Ajjil Farajahum

Daga wikishia
Rubutun salati kan bango tare da Ajjil Farajahum a birnin Tehran

Ajjil Farajahum (arabic: عجل فرجهم) Yana nufin ya Allah ka gaggauta bayyanarsa, wannan wata jimlace da ƴan shi'a suke faɗa bayan sun yi salati, wato za su ce (Allahumma salli ala Muhammad wa ali Muhammad wa Ajjil farajahum) wannan jimlar ko zikirinta ya zo a ruwayoyi masu yawa, da ibarori mabanbanta masu kama da juna, ya zo a ruwaya cewa manzon Allah (S.A.W) da Imam Ali (A.S) suna amfani da wannan ibarar ko makamanciyar ta, A ruwayoyin shi'a an kawo wasu lokuta na musamman da yakamata a dinga faɗin irin wannan zikirin, an kawo fa'idojin faɗin hakan kamar dacewa da ganin Imam mahdi (A.F) ko warwarewar matsaloli da nesanta daga bala'i, haka nan malaman fiƙihu sun ce ba matsala don mutum ya ambaci wannan zaman tahiyar sallarsa, amma wasu su na ganin ba daidai ba ne ambatonsa kodayaushe a zaman tahiya.

Gabatarwa

"Ajjil Farajahum" (Larabci:عَجِّلْ فَرَجَهُمْ) Yana nufin ya Allah ka gaggauta bayyanar sa, wannan wata jimla ce da ƴan shi'a suke faɗa bayan sun yi salati,[1] wato bayan salati zasuce (Allahumma salli ala Muhammad wa ali Muhammad wa'ajjil farajahum),[2] suna hakanne saboda suna ganin ƙara wannan addu'ar bayan salati yana saurin sawa Allah ya amsa addu'arsu[3]

A bisa wasu sanadin hadisai, wannan zikiri ya samo asali ne daga Imam Ali (A.S).[4] A cikin Baladul Al-Amin na Ibrahim Kaf'ami (840-905 AH), akwai wata addu'a da ta zo da "Ajil-farajahum".[5] Asalin wannan hadisin da sanadinsa yana dawowa ne gun Annabi (S.A.W).[6] An yi amfani da ambaton "Ajjil Farajahum" wajen ƙawata wasu wuraren ibada na Shi'a, kamar rubutun wasu masallatai a Isfahan. Masallacin da hubbaren Sayyida Ma'asuma(A.S) a garin ƙum bayan rubuta salati.[7]

Ma'anar Faraj

Kamar yadda masu binciken suka ce, a wani lokaci ana faɗin addu'ar Faraj da ma'anar buɗi a cikin aikin Ahlul-Baiti (A.S) [Tsokaci 1] da muminai, wato Allah ya buɗawa muminai dan matsayin Ahlul-baiti, wani lokaci kuma a ma'anar baiyanarImam Mahadi.[8] wani lokacin kuma tana zuwa da ma'ana nesantuwa daga baƙin ciki da matsaloli.[9]

Wannan zikirin ya zo a cikin nassin wasu addu'o'i da sigar "Ajil Faraj Muhammad wa Ale Muhammad"[10] ko "Ajjil Faraj Auliya'aka" [11] Amma a cikin wasu nassosi kamar Du'au Ahad, an ambaci wannan kalmar "Ajjil Farajah"[12] Haka nan a wasu hadisai na Shi'a an ambaci wannan kalmar "Wa ahlik aduwwahum" (ka halakar da maƙiyansu) da makamantansu bayan ibarar wa ajjil farajahum.[13][14]

Amfanin Yin Salati Tare da Ajjil Farajahum

Ajiye Salati tare da Ajjil Farajahum a cikin gidan Shayar da ruwa a garin Shahre Rida

A cikin ruwayoyin Shi'a, an kawo salati da "Ajjil Farajahum" ko "Ajjil Faraja al Muhammad" a lokuta kamar ranar Juma'a da ranar Alhamis.[15] kuma sun ambace fa'idojin yin hakan, A cikin ruwaya dagaImam Sadiƙ (a.s) an ce duk wanda ya yi salati bayan sallar asuba da azahar ya ambaci "Ajl Farajahum" zai ga Imam Mahadi (A.S) kafin rasuwarsa[15] zai zama daga sahabbansa.[16] zai cece shi a ranar ƙiyama. ruhinsa zai kasance cikin aminci.[17] da kuma kawar da haɗarin dabbobi su ma suna daga cikin amfanin wannan zikirin.[18]

Faɗin Ajjil Farajahum a Sallah

A wajen wasu malaman fiƙihun shi'a, ya halatta a ce"Ajjil Farajahum" a zaman tahiya bisa wasu sharuɗɗa. Ayatullah Tabrizi da Sistani.[19] wasu kuma suna ganin wannan zikirin ya halatta kai tsaye bayan zaman tahiya A cewar Ayatullah Bahjat da Fadil Lankarani, idan har da nufin yin addu'a ne babu matsala. Kamar yadda Ayatullah Khamenei, Safi Golpayegani.[20] da Nuri Hamdani.[21] suka ce, idan ba da niyyar wani wajibi (wato da nufin wani aiki da Allah ya yi umarni cikin sallah ba ) to babu matsala; Sai dai a cewar Ayatullah Makarim Shirazi.[22] kada mai yin salla ya yawaita ƙara wannan zikirin a cikin zaman tahiyya don haka ya ke ganin ayi taka tsantsan wajan faɗi.[23]

Bayanin kula

  1. ↑ Sheikh Baha'i, Miftah Al-Falah, Islamic Darul Kitab, shafi na 87; Nouri, Mustardak al-Wasa'il, Beirut, juzu'i na 5, shafi na 74; Majlesi, Bihar al-Anwar, 1368, juzu'i na 87, shafi na 215.
  2. ↑ فرستان صلوات با عجل فرجهم»، سایت تبیان.
  3. ↑ Elahinejad, “Barrasi wa Tahlil Nakhshe du'a dar ta'ajil zuhur ”, shafi na 10.
  4. ↑ Majlesi, Bihar Anwar, 1368, juzu'i na 95, shafi na 127
  5. ↑ Kafami, Beladul Al-Amin, Beta, juzu'i na 1, shafi 96
  6. ↑ Kafami, Beladul Al-Amin, Beta, juzu'i na 1, shafi 91.
  7. ↑ ƙuchani, “Tafsirul Maaƙali, Tajalli Ali (A.S) bar khaɗɗi Kufi, shafi na 91; Sotoudeh, "Kutaibaibahaye Astaneh Muƙaddaseh ƙum", shafi na 33.
  8. ↑ Elahinejad, “Barrasi wa Tahlil nakshshe Du'a dar ta'ajil bakshi zuhur”, shafi na 10. Yazdinijad, “cande nnukte dar ma'anaye hadisi amre be du'aye faraj ” shafi na 263-264.
  9. ↑ Dehkhoda, ƙLuggatnameh, ƙarƙashin kalmar Faraj.
  10. ↑ https://www.farsnews.ir/isfahan/news/14021108001019 «روایتی از سقاخانه‌ای وقفی به قدمت ۳ قرن»]، خبرگزاری فارس
  11. ↑ Sheikh Baha'i, Miftah al-Falah, darul kutub Islami, shafi na 87.
  12. ↑ Kafami, Al-Balad al-Amin, Beta, juzu'i na 1, shafi na 244.
  13. ↑ Nouri, Mustadrak al-Wasa'il, Beirut, juzu'i na 5, shafi na 74.
  14. ↑ Sheikh Tusi, Misbah al-Mujtahed, 1411 AH, juzu'i na 1, shafi na 265; Kafami, Balad al-Amin, Beta, juzu'i na 1, shafi na 71.
  15. ↑ Majlisi, Bihar al-Anwar, 1368, juzu'i na 87, shafi na 215.
  16. ↑ Noori, Mustadrak al-Wasail, Beirut, juzu'i na 5, shafi na 96.
  17. ↑ Majlesi, Bihar al-Anwar, 1368, juzu'i na 86, shafi na 353.
  18. ↑ Nouri, Mostadrak al-Wasa'ile, Beirut, juzu'i na 6, shafi na 98-97.
  19. ↑ سیستانی، «پرسش و پاسخ: تشهد»، سایت دفتر آیت‌الله سیستانی
  20. ↑ Safi Golpayegani, Jame al-Ahkam, 1385, juzu'i na 1, shafi.73.
  21. ↑ Nuri Hamdani, Hezar wa Yek Mas'aleh fikihi, 2008, juzu'i na 2, shafi.59
  22. ↑ Makarem Shirazi, Esftataat jadid, 1427 AH, juzu'i na 2, shafi na 107, ƙ. 263.
  23. ↑ Wahid Pasuk guyi be su'alat Jami'atu Al-Zahra (s) "Dastanha: fikihu wa zindagi" shafiu na 55

Tsokaci

  1. ↑ Wasu na ganin saukakawa al'amuran Ahlul Baiti yana nufin bayyana hukunce-hukuncen addini da aiwatar da su, kuma hakan yana nuni da wajabcin kafa gwamnatin Musulunci.

Nassoshi

  • Dehkhoda, Ali Akbar, Luggatnameh, Juzu'i na 11, Tehran, Jami'ar Tehran, 1377.
  • Kafami, Ibrahim bin Ali, Al-Balad al-Amin, Bina, Bija, Bija.
  • Majlisi, Muhammad Baƙir bin Muhammad Taƙi, Bihar al-Anwar, Beirut, Dar Ihya al-Trath al-Arabi, 1368/1403H. * Al-Zahra Community Accountability Center, "Ilimi: Fikihu Da Rayuwa", Karatun Al-ƙur'ani a Jarida ta Jami'at, No. 52, Disamba 2008.
  • Makarem Shirazi, Nasser, Istiftaat jadid, ƙum, Imam Ali Bin Abi Talib (AS), 1427H.
  • Nouri Hamdani, Hossein, Hezar wa yek Mas'aleh fikihi, ƙom, Mehdi Mououd (Aj), 2008.
  • Nouri, Hossein bin Mohammad Taƙi, Mostadrak al-Wasa'il, Beirut, Al-Bait Foundation for Revival of Heritage, 1408-1429 AH/1987-2008 AD.
  • ƙuchani, Abdullah, "khaɗɗi banayi Maaƙli, tajalli Ali (A.S)bar khaɗɗi Kufi, banayi", Kitabe Mahe honar, lamba 31 da 32, Afrilu da Mayu 1380.
  • Safi Golpaygani, Lotfollah, Jame al-Ahkam, ƙom, ofishin edita da buga littafin Ayatollah Safi Golpaygani, 1385.
  • Sheikh Baha'i, Muhammad bin Hossein, Miftah Al-Fallah fi amal al-ayum wa al-lailah man al-wajibat wa al-musthahabat, Bija, Dar al-Kitab al-Islami, Bita.
  • Sheikh Tusi, Muhammad bin Hasan, Misbah al-Mutahajjid, Beirut, Cibiyar Fiƙhu ta Shi'a, 1411H/1991 Miladiyya.
  • Sotoudeh, Manouchehr, "Kutaibahaye Astaneh Muƙaddas ƙum", Islamic Education (Awƙaf Organization), lamba 16, spring 1353.
  • Tabarsi, Hasan bin Fazl, Makarem al-Akhlaƙ, ƙom, Al-Sharif al-Razi, 1370.
  • Yazdinijad, Abdul Rasul, "cande nukte dar ma'anaye hadis amre be du'aye Faraj", Rubu'in Bincike na Imamat, No. 12, Istanbul, 2013.
  • «روایتی از سقاخانه‌ای وقفی به قدمت ۳ قرن»، خبرگزاری فارس، تاریخ درج مطلب: ۱۰ بهمن ۱۴۰۲ش، تاریخ درج مطلب: ۱۰ بهمن ۱۴۰۲ش.
  • «اهمیت فرستان صلوات با عجل فرجهم»، سایت تبیان، تاریخ درج مطلب: ۲۸ آذر ۱۳۹۰ش، تاریخ بازدید: ۱۰ دی ۱۴۰۲ش.
  • «معنای وعجل فرجهم چیست؟»، خبرگزاری مسجد، تاریخ درج مطلب: ۸ خرداد ۱۳۹۷ش، تاریخ بازدید: ۱۰ دی ۱۴۰۲ش.
  • سیستانی، سیدعلی، «پرسش و پاسخ: تشهد»، سایت دفتر آیت‌الله سیستانی، تاریخ بازدید: ۱۰ دی ۱۴۰۲ش.
  • Elahinejad, Hossein, "Barrasi wa Tahlil nakshe du'a dar bakhse zuhur ", Mahdavi Researches, No. 20, Spring 2016.
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