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
Imam Sajjad (A.S) 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.
ShaikSaduƙ, Man La Yahḍuruhul 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
- ↑ Ja’fari, tarjame Tuhaf al-Uqūl, 142 H, shafi na 80.
- ↑ Dehkhoda, zaile wajeh Hamsayeh
- ↑ Al-Kūfi al-Ahwazi, Al-Zuhd, shafi na 42; Kulainii, Al-Kafi, juzu’i na 2, shafi na 669; Shaik Sadūq, Maani al-Akhbar, shafi na 165; Tabrisi, Mishkat al-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
- ↑ Misali ka duba: Kulainii, Al-Kafi, juzu’i na 2, shafuka 666–669; Mishkat al-Anwar, shafuka 212–215; Wasa’ilush Shi'a, juzu’i na 12, shafuka 121–133.
- ↑ Kulainii, Al-Kafi, juzu’i na 2, shafi 666 da juzu’i na 5, shafi 31; Shaik Tusi, Tahzib al-Ahkam, juzu’i na 6, shafi 141; al-tabrisi, Makarim al-Akhlaq, shafi 126.
- ↑ Shaik Saduƙ, Al-Amali, shafi 428.
- ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balagha, juzu’i na 6, shafi 309.
- ↑ Kulainii, Al-Kafi, juzu’i na 7, shafi 51; Sayyid Raḍi, Nahj al-Balagha, shafi 422 (Wasika ta 47).
- ↑ Muhaddis Nuri, Mustadrak al-Wasa’il, juzu’i na 8, shafi 424.
- ↑ Fattal al-Nishaburi, Rawḍat al-Wa'izin, juzu'i na 2, shafi 389; al-Shu'ayri, Jami' al-Akhbar, ba tare da kwanan wata ba, shafi 139; al-tabrisi, Mishkat al-Anwar, shafi 213.
- ↑ Shu'ayri, Jami' al-Akhbar, ba tare da kwanan wata ba, shafi 89.
- ↑ Misali ka duba: Kulainii, Al-Kafi, 1407 H, juzu'i na 2, shafuka 666–668; ShaikHurru Amili, Wasa'ilush Shi'a, juzu'i na 12, shafuka 125–133.
- ↑ Shahidus Sani, Musakkinul al-Fu'ad, shafi 114; Payandeh, Abu al-Qasim, Nahj al-Fasaha, shafi 445.
- ↑ Shaik Saduƙ, Man La Yahḍuruhu al-Faƙih, juzu'i na 2, shafi 623; Shaik Saduq, Al-Khisal, 1403 H, juzu'i na 2, shafi 565; Allama Majlisi, Bihar al-Anwar, juzu'i na 71, shafi 7.
- ↑ Kulaini, Al-Kafi, 1407 H, juzu'i na 2, shafi 668.
- ↑ Barƙi, Al-Mahasin, juzu'i na 2, shafi 419; Shaik Saduq, Man La Yahḍuruhu al-Faƙih, juzu'i na 1, shafi 174.
- ↑ Ibn Shu'uba Harrani, Tuhaf al-'Uƙul, shafi 409.
- ↑ Shaik Saduƙ, Man La Yahḍuruhu al-Faƙih, juzu'i na 4, shafi 13
- ↑ Kulaini, Al-Kafi, juzu'i na 2, shafi 667; Tabrisi, Mishkat al-Anwar, 1385 H, shafi 214.
- ↑ Kulaini, Al-Kafi, 1407 H, juzu'i na 2, shafi 667; Ibn Shu'ubah Harrani, Tuhaf al-Uƙul, shafi 409.
- ↑ Payandeh, Nahjul al-Fasaha, 1424 H, shafi 264.
- ↑ Kufi Ahwazi, Al-Zuhud, shafi 42; Kulaini, Al-Kafi, juzu'i na 2, shafi 666.
- ↑ Kulainii, al-Kafi, juzu'i na 2, shafuka 667 da 668; Mishkat al-Anwar, shafi 213.
- ↑ Shaik Saduq, Thawab al-A'mal, shafi 181; al-Shu'ayri, Jami' al-Akhbar, ba tare da kwanan wata ba, shafi 139.
- ↑ Shu'ayri, Jami' al-Akhbar, shafi 106..
- ↑ Ibn Shu'ubah Harrani, Tuhaf al-Uƙul, shafi 14
- ↑ Hulwani, Nuzhat al-Nazir, shafi 21.
- ↑ Laithi Wasiti, Uyun al-hikam, shafi 60; al-TamimiAmidi, Tasnif Ghurar al-hikam, shafi 436.
- ↑ Laithi Wasiti, Uyun al-hikam, 1418 H, shafi 468; al-TamimiAmidi, Tasnif Ghurar al-hikam, shafi 437.
- ↑ Rawandi, al-Da'awat, shafi 228; Tabrisi, Mishkat al-Anwar, shafi 214.
- ↑ Karajiki, Kanz al-Fawa'id, juzu'i na 1, shafi 150; Shu'ayri, Jami' al-Akhbar, shafi 89.
- ↑ ShaikSaduq, Man La Yahḍuruhu al-Faqih, juzu'i na 4, shafi 13; ShaikSaduq, Al-Amali, shafi 428.
- ↑ Kufi Ahwazi, Al-Zuhd, shafi 42; Kulainii, al-Kafi, juzu'i na 2, shafi 666.
- ↑ Laythi Wasiti, Uyun al-hikam, shafi 472; TamimiAmidi, Tasnif Ghurar al-hikam, shafi 437.
Nassoshi
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- Barqi, Ahmad ibn Muhammad ibn Khalid, Al-Mahasin, Qom, Cibiyar Buga Littattafan Musulunci., bugu na 2, 1371 H.
- Dehkhoda, Ali-Akbar, Lughatnamah, Tehran, Jami'ar Tehran, bugu na 2, 1377 H.Sh.
- Fattal Nayshaburi, Muhammad ibn Ahmad, Rawḍat al-Wa'izin wa Basirat al-Muta'azzin, Qom, Manshurat Raḍi, bugu na 1, 1417 H.
- Hulwani, Husain ibn Muhammad, Nuzhat al-Nazir wa Tanbih al-Khatir, Qom, Makarantar al-Imam al-Mahdi (A.J), bugu na 1, 1408 H.
- Ibn Abi al-hadid, Abd al-hamid ibn Hibatullah, Sharh Nahj al-Balagha, Qom, Laburaren Ayatullah Mar'ashi Najafi, bugu na 1, 1404 H.
- Ibn Shu'bah Harrani, Tuhaf al-Uqul an al al-Rasul (S.A.W.), Qom, Ƙungiyar Malaman Addini., bugu na 2, 1404 H.
- Ja'fari, Bahrad, Tarjame Tuhaf al-Uqul, Tehran, Gidan Littattafan Musulunci, bugu na 1, 1423 H.
- Karajiki, Muhammad ibn Ali, Kanz al-Fawa'id, Qom, Gidan al-Dhakha'ir, bugu na 1, 1410 H.
- Kulaini, Muhammad ibn Yaƙub, Al-Kafi, Tehran, Gidan Littattafan Musulunci, bugu na 4, 1407 H.
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- Payandeh, Abu al-Qasim, Nahj al-Fasaha (al-Kalimat al-Qisar li al-Nabi S.A.W.), Tehran, Duniyar Ilimi., bugu na 4, 1424 H.
- Rawandi, Qutb al-Din, al-Da'awat, Qom, Wallafe-wallafen Makarantar Imam Mahdi (A.J), bugu na 1, 1407 H.
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- ShaikHurru Amili, Muhammad ibn Hassan, Tafsil Wasa'il al-Shi'a ila Tahsil Masa'il al-Shari'a, Qom, Cibiyar al-Bayt (A.S.), bugu na 1, 1409 H.
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