Kyautatawa Iyaye

Daga wikishia
kada a yi kuskuren ƙaddara wannan ƙasida da ƙasidar haƙƙin Iyaye
An aikoni domin cika kyawawan halaye

Kyautatawa Iyaye, (Larabci: بر الوالدين) ko Ihsani ga iyaye, girmama mahaifi da mahaifiya da mutunta su da yin duk wani abu da zai faranta musu, cikin Alkur’ani kyautatawa iyaye ya zo kusa da umarni da bautawa, Malaman tafsiri sun tafi kan cewa wannan umarni na kyautatawa iyaye da ya zo a cikin Alkur’ani ya game dukkanin nau’in iyaye babu bambanci cikin kasancewarsu iyaye musulmai ko kafirai, masu kyautata aiki ne ko masu munanawa. Cikin masadir na Shi’a da Ahlus-sunna, kyautatawa iyaye yana daga cikin mafi falalar ayyuka mafi soyuwar ayyuka a wurin Allah, cikin hadisan Ma’asumai (A.S) akwai kufaifayi daban-daban da aka yi bayaninsu dangane da kyautatawa iyaye; daga jumlarsu ƙaruwar arziƙi, tsawaitar rayuwa, sauƙaƙar zafin mutuwa, gafarta zunubai da shiga Aljanna a ranar alƙiyama. Kyawunta mu’amala da ƙauracewa duk wata kausasawa ga iyaye, tare da kallon na jin ƙai da tausayi da rashin ɗaga murya a gabansu, su na daga misdaƙan kyautatawa iyaye.

Sanin Mafhumi Da Matsayi

Kyautatawa iyaye ɗaya daga cikin umarni da aka ƙarfafa shi a cikin Alkur’ani,[1] cikin ayoyin Alkur’ani umarni da kyautatawa iyaye ya zo bayan umarni da bautar Allah,[2] Malaman tafsiri suna ganin wannan umarni alama ce ta irin muhimmancin kyautatawa iyaye[3] da kuma maɗaukakin matsayin da yake da shi a wurin Allah,[4] Malaman fiƙihu sun wajabta kyautatawa iyaye kan wuyan ɗan da suka haifa,[5] haka nan kuma cikin ba’arin litattafan Akhlaƙ an bayyana kyautatawa iyaye matsayin aiki mafi falala da yake samar da farin ciki da kusanci ga Allah.[6] Cikin Tafsirul Amsal ƙarshen aya ta 23 suratul Isra’i an ajiye tauhidi kusa da kyautatawa iyaye, wanda haka yana bayyana irin ƙarfafawa da Alkur’ani ya yi kan kyawunta mu’amala tare da iyaye.[7] Kyautatawa iyaye yana nufin ƙure girmamawa da mutunta mahaifi da mahaifiya,[8] wanda ya tattaro duk wani nau’in ihsani da kyautatawa,[9] haka nan duk wani nau’i na iyaye musulmi ne ko kafirai, masu kyawawan ayyuka ne[10] ko masu munana.[11]

Illa Da Dalilin Kyautatawa Iyaye Tare da Dacewar Hakan Da Tauhidi

Asalin Maƙala: Ayar Kyautatawa Iyaye

Wasu adadi daga Malaman tafsiri,sun yi bayani kan dacewa tsakanin tauhidi tare da kyautatawa iyaye wanda an ajiye su kusa da juna a cikin Alkur’ani kamar haka, Ubangiji shi ne sababi na haƙiƙa cikin samuwar mutum, su kuma iyaye su ne sababi na zahiri kan samuwarsa kuma su ne sababin rayuwarsa a zahiri,[12] haka nan kuma kamar yadda godiya ga Allah ta kasance wajibi saboda kasancewarsa mai ni’imtawa a haƙiƙa, godiya ga ni’momin da bayi suka yi shima wajibi ne, kuma babu wani mutum da ya sha wahala ya kuma cancanci godiya kanka kamar misalin mahaifanka.[13] Allama ɗabaɗaba’i ya illa da dalili da ya sa Alkur’ani ƙarfafa kyautatawa iyaye shi ne cewa alaƙar soyayya da tausayawa da take tsakanin ɗa da mahaifansa tana haifar da ƙarfafuwar dangantaka sabon tsatso tare da tsohon tsatso, kuma tana kasancewa sababin ƙarfafuwar dangi, tsayuwar dangi ya kasnace ɗaya da muhimman al’amura cikin alaƙoƙin zamantakewa, kuma shi ne sababin kafuwa da ƙarfafar al’umma.[14]

Kyautatawa Iyaye A Mahangar Hadisai

Cikin hadisan Ma’asumai an ƙarfafa matsayi da muƙamin kyautatawa iyaye,[15] cikin litattafan hadisai na Shi’a da Ahlus-sunna akwai sashe guda mai zaman kansa da ya keɓantu[16] cikin tattaro riwayoyin da suka magana kan kyautatawa iyaye,hakan yana daga mafi darajar aiki[17].a tausayawa ga iyaye yana matsayin ibada,[18] yardar Allah da fushin Allah duka suna ƙarƙashin yardarsu da fushinsu dangane da ɗansu,[19] babu wani uzuri da za a karɓa cikin gazawa a kyautata musu.[20] Game da Al’adar Annabi an bada rahoto haƙiƙa ya kasance yana matuƙar girmama matar da ta shayar da shi,[21] yana kuma karrama mutanen da suke girmama iyayensa,[22] a cikin riwaya an yi umarni da jure wahalhalu cikin kula da iyaye,[23] ko da kuwa iyayen sun kasance daga Mushrikai,[24] ko masu mummunan ayyuka,[25] haka nan an yi umarni da kyautata musu bayan mutuwarsu ta hanyar nema musu gafara, da biya musu bashin da ake binsu, da rama ibadar da basu yi ba.[26]

Umarni Mai Yawa Dangane Da Kyautatawa Iyaye

وَقَضَیٰ رَ‌بُّکَ أَلَّا تَعْبُدُوا إِلَّا إِیَّاهُ وَبِالْوَالِدَیْنِ إِحْسَانًا إِمَّا یَبْلُغَنَّ عِندَکَ الْکِبَرَ أَحَدُهُمَا أَوْ کِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْ‌هُمَا وَقُل لَّهُمَا قَوْلًا کَرِ‌یمًا وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّ‌حْمَةِ وَقُل رَّ‌بِّ ارْ‌حَمْهُمَا کَمَا رَ‌بَّیَانِی صَغِیرً‌ا

Kuma Ubangijinka Ya umurce ku kada ku bauta wa kowa face Shi, kuma ku kyautata wa mahaifan ku. Idan ɗayansu ko su biyu ya tsufa tare da ku, to, kada ku ku ce musu 'tir', kuma ku yi musu tsawa, kuma ku yi musu magana da tattausan magana, ma'auni da ma'aunan magana, kuma ku shimfiɗa fikafikan ƙasƙantar da kai saboda soyayya da kyautatawa. a gaba gare su, ka saukar da shi, sa'an nan ka ce: "Yã Ubangijina ka yi musu rahama kamar yanda suka yi renona ina karami!

Suratul Isra'i, aya ta 24-23, Makarim Shirazi ne ya fassara.

Cikin aya ta 15 suratul Ahƙaf, bayan umarni da kyautatawa iyaye da bayanin falsafa da hikimar hakan, an ambaci wahalar da uwa ta sha ita kaɗai, Malamai suna ganin hakan ƙarfafa cewa kan ihsani ga mahaifiya fiye da mahaifi,[27] Imam Sajjad (A.S) cikin Risalatul Al-Huƙuƙ, ya yi bayani irin wahalhalun da uwa ta jure lokacin ciki da bayansa da lokacin rainon ɗanta, a keɓance an umarci ɗa da ya girmama mahaifiyarsa ya mutunta irin wannan wahalhalu da ta jurewa.[28] Haka nan kuma Kulaini cikin littafin Alkafi ya kawo wani hadisi da cikinsa wani mutum ya tambayi Annabi (S.A.W) wa zan kyautatawa? Sai Annabi (S.A.W) ya bashi amsa: Mahaifiya, wannan mutumin ya ƙara maimaita tambayarsa , Annabi ya ƙara ce masa Mahaifiya, sai dai ya maimaita sau huɗu sannan Annabi yace masa Mahaifi, 31 cikin wata riwaya daga Annabi (S.A.W) kyautatawa Mahaifiya kaffarar zunuban da suka gabata ne.[29]

Misdaƙan Kyautatawa

Cikin aya ta 23 da 24 Suratul Isra’i bayan umarni da kyautatawa iyaye, an yi bayanin ba’arin misdaƙansa, kamar misalin hani daga furta kalmar “Uf” matsayinta na mafi ƙanƙantar kausasawa gare su,[30] cikin masadir na hadisi an naƙalto cewa lokacin da Imam Sadiƙ (A.S) aka masa tambaya dangane da wannan aya kan me ake nufi da Ihsani (Kyautatawa) sai ya bada amsa yin ihsani ga iyaye shi ne kyawunta mu’amala tare da su, sanann kafin su buƙaci wani abu daga gareka kayi ƙoƙarin samar musu da wannan abu, ko da kuwa su da kansu za su iya samarwa da kansu wannan abun.[31] Cikin cigaban riwayar ya zo cewa ayar tana cewa ka da ka saƙe ka furta Uf a kansu idan suka ɓata maka rai, kada ka yi musu mafi ƙanƙantar kausasawa, ka gaya musu magana ta girmamawa, ma’ana ko da sun dokeka ka ce musu Allah ya gafarta muku, sannan cewar “ ka yi tawali’u gare su daga tausasawa” yana nufin ka da ka musu kallo na fushi da ƙiyayya, bari dai ka kalle su kallo na tausayi , kuma ka da ka ɗaga muryarka a gabansu, haka nan kuma lokacin da za ka miƙa musu wata kyauta ka da ka kasance saman hannunsu ka rankwafa cikin girmamawa, lokacin da kuke tafiya tare da juna ka da ka sha gabansu, haka ka da ka zauna a gabansu.[32]

Kufaifayin Kyaurtatawa Iyaye

Imam Sajjad (A.S): Wani mutum ya zo wajen Manzon Allah (S.A.W) ya ce babu wani mugun abu daban aikata shi. Shin akwai hanyar da zan tuba in koma? Sai Manzon Allah (S.A.W) ya ce: "Shin a cikin iyayenka akwai wanda yake raye?" sai yace babana, Sai Annabi ya ce, ka je ka kyautata masa. Da mutumin ya tafi sai Manzon Allah (S.A.W) ya ce Inama ace Mahaifiyarsa tana raye.

Nahjul Balaga, Tarjame Shahidi, shafi na 240

Cikin masadir na hadisi an yi bayanin kufaifayi na zahiri kan kyautatawa iyaye; daga jumlarsu: kawar da talauci,[33] ƙaruwar arziƙi,[34] tsawaitar rayuwa,[35] sauƙaƙa zafin mutuwa,[36] samun yardar Allah da gafarta zunubai,[37] sauƙaƙa hisabi,[38] samun Aljanna.[39] Haka nan kuma ya zo cikin wasu riwayoyi kallon rahama da jin ƙai da ɗa yake yi wa iyayensa ya na zama sababin buɗe masa ƙofofin rahamar Allah,[40] za kuma a bashi ladan karɓaɓɓiyar hajji,[41] cikin littafin Alkafi an naƙalto daga Imam Sadiƙ (A.S) cewa za a sakawa mutum bisa kyautatawa iyayensa da kuma yin ayyuka na gari misalin sallah da sadaƙa domin iyaye da suka mutu, zai samu ladan wannan ayyuka da ya yi koma fiye da ladansu.[42] Kan asasin wasu hadisai, rashin kiyaye kyautatawa iyaye, yana haifar da kufaifayi misalin karkacewa da ɗa’ar Allah, da lalacewar godiya, da yankewar tsatso,[43] da haramtuwa daga samun Aljanna.[44]

Bayanin kula

  1. ↑ Makarem Shirazi, Tafsir Namuneh, 1373, juzu'i na 12, shafi na 74.
  2. ↑ Duba suratun Nisa, aya ta 36; Suratul An'am, aya ta 151; Suratul Isra, aya ta 23.
  3. ↑ Fakhr Razi, Mufatih al-Ghaib, 1420 AH, juzu'i na 3, shafi na 586; Ghasemi, Mahasin Al-Tawil, 1418 AH, juzu'i na 6, shafi na 453.
  4. ↑ Fakhr Razi, Mofatih Al-Ghaib, 1420 AH, juzu'i na 20, shafi.323; Sayyid ƙutb, Fi Zilali Alkur'an , 1412 Hijira, juzu’i na 4, shafi na 2222.
  5. ↑ Najafi, Mohammad Hassan, Jawaher Al-Kalam, 1404 AH, juzu'i na 21, shafi.24; Mua'assaseh Da'iratul Alma'arif Fiki Islami, Masusu'atu Al-Fikh Islami, juzu'i na 3, shafi na 85.
  6. ↑ Naraghi, Jame Al-Sadat, Al-Alami, juzu'i na 2, shafi na 273; Naraghi, Mi'raj Al-Saada, 1377, shafi na 533; ƙomi, Akhlaƙ wa Adab, 2009, shafi na 152.
  7. ↑ Makarem Shirazi, Tafsir Namuneh, 1373, juzu'i na 12, shafi na 74
  8. ↑ Gonabadi, Tafsir Bayan Al-Saada, 1408 AH, juzu'i na 2, shafi na 438.
  9. ↑ Thaghafi Tehrani, Tafsir Rovan Javid, 2018, juzu'i na 3, shafi 351
  10. ↑ Ibn Shuba Harrani, Tohf Al-Uƙol, 1404H, shafi na 367.
  11. ↑ Makarem Shirazi, Tafsir Namuneh, 1373, juzu'i na 12, shafi na 74; Mirzai ƙommi, Jame al-Shatt, 1413 AH.ج۱، ص۲۴۱.
  12. ↑ Beidawi, Anwar al-Tanzil, 1418 AH, juzu'i na 3, shafi na 252; ƙomi Mashhadi, Kanz Al-Daƙaeƙ, 1368, juzu'i na 7, shafi.381; Faiz Kashani, Tafsir Al-Safi, 1415 AH, juzu'i na 3, shafi na 185.
  13. ↑ Fakhr Razi, Mufatih al-Ghaib, 1420 AH, juzu'i na 20, shafi na 321.
  14. ↑ Tabataba'i, Al-Mizan, 1417 AH, juzu'i na 7, shafi na 374 da juzu'i na 13, shafi na 80.
  15. ↑ Tajleel Tabrizi, Mujam Al-Mahasen wa Al-Masawi, 1417 AH, juzu'i na 1, shafi na 389.
  16. ↑ Misali, duba: Kulaini, Al-Kafi, 1407 AH, juzu'i na 2, shafi.157; Majlesi, Bihar al-Anwar, juzu'i na 71, shafi na 22; Bukhari, Sahihul Bukhari, 1422 AH, juzu'i na 8, shafi na 2; Abul Hossein, Sahih Muslim, Dar al-Fikr, juzu'i na 8.
  17. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 158.
  18. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 4, shafi na 240.
  19. ↑ Tirmidhi, Sunan Al-Tirmidhi, 1403 AH, juzu'i na 3, shafi na 207; Kulaini, Al-Kafi, 1407H, Mujalladi na 1, shafi na 428.
  20. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 162
  21. ↑ Abu Dawood, Sunan Abu Dawood, 1410 AH, Juzu'i na 2, shafi 507-508.
  22. ↑ Duba Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 161
  23. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 162; Sheikh Sadouƙ, Man La Yahzoreh al-Faƙih, 1413, juzu'i na 4, shafi na 407 da na 408.
  24. ↑ Bukhari, Sahihul Bukhari, 1422H, juzu'i na 8, shafi na 4.
  25. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 162.
  26. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 158; Mazandarani, Sharh Al-Kafi, 1382 AH, juzu'i na 9, shafi na 19.
  27. ↑ Makarem Shirazi, Tafsir Namuneh, 1373, juzu'i na 17, shafi na 40; Ibn Muflah, Al-Adaab al-Sharia wa Al-Manha Al-Mar'iyya, 1424H, juzu'i na 1, shafi na 338.
  28. ↑ Sheikh Sadouƙ, Man La Yahzoreh al-Faƙih, 1413, juzu'i na 2, shafi na 621.
  29. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 162..
  30. ↑ Fakhr Razi, Mufatih al-Ghaib, 1420 AH, juzu'i na 20, shafi na 324.
  31. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 157.
  32. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 158; Mazandarani, Sharh Al-Kafi, 1382 AH, juzu'i na 9, shafi na 19.
  33. ↑ Sheikh Sadouƙ, Al-Amali, 1376, shafi na 389.
  34. ↑ Tabarsi, Meshkatul Al-Anwar, 1385H, shafi na 166
  35. ↑ Tabarsi, Meshkatul Al-Anwar, 1385H, shafi na 166
  36. ↑ Sheikh Sadouƙ, Al-Amali, 1376, shafi na 389.
  37. ↑ Kofi Ahwazi, Al-Zuhd, 1402H, shafi na 35.
  38. ↑ ƙutb al-Din Ravandi, Al-Dawaat (Salwa Al-Hazin), 1407 AH, shafi na 126.
  39. ↑ Shayiri, Jame Al-Akhbar, Heydariyah Press, shafi na 106.
  40. ↑ Shayiri, Jame Al-Akhbar, Heydariyah Press, shafi na 101.
  41. ↑ Ibn Abi al-Duniya, Makarem al-Akhlaƙ, 2004, shafi na 74.
  42. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 2, shafi na 159.
  43. ↑ Faiz Kashani, Al-Wafi, 1406 Hijira, juzu'i na 5, shafi na 1059.
  44. ↑ Kulaini, Al-Kafi, 1407 Hijira, juzu'i na 2, shafi na 349.

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