Zawil Ƙurba

Daga wikishia

Zawil-ƙurba (Larabci: ذوي القربى) yana nufin makusantan Manzon Allah (S.A.W) da aka gabatar da Soyayyarsu a matsayin ladan aikin Manzo (S.A.W) a cikin Alkur’ani. A bisa hadisan Shi’a da Ahlus-Sunna, su ne Ali bin Abi ɗalib (A.S), Fatima (S), Imam Hassan (A.S.) da Imam Husaini (a.s.) Zawil-ƙurba yana nufin dangi na kusa. An ambaci kalmar Al-ƙurba cikin Alƙur’ani tare da kalmar Zi, [1] Zawi[2] Uli[3] da kuma a cikin ayar :

قُلْ لا أَسْئَلُکمْ عَلَیهِ أَجْراً إِلا الْمَوَدَّةَ فِی الْقُرْبی

[4] Zamakhshari malimin tafsiri kuma mawallafin kamus na Ahlus-Sunna, ya fassara kalmar Zawil-ƙurba a cikin wannan ayar a matsayin Ahlul-ƙurba.[5]

An yi amfani da Alƙurba a cikin Alkur’ani da ma’anar ‘yan uwa da dang.[6] asalin fassarar ƙurb yana nufin alaƙar kusa sosai a zamani ɗaya da guri ɗaya.[7] Kamar yanda hadisi ya zo, an yi amfani da Alƙurb a ayar Mawaddat zuwa ga Ahlul-Baiti.(AS) da ayar Khumus[8] da Ayah Fai’u,[9]ga faƙiran cikin Ahlul-Baiti ('yan uwan Annabi kenan (S.A.W).

Sanin Misdaƙan Zul Ƙurba

A ra'ayin Shi'a, waɗan da ake nufi da zawil-ƙurba cikin aya da ta zo a sama sune[10] Imamai Ma'asumai (AS).[11] sun haɗa da Hazrat Fatima (S).[12] A cikin ruwayoyin da ke cikin littattafai da majiyoyin tafsiri na Ahlus-Sunna an naƙalto su kamar haka: Imam Ali (A.S), Fatima (S.), Imam Hassan (a.s.) da Imam Husaini, An gabatar da waɗannan a matsayin Alƙurba.[13]

A cewar wasu malaman tafsirin Ahlus-Sunna, wannan ayar tana magana ne kan ƙuraishawa. Allah ya umurci Annabi (SAW) da ya tambayi ƙuraishawa, idan ba su yi imani ba, kada su yi ƙiyayya da Annabi (S.A.W) saboda nasabarsu,[14] haka nan wasu suna ganin wannan ayar ta sauka ne kan Ansaru (Mutanen Madina da suka yi imani), wanda Salma bint Zaid Najjar ce ta rawaito, mahaifiyar Abdulmuɗɗalib, kuma kawun Amina, mahaifiyar Manzon Allah (S.A.W). Sun kawo wa Annabi (SAW) dukiya, sai wannan ayar ta sauka kuma Annabi ya yi watsi da dukiyarsu.( wato bai karɓa ba)[15]

Hukunce-Hukuncen Fiƙihu

Kaɗan daga cikin hukunce-hukuncen da suka shafi Zawil-ƙurba: Rabon Zawil-ƙurba a khumusi: malaman fiƙihu na Shi’a suna ganin kason Zuwil-ƙurba daga cikin kuɗin khumusi shida da aka ambata a cikin ayar Khumusi na Imami ma'asumi ne.[16] kuma sun ambace shi a tareda rabon Allah da annabi sai na imam (S.A.W) wanda shine zawil-ƙurba ɗin.[17] Rabon Zawil-ƙurba a cikin ganima: Zawil-ƙurba suna daga cikin waɗanda ake bai ganima wannan kaso shidan (ganimomin da suke shiga hannun musulmi ba tare da yaƙi ba).[18]

Bayanin kula

  1. Suratul Baqarah aya ta 83.
  2. Suratul Baqarah aya ta 177.
  3. Suratul Towba aya ta 113.
  4. Suratul Shuri, aya ta 23
  5. Zamakhshari, Al-Kashaf, 1407 AH, juzu'i na 4, shafi na 219.
  6. Misali, duba: Rajeb, al-Mufardat fi Gharib al-Qur'an, 1412 AH, shafi na 663-664.
  7. Rageb, al-Mufardat fi Gharib al-Qur'an, 1412 AH, shafi na 663-664; Ibn Faris, Maqayis al-Laghha, 1404H, juzu'i na 5, shafi na 80.
  8. Hurrur Ameli, Wasa'il al-Shia, 1409 AH, juzu'i na 9, shafi na 509-520.
  9. Duba Makarem Shirazi, Tafsir Namuneh, Juzu'i na 23, shafi na 505-504.
  10. Suratul Shura, aya ta 23.
  11. Qomi, Jame Al-Khilaf da Al-Wefaq, 1379, shafi na 234; Najafi, Javaher Al Kalam, 1362, juzu'i na 16, shafi na 86-87.
  12. Khoei Mustanad al-Arwa, 1364, juzu'i na 3, shafi na 307-308.
  13. Misali, duba: Ibn Hanbal, Fadael al-Sahhabah, 1430 AH, juzu'i na 2, shafi na 833; Bukhari, Sahihul Bukhari, 1422 AH, juzu'i na 6, shafi na 129; Zamakhshari, Al-Kashaf, 1407 AH, juzu'i na 3, shafi.402; Siyuti, durrul al-Manthor, 1404 AH, juzu'i na 6, shafi na 7; Qortubi, Al-Jamae Al-ahkam Al-Qur'an, 1364, juzu'i na 16, shafi na 22.
  14. Ibn Kathir, Tafsirin Ibn Kathir, 1412 AH, juzu'i na 4, shafi na 121; Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 13, shafi na 31-30.
  15. Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 13, shafi na 31.
  16. Syed Morteza, Rasail Sharif Morteza, 1405 AH, juzu'i na 1, shafi na 226.
  17. Najafi, Javaher al-Kalam, 1404 AH, juzu'i na 16, shafi.84; Ibn Baraj, al-Muhadzb, 1406 AH, juzu'i na 1, shafi na 180.
  18. Makarem Shirazi, Tafsir Namuneh, juzu'i na 23, shafi na 502.

Nassoshi

  • Alousi, Sayyid Mahmud, Ruh al-Ma'ani fi Tafsirin Qur'an al-'Azeem, Bincike na Ali Abdallah Atiyeh, Beirut, Dar al-Kitab al-Alamiya, 1415 Hijira.
  • Bukhari, Muhammad bin Ismail, Sahihul Bukhari, Bincike na Muhammad Zuhair bin Nasser al-Nasser, Beirut, Dar Touq al-Najah, 1422H.
  • Ibn Hanbal, Ahmad, Fadael al-Sahabah, Alkahira, Dar Ibn al-Jawzi, 1430H.
  • Qomi, Ali bin Muhammad, Jame Al-Khilaf da Al-Wafaq, Kum, wadanda suka assasa tashin Imam Zaman, 1379.
  • Sayyed Mortaza, Ali bin Hossein, Rasail al-Sharif al-Mortaza, edited by Seyyed Mahdi Rajaee, Qum, Darul Qur'an al-Karim, 1405H.
  • Siyuti, Jalaluddin, Al-Dur al-Manthur fi al-Tafseer Balmathur, Qum, Laburare Ayatullah Azami Marashi Najafi, 1404H.
  • Hurru Amili, Muhammad bin Hasan, Wasal al-Shia, Qum, Al-Bait Foundation, 1409 AH.
  • Ibn Baraj Tripolisi, Abdul Aziz, Al-Mahdez, Qum, ofishin wallafe-wallafen Musulunci da ke da alaka da kungiyar malamai ta Qum Seminary Society of Teachers, 1406H.
  • Ibn Faris, Al-Lughga, Kum, Makarantar Ilimin Musulunci, 1404H.
  • Ibn Kathir, Ismail bn Umar, Tafsirin Ibn Kathir, Yusuf Abd al-Rahman Marashi, Beirut, Darul Marafa ya yi bincike akan bugu da bugawa da kuma al-Tawzi'ah, 1412 AH/1992 AD.
  • Khoei, Seyyed Abulqasem,MUstanad Al-Arwa, Qom, Lotfi, 1364.
  • Najafi, Mohammad Hassan, Javaher Al-Kalam, Beirut, Dar Ihya Al-Trath al-Arabi, 1362H.
  • Qurtubi, Muhammad bin Ahmad, Al-Jame Al-ahkam Al-Qur'an, Tehran, Nasser Khosrow, 1364.
  • Raghib Esfahani, Hossein bin Muhammad, al-Mufardat fi Gharib al-Qur'an, Beirut, Dar al-Shamiya, 1412 AH.
  • Zamakhshari, Mahmoud, Al-Kashaf an haqaeq Ghwamaz al-Tanzil, Beirut, Darul Kitab al-Arabi, 1407H.