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Daƙiƙa:Tone Kabari

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Tone kabari, (Larabci: نبش القبر) ma'ana buɗe kabari ko ruguje shi da yanayin da zai bayyanar da gangar jikin wanda ke kwance a ciki. Bisa fatawar malaman fiƙihu na Shi'a da Ahlus-Sunna, haramun ne tone kabarin Musulmi kafin halakar jikinsa, kaɗai yana halasta cikin halin larura ta shari'a, kamar misalin binne gawar a wani wuri da ake ganin zai zamana rashin girmamawa ko kuma binne shi a wurin da zai iya zama hatsari da barazana. Haka nan binne gawa a wurare da aka shiga haƙƙin mutane -kamar binne shi a cikin ƙasar ƙwace, a irin waɗannan wurare ya halasta a tone kabari.

Bisa imanin malaman fiƙihu na Shi'a, idan mamaci ya yi wasiyya a binne gawarsa a haramin Imamai, amma tare da haka aka binne shi a wani wuri daban, wajibi a tone kabarin a ɗauko gangar jikinsa, amma da sharaɗin yin haka ba zai zama keta alfarma ba, kuma ba ya jawo wata ɓarnar daban. Akwai misalai da aka shaida su a tarihi daga ciro gawa daga ƙabari, daga jumlarsu akwai ciro gawar Mirza Taƙiyyu Khan Amir Kabir wanda da farko an fara binne shi a Kashan amma daga baya aka ciro shi aka kai shi Karbala.

A tarhin Muslunci, an shaida wasu lokuta da aka tone kabari ko ƙoƙarin yin haka da niyyar cin mutunci da keta alfarma. Halifofin Abbasiyawa sun yi yunƙurin tone kabarin Imam Husaini (A.S) da Imam Kazim (A.S), duka ana lissafu misalai na tone ƙabari. Haka kuma tone kabarin Hujru Bin Adi a cikin abin da ya faru daga yaƙi da rikice-rikicen cikin gida da suka faru a Siriya suna cikin wurare da aka ba da rahoton tone kabari a ƙarni na 14 shamsi, daidain da 21 miladiyya.

Gabatarwa

Tone kabari, ma'ana buɗe shi da yanayin da gawar mamaci za ta bayyana a fili.[1] Kalmar "Nabshu" a Larabaci tana yawo tsakanin ma'anoni biyu a harshen Larabci: Ta farko tana ɗauke da bayyana da abin da yake a rufe, ɗayar kuma na nufin fito da wani abu.[2]Malaman fiƙihu sun jaddada cewa isɗilahi na fiƙihu "Nabshu ƙabrin" kaɗai tana nuni zuwa ga ma'anar bayyanar da jikin mamaci. Saboda haka buɗe fuskar kabari da yananin da yake bayyanar da jikin mamaci, a fiƙihu ana lissafa shi da tone kabari duk da cewa ba a fito da gangar jikin daga cikin kabari ba.[3]

Hukunci Na Fiƙihu

Tone kabarin Hujru Bin Adi da Jubhatun Nusra suka aikata

A mahangar malaman fiƙihu na Shi'a, tone kabarin Musulmi haramun ne, amma tone kabarin Musulmi wanda jikinsa bisa wucewar da shuɗewa zamani ya yi riga ya halaka ya tafi babu shi, ƙasusuwa sun zama ƙasa, kuma tonewar ba ya nuna keta alfarma, to ya halasta, na'am tone kabarin ƴaƴan Imamai da shahidai da malamai, hatta bayan wucewar shekaru, haramun ne.[4]

Malaman fiƙihu bisa jingina da riwayar nan da take tabbatar alfarma gangar jikin mumini da lissafa ta daidai da gangar rayayyen mutum, sun riƙi keta alfarma dalili ne da yake haramta tone kabari.[5] Sai dai kuma Allama Hilli yana ganin haramcin tone kabari idan ya kasance yana jawo musla (Kekketa gangar jikin).[6]Na'am Shahidul Awwal da Muhaƙƙiƙ Karaki basu yarda da wannan magana ba.[7]

Malaman Ahlus-Sunna suma suna ganin haramcin tone kabari, sai dai idan larura ta shari'a ta dogara da tone kabari,[8] Kamar wurin da danne haƙƙin mutane ya shigo, misali dukiyar da ta ta'allaƙa da wasu da aka binne gawa a ciki.[9]

Wurare Da Aka Halasta Tone Kabari

Malaman Shi'a sun halasta tone kabari a cikin wasu keɓantattun yanani:

  • Idan aka binne gawar mamaci a wurin da za a ci mutuncinta ko kuma wurin da zai zama hatsari da barazana.[10] Ko kuma wani ɓangare na jikinsa ba a binne shi tare shi ba, sai ake so a haɗe su da jikinsa.[11]
  • Wurin da aka binne ya kasance na ƙwace, ko kuma an binne shi tare da kayan ƙwace, ko an binne da wata dukiya ta marayu.[12]
  • Domin tabbatar da wani haƙƙi ya zama dole a duba jikin wannan mamaci, ko kuma wani aiki da muhimmancinsa a shari'a ya fifita kan haƙo kabari da tone shi.[13] Kamar misali ace ana so a fito da rayayyen jariri da yake cikin matar da ta mutu da ciki. [14]
  • A ra'ayin ba'arin maraji'an taƙlidi, idan mamaci ya yi wasiyya a binne shi a haramin Imamai, sai aka binne shi wani wuri daban, wajibi ne a tone shi a ciro gangar jikinsa, amma da sharaɗin hakan bai zama keta alfarmarsa ba, ko jawo wata ɓarnar daban.[15]

Magana shi ne cewa ra'ayin malaman fiƙihu na Shi'a game da wani hai da yanayi na musamman da suka shafi tone kabari, yana da ɗan bambanci kaɗan.[16]

Wasu Wurare Da Tarihi Ya Shaida Tone Kabari

Ciki madogaran tarihi, an samu wurare da aka shaida tone kabari da niyyar keta alfarma wasu lokuta kuma da niyyar ciro gawar da kai ta wurare na addini. Haka kuma wani lokacin an yi hakan ne domin hana tone kabari da cin fuska da mutuncin gawar, akan ɓoye gawa, misalin ɓoye kabarin Imam Ali (A.S) domin hana tone shi da cin fuska da mutuncinsa ta hannun Banu Umayya da Khawarij.[17] cikin wurare da aka yi yunƙurin tone manyan mutane a Shi'a, akwai tone kabarin Zaidu Bin Ali da ya faru a shekarar 122 hijira ƙamari,[18] da kuma yunƙurin da bai cimma nasara ba da Ibrahim Dizaj ya yi na tone kabarin Imam Husaini (A.S) bisa umarnin Mutawakkil Abbasi a shekarar 236 hijira ƙamari[19] Haka buɗe kabarin Imam Kazim (A.S) a shekarar 433 hijira ƙamari[20]

A faɗar masana tarihi, Abdullahi Bin Ali Abbasi gwamnan Dimashƙi shima a shekarar 132 hijira ƙamari, ya fitar da umarnin tone kaburburan Mu'awiya Bin Abi Sufyan, Yazid Bin Mu'awiya, Abdul-Malik Bin Marwan da Hisham Bin Abdul-Malik da kuma ƙone ragowar jikinsu.[21]

A ƙarni na 14 hijira shamsi, 21 miladi, ƙungiyar ƴanta'addan Jubhatun Nusra sun tone kabarin Hujru Bin Adi.[22] Ɗaukar jana'izar Mirza Taƙiyyu Khan Amir Kabir daga Kashan zuwa Karbala, yana cikin tone kabari da kai gangar jiki zuwa haramin Imamai ko ƴaƴan Imamai.[23] Mas'alar ba da amanar jikin mamaci domin daga baya a ɗauke ta a kai ta wani wuri a binne a can ita ma mas'ala ce da ake danganta ta da tone kabari. Misali jana'izar Sayyid Hadi Khosrushahi, an binne ta matsayin amana a maƙabartar Baheshti Ma'asuma Ƙum, bayan shekara uku, an ciro ta an kai ta laburarensa da yake yanki Fardisan Ƙum.[24]Haka kuma jikin Ali Shari'ati an binne shi a maƙabarta a Siriya matsayin amana domin daga baya a ɗauke shi zuwa Iran.[25]

Bayanin kula

  1. ↑ Khumayni, tarjama Tahrir al-Wasila, 1385 sh, j 1, s 105.
  2. ↑ Ibn Manzur, Lisan al-‘Arab, zayil kalmar "nabsh".
  3. ↑ Manafi, "Nabsh Qabr", s 130–131.
  4. ↑ Sistani، احکام دفن،Mas’ala 630 da 631; NuriHamadaniاحکام نبش قبر،Mas’ala 642 da 643; Shubayri Zanjanاحکام نبش قبر، Mas’ala 733 Da 734
  5. ↑ Hilli, Tazkirat al-Fuqaha, 1414 q, j 2, s 102, bi naql az: Manafi, "Nabsh Qabr", s 137.
  6. ↑ Tazkirat al-Fuqaha, 1414 q, j 2, s 102, bi naql az: Manafi, "Nabsh Qabr", s 133.
  7. ↑ al-Bayan, s 80, bi naql az: Manafi, "Nabsh Qabr", s 135.
  8. ↑ «حکم نبش قبر از دیدگاه مذاهب اربعه اهل سنت»، Kamfanin labarai na Rasa.
  9. ↑ «بررسی حرمت نبش قبر در نگاه فقهای بزرگ مذاهب اسلامی»،Paygah Takhasosi Wahhabiyyat-Pajohi
  10. ↑ Montazeri, Risalat Tawdih al-Masa’il, Mas’ala 676.
  11. ↑ Sistani، رساله توضیح‌المسائل، نبش قبر، Mas'ala 853.
  12. ↑ Montazeri, Risalat Tawdih al-Masa’il, Mas’ala 676.
  13. ↑ Montazeri, Risalat Tawdih al-Masa’il, Mas’ala 676.
  14. ↑ Makarim Shirazi رساله توضیح‌المسائل، احکام نبش قبر، Mas'ala 599.
  15. ↑ Sistani، توضیح‌المسائل، نبش قبر، Mas'ala 853.
  16. ↑ Ku duba Makarin Shiraziرساله توضیح‌المسائل، احکام نبش قبر، Sistani Mas'ala 599 رساله توضیح‌المسائل، نبش قبر، Wahid Khurasani Mas'ala 853رساله توضیح‌المسائل، موارد نبش قبر، Nuri Hamadi mas'ala 649 رساله توضیح‌المسائل، احکام نبش قبر، Shubairi Zanjani Mas'ala 642-643، رساله توضیح‌المسائل، احکام نبش قبر، Mas'ala 733-734.
  17. ↑ Maqdisi, Bazpajohi Tarikh Wiladat wa Shahadat Ma‘suman (‘a), 1391 sh, s 239.
  18. ↑ Tabari, Tarikh al-Tabari, 1967 m, j 7, s 187.
  19. ↑ Tusi, Amali, 1414 q, s 326.
  20. ↑ Ibn Athir, al-Kamil fi al-Tarikh, 1965 m, j 9, s 577.
  21. ↑ Ibn Athir, al-Kamil fi al-Tarikh, 1965 m, j 5, s 430; Abu al-Fida, Tarikh Abi al-Fida, 1997 m, j 1, s 294.
  22. ↑ «نبش قبر صحابی امیرالمومنین توسط تروریست‌ها درسوریه»، Shafin Rai Shahri«نبش قبر «حجر بن عدی» در سوریه»Shafin Tabnak.
  23. ↑ Khormuji, Haqayiq al-Akhbar Nasiri, 1344 sh, j 1, s 105.
  24. ↑ پیکر آیت‌الله خسروشاهی پس از سه سال به محل وصیت منتقل شد،Hkumar Labarai ta Iqna
  25. ↑ «احسان شریعتی: پیکر پدرم، مومیایی و برای زمان موقت در سوریه دفن شد»، Sayt Khabar Online.

Nassoshi

Khumayni, Sayyid Ruhullah, tarjama Tahrir al-Wasila, ba tarjama Mu’assasa Tanzim wa Nashr Athar Imam Khumayni (rh), chap awwal, 1385 sh. Khormuji, Muhammad Ja‘far, Haqayiq al-Akhbar Nasiri, Tehran, Intisharat Kitab Zawwar, 1344 sh. Sayyid Ali Sistaniرساله توضیح‌المسائل، احکام نبش قبر،Yanar Gizo na ofishin Ayatullah Sistani, ranar ziyarar: 10 ga Mayu, 1402.

Tabari, Muhammad bin Jarir, Tarikh al-Tabari, j 7, Bayrut, Rawa’i‘ al-Turath al-‘Arabi, 1387 q / 1967 m. Tusi, Muhammad bin Hasan, al-Amali, Qum, Dar al-Thaqafa, 1414 q. Maqdisi, Yadullah, Bazpajohi Tarikh Wiladat wa Shahadat Ma‘suman (‘a), Qum, Pajooheshgah Ulum wa Farhang Islami, 1391 sh.

Manafi, Sayyid Husayn, "Nabsh Qabr", Pajoohah-haye Fiqhi ta Ijtihad, pish shomare 10, bahar 1393 sh. Montazeri, Husayn ‘Ali, Risalat Tawdih al-Masa’il, Tehran, Intisharat Sara’i, 1381 sh.

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