Karramallahu Wajhahu

Daga wikishia
Haramin Imam Ali (A.S) Da Yake Birnin Najaf Mai Tsarki

Karramallahu Wajahahu (Larabci: كَرَّمَ اللهُ وَجْهَه) jumla ce ta girmamawa wace ahlus-sunna suke amfani da ita kan Imam Ali (A.S) bayan sun ambaci sunansa saboda su banbance shi da sauran sahabbai. har ila yau bayan ambatan sunansa su na cewa (Radiyallahu anhu) wato Allah ya yarda da shi, amma shi'a idan suka ambaci sunan Imam Ali cewa (Alaihis salam) madadin Karramallahu Wajhahu. Malaman Ahlussunna sun kafa hujja kan keɓantar Imam Ali (A.S) da wannan jumla wadda take nuna cewa Allah ya ɗaukakashi ya kuma tsarkakeshi daga yin shirka, saboda shi Imam Ali (A.S) bai taɓa yin shirka ba, amma a ɓangare ɗaya Muftin Wahabiyawa Abdul-Aziz bin Baz ya ce keɓantar da wannan jumla ga Imam Ali (A.S) bidi'ar `yan shi'a ce.

Hafiz Rajab Al-bursi yana ganin keɓantar wannan Jumla ta Karramallahu Wajahahu ga Imam Ali (A.S) daga bakin ahlus-sunna hakan yana nuni kan fifikon da Imam Ali (A.S) yake da shi kan sauran sahabbai guda uku, daɗi kan wasu ma su bincike na shi'a suka yi nuni kan dalilin keɓantar wannan jumla ga Imam Ali (A.S), sun dogara da ayoyi guda biyu, ta farko faɗin Allah

"لَا یَنَالُ عَهْدِی الظَّالِمِینَ"

Ma'ana azzalumai ba su rabauta ba da alƙawarina.

Aya ta biyu "فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ" ma'ana daga cikinsu akwai mai zalintar kan shi.

Sai ma su bincike suka ce halifofi guda uku bisa wannan ayoyi guda biyu ba su cancanci matsayin imamanci ba, saboda bisa wannan ayoyi guda biyu duk mai aikata sabo to mai zalintar kansa ne, kuma shi mai zalintar kansa ba zai rabauta da alƙawarin Allah ba.

Ma'ana

Karramallahu wajhahu tana nufin cewa Imam Ali (A.S) Allah ya ɗaukaka shi kuma ya tsarkake shi.[1] amma idan muka ce wannan jumla addu'a ce,[2] to ta na nufin girmamawa da kuma ɗaukakar al-amarinsa.[3] wannan jumla ce wace take nufin girmamawa da kuma tsarki wadda Ahlus-sunna suke ambata bayan faɗar sunan Imam Ali (A.S).[4] Ibn Hajar Haitami da Mumin Shibalanji waɗanda malamai ne na ahlus-sunna su na ganin wannan jumla ta Karramallahu Wajahahu tana nufin Allah ya tsarkake Imam Ali (A.S) daga bautar wanin shi.[5] kazalika ana samin wannan jumlar (Karramallahu Wajahahu fil Janna) a cikin litattafan ahlus-sunna.[6]

Bisa hadisin Rayatu wanda Ahmad ɗan Hanbal ya kawo yana daga cikin malamai huɗu na fiƙihu a cikin mazahabobin ahlus-sunna, daga Annabi (S.A.W) a lokacin da ya bawa Imam Ali (A.S) tuta a yaƙin khaibar, Annabi ya yi amfani da wannan jumlar kan Imam Ali (A.S) «وَالَّذِي كَرَّمَ وَجْهَ مُحَمَّد».[٧] (wanda ya karrama Fuskar Muhammad).[7]

Keɓantar Wannan Jumla Da Imam Ali (A.S)

Cikin Kubbar Masallacin Muhammad Ali Basha Da Yake Birnin Al-kahira Dauke Da Rubutun Karramallahu Wajhahu

Imam Ali (A.S) ya keɓantu da wannan siffa ta Karramallahu Wajahahu shi kaɗai a kan sauran sahabbai waɗanda ake rubuta musu Allah ya yarda da su, an rubuta hakan a cikin ƙubba ta masallacin Muhammad Ali Basha a garin ƙahira, Ibni Kasir da Ibni Hajar Alhaitami su na cikin malaman Ahlus-sunna su na cewa wannan jumla ta Karrama Allahu Wajahahu malaman Ahlus-sunna da yawa sun keɓe ta ga Imam Ali (A.S), kuma ba a taɓa amfani da ita ba kan halifofi guda uku ba, kazalika ba a taɓa amfani da ita ba kan wani ba daga cikin sahabbai ba.[8]

kamar yadda Ahmad ɗan Muhammad Akafaji da Muhammad ɗan Ahmad Assafarini waɗanda sun kasance malamai ne a mazahabar Hanafiyya suka tafi kan cewa wannan jumla ta Karramallahu Wajhahu ta yaɗu a tsakanin ahlus-sunna.[9]

A cikin litattafan da aka rubuta a ƙarni na 15 hijira, an keɓance wannan jumla ga Imam Ali (A.S) shi kaɗai.[10]

Dalilin Keɓance Wannan Jumla (Karramallahu wajahahu) Ga Imam Ali (A.S)

Malaman Ahlus-sunna sun kafa hujja kan keɓantar wannan jumla Karramallahu wajahahu ga Imam Ali (A.S) da wasu abubuwa, ga wasu daga cikin: Imam Ali (A.S) bai taɓa yin sujjada ga gunki ba: Ibn Hajar Haitami da Mumin Shiblanji sun kafa hujja kan keɓantar wannan jumla ta Karramallahu Wajahahu ga Imam Ali (A.S) saboda shi bai taɓa sujjada ga gunki ba.[11] Ibn Hajar ya shigar da Abubakar tare Imam Ali (A.S) cewa shi ma Abubakar bai taɓa yin sujjada ga gunki ba, amma abin da aka yi ittifaƙi a kai shi ne cewa Imam Ali (A.S) ne bai taɓa yin sujjada ga gunki ba kwatakwata.[12]

yayin da Ibn Hajar Haitami yake maida martani kan duk ma su cewa ai akwai wasu daga cikin sahabbai kamar Abdulahi ɗan Abbas da Abdullahi ɗan Umar, waɗanda suma kwatakwata ba su yiwa gunki sujjada ba, ya ce ai su waɗanda ba su yiwa gunki sujjada ba ai an haife su ne bayan kawar da shirka da kawo ƙarshenta, saboda haka akwai banbanci tsakanin waɗannan mutanan guda biyu, wanda ya bar matsalar bautar gunki a lokacin da Mushirikai suka tsananta cutarwa ga duk wanda ya ƙi bautawa gumaka, saboda haka ba ta yadda za a kamanta wannan da yake a lokacin shirka da kuma wancan wanda ya zo daga bayan kawo ƙarshen shirka.[13]

Girmama Annabi kafin haihuwar shi: Jalalud Dini Addawani masanin aƙida da Falsafa a Musulinci ya ce, a lokacin da Fatima bintu Asad take ɗauke da cikin Imam Ali (A.S) duk lokacin ta ta ga Annabi Muhammad (S.A.W) sai kawai ta ga ta mike tsaye daga gurin da take zaune ba tare da son ran ta ba, jaririn da yake cikinta yake motsawa ta yadda mahaifiyarshi za ta fahimta cewa ta tashi domin girmamawa ga annabi (S.A.W). To bisa ra'ayin Addawani yana ganin mafi yawancin ahlus-sunna su na dangana wannan falala ga Imam Ali (A.S) ne saboda wannan hadisin.[14]

Rashin Amincewar Wahabiyawa Kan Keɓance Imam Ali (A.S) Da Wannan Falala

Bisa ra'ayin Mahadi Farmaniyan mai bincike kan mazhabobin musulinci ya ce Wahabiyawa ba su yarda da wannan falala ga Imam Ali (A.S) ba,[15] bisa wani bincike da Ƙasim Uf shi mai bincike ne kan Wahabiyawa ya ce Ibn Taimiyya ya ƙi yin amfani da jumlar Karramallahu Wajhahu ga Imam Ali (A.S) a cikin dukkanin litattafansa.[16]

Bisa ra'ayin Abdul-Aziz Ibn Baz Mufti na Wahabiyawa, yana ganin amfani da wannan jumla kan Imam Ali (A.S) makircin `yan shi'ane.[17] kuma bidi'arsu ce,[18] haka nan Muhammad Salihu Al-munajjid ɗaya daga cikin ɗaliban Ibni Baz ya yi imani cewa farkon waɗanda suka yi amfani da wannan jumla su ne `yan Shi'a, sai marubuta jahilai suka yi koyi da su.[19] kamar yadda suka saba babu wanda wanda ya ba da wani dalili kan ra'ayin shi da abin da ya tafi akai.[20]

Kamar yadda masanin Adabin larabci Durra Assufi malami kuma malami ɗan Shi'a a ƙarni na 13 ya ce `yan Shi'a sun kasance su na faɗar wannan jumla "Aminci ya tabbata a gare shi" da kuma "tsiran Allah ya tabbata a gare shi" bayan sun faɗi sunan Imam Ali (A.S).[21] amma gefe ɗaya Muhammad Asif Al-muhsini malami ɗan ƙasar Afganistan, yana ganin cewa wannan jumla ta Karramallahu Wajhahu ahlus-sunna ne kaɗai suke faɗarta ga Imam Ali (A.S).[22]

Dalilin fifikon Imam Ali (A.S)

Hafiz Rajab Al-bursi malamin aƙida kuma malamin shi'a a ƙarni na 8 hijira yana ganin keɓance wannan jumla ta Karramallahu wajhahu ga Imam Ali (A.S) da `yan Ahlus-sunna suke yi, dalili ne a bayyane kan fifikon Imam Ali (A.S) kan sauran sahabbai.[23]

Amma shi kuma Muhammad Assaƙafi Aɗɗahirani yana ganin keɓance wannan jumla ga Imam Ali (A.S) tana nuni kan cewa Imam Ali (A.S) shi kaɗai ne bai bautawa gunki ba kwata-kwata, idan aka ƙiyasta shi da sauran halifofi, kuma ta hakane ya kai ga wannan sakamako cewa Imam Ali (A.S) yana da haƙƙi ya zama shugaba na wannan al'umma idan ka ƙiyasta shi da sauran halifofi.[24]

Sayyid Muhammada Jawad Al-husaini Aljalali mai bincike kan shi'anci bayan ya yi nuni kan dalilin keɓance wannan jumla ta Karramallahu Wajhahu ga Imam Ali (A.S), ya dogara da wannan ayoyin guda biyu, «لا يَنالُ عَهدِي الظَالِمينَ»؛[25] و«فَمِنهُمْ ظَالِمٌ لِنَفسِهِ» [26]

Cewa halifofi guda uku basu cancata su zamo halifofi ba, saboda bisa abin da ya zo a wannan ayoyi duk wani mai zunubi da wanda ya zalinci kanshi da dukkan azzalimai alƙawarin (Imamanci) Allah ba zai kai gare su ba.[27]

Bayanin kula

  1. ↑ Al-Bustani, Farhang Abjadi (Kamus Abjadi), Kalima Karam wa takriman, shafi na 726; Al-Zubaidi, Taj Al-Arous 1414 AH, Kalima Karam, juzu'i na 17, shafi na 607.
  2. ↑ Al-Sheikh kaulu: “كرّم الله وجهه لعلي بن أبي طالب”.
  3. ↑ Zawawi, Shama’il al-Rasul (S.AW), Dar al-Qimma, juzu'i na 1, shafi na 429.
  4. ↑ Malik bin Anas, Muwatta Malik, Al-Maktabah Al-Ilmiyyah, shafi na 283; Al-Shaybani, Al-Hujjat Ala Ahl al-Madina, juzu'i na 1, shafi na 28; Al-Askari, Tashfihat al-Muhaddithin, juzu'i na 2, shafi na 126 da shafi na 518; Ibn Hajar Al-Haytami, Fatawa Hadith, shafi na 18; Ibn Rajab al-Hanbali, Sharhu Hadis “Labbayk, Ya Allah, ,” shafi na 142; Al-Alusi, Ajwiba Iraqi ala As'ila Al-Ahwari, juzu'i na 1, shafi na 62; Al-Halabi, Al-Sirah Al-Halabi, juzu'i na 2, shafi na 427; Khalaf, Madkhal ila Tafsi wa ulumi Alqur’ani, shafi na 93.
  5. ↑ Ibn Hajar Al-Haytami, Al-Fatawa Al-Hadithiya, juzu'i na 1, shafi na 41; Al-Shiblingi, Nour Al-Absar, shafi na 156.
  6. ↑ Al-Tabarani, Al-Mu’jam Al-Saghir, juzu’i na 1, shafi na 228 da 260; Ibn al-Qayyim, Alam al-Muwaqqain’, juzu’i na 3, shafi na 256 da juzu’i na 4, shafi na 475; Ibn Nour Al-5 Al-Din, Tayseer Al-Bayan, juzu'i na 3, shafi na 133.
  7. ↑ Ibn Hanbal, Musnad Imam Ahmad bn Hanbal, juzu'i na 17, shafi na 197.
  8. ↑ Ibn Kathir, Tafsir Ibn Kathir, juzu'i na 3, shafi na 5524; Ibn Hajar Al-Haytami, Al-Fatawa Al-Hadithiya, juzu'i na 1, shafi na 41.
  9. ↑ Al-Khafaji, Hashiyat al-Shahab, juzu'i na 6, shafi na 479; Al-Safarini,gaza'ul al-babi, juzu'i na 1, shafi na 33
  10. ↑ Al-Harari, Tafsir Hadayek al-Ruh wal-Rayyhan, juzu'i na 11, shafi na 131 da 214.
  11. ↑ Al-Shiblingi, Nour Al-Absar, shafi na 156.
  12. ↑ Ibn Hajar Al-Haytami, Al-Fatawa Al-Hadithiya, juzu'i na 1, shafi na 41.
  13. ↑ Ibn Hajar Al-Haytami, Al-Fatawa Al-Hadithiya, juzu'i na 1, shafi na 41.
  14. ↑ Al-Dawani, Nour Al-Hidaya, shafi na 53.
  15. ↑ Farmanian, Al-Wahhabiyya al-Mutatrifah, juzu'i na 4, shafi na 378.
  16. ↑ Qasim F, Ibn Taimiyyah Imam Salafi Ha (Ibn Taimiyya Imam Salafiyyah), shafi na 199; Ibn Taimiyyah, Baghiyat al-Murtaad, shafi na 321; Ibn Taimiyyah, Jami’ al-Mas’il Ibn Taimiyyah, shafi na 169; Ibn Taimiyyah, Al-Furqan baina auliya rahman wa auliya shaita, shafi na 18
  17. ↑ Ibn Baz, Masa'il Al-Imam Ibn Baz, shafi na 33.
  18. ↑ Al-Sheikh,qaulu: “Karramallahu wajhahu li Ali binu Abi Talib”.
  19. ↑ Al-Munajjid, Mauka Islam wa jawab, juzu'i na 9, shafi na 101.
  20. ↑ Ibn Baz, Masa'il Imam Ibn Baz, shafi na 33; Al-Munajjid, Mauka Islam Sual Wa Jawab, juzu'i na 9, shafi na 101; Ibn Jibrin, Fatawa akan Tauhidi, shafi na 38.
  21. ↑ Nizam Araj, Sharh Nazzam Ala al-Shafia, shafi na 25.
  22. ↑ Al-Mohseni, Zahra (S) Gul Hamisha Bahar Nabuwat, shafi na 30.
  23. ↑ Hafez Al-Bursi, Mashariq Anwar Al-Yaqin, shafi na 323.
  24. ↑ Al-Thaqafi, Taqrir Rawan Javid, juzu'i na 1, shafi na 169; Wardani, Farib, shafi na 255; Al-Hassoun, Tahawwul Mazhabi, shafi na 155.
  25. ↑ Suratul Baqarah, aya ta:124.
  26. ↑ Suratul Fatir, aya ta 32
  27. ↑ Al-Khwaja Naseer al-Din al-Tousi, TaJirid al-Itiqad, Ilhamesh, shafi na 239 da 241.

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