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Wajabcin Godewa Ma'abocin Ni'ima

Daga wikishia

Wajabcin godewa wanda ya yi maka ni'ima (Larabci: وجوب شكر المُنعِم) hakan yana nufin mutum ya godewa wanda ya yi mi shi ni'ima, kuma shi wajabcin godewa wanda ya yi ni'ima wata ƙa'ida ce ta hankali ko hukunci ne na shari'a da hankali yake hukuntawa da kur'ani da hadisi.

Malaman muslunci sun yi saɓani kan cewa shin ita wannan ƙa'ida ta samo asali ne daga hankali ko kuma daga shari'a kaɗai wacce ake kafa dalili da ita, Adaliyya daga Mu'utazilawa da Shi'a Imamiyya suna ganin wannan ƙa'ida ce ta hankali ce duk da cewa an ambace ta a cikin ƙur'ani da hadisi, saboda haka suke ganin cewa hukunci na shari'a da yake nuni kan wannan ƙa'ida kawai ƙarfafa ta yake yi amma ba shi ne asali dalili na ƙa'idar ba, kuma suna cewa wannan wani abu ne a bayya ne cewa duk wani wanda ya yi wa mutum wata ni'ima, to yana buƙatar ya gode ma shi bisa wannan ni'ima, kazalika suna dogara da al'adar mutane masu hankali kan wannan ƙa'ida. A ɗaya hannun kuma a kwai Asha'ira wasu firƙa ce daga cikin firƙoƙin kalam na Ahlus-Sunna suna dogaro da ayoyin ƙur'ani da wasu dalilan kan wannan ƙa'ida, sun yi imani da cewa kafin shari'a da aiko Annabawa ba zai yiwu ba a kai gano wannan ƙa'ida ta wajabcin yin godiya ga wanda ya yiwa mutum ni'ima.

Malaman Shi'a sun yi amfani da wannan ƙa'ida a wasu rassa na ilmummuka daban-daban na addinin muslunci, daga cikin akwai ilimin aƙida da ilimin Usulul Fiƙihi da Fiƙihu daga cikin misalai kan hakan akwai tilascin yin bincike kan abin da ya shafi aƙida da larura ta yin Ijtihadi ko Taƙlidi ko Ihtiyaɗi.

Bayani Kan Wannan Ƙa'ida Da Muhimmancinta

Wajabcin godiya ga wanda ya yi wa mutum ni'ima, yana nufin tilasci na hankali ko shari'a ga mutum ya godewa wanda ya yi mi shi ni'ima,[1] ana tattaunawa kan wannan ƙa'ida a fagen Aƙida, sai dai cewa malaman fiƙihu sun yi amfani da itta wajan ciro hukunce-hukunce.[2]

Malaman tafsiri suna ganin wasu daga cikin ayoyi a matsayin dalili na wannan ƙa'ida, misali sun yi magana kan wannan ƙa'ida a ƙarshan wannan ayoyin daga 11-15 a cikin suratul Zukhruf[3] da aya ta 107 a cikin suratul A'araf,[4] da aya ta 109 a cikin suratul An'am,[5] da aya 164 a cikin suratul Baƙara,[6] da aya ta 7 a cikin suratul Ibrahim,[7] kazalika a cikin hadisai an ƙarfafa wajabcin godiya ga Allah mai yin ni'ima. Misali ya zo a cikin hadisi daga imam Ali (A.S) cewa da Allah bai yi alƙawarin yin azaba ba ga wanda ya saɓa mishi, lalle da ya zama tilas kada a saɓa mishi saboda ni'imarshi.[8]

Ƙa'idar Wajabcin Godiya Ga Mai ni'ima Ƙa'ida Ce Ta Hankali Ko Ta Shari'a?

Ɗaya daga cikin saɓani tsakanin waɗanda suka tafi kan adalci(Adaliyya) da malaman aƙida na Asha'ira shi ne kan wannan ƙa'ida ta wajabcin godiya ga wanda ya yiwamutum ni'ima,shi ne shin dalilin wannan ƙa'ida hankali ne ko ku dalilinta na shari'a ne? wato Kur'ani da sunna,[9] su waɗanda ake kira da adaliyya wato Mu'utazila[10] da imamiyya,[11] sun tafi kan cewa wannan ƙa'ida tasamo asali ne daga hankali, amma umarni da hani na shari'a wanda yake nun ikan wannan ƙa'ida, ba komai bane face nuni da faɗakarwa,[12] kan wannan ƙa'ida amma ba asalin dalilinta ba. Amma malamin fiƙihu da Usul na Shi'a sheik Ansari wanda ya rasu a shekara ta 1281hijira yana ganin abin da ya shafi wannan ƙa'ida yana komawa zuwa ga matsalar nan da take cewa hankali a kan-kanshi batare da shari'a bay ana fahimtar abu mai kyau da marar kyau a tsakanin adaliyya da ‘yan Asha'ira, abin nufi idan har wani mutum yana ganin cewa hankali shi ne abin da ake komawa zuwa gareshi wajan fahimtar kyan abu ko koma muninshi, irin wannan mutuman dole a hankalce ya yarda da wannan ƙa'ida ta wajabcin godiya ga duk wani mai ni'ima kan wanda ya yiwa ni'ima. Amma idan wani mutum ya tafi kan cewa fahimtar kyan abu da munishi yana farowa ne kawai ta hanyar shari'a, kamar yadda Asha'ira suka tafi a kai, to zai tafi kan cewa wajabcin godiya ga wani mutum da ya yi ni'ima kan wani to zai zamo hanka ya samo asali ne daga shari'a.[13]

Ku duba: Husunu Wa Ƙubuhu

Daliln Waɗanda Suka Yi Yarda Da Cewa Ƙa'ida Ce Ta Hankali

wasu daga cikin malamn aƙida suna ganin cewa tabbatar da wannan ƙa'ida cewa ta hankali ce wani al'amari ne da yake a bayyane, suka ce lalle hankali yana hukunci a bayyane cewa duk wanda aka yiwa wata ni'ima ya godewa wanda ya yi mishi wannan ni'imar.[14] inda malamin aƙida na Shi'a Al-karajiki ya rasu a shekara ta 449 ya ce tilas cen godiya ga wanda ya yi ni'ima wani abu ne da masu ankali sukayi Ittif;aƙi a kanshi, basu da saɓani kan haka,[15] kuma an kafa hujja kan wannan ƙa'ida, misali malamin aƙida da fiƙihu na Shi'a Allama Hili ya yi wafati a shekara ta 726 hijira ya ce idan har godiya ga mai ni'ima bata zama dole ba, to kazalika niman sanishi ba zai zama dole ba, to kuma hakan zai kai ga rashin tilascin neman sani, hakan kuma yana nufin cewa turo annabawa bashi da wata ma'ana, to a ƙarshe zamukai ga sakamakon cewa yin godiya ga mai ni'ima dole ne kuma darura ce.[16]

Daliln Waɗanda Yarda Da Cewa Ƙa'ida Ce Ta Shari'a

Saɓanin Adaliyya, Asha'ira sun yi imanin cewa ƙa'idar wajabcin godiya ga mai ni'ima ana fitar da hukuncinta daga shari'a ne bawai daga hankali ba, saboda tabbatar da wannan abin da suke iƙrari sun kafa hujja daban-daban ga wasu daga ciki:

  • Aya ta 15 a cikin suratul Isra'i da aya ta 165 ciki suratul Nisa'a suna cewa mutum baya cancantar azaba kafin turo annabawa da shari'a. to wannan yana nuna cewa ba zai yiyuwa ba hankali ya yi hukunci da wajabcin godiya ga mai yin ni'ima a kanshi ba,[17] amma raddi kan abin da suka faɗa shi ne cewa wannan ayoyin guda biyu da suka kafa hujja da su, suna Magana ne kan azaba a duniya ba azabar lahira ba, bugu da ƙari shine cewa dalilin yin azaba yana da alaƙa da niyar da mutum yake da ita daggane da mahaliccin shi, to idan mutum ya fahimci larurar wannan hukunci na hankali kuma yaƙi yin aiki da shi to ya canci azabar.[18]
  • Ana fahimtar ma'anar farilla ko wajibi ta hanyar umarnin Allah, kafin umarnin Allah wajabci ko farilla ba shi da wata ma'ana. Domin lada wanda yake sakamakon biyayya ne, da kuma azabar da ta ke sakamakon saɓawa Allah ne, suna zuwa ne bayan umarnin ubangiji da hanishi.[19] Amma kan wannan Magana tasu ita ce, abin da ake nufi da wajibi da darura anan shi ne wajibi na hankali, ba wajibi na shari'a ba wanda yake tabbata bayan umarnin ubangiji.[20]

Samfura Daga Ɗabbaƙa Wannan Ƙa'ida

An yi amfani da ƙa'idar wajabcin godiya ga mai ni'ma a cikin ilimomi daban-daban na addini dai-dai da maudu'i da batutuwan waɗannan ilimomi. Wasu daga cikin amfaninsa sun haɗa da:

Tilascin Bincike Kan Aƙida

Malaman aƙida bayan wajabcin ɗaukar matakin kariya daga abu mai cutarwa da mutum yake tinanin zai same shi.[21] kuma suna dogaro da ƙa'idar wajabcin godiya ga mai ni'ima a matsayin ƙa'ida ta hankali domin tabbatar da darura da tilascin bincike kan samuwar Allah da abin da ya shafi aƙida.[22] ana dogaro kan wannan ƙa'ida kamar haka; wajabcin godiya ga mai ni'ima wajibi ne ta fuskacin hankali, kuma ba zai yi wu ba a gode mishi ba, har sai an san shi ko wane ne, kuma ba za a san shi ba sai ta hanyar bincike, a ƙarshe bincike kan mai yin ni'ima tilas ne.[23]

Magina Ta Aƙida Ga Usulul fiƙihu

Wasu daga cikin Malaman usul suna ganin wajibcin gode wa mai ni'ima ɗaya ne daga cikin tushen da asasi na ilimin Usul, An ce Allama Hilli yana ganin cewa wannan ƙa'ida ɗaya ce daga cikin tushen ilimin tauhidi a ilimin Usul, kuma ya tattaunata ita kaɗai.[24] Har ila yau a cikin malaman Usul Shaik Baha'i ya gabatar da kuma tattauna wannan ƙa'ida a matsayin ɗaya daga cikin tushe da asasi na ilimin aƙida da tauhidi na a cikin ilimin fiƙihu.[25]

Wannan Ƙa'idar Dalili Ce Kan Abu Uku (Ijtihadi Da Ihtiyaɗi Da Taƙlidi)

Bincike a kan wajabcin ijtihadi da (Ihtiyaɗi) yin taka tsantsan, da yin taƙlidi na ɗaya daga cikin abubuwan da aka kafa hujja kansu da wannan ƙa'ida, gini bisa kan wannan ƙa'ida, Sun ce hankali yana wajabta godiya ga wanda ya kyauta ko ya yiwa wani wata ni'ima, amma godiya ga wanda ya kyauta ko ya yi ni'ima yana samuwa ne kawai idan mun san ƙa'idoji na mai kyautatawar, kuma muka yi aiki yadda ya kamata. Sakamakon hakan, Ko dai mu samu ikon fitar da hukunce-hukunce na addini wato ijtihadi, ko kuma mu yi aiki ta yadda za a tabbatar da cewa an aiwatar da hukuncin Allah, wanda aka sani da yin taka tsantsan (ihtiyaɗi), ko kuma mu yi koyi (taƙlidi) da Mujtahidi da ya cika sharuɗɗa na yin taƙlidi.[26]

Bayanin kula

  1. ↑ Ha'eri Shahroudi, Farhang-e Fiqh (Kamusun Fiƙihu), shekarar ۱۳۸۲ bayan hijira, juzu'i na 6, shafi na 447
  2. ↑ Farhang-e Fiq, wanda marubuci marhum Ayatullah Hashimi Shahroudi ya wallafa. Littafin yana bayani kan ka'idojin fiƙihu na Shi'a da kuma fahimtar ma'anoni masu zurfi a wannan fanni. Wannan adireshin yana nuni ga juzu'i na 6, shafi na 447
  3. ↑ Al-Tahdhib fi al-Tafsir" (Gyaran Fassarar Al-Qur'ani) wanda marubuci Hakim Jashmi ya wallafa. Littafin yana daga cikin mahimman littattafan tafsiri na Al-Qur'ani, kuma wannan adireshin yana nuni ga juzu'i na 9, shafi na 6287
  4. ↑ Majma' al-Bayan", wanda marubuci Al-Allama al-Tabrasi ya wallafa, juzu'i na 4, shafi na 701
  5. ↑ Rawd al-Jinan wa Ruh al-Janan juzu'i na 7, shafi na 410
  6. ↑ Imam Fakhr al-Din al-Razi ya rubuta, juzu'i na 4, shafi na 173
  7. ↑ Al-Mizan fi Tafsir al-Qur'an", wanda Allama Sayyid Muhammad Husayn Tabatabai ya rubuta, a juzu'i na 12, shafi na 23
  8. ↑ Nahj al-Balagha (Hikima, Hukunci na 290),
  9. ↑ Mathnawi-ye Ma'nawi" (Masnavi Ma'navi), wanda Mawlana Jalaluddin Rumi ya wallafa, juzu'i na 1, shafi na 448
  10. ↑ Al-Qadi Abd al-Jabbar ibn Ahmad ya rubuta,juzu'i na 15, shafi na 27
  11. ↑ Sheikh Muhammad Husayn Al-Kashif al-Ghita ya rubuta, shafi na 76, Al-Insaf fi Masa'il Dam Fiha al-Khilaf" wanda Sheikh Ja'far al-Subhani al-Tabrizi ya rubuta, juzu'i na 3, shafi na 37
  12. ↑ Al-Shi'a: Nash'atuha wa Tatawwuruha wa Masadir Dirasatiha" wanda Muhammad Hasan al-Talaqani ya rubuta, shafi na 299
  13. ↑ Matarah al-Anzar", wanda marubuci Sheikh Murtada ibn Muhammad Amin al-Ansari ya rubuta, shafi na 231
  14. ↑ Kanz al-Fawa'id" na Sheikh Muhammad ibn Ali al-Karajaki, juzu'i na 1, shafi na 221, Al-Tibyan fi Tafsir al-Qur'an" na Sheikh Muhammad ibn Hasan al-Tusi, juzu'i na 7, shafi na 340, Mabadi al-Wusul" na Allama al-Hilli (Hasan ibn Yusuf):, shafi na 93.
  15. ↑ Kanz al-Fawa'id" wanda Sheikh Muhammad ibn Ali al-Karajaki ya wallafa, juzu'i na 1, shafi na 221
  16. ↑ Tahdhib al-Wusul" wanda marubuci Allama Hasan ibn Yusuf al-Hilli ya wallafa, shafi na 54
  17. ↑ Al-Fakhr Al-Razi, Muhammad bin Umar, Al-Mahsul fi Ilm Usul Al-Fiqh, Juz'i na 1, Shafi na 67.
  18. ↑ Kashif al-Ghita, Ja'far bin Khidr, Ghaya al-Ma'mul, Shafi na 199.
  19. ↑ Al-Ghazali, Muhammad bin Muhammad, Al-Mustasfa, Shafi na 49.
  20. ↑ Al-Muzaffar, Muhammad Hasan, Dalail al-Sidq, Juz'i na 2, Shafi na 159.
  21. ↑ Ibn Maytham, Maytham bin Ali, Qawa'id al-Maram, Shafuka 28–29
  22. ↑ Al-Hashimi Al-Shahrudi, Mahmoud, Farhang Fiqh, Juz'i na 6, Shafi na 447.
  23. ↑ Ibn Nawbakht, Ibrahim bin Nawbakht, Al-Yaqut, Shafi na 27. 2. Sheikh Al-Tusi, Muhammad bin Al-Hasan, Tamhid al-Usul, Shafi na 206. 3. Ibn Maytham, Maytham bin Ali, Qawa'id al-Maram, Shafi na 29. 4. Al-Fadil Al-Muqaddad, Al-Muqaddad bin Abdallah, Al-I'timad, Shafi na 48.
  24. ↑ Al-Dumayri, Muhammad Reza, Daneshnameh Usuliyun Shi'a, Shafi na 323.
  25. ↑ Al-Dumayri, Muhammad Reza, Daneshnameh Usuliyun Shi'a, Shafi na 518.
  26. ↑ Al-Hakim, Sayyid Mohsen, Mustamsak al-Urwat al-Wuthqa, Juz'i na 1, Shafi na 6. 2. Al-Muwaḥḥidi Al-Najafi, Muhammad Baqir, Al-Burhan al-Sadid fi al-Ijtihad wa al-Taqleed, Shafuka 34–36. 3. Al-Sayfi Al-Mazandarani, Ali Akbar, Dalil Tahrir al-Wasila, Shafi na 3. 4. Al-Sanad, Muhammad, Sanad al-Urwat al-Wuthqa (al-Ijtihad wa al-Taqleed), Juz'i na 1, Shafuka 23–24.

Nassoshi

  • Al-Talaqani, Muhammad Hasan, Shi'a Nash'atuha wa Tatawwuruha wa Masadir Dirasatiha, Beirut, Al-Amal Lil-Matbu'at, 1420H.
  • Al Kashif al-Ghita, Muhammad Husayn bin Ali, Asl al-Shi'a wa Usuluha, Beirut, Al-A'lami Lil-Matbu'at, 1413H.
  • Ibn Nawbakht, Ibrahim bin Nawbakht, Al-Yaqut fi Ilm al-Kalam, Qum, Maktabat Ayatollah al-Uzma al-Mar'ashi al-Najafi (r), 1413H.
  • Abu al-Futuh al-Razi, Husayn bin Ali, Rawd al-Jinan wa Ruh al-Jinan fi Tafsir al-Qur'an, Mashhad, Astan Quds Razavi, Buniyad Pajoohish Islami, 1371 Sh.
  • Ibn Fahd al-Hilli, Ahmad bin Muhammad, Iddat al-Da'i, Qum, Dar al-Kitab al-Islami, 1407H.
  • Ibn Maytham, Maytham bin Ali, Qawa'id al-Maram fi Ilm al-Kalam, Qum, Maktabat Ayatollah al-Uzma al-Mar'ashi al-Najafi (r), 1406H.
  • Ishtihardi, Ali Panah, Madarik al-Urwa, Tehran, Munazzamat al-Awqaf wal-Shu'un al-Khayriya, Dar al-Aswah Lil-Tiba'ah wal-Nashr, 1417H.
  • Hakim al-Jushami, Muhsin bin Muhammad, Al-Tahdhib fi al-Tafsir, Cairo, Dar al-Kitab al-Masri, 1440H.
  • Al-Hakim, Sayyid Mohsen, Mustamsak al-Urwat al-Wuthqa, Qum, Dar al-Tafsir, 1374 Sh.
  • Sano, Qutb Mustafa, Mujam Mustalahat Usul al-Fiqh, Damascus, Dar al-Fikr, 1427H.
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