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Tauƙi'in Ammal Hawadisil Waƙi'a

Daga wikishia
Tauƙi'in Ammal Hawadisil Waƙi'a
Sunaye Na DabanTauƙi'in Is'haƙ Bin Yaƙub
Maudu'iWilayatul faƙihi
Ya Fito DagaImam Mahadi (A.S)
Asalin MarawaiciIs'haƙ Bin Yaƙub
Madogaran Shi'aKamalud-dini Shaik Saduƙ•Al-Gaiba Shaik Ɗusi
Hadis Silsilatuz Zahab • Hadis Saƙlaini • Maƙbulatu Umar Bin Hanzala • Hadis Ƙurbu Nawafil • Hadis Mi'iraj • Hadis Wilaya • Hadis Wisaya • Hadis Junud Aƙli Wa Jahal • Hadis Shajara


Tauƙi'in ammal hawadisil waƙi'a, (Larabci: توقيع "أمّا الحَوادِثُ الواقِعَة" ) wata wasiƙa ce daga Imam Mahadi (A.F) wace ta fito cikin amsa ga tambayoyin Is'haƙ Bin Yaƙub, ana jingina da ita matsayin dalili kan tabbatar da nazariyyar wilayatul faƙihi. Cikin wannan tauƙi'i, Imam Mahadi ya bayyana marawaita hadisi a matsayin hujjarsa, kuma ya nemi ƴanshi'a su koma gare su cikin sabbin abubuwa da suke faruwa, abin nufi daga marawaita anan shi ne malaman fiƙihu da suke iya fitar da hukunce-hukuncen shari'a da kuma jagorancin al'umma.

Is'haƙ Bin Yaƙub a bayyane ba a wassaƙa shi da inganta shi ba cikin litattafan ilimin rijal, amma shaidu misalin naƙali da manya-manyan malaman hadisi suka yi daga gare shi kamar Kulaini, Shaik Saduƙ da Shaik Ɗusi, abin da yake cikin tauƙi'in da sallama ta musamman da Imam Mahadi ya yi ga Is'haƙ a cikin wasiƙar, duka shaidu ne kan aminci da gaskiyarsa.

Matsayi Da Muhimmanci

Tauƙi'in ammal hawadisil waƙi'a yana daga dalilai na riwaya da ake dogara da su kan tabbatar da wilayatul faƙihi.[1] Wannan tauƙi'i wata amsa ce da Imam Mahadi (A.F) ya bayar kan wasiƙar Is'haƙ Bin Yaƙub ta hannun Muhammad Bin Usman Amri ɗaya daga cikin Nuwwabul arba'a.[2] Manyan malaman hadisi kamar Shaik Saduƙ a cikin Kamalud-dini[3] da Shaik Ɗusi a cikin Al-Gaiba[4] sun naƙalto wannan tauƙi'i daga Kulaini.

Majingina Kan Tabbatar Da Wilayatul Faƙihi

An jingina da wannan tauƙi'i cikin tabbatar da wilayatul faƙihi a zamanin gaiba.

Kafa Hujja Da Al-Hawadisul Waƙi'a

A cewar Shaik Ansari, ma'anar "Al-Hawadisul Waƙi'a" bai taƙaitu ba da mas'alolin shari'a na ɗaiɗaiku, bari dai ya haɗo dukkanin abubuwa da al'amura da suke faruwa waɗanda cikinsu a mahangar hankali da al'adun mutane da shari'a wajibi ne komawa zuwa ga shugaba jagoran al'umma. Dalilin da ya sa aka samu wannan faɗaɗuwa shi ne wajabcin komawa ga malaman fiƙihu domin fahimtar hukunce-hukuncen shari'a na larura, lamari ne da kowa yake fahimtar larurarsa ba ya buƙatar tambaya da amsa. Sabo da haka Imam Mahadi (A.F) tare da wannan bayani na sa ya naɗa malaman fiƙihu a matsayin makomar al'umma cikin al'amuran jagoranci da shugabantar al'umma.[5] Haka kuma bisa la'akari da kasancewar amsar Imam Mahadi (A.S) muɗlaƙ sake babu ƙaidi, da wannan ne za a yi watsi da duk wani yunkuri na iyakance da'irar faɗaɗuwar wannan umarni zuwa keɓantattun al'amura da marawaicin ya bijiro da su.[6]

Kafa Hujja Da Jumlar (Lallai Su Hujjata Ne A Kanku)

Jumlar lallai su hujjata ne a kanku tana nuni ga cewa malamai suna da matsayin shugabanci da jagoranci cikin al'umma.[7] Wazifar Ma'asumi ba ta taƙaitu da iyakantu da iya cikin bayanin hukunce-hukuncen shari'a ba, bari dai dukkanin fagage da Ma'asumi yake kasancewar hujjar Allah ne da yake da haƙƙin wilaya to shi ma malamin fiƙihu yana bin sawunsa, ana lissafa shi hujja kuma shugaba.[8] Kamar yadda komawa zuwa ga Imamai (A.S) ya zama larura cikin al'amura na zamantakewa da hukuma, to haka komawa zuwa ga malaman fiƙihu yake larura da wajibi cikin waɗannan al'amura, kuma saɓawa umarninsu yana matsayin jayayya da ubangiji.[9]

Abin Nufi Da Marawaitan Hadisinmu

Ma'anar marawaitan hadisinmu a cikin wannan wasiƙa sune malaman fiƙihu da suke iya ciro hukunce-hukuncen shari'a daga nassoshin riwaya bawai kaɗai marawaita da suke naƙalto zallan riwaya ba.[10]

Shin Is'haƙ Bin Yaƙub Amintacce Ne

Is'haƙ Bin Yaƙub a bayyane bai samu shaidar amintaka ba a litattafan rijal ba.[11] Ba'ari tare da jingina da wannan dalili sun yi shakku da kokwanto cikin wannan tauƙi'i.[12] Sayyid Kazim Ha'iri a cikin littafin Wilayatul Amri Fi Asril Gaiba tare da la'akari da yanayin zamanin gaiba sugra, yana ganin naƙalin Kulaini daga Is'haƙ dalili ne kan wasaƙa da amincinsa, ya kafa hujja da cewa haƙiƙa da'awar karɓar tauƙi'i a wancan zamani lamari ne da yake da hatsari, kaɗai ya yiwu ne ta hanyar

anda ya kasance mutum mai dandaƙewa cikin naƙalin hadisi da ya yi zamani ɗaya da Is'haƙ kuma ya naƙalto wannan riwaya daga gare shi, to za muce tsammanin fasiƙanci da ƙirƙire ba zai ɓuya gare shi ba.[13]

Haka nan shaidu na cikin tauƙi'in,[14] Kamar aydda saƙon tauƙi'i ke nunawa[15] da kuma addu'ar da Imam Mahadi ya yi ga Is'haƙ "Allah ya shiryar da kai ya tabbatar da kai" da gaishe shi da ya yi "Amincin Allah ya tabbata a gare ka" dalilai ne da yake gasgata shi ta hannun Imam Mahadi.[16] Abin da ke cikin tambayoyi da aka bijiro da su ta hannun Is'haƙ da naƙalin da Shaik Ɗusi ya yi daga gare shi yana nuni ga matsayin Is'haƙ a fagen ilimi.[17]

Kame bakin ba'arin manyan malaman fiƙihu da usul kamar Shaik Ansari, Muhaƙƙiƙ Isfahani da Mirza Na'ini game da wasaƙa da gaskiyar Is'haƙ, da kuma siffantawar da Ayatullahi Khuyi ya yi kansa na cewa shi yana daga "Manyan malamai",[18] ana ɗaukar su matsayin shaidu da suke ƙarfafa amanar marawaici.[akwai buƙatar kawo madogara]

Me Ya Sa Ba A Naƙalto Tauƙi'i Ba Cikin Al-Kafi

Kulaini bai naƙalto wannan tauƙi'i a cikin Al-Kafi, wannan ya sanya wasu yin shakka kan danganta wannan tauƙi'i ga Kulaini.[19] Sayyid Kazim Ha'iri, ya yi imani cewa littafin Al-Kafi an rubuta shi ga dukkanin mutane, kuma ambaton sunan marawaici ƙarara da keɓantaccen na'ibin Imam, bisa la'akari da halin da ake ciki na tsoro da kuma taƙiyya zai iya zama hatsari da barazana lafiyar wakilai da hanyar sadarwar Imam tare da mabiyansa, haka kuma akwai tsammanin cewa wannan tauƙi'i ya zo hannun Kulaini bayan kammala rubuta littafin Al-kafi.[20]

Haka kuma an cewa kasantuwar tauƙi'in bai tattaru kan batutuwa na fiƙihu ba, shi ne ya sanya Kulaini bai ambace shi ba cikin Al-Kafi. Na'am Kulaini yana da wani littafi a matsayin risaloli wanda cikinsa ya tattaro wasiƙu da tauƙi'o'in Imamai (A.S), ya fi dacewa da naƙalto wancan tauƙi'i fiye da Al-Kafi, akwai tsammanin cewa a cikin wannan littafi ya ambaci wannan tauƙi'i.[21]

Bayanin kula

  1. ↑ Sheikh Ansari, Kitab al-Makasib, 1415 AH, juzu'i. 3, shafi. 555; Imam Khumaini, Kitab al-Bai, 1421H, juzu'i. 2, shafi. 635.
  2. ↑ Saduq, Kamal al-Din, 1395 AH, juzu'i. 2, shafi na 483-485; Tusi, Al-Ghaybah, 1411 AH, shafi na 290-291.
  3. ↑ Sadouq, Kamal al-Din, 1395 AH, juzu'i. 2, shafi na 483-485.
  4. ↑ Tusi, Al-Ghaybah, 1411 AH, shafi na 290-291.
  5. ↑ Sheikh Ansari, Kitab al-Makasib, 1415 AH, juzu'i. 3, shafi na 555-556.
  6. ↑ Montazeri, Dirasat Fi WIlayatil Faqih, 1409 AH, juzu'i. 1, shafi. 481.
  7. ↑ Sheikh Ansari, Kitab al-Makasib, 1415 AH, juzu'i. 3, shafi na 555-556.
  8. ↑ Imam Khumaini, Kitab al-Bay, 1421H, juzu'i. 2, ku. 636; Momin Qummi, Al-Wilayat al-Ilahiya, 1425 AH, juzu'i. 3, shafi. 402.
  9. ↑ Imam Khumaini, Welayat al-Faqih, 2002, shafi na 80-82.
  10. ↑ Montazeri,Dirasat Fi Wilayatil Faqih, 1409 AH, juzu'i. 1, shafi. 479.
  11. ↑ Tabataba'i Qummi, Dirasatuna Minal Al-Fiqh Al-Ja'fari, 1400H, juzu'i. 3, ku. 111; Khoi, Mausu'atul Imam Khoi, juzu'i. 22, shafi. 82.
  12. ↑ Shaqir, “Pajuheshi Darbaraye Tauƙi'i Sharif Imam Zaman (A.F) beh Is'haK Bin Ya’aKub,” Journal of the Fiqhu na Ahlul-Baiti (a.s.)”.
  13. ↑ Haeri, Wilayat al-Amr fi Asr al-Ghaibah, 1413 AH, shafi na 100-101.
  14. ↑ Hosseini Shahroudi, Kitab al-Hajj, 1381 AH, juzu'i. 3, shafi. 394.
  15. ↑ Mamaqani, Tanqih al-Maqal, 1431 AH, juzu'i. 9, shafi. 228.
  16. ↑ Momin Qummi, Al-Wilayat Al-Ilahiya, 1425 AH, juzu'i. 3, shafi. 400.
  17. ↑ Madrasi Yazdi, Afaq-e-Wilayat, 1403 AH, juzu'i. 2, 163.
  18. ↑ Khoi, Misbahul al-Faqaha, 1368, juzu'i. 5, shafi. 48.
  19. ↑ Montazeri, Dirasat Fi Wilayati Faqih, 1409 AH, juzu'i. 1, shafi. 479.
  20. ↑ Haeri, Wilayat al-Amr fi Asr al-Ghaibah, 1413 AH, shafi. 103.
  21. ↑ Shaqir, “Pajuheshi Darbaraye Tauƙi Shareef Imam Zaman (A.S) Beh I'shaq bn Yakub,” Jaridar Fikihu ta Ahlul Baiti (a.s.).

Nassoshi

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  • Ha'eri, Seyyed Kazem, Velayat al-Amr fi al-Asr al-Ghaybah, Qum, Majma' al-Fikr al-Islami, 1413 AH.
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  • Khoi, Sayyid Abul-Qasim, Misbah al-Fuqaha, Muhammad Ali Tawhidi, Bina, 1368H.
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