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Daƙiƙa:Hatimin Annabta

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Hatimin Annabta wata alama ce da take tsakanin kafaɗu biyu na Annabi Muhammad (S.A.W), wadda ake ɗauka a matsayin alamar annabcinsa. Bisa ga ruwayoyi, wannan alama tana kama da wani Bin kumburin nama ko kuma wani baƙin tabo, kuma wasu mutane sun gan ta a lokuta daban-daban na rayuwar Annabi. Daga cikinsu akwai Yusuf Bayahude a lokacin haihuwar Annabi, Salmanul Farisi lokacin da ya musulunta, da kuma Buhaira malamin addinin kirista a lokacin ƙuruciyar Annabi (S.A.W).

Masana sufanci suna ganin cewa wannan alama ba ta tsaya ga zahirinta kawai ba; a ganinsu tana nuni da buɗewar al'amuran gaibi da kuma haƙiƙoƙin halitta na duniya. Haka kuma malaman hadisi na Ahlus-Sunna sun ɗauke ta a matsayin ɗaya daga cikin mu'ujizojin Annabi Muhammad (S.A.W), kuma sun ruwaito cikakkun bayanai game da ita.

Muhimmancinsa Da Gabatarwa

Hatimin Annabta ana ɗaukarsa ɗaya daga cikin mu'ujizojin Annabi Muhammad (S.A.W),[1] kuma yana daga cikin alamomin annabcinsa da aka ambata a cikin Attaura.[2] Madogaran Shi'a sun fi mayar da hankali kan tabbatar da samuwar wannan alama, yayin da majiyoyin Ahlus-Sunna suka fi kawo cikakkun bayanai game da siffofinta.[3] Wasu manyan malaman hadisi na Ahlus-Sunna, irin su Tirmizi a cikin Shama'ilun Nabi[4] da Baihaƙi a cikin Dala'ilun Nubuwwa,[5] sun ware babi na musamman domin bayani da siffanta wannan hatimi.

Bisa ga hadisai na Shi'a da na Ahlus-Sunna, a tsakanin kafaɗu biyu na Annabi (S.A.W.) akwai wani Bin kumburin nama ko wani baƙin tabo, wanda ake kira Hatimin Annabta.[6] An kuma ruwaito cewa bayan wafatin Annabi (S.A.W), wannan alama ta ɓace daga jikinsa.[7]

A wata ruwaya kuma an ce Israfil, da umarnin Allah, ne ya sanya Hatimin Annabta a tsakanin kafaɗun Annabi (S.A.W), kuma a kansa an rubuta:La ilaha illallahu wa Muhammadur Rasulullah.[8] An ruwaito sifar wannan hatimi ta hanyoyi daban-daban a cikin majiyoyi, inda wasu suka kwatanta shi da tuffa, wasu kuma da ƙwan tattabara.[9]

Haka kuma Ƙuɗbu Rawandi, yana naƙalto daga majiyoyin Ahlus-Sunna, ya bayyana cewa labarin Hatimin Annabta yana da tushe a cikin hadisai mutawatirai, kuma malamai sun amince da shi gaba ɗaya. Ya kuma ce annabawan da suka gabaci haihuwar Annabi Muhammad (S.A.W) sun riga sun yi bushara game da wannan alama.[10]

Ra'ayin Masana Sufanci

Masana tasawwufi sun fi sauran malamai ba Hatimin Annabta muhimmanci, kuma wasu malaman Sufanci na Shi'a sun yi bayanin tawilinsa da tafsiri na ma'anarsa ta ɓoye.[11]

Sa'inud-Din Turke Isfahani, wani masanin sufanci a ƙarni na tara bayan Hijira, ya bayyana cewa wajen da yake tsakanin kafaɗu biyu na Annabi (S.A.W.) shi ne wurin da buɗewar ilimin gaibi da ilimin kashfi ke sauka.[12]

Muhammad Khawajawi, masanin ilimin sufanci, ya ɗauki Hatimin Annabta a matsayin wata alama ta Ubangiji kuma alamar sirrukan halitta. A cewarsa, fahimtar haƙiƙanin wannan hatimi ba ta yiwuwa sai mutum ya fahimci asalin rayuka da makomarsu, da kuma tsarin saukowarsu zuwa duniya da komawarsu zuwa ga Allah.[13]

Mutanen Da Suka Ga Hatimin Annabta

Salmanul Farisi ya riga ya san alamomin Annabi Muhammad (S.A.W) daga abin da wani malamin Kirista ya ba shi labari, kuma yana jiran damar ganin Hatimin Annabta.[14] Wata rana, yayin jana'izar ɗaya daga cikin sahabbai, yana tafiya a bayan Annabi (S.A.W). Annabi ya fahimci abin da yake nema, sai ya Bin yaye mayafinsa ya nuna masa Hatimin Annabta.[15] Bayan Salman ya ga wannan alama, sai ya musulunta.[16]

Yusuf Bayahude: Bisa ga Tafsiru Ali Bin Ibrahim, Yahudawa tun kafin aiko Annabi (S.A.W) sun san wasu alamomin Annabin ƙarshe, ciki har da alamar da take tsakanin kafaɗunsa.[17]

Lokacin da aka haihuwar Annabi Muhammad (S.A.W), Yusuf Bayahude ya ga alamar da take tsakanin kafaɗunsa, sai ya suma. Bayan ya farfaɗo, ya bayyana cewa an ɗauke annabta daga Banu Isra'il.[18]

Buhaira: Bisa ga ruwayar Shaik Saduƙ, lokacin da Annabi (S.A.W) yana Bin shekara takwas kuma ya yi tafiya zuwa Sham tare da Abu Ɗalib, Buhaira, wani malamin Kirista, ya ga Hatimin Annabta tsakanin kafaɗunsa. Sai ya yi wa Abu Talib wasiyya da ya kiyaye shi daga Yahudawa da sauran haɗurruka.[19]

Abbas Bin Abdul Muɗɗalib:Bisa ga ruwayar da aka naƙalto daga Ibn Abbas, mahaifinsa Abbas ya ga Hatimin Annabta a jikin Annabi (S.A.W) bayan haihuwarsa.[20]

Mutanen Da Suka San Da Hatimin Annabta

Haka kuma Saif Bin Zi Yazan, wanda ya yi nasara a Habasha, ya gaya wa Abdul-Muɗɗalib cewa za a haifi wani yaro a yankin Tihama mai wata alama tsakanin kafaɗunsa, wanda shugabanci zai kasance nasa. Ya kuma ba shi shawarar a kare shi daga sharrin Yahudawa.[21]

Haka kuma Hiraƙliyus, Sarkin Rumawa, ya aika wani mutum zuwa Madina domin ya bincika alamomin Annabi (S.A.W), ciki har da Hatimin Annabta. Da farko wannan mutum ya manta da abin da aka aike shi nema, amma Annabi (S.A.W) ne da kansa ya tuna masa da shi.[22]

Ruwayar Ibn Abbas Game da Hatimin Annabta Da Sukar Ta

A cikin Raudatul Wa'izin, Ibn Abbas ya naƙalto daga mahaifinsa cewa ya halarci haihuwar Abdullahi Bin Abdul-Muɗɗalib da kuma haihuwar Annabi Muhammad (S.A.W), kuma ya ga Hatimin Annabta. Amma ya ɓoye wannan abin da ya gani, daga baya kuma ya manta da shi har sai bayan da ya musulunta.[23]

Sayyid Jafar Murtada, masanin tarihin Shi'a, ya yi suka ga wannan ruwaya, yana mai cewa ƙirƙirarriya ce domin a ƙara wa Abbas wani matsayi na musamman. A cewarsa, Abbas ya girmi Annabi (S.A.W.) da shekara biyu ne kawai. Saboda haka, ta yaya zai yiwu ya halarci haihuwar Abdullah, mahaifin Annabi, sannan ya manta da abin da ya gani, har ma bayan aiko Annabi bai tuna ba, sai a shekara ta takwas bayan Hijira lokacin da ya musulunta?[24]

Bayanin kula

  1. ↑ Kashani, Manhajus Sadikin, juzu'i na 2, shafi na 282.
  2. ↑ Abul Futuh Razi, Raudul Jinan wa Ruhul Jinan, juzu'i na 8, shafi na 433.
  3. ↑ Nafisi, «Tahƙiƙ darbare-ye Mahiyyat-e Muhr-e Nubuwat», shafi na 20.
  4. ↑ Tirmizi, Shama'ilun Nabi, shafi na 35.
  5. ↑ Baihaƙi, Dala'ilun Nubuwa, juzu'i na 1, shafi na 259.
  6. ↑ Imami da Sharafa'i, Nigahi be Shuruh-e Irfani-ye Muhr-e Nubuwat, shafi na 30.
  7. ↑ Imami da Sharafa'i, Nigahi be Shuruh-e Irfani-ye Muhr-e Nubuwat, shafi na 32.
  8. ↑ Majlisi, Biharul Anwar, juzu'i na 15, shafi na 353.
  9. ↑ Nafisi, Tahƙiƙ darbare-ye Mahiyyat-e Muhr-e Nubuwat, shafi na 14.
  10. ↑ Ƙuɗbu Rawandi، Al-Kharā'ij wa Al-Jarā'ih, juzu'i na 1, shafi na 32; Majlisi, Biharul Anwar, juzu'i na 16, shafi na 174–175.
  11. ↑ Imami da Sharafa'i, Nigahi be Shuruh-e Irfani-ye Muhr-e Nubuwat, shafi na 29 da 31.
  12. ↑ Imami da Sharafa'i, Nigahi be Shuruh-e Irfani-ye Muhr-e Nubuwat, shafi na 29 da 37.
  13. ↑ Khawajawi, Madarijul Futuwah fi Sharhi Muhrin Nubuwa, shafi na 5.
  14. ↑ Ibn Hisham, As-Siratut Nabawiyya, Darul Ma'arifah, juzu'i na 1, shafi na 218.
  15. ↑ ShaikSaduƙ, Kamalud-Din, juzu'i na 1, shafi na 165; Ibn Hisham, As-Siratun Nabawiyyah, Darul Ma'arifa, juzu'i na 1, shafi na 220.
  16. ↑ ShaikSaduƙ, Kamalud-Din, juzu'i na 1, shafi na 165; Khatib Baghdadi, Tarikh Baghdad, juzu'i na 1, shafi na 180.
  17. ↑ Ƙummi, Tafsirul Ƙummi, juzu'i na 1, shafi na 33, 80 da 191.
  18. ↑ ShaikSaduƙ, Kamalud-Din, juzu'i na 1, shafi na 196–197.
  19. ↑ ShaikSaduƙ, Kamalud-Din, juzu'i na 1, shafi na 182–186; haka kuma duba: Ibn Ishaƙ, Siratu Ibn Ishaƙ, shafi na 75.
  20. ↑ ShaikSaduƙ, Kamalud-Din, juzu'i na 1, shafi na 176.
  21. ↑ ShaikSaduƙ, Kamalud-Din, juzu'i na 1, shafi na 180.
  22. ↑ Ƙuɗbu Rawandi, Al-Khara'ij wa al-Jara'ih, juzu'i na 1, shafi na 104.
  23. ↑ Fattal Nishaburi, Raudatul Wa'izin, juzu'i na 1, shafi na 64–65.
  24. ↑ Amili, As-Sahihu min Siratin Nabiyyil A'azam, juzu'i na 2, shafi na 66–68.

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