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Ranar Isar da Sako: 2012/04/04
Takaitacciyar Tambaya
La’anar da ke cikin ziyarar ashura ta hada da dan yazeed wanda yake mutum na gari, me yasa kuke cewa ziyarar ashura ingantacciya ce?
SWALI
La’anar da ke cikin ziyarar ashura ta hada da dan yazeed wanda yake mutum na gari, me yasa kuke cewa ziyarar ashura ingantacciya ce?
Amsa a Dunkule
yazo cikin ziyara ashura la’anar ba ni umayya wadda ta hada har da dan yazeed, an samu wasu daga mutane na gani cewa dan yazeed da wasu da yawa daga banu umaiyya mutanene na gari sabida wasu daga hidimomin yan Adamtaka da sukayi, inda wannan ya saba da ace ana ta la’antarsu, domin warware wannan abu tare da rashin sabani tsakani wadannan maganganu (na cewa sunyi insaniyya sosai ta yadda bai dace ace ana la’antarsu ba). Cewa: abin da ake nufi da ba ni umayya su ne wadanda aka yi musu kallo bisa aiki kai ko su zamo bisa sababi ko dalilin canja addinin gaskiya tare da fitar dashi daga hanyarsa madaidai ciya da kwacen shugabancin (imamancin) mutane da shahadantar da Imamai da Shi’a ko bushara da ita, ko kuma sun zamo fajiran da basu bar addini ya tafi daidai ba, ko suna yarda da hakan ko … , wannan Magana a fayya ce take ga wanda yai aiki da ita a ziyara ashura da abin da ya faru a kafin ita da bayanta ,domin kuwa nauin ziyar da nau’in la’antar ana y in tane ga wadanda sukayi kwacen halifanci da nufin toshe hasken Allah (s.w.t) da bangaren da suka assasa dalilin cigaban kiyayya ga Ahlul bait (a.s), hakanan wannan la’anta ke tabbata garesu ga dukkan wanda ya yarda da cigabantar da ita.
magana a kai ita ce samun salihai na gaske daga ba ni umayya ya nuna ba sa daga wannan bangare da har zamu bukaci fitar asu na musamman .
Amsa Dalla-dalla
Wannan tambaya nada bangare biyu; bangaren farko: hakikance maganar dan yazeed kan akida da aiki.
Bangare na biyu kuma: fayya ce abin nfi da dukkan la’antar da akewa ba ni umayya a ziyarara ashura , amma magana kan dan yazeed ta tabbata cewa, diga digan mu’awiya dan yazeed sun tsaya kyam wajan gudanar da mulkin babansa ba tare da wani kokwanto ba, tare da yaye bakin ckin Shi’a na halifanci , saidai wannan ba shi ne ke nuna mu’awiya ya tuba tuba na hakika ba, tare da sharadin tuban kamar yadda yake, daga ciki akwai cigabantar da mulki karkashi zaluncin da ya faru harda zai sa shi a rahamar Allah (s.w.t), kuma ya hana la’anta ta sameshi. Kwacen halifanci koda kuwa na kankanin lokacine na da zunubi mai girman da tubansa na bukatar sharuddain ayyanannu.
An rawaito daga Imam Sajjad (a.s) na fadawa Abdullahi dan ata’a game da umar dan Abdul aziz : “idan ya mutu ahalin sama su la’anceshi ahalin kasa kuma su nema masa gafara”[1]. Saboda ya zauna a kujera da bata kamaceshi ba, duk da cewa ya saba da mafi yawan halifofi a mafiyf yawan ayyukansa wanda suke maslaha ne ga Ahlul bait (a.s), kai tsaye bawai muna nufin lallai cewa mu’awiya dan yazeed rahamar Allah (s.w.t) bazata sameshi ba[2]. A kowane hali babu wanda yasan kudurinsu sai Allah mabuwayi. Kamar yadda bama yanke tsammanin samun Shi’a masu tataccen ikhlasi daga cikinsu koda kadan kamar irin su Khalid dan saeed dan aas da baban aas dan Rabee’i da sa’adul khair da sauransu. karshe bayan mun sallama cewa daga cikin ba ni umayya akwai wadanda basu cancanci la’antaba ko kusa .
A bangare na biyu kuma, ma’anar ba ni umayya a ziyarar ashura, la’anar dukkan ba ni umayya da ma’anarta: ya kamata kafin dukkan komai mu fara lura da muhimmancin hikimar kura’ni shi ne rashin rikon mutum da laifin da wani ya yi ko sabaninsa a duniya ko a lahira[3], sai da kawai idan ya yi tarayya ko ya yarda cikin aikata laifin, ko bai hanaba, anan ne muke ganin ya cancanci a kamashi da yi masa hukunci ta yi masa azaba a kan laifin bawai dan ya aikiata laifin ba .
Mutum dayane ya yanka taguwar annabi Saluhu (a.s) daga samudawa[4]. kamar yadda yazo a kurani mun samu cewa azaba ta samesu gaba daya[5], aka kuma dauki dukkansu masu laifin kuma suka cancanci azabar da zata zo[6]. saboda yardar su da laifin, yazo daga amirul muminin (a.s) cikin Nahjul balagah cewa: “yaku mutane ku sani cewa mutane na haduwa cikin yarda da sabani, ku sani mutum daya ne ya yanka taguwar annabi saluhu (a.s) sai azaba ta saukar musu gaba daya saboda haduwarsu bisa yardda da hakan…”[7]. A wata ruwayar kuma yi wa bangarori ko kabila suna daya da watanta wajan alkurani mai girma da ruwayoyi shi ne haduwarsu kan tunani ko aiki daya, kamar yadda Allah (s.w.t) bai kira dan annabi Nuhu (a.s) daga ahalinsa ba saboda aikinsa ya saba da na babansa[8], a wasu lokutan zamu ga Manzo (s.a.w) na kiran salman alfarisy (RA) cewa na daga ahalinsa wato ahlulbait(a.s)[9]. Saboda haka bama lissafa salihai daga cikin ba ni umayya a matsayin masu aiki irin na ba ni umayya, an rawaito daga Abi Hamza ya ce: sa’adu dan abdul malik ya shiga wajan Abi Ja’afar, a lokacin Abi Ja’afar sai ya kirashi da sa’adun alkhairi alhali yana daga tsatson Abdul Aziz dan marwan a lokacin sa’ad ya kama kuka tare da shashsheka yana cewa, alhali ina daga cikin la’ananniyar zuriya cikin kurani, sai Aba Ja’afar ya ce baka daga cikinsu kai jinin umayyane da kake daga cikinmu, bakaji fadin Allah (s.w.t) ba game da annabi Ibrahim (a.s) yake cewa: “duk wanda ya bi ni yana tare dani”[10]. suratu Ibrahim aya ta 36
A karshen Magana abin nufi da dan ba ni umayya shi ne duk wanda ya zamo kan akidarsu da aikinsu koda kuwa bada kansa ya yi (aikin) ba idan ya zama sababi ne, ko boye aikin ko yarda wajan canja addinin daga hanyarsa ingantacciya da kin Imamai da shahadantar dasu ko mabiyansu. Wannan abu a bayyane yake ga duk wata magana da aka yita kafin ita ko bayanta da irin wannan ma’ana , irin maganar Allah (s.w.t) ya la’anci ba ni umayya cikin ziyarar ashura. saboda nau’in ziyarar shi ne la’ana ga wadancen mutanen da suka zauna kan kujerar halifanci bisa kwace tare da nufin toshe hasken Allah (s.w.t) da shagaltuwa kan amfani da ita ga makiya ahlul bait (a.s). hakanan wannan la’anta ke tabbata garesu ga dukkan wanda ya yarda da cigabantar da ita. magana a kai ita ce samun salihai na gaske daga ba ni umayya ya nuna ba sa daga wannan bangare da har zamu bukaci fitar asu na musamman, marigayi Abul fadhl tahrany ya ambata cikin sharhinsa na ziyarar ashura, bayan karfafawarsa ga wannan ra’ayi da dalilai biyun karshe.
  1. An raba ba ni umayya da nufin wadanda sukayi aiki irin na ba ni umayyar, wanda ke nufin bangaren da suka ki ahlul bait (a.s) tare da cutar dasu .
  2. Cikin ruwayar da tazo daga ma’asumai (a.s) mun samu Imam (a.s) na aiki da Kalmar ba ni umayya kan abu sufyan, mu’awiya da ahalin marwan[11].
A karshe koda mun tabbata mu’awiya dan yazeed la’antar Allah (s.w.t) bata shafeshi ba, mun sani abin nufi da ba ni umayya su ne wadancen masu danniyar, kaga kenan yana daga kebantattu da bai shiga cikinsu ba[12].
Ga wanda yake neman karin bayani ya koma zuwa tambatya ta 854 (mauki’iy:928) da tambaya ta 5465 (mauki’iy:5774).
 
 

[1] Saffar, Muhammad dan hasan , ba sa’irud darajat page 170; maktabatu ayatullahi marashiyyin najafy Kum bugu na uku (third edition) 1404;
[2] Ananne wasu daga malamai sun hadu a kan la’antar Umar dan Abdul aziz bata halatta ba irinsu mirza Abdullahi alafundy ana kiransa da sayyidur radhyyi a diwaninsa mai suna marthiyyatu umar bin Abdul Aziz inda yake kiransacikin girmamawa da mutuntawa.
[3] “ku sani wata rai bata daukar laifin wata “ suratun Najmi ayata 38, hakanan yazo cikin suratul an’am 164 da suratul isra’i aya ta 15, da suratu fadir aya ta 18, da zumar aya ta 7.
[4] Suratul kamar aya ta 29; Nahjul balagah , subhis salih, hiduba ta 201, page 319.
[5] Suratul a’araf, aya ta 77; Suratul huud aya ta 65; Suratush shuara’i 157; Suratush shams aya ta 14.
[6] Suratush shams aya ta 14.
[7] Nahjul balagah , subhis salih, hiduba ta 201, page 319.
[8] “sai Allah (s.w.t) madaukaki ya ce ya kai Nuhu baya daga cikin ahalinka domin aikinsa ba mai kyau bane , kada ka tambayeni abin da baka da iliminsa, ina tseratar da kai zama daga cikin masu jahilta(r hukunci) surat huud aya ta 46.
[9] (salman na daga cikinmu Ahlul Bait ) llama majlysy, Muhammad Bakir Bihar bolume 65,page 55, mu’assasatul wafa’a Beirut 1404.
[10] Bihar bolume 46 page 337; sheikhul mufeed ikhtisas page 85; mu’utamarul alamy li alkiyatush shaikhul mufeed Kum bugun farko (first edition) 1376.
[11] At tahrany almirazua abul fadhl; shafa’us sudur fi sharhi ziyzratu ashura bolume 1 page 263-255; Intisharatul mur tadhawy bugun farko (first edition) 1376.
[12] Don neman karin bayani duba :tar khan kasim nazaratul fir kaniyya wal falsafiyya lish shakhsiyya liwa thauratul imamul Husain (a.s) page 291-279.
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