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Watanni Masu Alfarma

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Watanni masu alfarma, (Larabci: الأشهر الحرم) wasu watanni ne da yin yaƙi a cikinsu ya haramta, waɗannan watanni sune kamar haka:Zil-Ƙa'ada, Zil-Hijja, Muharram da Rajab. A cikin Kur'ani bayani ya zo cewa wajibi kiyaye alfarmar waɗannan watanni kuma bai halatta a yi yaƙi a cikin waɗannan watanni ba, sai dai idan yaƙi ne na kare kai, ma'ana ba Musulmi ne suka fara yaƙin ba, an dai tilasta musu kare kansu ne. Daga cikin hukunce-hukuncen watanni masu alfarma akwai cewa idan wani ya aikata kisan ganganci ko wanda ba na ganganci ba, wajibi cikin biyan diya ya yi ƙari da kaso ɗaya cikin uku na diyya.

Haramcin yaƙi cikin wattani masu alfarma ya kasance tun zamanin jahiliyya a cikin Larabawa: sai dai kuma a wasu lokuta Larabawa sukan ɗauke haramcin waɗannan watanni su kai shi wasu watannin daban domin su samu damar yin yaƙi cikin waɗannan watanni masu alfarma. Ana kiran wannan aiki na su da sunan "Nasi'u" Kur'ani ya siffanta hakan a matsayin babban zunubi.

Me Ake Nufi Da Watanni Masu Alfarama Kuma Waɗanne Watanni Ne?

A Muslunci, kan asasin ayoyin Kur'ani da riwayoyi an ambaci watanni huɗu da sunan watanni masu alfarma.[1] Dalilin kiransu da wannan suna ya samo asalin daga haramcin yaƙi cikinsu[2] Wannan ne dalilin alfarmar waɗannan watanni[3] ƙari kan haka, Shaik Ɗusi a cikin Tafsirul Tibyan, ya tafi kan cewa haramcin yana da ma'ana cewa aikata haramun a cikin waɗannan watanni yafi tsanani da munana daga sauran watanni.[4] Haka nan a cewar malaman Muslunci, ladan kyawawan ayyuka a cikin waɗannan watannin ya fi yawa daga wasu watannin daban.[5]

Cikin Kur'ani magana ta zo ƙarara kan wannan batu. Cikin aya ta 36 suratul Tauba ya zo cewa adadin watannin a wurin Allah guda goma sha biyu ne kuma cikinsu guda huɗu watanni ne masu alfarma. Bisa wata riwaya daga Annabin Muslunci (S.A.W), cikin watannin huɗu masu alfarma guda uku suna jere da juna sune: Zil-Ƙa'ada, Zil-Hijja da Muharram, sai kuma guda ɗaya da ya zo a ware wato Rajab.[6]

Lokacin Da Aka Kafa Haramcin Watanni Masu Alfarma

Bisa imanin aksarin malaman tafsiri, haramcin watanni masu alfarma an fara kafa shi a cikin shari'ar Annabi Ibrahim (A.S)[7] kuma ya ci gaba har zuwa zamanin jahiliyya[8] Wannan alfarma ta kasance da ace wani mutum zai haɗu da wanda ya kashe babansa cikin waɗannan watanni da ba zai kula shi ba.[9] Ahmad Baihaƙi malamin musulmi (Rasuwa: 458 hijira) ya rubuta cewa mutanen jahiliyya a lokacin watan Rajab sun kasance suna ajiye makamansu a gefe, mutane na rayuwa cikin kwanciyar hankali da cikakken aminci da zaman lafiya, babu wanda yake tsoron cutuwa daga wani.[10] Wannan al'ada ta Ibrahimiyya ta ci gaba tsakankanin Larabawa har zuwa lokacin bayyanar Muslunci, kuma Kur'ani ya jaddada tafiya kanta.[11]

Hukunce-hukuncen Watanni Masu Alfarma

Hukunce-hukuncen watanni masu alfarma, daga ciki akwai haramcin yaƙi cikinsu; idan aka kai hari kan musulmi, suna da haƙƙin kare kansu.[12] Wani hukunci na fiƙihu na daban akwai cewa diyyar kisa cikin waɗannan watanni tana ƙaruwa da kaso ɗaya cikin uku na diyya a cikin sauran watanni,[13] kuma babu bambanci kisan ganganci ne ko kisa makamancin ganganci ko kuma kisa wanda bana ganganci ba.[14]

Cikin Kur'ani an yi bayanin haramcin yaƙi a watanni masu alfarma. A cikin aya ta 217 suratul baƙara ya zo: «یسْأَلُونَكَ عَنِ الشَّهْرِ‌ الْحَرَ‌امِ قِتَالٍ فِيهِ. قُلْ قِتَالٌ فِيهِ كَبِيرٌ‌؛ ( Suna tambayarka game da watanni masu alfarma ka ce musu yaƙi cikinsu zunubi ne babba) haka ya zo: (Wata mai alfama da wani wata mai alfarma kuma alfarmomi cikinsu akwai ƙisasi, idan abokin gaba ya keta alfarma ya yaƙe ku cikin waɗannan watanni, kuma kuna da haƙƙin ramawa, ku ji tsoran Allah ku sani lallai Allah yana tare da masu taƙawa).[15]

Nasi'u

Babban labari: Nasi'u

Nasi'u yana da ma'anar jinkirtar da watanni masu alfarma.[16] A zamanin jahiliya, wani lokaci wata ƙabila da take son yin yaƙi a cikin ɗaya daga watanni masu alfarma, tare da biyan wasu kuɗaɗe tana aikawa zuwa ga masu kula ga ka'aba ta nemi su halatta mata wani wata cikin masu alfarma a haramta wani watan daban maimakonsa.[17] Watan da aka ɗauke alfarmarsa ana kiransa da sunan "Nasi'u".[18] Kur'ani a cikin aya ta 36 da 37 suratul Tauba, ya yi suka kan al'adar nasi'u ya kuma bayyana ta matsayin abin da yake janyo kafirci da ɓata ga mutane.[19]

Falsafar Haramcin Watanni Masu Alfarma

A cewar Nasir Makarim Shirazi, malamin tafsiri a Shi'a, haramncin yaƙi a cikin watanni masu alfarma, ɗaya ne daga cikin hanyoyi na kawo ƙarshen yaƙe-yaƙe da suke cin dogon zango, an yi hakan ne don ya zama wani tsani da za a fake da shi cikin kira zuwa ga sulhu da zaman lafiya, yayin da aka ajiye makamai cikin watanni huɗu a shekara, za a samu buɗewar fagen tunani da nutsuwa, tsammanin kawo ƙarshen yaƙi yana ƙaruwa matuka.[20] Sayyid Muhammad Husaini Ɗabaɗaba'i shi ma ya tafi kan cewa tare da tsagaita wuta da dakatar da yaƙi zaman lafiya zai mamaye baki ɗayan ƙasa domin mutane su samu damar tanadin kayayyakin rayuwa su kuma su ci gaba da rayuwarsu ta yau da gobe tare da neman kusanci zuwa ga Allah cikin ɗa'arsa.[21]

Bayanin kula

  1. ↑ Kashani, Manhaj al-Sadiƙin, Tehran, juzu'i. 4, shafi. 265; Tusi, Al-Tabyan, Dar Ihya al-Turat al-Arabi, juzu'i. 5, ku. 214; Suyuti, Al-Durrul al-Manthur, Dar al-Fikr, juzu'i. 4, ku. 183; Tusi, Tahdhib al-Ahkam, 1407ƙ, juzu'i. 4, shafi. 161; Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 55, shafi. 339.
  2. ↑ Tusi, Al-Tibiyan, Dar Ihya al-Turat al-Arabi, juzu'i. 2, shafi. 149; Tabari, Jami'ul al-Bayan, 1412ƙ, juzu'i. 10, shafi. 56.
  3. ↑ Tabarsi, Majma'ul al-Bayan, 1372SH, juzu'i. 2, shafi. 551.
  4. ↑ Tusi, Al-Tebyan, Dar Ihya' Al-Turaht Al-Arabi, juzu'i. 5, shafi. 214.
  5. ↑ Ƙummi, Tafsir al-Ƙummi, 1404ƙ, juzu'i. 1, shafi. 67; Jassas, Akhmul al-ƙuran, 1405ƙ, juzu'i. 4, shafi. 308.
  6. ↑ Tusi, Tahdeeb al-Ahkam, 1407ƙ, juzu'i. 4, shafi. 161; Majlesi, Bihar al-Anwar, 1403ƙ, juzu'i na 55, shafi na 339.
  7. ↑ Kashani, Manhaj al-Sadiƙin, Tehran, juzu'i. 4, shafi. 267; Tabataba'i, Tafsir al-Mizan, 1421ƙ, juzu'i. 9, shafi. 271; Ibn Arabi, Ahkam al-ƙur'an, 1408ƙ, juzu'i. 2, shafi. 943; Suyuti, Al-Durrul al-Manthur, Dar al-Fikr, juzu'i. 4, shafi. 188.
  8. ↑ Tayeb, Atyab Al Bayan, 1369, juzu'i. 8, shafi. 218.
  9. ↑ Tusi, Al-Tabyan, Dar Ihya' Al-Turaht Al-Arabi, juzu'i. 5, shafi. 214.
  10. ↑ Bayhaƙi, Sha’ab al-Iman, 1423ƙ, juzu’i. 5, shafi. 338.
  11. ↑ Tabataba'i, Tafsir al-Mizan, 1421ƙ, juzu'i. 9, shafi. 266.
  12. ↑ Imam Khumaini, Istifta'at, juzu'i. 1, shafi. 515.
  13. ↑ Imam Khumaini, Tahrir al-Wasilah, juzu'i. 2, shafi. 530;سیستانی، توضیح‌المسائل جامع، ج۴، مسئله ۱۳۶۱.
  14. ↑ سیستانی، توضیح‌المسائل جامع، ج۴، مسئله ۱۳۶۱.
  15. ↑ Suratul Baƙarah, aya ta:194
  16. ↑ Jafari, Bahasi Darbaraye “Nasi'u” Wa Rabiɗe An Ba Hajji, shafi. 119.
  17. ↑ Subhani, Manshor Javid, Imam Sadiƙ Institute, juzu'i. 6, shafi. 35.
  18. ↑ Tabataba'i, Tafsir al-Mizan, 1352SH, juzu'i. 9, shafi. 271.
  19. ↑ Suratul Tauba, aya ta 36 da ta 37.
  20. ↑ Makarem, Tafsir-Numno, 137SH, juzu'i. 7, shafi. 408.
  21. ↑ Tabataba'i, Tafsir al-Mizan, 1421ƙ, juzu'i. 9, shafi. 268; Al-Durrul al-Manthur, Dar al-Fikr, juzu'i. 4, shafi. 185.

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