Ulul Amri

Daga wikishia

Ulul Amri yana bada ma’anar Ma’abota Al’amari, mutanen da kan asasin ayar Ulul Amri da’a gare su ta kasance Wajibi, wannan isdilahi ya zo a aya ta 59 cikin Suratul Nisa’i, sannan game da Ismar Ulul Amri da kuma batun su wane ne Ulul Amri, akwai ra’ayoyin Mabambanta cikin litattafan Kalam da Tafsiri na Shi’a da Ahlus-sunna, a imanin `Yan Shi’a Imamiyya abin da ake nufi daga Kalmar Ulul Amri shine Imaman Shi’a, sai dai cewa a ra’ayin Ahlus-Sunna Kulafa’ur Rashidin ake nufi da kuma dukkanin Shugabanni Adalai, sannan Ijma’i yana daga Misdakan ayar, `Yan Shi’a sun Imani da dalilin karfafawar ayar Ulul Amri kan da’a ga Ulul Amri ba tare da sharadi da kaidi ba cewa lallai wannan aya tana shiryarwa zuwa ga Ismar Ma’abota al’amari, sai dai kuma galaibin Malaman Ahlus-Sunna basa ganin ayar tana shiryarwa kan Ismar Ulul Amri

Ayar Ulul Amri

Asalin Makala: Ayar Ulul Amri Kalmar (Ulul Amri) tana da ma’anar Ma’abota al’amari kuma an cirota ne daga aya ta 59 daga Suratul Nisa’i wacce cikinta ya zo kamar haka:

«یا أَیهَا الَّذِینَ آمَنُواْ أَطِیعُواْ اللّهَ وَأَطِیعُواْ الرَّسُولَ وَأُوْلِی الأَمْرِ مِنکمْ»

Yaku wadanda suka yi Imani ku yi da’a ga Allah da Manzonsa da Ma’abota Al’amari daga cikinku. Malaman Tafsirin Shi’a misalin Fadlu Bn Hassan Ɗabarasi da Allama Tabataba’i [1] da Malaman Kalam na Imamiyya [2] sun fahimci Ismar Ulul Amri daga wannan aya, sannan sun jingina da Riwayoyi domin gano Misdakan Ulul Amri sun kafa dalili da su kan ismar Imamai Goma sha biyu [3]

Ismar Ulul Amri

Hujjar da `Yan Shi’a suka kafa kan Ismar Ulul Amri tareda jingina da ayar Ulul Amri kan wannan karfaffen Magina da take umarni da yin da’a da biyayya ga Ulul Amri ba tareda sharadi da kaidi ba [4] daya daga cikin dalilansu shine wannan Ayar Lailati al-Mabit ta yi umarni da da’a Mudlaka, ma’ana bayan an umarceku da da’a ga Ulul Amri kada ku kawo wata taogaciya cikin da’ar, da kuma cewa an jingina da’ar Ulul Amri jikin umarni da da’a ga Annabi (S.A.W) a ra’arin Malamin wannan mas’ala tana nuna cewa kamar yanda zaku yi da’a ga Annabi (S.A.W) ba tareda sharadi da Kaidi ba to haka da’a ga Ulul Amri ta zama wajibi a kanku [5] kan asasin wannan magina, kafa hujja zai kasance da wannan shakali kan wannan aya: da’a ga Ulul Amri wajibi ce ba tareda sharadi da kaidi ba, idan Ulul Amri ba su kasance Ma’asumai ba kuma suna umarni da aikata haram zai zamana za a samu karo da juna tsakanin umarnin Allah guda biyu, saboda a bangare guda wajibi ayi biyayya da da’a ga Ulul Amri mu aikata Haram da suka umarce mu da shi, a dayan bangare kuma wannan aiki da suka samu haramun ne kuma bai kamata mu aikata haram ba, saboda haka Ulul Amri Ma’asumai ne ba zai taba yiwuwa su bada umarni kan haram ba [6]

Fakrur Razi [7] daga Malaman Ahlus-Sunna shima ya tafi kan wannan ra’ayi, sai dai kuma sauran Malaman Ahlus-Sunna sun saba da wannan ra’ayi , su sun yi Imani cikin wannan aya bayan umarni da da’a ga Ulul Amri ya zo cewa idan kuka samu sabanin ra’ayi to ku koma zuwa ga Allah da Manzonsa, wannan shaida ce kan cewa ba saki ba kaidi ake da’a da biyayya ga Ulul Amri ba, [8] duk sanda suka yi umarni da aikata haramun ba za a bisu ba, saboda haka a imanin Ahlus-sunna wannan aya bata shiryarwa kan ismar Ulul Amri kishiyar wancan Magana a imanin `Yan Shi’a umarnin da akayi a cikin ayar anyi bayaninsa da yanayin da ba zai karbi togaciya ba, ma’ana a la’akari da duba na Urufi a za a fahimci cewa ba tare da kaidi da sharadi ba dole ayi da’a da biyayya ga Ulul Amri kuma abinda wannan Magana take lazimtawa shine Ma’sumancinsu. [9]

Misdakin Ulul Amri

Dangane da Misdakin Ulul Amri anyi bahasi mai tarin yawa a cikin litattafai na Tafsiri na Ahlus-Sunna da `Yan Shi’a [10] sannan an samu sabanin ra’ayi tsakanin `Yan Shi’a da Ahlus-sunna kan su wane ne Misdakin ayar, kan asasin Hadis jabir wanda masadir din Shi’a da Ahlus-Sunna suka nakalto shi misalin littafin Kifayatul Asar [11] Kamalud-Addini [12] ya zo cewa Imamai Goma sha biyu su ne Misdakin Ulul Amri, `Yan Shi’a a yunkurin tabbatar da da wannan Magana sun jingina da riwayoyi misalin Hadis Safina, Hadis Saklaini [13] a cewar Allama Hilli akwai riwayoyi Mutawatirai daga riwayoyin `Yan Shi’a da Ahlus-sunna kan wannan mas’ala [14] Malaman Ahlus-Sunna basu karfi wannan ra’ayi ba, suna da wasu ra’ayoyin na su daban, daga cikinsu wasu sun fassara Ulul Amri da Kulafa’ur Rashidin, wasu kuma sun ce Malaman addini ne, wasu kuma sun tafi kan cewa Kwamandojin Rundunoni na yaki sune Misdakin ayar [15]Zamakshari ya rubuta cewa wanda ake nufi sune Adalan Shugabanni wadanda suke jagorantar hukuma kan asasin addini, misalisu Kulafa’ur Rashidin da Shugabanni da suke aiki irin na su [16] Fakrul- Addini Razi wanda ya sabawa Ahlus-sunna ya zabi ra’ayin da `Yan Shi’a suka tafi a kai yayi Imani kan asasin wannan aya wajibi ne Ulul Amri su kasance Ma’asumai, yana cewa abin nufi daga Ulul Amri shine Ijma’i, hujjarsa shi dai Ma’asumi ko dai ya zama dukkanin al’ummar musulmi ko kuma wasu daga cikinsu, sakamakon a wannan zamani ba zai yiwuwa a san daidaikun mutane da suke Ma’asumai kuma ba’arin wasu cikin al’ummar ba ma’asumai bane , saboda haka dole muce Ma’sumi shi ne abinda al’umma tayi Ijma’i a kansa [17] abinda ake nufi da Ijma’i shina Ahlul Hilli Wal-Akdi ma’ana Malaman Musulmai [18]

Bayanin kula

  1. Tabarsi, Majma Al-Bayan, 1372, juzu'i na 3, shafi na 100 da 101; Tabatabai, Al-Mizan, 1417 AH, juzu'i na 4, shafi na 319.
  2. Misali, duba Allameh Hilli, Kashf Al-Morad, 1417 AH, shafi na 493.
  3. Tabarsi, Majma al-Bayan, 1372, juzu'i na 3, shafi na 100 da 101; Tabatabai, Al-Mizan, 1417 AH, juzu'i na 4, shafi na 319.
  4. Misali, duba Allameh Hilli, Kashf al-Morad, 1417 AH, shafi na 493; Mesbah Yazdi,Rahnama Shinasi, 1376, shafi na 206..
  5. Mesbah Yazdi, Rahnama Shinasi, 1376, shafi na 206.
  6. Allameh Hilli, Kashf al-Morad, 1417 AH, shafi na 493; Mesbah Yazdi, rahnama Shinasi, 1376, shafi na 206.
  7. Duba Fakhrul Din Razi, Mufatih al-Ghaib, 1420 AH, juzu'i na 10, shafi na 113.
  8. Duba Taftazani, Sharh al-Maqasid, 1409 AH, juzu'i na 5, shafi na 250.
  9. Dubi Mesbah Yazdi, "Rahnama Shinasi", 1376, shafi na 207
  10. Misali duba Tabataba’i, Al-Mizan, 1417H, Mujalladi na 4, shafi na 401-392; Fakhr al-Din Razi, Mufatih Al-Ghaib, 1420 AH, juzu'i na 10, shafi 112-114;
  11. Khazaz Razi, Kefayeh al-Athar, 1401 AH, shafi na 54-55.
  12. Sadouq, Kamaluddin, 1395 AH, juzu'i na 1, shafi na 253-254.
  13. Misali duba Tabatabai, Al-Mizan, 1417H, Mujalladi na 4, shafi na 399.
  14. Duba Allameh Hali, Kashf al-Morad, 1417 AH, shafi na 539.
  15. Fakhr al-Din Razi, Mofatih al-Ghaib, 1420 AH, juzu'i na 10, shafi na 113, 114.
  16. Duba Zamakhshari, Tafsir Keshaf, 1407 AH, Mujalladi na 1, shafi na 524.
  17. Duba Fakhrul Din Razi, Mufatih al-Ghaib, 1420 AH, juzu'i na 10, shafi na 113.
  18. Duba Fakhrul Din Razi, Mufatih al-Ghaib, 1420 AH, juzu'i na 10, shafi na 113.

Nassoshi

  • Taftazani, Saad al-Din Masoud bin Umar, Sharh al-Maqasid, bincike na Abdul Rahman Umira, Qum, al-Sharif al-Razi, bugu na farko, 1409H.
  • Khazaz Razi, Ali bin Muhammad, Kefaiya Al-Athar fi Nass Ali al-Imam al-Athni Ashar, Abdul Latif Hosseini Kohkamari, Qom, Bidar, bugu na biyu, 1401H.
  • Zamakhshari, Mahmoud, Al-Kashaf Ala haka'ik Ghwamez Al-Tanzil, Beirut, Dar al-Kitab al-Arabi, bugu na uku, 1407H.
  • Sheikh Sadouq, Muhammad bin Ali, Kamal al-Din da Tammam Al-Neema, Tehran, Dar al-Kitab al-Islamiya, 1395H.
  • Tabatabai, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-Qur'an, Qom, Islamic Publications, bugu na biyar, 1417H.
  • Tabarsi, Fazl bin Hasan, Majam Al-Bayan Tafsir Al-Qur'an, Tehran, Nasser Khosrow, 1372.
  • Allameh Hilli, Hassan bin Youssef, Kashf al-Murad fi Sharh Tajrid al-Itqad, bincike na Hassan Hassanzadeh Amoli, Qum, ofishin wallafe-wallafen Musulunci, bugu na 7, 1417 AH.
  • Fakhr al-Din Razi, Abu Abdullah Muhammad bin Omar, Mufatih al-Ghaib, Beirut, Dar Ihya al-Trath al-Arabi, bugu na uku, 1420H.
  • Misbah Yazdi, Mohammad Taqi, Rahnama Shinasi, Qum, Wallafar Cibiyar Ilimi da Bincike ta Imam Khumaini, bugu na farko, 1376.