Daƙiƙa:Gaɓoɓin Alwala

Gaɓoɓin alwala da aka ambata a cikin aya ta 6 a cikin Suratul Ma'ida sun haɗa da hannaye har zuwa gwiwar hannu, shafar kai da ƙafafu har zuwa ƙwankwason ƙafa (Ƙasusuwan da suka fito a saman ƙafa).^[1]

Shi'a suna dogara da ruwayoyi wajen bayyana cewa yadda ake yin alwala shi ne yadda Jibrilu (A.S) ya koyar da Annabi (S.A.W). Bisa wannan fahimta, ana wanke hannaye ne daga gwiwar hannu zuwa yatsu, sannan ana shafar kai da ƙafafu.^[2]

A gefe guda kuma, Ahlus-Sunna suna wanke hannaye ne daga kan yatsu zuwa gwiwar hannu, kuma ba sa ganin wanke hannu daga gwiwar hannu zuwa yatsu ya halatta.^[3] Haka kuma, suna wanke ƙafafu a alwala maimakon shafa.^[4]

Haka nan, a cikin mazhabobin Ahlus-Sunna an amince da asalin shafar kai a alwala, amma akwai saɓanin ra'ayi game da adadin wurin da ake shafawa da kuma cikakkun bayanansa.^[5]

Wasu majiyoyi sun danganta asalin wannan bambanci a yadda ake yin alwala da lokacin halifancin Usman Bin Affan.^[6] Sun bayyana cewa a zamanin Annabi (S.A.W) da halifa na farko da na biyu babu wannan saɓani.^[7] Haka kuma an ce Usman a farkon halifancinsa yana yin alwala kamar yadda magabata suke yi.^[8]

Malaman da ake koyi da su (Maraji'an taƙlidi) a Shi'a suna ganin cewa kasancewar gabobin alwala masu tsarki yayin wankewa da shafawa yana daga cikin sharuɗɗan ingancin alwala. Amma idan bayan an wanke ko an shafa wani sashe, sai wannan sashe ya samu najasa kafin a kammala alwala, alwalar tana nan sahihiya.^[9]

Duk wani abu da zai hana ruwa isa, kamar manne (danƙon gulu), fenti ko wani shamaki, dole ne a cire shi daga gabobin alwala. Idan ba zai yiwu a cire wannan shamaki ba, idan ya rufe wani ɓangare kawai na gaba, ana yin alwalar jabira. Amma idan shamakin ya rufe gaba ɗaya, wasu maraji'ai suna ganin wajibi ne a yi taimama, yayin da wasu suke ganin alwalar jabira ta isa, sannan su ba da shawarar yin taimama a matsayin kariya.^[10]

Bayanin kula

↑ Makarim Shirazi, Tafsir Namuna, juzu’i na 4, shafi na 285.
↑ Hurru Amili, Wasā’ilush Shi‘a, juzu’i na 1, shafi na 399, Hadisi na 24; Kulaini, Al-Kāfi, juzu’i na 3, shafuffuka na 25–26, Hadisai na 4 da 5; Tabataba’i, Al-Mizān fi Tafsir al-Qur’ān, 1390H, juzu’i na 5, shafuffuka na 219–220.
↑ Fakhr Razi, Tafsir al-Kabir, juzu’i na 11–12, shafi na 160.
↑ Shafi‘i, Al-Ummu, juzu’i na 1, shafi na 23; Ƙuɗubi, Al-Jami‘ li Ahkam al-Qur’an, juzu’i na 6, shafi na 99.
↑ Ƙummi, «Fiqh-e Hajj; Chigunegi Anjam-e Wudu’ Nazd-e Fariqayn (3) Mashh», shafi na 45
↑ Muttaƙi Hindi, Kanz al-Umma, juzu’i na 9, shafi na 193, Hadisi na 26890.
↑ Shahristani, Limadha al-Ikhtilaf fi al-Wudu, shafi na 31.
↑ Muslim Bin Hajjaj, Sahih Muslim, juzu’i na 1, shafi na 206, Hadisi na 229.
↑ Bani Hashimi Khomaini, Tawdih al-Masa’il-e Chahardah Marja, 1393Sh, juzu’i na 1, shafi na 213.
↑ Tabataba’i Yazdi, Al-‘Urwah al-Wuthqa, 1420H, juzu’i na 1, shafuffuka na 442–443; Hakim, Mustamsak al-‘Urwah al-Wusƙa, 1391H, juzu’i na 2, shafi na 540; Bani Hashimi Khomaini, Tawdih al-Masa’il-e Chahardah Marja, juzu’i na 1, shafi na 247.

Nassoshi

Bani Hashimi Khomaini, Muhammad Hassan, Tawdih al-Masa'il Maraji, Qum, Cibiyar wallafe-wallafen Musulunci, 1393Sh.
Hurru Amili, Muhammad Bin Hassan, Wasa'ilush Shi'a, Qum, Cibiyar Alul-Bait (A.S), 1409H.
Hakim, Sayyid Muhsin, Mustamsak al-Urwat al-Wusƙa, Qum, Dakin Adana Littattafan Ayatullah Mar'ashi Najafi, 1391H.
Shafi'i, Muhammad Bin Idris, Al-Ummu, Beirut, Dar al-Ma'rifah.
Shahristani, Sayyid Ali, Limadha al-Ikhtilaf fi al-Wudu, taƙaice na Fais Attar, Tehran, Mawallafar Mash'ar, 1426H.
Ɗabaɗaba'i Yazdi, Sayyid Muhammad Kazim, Al-Urwat al-Wusƙa, Qum, Cibiyar Wallafe-wallafen Musulunci, 1420H.
Ɗabaɗaba'i , Sayyid Muhammad Husaini, Al-Mizan fi Tafsir al-Qur'an, Beirut, Cibiyar Al-'Alami lil-Matbu'at, 1390H.
Fakhr ar-Razi, Muhammad bn Umar, At-Tafsir al-Kabir (Mafatih al-Ghaib), Beirut, Dar Ihya' at-Turath al-Arabi, 1420H.
Ƙurɗubi, Muhammad bn Ahmad, Al-Jami' li Ahkam al-Qur'an, Tehran,Mawallafar Nasir Khosro, 1364Sh.
Ƙummi, Ali, «Chigunegi Anjam-e Wudu' Nazd-e Fariqayn (3) (Mashh)», (Yadda ake yin alwala a wurin bangarorin Musulmi biyu (3): Shafar kai da ƙafafu (Mashh).) a cikin mujallar Miqat-e Hajj, lamba ta 90, hunturu 1393Sh/2014–2015 M.
Kulaini, Muhammad bn Yaƙub, Al-Kafi, Tehran, Dar al-Kutub al-Islamiyyah, 1407H.
Muttaƙi Hindi, Ali bn Husam, Kanz al-Ummal fi Sunan al-Aqwal wa al-Af'al, Beirut, Dar al-'Ilmiyyah, 1419H.
Muslim Bin Hajjaj, Sahihu Muslim, binciken Muhammad Fu'ad Abd al-Baƙi, Beirut, Dar Ihya' at-Turath al-Arabi, 1415H.
Makarim Shirazi, Nasir, Tafsir Namuna, Tehran, Dar al-Kutub al-Islamiyyah, bugu na talatin da biyu, 1374Sh.

[1] Makarim Shirazi, Tafsir Namuna, juzu’i na 4, shafi na 285.

[2] Hurru Amili, Wasā’ilush Shi‘a, juzu’i na 1, shafi na 399, Hadisi na 24; Kulaini, Al-Kāfi, juzu’i na 3, shafuffuka na 25–26, Hadisai na 4 da 5; Tabataba’i, Al-Mizān fi Tafsir al-Qur’ān, 1390H, juzu’i na 5, shafuffuka na 219–220.

[3] Fakhr Razi, Tafsir al-Kabir, juzu’i na 11–12, shafi na 160.

[4] Shafi‘i, Al-Ummu, juzu’i na 1, shafi na 23; Ƙuɗubi, Al-Jami‘ li Ahkam al-Qur’an, juzu’i na 6, shafi na 99.

[5] Ƙummi, «Fiqh-e Hajj; Chigunegi Anjam-e Wudu’ Nazd-e Fariqayn (3) Mashh», shafi na 45

[6] Muttaƙi Hindi, Kanz al-Umma, juzu’i na 9, shafi na 193, Hadisi na 26890.

[7] Shahristani, Limadha al-Ikhtilaf fi al-Wudu, shafi na 31.

[8] Muslim Bin Hajjaj, Sahih Muslim, juzu’i na 1, shafi na 206, Hadisi na 229.

[9] Bani Hashimi Khomaini, Tawdih al-Masa’il-e Chahardah Marja, 1393Sh, juzu’i na 1, shafi na 213.

[10] Tabataba’i Yazdi, Al-‘Urwah al-Wuthqa, 1420H, juzu’i na 1, shafuffuka na 442–443; Hakim, Mustamsak al-‘Urwah al-Wusƙa, 1391H, juzu’i na 2, shafi na 540; Bani Hashimi Khomaini, Tawdih al-Masa’il-e Chahardah Marja, juzu’i na 1, shafi na 247.

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