Ziyartar Ƙaburbura

Daga wikishia

Ziyarar ƙaburbura (Larabci: زيارة القبور) ma'ana zuwa ƙaburburan waɗanda suka riga mu gidan gaskiya domin girmama su da karrama su. Malaman muslunci bisa biyayya ga ayoyin kur'ani da hadisai, sun halasta zuwa ziyarar ƙaburbura musammam ma ƙaburburan Annabawa da mutane nagargaru, an yi bayanin fa'idoji da falalolin ziyartar ƙaburbura, na'am cikin al'ummar musulmi wahabiyawa ne kaɗai suke haramta zuwa ziyarar ƙaburbura.

Bakiɗayan malaman fiƙihun muslunci idan ka cire wahabiyawa sun yi ittifaƙi kan cewa ziyartar ƙaburburan waɗanda suka riga mu gidan gaskiya ga maza aiki ne na mustahabbi a shari'a; sai dai cewa sun yi saɓani game da hukuncinsa ga mata , galibin malaman imamiyya basa ganin bambanci hukuncin mustahabbanci ziyarar ƙaburbura waɗanda suka riga mu gidan gaskiya tsakanin maza da mata, kamar yadda suka yi fatawa mustahabbanci ga maza haka suka yi ga mata. Haka nan mashhur tsakanin malaman ahlus-sunna shi ne kasancewar ziyarar ƙaburbura makaruhi ga mata.

Ma'ana Da Matsayi

Ziyarar ƙaburbura shi ne halartar inda aka binne waɗanda suka mutu, da niyyar girmama su da karrama su. Cikin isɗilahin addini ana amfani da wannan ma'ana hatta cikin halartar ƙaburburan Annabawa, Imamai (A.S) da ƴaƴan Imamai da kuma mutane nagargaru, wannan ziyara tana kasancewa tare da ayyukan na musammam daga girmamawa, tawassuli da tabarukki da su.[1] girmama ƙaburburan waɗanda suka rasu musammam ƙaburburan manyan mutane al'amari ne da yake da daɗaɗɗen tarihi, mutane daga sassan duniya suna girmama daɗaɗɗun magabatansu suna zuwa ziyarar ƙaburburansu.[2] cikin saƙafa da al'adun muslunci nan ma kamar dai yadda Shaik Jafar Subhani yake cewa haƙiƙa ziyartar ƙabarin Annabi (S.A.W) da Ahlul-baiti da ƙaburburan muminai suna daga cikin asalan al'adun muslunci.[3]

Ziyartar Mamata a ranar alhamis makabartar garin Arak Iran.[4]

Daga Ziya'ud ad-dini Maƙdisi, malamin fiƙihu ɗan mazhabar hanbali (Wafati:663. h. ƙ) an naƙalto cewa tare da jingina da ba'arin riwayoyi, ya yi bayani ƙarara cewa musulmai a ko'ina da kowanne lokaci sun kasance suna zuwa ziyarar ƙaburburan mamatansu kuma suna karanta musu kur'ani. Yana ganin wannan ala'ada matsayin abin da aka yi ijma'i kansa, ya kuma ƙara da cewa babu wani mutum da ya yi inkarin hakan.[5] ziyarar ƙaburbura da tattakin kan wurin ziyara a ranar alhamis da juma'a yana daga al'adar wasu ƙasashen musulmi misali a ƙasar Iran wani sananne abu ne da ya shahara da yake da lasisi. ƙaranta fatiha da karatun kur'ani, wanke dutse saman ƙabari, kunna kyandir tare da ɗora fulawa a kan ƙabari, raba kyaututtuka da sadaƙa, bayar da hadaya da bakance da dss…. Suna daga cikin jumlar ladubba da wasu mutane suke raya su yayin kai ziyara ƙaburburan mamatansu.[6]

Halasci Da Kufaifayin Ziyarar Ƙaburbura

Malaman muslunci bisa riƙonsu da ayoyin kur'ani da hadisai, suna ganin halascin ziyarar ƙaburburan Annabawa da mutane nagargaru, sun kuma yi bayani fa'ido da falalar hakan,[7] tunawa da mutuwa da tunawa da lahira,[8] neman kusancin Allah,[9] tausasa da lausasar zukata,[10] suna daga jumlar tasiri da kufaifayin zuwa ziyarar ƙaburbura. Haka nan an ce ta dalilin ziyarar ƙaburbura maziyarci zai tunatar da kansa cewa wannan rayuwa gajeriya ce kuma bata bakin komai, kuma hakan na iya taimaka masa cikin lazimtuwa da kyawawan halaye, ƙari kan hakan su ma mamatan da ya ziyarta za su amfana daga addu'o'in da nema musu gafara da ya yi.[11]

Cikin wata riwaya da aka naƙalto daga Imam Sadiƙ (A.S) ya ce ku ziyarci ƙaburburan muminai maza da muminai mata; saboda suna ɗebe haso da ziyararku tare da samun nutsuwa, idan kuka nesance su, za su samu kansu cikin halin ɗimauta da gigita,[12] haka nan cikin wata riwaya daban da aka naƙalto ta daga gare shi ya ce ku ziyarci mamatanku haƙiƙa suna samun farin ciki da ziyararku, kowanne ya nemi buƙatarsa tare da addu'a yayin da ya je ziyara ƙabarin babansa da babarsa.[13]

Dalilan Halascin Ziyarar Ƙaburbura

Malaman muslunci a ƙoƙarinsu na tabbatar da halascin ziyarar ƙaburbura musammam ƙabarin Annabi (S.A.W) da muminai sun dogara da dalilan da bayaninsu zai zo a ƙasa:

  • Kur'ani: aya ta 84 suratul tauba kan maganar hana Annabi (S.A.W) yin sallah kan jana'izar munafukai da yi musu addu'a cikin wannan aya an yi ishara kan tsayuwa kan ƙabarinsu.[14] bisa ra'ayin malaman tafsiri da fahimtarsu, hana yi wa munafukai sallah tare da tsayuwa kan ƙabarinsu yana nuni kan cewa tsayuwa kan ƙabari da yin addu'a matsayin ibada da ta halasta a shari'a, domin kaɗai Allah ya hana shi ne yin hakan kan ƙabarin munafuki wanda hakan yana nufin halascin yi kan ƙabarin mumini.[15]
  • Sunnar Annabi (S.A.W): tun farkon musluncin ziyarar ƙaburbura ta kasance aiki halastacce da ya yaɗu, a rahotan Ibn Shabba cikin littafin Tarikh Al-madinatil Al-munawwara, lokacin da Annabi (S.A.W) yake dawowa daga fatahu makka zuwa madina ya je ziyarar ƙabarin mahaifiyarsa nana Amina ya tsaya ya ce: wannan ƙabarin mahaifiyata ne, na roƙi Allah ya bani izini kan ziyartarta kuma ya bani.[16] haka nan an naƙalto cewa ya je ziyarar ƙaburburan shahidan yaƙin uhud,[17] kuma ya kasance yana zuwa ziyarar ƙaburburan muminai a maƙabartar baƙi'a.[18]
  • Aikin sahabbai da tabi'ai: madogaran tarihi da na riwaya sun kawo rahotanni game da ziyarar ƙaburbura da wasu sahabbai da tabi'ai suka yi waɗannan rahotanni sun kasance suna hakaito halascin ziyara a wurin sahabbai da tabi'ai.[24]
  • Ijma'in malamai: haƙiƙa halascin zuwa ziyara ƙabarin Annabi (S.A.W) da ƙaburburan bayin Allah salihai abu ne ya kasance kan ijma'in malamai,[25] ƙazi iyaz (Wafati:544. h. ƙ), malamin fiƙihu bamalike, cikin littafinsa mai suna Al-shifa bi ta'arif huƙuƙ Al-musɗapa, yana cewa haƙiƙa ziyartar ƙabarin Annabi (S.A.W) yana daga falaloli da sunnonin muslunci waɗanda dukkanin musulmi sun yi ijma'i kan halascinsu.[26]
  • Sirar musulmi: sirar musulmi tun daga zamanin Annabi (S.A.W) ta ƙullu kan kasancewa suna zuwa ziyarar ƙaburburan muminai, suna musu addu'a.[27] Abubakar Shaukani, daga malaman fiƙihun ahlus-sunna a ƙarni na shida, tare da jingina da wannan hadisi na Annabi (S.A.W) «نَهَيْتُكُمْ عَنْ زِيَارَةِ الْقُبورِ فَزُوروهَا؛ (na kasance na hana ku ziyartar ƙaburbura amma yanzu kuna iya ziyartar su.[28] ya ce bayan Annabi (S.A.W) ya bada izinin zuwa ziyarar ƙaburbura ne musulmai suka fara ganin halascin ziyarar ƙaburbura, kuma daga wannan lokaci zuwa yanzu musulmai sun himmatu da ziyarar ƙaburbura.[29]
Allon sallama ga mamata a wata makabartar Iran shekarar 2019 miladi, [30]

Ladubban Ziyarar Ƙaburbura

Malaman muslunci, bisa la'akari da sunnar Annabi (S.A.W) da Imamai ma'asumai (A.S) sun yi bayanin ladubba ga ziyara da kuma ayyukan mustahabbi, ba'arin waɗannan ayyuka sun kasance a bayanin da zai zo a ƙasa kamar haka:

Ziyarar ƙaburbura Ga Mata

Game da halascin ziyarar ƙaburbura ga maza babu saɓani tsakanin malaman muslunci, amma game da halascinta ga mata akwai saɓanin malamai:

  • Mahangar imamiyya: ziyarar ƙaburbura ga mata tana matsayin mustahabbi a wurin malaman fiƙihun imamiyya. sahibul hada'iƙ ya yi da'awar ijma'i kan wannan hukunci.[38] na'am muhaƙƙiƙul hilli cikin littafin Al-mu'utabar da Allama Hilli cikin Muntahal Al-maɗlab sun ce makaruhi ne.[39] shahidul awwal cikin littafin Zikra Ash-shi'a tare da yin ishara da mahangar muhaƙƙiƙul hilli yana cewa makaruhanci ziyarar mata ƙaburbura ya faru ne sakamakon ta yiwu ya haka ya ci karo da kamewarsu daga haɗuwa da wanda ba muharraminsu ba, amma idan ya zamana babu wannan matsalar to hukunci ziyarar ƙaburbura ga mata zai kasance halas kuma mustahabbi.[40]
  • Mahangar ahlus-sunna: a cewar Taƙiyud ad-dini Subki a cikin littafin Shifa'ul As-siƙam tare da naƙali daga littafin “Al-mausu'atu Al-fiƙhiyyati Al-kuwaitiyya” wani babban littafi na fiƙihun ahlus-sunna, ra'ayin mashhur a wurin malaman fiƙihun ahlus-sunna shi ne cewa makaruhi ne mata su je ziyarar ƙaburbura.[41] ba'arin malamai suna ganin ziyarar ƙaburbura ga mata matsayin mustahabbi kamar dai yadda take ga maza.[42]
  • Mahangar wahabiyawa: Muhammad ɗan Abdul-wahab da wahabiyawa da suka bi sahunsa tare da jingina da riwayar da take cewa لَعَنَ اللَّهُ زَوَّارَاتِ الْقُبُورِ (Allah ya tsinewa mata masu ziyarar ƙaburbura),[43] sun yi fatawar haramcin zuwan mata ƙaburbura.[44] ba'arin malamansu sun fassara lafazin la'ana da tsinuwa matsayin alama ta haramci hatta da kasancewar ziyarar ƙaburbura matsayin babban zunubi ga mata.[45] na'am wannan fahimta ta samu suka daga sauran malaman muslunci, ba'ari daga cikinsu misalin tirmizi da hakim naishaburi daga malaman hadisi na ahlus-sunna sun ce wannan hadisi yana da alaƙa ne da zamann da Annabi (S.A.W) ya hana zuwa ziyarar ƙaburbura, sai dai kuma an ɗage wannan hani daga baya an bawa mata dama da izinin zuwa ziyarar ƙaburbura.[46] wasu kuma sun tafi kan ra'ayin cewa wannan riwaya tana magana ne kan wuraren da ziyarar tana haifar da aikata zunubi da haramun.[47] wasu ba'ari sun naƙalto daga ƙurɗubi (Wafati:671.h.ƙ) malamin fiƙihu bamalike , cewa kalmar «زَوَّارَات» da ta zo cikin wannan hadisi ta zo ne a sigar mubalaga, ma'ana mata masu yawan zuwa ziyarar ƙaburbura, saboda haka tsinuwar da ta zo cikin wannan hadisi ba za ta shafi dukkanin mat aba.[48] bisa fatawar da ta fito daga “Darul Al-Ifta misra” mustahabbi ne ziyarar ƙaburbura ga maza da mata, kuma wannan hadisi yana magana ne kan wuraren da ziyarar ƙaburbura take sabunta baƙin ciki da kuma ga mata.[49]

Ibn Taimiyya Da Wahabiyawa Ba Su Yarda Da Ziyarar Ƙaburbura Ba

Ibn Taimiyya da wahabiyawa tare da jingina da hadisul shaddu rihal, sun haramta duk wani ɗaure kaya da niyyar zuwa ziyarar ƙaburbura hatta ƙabarin Annabi (S.A.W), kuma suna ganin hakan matsayin bidi'a da shirka,[50] an ra'ayinsu bisa dogara da wannan riwaya kaɗai ana ɗaure kaya aje ziyarar masallatai guda uku ne kacal; su ne masallacin harami, masallacin al'aƙsa da masallacin Annabi.[51]

Malaman musulmi sun yi suka kan wannan magana ta Ibn Taimiyya da wahabiyawa, galibin malaman ahlus-sunna misalin Nawasi,[52]Ibn Hajar Asƙalani,[53] Gazali,[54] Mulla ƙari Hanafi,[55] Shamsud Ad-dini Zahabi,[56] Jassas,[57] Ibn Abidin malamin fiƙihu a Hanafiyya,[58] Zurƙani malamin fiƙihu a malikiyya,[59] Ibn ƙudama hanbali,[60] da wasu ba'ari sun tafi kan cewa hadisul shaddi rihal wanda Ibn Taimiyya ya dogara da shi kan haramta ziyartar ƙaburbura hadisi ne da isnadinsa yake da rauni,[61] kuma wannan hadisi baya magana kan hana ziyartar ƙaburbura musammam ƙabarin Annabi (S.A.W) bari dai wannan hadisi yana muƙamin bayanin falalar masallatai guda uku.[61]

Bayanin kula

  1. ↑ Kayani Farid, "Ziyarat", shafi na 847.
  2. ↑ Makarim Shirazi, Shi’ar Pasakh Miguyan, 1428H, shafi na 89.
  3. ↑ Sobhani, Manshur aqayed Imamiyeh, 1376, shafi na 254.
  4. ↑ «آخرین پنجشنبه سال ۹۹ - آرامستان اراک»، خبرگزاری ایسنا.
  5. ↑ Mubarakfouri, Tohfa Al-Ahuzi, 1410 AH, juzu'i na 3, shafi na 275.
  6. ↑ «یاد از دست رفتگان؛ رسم ارزشمند ایرانیان/ برخی اعتقادات پنجشنبه آخر سال»، سایت خبرگزاری مهر.
  7. ↑ Subhani, Ain Wa Habit, 1386 AH, shafi 102.
  8. ↑ Muslim, Sahih Muslim, Dar Ihya’ al-Arabic Heritage, juzu'i na 2, shafi na 671; Al-Daraqutni, Sunan Al-Daraqutni, 1424 BC, juzu'i na 5, shafi na 467.
  9. ↑ Sayyid bin Tawus, Farhat al-Ghari, 1419 AH, shafi na 104-105; Allama Majlisi, Bihar al-Anwar, 1403 BC, juzu'i na 100, shafi na 120-121.
  10. ↑ Muttaqi Hindi, Kanz al-Amal, 1401 BC, juzu'i na 15, shafi 646.
  11. ↑ Abrahamoff, "TYaujihu Falsafi Fakhr al-Din Razi az ziyarat kabur", shafi na 86.
  12. ↑ Kulayni, Al-Kafi, 1407H, juzu'i na 3, shafi na 228.
  13. ↑ Kulayni, Al-Kafi, 1407H, juzu'i na 3, shafi na 230.
  14. ↑ Tabatabai, Al-Mizan, 1343 AH, juzu'i na 9, shafi na 360; Suratul Tauba, aya ta:84.
  15. ↑ Tabarsi, Majma’ al-Bayan, 1415 BC, juzu’i na 5, shafi 100; Tabatabai, Al-Mizan, 1363 AH, juzu'i na 9, shafi na 360.
  16. ↑ Ibn Shubah, Tarilh Madina, 1410 BC, juzu'i na 1, shafi na 120.
  17. ↑ Samhudi, Wafa al-Wafa, 1419 AH, juzu'i na 3, shafi na 112.
  18. ↑ Samhudi, Wafaa al-Wafa, 1419 BC, juzu'i na 3, shafi na 78.
  19. ↑ Farmanian, Sadaqat, "Ziyarat kabur wa dalayilalaimane Shi'e bayar Mashrooit Ann," shafi na 151.
  20. ↑ Hakim Neyshaburi, Al-Mustadrak na Sahihai Biyu, 1411H, juzu’i na 1, shafi na 533.
  21. ↑ Hurr Ameli, Wasa’il al-Shi’ah, 1416 AH, juzu’i na 14, shafi na 408.
  22. ↑ Ibn Qalawayh, Kamil al-Ziyarat, Al-Saduq Library, shafi na 36-37.
  23. ↑ , Kulaini, Al-Kafi, 1407 BC, juzu'i na 4, shafi na 579; Hurr Ameli, Wasa’il al-Shi’ah, 1416 AH, juzu’i na 14, shafi na 319-600.
  24. ↑ , Malik bin Anas, Al-Muwatta’, 1406 BC, juzu’i na 1, shafi na 166; Sanani, Musannaf, 1403 BC, juzu'i na 3, shafi na 570-576; Taqi al-Din Sabki, Shifa’ al-Si’am, 1419 AH, shafi na 166-168; Murtada, Al-Sahih daga Tarihin Annabi Mafi Girma, 1426H, juzu'i na 6, shafi na 283.
  25. ↑ Taqi al-Din Subki, Shifa al-Siqam, 1419 AH, shafi 184; Mubarakfuri, Tuhfat al-Ahwadhi, 1410 AH, juzu'i na 3, shafi na 275.
  26. ↑ Ayyad, Al-Shifa bi Ta'rif bi-Tarif Huquq Al-Mustafa, 1407 BC, juzu'i na 2, shafi na 194.
  27. ↑ Zarei Sabzwari, Ziarat der Nijah Shariat, wanda Mash’ar ya buga, shafi na 21.
  28. ↑ Muslim, Sahih Muslim, Dar Ihya’ al-Tarath al-Arabi, juzu’i na 2, shafi na 672.
  29. ↑ Kashani, Bada’i’ al-Sana’i’, 1424 BC, juzu’i na 1, shafi na 320.
  30. ↑ «عکس تابلوی مزار شهدا و گلزار شهدای استان خوزستان»، قاب عشق.
  31. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 4, shafi na 321.
  32. ↑ Shahidul Awwal, Al-Mazar, 1410 BC, shafi 221; Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 4, shafi na 319-322.
  33. ↑ Shahidul Awwal, Al-Mazar, 1410 BC, shafi 221; Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 4, shafi na 322.
  34. ↑ Ibn Abi Ya’li, Tabaqat Hanbaliyya, Dar Al-Ma’rifa, juzu’i na 1, shafi na 244.
  35. ↑ Ibn Abi Ya’li, Tabaqat Hanbaliyya, Dar Al-Ma’rifa, juzu’i na 1, shafi na 244.
  36. ↑ Sheikh Tusi, Tahdhib Al-Ahkam, 1344 AH, juzu'i na 1, shafi 320; Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 4, shafi na 316-318.
  37. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 4, shafi na 323.
  38. ↑ Bahrani, Hadayek al-Nadhra, Islamic Publishing Foundation, juzu'i na 4, shafi na 169.
  39. ↑ Muhaqqiq Hali, Al-Mu’tabar, 1407 BC, juzu’i na 1, shafi 339; Alama Hilli, Muntaha al-Muttalib, 1412 AH, juzu'i na 7, shafi 430.
  40. ↑ Shahidul Awwal, Zikr al-Shi’ah, 1419H, juzu’i na 2, shafi na 63.
  41. ↑ Taqi al-Din Sabki, Shifa al-Siqam, 1419 AH, shafi 186; Juma Az Nuysandegan, Kundin Shari’a na Kuwaiti, Ma’aikatar Aukaf da Al’amuran Musulunci, juzu’i na 24, shafi na 88.
  42. ↑ Misali duba Sharanbilali, Maraqi al-Falah, 1425H, shafi na 228-229.
  43. ↑ Tirmizi, Sunan al-Tirmidhi, 1395 AH, juzu'i na 3, shafi na 362.
  44. ↑ Abdul-Wahhab, Al-Tawhid, Jami'ar Imam Muhammad bin Saud, shafi na 65; Ibn Baz, Fatawas Noor ‘ala al-Darb, Sheikh Bin Baz Charitable Foundation, shafi na 242.
  45. ↑ Ibn Baz, Fatawa Noor ‘ala al-Darb, Sheikh Bin Baz Charitable Foundation, shafi na 242; Ibn Uthaimin, Al-Qawl Al-Mufid, 1424H, juzu'i na 1, shafi na 430.
  46. ↑ Tirmizi, Sunan al-Tirmidhi, 1395 AH, juzu'i na 3, shafi na 362; Hakim Neyshaburi, Mustadrak Alal al-Sahihayn, 1411 AH, juzu'i na 1, shafi na 529-530.
  47. ↑ Mubarakfuri, Tuhfat al-Ahwadhi, 1410 AH, juzu'i na 4, shafi na 137.
  48. ↑ , Asqalani, Fath al-Bari, 1379 AH, juzu'i na 3, shafi na 149; Shawkani, Nil Al-Awtar, 1413 BC, juzu'i na 4, shafi na 134.
  49. ↑ «حكم زيارة النساء للقبور»، سایت دار الإفتاء المصریة.
  50. ↑ Ibn Taimiyyah, Minhaj al-Sunnah, 1406 Hijira, juzu'i na 2, shafi 440 Ibn Baz, Fatawas Nour ‘ala al-Darb, Sheikh Bin Baz Charitable Foundation, shafi na 243.
  51. ↑ Ibn Taimiyyah, Minhaj al-Sunnah, 1406 BC, juzu'i na 2, shafi 440; Ibn Baz, Fatawas Nour ‘ala al-Darb, Sheikh Bin Baz Charitable Foundation, shafi na 243.
  52. ↑ An-Nawawi, Sahih Muslim tare da bayanin Imam An-Nawawi, 1392H, juzu'i na 9, shafi na 167-168.
  53. ↑ Ibn Hajar Asqalani, Fathul Bari, 1379, juzu’i na 3, shafi na 65.
  54. ↑ Ghazali, Ihya’ Ulum al-Din, Dar al-Ma’rifa, juzu’i na 1, shafi na 244.
  55. ↑ Harwa Al-Qari, Marqat Al-Mafatih, 1422 BC, juzu'i na 2, shafi na 589.
  56. ↑ Dhahabi, Siyar A`lam al-Nubala’, 1414 BC, juzu’i na 9, shafi na 368.
  57. ↑ Jassas, Ahkam al-Qur’an, 1300 AH, juzu’i na 1, shafi na 295.
  58. ↑ Ibn Abidin, Radd al-Mukhtar, 1412 BC, juzu'i na 2, shafi na 627.
  59. ↑ Zarqani, Sharh Al-Zarqani, 1424 BC, juzu'i na 1, shafi na 396-397.
  60. ↑ Ibn Qudama, Al-Mughni, 1388 BC, juzu'i na 2, shafi na 195.
  61. ↑ Ibn Taimiyyah, Minhaj al-Sunnah al-Nabawiyyah, 1406 AH, juzu'i na 2, shafi na 440.

Tsokaci

Nassoshi

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Abrahamov, Benjamin, Arujnia, Parvaneh, "Bayyana Falsafa na Fakhr al-Din Razi na Ziyarar Kaburbura", a cikin Ma'arif Quarterly, Maris 2018, No. 54.

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