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Daƙiƙa:Alƙibla

Ƙara hanyoyin mahaɗar
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Maƙalar Alƙibla tana da alaƙa tare da maƙalolin
: Fuskantar Alƙibla, Canja Alƙibla, Alƙiblar Musulmi, da Kafirta Ma'abota Alkibla
.

Alƙibla wani wuri da fuska wanda a lokaci aikata wasu ayyuka na ibada da wanda ba na ibada da ake kallonsa da fuskantarsa. An yi magana game da alƙibla a cikin mabambantan babukan fiƙihu misalin sallah, yanka, binne gawa da aikin hajji.

Ka'aba, Alƙiblar Musulmi

Dukkanin mabiya addinai suna da wata alƙibla da suke kalla, Ka'aba ita ce alƙiblar Musulmi, Sakhra (Dutsen da yake ƙasan ƙubbatul baitul muƙaddas) ita ce alƙiblar Yahudawa su kuma Kiristoci fuskar gabas ce alƙiblarsu. Cikin fiƙihun Shi'a yayin wasu ayyuka, kallon fuskar ɓangaren alƙibla yana da hukunci wajibi, haramun, mustahabbi da makaruhi, kamar misali a lokacin yin sallah wajibi fuskantar alƙibla, haka kuma haramun kallon a alƙibla a lokacin keɓancewa domin biyan buƙata daga fitsari bayi da fitar da najasa. Daga cikin hikimar da take ƙunshe da alƙibla akwai haɗin kai da aiki tare da juna cikin Musulmi. An yi bayani wasu hanyoyi domin fayyace alƙibla.

Gabatarwa Da Kuma Muhimmancin Alƙibla

Allon nuna alƙibla a wani wurin shaƙatawa da yake Ahwaz ƙasar Iran[1]

Alƙibla tana nufin fuska ko wuri.[2] Musulmi suna kiran Ka'aba da alƙibla ko wurin da take.[3] A cewar Allama Ɗabaɗaba'i (Rasuwa:1981m) a cikin tafsirin Almizan, mabiya ko wane addini suna da alƙibla.[4] Ka'aba alƙiblar Musulmi, Sakhra (Dutsen ƙasan ƙubbar baitul muƙaddas) ita ce alƙiblar Yahudawa.[5] alƙiblar Kiristoci kuma a duk inda suka tsinci kansu suna kallon ɓangaren gabas.[6] Na'am an ce Baitul Laham (Mahaifar Isa) nan ne alƙiblar Kiristoci.[7]

Alƙiblar Musulmi

Babban labari: Ka'aba

A farkon aiko da Annabi (S.A.W), Masallacin Al-Aƙsa shi ne ya kasance alƙiblar Musulmi, sai dai cewa bayan saukar ayar alƙibla, an sauya alƙiblar Musulmi daga Masallacin Al-Aƙsa zuwa Ka'aba.[8] A ra'ayin malaman fiƙihu na Muslunci, kafirta ma'abota alƙibla (Masu kallon alƙibla suna sallah) bai halasta ba.[9]

Fuskantar Alƙibla, Sharaɗi Ne Na Karɓar Ba'arin Ayyukan Musulmi

Babban labari: Fuskantar Alƙibla

A ra'ayin malaman fiƙihu na Shi'a, ba'arin ayyukan addini bisa la'akari da alƙibla suna kasancewa ƙarƙashin hukunce-hukuncen shari'a guda huɗu, ma'ana wajibi, haramun, makaruhi da mustahabbi.[10] Kan wannan asasi, a wasu lokuta fuskantar alƙibla na kasancewa sharaɗi na aiki na ibada misalin sallah, kuma rashin kiyaye wannan sharaɗi yana lalata wannan aiki.[11] Haka kuma fuskantar dabbar da za a yanka zuwa alƙibla yana kasancewa wajibi, kuma idan bisa ganganci aka ƙi fuskantar da ita ga alƙibla, naman wannan dabba yana haramta.[12] A wasu wurare misalin yayin keɓancewa (Bahaya, fitsari da fitar da najasa) fuskanta alƙibla cikin wannan hali yana haramta.[13] A cikin ba'arin masallatai, da wasu wurare na addini da wurare na jama'a ana sanya wata alama da take nuna fuskar alƙibla.[14]

Falsafa Da Hikimar Da Take Cikin Ayyana Alƙibla

Cikin tafsirin Al-Amsal, an bayyana samar da haɗin kai tsakankanin Musulmi da tafiya tare da juna da kaucewa tafiya babu doka da tsari da rarrabuwa a matsayin babbar hikimar ayyana alƙibla. Haka kuma fuskantar Ka'aba a matsayin alƙibla wani abu da yake motsa tauhidi da kaɗaita Allah cikin zukata, saboda ita Ka'aba ta kasance daga mafi daɗewar cibiyoyin tauhidi da kaɗaita Allah a doran ƙasa.[15]

Hanyoyin Shari'a Na Tabbatar Da Alƙibla

Matsayar Tauraron Arewa

A ra'ayin malaman fiƙihu na Shi'a ana fayyace alƙibla ta hanyar yaƙini, zato da nutsuwar zuciya. Ba'arin hanyoyin fayyace alƙibla sun kasance kamar haka:

Bisector ɗin yana nuna alkiblar kudu.
  • Mutum da kansa ya samu yaƙini kan inda alƙibla take ta mabambantan hanyoyi kamar amfani da hanyoyin ilimi na zama misalin na'urar nuna alƙibla (Qibla indicator, Compas).[16]
  • Shaidar shaidu adalai guda biyu waɗanda suka fayyace alƙibla ta hanyoyi ji da gani na zahiri.[17]
  • Maganar wanda yake fayyace alƙibla ta hanyar ƙa'idojin ilimi kuma maganarsa tana bayar da nutsuwa.[18]
  • Amfani da zato mai janyo nutsuwa, misalin kaburburan Musulmi, Mihrabin masallatai (Wurin tsayuwar limami) da yanayin rana, wata da taurari a halin da aka gaza samun yaƙini daga alƙibla.[19]

Idan aka gaza fayyace alƙibla sai a fuskanci ko wace ɗaya daga kusurwowi huɗu a yi sallah, idan ya zamana babu isasshen lokacin yin sallah a kusurwowi huɗu, to za a yi sallah a kusurwowi gwargwadon lokacin da ake da shi.[20]

Hanyoyin Ilimi Na Gano Alƙibla

1.Amfani da na'urar nuna alƙibla (Qibla indicator): Manuniyar alƙibla wata na'ura ce da ake amfani da ita domin gane alƙibla. Bisa fatawar maraji'an taƙlidi na Shi'a wannan na'ura tana ba ba yaƙini cikin fayyace alƙibla, kuma ya halasta ayi amfani da ita.[21] Wasu daga cikin manyan maraji'ai duk da kasancewar akwai na'uran nuna alƙibla mai ba da nutsuwa, suna ganin dogaro da mihrabai na masallatai da kaburburan musulmi wajen Fayyace alƙibla yana da matsala.[22] 2.Amfani da inuwa da alama: Amfani da inuwa ta alama (Sanda ko wani kayan aiki da aka kafa a tsaye) Lokacin kiran sallar azuhur a Makka ranar 28 ga watan Mayu da ƙarfe 12:48 na rana a lokacin Iran, wannan yana daga cikin hanyoyi fayyace alƙibla. A waɗannan ranakurana tana haskawa kai tsaye kan Ka'aba, ba ta bar inuwa ba. Saboda haka duk inda mutum yake, idan ya tsaya a tsaye, fuskar rana (Wato akasin inuwar jikinsa) nan ne ɓangaren alƙibla.[23] 3.Amfani tauraron Arewa (Polar star) wanda yake cikin rabin duniyar Arewa, kuma idan mutum ya tsaya yana kallonsa , yana fuskar Arewa, domin fayyace alƙibla ta hanyar wannan tauraro, mutum ya tsaya yana kallon Kudu, sannan kuma ya yi la'akari da karkacewar alƙibla ɗan kaɗan daga Kudu, hakan zai nuna masa daidai inda alƙibla take.[24]

  • Amfani da agogon hannun (mai ƙaho):

A cikin rana, a riƙe agogon a kwance, sannan a karkatar da ƙahon agogon da ke nuna sa’o’i zuwa ga rana. Tsakiyar kusurwar da ke tsakanin ƙahon sa’o’i da alamar ƙarfe goma sha biyu yana nuna kudu. Idan aka yi la’akari da kusurwar alƙibla daga kudu, za a iya gano daidai hanyar alƙibla.[25]

Bayanin kula

  1. ↑ «نصب قبله نما در پارک های منطقه دو»، Cibiyar Bayar da Bayani ta Gundumar Ahvaz.
  2. ↑ Ibn Manzur, Lisan al-Arab, 1405 H, juzu’i na 11, shafi 537–545, “Qabl”.
  3. ↑ Raghib Isfahani, Mufradat Alfaz al-Qur’an, 1404 H, shafi 392; Najafi, Jawahir al-Kalam, 1362 SH, juzu’i na 7, shafi 320
  4. ↑ Tabataba’i, al-Mizan, 1393 SH, juzu’i na 1, shafi 327.
  5. ↑ - Tabataba’i, al-Mizan, 1393 SH, juzu’i na 1, shafi 326
  6. ↑ - Tabataba’i, al-Mizan, 1393 SH, juzu’i na 1, shafi 326
  7. ↑ Husayni Dashti, Ma’arif wa Ma’arif, 1376 SH, juzu’i na 8, shafi 229.
  8. ↑ Hashemi Rafsanjani, Tafsirin Rahnama, 1361 SH, juzu’i na 1, shafi 385
  9. ↑ Shahid Thani, al-Rawdah al-Bahiyyah, 1403 H, juzu’i na 9, shafi 175. Juzairi, Kitab al-Fiqh ‘ala al-Madhahib al-Arba‘a, 1410 H, juzu’i na 5, shafi 194–195.
  10. ↑ Tabataba’i Yazdi, al-‘Urwah al-Wuthqa, 1420 H, juzu’i na 2, shafi 310–313; Mushkini, Mustalahat al-Fiqh, 1392 SH, shafi 414
  11. ↑ Khomeini, Tahrir al-Wasilah, 1434 H, juzu’i na 1, shafi 194
  12. ↑ Najafi, Jawahir al-Kalam, 1362 SH, juzu’i na 36, shafi 110–111.
  13. ↑ Tusi, al-Nihayah, 1400 H, juzu’i na 1, shafi 9–10; Allama Hilli, Qawa‘id al-Ahkam, 1413 H, juzu’i na 1, shafi 180; Shahid Thani, Masalik al-Afham, 1416 H, juzu’i na 1, shafi 28; Tusi, al-Mabsut, 1387 SH, juzu’i na 1, shafi 16
  14. ↑ «نصب قبله نما در پارک‌های منطقه دو»،Cibiyar Bayar da Bayani ta Gundumar Ahvaz.
  15. ↑ Makarim Shirazi, Tafsirin Numuna, 1373–1374 SH, juzu’i na 1, shafi 415
  16. ↑ Bani-Hashemi Khomeini, Tawdih al-Masa’il Maraji‘, 1376 SH, juzu’i na 1, shafi 433, mas’ala 782
  17. ↑ Bani-Hashemi Khomeini, Tawdih al-Masa’il Maraji‘, 1376 SH, juzu’i na 1, shafi 433, mas’ala 782; Khomeini, Tahrir al-Wasilah, 1434 H, juzu’i na 1, shafi 148
  18. ↑ - Tawdih al-Masa’il Maraji‘, 1376 SH, juzu’i na 1, shafi 433, mas’ala 782
  19. ↑ Tusi, al-Mabsut, 1387 SH, juzu’i na 1, shafi 78; Khomeini, Tahrir al-Wasilah, 1434 H, juzu’i na 1, shafi 148; Tabataba’i Yazdi, al-‘Urwah al-Wuthqa, 1420 H, juzu’i na 2, shafi 296 da 298; Bani-Hashemi Khomeini, Tawdih al-Masa’il Maraji‘, 1376 SH, juzu’i na 1, shafi 433, mas’ala 782
  20. ↑ Najafi, Jawahir al-Kalam, juzu’i na 7, shafi 409; Khomeini, Tahrir al-Wasilah, 1434 H, juzu’i na 1, shafi 148; Bani-Hashemi Khomeini, Tawdih al-Masa’il Maraji‘, 1376 SH, juzu’i na 1, shafi 434, mas’ala 783
  21. ↑ Khui, Sirat al-Najat fi Ajwibat al-Istifta’at, 1374 SH, juzu’i na 1, shafi 88; Hakim, Murshid al-Mughtarib, 1431 H, shafi 190
  22. ↑ Bani-Hashemi Khomeini, Tawdih al-Masa’il Maraji‘, 1376 SH, juzu’i na 1, shafi 441; Khamenei, Ajwibat al-Istifta’at, 1419 H, juzu’i na 1, shafi 112; Lankarani, Jami‘ al-Masa’il, 1425 H, shafi 70
  23. ↑ «آشنایی با قبله‌نماهای طبیعی», Shafin yanar gizo na Hukumar Kafafen Yada Labarai ta Iran.
  24. ↑ «روش‌های جهت‌یابی»،Cibiyar Nazarin Taurari ta Iran.
  25. ↑ «روش‌های جهت‌یابی»،Cibiyar Nazarin Taurari ta Iran.

Nassoshi

  • «آشنایی با قبله‌نماهای طبیعی»، Shafin yanar gizon Hukumar Labarai ta hukaumar labarai, ranar saka labarin: 27 ga watan Aban, shekara ta 1399 SH; ranar ziyara: 8 ga watan Esfand, shekara ta 1402 SH.
  • Ibn Manzur, Muhammad bin Mukarram, Lisan al-‘Arab, Qum, Adab al-Hawza, 1405 H.
  • Bani-Hashemi Khomeini, Sayyid Muhammad Husayn, Tawdih al-Masa’il Maraji‘ bisa fatawoyin manyan malamai goma sha shida, Qum, Intisharat Jami‘a Mudarrisin Hawza ‘Ilmiyya Qum, 1376 SH.
  • Juzairi, Abdurrahman, Kitab al-Fiqh ‘ala al-Madhahib al-Arba‘a, Beirut, Dar al-Thaqalayn, 1419 H.
  • Husayni Dashti, Sayyid Mustafa, Ma‘arif wa Ma‘arif, Qum, Intisharat Islami, 1376 SH.
  • Hakim, Sayyid Mohsen, Mustamsak al-‘Urwah al-Wuthqa, Qum, Maktabat al-Najafi, 1404 H.
  • Hakim, Muhammad Sa‘id, Murshid al-Mughtarib, Qum, Dar al-Hilal, 1431 H.
  • Khamenei, Sayyid Ali, Ajwibat al-Istifta’at, Kuwait, Dar al-Naba’, 1419 H.
  • Khomeini, Sayyid Ruhullah, Tahrir al-Wasilah, Tehran, Mu’assasat Tanzim wa Nashr Athar Imam Khomeini, 1434 H.
  • Khui, Abulqasim, Sirat al-Najat fi Ajwibat al-Istifta’at, tare da ta‘liqah daga Mirza Jawad Tabrizi, Qum, Bargozideh, 1374 SH.
  • Raghib Isfahani, Husayn bin Muhammad, Mufradat Alfaz al-Qur’an, Nashr al-Kitab, 1404 H.
  • «روش‌های جهت‌یابی», Shafin Nazarin Taurari na Iran, ranar ziyara, Maris 8, 1402.
  • Sarakhsi, Muhammad bin Ahmad, al-Mabsut, Beirut, Dar al-Ma‘rifah, 1406 H.
  • Shahid Thani, Zayn al-Din bin Ali, al-Rawdah al-Bahiyyah, da kokarin Kalantar, Qum, Maktabat al-Dawari, 1410 H.
  • Shahid Thani, Zayn al-Din bin Ali, Masalik al-Afham ila Tanqih Shara’i‘ al-Islam, Qum, Ma‘arif Islami, 1416 H.
  • Tabataba’i Yazdi, Sayyid Muhammad Kazim, al-‘Urwah al-Wuthqa, Qum, Mu’assasat Nashr al-Islami, 1420 H.
  • Tabataba’i, Sayyid Muhammad Husayn, al-Mizan fi Tafsir al-Qur’an, Qum, Isma‘iliyan, 1393 H.
  • Tusi, Muhammad bin Hasan, al-Mabsut fi Fiqh al-Imamiyyah, da kokarin Behbudi, Tehran, al-Maktabat al-Murtazawiyyah, 1387 SH.
  • Tusi, Muhammad bin Hasan, al-Nihayah, da kokarin Aqa Buzurg Tehrani, Beirut, Dar al-Kitab al-‘Arabi, 1400 H.
  • Allama Hilli, Hasan bin Yusuf, Qawa‘id al-Ahkam fi Ma‘rifat al-Halal wa al-Haram, Qum, Mu’assasat Nashr Islami, 1413 H.
  • Lankarani, Muhammad, Jami‘ al-Masa’il, Qum, 1425 H.
  • Mushkini, Ali, Mustalahat al-Fiqh, Qum, Dar al-Hadith, 1392 SH.
  • Makarim Shirazi, Naser, Tafsir al-Namuna, Tehran, Dar al-Kutub al-Islamiyyah, 1373–1374 SH.
  • Najafi, Muhammad Hasan, Jawahir al-Kalam, da kokarin Quchani da wasu, Beirut, Dar Ihya’ al-Turath al-‘Arabi, 1362 SH.
  • «نصب قبله نما در پارک های منطقه دو»، Shafin Yanar Gizo na Bayanin Gundumar Ahvaz, Ranar Bugawa: Maris 16, 2016, Ranar Ziyara: Maris 27, 2023.
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