Tauhidi Ibadi

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Tauhidi ibadi (Larabci: التوحد في العبادة) ko tauhidi cikin ibada ma'ana kaɗaiata Allah cikin ibada tare da sanin cewa babu wanda ake bautawa sai Allah shi kaɗai. Tauhidi ibadi yana daga cikin koyarwar muslunci, kuma shi ne asalin hadafin kiran bakiɗayan Annabawan Allah sannan shi ne koyarwa da bakiɗayan al-ummar musulmi suka yi ittifaƙi kansa. A cear malaman kalam da tafsiri, ayoyi masu yawa daga kur'ani suna shiryarwa kan taihidi cikin ibada. kalmar / لا اله الا الله (Babu abun bautawa da gaskiya sai Allah) kalma ce da take magana game da kaɗaiata Allah cikin ibada.

An gabatar da dalilai daban-daban domin tabbatar da kaɗaituwar Allah cikin ibada, a cikin ba'arinsu an tabbatar da kaɗaituwar Allah a cikin ibada tare da jingina da kuma ɗamfaruwa da lazimtuwar halitta, bauta, ubangijintaka, mallakar mutuwa da rayuwa. Kan asasin waɗannan dalilai wanda yake shi ne mahalicci, ubangiji mai rayawa da kashewa shi kaɗai ne ya cancanta da a bauta masa.

Bisa ittifaƙin musulmai, bautawa wanin Allah yana matsayin tsantsar shirka, kuma yana fitar da mutum daga muslunci, wahabiyawa suna lissafa ayyuka misalin tawassuli, tabarruki, ziyarar ƙaburbura da neman ceto da taimako daga wanin Allah a matsayin misdaƙin bautawa wanin Allah; amma an yi musu iskhkali da cewa irin nau'in waɗannan ayyuka ana lissafa su a shirka idan suka kasance tare da imani da allantaka da ubangijintakar wanin Allah, saɓanin haka basa kasancewa shirka kuma basa cin karo da kaɗaita Allah cikin ibada.

Matsayi Da Muhimmanci

Tauhidi ibadi kaɗaita Allah cikin ibada ya kasance tushe da asasi na koyarwar muslunci, kuma shi ne hadafin bakiɗayan da'awar Annabawa (A.S) ana cewa cikin ayoyi misalin aya ta 36 suratul nahli da aya ta 24 suratul anbiya sun yi bayani ƙarara kan kaɗaiata Allah cikin ibada.[1] malaman kalam suna cewa bakiɗayan musulmi da ma'abota tauhidi sun yi ittifaƙi kan keɓantuwar ibada ga Allah shi kaɗai,[2] idan ma akwai wani saɓani, to saɓani cikin fassara mece ce ibada mene ne yake gasgata ibada.[3]

An ce kan asasin ayoyin kur'ani da bayanan tarihi, galibin karkacewa da ta faru ta faru ne a cikin mas'alar tauhidi, tauhidi na ibada da tauhidi rububi.[4] a ra'ayin Allama Majlisi, mushrikan ƙuraishi sun yi imani cikin tauhidi khaliƙiya da tauhidi rububi, tushen saɓaninsu da muslunci ya ɓuɓɓugo ne daga tauhidi ibadi.[5] ba'arin malamai su na ɗaukar tauhidi ibadi matsayi mas'ala mafi muhimmanci wace ta sanya wahabiya ɗaukar matsaya da ta saɓa da sauran musulmai daga ahlus-sunna da shi'a.[6]

Suna cewa ayoyi masu yawan gaske cikin kur'ani suna magana ne game da tauhidi ibadi; daga jumlarsu aya ta 51 da 64 suratul alu imran, aya ta 102 suratul an'am, aya ta 36 suratul nahli, aya ta 25 suratul anbiya da aya ta 61 suratul yasin.[7] sannan kuma kalmar لا اله الا الله (Babu abun bautawa da gaskiya sai Allah) ita ma tana magana ne game da kaɗaituwar Allah cikin ibada.[8] cikin ayoyin kur'ani, rushewar ayyuka, ɓata, tsiyata da hasara a ranar ƙiyama da kuma fushin Allah sun kasance daga kufaifayin bautawa wanin Allah.[9] cikin umarni na biyu daga umarni guda goma na Annabi Musa (A.S) an ƙarfafa hani kan bautawa wanin Allah da kuma kaɗaita Allah cikin bauta masa.[10]

A cewar Ali Rabbani Gulfaigani, mai nazarin kalam shi'a, sakamakon bayyanuwar mas'alar tauhidi cikin ibada da rashin saɓanin cikinsa tsakankanin musulmai, shi ne ma ya sanya ko bijiro da ita ba a yi cikin daɗaɗɗun litattafan bahasin tauhidi, galibin litattafan akhlaƙ ne suka bijiro da ita; amma bayan ɓullar Ibn Taimiyya da sabbin aƙidunsa game da tauhidi da shirka a cikin ibada sai ya zama larura a bijiro da bahasin wannan mas'ala.[11]

Ma'ana

Tauhidi ibadi shi ne cewa babu abin bautawa in banda Allah shi kaɗai ne ya cancanci a bauta masa.[12] Muhammad Taƙiyyu Misbahu Yazdi ya ce tauhidi a cikin ibada yana da dangantaka da ayyukan mutum, ma'ana ka da mutum cikin ayyukansa ya bautawa wanin Allah; amma shi imani da cewa babu wanda ya cancanci a bauta masa sai Allah wani cikin bahasin tauhidi uluhiyya kuma ana kiransa da suna tauhidi ma'abud.[13] a ra'ayin malamin ma'anar/ لا اله الا الله tauhidi ne ana uluhiyya.[14] amma tare da haka ba'arin malaman shi'a[15] da Ibn Taimiyya[16] da wahabiyawa[17] sun sanya tauhidi ibadi da tauhidi uluhiyya cikin ma'ana guda ɗaya; sai dai cewa Jafar Subhani malamin kalam da tafsiri a shi'a, yana ganin haɗe tauhidi ibadi da tauhidu uluhiyya cikin ma'ana guda ɗaya matsayi kuskure.[18]

Dalilan Tauhidi Ibadi

An gabatar da adadin dalilai ga tauhidi ibadi[19] ba'arinsu su ne kamar haka: 2.ɗanfaruwar halitta da bauta: abin bautawa shi ne wanda ya halicci dukkanin halitta, babu mahalicci in banda Allah. Saboda haka babu abin bautawa sai shi kaɗai. Ayoyin misalin aya ta 61 suratul hud da aya ta 192 suratul an'am ayoyi ne da suke shiryarwa zuwa ga lazimtuwa halitta da bauta.[20]

2.lazimtuwar rububiya da bauta: abin bautawa shi ne wanda ya kasance rabbu “Ubangiji", babu wani ubangiji sai Allah. Saboda haka babu wanda za a bautawa sai Allah.[21] aya ta 21 suratul baƙara, aya ta 76-79 suratul an'am suna cikin ayoyi da suke shiryarwa zuwa ɗamfaruwa rububiya da bauta.[22]

3.ɗamfaruwar mallakar mutuwa rayuwa da bauta: abin bautawa shi ne rayuwa da mutuwar halittu take hannunsa, babu mamallakin rayuwa da mutuwa in banda Allah, saboda haka babu abin bautawa sai Allah.[23] ayoyi misalin aya ta 194 suratul yunus, aya ta 123 suratul hud da aya ta 88 suratul ƙasas sun yi ishara kan wannan hujja da burhani.[24]

An ciro keɓantuwar bauta ga Allah shi kaɗai daga aya ta 5 suratul hamdi / إِیَّاکَ نَعْبُدُ" (Kai kaɗai muke bautawa) ; sakamakon gabatar da maf'ulin iyyaka kan fa'ilin (lamiri cikin na'abudu, da wannan dalili aka ce ayar tana shiryarwa zuwa tauhidi ibadi.[25] Allama ɗabaɗaba'i yana ganin aya ta 39 nda 40 suratul yusuf su ma matsayin dalili kan tauhidi ibadi, (اَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ) Allah cikin aya ta 40 suratul yusuf ya bada umarni da kada a bautawa kowa sai shi kaɗai.[26]

Shirka Cikin Ibada

A cewar Ayatullahi Subhani bisa ittifaƙin bakiɗayan musulmi bautawa wanin Allah shirka ce da take fitar da mutum daga muslunci.[27] a ra'ayin Murtada Muɗahhari shi kuma yana ganin bautar wanin Allah bisa hukuncin hankali da shari'a abu ne da baya halasta kuma yana haifar da fita daga muslunci.[28]

Wahabiyawa suna ganin abubuwa misalin tawassuli,[29] tabarruki,[30] ziyarar ƙaburbura[31] da neman ceto matsayin bautar mutane tare da lissafa shi cikin shirka.[32] da wannan ne, musulmai da suke tawassuli da tabarukki da Annabi (S.A.W), Ahlul-baiti (A.S)[33] da kuma sauran Annabawa da waliyyan Allah matsayin mushrikai.[34] cikin amsar da aka bayar akan wannan mahanga ta wahabiyawa, malamai suna cewa ayyuka misalin tawassuli da tabarruki da kuma neman ceto daga gare su yana kasancewa shirka cikin ibada da sharaɗin yinsa tare da ƙudurce uluhiyya da rububiya gare s, amma idan waɗannan ayyuka haka ba, kaɗai ana la'akari da waliyyai a matsayin bayin Allah nagargaru , ba za a lissafa yin tawassuli ko tabarruki da neman cetonsu ba a matsayin shirka, ko da kuwa waɗannan ayyuka sun kasance tare da rusunawa da ƙanƙan da kai.[35]

Nazari

  • "Tauhid Ibadi Az Didgahe Shi'eh Wa Wahabiyat" talifin Mahadi Nikuyi Samani: sakamakon la'akari da muhimmancin tauhidi ibadi da gurguwar fahimtar da wahabiya suka yi daga gare shi ne aka fitar da wannan rubutu da ya ƙunshi sashe guda biyu, bincike da fashin baƙi da ƙarin bayani kan ko wace mahanga, a sashe na farko an yi bayani kan ma'anar tauhidi da shirka da ma'aunan imani da muslunci, a sashe na biyu an bijiro da mahangar shi'a da wahabiyawa game da tauhidi ibadi, sannan an yi suka tare da warware shubuhohi da ra'ayoyin wahabiyawa.[36]

Bayanin kula

  1. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 1, shafi na 428 da 429; Sobhani, Al-Ilahiyat, 1413 AH, juzu'i na 2, shafi na 85; Abedi, Tauhidi wa Shirka, Mawallafin Mashaar, shafi na 84 da 85.
  2. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 1, shafi.429; Sobhani, Al-Ilahiyat, 1413 AH, juzu'i na 2, shafi na 85; Rabbani Golpayegani, Kalam tadbiki(1), 1399, shafi 100.
  3. ↑ Sobhani, Manshur Javid, 2003, juzu'i na 1, shafi 429.
  4. ↑ Rabbani Golpayegani, Kalam Tadbiki(1), 1399, shafi na 99 da 100.
  5. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 3, 209.
  6. ↑ Abedi, Tauhid wa Shirk, Mawallafin Mashaar, shafi na 83. ↑
  7. ↑ Sobhani, Manshur Javed, 2003, juzu'i na 1, shafi na 425-426; Abedi, Tauhidi da Shirka, Mawallafin Mashaar, shafi na 85.
  8. ↑ Mutahari,Majmueh Athar, 1390 AH, juzu'i na 2, shafi na 106; Abedi, Tauhid wa shirk, Mash’ar Publishing, shafi na 86.
  9. ↑ Duba: Hashemi Rafsanjani wa muhaqqiq markaz farhange wa ma'arif Al-Qur'ani, Farhang Quran, 2007, Mujalladi 19, shafi 537-540.
  10. ↑ Ahade Atiq, Safre Kuruj, sura 20, ayoyi 1-17.
  11. ↑ Rabbani Gholpayaghani, Kalam Tadbiki(1), 1399 AH, shafi 100.
  12. ↑ Javadi Amoli, Tauhidi dar kur’ani, 1395, shafi na 516; Sobhani, Al-ilahiyyat, 1413 AH, juzu'i na 2, shafi na 85.
  13. ↑ Mesbah Yazdi, » Khoda shinasi, 2014, shafi na 59.
  14. ↑ Mesbah Yazdi, » Khoda shinasi, 2014, shafi na 59
  15. ↑ Misali, duba: Abedi, Tauhid wa Shirk, Mawallafin Mashaar, shafi na 88 da 89.
  16. ↑ Ibnu Taimiyyah, Minhaj Sunnah, 1406 Hijira, Juzu'i na 3, shafi na 289 da 290.
  17. ↑ Misali, duba: Ghafari, Usul Madhhab al-Shi’a al-imamiya, 1431 AH, juzu’i na 2, shafi:425; Sobhani, al-Tauhidi da shirka a cikin Al-Qur'an al-Karim, 1426 AH, shafi na 29.
  18. ↑ Sobhani, tauhid wa al-shirk Fi Al-Qur'an al-Karim, 1426 AH, shafi na 29 da 30.
  19. ↑ Misali, duba: Javadi Amoli, Tauhidi dar Kur’an, 1395, shafi na 527-519.
  20. ↑ Javadi Amoli, Tawhid dar Quran, 1395 AH, shafi na 519-520.
  21. ↑ Sobhani, Al-Ilahiyat, 1413 AH, juzu'i na 2, shafi na 86; Javadi Amoli, Tauhid dar kur’an, 1395, shafi na 521 da 522.
  22. ↑ Javadi Amoli, Tawhid dar Quran, 1395 AH, shafi na 522-524.
  23. ↑ Javadi Amoli, Tawhid dar Quran, 1395 AH, shafi 525.
  24. ↑ Javadi Amoli, Tawhid dar Quran, 1395 AH, shafi 526.
  25. ↑ Makarem Shirazi, Tafsir Namuna, 1371 AH, juzu'i na 1, shafi na 43.
  26. ↑ Tabatabai, Al-Mizan fi Tafsirin Al-Qur’an, 1390 AH, juzu’i na 11, shafi na 178.
  27. ↑ Subhani, Manshur Javed, 1383 AH, juzu'i na 1, shafi na 272.
  28. ↑ Motahhari, Majmueh Athar, 1390 AH, juzu'i na 2, shafi na 104, 124 da 129.
  29. ↑ Duba: Ghafari, Usul Madhhab al-Shi’a al-imamiyah, 1431 AH, juzu’i na 2, shafi na 441-443.
  30. ↑ Al-Sheikh, Fathul Majid, 1377H, shafi na 133.
  31. ↑ Ibn Taimiyyah, Ziyaratul al-kubur wa Al--istinjad bil maqbur, Madba'ar Dar Tayyaba, shafi na 54; Al-Sheikh, Fath Al-Majid, 1377 AH, shafi na 229-232; Ghafari, Ka'idodin Al-Umami Shi'a Madhhab, 1431 AH, Juzu'i na 2, shafi na 478-480.
  32. ↑ Al-Sheikh, Fathul Majid, 1377H, shafi na 205 da 206.
  33. ↑ Duba kuma: Moghniyyah, Hazihi Hiya al-Wahhabiyyah, Al-Alam al-Islami Organization, shafi na 74-76; Abedi, Tauhidi da Shirka, Mawallafin Mawallafin Mashaar, shafi na 160-180.
  34. ↑ Rabbani Golpayegani, Kalam Tadbiki(1), 1399, shafi na 112.
  35. ↑ Sobhani, Al-Ilahiyat, 1413 AH, Juzu'i na 2, shafi na 101 da na 102. ↑
  36. ↑ Nakoyi Samani, Tawhid Ebadi Az Dedgah Shi'a wa Wahabiyat, 1395 AH, shafi na 5-14.

Nassoshi

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