Karɓaɓɓiyar Addu'a

Daga wikishia
Masallacin Juma'a na garin Khurram Shahre

Karɓaɓiyar addu'a (Larabci:استجابة الدعاء )Allah ya na karɓar Addu’ar bayinsa, kamar yadda Allah a cikin alƙur’ani ya yi wa bayin shi alƙawari idan har suka roƙe shi zai amsa, sai dai wani lokacin addu’a na jinkirtawa sabo da masalaha ta ubangiji, Sharuɗɗ da yawa sun zo alƙur’ani da ruwayoyi domin amsa addu’a, kamar sanin Allah da yankewa daga wanin Allah da samin dacewa tsakanin zuciya da harshe suna daga cikin sharuɗɗan karbar addu’a. kamar yadda yake cewa akwai wasu abubuwa da suke hana karbar addu’a, kamar aikata laifuka da cin haram da barin umarni da kyakkyawa da hani da mummuna. Ba a iyakance addu’a da wani lokaci ba ko kuma waje na musamman, sai dai cewa; akwai wasu gurare da lokuta an fi karbar addu’a a cikinsu, kamar ranar Arfa da daren ƙadari da haramin Annabi da na Imamai da ɗakin Allah wato Ka'aba masammama a cikin Hubbaran Imamu Husaini, kamar yadda ya zo a ruwaya cewa addu’ar iyaye ga ‘ya’yansu da addu'ar wanda aka zalinta da kuma addu'ar Mumini ba a mayar da ita.

Alƙawarin Allah

Idan akace addu’a karɓaɓɓiya ana nufin Allah ya karbi addu'ar bawan shi,ya kuma biya mishi buƙatar shi.[1] Haƙiƙa Allah ya yiwa bayin shi alƙawari a cikin ayoyi da yawa cewa, zai amsa musu addu'arsu.[2] kamar yadda yake daga cikin sunayan Allah akwai Almujib wato mai amsa addu’a.[3] Allama ɗabaɗaba’i yace amsa addu’ar bayi a gun Allah abu ne wanda baya yankewa, wato Allah ya na amsa addu'ar mutum ko da yaushe matsawar yana raye,[4] sai dai cewa wannna alƙawari bazai wadatar da mutum ba wajan yin kamun ƙafa da abubuwa na ɗabi’a da ƙoƙari tuƙuru wajan cimma burin shi da hadafin shi na halas, rashin yin haka yana rikita tsari na rayuwa.[5]

Sababin Saukar Aya

Sharuɗɗa da dama sun zo a cikin ƙur’ani da hadisi waɗanda idan mutum ya kiyayesu za su zamo muƙaddima wajan karbar addu’a, daga cikin su akwai: Dacewa tsakanin zuciya da harshe kamar yadda ya zo a cikin suratul Baƙara aya ta 186 cewa;

﴿وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ]

Idan bayina suka tambayeka ni, to kace musu haƙiƙa ni ina kusa da su kuma ina amsa addu'ar mai adddu’a, idan har ya kirani, to ka ce musu suma su amsa mini kuma su yi imani da ni, saransu su shiriya. Ana amsa addu'ar bawa idan ya kira ubangijin shi da gaskiya, kamar yadda Allama ɗabaɗaba’i ɗaya daga cikin malaman shi'a ya fassara addu'a ta gaskiya da cewa ya zamo akwai dacewa tsakanin harshe da zuciya, kada ya zamo addu’a ta taƙaita da harshe ne kawai.[6] An rawaito daga shugaban Muminai Imamu Ali (A.S) cewa, shi Allah ba ya karbar addu’ar mai wasa, wato wanda ba da gaske yake ba, kuma bai san mai yake faɗa ba.[7] Yankewa daga wanin Allah ya na nufin yankewa daga sababi na zahiri da komawa zuwa ga Allah, saboda Allah shi ne kaɗai wanda ya ce zai amsa addu'ar bawan shi a cikin suratul Baƙara aya ta 186.[8] Addu’a tare da sanin Allah, ya zo a cikin ruwaya cewa wasu mutane sun tambayi Imamu Sadiƙ(A.S) cewa mai ya sa ba a karbar addu'armu sai Imam ya ce kuna rokon wanda baku sani ba ne.[9] Addu’a da ƙasƙantar da kai da tsoran Allah, aya ta 55 a cikin suratul A’araf tana umarni da yin addu’a cikin kasƙantar da kai da tsoran Allah, ﴿ادْعُوا رَ‌بَّكُمْ تَضَرُّ‌عًا وَخُفْيةً﴾ ku roƙi ubangijinku kuna masu ƙasƙantar da kai da tsoran Allah. Ya zo a cikin riwaya daga Imamu Sadiƙ cewa ana karbar addu’ar mutum loƙacin da fatar shi ta canza kuma idan shi ya yi hawaye kuma zuciyar shi taji tsoran Allah.[10] Addu’a tare da imani da aiki na gari; Allah ya yi alƙawari a cikin alƙu’ani cewa zai amsa addu’ar waɗanda suka yi imani kuma suka yi aiki nagari.[11] kamar yadda ya zo a ruwaya cewa aiki na gari da bada sadaka suna daga cikin sharaɗin karɓar addu’a.[12] Yin Addu’a tare da mutane, ya zo a cikin wata riwaya da aka rawaito daga Imamu Sadiƙ (A.S) idan mutum arba’in suka haɗu sakayi addu’a akan wani abu,to Allah zai karbi addu’ar su.[13] kamar yadda akace Imamu Baƙir (A.S) idan wata matsala ta faru da shi ya kasance yana tara iyalan shi sai ya yi addu’a sai su kuma suce amin.[14] akwai wasu sharuɗɗan na amsa addu’a da suka zo a cikin ruwayoyi kamar yin istigfari a lokacin addu'a.[15] da yin tawassuli da iyalan gidan Manzon Allah (S.A.W).[16]

Waɗanda Allah Baya Mayar Da Addu’arsu Baya

ya zo a cikin ruwaya cewa akwai waɗanda Allah ba ya mayar da addu’ar su, kamar mahaifiya da mahaifi idan suka yi wa ɗansu addu’a to Allah ya na karbar addu’ar su, da wanda aka zalinta idan ya yi addu’a kan wanda ya zalince shi da mutuman da yaje Ummara da mai azumi, da shugaba mai adalci idan ya yiwa mabiyan shi addu’a da Mumini idan ya yiwa ɗan uwan shi mumini adddu’a.[17] an rawaito daga Imamu Hasan (A.S), ya ce ina tabbatarwa duk wani mutuman da ba komai a cikin zuciyar shi sai yardar Allah, idan har ya roƙi Allah, to za a amsa mi shi addu’ar shi.[18]

Abubuwan Da Suke Hana Karɓar Addu’a

Akwai wasu abubuwa da suke hana karbar addu’a da sukazo a cikin ayoyi da hadisi,daga cikin su akwai, Aikata zunubi, ya zo a cikin ruwaya daga imau Baƙir (A.S) cewa aikata zunubi yana hana karɓar addu’ar mutum da ƙin biyamishi buƙata.[19] daga cikin zuban da suke hana karɓar addu’a akwai mummunar niyya da rashin tsarkin zuciya da munafintan ‘yan uwa da jinkirta sallah har sai loƙacinta yawuce da barin kusantar Allah ta hanyar yin biyayya da yin sadaka da kuma yin maganganu waɗan da basu daceba da alfasha ya yin magana.[20] kazalika da yin zalinci.[21] da bijirewa iyaye.[22] da kuma dagewa kanyi annamimanci wato munafinci.[23] daɗi da ari ya zo a cikin Du’a’o Kwaimail cewa daga cikin abubuwan da suke hana karɓar addu;a akwai laifukan da suke tsare addu’a.[24] Cin haram,ruwayoyi suna nuni da cewa cin haram da yin kasuwanci da abin da yake haram suna jawo rashin karɓar addu’a da kuma jinkirta addu’a har tsawan kwana arba’in.[25] Wasu ruwayoyi suna nuni da cewa duk wanda yake su akarɓa addu’ar shi a loƙacin wahala,to kada yasake ya manta da Allah a loƙacin da yake jin daɗi.[26] Akwai wasu abubuwan da suke hana karɓar addu’a,kamar yin shakka kan kalifanci iyalan gidan manzo tsira da aminci sutabbata a gare su.[27] da bari umarni da kykyawa da hani da mummuna wato abin da bai dace ba.[28] da rena sallah wato wasa da sallah.[29]

Rawar Da Lokaci Da Wuri Suke Takawa Kan Amsa Addu’a

Addu’a bata takaita da loƙaci ba ko wani guri na masamma ba,sai da cewa ya zo a ruwayoyi ƙarfafa yin addu’a a wasu loƙuta da gurare wanda ake karɓar addu’a a cikin su, daga cikin su akwai daran Lailatul ƙadari da daran shabiyar ga wata Sha’aban da daran ashirin da bakwai na watan Rajab da kuma ranar ƙaramar sallah da babar sallah da ranar Arfa da ranar farko ta watan Muharram da loƙacinyin Sahur da loƙacin kiran sallah da kuma daran Juma’a da loƙacin da akeyin ruwa da kuma bayaan salla ta wajibi da ya yin da mutum ya yi ido biyu da Ka’aba da kuma watanni na masamman kamar Rajab da Sha’aban da watan Ramadan.[30] Kamar yadda wasu ruwayoyi suke nuni cewa amsa addu’a a wasu gurare yafi sauri akan wasu,kamar a Makka da masallacin annabi tsira da aminci sutabbata a gare shi,da cikin Ka’aba da yin addu’a a gurin Hajarul Aswad da Rukuni na Yamani da gurin dutsan annabi Isma’il da filin Arfa da kabarin annabi Muhammada tsira da aminci sutabbata a gare shi da iyalan gidan shi.da kuma guraran da akan binne Imamai tsira da aminci sutabbata a gare su,masamman a cikin Haramin Imamu Husain.[31] da kuma masallacin Assahala da masallacin Kufa.[32]

Hikimar Jinkirta Amsa Addu’a

Allama ɗabaɗaba’i ya ce amsa addu’a idan sharuɗɗa sukacika kuma yazamo babu abin da zai hana karɓar addu’a,to zai zamo amsa irin wannan addu’a abin ne tabbatacce.[33] sai dai cewa wani loƙacin amsa addu’a yana jinkiri sabo da wasu masalaha da hikimar Allah.[34] ga wasu daga ciki, ta yiyu bawa ya roƙi Allah wani abu wanda bai dace da shi ba,sabo da haka sai Allah yajinkirta addu’rshi,kai wata ƙila ma Allah ba zai amsa addu’ar shi ba.Tabbas Allah yana cewa a cikin alƙur’ani mai girma,ta yiwu kuƙi wani abu amma alhali abin alheri ne gare ku, ko kuma za ku so wani abu, amma shi wannann abu sharri ne gare ku.[35] Imamu Ali (A.S) ya ce ta yi wu ka nemi wani abu,amma ta yi wu a cikin shi za ka rasa addininka,idan har aka baka shi.[36] ya zo a cikin wasiƙar da Imamu Ali ya yiwa ɗan shi Imamu Hasan (A.S) hikimumi guda uku kan abin da yakesa jinkirin addu’a, kada ka yanke tsammani da kawai amsa addu’ar ka ta yi jinkiri, to ka sani cewa duk abin da za a baka to za a bakane gwargwadan niyyarka. Kai ta yi wu ma amsa ddu’ar ya yi jinkiri ne domin ya zamo mafi girman lada ga mai addu'a ko mai roƙon Allah,ko kuma mafi girman lada ga mutum mai fatah,kai ta yiyuma katambayi wani abu wanda ba za a baka shi ba,sabo da an baka abin da ya fishi cikin gaggawa koma ya yi jinkiri, kai ko kuma an canzama abin da ka roƙa da waani abin da shi ne alheri gare ka.[37] Haka nan barin umarni da kyakkyawa da hani da mummuna.[38] da sakaci da sallah [39] ana daukarsu a matsayin cikas ga amsa addu’a.

  • Addu'a ba tare da kokari da kula da aiki ba:

Duk da cewa addu'a duka kira ne zuwa ga Allah da roƙon Allah, amma wannan ba yana nufin yin watsi da aikin da ake da shi ba da amfani da kayan aiki da kayan aiki da suka dace da su don biyan bukata, a haƙiƙanin gaskiya addu'a dole ne ta kasance tare da motsi da kuma aiki, in ba haka ba addu'a zata kasance daskare ba tare da ta motsa ba da gafala da nisantar. Ba za a taɓa tsammanin amsa wannan addu'a ba. A cikin wasu hadisai an ambaci masu neman magance matsalolinsu ba tare da kula da hanyoyin da Allah Ya shimfiɗa musu ba. Misalan irin wadannan addu’o’in sun zo a cikin hadisai, waɗanda suka hada da: 1- mutumin da Allah ya bashi dukiya sai wannan mutumi ya lalata wannan dukiya cikin almubazzaranci da sakarci amma kuma tare da haka yana roƙon Allah ya azurta shi. 2- Mutumin da ya koshi da mugun halin matarsa da tsangwamar da take yi kullum sai ya roki Allah Ya 'yanta shi daga wannan matar, duk da cewa Allah ya sanya masa hanyar saki. 3- mutumin da ya koka kan irin cuatrwar da maƙotansa suke masa yake tsine musu sakamakon haka daidai lokacin da zai iya sayar da gidansa ya canja wuri. 4- wanda ya zauna a gida baya aikin komai amma kuma tare da haka yana roƙon Allah ya azurta bayan tuni Allah ya shimfiɗa masa hanyoyin neman arziƙi. 5- mutumin da ya bawa rantawa wani bashi sai wanda ya rantawa ya yi inkarin rance da ya karɓa daga gare shi, sai ya dinga addu’a Allah ya dawo masa da kuɗin da wancan mutumin ya riƙe masa, a halin da ubangijin ya umarce da sanya shaida yayin da zai bada bashi.[40] nuƙɗoɗi biyu muhimmai da ya kamata a lura da su shi ne cewa waɗannan wurare guda biyar kaɗai samfuri ne da misali daga wurare da mutane suke kuskuren fassara addu’a da ma’ana rashin motsi da ɗaukar mataki da kuma rashin maida hankali cikin tsara al’amura da shiryawa, suna raya cewa addu’a za ta warware dukkanin matsalolinsu, Wani batu kuma shi ne, abin da aka ambata a cikin waɗannan ruwayoyin, shi ne a lura da cewa kowace matsala tana da mafita, ba wai duk wanda ya samu matsala da matarsa ba sai ya yi tunanin zabin saki ko kuma duk wanda yake da nasa. makwabcinsa Ya sami matsala, kawai yana tunanin canza wurin zama ba.

Hikimomin Jinkirin Amsa Addu’a

A cewar Allama ɗabaɗaba’ amsa addu’a tare da kiyaye sharuɗɗa da rashin shinge yana daga cikin yankakkun sunnonin Allah.[41] sai dai cewa tare da haka wasu lokutan sakamakon maslahohi da hikimomi ana jinkirta amsa addu’a,[42] ba’arin waɗannan hikimomi su ne:

  • rashin maslahar bayi: wani lokaci mutum zai yi addu’a da roƙon wani abu daga Alla sai dai kuma bashi wannan abu da ya roƙa bay a dacewa da maslaharsa, da wannan dalili ne Allah yake jinkirta amsa masa addu’a yaƙi amsa masa, cikin Kur’ani an yi Magana da musulmai cewa wani lokacin kuna son wani abu da yake cutarwa ne gareku, ko kuma kuna ƙin wani abu da yake amfani ne gareku, daidai lokacin da Allah shi ne mafi sanin maslaharku daga kawukanku,[43] Imam Ali (A.S) shi ma cikin maganrasa zuwa ga ɗansa Hassan (A.S) yana cewa: me yafi yawa daga abubuwan da kuke so kuke nema sai dai kuma cewa halakarku tana cikin waɗannan abubuwa.[44]

Cikin wasiƙar Imam Ali zuwa ga Imam Hassan (A.S) wacce ta zo a Nahjul Balaga, am ambaci hikimomi guda cikin jinkirin amsa addu’a: wani lokacin matsalar tana cikin niyya da manufar mutum, wani lokaci Allah yana nufin bashi wani babban lada, a wasu wuraren Allah ya canjawa bawa da wani abu da yafi abin da bawansa ya roƙeshi a wani lokaci daban.[45] an naƙalto daga Imam Sajjad (A.S) cewa: ita addu’ar Mumini tana da tare da ɗaya daga cikin fa’idoji guda uku: ko dai ta zama ajiyar alheri ga wannan bawa, ko kuma a amsa masa ita, ko kuma ta kawar da wani bala’i da zai same shi.[46]

Mutumin Da Ake Amsa Addu’arsa

Asalin Maƙala: Mutumin Da Ake Amsa Addu’arsa Mutumin Da Ake Amsa Addu’arsa ko kuma ma’abocin karɓaɓɓiyar addu’a,[47] ya zo a riwaya cewa Ubangiji baya watsi da addu’ar iyaye ga ɗansu, addu’ar wanda aka zalunta kan wanda ya zalunce shi, addu’ar wanda yaje Umra, addu’ar mai azumi, addu’ar Adalin shugaba cikin haƙƙin mutanensa da kuma addu’ar Mumini cikin haƙƙin Muminai.[48] Haka nan kuma ya zo cikin riwaya daga Imam Hassan (A.S) cewa idan mutum ya kiyaye zuciya zuwa haddin ba yama tunanin halarto da abubuwan da Allah baya so cikinta, lallai ni na lamince masa cewa za amsa addu’arsa.[49]

Bayanin kula

  1. ↑ Ibn Manzoor, Lasan al-Arab, 1414 AH, karkashin kalmar Ayuba.
  2. ↑ Suratul Baƙarah, aya ta 186; Suratul Ghafar, aya ta 60; Suratul Shuri, aya ta:26
  3. ↑ Ibn Manzoor, Lasan al-Arab, 1414 AH, karkashin kalmar Ayuba.
  4. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 31.
  5. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 1, shafi na 647.
  6. ↑ Suratul Baƙarah, aya ta:186.
  7. ↑ Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 33.
  8. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 473.
  9. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 33; Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 5, shafi na 262.
  10. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 90, shafi na 368.
  11. ↑ Hurru Ameli, Wasa'il Al-Shia, 1409 AH, juzu'i na 7, shafi na 73.
  12. ↑ Hurru Ameli, Wasa'il Al-Shia, 1409 AH, juzu'i na 4, shafi 165; Ibn Shuba Harrani, Tohf al-Aƙool, 1404H, shafi na 111.
  13. ↑ Suratul Shuri, aya ta:26.
  14. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 487.
  15. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 472.
  16. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 472.
  17. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 472.
  18. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 486.
  19. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 91, shafi na 21.
  20. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 93, shafi na 367.
  21. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 93, shafi na 367.
  22. ↑ Mufatih al-Jinan, Dua Kamil,
  23. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 2, shafi na 477-478, 522-525; Juzu'i na 3, shafi na 414, 416; Juzu'i na 4, shafi na 67, 155; Sadouƙ, Al-Amali, 1376, shafi na 671, 354, 701; Tirmizi, Sunan, 1403 AH, juzu'i na 5, shafi na 223.
  24. ↑ Ibn Fahd Hali, Uddatul al-Da’i wa Najah al-Sa’i, 1407H, shafi na 57.
  25. ↑ Ash’ari ƙommi, Al-Nawader, 1408H, shafi na 140; Kilini, Al-Kafi, 1407 AH, Juzu'i na 4, shafi na 409, 411, 532-532, 551; ƙazi Noman, Da'aim al-Islam, Juzu'i na 1, shafi na 293; Sadouƙ, Al-Amali, 1376, shafi na 684; Tusi, Tahdhib al-Ahkam, 1407 AH, juzu'i na 6, shafi na 35, 108; Motaghi Handi, Kanz al-Amal, 1409 AH, juzu'i na 12, shafi na 222-194.
  26. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 271.
  27. ↑ Sadouƙ, Ma'ani al-Akhbar, 1403H, shafi na 271.
  28. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 334
  29. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 448; Helɓani, Nozha al-Nazir, 1408H, shafi na 37.
  30. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 93, shafi na 368.
  31. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 75, shafi na 268.
  32. ↑ Tusi, Misbah al-Mutahajjid, 1411H, shafi na 844.
  33. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 90, shafi na 358, 373.
  34. ↑ Ibn Fahd Hilli, Uddatul Al-Da’i, 1407H, shafi na 139.
  35. ↑ Hurru Ameli, Wasa'il Al-Shia, 1409 AH, juzu'i na 7, shafi na 40.
  36. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 401.
  37. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 90, shafi na 376-377
  38. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 90, shafi na 378.
  39. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 83, shafi na 21
  40. ↑ Kulaini, Al-Kafi, Chapdar al-Hadith 7, juzu'i na 97, shafi na 514
  41. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 32.
  42. ↑ ƙaraati, Tafsir Noor, 2008, juzu'i na 1, shafi na 289.
  43. ↑ Surah Baƙarah, aya ta 216.
  44. ↑ Nahj al-Balagha, Tas'hihu Sobhi Saleh, 1414 AH, shafi na 399.
  45. ↑ Nahj al-Balagha, Tas'hihu Sobhi Saleh, 1414 AH, shafi na 399.
  46. ↑ Ibn Shuba Harrani, Tohf al-Aƙool, 1404H, shafi na 280.
  47. ↑ Dehkhoda, Luggat Nameh, 1377, karkashin kalmar Mustajab.
  48. ↑ Kulaini, Al-Kafi, 1407 AH, juzu'i na 2, shafi na 510; Majlisi, Bihar Al-Anwar, 1403 AH, juzu'i na 90, shafi na 356; Juzu'i na 93, shafi na 256.
  49. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 62.

Nassoshi

  • Ash'ari ƙomi, Ahmad bin Muhammad bin Isa, Al-Nawader, ƙum, Imam Hadi Institute, 1408H.
  • Dehkhoda, Luggat Nameh, Tehran, Tehran Uniɓersity Press, 1377.
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