MILLOLI DA AQEEDU na 4

Fa’idah ta uku itace warware shubhohi da tuhumce tuhumce da kuma kaqe kaqe wadanda kila sun taso ko kuma suna iya tasowa akan shi’ah wadanda ba sune aqidun shi’a ba,shubuhohi ne wadanda ba yan shi’a ba suka tayar akan shi’a wato shubuhohin wasu akan shi’a.Wannan muhimmin abu ne don saboda wani wanda ba dan shi’a ya tada shubha akan shi’a sai ka yarda ba,ya kamata ne ya koma ya tuntubi yan shi’a ya tambaya ya ji ko haka suke. KASHE KASHEN SHUBHOHIN 1.Shubha a da’iran lugah 2.Shubha a da’iran Istilah 3.Shubha ta hanyar tadlis(wato yaudara da jirkita abu). Zamu yi bayaninsu daki daki,wasu daga cikin shubhohin sun bubbugo ne daga kage ko kuma wasu sun bullo ne daga tsagoron jahilci,kowanne yana da misalinshi.Muna so ne a fahimci taswira ta yanda muke so muyi bahasin amma ba shine bahasin ba,sannan ban kira shi da Fihris ba saboda ya fi fihris yalwa shi yasa na ce mashi Taswira wato Karida na bahasin wanda mutun zai iya fahimta. Wadannan basu bane bahasosin saboda bahasin ya fi wannan yalwa shi yasa na kira da Madkal wato mashiga na bahasin. SHUBHA A DA’IRAN LUGAH Mutum zai iya ce ma wato ma’abuci shubha Yan Shi’a suna da Mas’haf Fatima wato Al-kur’anin Fatimah,to ka ga a lugah ne wannan domin kalmace ta lugah.Ma’abucin shubha zai iya ce ma yan shi’ah suna da ake ce ma Takiyyah wadda ma’anarta itace karya da munafunci.Wannan itace aqidar shi’ah ko ko shubhan mai shubha akan shi’ah?,wani kuma zai iya ce ma yan shi’ah da abinda ake kira Badaa wanda ke nufin sabunta ilimi a wajen Allah bayan jahilci,wannan aqidar shi’ah ce ko shubhan mai shubha akan shi’a?,wani zai iya ce ma a da’iran lugah cewa yan shi’ah sun rawaito hadisi daga Imam Bagir cewa an gina musulunci akan abubuwa guda biyar:-“wato sallah da azumi da hajji da zakkah da wilayah”sai yace Wilaya na nufin shugabanci.lugah ne wannan ko ba lugah ba?.Ya kamata yayi muraja’an yan shi’ah ya tambaye su Wilayah a nan wajen me take nufi? SHUBHA A DA’IRAN ISTILAH Sannan akwai shubuhohi a sauran da’irori,misali za su iya ce ma yan shi’ah basu yi imani da Alkur’ani ba,Yan shi’ah sun dauka Imam Ali shi ya kamata ya zama Annabi,Yan suna daukan Imam a matsayin Allah,Yan shi’ah,Yan Shi’ah ….wadannan sunan su aqidun shi’ah?ko sunansu shubuhohin ma’abucin shubha akan shi’ah?sunansu shubuho amma ba sune aqidun shi’ah ba. Wazifar silsilar wannan bahsin itace tayi bayanin aqidun shi’ah yanzu sabanin abin da duk mutum zai sawwala shi gabanin yanzu wadanda ba yan shi’ah ne suka fada ba.kaman in ka dauke su akwai yanda zamu iya warware shubuhohin. SHUBHA A GAFEN TADLIS Tadlis ka dauka shi a matsayin yaudara da jirkita abubuwa.Akwai shubha a gafen tadlis ta janibin lugah za ka iya samun tadlis ta janibin ruwayoyin yan shi’ah wato a harrafa su ruwayoyin daga inda suke na hakika sannan za ka iya samun tadlis a sanya wata magana a bakunan A’alaam na shi’ah wadanda sam basu fadi ba,za a iya sa mu su a littafi wanda aka buga kai kuma tunda ba kana bibbiya bane ko muraja’a sai ka dauka da gaske malaman sun fada.Sannan akwai tadlis a fagage masu yawan gasken gaske,to ba anan ne zamu yi bayani da warware shubhohi ba muna cewa ne daga cikin fa’idojin wannan bahsin akwai warware shubhohi amma su warware shubhohin za su zama daga karshe ne muke so mu yi amma duk da haka muna iya bada misalai,kamar zaka iya samun wani yace ma wai A-imamul Bakir yace wannan Mus’haf Fatima din babu harafi daya na Alkur’aninku wato shi Alkur’anin ba nashi bane kenan,abin nufi wato yan shi’ah basu yadda da wannan Alkuranin ba.Sai mu ce Ma’abucin shubha a da’iran lugah yana kasa bambamce abinda ake kira da Al-wad’u da Al- isti’imal,Al-wad’u da ma’anar kirkiran kalma a asalin kirkira wato yanda aka gina ita kalmar.Al-isti’imal shi kuma yana nufin yin amfani da ita kalman a hakika a cikin jumla wadda take fitowa daga bakin mutumin da yake san abinda yake fadi wato yana da hankali. Misalin haka daga Alkur’ani shine inda Allah ta’ala yace a cikin suratul Hadid:-“KA MASALI GAISIN A’AJABAL KUFFARA NABATUHU” ma’ana KAMAR KWATANKWACIN RUWAN SAMA WANDA TSURON SHI YA BA KAFIRAI MAMAKI,fassara KUFFAR da kafirai daidai ne a wannan ayan?KUFFAR na nufin FALLAHIN wato manoma,wanda ya fassara Kuffar da ma’anar kafirai shi bai iya tantancewa ne tsakanin Al-wad’u da Al-isti’imal wato FI MASTU’IMALA HAZAL LAFZU ma’ana a wace ma’ana aka yi amfani da wannan lafazin.Kaman wanda yake cewa Al- imamu Bakir yace babu harafi daya daga cikin Alkur’anin ku kila bai kalli suratul Yusuf ba inda Allah ke bada labarin dabara da Yusuf (AS) yayi domin ya rike dan uwansa Binyamin,lokacin duka yan uwan su goma suka yi kokari su gamsar dashi akan ya sakan masu mashi su koma das hi gida ya ki sai Allah yace FA LAMMAS TAI’ASU KHALASU NAJIYYAH... ma’ana lokacin da suka yanke kyauna daga su gamsar dashi akan ya dauki daga cikinsu a madadinshi Binyamin wato FA KUS AHADANA MAKANA HU sai ya ki suka yanke kyauna ba zai haka ba sai suka koma gefe tsakaninsu suna tattaunawa, QALA KABIRU HUM ALAM TA’ALAMU ANNA ABAKUM QAD AKAZA ALAIKUM MAUSIKAM MINAL LAH WA MIN QABLI MA FARRADTUM FI YUSUFA FALAM ABRAHAL ARDA HATTA YA’AZANANIY ABIY AU YAHAKUMMALLAHU LIY…..IRJI’U ILA ABIKUM FA QALU YA ABANA INNAB NAKA SARAQA WAMA SHAHIDNA ILLA MA ULLIMNA……ma’ana sai babbansu(babbab yayan Yakub wanda ake ce mashi Lawi) yace baku sani ba cewa MAHAIFINKU ya dauki alkawarin Allah akanku cewa ba zaku dawo ba said a Bilyamin sannan ba ku tuna da abinda kuka yiwa Yusuf ba na je fa shi cikin rijiya,ni ba zan gushe daga wannan kasar ba wato ba zan bar kasar Misra ba har sai mahaifina yayi min izini ko kuma Allah Ta’ala ya yi hukunci gare ni..To lokacin da yake cewa mahaifinku yana nufin banda shi kenan wato ba mahaifinshi bane Ya’akub ba? inda mutun zai yi muraja’an kalmomin Lawi zai ga wani lokaci yayi amfani da kalman ABIYKUM wani lokaci kuma yace ABIY ko ABAWA.Kenan yanzu idan mutum zai yi murajan Imam Bakir inda yake cewa kur’aninku yana nufin shi ba Alkur’anishi bane? zaka samu Imam a wasu wajajen yana nuna Alkur’anin shi ne saidai shi irin wannan mutumin ya kasa bambamcewa tsakanin Al-wad’u da Al-isti’imal shi yasa gane haka. HANYOYIN WARWARE SHUBHOHI Duk ba anan nake so in warware shubhohin ba wato sai mun fara da bijiro da Aqidun kafin shubhohin amma ina so in ce zamu yi amfani da hanyoyi biyu wajen warware shubhohi :- 1.Bayani Halliy 2.Bayani Naqdiy. 1.Bayani Naqdi shine ba mutum amsa domin a rufe mai baki kamar kace to ai kuma kuna haka ,wannan shine Naqd,ka bashi amsa?ko kuma me yasa kuka ce kaza da kaza? 2.Bayani Halliy shine ba mutum amsa da cewa baka fahimta bane ka ji ka ji ka ji inda abin yake wato sharhi. Bayani Naqdi duk da yake ya rufe wa ma’abucin husuma baki amma bai warware husuman da aka tayar ba.Kamar lokacin da Ibrahim (as) yake cewa FA INNAL LAHA YA’ATI BISH SHAMSI MINAL MASHRIQI FA’ATI BIHA MINAL MAGRIB FA BUHITALLAZI KAFAR ma’ana tunda ba ka gane ba to hakika Allah na fito da rana daga mahudar ta to kai fito da ita daga mafada sai wanda ya kafurce ya rasa ta cewa.Wannan bayani na Annabi Ibrahim Halli ne ko Naqdi?Naqdi ne domin bai warware mashi ba yaya aka yi shi ba shine Rabbu ba ,Allah shine Rabbu gayatu ma fil amru shine ya rufe mashi baki kuma kila wadanda suke saurare talakawa basu iya gane cewa Namrud ba shi bane Allah ba, saboda haka wani lokaci bayanin mu akan shubha zai zama Naqdi wani lokaci kuma ya zama Halliy wani lokacin kuma ya zama duka guda biyun wato Naqdi da Halliy amma mun fi so bayanin mu ya zama Halliy ne akan shubha amma akwai lokacin da bayani Naqdi zai fi muhimmanci. Sannan ma’abocin shubha zai iya kallon Kalmar BADA a matsayin shubha,wanda wannan kuma babban matsala ne saboda Badaa shine Zuhur.Idan Allah yace :-“WA BADA LAHUM MINALLAHI MA LAM YAKUNU YAHTASIBUUN”ma’ana wato abinda basu kasance suna lissafin shi ba ko abinda basu tsammata ba sai ya baiyana masu ranar alqiyama ba su yi tsammani ba.Wannan ma’ana ce ta lugah kamar yadda kalmar Bid’a tana da ma’ana a lugah wadda ma’anar ta itace sana’anta abu ba akan asasin wani misali da aka sani ba a tun farko.A cikin Alkur’ani Allah ya ambaci Bid’a da ma’anar lugah a wurare masu yawa,misali Allah shine BADI’US SAMAWATI WAL-ARD ma’ana makagin sammai da kasa.To me ake nufi da makagi?,ana nufin ba ya qagone daga wani misali a da ba,shi ya qagi abin shi ba tare da ya kwafa a gurin wani ba.Sannan Manzon Allah (SAAW) yace:-“MA KUNTU BIDI’AN MINAR RUSUL” ma’ana Ni ban kasance farau ba a cikin Manzanni ba. Wannan ba shine ma’anar Bid’a ba a cikin addini. Ma’anar Bid’a shine farar wani abu wanda bai da asali a cikin addini kamar yadda Manzon Allah {SAAW} yake cewa;-MAN AHDASA FIY AMRINA HAZA MA LAISA MINHU FA HUWA RADDUN’’ma’ana Duk wanda ya fari wani abu a cikin wannan addini wanda baya cikin shi to an mayar ma shi wato FA HUWA RADDUN AY MARDUDUN ILAIHI ma’ana an maida mashi. Kenan matukar mutum bai iya tantancewa tsakanin Isti’imalat na lafuzza a cikin lugah lugah ba to zai iya fadawa cikin barna mai yawan gasken gaske a wurin kimanta ra’ayoyin mutane musamman saboda wasu daga cikin lafuzzan ana yin amfani da su ne a matsayin Istilahohi wani lokaci ana rattaba jumla ne cikakka wato ana gina jumla ne cikakka da kalmomin lugah amma da ma’anar Istilahi.Saboda haka mujarradin sanin ilimin lugah ba ya wadatarwa anan wurin a ce mutum ya fahimci abin da ake nufi saboda haka ya kamata mutum ko mutane su koma wurin su yan shi’ah din ne su ji kalmomin da suke fadi me suke nufi dasu?Shine abin da muke nufi da muka ce rashin tantance bambamcin dake tsakanin Al-wad’u da Al-isti’imal. A nan zamu iya dan yalwatawa kadan saboda wannan yana da muhimmani sosai,a wancan lokacin mun fara muna bayani akan yan uwan Yusuf {as] yayan Yaqub{as] mun fadi wannan bayanin wanda yake ya riga ya gabata in da babbansu wani lokaci ya kan kira babansu a matsayin babansu ya cire kanshi wani lokaci kuma ya kan kira shi a matsayin babanshi. AL-WAD’U DA ISTI’IMAL Yawan cin lokaci mutane su kan yi mu’amala da kalmomi a cikin kowace lugah lugah Afuwan,ina fata ita wannan kalmar dana fadi Afuwan ba za a fahimce ta ba Afuwan.Abin da nake nufi da Afuwan shine wato ba tare da karkata zuwa ga ma’anar ita kalmar ba, takan tafi ne kawai,mu’amalar mutane da irin wadannan kalmomin mu’amala ne Afawiyah.Zan iya baku misalai,in ka kalli kalmar Al-JABRU a harshen larabci wani lokaci za ka kalli kalmar Al-jabru ka nufi tilasci har akwai Aqida a tsakankanin Ash’arawa da ake ce mata AL-JABRU wadda ta tafi zuwa ga fassara kaddara da ita wannan kalmar.Al-jabru da ma’anar cewa aiyukan dan adam halittattune ga Allah wato Allah shi ke halittan aiyukan dan Adam ba so nake inyi bayanin aqidan ba so nake inyi bayanin Isti’imal din Jabru,daya daga cikin Isti’imalat dinta kenan.Wani lokaci za ka ce Al-jabru, kana nufin karya dori,idan mutum ya karye anan kaga ana amfani da ita da ma’anar dora karaya har akwai wata qa’ida ma a cikin Usulul fiqhi musamman wajan mabiya Imamiya da take cewa;-“ DA’AFUL ISNAD YANJABIRU BI AMALIL AS’HAB”ma’ana Raunin isnadi na doruwa ne da aikin sahabbai,wato kenan ko da isnadin hadisi yana da rauni in malamai sukai aiki da wannan sai ya koma ya zama mai karfi,kenan sun dora me?Sun dora Da’af din isnadin.Kaga wannan qa’idace me girman gasken gaske,Mabda’iya a cikin addinin musulunci saboda haka kenan Da’afA din isnadi shi akan kanshi ba dalili bane akan rashin ingancin raunin hadisi kamar yadda yake Wal aksu sahiha-kamar yadda kuma ingancin isnadi baya nuni zuwa ga qarfin hadisi,wannan fa’ida mai yawan gasken gaske tana iya tahowa daga cikin shi amma ba shi muka dosa ba amma za mu iya amfani da ita a wurare masu yawan gasken gaske a nan gaba domin wadanda suke kafa dalili da littafan hadisi na shi’ah,misali su na kafa hujja da su. Littafin hadisi yana da qa’idoji masu yawan gasken gaske kamar wannan qa’idan:-“DA’AFUL ISNAD YANJABIRU BI AMALIL AS’HAB’’suna ce ma ta Al- qa’idatul injibar.Wani lokaci zaka iya yin amfani da kalmar Jabru kayi nuni da wani lissafi wanda ya ginu akan aiki da haruffa da alamomi kamar Al-jibra daga kalmar larabci ma aka dakko wannan nau’in na lissafi zuwa turanci.Sannan kana iya amfani da kalmar Jabru da nau’o’i daban daban,wannan daya kenan. Sannan in ka kalli kalmar da ake ce ma ta AL- AIN wato ido,wani lokaci za kai amfani da kalmar Al- ain ka nufi Al-basra wannan gaba din wadda da ita ake kallo,wani lokaci kuma za kai amfani da kalmar Al- ain ka nufi jasus wato dan leken asiri ya zama ido a cikin wasu mutane ka sanya shi ya zama ido a cikin su,wani lokaci kuma za kai amfani da Al-ain ka nufi Nabiq wato mabubbuga abinda yake bubbugowa daga kasa to wannan ana ce mashi Al-ain koda hausa ma ana ce mashi idon ruwa. Sannan akwai kalmar da ake ce mata AZZAUQ wato dandano,wani lokaci kuma za kayi amfani da wannan kalmar Azzauq da ma’anar shu’uri idan yayi amfani da Al-quwa Al-za’iqa Al-hissiya in yayi amfani da harshen shi ya dandana abu,wani lokaci za kayi amfani da kalmar Azzauq ka nufi Al-a’arab Al- ihtisanatul Urfiyyah wato Istihsan na Urf wanda yayi gini akan asasin Aklaq da Adab da Taqaalid wato ra’ayin mutane akan al’amura ina ganin kaza,ina gani kaza,kaza yana da kyau kaza bai da kyau akan asasin da ka dora wannan kaza yana da kyau din ko akan kaza bai da kyau, akan asasin dan danon da kake ji a jikin ka amma test din nan,test da ma’anar Urf Al-adaby,wani lokaci kuma za kayi amfani da kalmar Zauq da ma’anar dandano na Adabiy,dandano na Lugah,wani lokaci kuma za kayi amfani da kalmar Az-zauq ka nufi Ash-shuhud da Zuhur da Al-mukashafah shine halartuwa a Allah {T} wato Fana’i a Allah wanda ma’abota hikima suna cewa wannan shine Auwalu mubadi’u tajalliyatil Ilahiyyah.Ka ga kalma daya amma ma’anoni daban daban a wurin mutane daban daban. Sannan ya jama’a, in ka ce Zaidun Qa’imun, wani zai kalli wannan tarkibin a cikin jimla sai yace;-Zaidun{Mu btada},Qa’imun{Kabar},Wani kuma zai kalli tarkibin yace:-Zaidun{Maudu’un} Qa’imun{Mahmulu n},wani zai kalli wannan tarkibin yace:-Zaidun {Maudu’un} Qa’imun{Hukum}.Sannan in ka kalli Kalmar AL- ILMU,menene ta’arifin AL-ILM? wannan ya banbanta daga makaranta zuwa makaranta,kamar misali makarantar Mutakallimun suma kansu sun banbanta akan wannan Kalmar.Mu’utazilawa sunyi ta’arifin kalman Al-ilimu da cewa shine “I’itiqadush shai’i ala ma huwa alaihi”wato I’itiqadin abu a yanda yake a haqiqa.Ba ina so in yi ta’arifin ishkalolin da aka fuskanci ta’arifin dashi bane, kawai dai ina so a lura da ta’arifin Kalmar Al-ilmu ne kawai. Wasu kuma suka ce a’a, ta’arifin Al-ilmu shine:-“Ma arifatul ma’alum ala ma huwa alaihi”,wasu suka ce akwai ishkaloli masu yawan gaske akan shi wannan ta’arifin saboda yin amfani da kalmar Ma’alum wanda zai Iltilzamin daur,wannan ban so in shiga cikin shi saboda Ma’alum mishtaq ne daga ilm,saboda haka ya zama cewa in kace “Ma’arifatul ma’alum ala ma huwa alaihi”,to Ma’alum daga ina ka samo shi? dole ana buqatan {Ilm} kafin asami Ma’alum,saboda haka akwai abinda ake ce ma Daur.Ash’arawa daga cikin mutakallimin sunyi ta’arifin kalman Al-ilim da cewa shine “Ma yujibu manittasafa bihi an yusamma Aliman”ma’ana abinda ake ce ma ilimi a wurin su shine abinda yake wajabtar da wanda yasan shi a ce mashi malami.Sannan in ka zo wurin Hukama su ma suna da ta’arifin {Al-ilm},suna cewa Al-ilmu shine “Indiba’u suratish shai’I fiz zihin”ma’ana danfaruwan suran abu a kwakwalwa.Wannan kuma shine mafi kyawun ta’arifin ilimi,shi kanshi wannan ta’arifin na ilimi yana da ishkaloli masu yawan gaske ba sai mun ce wani abu ba,wannan ya taqaita ne kawai ga Al- ilmul Husuli,ya fitar da Al-ilmul huduri wanda shine“Hudurun nafsish shai’I ladal Alim”,ta’arifin ilimi ne wannan ko ba ta’arifin ilimi ba? Ta’arifin ilimi ne.Ka ga duk wannan ta’arifin kalma daya ne wato Al- ilmu,kenan bai wadatar da kai ba ka san lugah in ka shiga cikin fanni fanni ka iya gane ma’anonin ma’abota wadannan fannonin ba kai kadai,ta nan ne muhimmancin Isti’imal yazo.ABNA