Babul Al-Hiɗɗa
Babul Hiɗɗa (arabic: باب حطة) ko ƙofar Hiɗɗa, wata ƙofa ce da Bani Isra'il wace bayan faruwar waƙi'ar juya baya a ƙasar Taihi an wajabta musu tsallakawa ta hanyar wannan ƙofa, lokacin da za su shiga ƙasa mai tsarki da umarnin ubangiji yafe musu lefin da suka yi ya dogara da su faɗi Kalmar "Hiɗɗa" kuma su shiga ta wannan ƙofa, mafi wayan masu tafsiri suna ganin ƙofar hiɗɗa ɗaya ce daga ƙofofin Baitul Muƙaddas da yake ƙasar Palasɗinu, cikin riwayoyin Shi'a da Ahlus-sunna, an kwatanta Ahlul-Baiti (A.S) da wannan ƙofa, kan asasin waɗannan riwayoyi duk wanda ya fake wurin iyalan Annabi (S.A.W) zai samu tsira da kuɓuta.
Umarni Zuwa Ga Bani Isra'il
Kan asasin ayoyin Alkur'ani lokacin da Bani Isra'il suka nufi shiga ɗaya daga garuruwan ƙasar Baitul Muƙaddas (Palasɗinu) Allah ya umarce su dole ne su shiga ƙofar da aka ayyana musu shiga tare da faɗin Kalmar "Hiɗɗa",[1] a cikin riwayoyi an bayyana cewa sunan wannan ƙofa Hiɗɗa,[2] galibin Malaman tafsiri[3] hatta waɗanda suka kira ƙauyen da sunan Ariha sun ce[4] "Albabu" ishara ce zuwa ƙofofin Baitul Muƙaddas.[5] Kalmar Hiɗɗa tana nufin faɗowar muƙami ƙasa, ɗauke nauyin kaya masu nauyi daga taklifi da zunubi daga kafaɗar mutum,[6] ɗabarasi cikin tafsirin Majma'ul Al-Bayan dangane da ƙofar Hiɗɗa yana cewa: Allah ya umarci Bani Isra'il domin ƙanƙan da kai da tawali'u lokacin da za su wuce ta cikin ƙofar Baitul Muƙaddas su bi ta cikin ƙofar Hiɗɗa wanda dole sai sun rankwafa yayin shiga ciki kuma su kasance suna faɗin "Hiɗɗa" sai dai cewa sun ƙi bin umarnin Ubangiji sai suka shiga ta wata ƙofar daban kuma suka jirkita wannan kalma ta hiɗɗa duka cikin nuna saɓawarsu da umarnin Ubangiji, cikin isgilanci sai suka dinga furta "Haɗa Samaƙata"… "Haɗa Samaƙata" da take nufin jar Alkalama wace wanda cikinta akwai Sha'ir.[7]
Kwatanta Ahlul-Baiti Da ƙofar Hiɗɗa
Cikin Masadir na Shi'a, an kwatanta Ahlul-Baiti (A.S) da ƙofar Hiɗɗa, daga jumlarsu akwai wata riwaya daga Annabi (S.A.W) wace ta zo cewa duk wanda ya yi riƙo da addinina ya bi hanyata ya yi ɗa'a ga sunnata wajibi ne ya yi Imani da fifikon Imaman Ahlul-Baiti (A.S) kan bakiɗayan al'umma, misalinsu a cikin wannan al'umma kamar misalin "ƙofar Hiɗɗa" ne cikin Bani Isra'il.[8] Cikin masadir na Ahlus-sunna nan ma akwai wata riwaya da Abu Sa'id ƙuduri ya naƙaltota ya zo cewa: (misalin Ahlul-Baiti mutanen gidana cikinku kamar misalin ƙofar hiɗɗa ne cikin Bani Isra'il duk wanda ya shiga ta wannan ƙofa an yafe masa zunubansa.[9] Dangane da wannan kwatantawa Malamai sun ce: kamar yanda ƙofar hiɗɗa ta kasance ma'aunin tantance aƙida da Imani, haka Ahlul-Baiti (A.S) suka kasance ma'aunin tantance aƙida da imanin al'ummar Manzon Allah (S.A.W)[10] kan asasin wannan hadisi, Ahlul-Baiti suna matsayin wannan ƙofa wace duk wanda ya shiga ta cikinta daga Bani Isra'il to an yafe masa zunubansa, da wannan dalili ne duk wanda ya fake da Ahlul-Baiti (A.S) ya kuɓuta ya tsira,[11] Haka kuma Ibn Hajar Haitami daga malaman Ahlus-sunna a ƙarni na goma h ƙamari, tare da naƙalin hadisin ƙofar hiɗɗa ya tafi kan cewa kamar yanda shigar Bani Isra'il ta ƙofar Hiɗɗa ya kasance sababin gafarta musu, to soyayyar Ahlul-Baiti cikin al'ummar musulmi sababin gafarta zunubai ce.[12]
Bayanin kula
- ↑ Suratul Baƙarah, aya ta:58
- ↑ Duba: Sadouƙ, Al-Amali, 1376, shafi na 74, shafi na 6.
- ↑ Misali, duba: Tabari, Jame al-Bayan, Dar al-Marafah, juzu'i na 1.shafi na 426, Tabresi, Majma'ul Al-Bayan, 2003, juzu'i na 1, shafi na 247; Ibn Adel, Al-Labab fi Ulum al-Katab, 1419 AH, juzu'i na 2, shafi na 95.
- ↑ Tabari, Jame al-Bayan, Dar al-Marafah, juzu'i na 1, shafi na 426; Ibn Adel, Al-Labab fi Ulum al-Katab, 1419 AH, juzu'i na 2, shafi na 93
- ↑ Tabari, Jame Al-Bayan, Dar Al-Marifah, juzu'i na 1, shafi na 427; Ibn Adel, Al-Labab fi Ulum Al-Kitab, 1419 AH, juzu'i na 2, shafi na 95.
- ↑ Firouzabadi, Al-ƙamoos Al-Muhait, Darul-Kitab Al-Alamiya, Juzu'i na 2, shafi na 894-895, karkashin "Hat"; Zubeidi, Taj al-Aros, Mujalladi na 10, shafi na 216-217, karkashin "Hatt".
- ↑ Tabarsi, Tafsir Majam Al-Bayan, Al-Nasher: Dar Al-Merfafa, Mujalladi na 1, shafi na 248.
- ↑ Sadouƙ, Al-Amali, 1376, shafi na 74, h6.
- ↑ Haitami, Al-Sawa’iƙ al-Muhriƙa, 1387 H., juzu’i na 5, shafi na 179; Siyuti wa Manawi, Jame Al-Ahadith, 1414 AH, 10 AH, Juzu'i na 8, AH 8956; Haytami, Majma Al-Zawaed, 1414 AH, juzu'i na 9, shafi na 168; Tabarani, Al-Mu'jam Al-Saghir, 1405 AH, juzu'i na 2, shafi na 82.
- ↑ Hosseini Milani, Jawahirul Al-Kalam fi Marifati Al-imamati wa Al-Imam, 1392, Mujalladi na 2, shafi na 167.
- ↑ Khansari, sharh Agha Jamal Khansari bar Ghurarul Al-Ahkam wa Durarul Al-Kalam, 1366, juzu'i na 6, shafi na 186.
- ↑ Hitmi, Al-Sawa’iƙ Al-Muhriƙa, 1417 Hijira, juzu’i na 2, shafi na 447.
Nassoshi
- Firouzabadi, Majdaldin, Al-Qamoos Al-Muhait, Beirut, Darul-Kutb Al-Alamiya, Bita.
- Haythami, Ali bin Abu Bakr, Majma Al-Zawa'id, Hossein Salim Asad al-Darani's research, Damascus, Dar al-Ma'mun lil-Turrath, 1414H.
- Hosseini Milani, Sayyid Ali, Jawahirul Al-Kalam afi Marifati Al'imamati wa Al-Imam, Qum, Cibiyar Al-Haqayq al-Islamiya, 1392.
- Ibn Adel, Omar Ibn Ali, Al-Lab a cikin ilimomin littafin Beirut, Darul Kitab al-Alamiya, bugun farko, 1419 Hijira.
- Ibn Hajr Hsitsmi, Ahmed, Al-Sawaiq Al-Muhriqa, bincike na Abd al-Rahman bin Abd Allah al-Turki da Kamel Muhammad al-Kharat, Lebanon, Al-Risalah Foundation, bugu na farko, 1417 AH.
- Khawansari, Mohammad bin Hossein, sharhi Agha Jamal Khawansari bar Ghurarul Al-Ahkam wa Durarul Al-Kalam, wanda Mirjalaluddin Hosseini Ermoi ya shirya, Tehran, Jami'ar Tehran, bugu na 4, 1366.
- Sadeghi Tehrani, Mohammad, Furqan, Qom, Farhang Islami, 1366.
- Sadouq, Mohammad Bin Ali, Al-Amali, Bincike na Mohammad Baqer Kamreai, Tehran, Kitabchi, 1376.
- Siyuti wa Manawi, Abd Al-Rahman bin Abi Bakr wa Abd al-Rauf bin Muhammad, Jame al-Ahadith, 1414H.
- Tabarani, Suleiman bin Ahmad, Al-Mu'jam al-Saghir, wanda Muhammad Shakur Mahmoud Al-Haj Amrir ya yi bincike, Beirut-Amman, Dar Ammar, bugun farko, 1405H.
- Tabari, Mohammad Bin Jarir, Jame Al Bayan, Beirut, Dar al-Marafah, Bita.
- Zubeidi, Mohammad bin Mohammad, Taj al-Aros, bincike na Ali Shiri, Beirut, Dar al-Fikr, 1414H.