Huɗuba Ƙasi'a

Daga wikishia

Khuɗubatul Al-ƙasi'a (Larabci: خطبة القاصعة) mafi tsayin huɗuba a cikin littafin Nahajul Balaga, cikin wannan huɗuba an yi gargaɗi da hani kan ta'assubanci da biyewa son zuciya. Imam Ali (A.S) ya yi wannan huɗuba a ƙarshe-ƙarshen mulkinsa a garin kufa, huɗuba ce da tattaro batutuwan dababan-daban daga kyawawan halaye, zamantakewa domin gargaɗin mutane daga ta'assubanci da rigingimun ƙabilanci.

Cikin wannan huɗuba Ali ɗan Abi ɗalibi ya yi hani tare da gargaɗi kan ta'assubanci da bayyana cewa Iblis ya kasance farkon wanda ya fara faɗawa tarkon ta'asubbanci da ƙabilanci. Cikin Khuɗubatul Al-ƙasi'a an yabawa haɗin kai tsakanin mutane da bayyana cewa yana kawo izza da karya maƙiya, tare da jan kunne da gargaɗi kan rarrabuwa. An wallafa tarjama da sharhin wannan huɗuba tare da buga ta cikin tsarin littafi mai cin gashin kai, har ila yau lambobin wannan huɗuba suna bambanta a cikin kwafi-kwafin nahajul balaga.

Dunƙulallun Bayanai

Bisa dogara da bayanan masu sharhin wannan huɗuba, haƙiƙa ta kasance mafi tsayin huɗuba cikin huɗubobin Imam Ali (A.S), wannan huɗuba ta tattaro wa'azi da gargaɗi; daga jumlarsu hani kan girman kai da ta'assubanci wanda a wancan zamani ya samu wuri cikin kwakwalen matasan garin kufa.[1] ana cewa Imam ya yi wannan huɗuba a halin da yake kan raƙumi.[2] Tsarin jerin lambar wannan huɗuba yana bambanta tsakanin kwafi-kwafin nahajul balaga, cikin nahajul balaga na Shaik Muhammad Abduhu ya kawo ta a lamba 185, sharhin Muhammad Jawad Mugniyya a lamba ta 190, Sarhin Sayyid Abu Ƙasim Khuyi da Mulla Salihu Mazandarani a lamba ta 191, Almu'ujam Al-mufahras Li Alfaz Nahajul Balaga da kwafin Subhi Salihu lamba ta 192, Nahajul Balaga na Faizul Islam da Ibn Maisam Baharani, lamba ta 234, Sharhu Ibn Abil Al-hadid, lamba ta 238 da Mulla Fatahullahi Kashani a lamba ta 273.[3]

Dalilin Sanya Wannan Suna

Masu sharhin nahajul balaga sun ambaci adadin dalilai kan sanya wannan suna; daga jumla Ibn Maisam Baharani da Ƙuɗubud-dini Rawandi sun kawo dalilai misalin haka:

1. kalmar قصع ana amfani da ita game da taunar raƙumi, lokacin da raƙumi yake tattauna abin ci yana fito da abinci daga cikinsa zuwa bakinsa ya dinga tattauna shi sannan ya sake haɗiye wannan abincin, wannan huɗuba sakamakon tun daga farko fara ta zuwa ƙarshenta anta maimaita gaɓoɓi da jumloli da hani da gargaɗi da suka zo cikinta sai aka kira ta da suna قاصعه (ƙasi'atu)

2. ƙas'u yana da ma'anar kisa da daddatsawa khuɗubatul al-ƙasi'atu, an ce ma'anarta shi ne mai kisa mai daddatsawa, wanda suna ne na Iblis.

3. daga cikin ma'anar ƙasa'u akwai wulaƙanci da ƙasƙanci, wannan huɗuba tana ƙasƙantar da masu girman kai da wulaƙanta su.[4]

Dalilin Yin Huɗubar

Bisa dogara da bayanin da ya zo daga sharhin nahajul balaga na Ibn Abil Al-hadid da Ibn Maisam Baharani da kuma Nasir Makarim Shirazi shi ma a cikin Kitabe Payam Amirul Al-Muminin, khuɗubatul al-ƙasi'atu ta fito a ƙarshe-ƙarshen zamanin halifancin Imam Ali (A.S) ya yi wanna huɗuba sakamakon mabambantan ƙabilu bisa raunanan dalilai sun faɗa rigimgimu da saɓani da juna, suna ta kashe junansu. Yayin da Imam Ali (A.S) yake zaune kan raƙumi sai ya tafi wurin mutanen garin kufa ya yi musu wannan huɗuba.[5]

Abin da Ta Tattaro

Khuɗubatul Al-ƙasi'atu ta tattaro mabambantan batutuwa daga zamantakewa, ilimin kalam, da gyara halaye; daga jumlarsu akawai hani kan ta'assubanci mara kyawu, wasiyya da yin tawali'u, da kuma bayanin wuaren da yin ta'assubanci yake kasancewa abin yabawa, yabawa haɗin kai da hani da saɓani da rarrabuwar kai, da kuma jarraba bayin Alah da ibada, domin nesantuwa daga girman kai da jiji da kai.

Ta'assubanci Mai Kyau Da Mara Kyau

  • Kore ta'assubanci: a cewar Ibn Maisam Baharani, Imam Ali (A.S) a wannan huɗuba ya umarci masu saurarensa da suka ɗauki darasi daga yadda ƙarshen Iblis ya kasance, sakamakon girman kai da ta'assubanci ya lalata dukkanin kyawawan ayyukansa da ya yi tsawon lokaci.[6] Husaini Ali Muntazari, ya rubuta cewa cikin wannan huɗuba an gabatar da Iblis matsayin farkon wanda ya fara ta'assubancin ƙabilanci. da wannan ne, huɗubar ta ƙunshi gargaɗin mutane da jan kunnensu kan bin hanyoyin shaiɗan.[7]
  • Yabawa tawali'u: Imam Ali (A.S) cikin wannan huɗuba yana cewa Allah yana jarrabta mutane da wahalhalu da tsanani domin tawali'u ya samu matsuguni cikin zukatansu domin buɗe musu hanyoyi da ƙofofin gafarar zunubai.[8] dalilin wannan al'amari kamar yadda Husaini Ali Muntazari ya ce Allah ba ya so ganin ruhin takabburanci da son kai cikin bakiɗayan bayinsa.[9]
  • Gefe mai kyau daga ta'assubanci: a cewar Sayyid Ali Naƙiyyu Faizul Islam, Imam Ali (A.S) bayan gama zargi da munanta ta'assubanci, sai ya fara bayanin ta'assubanci cikin abubuwan da suka dace: daga jumlar su haƙuri, kiyaye haƙƙin maƙoci, cika alƙawari, biyayya ga mutanen kirki, rashin biyayya ga masu ɗagawa, koyon ihsani da ƙauracewa zalunci, ƙauracewa zubar da jini, insafi da adalci ga mutane, danne fushi, nesantar mutanen banza.[10]

Haɗin Kai Da Rarrabuwa

  • Yabawa haɗin kai: cikin huɗubar ƙasi'a an yi bayanin cewa haɗin kai yana samar da izza da karya maƙiya, lafiya, ni'ima da karama; ƙauracewa rarrabuwa tare da ƙarfafa haɗin kai, da kuma kwaɗaitar da sauran mutane kan haka.[11] a cewar Ibn Maisam Baharani, Imam Ali (A.S) ya gabatar da haɗin kai da haɗuwa kan addini matsayin abu da yake haifar da samun farin ciki a duniya da lahira.[12]
  • Sabubban saɓani da rarrabuwar kai: kan asasin huɗubar ƙasi'a, wajibi ne a ɗauki darasi tare da wa'aztuwa daga mutane da suka gabata cikin yadda rabuwar kai ya zama dalili rushewarsu. haka kuma an yi bayanin dalilan da suke kawo rarrabuwa kamar haka: riƙon ƙiyayya a zukata, dasa munafunci cikin ƙiraza, rashin taimakekenyar juna.[13]

Jarraba Mutane Da Ibada

ɓangaren da ya ƙunshi batutuwa ilimin kalam cikin huɗubar ƙasi'a ya kasance amar haka: Allah sakamakon girman kai da jinn a fi kowa sai ya jarrabta bayinsa da wasu abubuwa da ba su da sani a kansu.[14] ƙari kan wannan dalili, haƙiƙa talaucin Annabawa ya kasance don gudun idan da sun kasance masu dukiya da dukkanin mutane za su dinga sunkuyawa gabansu suna girmama su, jarrabawa zata kau, lada zai gurbace, babu abin da za a yi domin Allah,[15] kamar dai yadda da ace ɗakin ka'aba ya kasance a wuri mai ni'ima lambu da yake ciki da ɗan itaciya da kayan marmari maimakon sahara da babu ruwa babu shuka, to ladan ziyartarta zai kasance bashi da yawa, jarrabawar za ta kasance ba komai ba.[16]

Kan asasin abin da ya zo cikin wannan huɗuba game da hikimar ibada, sakamakon kasancewar girman kai cikin zukatan bakiɗayan mutane, sai Allah ya shar'anta ibada misalin sallah, zakka da azumi kan mutane domin ƙanƙan da kai da tawali'u su samu matsuguni cikin zukatansu.[17]

Tarbiyyar Annabi (S.A.W) Da Imam Ali (A.S)

Cikin wannan huɗuba Imam Ali (A.S) ya yi bayanin da siffanta tsarin tarbiyyar Annabi (S.A.W) yana cewa yayin da aka yaye Annabi (S.A.W) daga shayar da shi, dare da rana Allah yana aiko da mala'iku su zauna tare da shi domin ya koyi kyawawan halaye.[18] Imam Ali (A.S) ya ƙara da bayanin yadda ya tasirantu da tarbiyyar Annabi, kuma ya kasance mutum na uku da ya yi imani da muslunci baya ga Annabi (S.A.W) da matarsa Khadija.[19] A cewar Ibn Maisam Baharani, daga wannan magana ta Imam Ali za a iya fitar da muhimman batutuwa daga kusanci da yake da shi da Annabi (S.A.W).[20] da keɓantaccen matsayin da yake da shi wurin Annabi;[21] haka nan da irin biyayyarsa ga Annabi.[22]

Mu'ijizar Motsawar Bishiya

Cikin huɗubar ƙasi'a, an ambaci ɗaya daga cikin mu'ujizojin Annabi (S.A.W) da ta faru sakamakon roƙon hakan daga ƙuraishawa. Kan asasin wannan mu'ujiza, Annabi bayanin bada labarin yaƙoƙi da za su faru daga yaƙin badar[23] da khandaƙ[24] ya yi magana da wata bishiya ya bata umarni ta taso daga inda take ta je wajensa, kuma ta yi abin da ya umarce ta, sai dai cewa tare da hakan ƙuraishawa ba su yi imani da muslunci ba.[25]

Sauran Madogaran Wannan Huɗuba

A cewar marubucin littafin Masadir Nahajul Al-balaga, tun kafin Sayyid Radiyu, wasu malamai sun kawo wannan huɗuba a litattafansu ; daga cikinsu akwai Sayyid Ibn Ɗawus, a cikin littafin Al-yaƙinu, Kulaini cikin littafin Al-kafi (sashin huɗubobi), Shaik Saduƙ, a cikin littafin Man La Yahduruhul Al-faƙihu (sashen huɗuba).[26] sannan daga cikin ahlus-sunna Zamakshari cikin mujaladi na 1 a littafin “Rabi'ul Al-abrar” Marudi cikin “A'lamul An-nubuwwati” su ma sun kawo wannan huɗuba.[27]

Tarjama Da Sharhi

Huɗaubar ƙasi'a, baya ga tarjamomi d aa ka yi kanta cikin tarjama dukkanin littafin nahajul balaga, akwai waɗanda suka tarjama suka ɗauko ta daga nahajul balaga suka tarjama iya ita kaɗai; kamar misalin riwayar da ta kawo tarihin mutum cikin tunkara da bugawa tare da Iblis; tarjamar huɗuba ƙasi'a, masu tarjama: Gayyar masu tarjama na cibiyar nahajul balaga.[28] Ba'arin sharhi da aka yi kan wannan huɗuba su ne kamar haka: 1. Darsehaye Az Nahajul Al-balaga: Sharhu Khuɗabe ƙasi'a, na Husaini Ali Muntazari.[29]

2. Sharhu Khuɗbe Ƙasi'a, na Mulla Abdul-karim Bin Muhammad Yahaya ƙazwini ɗaya daga cikin malaman ƙarni na sha ɗaya da sha biyu.[30]

3. Istikbar Dar Negahe Imam Ali (A.S); Tarjame Wa Ta'ammuli Dar Khuɗbe ƙasi'a Ali (AS), Yadullahi Ihsani ya tattaro.[31]

4. Sharhu Bar Khuɗbe ƙasi'a Hazrat Ali (A.S); gamammiyar hanya cikin samun haɗin kai da tafiya kafaɗa da kafaɗa a muslunci, galaba kan maƙiya na cikin gida da na waje, na Gulam Husaini Kumaili.[32]

Bayanin kula

  1. ↑ Ibn Maitham, Sharhin Nahj al-Balagha, 1381 AH, juzu'i na 4, shafi na 235-236; Al-Hosseini al-Khatib, Masadir Nahj al-Balagha, 1405 AH, juzu'i na 3, shafi na 56-57.
  2. ↑ Al-Husaini al-Khatib, masadir Nahj al-Balagha, 1405 AH, juzu'i na 3, shafi na 57.
  3. ↑ Mohammadi da Dashti, Al-Mujajm Al-Mufhars Lalfaz Nahj al-Balagheh, 1375, shafi na 512 (tebur na bambance-bambancen rubutu a karshen littafin).
  4. ↑ Rawandi, Minhaj al-Baraa'ah fi sharhi Nahj al-Balaghah, 1406 AH, juzu'i na 2, shafi na 227; Ibn Maitham, Sharhin Nahj al-Balagha, 1381 Hijira, juzu'i na 4, shafi na 234.
  5. ↑ Ibn Abi al-Hadid, Sharhu Nahj al-Balagha, Mujalladi na 13, shafi na 167-168; Ibn Maitham, Sharhu Nahj al-Balagha, 1381 AH, juzu'i na 4, shafi na 234-233; Makarem Shirazi, Sakon Imam Amirul Momineen, 2006, juzu'i na 7, shafi na 352.
  6. ↑ Ibn Maitham, Sharhin Nahj al-Balagha, 1381 Hijira, juzu'i na 4, shafi na 241
  7. ↑ Montazeri, “Darasehaye az Nahj al-Balagha...”, shafi na 17.
  8. ↑ Nahj al-Balagha, Tarjameh Jafar Shahidi, 1377, shafi na 216.
  9. ↑ Montazeri, "Darsehaye az Nahj al-Balagha...", shafi na 29.
  10. ↑ Faiz al-Islam, Tarjameh wa sharhu Nahj al-Balagha, khutbeh 234, juzu'i na 4, shafi na 801.
  11. ↑ Makarem Shirazi, Payam Imam Amirul Momineen, 2006, juzu'i na 7, shafi na 455 da 462.
  12. ↑ Ibn Maitham, Sharh Nahj al-Balagha, 1381 AH, juzu'i na 4, shafi na 302.
  13. ↑ Nahj al-Balagha, Tarjameh Jafar Shahidi , 1377, shafi na 218; Makarem Shirazi, Payam Imam Amir al-Momenin, 2006, juzu'i na 7, shafi na 456.
  14. ↑ Nahj al-Balagha, Tarjameh Jafar Shahidi , 1377, shafi na 211; Makarem Shirazi, Payam Imam Amirul Momineen (AS), 2006, juzu'i na 7, shafi na 436-438.
  15. ↑ Nahj al-Balagha, Tarjameh Jafar Shahidi, 1377, shafi na 215.
  16. ↑ Nahj al-Balagha, TarjamehJafar Shahidi, 1377, shafi na 216.
  17. ↑ Nahj al-Balagha, tarjameh Jafar Shahidi, 1377, shafi na 217.
  18. ↑ Nahj al-Balagha, Tarjameh Jafar Shahid, 1377, shafi na 222; Makarem Shirazi, Payam Imam Amirul Momineen, 2006, juzu'i na 7, shafi na 496.
  19. ↑ Nahj al-Balagha, Tarjameh Jafar Shahid, 1377, shafi na 222; Makarem Shirazi, Payam Imam Amirul Momineen, 2006, juzu'i na 7, shafi na 496
  20. ↑ Ibn Maitham, Sharh Nahj al-Balagha, 1381 AH, juzu'i na 4, shafi na 312.
  21. ↑ Ibn Maitham, Sharh Nahj al-Balagha, 1381 AH, juzu'i na 4, shafi na 313.
  22. ↑ Ibn Maitham, Sharh Nahj al-Balagha, 1381 AH, juzu'i na 4, shafi na 314.
  23. ↑ Nahj al-Balagha, Tarjameh Jafar Shahidi, 1377, shafi na 503, lamba ta 58.
  24. ↑ Nahj al-Balagha, tarjameh Jafar Shahidi, 1377, shafi na 503, lamba ta 59.
  25. ↑ Nahj al-Balagha, Tarjameh Jafar Shahidi, 1377, shafi na 223-224; Makarem Shirazi, Payam Imam Amir al-Momenin, 2006, juzu'i na 7, shafi na 512-516.
  26. ↑ Al-Hosseini al-Khatib, Masadir Nahj al-Balagha, 1405 AH, juzu'i na 3, shafi na 57-58.
  27. ↑ Al-Hosseini al-Khatib, Masadir Nahj al-Balagha, 1405 AH, juzu'i na 3, shafi na 58.
  28. ↑ http://opac.nlai.ir/opac-prod/bibliographic/569983
  29. ↑ http://opac.nlai.ir/opac-prod/bibliographic/557842
  30. ↑ Ostadi, littafin Nahj al-Balagheh, shafi na 33.
  31. ↑ http://opac.nlai.ir/opac-prod/bibliographic/637006
  32. ↑ http://opac.nlai.ir/opac-prod/bibliographic/1187998

Nassoshi

  • Al-Hosseini al-Khatib, Sayyid Abdul-Zahra, Masadir Nahj al-Balagha da Asanideh, Beirut, Darul-Azwa, 1405H/1985 Miladiyya.
  • Faiz al-Islam, Sayyid Alinaqi, Tarjameh wa sharhu Nahj al-Balagha, Tehran: Faiz al-Islam Publications Institute, Faqih Publications, 1379.
  • Ostadi, Reza, Littafin Nahj al-Balagha, Tehran, Nahj al-Balagha Foundation, 1359.
  • Rawandi, Qutbuddin, Minhaj al-Baraa' fi Sharh Nahj al-Balaghah, bincike na Seyyed Abdul Latif Kohkamari, Qum, Makarantar Ayatullah al-Marashi al-Aga'a, 1406 AH (dangane da sigar da ke cikin Ahlul-Baiti). -Bait library's compact disc, bugu na biyu).
  • Makaram Shirazi, Nasser, Payam Imam Amir al-Momenin (AS), Tehran, Dar al-Kitab al-Islamiya, 1386.
  • Mohammadi, Seyyed Kazem wa Mohammad Dashti, Al-Mu'jaj al-Mufahras Li Alfazi Nahj al-Balagheh, Qum, Amir al-Mominin (AS) Foundation for Research, 1375.
  • Muntzari, Hossein Ali, "Darsahaye az Nahj al-Balagha: Khutba 234 (Qasea): Part I", Pasdar Islam Magazine, No. 84, Azar 1367.
  • Nahj al-Balagha, Tarjameh Seyyed Jafar Shahidi, Tehran: Kimiyya da Al'adu, 1377.

Ibn Maitham Bahrani, Maitham bin Ali, Sharhu Nahj al-Balagha, Tehran, Al-Kitab bugu, 1381H.

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