Kyautar zobe

Daga wikishia

Kyautar zobe , (Larabci: التصدق بالخاتم) shine labarin bada zobe (khatam) da Imam Ali (a.s.) ya yi wa wani talaka a lokacin ruku'un sallah. Wannan lamari ya zo a cikin littattafan hadisi na Shi'a da Sunna kuma kamar yadda malaman tafsiri suka bayyana ayar Wilaya ta sauka game da wannan lamari. An ambaci kyautarda zoben a matsayin daya daga cikin falalolin Imam Ali (A.S).

Wasu malaman fikihun Shi'a, dangane da kyautadda zobe da Imam Ali (A.S) yayi sun ce: ƙaramin motsin jiki ba ya bata sallah. Wasu sun koka da cewa sauraron muryoyin wasu a lokacin sallah bai dace girma da tsarkin ruhi da aka ruwaito daga Sayyidina Ali (A.S) a lokacin sallah ba. An maida martanin dacewa, duk addu’a da sallar Sayyidina Ali (AS) da ciyarwar sa duka na Allah , Don haka babu sabani tsakanin su biyun.

Asalin labari

Kamar yadda wasu hadisai suka ce, wata rana wani talaka ya shiga masallacin Annabi ya nemi taimako, Amma ba wanda ya ba shi komai. Ya daga hannunsa sama ya ce: Allah! Ka shaida cewa na nemi taimako a masallacin Manzonka, Amma babu wanda ya ba ni komai. Ana cikin haka sai Ali (A.S) yana Ruku'u, ya yi nuni da ɗan yatsansa na hannun dama, sai wannan miskinin ya matso ya zare zoben hannun imam Ali AS ɗin.[1] Sheikh Mufid yana ganin ranar da wannan abu yafaru ita ce 24 Zil Hijjah [2] A wata ruwayar kuma cewa Annabi ya aika Imam Ali (A.S) zuwa Yaman, a lokacin da yadawo Makka, yana mai ruku’u yayi kyautar zoben ga wani miskini[3] Fa’iz Kashani (ya rasu a shekara ta 1091 bayan hijira) yace :Mai yiyuwa ne ayar ta sauka bayan yayi kyautar zoben.[4] Har ila yau, Hassan Bn Sabit, Mashahurin Mawaƙi a tarihin Musulunci, yana cewa a wani ɓangare na waqarsa game da wannan falalar Imam Ali (a.s.): Ya Abu Al-Hasan! Rayuwata da iyalina su zama sadaukarwarku, da kuma duk wanda ke kan tafarkin shiriya, imam Ali ya kasance mai tausasawa da sauƙaƙawa ga naƙasansa. Wannan yabon masoyankane a gare ka, Wannan yabo a gaban Allah ba ya gushewa. Kai ne ka bayar a ruku'u. Ali! Sadaukar da ran kowa a gareka ya fiyayye wajan ruku'u! Allah ya saukar da mafificin waliyyi a cikin waliyay kuma ya bayyana shi a cikin tabbatattun hukunce-hukuncen addini.[5]

Saukar Wilaya

Masu sharhi kan ma’anar saukar ayar, wato masu tafsirin sunkawo cewa ayar:

«إِنّما وَلیکُمُ اللهُ و رَسولُهُ والّذینَ ءَامَنوا الَّذینَ یقِیمُونَ الصَّلوةَ و یؤتُونَ الزَّکوة و هُم راکِعونَ؛ “

Waliyanku Allah ne kawai da Annabi da muminai masu yin sallah kuma suna bayar da zakka alhali suna ruku’u.”[6] Abinda ya Shahara ayar Wilaya ita ce labarin kyautar zoben Ali (a.s.) [7]. ga faɗin ƙadi Az'uddini Eji ɗaya daga cikin malaman tauhidin Ahlus-Sunnah, malaman tafsiri sun yi Ijma'i a kan saukar wannan ayar don girmama Ali (A.S) [8] duk da cewa a wasu tafsirin Ahlus-Sunna, an ce ayar Wilayat. an saukar da shi game da wasu mutane.[9] Sai dai Sahabbai da yawa irin su Ibn Abbas,Hakim Haskani, Shawaheed Al-Tanzil, 1411 H, Mujalladi na 1, shafi na 232. Ammar,[10] Abu Zar,[11] Anas Ibn Malik,[12] Abu Rafa Madani [13] da Miƙdad [14] sun ce an saukar da ayar Wilaya a cikin darajar Sayyidina Ali.bayan ya yi ruku'u yayi kyautar zoben ayar tasauka akansa. ya zo a cikin littafan hadisi da na tafsiri na Shi’a da Sunna.[15]

Hususiya da Muhimmancin Zoben

An karbo daga Imam Sadiƙ (a.s.) cewa nauyin zoben da sayyidi Ali (a.s.) ya bai wa talakan yakai misƙal hudu. nauyin Dutsan da akai wa zoben ado zaikai misƙali biyar, kuma Jan Yaƙutune. Farashinsa da harajin Sham a wancen lokacin yakai (gram 300 na azurfa da gram 100na zinariya ). Wannan zobe na Marwan Ibn ɗauk ne wanda Sayyidina Ali (AS) ya kashe a yaƙi, sai Annabi yabai Sayyidina Ali zoben a matsayin Ganima. Kuma Annabi ya ba shine a matsayin kyauta.[16] An yi maganganu da yawa game da darajar zoben da Imam Ali (A.S) ya bayar, wanda a wasu lokuta yakan zama kamar ba haka ba ne, kuma abin da ya fi dacewa da hankali shi ne meyasa Imam Ali yake ɗauke da zobe me tsada har haka , duba da darajar zobe, sedai wani hanzari ba guduba shima bai barshi a hannunsa ba har tsawon rayuwarsa Aa ya sadaukar ne a lokacin da ya ga ya dace yin hakan. Hakan ya sanya aikin Imam ya cancanci saukar ayar, shi ne ikhlasi da kulawar Imam maras misaltuwa ga zatin Ubangiji mai tsarki da samun yardarsa. A cikin wata ruwaya a cikin Majma'u Al-Bayan game da jinsi da nau,in zoben, ba a taƙita da kasancewarsa azurfa ba, kuma ba a yi wani qarin bayani ba[17] [Abu na 2].

Hukuncin yin Motsi a Sallah

Wasu ba'arin Malaman Fikihun Shi'a sun yi ishara da kyautar zobe na Sayyidina Ali (AS) a yayin da yake Ruku'u don tabbatar da cewa motsin jiki kaɗan ba ya ɓata Sallah,[18] Haka nan, la'akari da cewa ayar ta ambaci kyautadda zoben a matsayin Zakka to zamu samu sakamako anan cewa zakka na ɗaya daga sadaka ta mustahabbi.[19]Wasu sun ce kula da faƙirai da miskinai da jin muryarsu a cikin salla bai dace da sufancin da aka riwaito daga Sayyidina Ali (AS) a lokacin sallah ba. A martanin da suka ce, duk sallar Sayyidina Ali da sadakarsa na Allah ne; Don haka ba a hana jin muryar talaka a lokacin da ake sallah da bayar da sadaka a gare shi don neman yardar Allah Kamar yadda Annabi ya ji sautin yaro yana kuka a yayin salla, sannan ya gama sallar da wuri ba kaman yanda yasaba ba[20] Allamah Majlisi ya ce kula da sauran ibadu a cikin sallah ba ya sabawa kamalar sallah ko Hallarar Zuciya [21] kuma wasu malaman Sufanci sun tabbatar da aikin Imam Ali (AS) tare da cewa masu karfi na iya yin ayyuka fiye da ɗaya a lokaci guda gaba daya tare da cikakkiyar kulawa,kuma mutum baze fita daga sallar ba,sai dai ba kowane yake kaiwa irin wannan matsayinba se masu tsarkin ruhi.

Bayanin kula

  1. ↑ Ḥākim al-Ḥaskānī, Shawāhid al-tanzīl, Juz 1, sh 209-239.
  2. ↑ Sheikh Mufid, Masar al-Shia, 1414 H, sh 41.
  3. ↑ Ibn Tawus, Iqbal Al-Amaal, 1409 H, Juz 1, sh 454.
  4. ↑ Faizul Kashani, Tafsirul Safi, 1416 H, juz 2, sh.46.
  5. ↑ Al-Tastri, Ihqaq al-Haq and Iqhaq al-Batil, juz 2, sh 402.
  6. ↑ Suratul Ma'edah, aya ta:55.
  7. ↑ Hakim Haskani, Shawaheed Al-Tanzil, 1411 H, Mujalladi na 1, shafi na 209-239.
  8. ↑ iji, Sharh al-Maqsih, Alam al-Katb, shafi na 405.
  9. ↑ Duba Tabari, Jame al-Bayan, 1408H, juzu'i na 10, shafi na 425.
  10. ↑ Siyuti, Al-Dar al-Manthor, 1403 AH, juzu'i na 3, shafi na 106.
  11. ↑ Ibn Taimiyyah, Tafsirul Kabir, 1408 Hijira, juzu'i na 12, shafi na 26
  12. ↑ Hakim Haskani, Shawaheed Al-Tanzil, 1411 AH, Juzu'i na 1, shafi na 225
  13. ↑ Tabarani, Al-Mujam al-Kabir, Juzu'i na 1, shafi na 321-320, H. 9559.
  14. ↑ Hakim Haskani, Shawaheed Al-Tanzil, 1411 AH, Mujalladi na 1, shafi na 228.
  15. ↑ Siyuti, durrul al-Manthor, 1403 AH, juzu'i na 3, shafi na 105; Ibn Abi Hatim, Tafsirin Al-Qur'an al-Azeem, 1419H.
  16. ↑ Bahrani, Al-Burhan, 1374, juzu'i na 2, shafi na 326-327; Noori, Mostadrak al-Wasail, 1408 AH, juzu'i na 7,
  17. ↑ Tabarsi, Majma al-Bayan, 1415 H, juzu'i na 3, shafi na 363
  18. ↑ Fazel Moqdad, Kanzul al-Irfan, 1425 AH, juzu'i na 1, shafi na 158; Fazel Kazemi, Masalak El Afham,
  19. ↑ Majlisi, Bihar al-Anwar, 1410 H, juzu'i na 81, shafi na 281; Estrabadi, Ayat al-Ahkam, 1394H, shafi na 244
  20. ↑ Fazel Mikdad, Kanzul al-Irfan, 1425 AH, juzu'i na 1, shafi na 158
  21. ↑ Tabasi, Nishan Velayat da juryan Khatambakhshi, 1379, shafi na 49; Sadouq,Ilalu Sharayi,Manshurat Maktabatu Al-Haydariyya matba'atu Al-Najaf, juzu'i na 2, shafi na 344; Tabatabai, Sunan al-Nabi, 1416 AH, shafi na 307.

Nassoshi

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