Hadis Ɗairil Mashwiyyi

Daga wikishia

Hadis ɗairil mashwiyyi (Larabci: حديث الطائر المشوي) (Hadisin gashashshen tsuntsu), wata riwaya ce game da falalar Sayyidina Ali (A.S) bisa abin da take tattare da shi, wata rana Annabi (S.A.W) ya kasance yana shirin cin naman tsuntsu sai ya roƙi Allah ya turo masa da wani mutum wanda ya kasance mafi soyuwa a wurinsa su ci wannan naman tare da shi, ba tare da ɓata lokaci ba sai kawai ga Imam Ali (A.S) ya zo wurinsa sai suka ci wannan nama tare. Wannan riwaya an naƙalto ta cikin madogaran shi'a da ahlus-sunna. malamai sun ce marawaitan hadisi guda 90 ne suka rawaito wannan riwaya daga Anas Ɗan Malik.

Ba'arin malaman kalam na shi'a tare da jingina da wannan riwaya sun tabbatar da cewa Imam Ali (A.S) ya kasance mutum mafi soyuwa wurin Allah bayan Manzon Allah (S.A.W). sun fitar da natija cewa shi ne ya fi kowa cancanta da dacewa da halifancin Annabi (S.A.W)

Matanin Hadisin

إنَّ النَّبِی(ص) کانَ عِندَهُ طائِرٌ، فَقالَ: اللَّهُمَ ائتِنی بِأَحَبِّ خَلقِک إلَیک؛ یأکلُ مَعی مِن هذَا الطَّیرِ. فَجاءَ أبو بَکرٍ، فَرَدَّهُ، ثُمَّ جاءَ عُمَرُ، فَرَدَّهُ، ثُمَّ جاءَ عَلِی، فَأَذِنَ لَهُ.
An kawo wa Annabi (S.A.W) naman wani tsuntsu, sai ya ce ya Allah ka turo min da mafi soyuwar halittarka, mu ci wannan naman tsuntsu tare da shi. sai ga Abubakar ya zo sai ya ƙi yarda da shi, bayan sai ga Umar shi ya ƙi amincewa da shi, daga ƙarshe dai sai ga Ali sai ya bashi izini.[1]


'


Madogaran shi'a sun naƙalto wannan hadisi tare da bambanci ɗan kaɗan.[2]

Abin da Wannan Hadisi Ya Tattara Akai

Bisa hadisin gashashshen tsuntsu, Imam Ali (A.S) shi ne mafi soyuwa a wurin Allah bayan Annabi (S.A.W).[3] cikin wannan riwaya ya zo cewa wata rana an kawo wa Annabi (S.A.W) gashashshen tsuntsu, sai ya roƙi Allah ya aiko masa da mutumin da ya fi so su ce wannan nama tare da shi, sai ga Ali (A.S) suka ci tare da shi.[4] tun kafin zuwan Imam Ali (A.S) haƙiƙa Abubakar da Umar sun je wurin Annabi (S.A.W) sai dai cewa Annabi ya mayar da su bai ci tare da su.[5] a wasu naƙalin wannan hadisi ya zo cewa bayan addu'ar da Annabi ya yi, A'isha da Hafsa ko wace cikinsu ta yi addu'a Allah ya sa Annabi (S.A.W) ya ci wannan nama tare da mahaifinta,[6] haka nan an nakalto daga Anas ɗan Malik yana cewa: lallai na so ace wanan mutumi Sa'ad ɗan Ubada ne ya kasance; da wannan dalili ne ya sanya lokacin da Ali ya zo gidan Annabi (S.A.W) na komar da shi, sai dai ba a ja dogon lokaci ba sai Ali ya dawo ya ci wannan nama tare da Annabi. kasancewar wannan naman tsuntsu na musamman da kuma bisa asasin abin da ya zo a wani naƙalin daban cewa bayan addu'ar Annabi sai Jibrilu ya kawo wa Annabi wannan nama daga aljanna da kuma roƙon Allah da ya yi na aiko masa da Imam Ali kaɗai su ci tare da shi.[7] wannan wata alama ce ga girman matsayin Imam Ali (A.S) a gun Manzon Allah (S.A.W).[8]

Ingancin Wannan Hadisi

Malaman shi'a sun tabbatar da cewa hadisul ɗairi hadisi ne mutawatiri.[9] wasu jama'a daga malaman hadisi na ahlus-sunna suma sun tabbatar da ingancin wannan hadisi.[10] Hadisul ɗairu an naƙalto ta hanyar wasu adadin sahabbai tare da ma'ana mai kusanci da juna, daga jumlarsu akwai malama safina hadimar Sayyidina Muhammad (S.A.W).[11] Suddi Kabir tare da naƙali daga Anas Ɗan Malik,[12] Yahaya ɗan kasir daga Anas,[13] Usman ɗan ɗawilu daga Anas,[14] Abdullahi ɗan Anas ɗan Malik daga babansa,[15] da Ali Ɗan Abdullahi Ɗan Abbas daga babansa.[16]

Bisa naƙalin Ibn Kasir damashƙi malami ahlus-sunna, marawaita guda 90 ne suka rawaito wannan hadisi daga hanyar Anas ɗan Malik shi kaɗai.[17] amma tare da haka sai ya ce zuciya bata yarda da wannan hadisi ba, duk da cewa marawaitan hadisin suna tarin yawa.[18]Allama Amini cikin amsar da ya bayar kan Ibn Kasir, ya ce: ya ce haƙiƙa Allah ya doɗe zuciyarsa ya rufe ta, babu ma'ana ka yi inkarin hadisul ɗairu tare da dalilai da aka ambata.[19]

Bisa naƙalin Ibn Shahre Ashub, haƙiƙa Sayyid Isma'il Himyari mawaƙi a ƙarni na biyu (Wafati: 179, h, ƙ) ya rarewa waƙa game da ƙissar hadisul ɗairu kamar haka:


نُبِّئتُ اَنَّ اَبانا كان عن اَنَس * يَروی حديثاً عجيباً مُعجِباً عَجَباً
فی طائرٍ جاء مَشويّاً بِه بَشَرٌ * يوماً و كان رسولُ الله مُحتَجِباً


ادناه منه فلما ان رآه دعا * ربا قریبا لاهل الخیر منتجبا
ادخل الی احبّ الخلق کلهم * طرا الیک فاعطاه الذی طلبا


Tarjama:

An bani labari cewa babanmnu ya kasance yana rawaito hadisi na mamaki da ban mamaki cikin batun wani tsuntsu da ka kawo shi gashashshe, wata rana, kuma lokacin da Manzon Allah idonsa ya faɗa kan wannan tsuntsu, sai ya roƙi ubangijinsa ya aiko masa da mafi soyuwa zuwa gare shi, sai Allah ya bashi abin da ya nema.


Amfani Da Wannan Hadisi Cikin Bahasin Ilimin Kalam

Hadisul ɗairil mashwiyyi ɗaya ne daga cikin falalolin Imam Ali (A.S) malaman aƙida na shi'a sun yi amfani da wannan hadisi kan tabbatar aulawiyya da dacewar Imam Ali (A.S) da imamanci[20] da halifanci.[21]

Shaik Mufid ya dogara da wannan hadisi kan tabbatar da kasancewar Imam Ali (A.S) shi ne mutum mafi soyuwa a wurin Allah bayan Manzon Allah (S.A.W) wanda hakan yana lazimta fifikonsa kan sauran mutane; saboda shi ne maɓuɓɓugar soyayyar cikin gaskiya, bawai bisa son rai. Da wannan dalili ne lokacin da Imam Ali (A.S) ya zamanto mafi soyuwa to a ƙarshe zai zamana kenan shi ne mafi fifikon halittun Allah, hakan zai tabbatar da cewa shi Imami ne, saboda Allah ba zai taɓa gabatar da mai falala kan mafi falala cikin annabta da halfanci.[22] Sayyid Murtada cikin littafin Al-fusul Al-mukhtara tare da naƙali daga maganar Shaik Mufid ya tabbatar da cewa haƙiƙa mutum mafi siyuwa wurin Allah, ya fi dukkanin sauran mutane lada, wannan mutumi da babu kokwanto kan kasancewarsa ya fi kowa ayyuka da ibada zai kasance yana da fifiko kan dukkanin halittu. Wannan dalili ne kan falalar Imam Ali (A.S) kan sauran mutane in banda Annabi (S.A.W).[23]

Kufaifayi Masu Alaƙa Da Wannan Hadisi

A cewar Ibn Kasir damashƙi malami ahlus-sunna, game da hadisul ɗairu da tattaro lafuzzan da ya zo a cikinsu an yi rubuce-rubuce masu zaman kansu: Abubakar ɗan Mardawaihi, Muhammad ɗan Ahmad ɗan Hamdan da Muhammad ɗan Jarir ɗabari sun yi rubutu kan wannan hadisi. Abubakar Baƙillani malamin aƙida ahlus-sunna ya yi rubutu kan raddin wannan hadisi.[24] haka nan Mir Hamid Husaini ya keɓance mujalladi na 13 daga littafin Abaƙatul Al-anwar kan wannan hadisi, ya kawo isnadi da hanyoyin hadisin tare da suka kan ɗaya bayan ɗaya da bayani daki-daki dalla-dalla.[25] wannan sashe daga littafinsa, an buga cikin mujalladi biyu a shekarar 1306, h, ƙ a garin Locknow ƙasar Indiya..[26]

Bayanin kula

  1. ↑ An-Nasa’i, Khasa'isu Amirul Muminin, 1406 BC, juzu'i na 1, shafi na 10; Tamimi Musli, Musnad Abi Ali, 1404, juzu’i na 7, shafi na 105.
  2. ↑ Misali, duba: Sadouq, Al-Amali, 1376, shafi na 655; Ibn Uqda Kufi, Fadael Amirul Mominin (AS), 1424 AH, shafi na 73 da 74; Tusi, Al-Amali, 1414 AH, shafi na 253 da 558.
  3. ↑ Mufid, Al-Ifshah, 1412 BC, shafi na 33; Ganji Shafi’i, Kifayat al-Talib, 1404H, shafi na 151.
  4. ↑ Tamimi Musli, Musnad Abi Ya'la, 1404, juzu’i na 7, shafi na 105.
  5. ↑ Tamimi Musli, Musnad Abi Ya'la, 1404, juzu’i na 7, shafi na 105
  6. ↑ Ibn Kathir, al-Bidaiya wa al-Nihaya, 1407 AH, juzu'i na 7, shafi na 350.
  7. ↑ Ibn Kathir, al-Bidaiya wa al-Nihaya, 1407 AH, juzu'i na 7, shafi na 350.
  8. ↑ Tabarsi, Al-Ahtajaj, shafi na 197. Majsali, Bihar al-Anwar, juzu'i na 38, shafi na 348.
  9. ↑ Mirhamed Hossein, Ebakat al-Anwar, 1366, juzu'i na 13, kashi na farko,
  10. ↑ Hosni Maghrib, Fathul Mulk al-Ali, 1403H, shafi na 20.
  11. ↑ Tabarani, al-Mu’jam al-Kabir, 1404 Hijira, juzu’i na 7, shafi na 82, H6437.
  12. ↑ Tamimi Mosuli, Musnad Abi Ya'ali, 1404 AH, juzu'i na 7, shafi 105; Nasa'i, Khasa'isu Amirul Muminin, 1406 Hijira, juzu'i na 1, shafi na 29, h10.
  13. ↑ Tabarani, Al-Mu'jam al-Awsat, 1415 Hijira, juzu'i na 2, shafi na 207.
  14. ↑ Bukhari, Al-Tarik al-Kabir, Darul-Fikr, juzu'i na 6, shafi na 258.
  15. ↑ Ibn Kathir, Al-Badaiya Wal-Nahiya, 1410, Juzu'i na 7, shafi na 351; Ibn Hajar Asqlani, al-Matlib al-Alia, 1419 AH, juzu'i na 16, shafi na 108.
  16. ↑ Dhahabi, Mizan al-Etdal, 1995, juzu'i na 3, shafi na 232.
  17. ↑ Ibn Kathir, al-Bidaiya wa al-Nihaiya, 1407 AH, juzu'i na 7, shafi na 353.
  18. ↑ Ibn Kathir, al-Bidaiya wa al-Nihaiya, 1407 AH, juzu'i na 7, shafi na 353.
  19. ↑ Amini, Al-Ghadir, 2008, juzu'i na 3, shafi na 308-309
  20. ↑ Sayyid Morteza, Al-Fusul Al-Mukhtarah, 1414H, shafi na 96.
  21. ↑ Al-IFsah, 1412 Q, shafi na 33; Sayyid Murtada, Al-Fusul Al-Mukhtara, 1414 BC, shafi na 96.
  22. ↑ Mufid, Al-Ifshah, 1412 BC, shafi na 33.
  23. ↑ Sayyid Murtada, Al-Fusul Al-Mukhtara, 1414 BC, shafi na 96.
  24. ↑ Ibn Kathir, al-Bidaya wa al-Nihaya, 1407 AH, juzu'i na 7, shafi na 353.
  25. ↑ Mirhamid Hussein ya ruwaito, Abaqat Al-Anwar, 1366 Hijira, juzu'i na 13.
  26. ↑ «عبقات الانوار فی امامة الائمة الاطهار علیهم‌السلام»، بنیاد فرهنگی امامت.

Nassoshi

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