Tawassuli da Matattu

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Tawassuli da Matattu (Larabci: التوسل بالموتى) ko kuma Tawassuli da wadanda suka mutu, ba wani abu bane sai tsanantuwa da wasu Manyan mutane masu daraja a addini zuwa ga Allah dmin samun biyan bukata bayan mutuwarsu kamar misalin Ma’asumai, Tawassuli da wadanda suka mutu daya daga cikin Akidun Musulmai ne musammam ma `Yan Shi’a kan asasin imna da cewa Matattu suna jin maganarmu, hakama wadanda suke rayuwar Barzahu, a cikin masadir din `Yan Shi’a da Ahlus-Sunna an nakalto wurare da Ahlil-Baiti (A.S) da Sahabbai suka yi Tawassuli da Annabi (S.A.W) bayan wafatinsa, sai dai cewa wahabiyawa da Ibn Taimiyya basa ganin halascin yin Tawassuli da Matattu. A ra’ayin Malaman Muslunci babu banbanci cikin yin Tawasuuli da Waliyyan Allah suna raye ne ko bayan sun mutu, kamar yanda a zamanin Annabi (S.A.W) da sauran Waliyyan Allah za ka iya neman su yi maka addu’a ko da yi maka Istigfari, haka zaka iya namen daga garesu bayan mutuwarsu.

Sanin Mafhumi

Tawassuli da Matattu tsanantuwa ne da Mutane masu daraja a cikin addini bayan mutuwarsu domin zuwa ga Allah domin samun biyan bukata misalin Ma’asumai [1]

Jin Matattu da Rayuwar Barzahu

Tawassuli da Matattu yana zama karbabbe adaidai lokaci da muka yarda da samuwar Rayuwar Barzahu (Rayuwar Kabari) yiwuwa samun alaka tsakanin Rayayyu da Ruhi cikin duniyar Barzahu da kuma cewa wanda suke rayuwar Barzahu suna jin muryar Rayayyu [2]

Halasci Duba: Tawassuli Domin tabbatar da halascin yin Tawassuli da Matattu Musulmai sun jingina da ayoyin Kur’ani da Hadisai da kuma Sirar Ahlil-Baiti (A.S)

Shaidu na Kur’ani

Kan halascin Tawasssuli da wadanda suka mutu an kafa dalili da Umumiya (gamewa ma’ana) aya ta 64 cikin Suratul Nisa’i cewa wannan aya ta karfafa Muminai da su tsanantu da Annabi ya nema musu gafara a wurin Allah, wannan gamewa ta tattaro zamanin da yake raye da bayan mutuwarsa [3] haka aya ta 35 cikin Suratul Ma’ida Mudlakan ta halasta Tawassuli, an yi amfani da idlakin da yake cikin wannan aya za a iya Tawassuli da Ruhin Annabi da Muminai bayan mutuwarsu [4]

Sirar Imaman Shi’a

Kan asasin ba’arin wasu Masadir, hakika Imaman Shi’a sun yi Tawassuli da Annabi bayan mutuwar, Hazrat Ali (A.S) [5] da Imam Husaini (A.S) sun yi Tawassuli da Annabi (S.A.W) [6] haka Imam Sajjad (A.S) shima ya yi Tawassuli. Sannan babu wani banbanci cikin yin Tawassuli da Ma’asumai goma sha hudu a lokacin da suke raye da bayan mutuwarsu [7][yadasht1] Haka addu’o’’in da aka rawaito daga Ahlil-Baiti (A.S) misalin Du’a’u Sari’ul Ijaba suna nuna cewa an yi wasiyya da yin Tawassuli da Manyah Mutane bayan Mutuwarsu [8]

Aikin Sahabbai

Cikin Masadirn din Ahlus-Sunna an bada rahoto kan Tawassulin da wasu ba’arin Sahabbai da Musulmai suka yi da Annabi (S.A.W) bayan Wafatinsa, ba’arin Jumlarsu sun kasance kamar haka:

Mahangar Ahlus-Sunna

Galibin Malaman Ahlus-Sunna sun tafi kan halascin yin Tawassuli da Matattu kuma sun kasance suna Tawassuli da Manyan mutane a addini, daga jumlarsu akwai:

  • Samhudi daya daga cikin Malaman mazhabar Shafi’iya a Karni na goma Kamari, cikin littafinsa mai suna Wafa’ul Al-Wafa Bi-Akbaril Daril Almustapa ya kawo rahotanni kan mutanen da suka yi Tawassuli da neman bukata ga Annabi (S.A.W) hakika ya kasance yana Imani da Istigasa (neman Taimako) da kuma Ceto da Tawassuli da Annabi (S.A.W) a wurin Allah ya kasance daga cikin ayyukan Annabawa da Sirar Salihai, a kowanne zamani an yinsa, babu banbanci shin kafin a halicce su ne ko a zamanin da suke raye ne ko bayan mutuwarsu a rayuwar Barzahu [13]
  • Abu Ali Khallal ya ce duk lokacin da wata matsala ta bijiro masa ya na tafiyar ziyartar Imam Kazim (A.S) ya yi tawassuli da shi sai matsalarsa ta warware 14 an nakalto daga Shafi’i ya siffanta Kabarin Imam Kazim (A.S) da wurin samun waraka [14]
  • Alusi cikin tafsirinsa ya yi bahasi mai tsayi kan Tawassuli tare da dogara da nakali da rahotannin tarihi ya kai ga natija cewa babu wata matsala cikin yin Tawassuli da tsanantuwa da Annabi (S.A.W) zuwa ga fadar Allah kuma babu banbanci shin lokacin rayuwarsa ko bayan mutuwarsa, bayan wannan bahasi ya tafi cewa babu matsala da yin tawassuli da wanin Annabi (S.A.W) amma da sharadin cewa wanda za ayi Tawassulin da su a hakika suna matsayi da mukami a wurin Allah [15]
  • Askalani bayan ya nakalto abin da ya gudana da Umar Bn Khaddab ya nemi Ibn Abbas ya yi musu addu’a domin samun ruwa sai ya mika wuya da tabbatar da cewa babu wata matsala cikin neman ceton mutanen kirki musammam ma Ahlil-Baiti kuma yana ganin hakan matsayin Mustahabbi [16]

Mahangar Wahabiyawa Wahabiyawa sun haramta yin Tawassuli da Matattu, Ibn Taimiyya wanda wahabiyawa suka fi tasirantuwa da ra’ayoyinsa ya tafi kan cewa kadai ana tawassuli da Annabi (S.A.W) da Salihai a lokacin da suke a raye. Yin Tawassuli da su bayan mutuwarsu baya halasta kuma shirka ne [17]

Amsa

A ra’ayin wadanda suka yadda da tawassuli babu banbanci yin Tawassuli da Waliyyan Allah a lokacin da suke raye da bayan mutuwarsu, kamar dai yanda a lokacin rayuwar Annabi (S.A.W) da sauran Waliyyan Allah zaka iya nema su yi maka addu'a da nema maka gafara a wurin Allah to haka lamarin yake bayan mutuwarsu[18] an dogara da aya ta 64 cikin Suratul Nisa’i cikin wannan fage: وَلَوْ أنَّهُمْ إذْ ظَلَمُوا أنْفُسَهُمْ جَاءُوک فَاسْتَغْفَرُوا اللهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللهَ تَوَّاباً رَحیماً[ Samsam babu banbanci a lokacin rayuwarsu ne ko bayan mutuwarsu [19] haka al’adar da musulmi da Sahabbai suka rayu kan ta tafi kan halascin Tawassuli [20]

Bayanin kula

  1. ↑ Sobhani, Buhusul Kur'aniyya fi Al-Tauhidi wa-Al-Shark, 1426 AH, shafi na 93.
  2. ↑ Sobhani, Buhusul Kur'aniyya fi Al-Tauhidi wa-Al-Shark, 1426 AH, shafi na 111
  3. ↑ Nawi, Al-Majmu'u, 1421 Hijira, Juzu'i na 8, shafi na 274
  4. ↑ Duba: Makarem Shirazi, Tafsir Namuneh, 1380, juzu'i na 4, shafi na 365.
  5. ↑ Misali duba: Nahj al-Balagheh, Hikmat 353, shafi na 479.
  6. ↑ Ibn Atham Kufi, al-Futuh, 1411H, juzu’i na 5, shafi na 19.
  7. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 84, shafi na 285.
  8. ↑ Kulaini, Al-Kafi, 1362, juzu'i na 2, shafi na 583.
  9. ↑ Al-Darmi, Sunan Al-Darami, 1412 AH, juzu'i na 1, shafi na 227.
  10. ↑ Samhudi, Wafaa Al-Wafaa, 2006 miladiyya, juzu'i na 4, shafi na 195
  11. ↑ Samhudi, Wafaa Al-Wafaa, 2006 miladiyya, juzu'i na 4, shafi na 195
  12. ↑ Samhudi, Wafaa Al-Wafaa, 2006 miladiyya, juzu'i na 4, shafi na 195
  13. ↑ Samhudi, Wafaa Al-Wafaa, 2006 miladiyya, juzu'i na 4, shafi na 195Baghdadi, Tarikh Bagdad, 1417 AH, juzu'i na 1, shafi na 133.
  14. ↑ Kaabi, Al-Imam Musa bin Al-Kazim, (A), Sireh wa-Tarikh, 1430H, shafi na 261.
  15. ↑ Al-Alusi, Ruh Al-Maani fi Tafsirin Al-Qur’an Al-Jabim, 1415 BC, juzu’i na 3, shafi na 297.
  16. ↑ Al-Asqalani, Fathul Al-Bari, 1397 BC, juzu'i na 2, shafi na 497
  17. ↑ Ibnu Taimiyyah,Majmu Al-Fatawa, 1416 Hijira, Mujalladi na 1, shafi na 159.
  18. ↑ Duba: Samhoudi, Wafa Al-Wafa, 2006, juzu'i na 4, shafi na 197-196.
  19. ↑ Ibnu Taimiyyah,Majmu Al-Fatawa, 1416 Hijira, Mujalladi na 1, shafi na 159.
  20. ↑ Duba: Samhoudi, Wafa Al-Wafa, 2006, juzu'i na 4, shafi na 197-195.

Nassoshi

  • Alusi, Sayyid Mahmoud, Ruhin Ma’ani fi Tafsiril Alqur’anil Al-Azeem, wanda: Ali Abdul-Bari Attia, Beirut, Dar Al-Kutub Al-Ilmiyya, ya shirya, 1415 BC.
  • Ibn A'tham Kufi, Al-Futuh, Beirut, Dar Al-Adwaa, babin farko, 1411 BC.
  • Ibn Taimiyyah, Ahmed bin Abdul Halim, Majmu Fatawa, wanda Sheikh Abdul Rahman bin Qasim, Madina, Sarkin Fahd Complex don buga Alqur'ani mai girma, 1416 BC.
  • Khatib Baghdadi, Ahmed bin Ali, Tarikh Baghdad, Beirut, Dar Al-Kutub Al-Ilmiyya, 1417 BC.
  • Darmi, Abdullah bin Abdul Rahman, Sunan Al-Darimi, edited by Hussein Salim Asad Al-Darani, Masarautar Saudi Arabia, Dar Al-Mughni don Wallafa da Rabawa, bugu na farko, 1412 Hijira.
  • Subhani, Jafar, Buhusul Kur’aniyya fi Al-Tauhid wa Al-Shirk, Qum, Mu’assasar Imam Sadik (amincin Allah ya tabbata a gare shi), Chap Sum, 1426 BC.
  • Samhudi, Ali bin Ahmed, Wafaa al-Wafa bi Akhbar Dar al-Mustafa, Beirut, Littattafan Kimiyya, 2006 AD.
  • Al-Asqalani, Ibn Hajar, Fathul Al-Bari, sharhin Abdul Aziz bin Abdullah bin Baz, Beirut, Dar Al-Ma’rifa, 1397H.
  • Tabarani, Suleiman bin Ahmad, Al-Mu’jam Al-Kabir, bugun Hamdi bin Abdulmajeed Al-Salafi, Alkahira, Library Ibn Taimiyyah, Chap Dom, 1406 BC.
  • Kaabi, Ali Musa, Imam Musa bin Al-Kazim, tsira da amincin Allah su tabbata a gare shi; Sireh wa-Tarikh, Cibiyar Saƙo, 1430 BC.
  • Kulaini, Muhammad bin Yaqoub, Al-Kafi, Tehran, Islamic Publications, 1362H.
  • Majlisi, Muhammad Baqir, Bihar Al-Anwar, Beirut, Arab Heritage Revival House, Chap Sum, 1403 BC.
  • Makarem Shirazi, Nasser, Tafsir Namouneh, Tehran, Dar Al-Kutub Al-Islamiyyah, Chap Chel Wa Kam, 1380H.
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  • Nawawi, Muhyiddin bin Sharaf, Al-Majmu’ Sharh Al-Muhaddhhab, Beirut, Dar Al-Fikr, 1421H.
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