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Tauhidi Zati

Shafi Mahawara

Tauhidi zati (Larabci: التوحيد الذاتي) ɗaya ne daga kashe-kashen tauhidi yana bada ma'anar ɗayantuwar Allah. tauhidi zati cikin isɗilahin malaman kalam yana da ma'anar kore duk wani abokin tarayya da tsara daga Allah; amma a mahangar ba'arin malamai, yana da ma'anar cewa zatin Allah bai samu daga ko wane irin abu ba bai da ko wace irin gaɓa da sashi. Ayoyi misalin «وَ لَم یَکُن لَه کُفواً أحَد» da «لیس کَمِثلِه شَیء» suna da ma'anar kore masa duk wani abokin tarayya da tsara, sannan kuma ayar «قُلْ هُوَ اللّٰهُ أَحَد» aya ce da take kore samuwa daga jiki ko gaɓa ga ubangiji.

Imam Ali (A.S) cikin wasiƙarsa zuwa ga Imam Hassan (A.S) ya kafa hujja kan kore duk wani abokin tarayya daga Allah da cewa idan har Allah yana da abokin tarayya, to da tabbas Annabawansa za su zo wurinka za kuma su ka ga kufaifayin mulki da irin sarautar da yake da ita da ikonsa, daidai lokacin bakiɗayan Annabawa sun kasance suna kira zuwa ga Allah ɗaya. Cikin litattafan ilimin kalam, an bijira kan bahasin dalilai na hankali da suke tabbatar duka ma'anonin biyu na tauhidi zati.

Matsayi

Tauhidi zati yana cikin martabobi da rabe-raben tauhidi nazari[1][Tsokaci 1] kuma yana cikin asalan koyarwar muslunci da ake lissafa shi dag mafi ɗaukakar tunanin ɗan adam, a cewar Murtada Muɗahhari, haƙiƙa bahasi kan tauhidi zati yana da matsayi na musamman a makarantun shi'a.[2] cikin falsafar muslunci an ambaci tauhidi zati ƙarƙashin taken “tauhidi cikin wajabcin samuwa".[3] ba'arin masu dandaƙe bincike sun yi amanna da cewa gwargwadon yadda mutum ya samu ilimi da fahimta kan tauhidi zati haka zai samu cikin tauhidi af'ali da tauhidi sifati, ba zai taɓa yiwuwa ka samu wani mai suluki cikin cikin tauhidi af'ali ba tare da kutsawa ta gadar tauhidi zati ba. Duk mai samun mushahada da fahimta cikin tauhidi af'ali hakan ta faru ne sakamakon zatinsa ya samu canji, kuma ba tare da ya ankara ba yana riska da kuma samun fahimtar rarraunar martaba daga tauhidi zati.[4]

Sanin Ma'ana

Tauhidi zati a isɗilahin malaman ilimin kalam yana da ma'anar cewa Allah guda ɗaya ne rak kuma bashi misali kuma bashi da abokin tarayya.[5] Murtada Muɗahhari yana cewa shi tauhidi zati magana ce game da sani da kuma imani da ɗayantuwar zatin Allah.[6] kishiyar tauhidi zati shi ne shirka wace imani da ita na haifar da fita daga addinin muslunci, da kuma ɗora hukuncin mushriki kan duk mai imani da shirka.[7]

Ma'ana Ta Daban Daga Tauhid Zati

Tauhidi zati wani lokacin ana amfani da shi cikin ma'ana mai faɗin gaske, ƙari kan misalin korewa Allah misali haƙiƙa rashin gangar jiki shi ma yana ƙarƙashin ma'anar tauhidi zat. Kan asasin wannan ma'ana tauhidi zati yana da martaba guda biyu: 1.Allah ɗaya ne bashi da abokin tarayya kuma bashi da misali. Ana kiran wannan martaba da sunan “Tauhidi wahidi"

2.Allah shi kaɗai ne ɗayar rak da bashi da na biyu kuma ta kowacce fuska bashi da tarkibi shi basiɗi ne bashi da jiki sawa'un jiki na zahiri da ake iya gani ko kuma wanda ake ƙaddarawa cikin kwakwalwa, ana kiran wannan martaba da suna “Tauhidi Ahadi"[8] Abdullahi Jawadi, masanin falsafa malamin tafsiri a shi'a, yana cewa Allah shi kaɗai ne bashi ɗaya ne rak, ɗayantuwa shi ne cewa bashi da misali, bashi da tsara kuma bashi da abokin tarayya, shi kaɗai na nufin bashi da na biyu bashi da jiki na zahiri da na cikin kwakwale.[9] cikin isɗilahin malaman falsafa suna kiran wannan ɗayanta da suna “Wahadat Haƙƙihi" wace take da ma'anar kore adadi, yawaita da jikkantuwa daga zatin Allah.[10]

ayoyi misalin«وَ لَم یَکُن لَه کُفواً أحَد»[11] و «لیس کَمِثلِه شَیء»[12] ayoyi ne da suke ɗauke da ma'ana ta farko ga tauhidi zati, ma'ana kore tsaraku, kwatanci, misali da abokin tarayya daga barin zatin Allah, ayar «قُلْ هُوَ اللّٰهُ أَحَد» aya ce dake ɗauke da ma'ana ta biyu ma'ana kore tarkibi da jiki daga barin Allah.[13]

Dalilan Taihidi Zati

Malaman ilimin kalam da musulmai masana falsafa a ƙoƙarinsu na korewa Allah tarkibi, tsaraku da misalai sun gabatar da adadin dalilai[14] ba'arinsu su ne kamar haka:

Dalilai Kan Kore Tsaraku Da Misali Daga Allah

Malaman kalam cikin korewa Allah misali da abokin tarayya sun kasance suna amfani da hanyar wajabcin samuwar Allah: idan wani wajibul wujudu ɗin koma bayan Allah ya kasance, idan hara akwai wani wajibul wujud bayan Allah, to zai zamana kenan su biyu sun bambanta da juna ko kuma babu bambanci tsakaninsu, idan tsakaninsu babu ko wani irin bambanci da bambanta to za su abu guda, batun Allah biyu ya koru, wannan kuma a kankin kansa dalili ne da yake kore abokin tarayya daga Allah; amma idan kuma ya kasance akwai bambanci tsakaninsu, hakan zai haifar da tarkibi cikinsu wanda hakan korarra magana ce kuma baya halasta cikin wajibul wujud; saboda shi tarkibi yana komawa ne ga mumkinul wujud, daidai lokacin an ƙaddara ce shi Allah wajibul wujud ne.[15]

Imam Ali (A.S) cikin wasiƙarsa zuwa ga ɗansa Imam Hassan (A.S) ya kawo misalin wannan dalili cikin tabbatar da koruwa abokin tarayya, yana mai cewa da Allah yana da abokin tarayya, lallai Annabawansa za su zo wurinka za kuma ka ga kufaifayin sarautu da ƙudurarsa z aka tsinkayi keɓantattun ayyukansa.[16]Nasir Makarim Shirazi, malamin tafsiri kuma faƙihi na shi'a, cikin ƙarin bayani kan wannan dalili ya ce da Allah yana da abokin tarayya da tsara, wajibi ne ya kasance mai hikima shi kuma mai hikima wajibi ya sanar da bayinsa samuwarsa, ya kuma isar da dokokinsa ta hanyar manzanninsa zuwa ga mutane; sai dai bakiɗayan Annabawa sun kasance suna kiran mutane zuwa ga Allah guda ɗaya. Wani abin lura na daban shi ne cewa da ace akwai wani Allah daban, wajibi ne kufaifayin sarautarsa da mulkinsa su bayyana cikin duniya; sai da ice ita kanta duniya wani tari ne tsararre guda ɗaya, ɗayantar duniya a kansa hujja ce da ke tabbatar da kaɗaituwa da ɗayantuwar Allah.[17]

Muhammad Taƙiyyu Misbahu Yazdi shima bisa naƙali daga ma'abota hikima daga musulmai, tare da amfani da burhanis siddiƙin, ya yi bayanin dalili game da tabbatar da kaɗaituwar zatin Allah, kuma yana ganin wannan burhin matsayi burhani mafi dandaƙewa da ƙarfin hujja.[18]

Dalili Na Kore Tarkibi Daga Allah

Dalili kan kore tarkibi daga zatin Allah an yi bayaninsa kamar haka: duk wani murakkabi yana da buƙatuwa kuma ko wane sashi daga murakkabi daga waninsa yak. ta wata fuska daban ita buƙatuwa zuwa ga wani, yana daga siffofi da halayen mumkinul wujud, daidai lokacin da shi Allah wajibul wujud ne, saboda haka duk wani irin tarkibi babu bambanci shin tarkibi na waje ko kuma na cikin kwakwale? Duka sun koru daga zatin Allah.[19]

Bayanin kula

  1. ↑ Javadi Amoli, Tawhid dar Quran, 1395 AH, shafi 201.
  2. ↑ Mutahhari, Majmueh Athar, 1390 AH, juzu'i na 2, shafi na 101.
  3. ↑ Misbah Yazdi, Amuzesh Falsafa, 1401 AH, juzu'i na 2, shafi na 433 da 434.
  4. ↑ Hosseini Tehrani, Golshan Asrar Sharhi Bar Al-Hikmah Al-Ta’aliyya, juzu’i na 1, shafi na 186.
  5. ↑ Sobhani, Al-Ilahiyyat Ala Hoda Al-Kitab wa Sunnah wa Al-Aql, 1413 AH, juzu'i na 2, shafi na 11; Javadi Amoli, Tauhid dar kur’an, 1395, shafi na 201.
  6. ↑ Motahhari, Majmueh Athar, 1390 AH, juzu'i na 2, shafi na 99.
  7. ↑ Javadi Amoli, Tawhid dar Quran, 1395 AH, shafi 578.
  8. ↑ Javadi Amoli, Tawhid dar Quran, 1395 AH, shafi 201-202; Sobhani, Al-Ilahiyyat Ala Hoda Al-Kitab wa Sunnah wa Al-Aql, 1413 AH, Mujalladi na 2, shafi na 11 da 29; Rabbani Golpayegani, Kalam Tadbiki(1), 1399, shafi na 41.
  9. ↑ Javadi Amoli, Tawhid dar Quran, 1395 AH, shafi na 223.
  10. ↑ Rabbani Gholpayaghani, Kalam Tadbiki (1), 1399 AH, shafi na 42.
  11. ↑ سوره توحید، آیه۴.
  12. ↑ سوره شوری، آیه ۱۱
  13. ↑ Javadi Amoli, Tawhid dar Quran, 1395 AH, shafi na 221 da 222; Sobhani, Al-ilahiyyat Ala Hoda al-Kitab wa Sunnah wa Al-Aql, 1413 AH, juzu’i na 2, shafi na 11.
  14. ↑ Misali, duba: Mousavi, “Tauhid zahiri”, shafi na 63-68.
  15. ↑ Alama Hilli, Kashf al-Murad, 1413 AH, shafi na 291.
  16. ↑ Nahj al-Balagheh, Tashihu Sobhi Saleh, harafi na 31, shafi na 396.
  17. ↑ Makarem Shirazi, Payame Amirul Mominin (AS), 2006, juzu'i na 9, shafi na 546.
  18. ↑ Mesbah Yazdi, Ilimin Falsafa, 1401, juzu'i na 2, shafi.434.
  19. ↑ Alama Hilli, Kashf al-Murad, 1413 AH, shafi na 292.

Tsokaci

  1. ↑ Tauhidi nazari yana alaka da fagen sanin Allah da imani da shi, ma'ana mutum ya kadaita Allah, kishiyarsa shi ne tauhidi amali wanda yake da alaka da sashen ayyukan mutum(Murtada Mutahhari, Majmu'eh Asar, j 26 shafi na 97

Nassoshi

  • Allamah Hilli, Hasan bin Yusuf, Kashf al-Murad fi Sharh Tajrid al-Belief, Qum, Jamiat-e Modarreen Seminary, Qum, 1413 BC.
  • Javadi Amoli, Abdullah, Tawhid dar Quran: Maƙasudin Tafsirin Alqur'ani Mai Girma, Haider Ali Ayoubi, Qum, Isra Publishing Center, Chap Hashtam, 1395 AH.
  • Makarem Shirazi, Nasser, Payame Amirul Muminin (a.s) Tehran, Darul Kutub Al-Islamiyyah, babi na farko, 1386H.
  • Mesbah Yazdi, Mohammad Taqi, Amozesh Falsafa, Qum, wallafe-wallafen Mu’assasa Amozesh da Pazhoushi Imam Khomeini, 1401H.
  • Motahhari, Mortada, Majmueh Asar, Tehran, Sadra Publications, 1390H.
  • Mousavi, Sayyid Jaber, “Self-Tawhid”, Dar Danshnameh Islamic Kalam, juzu’i na 3, Qum, Imamu Sadik (amincin Allah ya tabbata a gare shi), 1403H.
  • Nahj al-Balagha, Gardawarandeh Sayyid Razi, editan Sobhi Saleh, Qum, Hijira, babi na farko, 1414 BC.
  • Rabbani Gholpayani, Ali, Kalam Tabiki (1); Tauhidi, Siffofin Allah da Adalcin Allah, Qum, Jami’atul-Mustafa (AS), Chap-i-Najm, 1399H.
  • Subhani, Jaafar, Al-ilahiyyat Ala Hoda Kitab wa Sunnah wa Aqle, Qum, wanda Imam Sadik (a.s) ya kafa, 1413 BC.
  • حسینی طهرانی، سید محمدمحسن، گلشن اسرار شرحی بر الحکمة المتعالیه، ج۱، ص۱۸۶.https://maktabevahy.org/Document/Book/Details/107/گلشن-اسرار-ج1?page=186&search=
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