Sanya Baƙaƙen Kaya

Daga wikishia
Zaman makokin muharram da ya gudana a garin Ahwaz da yake kudancin Iran

Sanya baƙaƙen kaya, (Larabci: لبس السواد) ana nufin sanya baƙaƙen tufafi da kuma lulluɓe gurare da kalar baƙin kyalle , wannan alama ce ta zaman makoki da baƙin ciki, wannan al'ada ta yaɗu a gun `yan shi'a tun farkon musulinci, kuma akwai misalai da yawa daga hadisan imamai da suke ƙarfafa sanya baƙaƙen kaya.

malaman fiƙihu sun yi fatawa ta mustahabbi kan sa baƙaƙen kaya domin zaman makoki ga manyan mutane a cikin addini, kuma suka ce hakan ya na cikin abubuwan da ake girmama abin da Allah yake so, kuma suka ce ruwayoyin da suka ce sa baƙaƙen kaya Makaruhi ne basu da alaƙa da zaman makoki. Akwai litattafai na malaman fiƙihu a shi'a, kamar na Sayyid Jafar Ɗabaɗaba'i Ha'iri da Sayyid Hassan Sadar da mirza Attabri, duk litattafai ne masu zaman kansu kan bayanin mustahabbancin sa baƙaƙen kaya, saboda zaman makokin manyan mutane a addini.

Sa baƙaƙen kaya ana ganinsa matsayin al'adar Abbasiyawa, amma wasu malaman tarihi su na ganin cewa su Abbasiyawa su na sanya baƙaƙen kaya ne saboda su na nuna alamar ɗaukan fansa daga wa ɗanda suka kashe iyalan gidan manzo amincin Allah ya tabbata a garesu a lokacin Umayyawa, kazalika domin su tattaro da ha ɗa kan ‘yan sh'a, wasu kuma su na ganin hana sa baƙaƙen kaya da imamai sukayi da ya zo a wasu hadisai,ya faru ne sakamakon da kada suyi kama da Abbasiyawa.

Kalar Baƙin Kaya Alama Ce Ta Zaman Makoki Da Shariftaka

Sanya baƙaken kaya a al'adar mutane alama ce ta zaman makoki da baƙin ciki, saboda hakane `yan shi'a da masoya iyalan gidan manzo (S.A.W) suke sanyawa, kuma suke sawa a jikin ƙofofi da bango a ranakun zaman makokin manyan mutane a addini, musamman a wajan zaman makoki na Imam Husaini (A.S).[1] ya zo a cikin ruwaya daga Imam Sadiƙ (A.S) cewa ya rinjayarwa da mata su sanya baƙaƙen kaya a lokacin da suke zaman Idda ga macen da mijinta ya rasu, saboda baƙin cikin mutuwar mijinta [2] sannan ranar Idul Ghadir rana ce ta cire baƙaƙen kaya a wurin shi'a, [3] za mu iya amfani da maganar Imamai kan cewa ɗabi'ar baƙar kala tan a nuni kan baƙin ciki ne.[4]

Daga cikin husosiyya na sanya baƙaƙen kaya, akwai cika ido kwarjini da sharifta da kuma ɗaukaka. Bisa ra'ayin Abil Hasani saboda wannan sifa ta baƙaƙen kaya Annabi da iyalan (A.S) suka sa baƙin rawani a wani yanayi na masamman, kamar Alghadir, kazalika rawanin Sharifai shi ma baƙi ne koyi da manzo da iyalan gidanshi [5]

Al'adar Sanya Baƙaƙen Kaya Domin Zaman Makoki

Bisa abin da ya zo a littafin Muhsin Hassam Muzahiri kan abin da ya shafi al'adar zaman makokin `yan shi'a, ma su zaman makoki su na sa baƙaƙen kaya ne a ranakun zaman makoki, kazalika su na sanya baƙin kyalle wanda yake ɗauke da wasu kalmomi na baƙin ciki da kalmomin addini da su nayan imamai da shahidan karbala a jikin ƙofofi da bango. [6]

Mustahabbancin sa baƙaƙen kaya zaman makoki da baƙin cikin manyan mutane a addini

Sanya baƙaƙen kaya domin zaman makokin manya mutane a addini mustahabi ne a shari'a a mazahabin shi'a, malaman fiƙihu da yawa sun yi fatawa kan hakan, kuma su na ganishi yana daga cikin girmama aiyukan Allah.[7] wasu daga cikin malaman ta ƙlidi sun yi fatawa cewa mustahabi ne sanya baƙaƙen kaya a yayin zaman makoki na Ahlubati (A.S), kamar Sayyid Ali Khamna'i, Sayyid Ali Sistani, Nasir Makarim Shirazi, Luɗufullahi Safi Gulfaigani da Husaini Wahid Khurasani.[8] amma ta fuskacin aiki malamai da yawa su na sanya baƙaƙen kaya a ranakun zaman makoki.[9] kamar yadda Sayyid Mar'ashi Najafi ya yi wasiya cewa idan ya mutu, a binne shi tare da baƙaƙen kayan da yake sawa a lokacin zaman makoki na wata Muhararam da Safar.[10] Sai dai cewa akwai riwayoyi da yawa da suke cewa sa baƙaƙen kaya makaruhi ne,[11] saboda waɗannan ruwayoyi ne wasu daga cikin malaman fiƙihu suka tafi kan cewa sanya baƙaƙen kaya a lokacin sallah da sauran lokuta makaruhi ne,[12] sai dai cewa koda waɗannan ruwayoyin makaruhi sun inganta, to akwai wasu ruwayoyin da suke bayyana aiki da maganar iyalan gidan Manzo (S.A.W), kuma hakan ya na nuna halascin sa baƙaƙen kaya a lokacin zaman makoki, saboda haka sanya baƙaƙen kaya saboda girmama abin da Allah yake so ya fita daga cikin wannan makaruhi.[13]

Litattafan malaman Fiƙihu Kan Sanya Baƙaƙen Kaya

Hotan littafin Irshadul Ibad ila istihbabi lubsil sawad

Haƙiƙa malamai Mujtahidai na fiƙihu a shi'a sun rubuta litattafai kan bayanin mustahabbancin sa baƙaƙen kaya domin nuna baƙin ciki kan manya mutane a addini;

  • littafin Irshadul Ibad Ila Istihibabi Lubusis Sawad na Sayyid Jafar Ɗabaɗaba'i Ha'iri ya rasu a shekara ta 1321 hijira, ɗaya daga cikin mawallafin littafin Arriyad.[14]
  • Agha Buzurge Taharani ya ambaci littafi mai su na Tabyinur Rashad Fi Lubusis Sawad Alal A'immatil Amjad na Assayyid Hasan Sadar, ya rasu a shekara ta 1354 hijira, ya rubuta shi ne da harshan Farisanci.[15]
  • Risala Muktasira Fi lubusis Sawad, littafi ne na darasi da Mirza Jawad Tabrizi ya wallafa kan hukunce-hukuncan sanya baƙaƙen kaya,[16] a cikin wannan littafi ya yi bayani kan mustahabbancin sa baƙaƙen kaya a lokacin zaman makokin Ahlul Baiti (A.S) kuma ya amsa tambayoyi da yawa da ake yi kan sa baƙaƙen kaya.[17]

Tarihin Sanya Baƙaƙen Kaya

Sanya baƙaƙen kaya, alama ce ta baƙin ciki a ƙasashe da yawa da al'adu da yawa, kamar misali wurin Farisawa, Rumawa, Rashawa da Jamusawa.[18] kuma akwai misalai da yawa, kan cewa sanya baƙaƙen kaya ya na alamta baƙin ciki a wurin Larabawa.[19] kamar yadda aka ce a ƙasar Iraƙi da wasu yankuna da yawa, sanya baƙaƙen kaya alama ce ta baƙin ciki tun ƙarni na farko na hijira.[20]

Tarihin Annabi Da Imamai

Akwai ruwayoyi da yawa kan abin da ya shafi sanya baƙaƙen kaya, ba tare da la'akari da inganci ko rashin inganci ba ga ko wace ruwaya ita kaɗai, waɗannan ruwayoyin su na nuni kan cewa Annabi da iyalan gidanshi sun kasance su na sanya baƙaƙen kaya, idan makusantansu suka rasu domin nuna baƙin ciki, haka kuma abu ne da ya yaɗu a tsakaninsu da mabiyansu.[21]

Misali, tabbas Zainab `yar Ummus Salama ta sanya baƙaƙen kaya har zuwa kwana uku sanda Hamza ɗan Abdul-Muɗɗalib ya rasu, sai Annabi ya taya ta juyayi,[22] kamar yadda annabi da kanshi ya umarci Asma'u Bintu Umais da ta sanya baƙaƙen kaya zuwa kwana uku saboda nuna baƙin ciki kan mutuwar mijinta Jafar ɗan Abi Ɗalib,[23] kuma ya zo a cikin Sharhin Nahjul Balaga na Ibn Abil Hadid, cewa Imam Hassan Mujtaba (A.S) ya je gaban mutane yana sanye da baƙaƙen kaya bayan shahadar Imam Ali (A.S).[24] kamar yadda Shaik Saduƙ ya faɗa a cikin littafin Uyunul Akhbarir Rida cewa, `yan shi'a wadanda suka yi jana'izar Imam Kazim (A.S) sun kasance su na sanye da baƙaƙen kaya.[25]

Bisa abin da Allama majlisi ya naƙalto a cikin littafin Biharul Al-snwar cewa, bayan sauran iyalan gidan manzo waɗanda suka yi saura a Karbala sun fara tafiya da umarni Yazid, sai dukkan matan Hashimawa suka sanya baƙaƙen kaya na tsawan kwana bakwai domin nuna baƙin cikin kan kisan Imam Husaini (A.S).[26]

Kulaini ya rawaito a cikin littafin Al-Kafi cewa, Imam Sajjad (A.S) ya kasance ya na sa baƙaƙen kaya.[27] a cikin ruwayatul Gai a littafin Mahasin na Barƙi, bayan Shahadar Imam Husaini (A.S), matan Bani Hashim sun sanya baƙaƙen kaya, Imam Ali ɗan Imam Husain ya kasance yana yi dafa musu abinci.[28] kuma wannan ruwayar ita ce mafi ƙarfin dalili da ma'ana kan abin da ya shafi sanya baƙaƙen kaya.[29]

Al'ada ce Da Ta Yaɗu Tsakanin Ƴan Shi'a A Zamanin Gaibar Imam Mahadi (A.S)

Dukan jiki da sarka sanye da baƙar doguwar rigar a zamanin gwamnatin Qajar a nan Tehran

Bisa abin da ya zo na tarihi, cewa ita al'adar sa kaya baƙaƙe ta kasance ta yaɗu a tsakanin `yan shi'a bayan imamai a lokacin fakowa mai tsayi ta Imam Mahadi (A.S), a lokacin Bawaihiyin ne aka fara al'adar zaman makokin Ahlul-Baiti (A.S) da sanya baƙaƙen kaya,[30] ya zo a cikin littafin Kamil Fit Tarik cewa, farkon zaman makoki na `yan shi'a kan Imam Husaini (A.S), ya kasance da umarnin Mu'izzud Daula Dailami a shekara ta 352 hijira, ya umarci mata da su fita su na masu nuna alamar baƙin ciki su na masu nuna baƙin ciki a fuskokinsu.[31] wata waƙa ta zo a cikin littafin Adabu ɗaffi ta wani mawaƙi a ƙarni na biyar hijira, ya yi nuni kan sanya baƙaƙen kaya, domin nuna baƙin ciki kan Imam Husaini (A.S).[32]

Ana cewa Khawaja Ali Siya Fush (wanda yake sanye da baƙaƙen kaya) wanda ya rasu a shekara ta 830 hijira kuma ɗaya daga cikin jikokin Safiyud Din Al'ardabili kuma ɗaya daga cikin kakannin Safawiyin, ya shahara da wannan laƙabi na Siya fush ne saboda ya kasance yana sanya baƙaƙen kaya kodayaushe a wajan zaman makokin Imam Husaini (A.S),[33] kamar yadda mutumin nan ɗan ƙasar Italiya Bituro Dila Faliya ya faɗa a lokacin ziyararshi ƙasar Iran a shekara ta 1207 hijira, mutane su na fitowa zuwa zaman makoki a ranakun Muharram da Safar su na sanye da baƙaƙen kaya.[34]

Marubucin nan ɗan ƙasar Faransa dukwant gubinu ya na siffata baƙaƙen kaya da sarakuna da wazirai da ma'aikata suka kasance su na sawa a lokacin mulkin ƙajari a lakacin zaman makoki[35] kamar yadda tisharliz Jims wanda yake shi likita ne ɗan ƙasar Ingila, yana cewa kayan zaman makoki na al'ada a watan Muharram da Safar a lokacin mulkin ƙajari a ƙasar Iran su ne baƙaƙen kaya, saboda mafi yawancin mutane su na sanya baƙaƙen kaya ne tun daga farkon Muharram.[36]

Ba ƙ ƙen kaya na Abbasawa ne

Muhsin Hassam Muzahiri mai bincike kan zaman takewa ɗan Shi'a ya na jingina cewa, wanda ya fi kowa shahara kan ƙarfafa sanya baƙaken kaya a tarihin Musulinci shi ne Abu Muslim Al-khurasani da shi da abokanshi, kuma ance suna ne waɗanda suka fara ɗaga baƙar tuta a musulinci, hakan yasa ake yimusu laƙabi da Musaauwada [wato masu baƙaƙen kaya] jinginasu da baƙar kala.[37] haƙiƙa Banul Abbas sun yi bore kuma suka sanar da sanya baƙaƙen kaya, saboda ɗaukar fansa daga waɗanda suka kashe iyalan gidan Manzo (A.S).[38] wasu masu bincike na tarihi su na ganin sanya baƙaƙen kaya alama ce ta Banil Abbas, kuma hakan ba komai ba ne sai nuna koyi da nadama kan abin da ya faru da Ahlul-baiti (A.S) saboda `yan shi'arsu.[39] bisa ra'ayin Jurji Zaidan wanda ya rasu a shekara ta 1332 hijira cewa, sanya baƙaƙen kaya ya zaman al'adar gwamnatin Abbasiyawa, kai har abin ya kai ga duk wanda zai shiga gun halifa sai ya sanya abaya baƙa wace za ta rufe duk kayan da ya sa..[40] wasu su na ganin hanin imamai kan sanya baƙaƙen kaya a wasu hadisai[41] ya faru ne domin su hana kamanceceniya da Abbasiyawa waɗanda suka kwace haƙƙin mulki na iyalan gidan manzo.[42]

Ali Abu Husaini ya ambaci banbanci wajan sanya baƙaƙen kaya tsakanin Banil Abbas da `yan shi'a:

  • ‘yan shi'a su na sa baƙaƙen kaya ne domin baƙin ciki a wasu rnaku sanannu,amma Abbasiyawa sun zaɓi baƙaƙen kaya ne a ranakun da ba na baƙin ciki ba da kuma kaya na yau da kullin.[43]
  • ‘yan shi'a su na sanya baƙaƙen kaya ne domin ra ɗin kansu da nuna soyayyarsu da baƙin ciki a cikin zuciyarsu ga iyalan gidan manzo, saɓanin Abbasiyawa sun kasance su na sa shara ɗi kan sanya baƙaƙen kaya kuma su na azabtar da duk wanda ya ƙi yin aiki da hakan.[44]
  • Sanya baƙin tufafin Abbasiyawa yana faruwa ne bisa dokoki da lura da su, saɓanin ‘yan shi'a, ba bu wata doka da take tilastawa mutum ya sanya baƙin tufafi a tsakaninsu.[45]

Bayanin kula

  1. ↑ لبس السواد، شبكة مزن الثقافية.
  2. ↑ Al-Qazi Al-Nu'man, Da'a'imul Islam, Juzu'i na 2, shafi na 291.
  3. ↑ Ibn Tawoos, Iqbal al-A'amal, Juzu'i na 1, shafi na 464
  4. ↑ لبس السواد، شبكة مزن الثقافية.
  5. ↑ Abu Al-Hasani, “Sayyah Bushi dor Sug Imam Nour”, shafi na 32-37.
  6. ↑ Mazaheri, Farhang Sog Shi’i, shafi na 292.
  7. ↑ Mazaheri, Farhang Sugh Shi’i, shafi na 291; Barotian, Pirahn Kaboud, shafi na 62-64.
  8. ↑ Barotian, Pirahn Kaboud, shafi na 62-64.
  9. ↑ Barotian, Pirahn Kaboud, shafi na 56.
  10. ↑ Al-Marashi Al-Najafi, Al-Ijaza Al-Kabira, shafi na 529.
  11. ↑ Al-Hurr Al-Amili, Wasa’il Al-Shi’a, juzu’i na 4, shafi na 382-386.
  12. ↑ Salar Al-Dailami, Al-Marasim fi Imami Fikihu, shafi na 63; Al-Tusi, Al-Khilaf, juzu'i na 1, shafi na 506; Al-Tabarsi, Al-Mu’talif Min Al-Mutifafi’ baina a'iummatil Salaf, juzu’i na 1, shafi na 177; Al-Muhaqqiq Al-Hilli, Al-Mu’tabar fi Sharh Al-Mukhtasar, juzu’i na 2, shafi na 93; Allama Al-Hilli, Tadhkirat al-Fuqaha’, juzu’i na 2, shafi na 500.
  13. ↑ Tabatabai Al-Hairi, Irshad al-Abad ila Istahbab Labs al-Sawad, shafi na 40-24; Al-Tabrizi, Mukhtasar fi lubsi al-Sawad, shafi na 20; Al-Gharbawi, Al-Qol al-Sadid fi Labs al-Sawad, shafi na 70-48.
  14. ↑ Tabatabai al-Hairi, Irshad al-Abad ila Istahbab Labs al-Sawad.
  15. ↑ Agha Bazark al-Tahrani, al-zari'ah, juzu'i na 3, shafi na 333; Al-Sadr, takmilatul Amal al-Amal, shafi na 165.
  16. ↑ Al-Tabrizi, Mukhtasar fi Labs al-Sawad, shafi na 5.
  17. ↑ Al-Tabrizi, Risalatu Mukhtasara fi Labs al-Sawad, shafi na 6-5.
  18. ↑ Al-Bustani, Dayiratul Maref: Qamus Am likulli fannin wa matlab, juzu'i na 6, shafi na 710-712.
  19. ↑ Muallif Akhbar al-Dawla Al-Abbasiya - MaJhul, Akhbar al-Dawla al-Abbasiya wa Fieh Akhbar al-Abbas Woldeh, shafi na 247.
  20. ↑ Faqihi, Al-Buwayh Nakhstin Silsilah Qadratmand Shi'a, shafi na 809.
  21. ↑ أبو الحسني، سیاه‌پوشی در سوگ ائمه نور، ص95 ـ 96؛ لبس السواد، شبكة مزن الثقافية.
  22. ↑ Al-Zamakhshari, Al-Fa’iq fi Ghareeb Al-Hadith, juzu’i na 2, shafi na 154.
  23. ↑ Ibn Manzur, Lisan al-Arab, juzu'i na 1, shafi na 473.
  24. ↑ Ibn Abi Al-Hadid, Sharh Nahj Al-Balagha, juzu'i na 16, shafi na 22.
  25. ↑ Al-Saduq, Uyun Akhbar Al-Rida, juzu'i na 1, shafi na 100
  26. ↑ Al-Majlisi, Bihar Al-Anwar, juzu'i na 45, shafi na 196.
  27. ↑ Al-Kulayni, Al-Kafi, juzu'i na 6, shafi na 449.
  28. ↑ Al-Barqi, Al-Mahasin, juzu'i na 2, shafi na 420.
  29. ↑ Abu Al-Hasani, Siyahboshi der Sog Imam Nour, shafi na 116; Al-Tabatabai Al-Hairi,Irshadul ibadi ila istihbabi lubsi siwadi, shafi na 28-29.
  30. ↑ Al-Maqdisi, Ahsan Al-Taqasim, juzu'i na 2, shafi na 545; Kabir, Al Buwayh dar Baghdad, shafi na 312.
  31. ↑ Ibn al-Atheer, Al-Kamil fi al-Tarikh, juzu'i na 8, shafi na 549.
  32. ↑ Shubar, Adab al-Taf, juzu'i na 3, shafi na 268.
  33. ↑ Mazaheri, Farhang Sugh Shi’i, shafi na 291.
  34. ↑ Della Vallee, Safarnama, shafi na 123; Muhammadi al-Ray Shehri, Mausu'atu Imam Hussein, (A.S), fi Alkur’ani, wa Sunna wa Tarikhi, juzu’i na 6, shafi na 294.
  35. ↑ Du Kent Ghobino, "Shakuhe Ta'ziyeh dar Iran", shafi na 357.
  36. ↑ Wells, Tarikh Ijtima'i Iran dar Ahade Qajar, shafi na 265.
  37. ↑ Mazaheri, Farhang Sugh Shi’i, shafi na 290.
  38. ↑ Ibn A’tham al-Kufi, Al-Futuh, juzu’i na 8, shafi na 319.
  39. ↑ Al-Baladhuri, Ansab al-Ashraf, juzu'i na 3, shafi na 264; Al-Musawi Al-Husseini, Nuzhat Al-Jaalis, juzu'i na 1, shafi na 316; Al-Amili, Al-hayatu As-siyasiya Lil Imam Rida (A.S), shafi na 62.
  40. ↑ Zidan, Tarikh al-Tamaddun al-Islami, juzu'i na 5, shafi na 609.
  41. ↑ Al-Kulayni, Al-Kafi, juzu'i na 6, shafi na 449.
  42. ↑ Al-Gharbawi, Al-Qol al-Sadid, shafi na 55-56.
  43. ↑ Abu Al-Hassan, Siyahboushi der Sog Imam Nour, shafi na 189-190.
  44. ↑ Abu Al-Hassan, Siyahboushi der Sog Imam Nour, shafi na 190.
  45. ↑ Abu Al-Hassan, Siyahboushi der Sog Imam Nour, shafi na 191.

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