Kyautata Maƙwabtaka
Kyautata maƙwabtaka yana nufin kyakkyawar mu'amala da maƙwabta. A cikin aya ta 36 Suratul Nisa'i, an yi umarni da a kyautata wa maƙwabta. Haka nan kuma a cikin riwayoyi, an jaddada batun kyautata wa maƙwabta da kuma ƙaurace wa cutar da su, inda aka ɗauki girmamawa ga maƙwabci tamkar girmama uwa, cutar da shi kuma tamkar cutar da Manzon Allah (S.A.W).
A cikin ruwayoyi, an ambaci haƙƙoƙi ga maƙwabci ko da kuwa kafiri ne; kamar ba da bashi, ziyartar mara lafiya, halartar jana'izarsa, kyauta da wani ɓangare na ƴaƴan itace ko abincin gida, rashin leƙen asirinsa, da kuma haƙuri da cutarwar maƙwabci.
Bisa ga abin d aya zo a riwayoyi, kyautatawa ga maƙwabci yana jawo soyayyar Allah, shiga Aljanna, da ƙarin arziki da tsawon rayuwa. Amma cutar da maƙwabci yana jawo nesantar rahamar Allah da kuma hana shiga Aljanna.
Nazarin Ma'ana Da Matsayin
Maƙwabtaka na nufin kyakkyawar mu'amala da maƙwabta, kuma yana daidai da kalmar Husnul al-jiwar (kyakkyawar zama da maƙwabta) a cikin ruwayoyi.[1] Ana kiran maƙwabta mutane biyu ko iyalai biyu da suke zaune kusa da juna, ko kuma suke zaune a sassa biyu na gida guda ɗaya.[2] Annabi Muhammad (S.A.W) da Imam Jafar Sadiƙ (A.S) sun bayyana cewa iyakar maƙwabci tana kai har gidaje arba'in daga gaba, baya, dama da hagu.[3] A cikin Kur'ani, bayan umarni da tauhidi da kyautatawa ga iyaye da dangi da talakawa, an yi wasiyya da kyautatawa ga maƙwabta.[4] An ruwaito hadisai masu yawa daga Ahlul-Baiti (A.S) game da kyakkyawar mu'amala da maƙwabta da kuma rashin cutar da su.[5] An ruwaito daga Annabi (S.A.W) cewa girmama maƙwabci yana kama da girmama uwa.[6] Imam Ali (A.S) kuma ya ruwaito daga Annabi (S.A.W.) cewa: Jibrilu yana ci gaba da yin wasiyya game da maƙwabta har na yi tsammani za a sanya musu rabon gado.[7]
Jafar Bin Abi Ɗalib, wakilin Manzon Allah (S.A.W) zuwa ga Najashi sarkin Habasha, a lokacin gabatar da addinin Musulunci, ya ƙirga kyautatawa ga maƙwabta a matsayin ɗaya daga muhimman koyarwar addinin Musulunci.[8] Imam Ali (A.S) a cikin wasiyyarsa a kwanakin ƙarshe na rayuwarsa, ya yi wasiyya mai ƙarfi game da maƙwabta.[9] Bisa ga ruwayar Muhaddis Nuri, malamin hadisi a Shi'a, Annabi Akram (S.A.W) ya bayyana cewa cutar da maƙwabci tamkar cutar da shi ne kansa.[10]
Haƙƙoƙin Maƙwabci
Haƙƙin maƙwabci shi ne ka kiyaye shi a lokacin da ba ya nan, ka girmama shi idan yana nan, kuma ka taimake shi idan an zalunce shi. Kada ka binciki laifuffukansa ko kurakuransa. Idan ka ga wani kuskure daga gare shi, ka rufa masa asiri. Idan kuma ka san zai karɓi nasiha, ka yi masa ita a keɓance. Kada ka bar shi shi kaɗai a lokacin wahala. Ka yafe masa kurakurensa, ka gafarta masa laifuffukansa, kuma ka yi mu'amala da shi cikin karamci da mutunci. Kuma babu wani ƙarfi sai da izinin Allah.
Shaik Saduƙ, Man La Yahduruhul Faƙihu, juzu'i na 2, shafi 623.
Bisa ga wata ruwaya daga Manzon Allah (S.A.W), maƙwabtan mutum sun kasu gida uku:Maƙwabcin Musulmi kuma ɗan uwa (na jini), maƙwabcin Musulmi, maƙwabcin da ba Musulmi ba.
Dukkan waɗannan rukunan uku suna da haƙƙoƙi a kan mutum kuma wajibi ne a girmama su. Sai dai maƙwabcin Musulmi yana da ƙarin haƙƙoƙi fiye da maƙwabcin da ba Musulmi ba, sannan maƙwabcin Musulmi wanda kuma ɗan uwa ne yana da ƙarin haƙƙoƙi fiye da maƙwabci Musulmi kaɗai.[11] Haka kuma a cikin wasiyyar da Manzon Allah (S.A.W) ya yi wa Imam Ali (A.S), ya ce: Ka girmama maƙwabci, ko da kuwa kafiri ne.[12]
Misalan Kyautatawa Ga Maƙwabci
A cikin riwayoyi masu yawa, an yi wasiyya da ƙarfafa gwiwa kan kyautatawa ga maƙwabta.[13] A cikin wasu ruwayoyi, an lissafa misalan kyautatawa ga maƙwabta kamar haka: An ruwaito daga Manzon Allah (S.A.W) cewa haƙƙin maƙwabcinka a kanka shi ne: idan ya nemi taimako ka taimake shi, idan ya nemi bashi ka ba shi, idan yana cikin talauci ka taimaka masa da dukiya, a lokacin musiba ka ba shi ta'aziyya, idan wani alheri ya same shi ka taya shi murna, idan ya yi rashin lafiya ka ziyarce shi, kuma idan ya rasu ka halarci jana'izarsa.
Kada ka gina gidanka sama da gidansa ta yadda zai hana masa iska zuwa cikin gidansa. Idan ka sayi ƴaƴan itace, ka shigo da su a ɓoye to ka ba shi wani ɓangare. Kuma idan ƙamshin abinci ya fita daga gidanka, ka ba shi ya ci daga wannan abincin.[14]
Imam Sajjad (A.S) kuma, a cikin doguwar ruwaya da aka fi sani da Risalatul Huƙuƙ, ya bayyana cewa daga haƙƙin maƙwabci akwai: taimaka masa idan an zalunce shi, yafe masa kurakurai da zunubansa, mu'amala da shi cikin karamci, da yi masa nasiha a sirrance.[15]
Haka kuma Annabi (S.A.W) ya ce: wanda ya ƙoshi alhali maƙwabcinsa yana jin yunwa, bai yi cikakkiyar imani da ni ba.[16] Imam Baƙir (A.S) da Imam Sadiƙ (A.S) sun yi wasiyya cewa idan maƙwabta sun shiga musiba, ya kamata sauran maƙwabta su tanada musu abinci da na baƙinsu na tsawon kwanaki uku.[17] A cikin riwayoyi, an ambaci wasu ƙarin haƙƙoƙi na maƙwabci ko misalan kyautatawa ga maƙwabta kamar haka:
Rashin Leƙen Asirinsa
A cikin ruwayoyi, an yi wasiyya da yin gaisuwa da tambayar halin maƙwabta da nuna tausayi gare su;[18] amma an hana yin leƙen asiri da kutsawa cikin gidajen maƙwabta.[19]
Rashin Cutar Da Shi
Manzon Allah (S.A.W) ya ce: duk wanda ya yi imani da Allah da ranar alƙiyama, ba ya cutar da maƙwabcinsa.[20]
Jurewa Cutarwa
A cikin wani hadisi daga Imam Musa Kazim (A.S), an ruwaito cewa kyakkyawar mu'amala da maƙwabci ba kawai rashin cutar da shi ba ne; har ma haƙuri da jure cutarwar maƙwabci wani ɓangare ne na haƙƙin maƙwabtaka.[21]
Sakamakon Kyautatawa Da Cutar Da Maƙwabta
Bisa ga riwayoyi, kyautatawa ga maƙwabta yana jawo soyayyar Allah da Manzon Allah (S.A.W)[22] da ƙarin arziki,[23] da bunƙasar garuruwa da tsawon rayuwa,[24] da saduwa da Allah a ranar alƙiyama da fuska mai haske,[25] da shiga Aljanna,[26] da kai wa manyan darajoji,[27] kuma alama ce ta imani,[28] karamci[29] da jarumta.[30]
An ruwaito daga Manzon Allah (S.A.W) cewa duk wanda ya mutu yana da maƙwabta uku da dukkan su ke yarda da shi, za a gafarta masa zunubansa.[31]
Haka kuma, cutar da maƙwabci, bisa ga riwayoyi, yana jawo la'ana da nesantar rahamar Allah,[32] da kuma hana jin ƙamshin Aljanna,[33] kuma alama ce ta rashin imani[34] da ƙasƙantar mutum.[35]
Bincike Masu Alaƙa
Bayanin kula
- ↑ Jafari, Tarjame Tuhaful Uƙul, shafi na 80.
- ↑ Dehkhoda, Zaile Wajeh Hamsaye,
- ↑ Kufi Ahwazi, Al-Zuhdu, shafi na 42; Kulaini, Al-Kafi, juzu'i na 2, shafi na 669; Shaik Saduƙ, Ma'ani al-Akhbar, shafi na 165; Ɗabrisi, Mishkatul Anwar, shafi na 215; Shaik Hurru Amili, Wasa'ilush Shi'a, juzu'i na 12, shafi na 125; Allama Majlisi, Bihar al-Anwar, juzu'i na 71, shafuka 151 da 152; Muhaddis Nuri, Mustadrak al-Wasa'il, juzu'i na 8, shafi na 431
- ↑ Suratul Nisa'i, Aya 36
- ↑ Misali ka duba: Kulaini, Al-Kafi, juzu'i na 2, shafuka 666–669; Mishkatull-Anwar, shafuka 212–215; Wasa'ilush Shi'a, juzu'i na 12, shafuka 121–133.
- ↑ Kulaini, Al-Kafi, juzu'i na 2, shafi 666 da juzu'i na 5, shafi 31; Shaik Ɗusi, Tahziul Ahkam, juzu'i na 6, shafi 141; Ɗabrisi,Makarimul Akhlaƙ, shafi 126.
- ↑ Shaik Saduƙ, Al-Amali, shafi 428.
- ↑ Ibn Abil Hadid, Sharhu Nahjul Balaga, juzu'i na 6, shafi 309.
- ↑ Kulaini, Al-Kafi, juzu'i na 7, shafi 51; Sayyid Radi, Nahjul Balaga, shafi 422 (Wasika ta 47).
- ↑ Muhaddis Nuri, Mustadrak al-Wasa'il, juzu'i na 8, shafi 424.
- ↑ Fattal Nishaburi, Raudatul Wa'izin, juzu'i na 2, shafi 389; Shu'airi, Jami'ul Akhbar, shafi 139; Ɗabrisi, Mishkatul Anwar, shafi 213.
- ↑ Shu'airi, Jami'ul Akhbar, shafi 89.
- ↑ Misali ka duba: Kulaini, Al-Kafi, juzu'i na 2, shafuka 666–668; Shaik Hurru Amili, Wasa'ilush Shi'a, juzu'i na 12, shafuka 125–133.
- ↑ Shahidus Sani, Musakkinul Fu'ad, shafi 114; Payandeh, Abu Ƙasim, Nahjul Fasaha, shafi 445.
- ↑ Shaik Saduƙ, Man La Yahduruhul Faƙihu, juzu'i na 2, shafi 623; Shaik Saduƙ, Al-Khisal, juzu'i na 2, shafi 565; Allama Majlisi, Bihar al-Anwar, juzu'i na 71, shafi 7.
- ↑ Kulaini, Al-Kafi, juzu'i na 2, shafi 668.
- ↑ Barƙi, Al-Mahasin, juzu'i na 2, shafi 419; Shaik Saduƙ,Man La Yahduruhul Faƙihu, juzu'i na 1, shafi 174.
- ↑ Ibn Shu'uba Harrani, Tuhaf al-'Uƙul, shafi 409.
- ↑ Shaik Saduƙ, Man La Yahduruhul Faƙihu, juzu'i na 4, shafi 13
- ↑ Kulaini, Al-Kafi,,juzu'i na 2, shafi 667; Ɗabrisi, Mishkatul Anwar, shafi 214.
- ↑ Kulaini, Al-Kafi, juzu'i na 2, shafi 667; Ibn Shu'uba Harrani, Tuhaful Uƙul, shafi 409.
- ↑ Payandeh, Nahjul Fasaha, shafi 264.
- ↑ Kufi Ahwazi, Al-Zuhudu, shafi 42; Kulaini, Al-Kafi,, juzu'i na 2, shafi 666.
- ↑ Kulaini, Al-Kafi, juzu'i na 2, shafuka 667 da 668; Mishkatul Anwar, shafi 213.
- ↑ Shaik Saduƙ, Sawabul A'amal, shafi 181; Shu'airi, Jami'ul Akhbar, shafi 139.
- ↑ Shu'airi, Jami'ul Akhbar, shafi 106..
- ↑ Ibn Shu'uba Harrani, Tuhaful Uƙul, shafi 14
- ↑ Hulwani, Nuzhatun Nazir, shafi 21.
- ↑ Laisi Wasiɗi, Uyunul Hikam, shafi 60; Tamimi Amodi, Tasnif Guraril Hikam, shafi 436.
- ↑ Laisi Wasiɗi, Uyunul Hikam, shafi 468; Tamimi Amodi, Tasnif Guraril Hikam, shafi 437.
- ↑ Rawandi, Ad-Da'awat,, shafi 228; Ɗabrisi, Mishkatul Anwar, shafi 214.
- ↑ Karajiki, Kanzul Fawa'id, juzu'i na 1, shafi 150; Shu'airi, Jami'ul Akhbar, shafi 89.
- ↑ Shaik Saduƙ, Man La Yahduruhul Faƙihu, juzu'i na 4, shafi 13; Shaik Saduƙ, Al-Amali, shafi 428.
- ↑ Kufi Ahwazi, Az-Zuhdu, shafi 42; Kulaini, Al-Kafi, juzu'i na 2, shafi 666.
- ↑ Laishi Wasiɗi, Uyunul Hikam, shafi 472; Tamimi Amodi, Tasnif Guraril Hikam, shafi 437.
Nassoshi
- Allama Majlisi, Muhammad Baƙir, Bihar al-Anwar al-Jami'a li Durar Akhbar al-A'imma al-Aɗhar, Beirut, Dar Ihya' Turas Arabi, bugu na 2, 1403H.
- Barƙi, Ahmad Bin Muhammad Bin Khalid, Al-Mahasin, Qom, Darul Kutubin Islamiyya, bugu na 2, 1371H.
- Dehkhoda, Ali Akbar, Lughatname, Tehran, Daneshgahe Tehran, bugu na 2, 1377Sh.
- Fattal Nishaburi, Muhammad Bin Ahmad, Raudatul Wa'izin wa Basirat al-Muta'azzin, Qom, Mawallafar Radi, bugu na 1, 1417H.
- Hulwani, Husain Bin Muhammad, Nuzhatun Nazir wa Tanbih al-Khaɗir, Qom, Madrase Imam al-Mahdi (A.F), bugu na 1, 1408H.
- Ibn Abil Hadid, Abdul-Hamid Bin Hibatullah, Sharhu Nahjul Balaga, Qom, Kitabekhune Ayatullah Mar'ashi Najafi, bugu na 1, 1404H.
- Ibn Shu'uba Harrani, Tuhaful Uƙul an ale ar-Rasul (S.A.W), Qom, Jama'atur Mudarrsin, bugu na 2, 1404H.
- Jafari, Bahrad, Tarjame Tuhaful Uƙul, Tehran, Darul Kutubil Islamiyya, bugu na 1, 1423H.
- Karajiki, Muhammad Bin Ali, Kanzul Fawa'id, Qom, Dar Zakha'ir, bugu na 1, 1410 H.
- Kulaini, Muhammad Bin Yaƙub, Al-Kafi, Tehran, Darul Kutubil Islamiyya, bugu na 4, 1407H.
- Muhaddis Nuri, Husaini Bin Muhammad Taƙi, Mustadrak al-Wasa'il wa Mustanbaɗ al-Masa'il, Qom, Cibiyar Alil al-Bait (A.S), bugu na 1, 1408H.
- Payandeh, Abu Ƙasim, Nahjul Fasaha (al-Kalimat al-Ƙisar li al-Nabi (S.A.W), Tehran, Dunyaye Danesh, bugu na 4, 1424H.
- Rawandi, Ƙuɗb al-Din, Ad-Da'awat, Qom, Madarse Imam Mahdi (A.F), bugu na 1, 1407H.
- Sayyid Radi, Nahjul Balaga, Qom, gyaran Subhi Salih, Gidan Buga Littattafan Hijrat, bugu na 1, 1414H.
- Shahidus Sani, Zain al-Din Bin Ali, Musakkinul Fu'ad 'inda Faƙd Al-Ahbab wa al-Aulad, Qom, Basirati, bugu na 1, ba tare da kwanan wata ba.
- Shaik Hurru Amili, Muhammad Bin Hassan, Tafsil Wasa'ilish Shi'a ila Tahsil Masa'ilish Shari'a, Qom, Cibiyar Alil Al-Bait (A.S), bugu na 1, 1409H.
- Shaik Saduƙ, Al-Khisal, Qom, Jami'atul Mudarrisin, bugu na 1, 1403H.
- Shaik Saduƙ, Ma'ani al-Akhbar, Qom, Jami'atul Mudarrisin, bugu na 1, 1403H.
- Shaik Saduƙ, Uyun Akhbarir Rida (A.S), Tehran, Nashre Jahan, bugu na 1, 1420H.
- Shaik Saduƙ, Muhammad Bin Ali, Al-Amali, Tehran, Kitabechi, bugu na 6, 1418H.
- Shaik Ɗusi, Muhammad Bin Hassan, Tahzibul Ahkam Fi Sharhi al-Muƙni'a, Tehran, Darul Kutubil IKslamiyya, bugu na 4, 1407H.
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- Ɗabrisi, Hassan Bin Fadli, Makarimul Akhlaƙ, Qom, Sharif Radi, bugu na 4, 1412H.
- Tamimi Amodi, Abdul-Wahid Bin Muhammad, Tasnif Guraril Hikam wa Durar al-Kalim, Qom, Ofishin Tabligate Islami, bugu na 1, 1407H.
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- Laisi Wasiɗi, Ali Bin Muhammad, Uyunul Hikam wa al-Mawa'iz, Qom, Darul Hadis, bugu na 1, 1418H.
- Shu'airi, Muhammad ibn Muhammad, Jami'ul Akhbar, Najaf, al-Maɗba'atil Haidariyya, bugu na 1, ba tare da kwanan wata ba.