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Daƙiƙa:Alluhuf Ala Ƙatla Aɗ-Ɗufuf (Littafi)

Ƙara hanyoyin mahaɗar
Daga wikishia
Alluhuf Ala Ƙatla Aɗ-Ɗufuf
MarubuciSayyid Ibn Ɗawus
Tarihin rubutuƘarni na bakwai
Maudu'iMaƙtal game da Waƙi'ar Karbala
SaloRubuta abubuwan da suka faru
HarsheLarabci
Mai bugawaMabuga daban-daban

Alluhuf Ala Ƙatla Aɗ-Ɗufuf ko kuma Al-Malhuf Ala Ƙatla Aɗ-Ɗuf wanda aka fi sani da "Luhuf", yana ɗaya daga cikin shahararrun littattafan rubutun Maƙtal na Shi'a game da masifar waƙi'ar Karbala da shahadar Imam Husaini (A.S). Mawallafinsa shi ne Sayyid Ibn Ɗawus (wanda ya rasu a shekara ta 664H). Mawallafin ya rubuta littafin ne ga matafiya zuwa wuraren ziyara masu tsarki da kuma maziyartan haramin Imam Husaini (A.S), kuma ya taƙaita shi. Saboda haka, ya cire sarkar isnadin ruwayoyi kuma ya ambaci kawai wanda ya rawaito na ƙarshe ko kuma tushen ruwayar.

Littafin Luhuf ya ƙunshi abubuwan da suka shafi Imam Husaini (A.S) tun kafin haihuwarsa har zuwa abubuwan da suka faru bayan ranar Ashura. A cewar Muhammad Isfandiyari, wani masanin Ashura (an haife shi a shekara ta 1338Sh), Ibn Ɗawus shi ne mutum na farko da ya bayyana miƙewar Imam Husaini (A.S) bisa ga shahada ta sanin Allah. Duk da haka, mawallafin ya nisanta kansa daga kawo maganganu masu ƙari. Har ila yau, Muhaddis Nuri ya yi imanin cewa, rashin ambaton sarkar ruwayoyi a cikin littafin ya sanya shi da inganci sosai. Ta wannan fuska, an danganta karɓuwar littafin Luhuf da matsayin ruhaniyar Sayyid Ibn Ɗawus.

Matsayin Littafin Luhuf

Littafin Al-Malhuf Ala Ƙatla Aɗ-Ɗufuf ko Alluhuf Ala Ƙatla Aɗ-Ɗufuf, wanda aka fi sani da Littafin Luhuf, yana ɗaya daga cikin littattafan Rubutun Maƙtal na Shi'a game da kisan kiyashin Karbala, kuma an rubuta shi da harshen Larabci. Mawallafinsa shi ne Sayyid Ibn Ɗawus, kuma an shirya shi a ƙarni na bakwai bayan hijira. Duk da haka, an sanya shi a matsayin ɗaya daga cikin tushe da litattafan Maƙtal na farko.[1]

An rawaito ruwayoyin wannan littafi ba tare da ambaton sarkar ruwayoyinsu ba, kuma a cewar Muhaddis Nuri, wanda yake ɗaya daga cikin malaman hadisi na ƙarni na goma sha huɗu, ba shi da cikakkiyar inganci.[2] Har ila yau, an yi iƙirarin cewa yana da raraƙi da rauni masu yawa a sassa daban-daban;[3] duk da haka, shahararsa ta kai ga yawancin marubutan ayyukan da suka shafi kisan kiyashin Ashura suna komawa zuwa gare shi, kuma mawaƙan makoki sukan dogara da shi.[4] Sayyid Muhammad Ali Ƙazi Ɗabaɗaba'i ya ɗauki wannan littafin a matsayin ɗaya daga cikin ingantattun littattafan Maƙtal, kuma bai ga wani Maƙtal da ya kai wannan matsayi na inganci ba.[5] A cewar marubucin littafin Mu'arrifi Wa Naƙd Manabi Ashura, karɓuwar maganganun Sayyid Ibn Ɗawus ya samo asali ne daga darajarsa ta ruhaniya.[6]

Shaharar da matsayin Luhuf ya sa an fassara shi zuwa Farisanci sau da yawa kuma an buga shi,[7] haka kuma masu buga littattafai daban-daban a wurare kamar Tehran, Saida, Beirut, Bombay, Najaf, Qum, da Tabriz suka buga shi.[8]

Sunan Littafi

Littafin Luhuf ya zo a madogarai da sunaye daban-daban. Wannan bambancin suna ya samo asali ne daga bambancin kwafin da kuma sunayen da mawallafin da kansa ya sanya; domin mawallafin ya sanya wa littattafansa sunaye iri-iri, ko kuma ya zaɓi wani suna guda sannan ya canza shi.[9] Baya ga sunayen da suka fara da "Al-Luhuf" ko "Al-Malhuf" waɗanda ke da ɗan bambanci kaɗan tsakaninsu, bisa ga abin da Ibn Ɗawus, marubucin littafin, ya ambata a gabatarwarsa, an kuma ambaci sunan "Al-Masalik fi Maƙtal al-Husain (A.S)" a gare shi.[10] Agha Buzurg Tehrani a cikin littafinsa Az-Zari'a ya ɗauki sunan "Alluhuf Ala Ƙatla Aɗ-Ɗufuf" a matsayin mafi shahara fiye da sauran sunaye.[11] Duk da haka,Sadiƙi Kashani ya ɗauki sunan "Al-Malhuf Ala Ƙatla Aɗ-Ɗufuf" a matsayin ainihin sunan da ya dace.[12]

Game da Mawallafin Littafin

Babban labari: Sayyid Ibn Ɗawus

Mawallafin littafin Al-Luhuf, Sayyid Radi al-Din Ali bn Musa bn Jafar Ibn Ɗawus, wanda aka fi sani da Sayyid Ibn Ɗawus (589-664H.),[13] yana ɗaya daga cikin malaman da marubutan Shi'a a ƙarni na bakwai bayan hijira, kuma dan asalin garin Hilla ne. Shi zuriyar Imam Hassan (A.S) da Imam Sajjad (A.S) ne, kuma shi malamin malamai ne kamar Allama Hilli da Yusuf Sadid al-Din (mahaifin Allama Hilli).[14] Ibn Ɗawus, a zamanin Holaku Khan, ya kasance mai kula da harkokin shugabancin Shi'a (Niƙaba).[15]

An yi wa Sayyid Ibn Ɗawus laƙabi da "Jamal al-Arifin" (Adon Masana Allah), kuma an danganta wannan laƙabi da kyawawan halayensa masu yawa, da taƙawarsa da kula da ibadarsa sosai, da kuma yanayin sufancinsa.[16] Yana da littattafai kusan 50, daga cikinsu akwai: Al-Iƙbal, Al-Muhimmat Wa al-Tatimmat, Kashful Mahajja Li Samratil Muhja, Misbahuz Za'ir Wa Janahul Musafir, da Muhajud Da'awat Wa Manhajul Ibadat.

Siffofi da Abubuwan Da Ke Cikin Littafin Luhuf

Tsarin Littafin

Littafin Luhuf yana ƙunshe da gabatarwa da kuma sashe uku:

  • Gabatarwar tana ɗauke da bayani kan girman lamarin Ashura, matsayin Imam Husaini (A.S), da kuma darajar kuka da makoki saboda shi.
  • Sashe na ɗaya yana farawa ne tun kafin haihuwar Imam Husaini (A.S) da mafarkin Ummu Fadli, kuma ya ci gaba har zuwa daren Ashura. A cikin wannan sashe akwai bayanin abubuwan da aka anbata game da shahadar Imami Husaini (A.S), tattaunawar da Imam ɗin yayi a kan hanyarsa ta daga Madina zuwa Karbala, da kuma zuwan labarin shahadar Muslim Bin Aƙil, da kuma yadda Hurru Bin Yazid Rayahi ya tare tawagar sa.
  • Sashe na biyu yana farawa ne daga daren Ashura da neman da Imami Husaini (A.S) yayi na a ba shi lokaci daga dakarun Umar Bin Sa'ad, sannan ya ci gaba har zuwa lokacin shahadar Imami Husaini (A.S). A cikin wannan sashe an ambaci labarin shahadar sahabban Imam ɗin ma. A cikin littafin Al-Luhuf an rubuta sunayen mutane sittin daga cikin shahidan Karbala.[Akwai buƙatar kawo madogara] A ƙarshen wannan sashe, Ibn Ɗawus ya kawo hadisai guda biyu game da azabar masu kisan Imami Husaini (A.S) a ranar tashin alƙiyama.
  • Sashe na uku an keɓance shi ne domin abubuwan da suka faru bayan shahadar Imami Husaini (AS), inda ya fara daga aike da kan shahidai zuwa Kufa, tare da tattara abubuwan da suka shafi fursunonin Karbala har zuwa lokacin da suka koma Madina. A ƙarshen littafin, Ibn Ɗawus ya ruwaito hadisai biyu game da makoki da kukan da Imami Sajjad (A.S) yayi kan musibar Ashura.[17]

Dalili Da Hanyar Rubutawa

Bisa ga gabatarwar littafin, dalilin da ya sa Sayyid Ibn Ɗawus ya rubuta Luhuf shi ne, domin masu ziyara zuwa haramin Imam Husain (A.S) su sami wani ɗan taƙaitaccen littafi game da kisan kiyashin Ashura, wanda zai kasance a gefen littafinsa Misbahuz Za'ir, don su san abubuwan da suka faru. Shi ya sa ya taƙaita shi, domin ya zama ƙarin bayani ga Misbahuz Za'ir.[18]

Siffofin Abin da Littafin Yake Ƙunshe Da Shi

Masana Ashura da masu binciken litattafan tarihi sun lissafta wasu siffofi ga littafin Luhuf:

  • A cewar Muhammad Isfandiyari, wani masanin Ashura (an haife shi a shekara ta 1338Sh), Sayyid Ibn Ɗawus shi ne mutum na farko da ya bayyana tashin Imam Husaini (A.S) bisa ga shahada ta masana Allah.[19] Ibn Ɗawus yana ganin cewa, idan ba don shawarar Imaman Shi'a game da makoki da sanya baƙin tufafi ba, da ya dace mutane su yi murna da ni'imar shahadar Imam Husaini (A.S) a ranar Ashura.[20] Saboda haka, ra'ayinsa game da kisan kiyashin ya zama na sufanci kuma ya fuskanci kakkausan suka.[21]
  • Rashin ambaton sarkar ruwayoyi (Asnad) da kuma salon labari na Luhuf ana ɗaukarsa a matsayin raunin ilimi. Mawallafin kuma ya nisanta kansa daga kawo maganganu masu ƙari da ake samu a wasu littattafan.[22]
  • Ɗaya daga cikin abubuwan da suka fi ƙarfin Luhuf shi ne, ya kawo cikakken rubutun jawaban Imam Sajjad (A.S) a Sham da Kufa, da jawaban Sayyida Zainab (A.S) a Sham da Kufa, da kuma jawaban Faɗima ƴar Imam Husaini (A.S) a Kufa.[23]
  • Littafin Luhuf ya ƙunshi wasu labarai waɗanda ba a taɓa samun su a wasu littattafan Maƙtal ba, kamar:Wasiƙar Imam Husaini (A.S) zuwa ga Banu Hashim. Labarin Imam Husaini (A.S) ya ba da labarin shahadarsa da maganarsa: "Lalle Allah Ya so Ya gan ni a matsayin wanda aka kashe." Komawar fursunonin zuwa Karbala a ranar Arba'in.[24] An ce wataƙila shaharar waɗannan labarai a wancan lokacin, tare da aƙidun Shi'a kamar ilmin gaibu na Imam, sun sa Ibn Ɗawus ya ɗauki waɗannan rahotanni a matsayin na tarihi ya kawo su a littafinsa.[25] Muhaddis Nuri ya danganta kasancewar wasu kurakurai a cikin littafin da ƙuruciyar mawallafin (a lokacin rubutawa).[26]
  • Sayyid Ibn Ɗawus, a tsakanin rahotannin Maƙtal a cikin Luhuf, yana gabatar da wasu nazarce-nazarce da ra'ayoyinsa na kansa a kan abubuwan da suka dace da shi. Alal misali, game da tafiyar Imam Husain (A.S) tare da iyalansa zuwa Karbala, ya rubuta: "Mai yiwuwa dalilin da ya sa Imam ya yi haka shi ne, idan ya bar su a Hijaz ko wasu garuruwa, da Yazid zai kama su, kuma da azabtarwa da wahalarwa zai hana su cimma manufofinsu (jihadi da shahada da samun sa'a).[27]

Madogarai Na Tushe Da Kwafi-Kwafi Na Luhuf

Muhammad Hadi Yusifi Garawi, masanin tarihi (an haife shi a shekara ta 1327Sh), ya yi imanin cewa Luhuf ba shi da wani sabon abu fiye da littafin Maƙtal Husaini na Khawarazmi. Ya kuma yi imanin cewa yawancin rahotannin Maƙtal Husaini an karɓo su ne daga littafin Al-Futuh na Ibn A'tham, wanda a cikinsa akwai kurakurai.[28] Duk da haka, marubucin littafin Mu'arrifi Wa Naƙd Manabi Ashura bai yarda da wannan magana ba.[29] Mustafa Sadiƙi Kashani, masanin tarihi kuma, ya yi imanin cewa Luhuf da Musirul Ahzan (waɗanda suke da rubutu iri ɗaya) duk an karɓo su ne daga tushe na uku wanda ba a san shi ba a gare mu.[30] Ko da yake, saboda yawan amfani da Al-Futuh da Maƙtal Husaini na Khawarazmi (wanda ɗaya yana da tsarin labari kuma ɗayan yana da tsarin wa'azi), waɗannan siffofi guda biyu sun bayyana a cikin Luhuf kuma.[31]

Kwafi Na Hannu Na Littafin

A cewar Sadiƙi Kashani, babu wani kwafin Luhuf da aka rubuta da hannun mawallafin da ke akwai,[32] kuma mafi tsohon kwafin da ke akwai na littafin Luhuf yana daga rabin na biyu na ƙarni na goma bayan hijira.[33] Ƙarni na goma, babu wani littafi da ya ruwaito wani abu daga Luhuf, kuma littafi na farko da ya yi nuni ga Luhuf shi ne littafin Tasliyatul Mujalis na Abi Ɗalib Ha'iri Karaki.[34]

Mafi yawan nuni ga Luhuf shi ne Allama Majlisi ya yi a cikin littattafansa,[35] kuma gaba ɗaya, wannan littafi ya sami karɓuwa a Iran a zamanin daular Safawiyya da Ƙajar.[36] Saboda haka, duk kwafin da aka rubuta da hannu na wannan littafi suna daga wannan lokacin ne.[37] Wasu daga cikin waɗannan kwafin da aka rubuta da hannu da kuma bugu na dutse an jera su a gabatarwar Faris Hasun (Tabrizian) kan Al-Malhuf, [38] kuma an jera ƙari a cikin littafin Tashihu Wan Manba Shinasi Littafin Al-Malhuf na Sadiƙi Kashani.[39]

Bambance-Bambance Kwafi Na Luhuf

Bisa ga binciken Sadiƙi Kashani, akwai aƙalla bambance-bambance 30 a cikin kalmomi da ruwayoyi na kwafin Luhuf daban-daban.[40] Daga cikin waɗannan Sadiƙi ya ɗauki bambance-bambance guda 20 a matsayin masu mahimmanci kuma ya jera su daban,[41] kuma yana ganin su a matsayin abubuwan shakku sosai.[42] Daga cikinsu akwai: Labarin sanin Imam Husaini (A.S) game da shahadarsa da maganar "Lalle Allah Ya so Ya gan ka a matsayin wanda aka kashe." Bayyana sunan Ruƙayya sarai. Labarin neman ruwa ga jariri.[43] Yawancin waɗannan bambance-bambance kuma suna cikin abubuwan da ba a san tushensu na asali ba.[44]

Yanayin Bugu-bugu Da Tarjamomi

Tarjamar Luhuf da Sayyid Abul Hassan Mir Abu Ɗalibi ya yi

Saboda buƙatar karatun Maƙtal a cikin al'ummar Shi'a, littafin Luhuf da makamantansa sun sami karɓuwa sosai bayan zamanin Safawiyya, kuma tun daga farkon ƙarni na goma sha uku bayan hijira an buga su sau da yawa ta hanyar bugu na dutse da na haruffa.[45] Mafi shahararren bugu na Luhuf shi ne bugun Haidariyyah na Najaf a shekara ta 1369Sh, wanda aka yi ba tare da gyara ba.[46] Intisharati Uswah a shekara ta 1414H, sun buga kwafin Al-Malhuf tare da gabatarwa, gyara, da bincike na Faris Hasun.[47]

Littattafai guda biyu, Ɗawaf Ishƙ na Muhammad Husain Rajabi Dawani[48] da kuma Ishƙ wa Aɗash (Soyayya da Ƙishirwa) na Omid Aram,[49] an buga su a matsayin sake rubutawa da taƙaitawar Luhuf.

Bayanin kula

  1. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 19.
  2. ↑ Nuri, Lu'lu' wa Marjan, shafuffuka na 205-206.
  3. ↑ Husaini, Mu'arrifi wa Naƙd-i Manabi'-i Ashura, shafi na 203.
  4. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 20.
  5. ↑ Ƙazi Ɗabaɗaba'i, Tahƙiƙ dar Awwal-i Arba'in Sayyid al-Shuhada, shafi na 4.
  6. ↑ Husaini, Mu'arrifi wa Naƙd-i Manabi'-i Ashura, shafi na 206.
  7. ↑ Husaini, Mu'arrifi wa Naƙd-i Manabi'-i Ashura, shafi na 203.
  8. ↑ Ibn Ɗawus, Tarjamah-yi Luhuf, shafuffuka na 64 da 65.
  9. ↑ Tabrizian, "Muƙaddime", shafi na 66.
  10. ↑ Tabrizian, "Muƙaddime", shafi na 67.
  11. ↑ Agha Buzurg Tehrani, Az-Zari'a, Dar al-Adwa', juz'i na 22, shafi na 223.
  12. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 22.
  13. ↑ Kammunah Husaini, Mawari' al-Ittihaf, juz'i na 1, shafuffuka na 107-108.
  14. ↑ Ƙummi, Al-Kuna wa al-Alƙab, juz'i na 1, shafi na 341.
  15. ↑ Kohlberg, Kitabkhanah-yi Ibn Ɗawus, Qum, shafuffuka na 31-32.
  16. ↑ Majlisi, Bihar al-Anwar, juz'i na 107, shafuffuka na 63-64.
  17. ↑ Ibn Ɗawus, Luhuf, Fihirist Kitab; Ibn Ɗawus, Luhuf, Intisharati Davari, shafi na 3.
  18. ↑ Ibn Ɗawus, Al-Malhuf, shafi na 87.
  19. ↑ Isfandiyari, Ashura-Shenasi, shafi na 70.
  20. ↑ Sayyid Ibn Ɗawus, Al-Malhuf Ala Ƙatla al-Ɗufuf , juz'i na 1, shafi na 82; Ibn Ɗawus, Al-Malhuf, shafi na 83.
  21. ↑ Husaini, Mu'arrifi wa Naƙd-i Manabi'-i Ashura, shafuffuka na 227-228.
  22. ↑ Husaini, Mu'arrifi wa Naƙd-i Manabi'-i Ashura, shafi na 205.
  23. ↑ Husaini, Mu'arrifi wa Naƙd-i Manabi'-i Ashura, shafi na 205.
  24. ↑ Husaini, Mu'arrifi wa Naƙd-i Manabi'-i Ashura, shafuffuka na 215-228.
  25. ↑ Husaini, Mu'arrifi wa Naƙd-i Manabi'-i Ashura, shafi na -229.
  26. ↑ Nuri, Lu'lu' wa Marjan, shafuffuka na 205-206.
  27. ↑ Sayyid Ibn Ɗawus, Al-Malhuf Ala Ƙatla Aɗ-Ɗufuf, 1417 A.H., juz'i na 1, shafi na 142.
  28. ↑ «اعتبارسنجی و نقد منابع و مقاتل عاشورایی»، Kamfanin dillancin labarai na hukuma na Hauza.
  29. ↑ Husaini, Mu'arrifi wa Naƙd-i Manabi'-i Ashura, shafi na -206.
  30. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafuffuka na 50-51.
  31. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 278.
  32. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 39.
  33. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 24.
  34. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 24.
  35. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 24.
  36. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 24.
  37. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 24.
  38. ↑ Tabriziyan, Muƙaddima, shafuffuka na 67-69.
  39. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafuffuka na 31-36.
  40. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 36.
  41. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafuffuka na 37-38.
  42. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 38.
  43. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafuffuka na 37-38.
  44. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 38.
  45. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 27.
  46. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 27.
  47. ↑ Sadiƙi Kashani, Tashih wa Manba'-Shinasi-yi Kitab al-Malhuf, shafi na 27.
  48. ↑ Rajabi Dawani, Tawaf-i Ishƙ, shafi na 17.
  49. ↑ Aram, 'Ishƙ wa Aɗash, shafi na 10.

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