya aikata abu mai muni,[33] Amma Asha'ira sun tafi kan cewa Allah ya na iya kallafawa mutum abin da ya fi ƙarfi iyawarsa.[34]
Bayanin kula
- ↑ Bahrani, Al-Mu'ujam al-Usuli, 1426ƙ, juzu'i na 1, shafi na 571; Abd al-Moneim, Mu'ujam Al-mustalahat Wa Al-Alfaz al-Fiqhiyyah, 1419ƙ, juzu'i. 1, shafi. 488.
- ↑ Misali duba Qudsi, Anwar al-Usul (Taƙrirat Darse usul Fiƙhe Ayatullahi Makarim Shirazi), 1428ƙ, mujalladi. 2, shafi. 229.
- ↑ Hakim, Usulul Amma Lil Fiqhi al-Maƙarin, 1418ƙ, shafi. 57.
- ↑ Gamayyar Marubuta, Farhange Fiƙhe Farsi, 1387SH, juzu'i. 1, shafi. 774.
- ↑ Misali, duba Sadr, Dorus Fi Ilmi Al-usul, 1406ƙ, juzu'i. 1, shafi na 52-53.
- ↑ Najafi, Jawahir al-Kalam, 1362SH, juzu'i. 11, shafi. 472; Montazeri, Nihayat al-Usul, 1415ƙ, shafi. 174.
- ↑ Najafi, Jawahir al-Kalam, 1362SH, juzu'i. 11, shafi. 472; Montazeri, Nihayat al-Usul, 1415ƙ, shafi. 174.
- ↑ Najafi, Jawahir al-Kalam, 1362SH, juzu'i. 11, shafi. 472; Montazeri, Nihayat al-Usul, 1415SH, shafi. 174..
- ↑ Khansari, Jami' al-Madarik, 1405SH, juzu'i. 2, ku. 256.
- ↑ Meshkini, Istilahatul al-Usul, 1370SH, shafi. 12.
- ↑ Misali, duba Musavi Ameli, Madarilul Ahkam, Mu'assasatu Ale-Bayt (A.S), juzu'i. 5, shafi. 16.
- ↑ Misali, duba Shahid Thani, Masalikul al-Afham, 1413ƙ, juzu'i. 5, shafi na 178-179; jam'i Az Nawesandigan, Farhang Fiqhe Farsi, 1387SH, juzu'i. 2, shafi. 610.
- ↑ Tabataba'i Yazdi, Al-Urwa Al-Wuthqa, 1417ƙ, juzu'i. 4, shafi. 416.
- ↑ Muzaffar, Usul Fiqh, 1405ƙ, juzu'i na 2, shafi na 29.
- ↑ Muzaffar, Usul Fiqh, 1405ƙ, juzu'i na 2, shafi na 29.
- ↑ Muzaffar, Usul Fiqh, 1405ƙ, juzu'i na 2, shafi na 31.
- ↑ Hosseini, Al-Anaween, 1417ƙ, juzu'i na 2, shafi.714.
- ↑ Najafi, Jawaher al-Kalam, 1362SH, juzu'i. 13, shafi. 6.
- ↑ Bahrani, al-Hadaeq al-Nazra, 1363SH, juzu'i na 3, shafi na 39-40; Khoi, Mausu'atu Al-Imam Khoyi, 1418ƙ, juzu'i. 23, shafi na 119-121.
- ↑ Misali, duba Bahrani, Al-Hada'iq al-Nadhra, 1363SH, juzu'i. 20, shafi. 348.
- ↑ Allameh Hali, Kashf al-Morad, 1430ƙ, shafi. 438.
- ↑ Allameh Hilli, Kashf al-Morad, 1430ƙ, shafi na 437-438.
- ↑ Allameh Hilli, Kashf al-Morad, 1430ƙ, shafi. 438.
- ↑ Taftazani, Sharh al-Maqasid, 1409ƙ, juzu'i na 4, shafi na 305.
- ↑ Allameh Hilli, Kashf al-Morad, 1430ƙ, shafi na 440-441.
- ↑ Mohammadi Rayshahri, Jashane Taklifi Wijeh Fesran, 1385SH, shafi 13-14.
- ↑ Sayyid Ibn Tavus, Kashf al-Muhahja, 1370ƙ, shafi. 142.
- ↑ Mohammadi Rayshahri,Jashane Taklif Wijeh Fesran, 1385SH, shafi 29-30.
- ↑ Mohammadi Rayshahri,Jashane Taklif Wijeh Fesran, 1385SH, shafi 34.
- ↑ Mohammadi Rayshahri,Jashane Taklif Wijeh Fesran, 1385SH, shafi 63.
- ↑ Mohammadi Rayshahri,Jashane Taklif Wijeh Fesran, 1385SH, shafi 13
- ↑ Gamayyar marubuta, Farhangename Usul Fiƙhi, 1389SH,shafi. 355.
- ↑ Misali, duba Husaini, Al-Anawin, 1417ƙ, juzu'i. 1, shafi na 284-285; Taftazani, Sharh Al-Maqassid, 1409 AH, juzu'i. 4, shafi. 296.
- ↑ Misali duba Taftazani, Sharh al-Maqassid, 1409ƙ, juzu'i. 4, shafi. 296.
Nassoshi
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- Abdul-Moneim, Mahmoud Abd al-Rahman, Mu'ujam Al-mustalahat Wal Alfaz Al-fiqhiyya, Alkahira, Darul Fadhilah, 1419ƙ.
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- Montazeri, Hossein Ali, Nihayyat al-Usul (Taƙriate Darse Fiqihe Ayatullah Borujerdi), Tehran, Mawallafar Takhar, 1415ƙ.
- Musavi Ameli, Sayyid Muhammad, Madarikul Ahkam, Ƙum, Cibiyar Aal al-Bayt (AS), babu kwanan wata.
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- Najafi, Muhammad Hassan, Jawajirul Kalam, Beirut, Wallafar Dar Ihya al-Turat al-Arab, 1362SH.
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