Tauhidi Sifati

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Tauhidi Sifati (Larabci: التوحيد الصفاتي) ɗaya ne daga cikin rabe-raben tauhidi, da yake da ma'anar imani da ɗayantuwar bakiɗayan siffofin zatin Allah haɗe da zatinsa, kan asasin tauhidi sifati, siffofin zati basu da wani misdaƙi in banda zatin Allah, sassaɓawar da suke da shi ta faru bisa la'akari da ma'ana ba haƙiƙaninsu, wannan mahanga ta shahara da suna ɗayantuwar siffofi da zati, ana lissafa wannan mahanga matsayin mahangar da bakiɗayan malaman falsafar muslunci da malamain kalam na imamiyya da wasu jama'a daga ahlus-sunna, kishiyar wannan mahanga, asha'aira da maturidiyya daga mazhabobin kalam na ahlus-sunna sun yi imani da rashin ɗayantuwar siffofin Allah haɗe da zatinsa, sun tafi kan ƙadimancin siffofin Allah.

Malamai suna ganin imani da bambantuwar siffofi tare da zati matsayin shirka, amma an ce sakamakon kasancewar tauhidi sifati dandaƙaƙƙiyar mas'ala mai zurfin gaske wace galibi malaman kalam suka bijiro da bahasi kanta, ana lissafa shirka a siffa matsayin ɓoyayyar shirka da ba ta haifar da fita daga muslunci.

Malaman kalam na imamiyya a ƙoƙarinsu na tabbatar da tauhidi sifati sun jingina da dalili na hankali da naƙali, a cewar Jafar Subhani, malamin kalam a shi'a, ƙauracewa imani da adadantuwar zati da gujewar buƙatantar da Allah zuwa ga halittuns, yana tabbatar da ɗayantuwar zati da siffofi. Daga jumlolin dalilai na naƙali da suke bayyana korewa Allah siffofi matsayin kamalar tsarkake Allah ta'ala akwai huɗubar Imam Ali (A.S) ta farko a littafin Nahajul Al-balaga.

Matsayin Wannan Mas'ala Tare da Bayani

Tauhidi sifati ana lissafa shi daga asalan ilimomin muslunci kuma maɗaukakin tunanin ɗan Adam wanda ya samu karɓuwa cikin makarantar shi'a.[1] malaman shi'a cikin rabe-raben tauhidi zuwa tauhidi nazari da tauhidi amali, sun ajiye tauhidi sifati matsayin reshe daga tauhidi nazari.[2]

Abin da ake nufi daga tauhidi sifati, shi ne imani da ɗayantuwar siffofi tare da zatin Allah haka kuma tare da junansu da kuma kore duk wani nau'in tarkibi da adadantuwa da yawaituwa daga zatin Allah.[3] kan wannan asasi siffofin Allah ba su kasance daban masu cin gashin kansu ba daga junansu da kuma zatin Allah, bari dai wasu ma'anoni ne ga basiɗin misdaƙi guda ɗaya wanda shi ne dai ake kira da zatin Allah.[4] bisa wannan mahanga, bakiɗayan siffofi da ake jingina su da Allah, misalin ilimi, ƙudura da rayuwa, ainahin zatin Allah ne kuma dukkaninsu a junansa abu guda ne ba wani abu daban mai cin gashin kansa daga zatin Allah ba, kaɗai suna sassaɓawa cikin ma'ana.[5]

A ra'ayin Abdullahi Jawadi Amoli, masanin falsafa kuma malamin fiƙihu a shi'a, abin da ake nufi daga ɗayantuwar siffofi da zati shi ne cewa shi zatin Allah a ainahin koruwar tarkibi daga gare shi yana tare da dukkanin siffofin kamala ba tare da buƙatuwa da wani abu daban ba, saɓanin siffofin halittu waɗanda ainahin zatinsu bai kasance ainahin siffofinsu ba, za su iya rabuwa da su a ko wane lokaci.[6]

A cewar Ali Rabbani Gulfaigani, mai nazari kan ilimin kalam, maudu'in bahasi cikin tauhidi sifati, da yaya alaƙa take tsakanin zatin Allah da siffofinsa. Shi ne daidatuwa da ɗayantuwar zatin Allah da siffofinsa, sannan imani da bambantuwa da cin gashin kan siffofi daga zatin Allah ba komai bane face shirka cikin siffofi.[7]

Mahangar Mazhabobin Muslunci Game da Tauhidi Sifati

Bakiɗayan malaman falsafa na musulmi da malaman kalam na imamiyya[8] da wasu jama'a daga ahlus-sunna[9] sun yi imani kan ɗayantuwar siffofi tare da zati, ma'ana zati shi ne dai siffofi babu wani bambanci. Kishiyar wannan magana, asha'ira[10] da maturidiyya[11] daga firƙoƙin ahlus-sunna sun yi imani da bambantuwar siffofi da cin gashin kansu daga zatin Allah, suna kiransu da ƙadimai kamar dai zatin Allah, game da firƙar kalam ta mu'utazila akwai saɓani: Murtada Muɗahhari da Jawadi Amoli suna cewa haƙiƙa su mu'utazilawa sun yi imani da tsarkake Allah daga siffofi;[12] ma'ana suna korewa Allah siffofi, sai dai kuma Ali Rabbani mai nazari kan kalam yana cewa mu'utazilawa su ma kamar imamiyya sun yi imani da ɗayantuwar siffofi tare da zati.[13]

A ra'ayin Jawadi Amoli, sakamakon kasancewa mas'alar tauhidi sifati mas'ala ce danaƙaƙƙiya mai zurfin gaske, mas'ala da ake bijiro da ita gaban manyan malaman kalam, gama-garin mutane basu san komai game da ita ba, rashin imani da tauhidi sifati yana matsayin ɓoyayyar shirka da bata iya fitar da mutum daga cikin da'irar muslunci.[14]

Dalilai

Malaman shi'a a ƙoƙarin su na tabbatar da tauhidi sifati da ɗayantuwarsa da zatin Allah sun yi bayanin ba'arin dalilai. Ba'ari daga waɗannan dalilai na hankali da wasu daban da aka ɗauko su daga riwayoyi su ne kamar haka:

Dalilai Na Hankali

Jafar Subhani malamin kalam a shi'a ya yi ƙarin bayani game daɗaya daga cikin dalilai na hankali kan tauhidi sifati su ne misalin: ɗayantuwar zatin Allah da siffofinsu yana lazimta kore duk wata buƙatuwa cikin Allah a cikin siffofinsa daga waninsa; amma shi kuma abin da imani da cin gashin siffofin daga zati yake lazimtawa shi ne buƙatuwar Allah daga wanin zatinsa, idan ya kasance haka, zai zamane cewa Allah yana da ilimi da ƙudura amma ƙarƙashin taimakon ilimi da ƙudurar da suke waje da wanin zatinsa, saboda haka sakamakon kasancewa Allah tsantsar rashin buƙata sake babu ƙaidi da kasancewarsa ya tsarkaka daga buƙatuwa daga waninsa, siffofin Allah ɗaya suke da zatinsa su ne ainahin zatinsa.[15]

ƙarin bayanin Muhammad Taƙiyyu Misbahu Yazdi da Abdullahi Jawadi Amoli sun kasance kamar haka: idan siffofin Allah suna cin gashin kansu, ba za su fita daga hali biyu ba: ko dai a ƙaddara kasancewa misdaƙi cikin zatin Allah wanda yake lazimta tarkibi ga Allah daga sasannin juzu'ai daban-daban, wanda hakan yana cin karo da tauhidi zati kuma ba zai taɓa yiwuwa ba. Ko kuma dai misdaƙi ya kasance a waje daga zatin Allah, cikin wannan sura, ko dai a suranta waɗannan siffofi matsayin wajibul wujud wanda ya koru daga buƙatuwa kuma mahalicci wanda haka yana lazimta adadantuwar zati kuma hakan daidai yake da shirka, ko kuma mu ƙaddara ta matsayin mumkinul wujud, Allah shi ne mahalicci hakan yana lazimta shi zatin Allah bisa wannan ƙaddarawa ba yada waɗannan siffofi, dole ne ya fara halittarsu sannan ya siffantuwa da su, shi hakan ba zai taɓa yiwuwa ba; saboda abu ne mara yiwuwa ace illar samuwa kuma tare da haka ta rasa kamalolin haklittunta. Tare da ruguje dukkanin waɗannan surori da aka ƙaddara, tauhidi sifati da ɗayantuwar siffofin Allah tare da zatisa zai samu tabbatuwa.[16]

Dalilai Na Riwaya

A ra'ayin Muhammad Taƙiyyu Misbahu Yazdi, masanin falsafa malamin tafsiri a shi'a, an bijiro da tauhidi sifati cikin hadisai da taken "Nafyul sifat".[17] cikin huɗabar ta farko a littafin Nahjul Al-balaga da aka naƙalto daga Imam Ali (A.S)

«وَ كَمَالُ تَوْحِيدِهِ الْإِخْلَاصُ لَهُ وَ كَمَالُ‏ الْإِخْلَاصِ‏ لَهُ‏ نَفْيُ‏ الصِّفَاتِ عَنْهُ؛

Kamalar ɗayanta Allah shi ne iklasi da shi, kuma kamalar iklasi da shi ya kasance cikin kore masa siffofi (siffofin ƙari kan zati).[18] Ayatullahi Subhani yana ganin wannan magana ce ƙarara kan ɗayantuwa siffofi tare da zati.[19]

Allama Majlisi ya ce galibin riwayoyida aka naƙalto cikin babin siffofin Allah, sun kasance suna shiryarwa kan kore ƙari kan zati; amma fa ba sa bayani ƙarara kan ɗayantuwar siffofi tare da zati.[20]

Allama Ɗabaɗaba'i ya yi matuƙar mamakin wannan magana ta Allama Majlisi yana mai cewa lallai fa waɗannan riwayoyi suna shiryarwa kan ɗayantuwar siffofin Allah tare da zatinsa.[21]

Bayanin Kula

  1. ↑ Motahari, Majmueh Asar, 1390, juzu'i na 2, shafi na 101.
  2. ↑ Motahari, Jahanbini Tawhidi, 2009, shafi na 41; Javadi Amoli, Tauhidi dar Kur'ani, 2013, shafi na 201; Kharazi, Bidayat al-Maarif, 1417 AH, Juzu'i na 1, shafi na 53-54.
  3. ↑ Misbah Yazdi, Amuzesh Aqayid, 1384 AH, shafi 136; Mutahari,Majmueh Athar, 1390 AH, juzu'i na 2, shafi na 101.
  4. ↑ Misbah Yazdi, Amuzesh Aqayid, 1384 AH, shafi na 136.
  5. ↑ Mesbah Yazdi, Khodashinasi, 1396 AH, shafi na 269.
  6. ↑ Javadi Amoli, Tawhid dar Quran, 1395 AH, shafi na 298.
  7. ↑ Rabbani Gholpayaghani, Kalame Tafsili (1), 1399 AH, shafi na 59.
  8. ↑ Fayyad Lahiji, Gohar Murad, 1372 AH, shafi 241.
  9. ↑ Rabbani Golpayegani, Kalam tafsili (1), 1399, shafi na 59.
  10. ↑ Sobhani, Al-Ilahiyyat Ala Hoda Al-Kitab wa Sunnah wa Al-Aql, 1413 AH, juzu'i na 2, shafi na 35; Javadi Amoli, Tauhidi dar Kur'an, 1395, shafi na 302-299.
  11. ↑ Rabbani Golpayegani, Kalam tafsili (1), 1399, shafi na 59.
  12. ↑ Motahari,Majmueh Asar, 1390, juzu’i na 3, shafi na 98; Javadi Amoli, Tauhidi dar kur'an, 1395, shafi na 303 da 304.
  13. ↑ Rabbani Golpayegani, Kalam tafsili (1), 1399, shafi na 60-62
  14. ↑ Javadi Amoli, Tauhidi dar kur’an, 1395, shafi na 579.
  15. ↑ Sobhani, Tauhidin Ala Hoda Al-Kitab wa Sunnah wa Al-Aql, 1413 AH, juzu'i na 2, shafi na 38.
  16. ↑ Misbah Yazdi, Amuzesh Aqayid, 1384 AH, shafi 136; Javadi Amoli, Tawhid dar Quran, 1395 AH, shafi na 305 da 306.
  17. ↑ Misbah Yazdi, Amuzesh Aqayid, 1384 AH, shafi na 136.
  18. ↑ Nahj al-Balagha, Tashihu Subhi Saleh, hudubar farko, shafi na 39.
  19. ↑ Sobhani, Tauhidin Ala Hoda al-Kitab wa Sunnah wa Al-Aql, 1413 AH, juzu’i na 2, shafi na 41.
  20. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 4, shafi na 62.
  21. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 4, shafi na 1

Nassoshi

  • Javadi Amoli, Abdullah, Tauhidi dar kur'an: Tafsirin Mauzu'i qur'an kareem, wanda Heydar Ali Ayoubi ya yi bincike kuma ya gyara shi, Qum, Cibiyar Buga Isra'i, bugun 8, 1395.
  • Kharazi, Seyyed Mohsen, Badayat al-Maarif al-Ilahiy, Al-Nashar al-Islami Est., Qom, 1417H.
  • Rabbani Golpayegani, Ali, Kalam Tafsili (1); Tauhid wa Sifat wa Adle ilahi, Qum, Jami'atu Al-Mustafa (AS), bugu na biyar, 1399.
  • Sobhani, Jafar, Tauhidin Ali Hoda Al-Kitab wa Sunnah wa Al-Aql, Qum, Cibiyar Imam Sadik (AS), 1413H. * Fayaz Lahiji, Molla Abd al-Razzaq, Gohar Murad, Tehran, Sayeh Publishing House, 2003.
  • Majlisi, Muhammad Baqir, Bihar al-Anwar al-Jamaa shugaban Akhbar al-Imam al-Athar (a.s.), Beirut, Dar Ihya al-Trath al-Arabi, bugu na biyu, 1403H.
  • Mesbah Yazdi, Muhammad Taqi, Amuzesh Aqayed, Tehran, Sasman Islamic Reports Company and Publishing Company, Hafdham Company, 1384 AH.
  • Mesbah Yazdi, Muhammad Taqi, Khodashnasi, Amirreza Ashrafi, Qum, Publications of Amouzshi wa Pajwahshi Imam Khumaini (Allah ya jiqansa) Mu’assasa, Publications, 1396 miladiyya.
  • Motahhari, Mortada, Jahanbini Tawhidi, Sadra Publications, Tehran, 1389 AH.
  • Motahhari, Mortada, Majmueh Asar, Tehran, Bugawar Sadra, 1390H.
  • Nahj al-Balagha, Gardavaranda Sayyid Razi, Tas'hihu Subhi Saleh, Kum, Hijira, babin farko, 1414 BC.
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