Wata ibada, kamar sallah da azumi, wanda daya ne daga cikin rukunan Musulunci guda biyar na farilla, kuma yana goyon bayan kubbarsa, shi ne aikin hajjin Makka (hajji). Kur’ani ya ce game da shi kamar haka: “Ni ina yin Hajji mafi kyau (babban Hajji) kuma ina mutu (karamin Hajji) saboda Allah, kuma ba don wani amfani a cikin rayuwar duniya da daukaka ba” (K.2: 196). ). "Suna kayyade lokacin gudanar da al'amuransu ga mutane, kuma suna kayyade lokacin aikin Hajji (hajji), wanda yana daga cikin asasin addininku" (K.2: 189). . An umurci kowane “mumini na gaskiya” ya ziyarci wurare masu tsarki ga musulmi aƙalla sau ɗaya a rayuwarsa. Manzon Allah Sallallahu Alaihi Wasallama ya ce: "A tsakanin qananan hajji guda biyu, mutum yana kankare dukkan zunubai, kuma ladan aikin hajji mai girma shi ne aljanna". Duk da haka, duk da wajibcin wannan takardar, Kur'ani ya ce waɗanda ke da ikon yinsa kuma waɗanda suke da ikon yin wannan aikin ne kawai za su iya yin aikin hajji: "Yin aikin hajjin wannan gida wajibi ne ga waɗanda suka iya. don yin ta (hajjin Daki) “(K.3:97)”, Allah ya umurci masu iya zuwa wannan xakin, domin su amsa wannan kiran (yi hajji) su isa xakin da qafa ko a kan raquma. (K.22:27).
Da farko dai tattakin ya kunshi ziyartar dakin Ka'aba da gudanar da ibadu. Bayan haka, aikin hajji ya hada da ziyarar kabarin Muhammad da ke Madina da kuma yin addu'o'i a masallatan Hijaz (yamma gabar tekun Larabawa ita ce kasa mai tsarki na musulmi). Mabiya tafarkin Shi'a a Musulunci sun yi karin tattaki zuwa kaburburan Imam Husaini a Karbala, Halifa na hudu (madaidaici), dan uwan Muhammad Ali bn Abu Talib a Najaf, Imam Reza a Mashhad da kuma "tsarki" Mansum a Qum. Wannan ziyarar da ‘yan Shi’a suke yi zuwa kaburburan limamansu galibi ba aikin hajji ba ne, sai ziyara – ziyara.
Sharia ta tanadi tanadi na musamman dangane da aikin hajjin Makka:
Na farko wanda ya yanke shawarar zuwa aikin Hajji dole ne ya kai shekaru. Mata ‘yan kasa da shekaru arba’in dole ne su kasance tare da daya daga cikin danginsu maza.
Na biyu, isasshe, ba mahaukaci ba, da kuma 'yantacce (ba bawa ba).
Kada ya yi aikin hajji saboda haramun da ayyukan sabo (fashi, kisa, sata, da sauransu). Hakanan ya kamata a guji tafiya idan akwai ƙarin al'amura na gaggawa ko kuma idan hanya ɗaya tilo tana wakiltar babban haɗari ga rayuwa.
Ba ya wajaba ga talaka ya yi aikin Hajji, sai dai idan wani ya dauki nauyin ciyar da tafiyarsa da ciyar da iyalansa duka, kuma akwai kwarin gwiwa cewa lallai mai kyauta zai cika alkawarinsa.
Dole ne ku kasance tare da ku "tasrih al-hajj" (izinin shiga aikin hajji). Bisa la’akari da illolin da ke jiran matafiyi, shi ma ana ganin wajibi ne ya yi wasiyya kafin ya tafi aikin hajji.
Daga karshe dai mahajjaci kamar yadda aka ambata a sama, dole ne ya iya aikin Hajji. Nufin wannan:
Yi ajiyar abinci ta hanya tare da ku.
Mota don tafiya, da kuma ikon siyan tikitin don duk hanyoyin sufuri.
Domin samun lafiyar jiki domin cika dukkan sharrudan aikin Hajji da jure dukkan wahalhalun tafiya.
Don samun isassun kuɗaɗen da za su ciyar da iyali ko waɗanda aka ba shi amanar kulawa. Lallai ne ya kasance yana iya ba iyalansa kayan aiki yadda ya kamata domin kada abin ya lalace yayin aikin hajjinsa.
Haka kuma Sharia ta tanadi aikin hajjin hajji. Idan musulmi yana da abin da zai yi aikin hajji, amma bai da lafiya a kan haka, zai iya aika wani ba kansa ba. Haka nan kuma wanda ya yi aikin hajji na lada, ga wani, ba shi da kansa ya sami darajar “Hajji” (ya yi aikin Hajji) kuma dole ne ya sake yin aikin hajjin kansa. Sharia ta halasta aikin Hajji na hayar namiji ga mace da akasin haka. Haka kuma, Shari'a ta yi Allah wadai da wadanda ba su da isasshen lafiya don yin tafiye-tafiye, duk da haka suka rungumi wannan sana'a, suna jefa kansu cikin hadari. Akwai kungiyoyi daban-daban a duniya da ke ba da taimako wajen gudanar da aikin Hajji ga Musulmi masu karamin karfi.
A bisa ka’idojin aikin Hajji, wajibi ne a sanya wa maniyyata tufa ta musamman – tabo. Ya ƙunshi sassa biyu na farar calico ko wasu lilin. Ɗayan yanki an nannade shi a cikin jiki a ƙarƙashin kugu, ɗayan kuma mafi girma, an jefa shi a kan kafadar hagu kuma an wuce ta ƙarƙashin hannun dama, don haka ya rufe jiki na sama. A maza, kai ya kamata a bude. Mata masu aikin Hajji da masu ihrami sun halatta a bude fuskokinsu, amma sai gashi a boye a kowane hali. Akwai ra'ayi cewa ba lallai ne mace ta sanya ihrami ba, za ta iya yin bikin gaba dayanta da kowace irin tufafinta, amma a rufe kai. (Gulnara Kerimova. "Hanyar Zuwa Gidan Allah" https://www.cidct.org.ua/ru/about/). Idan Hajji ya fadi a lokacin zafi, an halatta amfani da laima. Ana sanya takalma a ƙafafu, amma kuma kuna iya tafiya ba tare da takalma ba. Dole ne mahajjaci ya taka kafarsa a kan kasar Hijaz ya riga ya yi harama. Wanda ya yi ihrami bisa ka’ida, ba zai iya ci gaba da cire ta ba har sai ya gama dukkan ibadar.
Ma’ana ta biyu, wacce ta fi fadada ta lafazin “ihrami” ita ce riki wasu haramtattun abubuwa, sanya tufafi na musamman, da shiga kasa mai alfarma, kuma a haqiqanin farkon ayyukan hajji. Wanda ya karya ka’idar ihrami sai ya yi kaffara da yin hadaya da rago a jajibirin hutun kurban – bayram. Alkur'ani ya tsara dukkan wadannan ayyuka dalla-dalla: "Idan ka ... bayan ka mutu, ka katse ihrami kafin ka yi aikin Hajji, to sai ka sake shiga "Ihrami" don aikin Hajji, ka yanka rago ka rarraba. shi ga miskinai kusa da Masallacin Harami. Wanda bai iya yin layya ba, sai ya yi azumin kwana uku a Makka a lokacin aikin Hajji da kwana bakwai bayan ya dawo gida. Idan ma’abucin Makka ne, to, a cikin wannan hali ba ya bukatar yin layya da azumi.” (K.2:196). Haramun ne ga mai harama ya yanke farce, ya yi aski, ko aski “Idan dayanku ya kasance mara lafiya ko kuma yana da wata cuta a kansa sai ya yi aski, sai ya yi fansa da azumi ko sadaka, ko kuma da kowane aiki na ƙwarai. Yana iya aski ko aske gashinsa, amma sai ya yi azumi kwana uku ko kuma ya ciyar da miskinai shida yini daya, ko kuma ya yanka tunkiya, ya raba nama ga miskinai da mabuqata.” (K.2:196).
Haramun ne shan taba, daga murya, cin zarafin kowa, zubar da jini, kashe koda kuda, tsinke ganyen bishiya, da sauransu. “A lokacin aikin Hajji kada mutum ya kusanci mata (wannan ya hada da: jima'i, sumbata, magana a kan wadannan). Maudu'i - duk wannan zunubi ne a wurin Allah). Alfasha da husuma suma zunubi ne a lokacin aikin Hajji.” (K.2:197). Tozarta waxannan hane-hane yana sanya Hajji bata inganta. A lokacin aikin Hajji, an umurci “mumini” da ya nutsar da kansa gaba daya cikin tunanin Allah.
Aikin Hajji yana farawa ne da zagaye (tawafi) sau bakwai a kewayen dakin Ka'aba, wanda ake yi a karkashi agogo baya. Lambobin "bakwai" suna ɗaukar tsarki ta Larabawa. Mahajjata suna shiga harabar masallacin harami (Al-Haram) ta kofar “babul-nijat” (kofar tsira). A bakin kofar dakin Ka'aba, mahalarta bikin suna furta kalmomin da larabci: “Labbaik Allahuma labbeik. La ball of lacquer, labbake ”(K.2: 198) (Ga ni a gaba gare Ka, Ya Allah. Ba ka da abokin tarayya, kai kadai ne). Tawwafa (bypass), a matsayin ka'ida, ana yin ta ne a ƙarƙashin jagorancin seid na son rai - ƙwararren masani kan ƙa'idodin ketare.
Kaaba ita kanta ginin baƙar fata ne (granite) mai siffar cube (mita 15 – 10 – 12), an lulluɓe shi da baƙar kiswa (wata baƙar fata da aka saka da ayoyin Alƙur’ani da aka yi masa ado da zinari), wanda shine. ana maye gurbinsu da wata sabuwa kowace shekara. Kusurwoyin Kaaba suna kan manyan wuraren kuma suna da sunayen "Yaman" (kudu), "Iraki" (arewa), "Levantine" (yammaci) da "dutse" (gabas), wanda a ciki "baƙar fata" kawai an hau. Da farko, a zamanin jahiliyya (jahili), kaaba haikalin maguzawa ne mai tarin gumaka na jama'a. Yanzu ga musulmi, Ka'aba tana da ma'ana ta musamman a matsayin gidan ibada na farko ga Allah. Yana wakiltar cikakken tauhidi, cikakken keɓantawar Allah, rashin wani abokin tarayya a cikinsa, wanda Kur'ani ba ya gajiya da maimaitawa a cikin surori da yawa. An yi imani da cewa Ka'aba - babban masallacin musulmi, yana ƙarƙashin al'arshin Allah, kuma al'arshinsa yana samansa a sama.
A gefen hagu na bangon ka'aba na waje na gabas akwai wata kofa mai adon, sannan kadan kadan kuma zuwa hagunsa, a daya daga cikin kusurwoyin ka'aba mai tsayin mita 1.5, akwai wata kofa mai lullube da ita. "black stone"
- al-hajar al-aswad). Wannan dutse mai tsayi, wanda aka saita a cikin firam ɗin azurfa a ƙarshen ƙarni na bakwai, an san yana cikin ainihin tsarin da Ibrahim da Ismail suka gina. A bisa al’adar musulmi, an ba wa Adamu ne don tunawa da aljanna. A cewar wata sigar, shi mala'ika ne mai kula da Adamu, amma an mai da shi dutse bayan ya kalle shi ya bar unguwarsa ta fadi. Ana zargin cewa bakar dutsen asalinsa fari ne, amma daga baya ya koma baki, cike da zunubai na mutane, ko kuma daga taba macen da take cikin rashin tsarki. A lokaci guda kuma, an yi imani da cewa a cikin dutsen duk abin da ya kasance fari ne, kuma kawai gefensa ya zama baki. Tare da ƙaramin adadin mutane, Musulmai suna gudanar da manne kawunansu a cikin niche kuma su sumbace "baƙar dutse", amma tare da babban taron mahajjata, ba kowa ba ne ke gudanar da wannan "baƙin wurin ibada". Mutane kawai suna da lokacin da za su taɓa dutse da hannunsu, bayan sun sumbaci hannun kuma suna shafa shi a idanu.
Akwai ra'ayoyi daban-daban game da ainihin yanayin dutse. Da'irar kimiyya sun zauna akan asalin meteorite na sararin samaniya. Siffar "dutse" ita ce ba a nutsar da shi cikin ruwa ba kuma yana iya shawagi a samansa. Albarkacin wannan dukiya ta tabbata ne a shekara ta 951 lokacin da aka mayar da shi Makka bayan da Qarmatiyawa suka sace shi a shekara ta 930. Akwai tatsuniyar tafiya da wani dutse ya rataya a iska. Hasali ma ba ya yin lefi, sai dai an kafa shi ne a cikin katangar granite na Ka'aba, wanda a bayyane yake ga kowa. Wataƙila wannan rashin fahimta ta samo asali ne sakamakon ruɗani na fassarar larabci guda biyu (tatsuniyoyi) - tarihin dutsen baƙar fata da maƙamin dutse Ibrahim (wurin da Ibrahim yake tsaye), wanda aka ce yana iya rataye a iska ya yi hidima. Ibrahim a matsayin dajin da ke iyo a lokacin gina Ka'aba. A zahiri, babu ɗayan waɗannan duwatsun da ke tashi a halin yanzu, kuma duka biyun suna biyayya ga ka'idodin halitta na nauyi.
Wani abu mai ban sha'awa na bikin sumbatar dutse ga kiristoci shi ne cewa wannan aikin ba shi da wata hujja a cikin al'adar musulmi. Don kar a same shi da laifin bautar gumaka, musulmi ba sa danganta wani abu na addini ga dutsen da kansa, suna da'awar cewa bai taba zama abin bauta ba. Dalilin da ya sa aka girmama dutse mai sauƙi shine saboda makauniyar koyi da ayyukan Muhammadu, wanda ya sumbace shi kuma ta haka ne ya fara wannan al'ada. Dukkan fakihai (lauyoyin) na mazhabar Shafi'i sun yi Allah wadai da sumbantar duk wani abu mara rai da niyyar tashard (wato bautar Allah da kusantarsa), sai dai bakar dutse ko muzhaf (kwafi, kwafi, jam'i masahif) na Alkur'ani. Halifa na biyu Umar bn Khaddab yana cewa a kan haka: “Wallahi hakika na san kai dutse ne kawai, ba ka amfana ko cutarwa, kuma da ban ga Annabi yana sumbantarka ba, da ban sumbace ka ba. ka"150.
Al’adar musulmi tana isar da wani lamari da ya faru a rayuwar sahabban Muhammad (Sahabbai), wanda ya shafi karkata (tavwaf) a kewayen Ka’aba. “Lokacin tawafi, Muawiyah (Allah Ya yarda da shi) ya ketare Ka’aba ya shafi dukkan sasaninta. Ganin haka sai Ibn Abbas (Allah Ya yarda da su) ya ce kada mutum ya tava kusurwoyi biyu (kusurwoyi biyu: sai kusurwar Yamaniya da kusurwa da wani baqin dutse). Sai ya ce: “Akwai wani abu a cikin wannan gida (Ka’aba) da mutum zai nisance shi? Ibn Abbas ya ce, bayan karanta ayar Alkur’ani: “Don haka akwai kyakkyawan misali a gare ku a cikin Manzon Allah,” sannan Muawiya ya bar wannan aiki. Imamul Bukhari ne ya zo da shi‛151.
Bayan da ya yi dawafi (tawafi) sau bakwai a dawafin dakin Ka'aba, ba a hana musulmi ya ciyar da lokaci mai yawa kamar yadda yake so a wajen salla a kusa da ita ba. Kafin ya fita sai ya yi sallar raka'a biyu.
Daura da kofar dakin Ka'aba mai lullube, mai nisan mita 15 daga gare ta, hasumiyai maqam Ibrahim (tsayin Ibrahim). Ana ajiye dutsen dutse a nan, a cewar Musulmai, tare da sawun Ibrahim (Ibrahim). A nan, a matsayin alamar girmamawa ga annabi Ibrahim, mahajjata sun karanta addu’a sau biyu: “Mun umurci mutane da su sanya wurin Ibrahim ya tsaya a lokacin ginin Ka’aba, wurin salla” (K.2:125). Kamar yadda tatsuniyar Musulunci ta ce, Mala’ika Jabriel ya kawo wa Annabi Ibrahim (Ibrahim) wani tudu da zai iya rataya a sama kuma ya yi wa Annabi hidima a matsayin tudu a lokacin gina ka’aba. Musulmai sun yi imani da cewa wadanda suka gina masallacin da ba a keta ko haramun a Makka (kaaba) su ne Ibrahim (Ibrahim) da dansa Ismail: “Ku tuna da tarihin gina Masallacin Harami a Makka da Ibrahim da dansa Ismail… a nan, Ibrahim tare da shi. dansa Ismail ya kafa harsashin ginin Haikali” (K.2:125,127). Saboda girmamawa ga Ibrahim, Musulmai suna kiransa "Ibrahim Khalilullah" (Ibrahim abokin Allah ne): "Ibrahim ya kwatanta hadin kan dukkan addinai - Musulmi, Yahudawa da Kirista ... Lalle ne, Allah ya girmama Ibrahim da kiransa abokinsa!" (K.4:125) An ɗauko wannan a zahiri daga Littafi Mai Tsarki na Kirista: “Ibrahim ya gaskanta Allah, aka lasafta shi adalci a gare shi, aka ce da shi abokin Allah.” (Yaƙub 2:23; 2Lab.20:7) ).
“Daga mafi dadewa kuma daya tilo tarihin Ibrahim, wanda Musa ya rubuta, daga inda za a iya samun bayanai game da rayuwar wannan ubangida, mun fahimci cewa Ibrahim bai taba inda birnin Makka yake ba, don haka bai gina Ka’aba a Makka ba. A bisa baiti na 19 na waƙar (imoallaqaty) na mawaƙin Larabawa Zogeir bin Abu Solyn, wanda ya yi zamani da Muhammadu, GS Sablukov ya tabbatar da cikakken cewa Kaaba haikalin arna ne da “wasu daga cikin Koreishites da Jorgomites” suka gina ba da wuri ba. Shekaru 500 kafin bayyanar Muhammadu. (Duba aikin GS Sablukov “Labaran Muhammad game da alqibla” shafi na 149–157)”152.
Kusa da maqam Ibrahim wani gini ne wanda aka kawata shi da kayan ado na larabci kala-kala. Akwai rijiya zem - zem (ko mataimakin - mataimakin) a cikinta. Bisa ga fassarar Musulunci na labarin Littafi Mai Tsarki (Far. 21: 14-21) game da al'amarin Hagar (Hajara - wanda Musulunci ya yi la'akari da matar Ibrahim ta biyu) da ɗanta Ismail, bayan Ibrahim ya bar su a cikin kwarin Makka marar ruwa. , Hajara (Hajara) ta fara neman ruwa da gaggawa. Cikin rashin tsoro ta zagaya kananun tsaunuka biyu sau bakwai, har sai da ta ga wani marmaro a kusa da danta yana mutuwa saboda ƙishirwa, wanda har yanzu akwai. Don tunawa da wannan taron, mahajjata suna gudanar da al'ada sau bakwai - sai (kokarin) tsakanin tsaunukan Safa da Merv: "Allah ya ɗaukaka "as-Safa" da "al-Marwa" - tsaunuka biyu, yana mai da su wuraren da aka tanada. Allah domin yin daya daga cikin ibadodin aikin Hajji.” (K. 2:158). Wasu sun gaskata cewa tushen kuma ya sami sunansa daga kalmomin da Hajaratu ta kira danta zuwa gare ta, tana cewa: zyam - zyam, wanda a Masar yana nufin - zo, zo. A wata sigar kuma, da Hajara (Hajarah) ta ga ruwan, sai ta ji tsoron kada duk ruwan ya zubo, sai ta ce: “Dakata – tsaya” (zam – zam), sai ruwan ya huce.
Ruwa daga tushen ƙasa - ana ɗaukar ƙasa mai albarka da warkarwa. An yarda cewa asalinsa yana cikin aljanna. Akwai labarai da yawa game da abubuwan warkarwa na wannan ruwa. Mahajjata suna tattara ta a cikin tasoshin ruwa da kwalabe da isar da shi zuwa sassan duniya. Saboda girmamawa ga wannan ruwa, ana ba da shawarar shan shi yayin da yake tsaye. Haka nan kuma an umarce shi ba wai kawai a sha shi ba, a sha cikakkiya, watau da yawa, in ba haka ba, ana iya ganin ka munafiki (munafiq), tunda mutum, kamar yadda yake nuna kyama ga ruwa. Hadisin kan haka yana cewa: “Mumini na qwarai yana sha daga tushen zam-zam, alhali kuwa munafiki ba ya cika sha (wato alama ce ta munafunci – kar a sha). ku sha da yawa daga Zam-Zam). Akwai hadisin da aka jingina wa Muhammad, wanda a cikinsa yana ganin ko da saukin kallon girmamawa na Ka'aba da tushen zam-zam a matsayin bautar Allah: Alima (masanin malaman Musulunci a cikin Kur'ani, Shari'a, Larabci, Farisa, Turkanci da Turkawa). sauran harsuna.An dauki Alims a matsayin masu kula da ka'idojin gargajiya da na ɗabi'a - marubuci) da Zam - Zam. (Har ila yau) wanda ya kalli Zam-Zam, za a gafarta masa zunubansa.”153 Kuma an yi imani da cewa, wanda cikinsa ya samu ruwan zam-zam, ba zai shiga wuta ba, tun da wutar Jahannama da ruwan da ake samu daga madogararsa. zam-zam ba zai iya zama a wuri ɗaya ba. A halin yanzu, don samar da ruwa ga miliyoyin alhazai, rijiyar tana dauke da injin lantarki.
Aikin Hajji na gaba bayan gudanar da ibada shi ne jifan Shaidan. An gudanar da wannan bikin ne a gadar Jamra da ke kwarin Mina, kimanin kilomita 25 daga Makka. Mahajjata suna tattara duwatsu guda bakwai suna jifan su a kan ginshiƙai na musamman guda uku (jamarat), waɗanda ke nuna alamar shaidan: “Kuma ku yi godiya ga Allah a ranakun da alhazai suka yi jifan Shaidan a rafin Mina, a ranakun 11, 12 da 13 ga zu- l-hijji” (K.2:203). Da farko ana jifa da duwatsu bakwai a kan wani karamin ginshiki (Jamarat al-Ula), sannan a jefi matsakaita (Jamarat al-Wusta) sannan a jifan babban ginshiki (Jamarat al-Aqaba). Haka nan kuma ana son yin takbir (Allahu akbar). A bisa al’adar Musulunci, wadannan tukwane na dutse suna nuna wuraren da shaidan ya bayyana ga Ibrahim, wanda ya yi kokarin hana Annabi yin hadaya da Isma’ila, wanda Ibrahim tare da dansa Ismail suka jefe shi da duwatsu.
Bayan ziyarar tsaunin Muzdalif, a rana ta tara na aikin hajji, mahajjatan sun yi tafiyar kilomita 24. daga Makka zuwa kwarin Arafat, inda suke tsaye (wukuf) a dutsen Arafa daga azahar zuwa yamma. “Lokacin da mahajjata suka bar Arafat suka isa Muzdalifah, suna buqatar ambaton Allah a wani wuri da aka kebance – akan Dutsen Muzdalifah mai alfarma. Daga nan suna bukatar su yi kuka ga Allah, suna cewa: “Labbaika!”, “Labbaika!”, watau “Ga ni a gabanka! Ya Allah! Ga ni a gabanka! Ba ku da tamani! Tsarki ya tabbata a gare Ka. Duk iko naka ne!” Allahu Akbar! Wato Allah mai girma da daukaka!" (K.2:196) A cewar al’adar musulmi, Dutsen Arafat shi ne wurin da Adamu da Hauwa’u suka hadu bayan an kore su daga aljanna. Anan kuma mahajjata suna sauraron hudubar (khutba) na liman makka. Khutba yakan fara ne da tasbihi na Allah da manzonsa, sannan ya bayyana asalin aikin hajji da ma'anar layya. Idan mullah ko imam - khatib yana da abin da ya dace, to ya nade hudubar a cikin nau'i na rhymed. Tare da mafi girman ziyarar zuwa waɗannan wuraren, pandemonium a nan yana da girma. Musulmai ma suna da labarin cewa ana iya ganin tarukan alhazai a lokacin aikin Hajji daga sararin samaniya.
Washegari bayan haka, ana gudanar da idin layya – Aid al – adha (Kurban – Bayram). Musulmai suna yin wani nau'i na hadaya na Tsohon Alkawari, suna yanka naman hadaya ( tumaki, akuya, saniya ko rakuma): "Mun sanya daya daga cikin ibadodin addini da kuke kusantar mutane da su, yanka da yankan rakuma da saniya a lokacin aikin Hajji". (K.22:36). An kafa wannan bikin ne don tunawa da hadayar Ibrahim na ɗansa Ismail (bisa ga Littafi Mai-Tsarki, Ishaku). A alamance, wannan bikin ya kamata ya tunatar da "masu aminci" na ruhin Musulunci, yayin da mika wuya ga nufin Allah yana da matukar muhimmanci ga musulmi. Tun da 2/3 na naman hadaya daga baya aka rarraba wa matalauta (ba bakin ciki, saadaka - magani na al'ada), wannan tsohon alkawari kuma yana tunatar da sadaka da sha'awar "al'ada" don raba kayansu na duniya tare da matalauta. masu addini. Hukumomin Saudiyya suna shirya dabbobin hadaya don wannan bikin tun da farko. Har ila yau, ana haƙa ramuka da wuri, inda don guje wa bayyanar cututtuka, sai su zubar, su cika da lemun tsami, su kuma lulluɓe da duwatsun yashi na shanun da aka yanka, waɗanda namansu ya zama ba a ɗauka ba. Bisa ga koyarwar Musulunci, dabbobin da aka yanka a ranar hutu na Kurban - Bairam, a ranar kiyama, za su gane masu su, wadanda suka sadaukar da su. A hawan wadannan dabbobi, Musulmi za su isa aljanna ta hanyar tsallaka gadar Sirat.
Bayan haka, alhazai suna aske gashin kansu da farce ko aski. Duk wannan an binne shi a cikin ƙasa. Yawancin 'yan ƙasa suna amfani da wannan ɓangaren na al'ada cikin hikima kuma don wannan dalili ya zama masu gyaran gashi na ɗan lokaci, wanda ke yin rayuwa mai kyau. Haka kuma, cikin dan kankanin lokaci na aikin hajji, al’ummar yankin suna ciyar da kansu gaba daya na shekara mai zuwa, bayan haka Makka da Madina sun nutse cikin shaye-shaye na watanni 10 har zuwa aikin Hajji na gaba.
Kafin su tafi Madina, mahajjata suna zagayawa da zagayowar ka'aba (tavvaf al-vida) na bankwana, bayan sun sami matsayi na girmamawa na "haji" (hajjin mata) kuma suna da 'yancin sanya rawani koren, kuma a cikin Caucasus. ribbon kore akan hula. Bayan yanka da aske gashin kai, an kawar da haramcin da ya shafi zamantakewar aure da sauran hani da mutum ya yi wa kansa na shiga harami.
Karamin aikin hajji (umrah – ziyara, ziyara) ya kunshi manyan ayyuka guda hudu: ihrami, zagaya dakin ka’aba, gudanar da ibada tsakanin tsaunuka (sai) da aske ko aske gashin kai. Yana iya faruwa a kowane lokaci na shekara. A bisa ka’ida ana yin Umra ne ko dai a farkon aikin Hajji, bayan an gama aikin Hajji sai ka takaita da kanka ka daina aikin Hajji, ko kuma a karshen aikin Hajji. Dangane da yanayin wajibcin karamin aikin hajji, an raba ra'ayoyin masana kimiyya. Wasu daga cikinsu (imaman Ash – Shafi’i, Ahmad bn Hanbal) sun yi imani da cewa karamar hajji wajibi ce kamar ta babba (hajji). A lokaci guda kuma suka dogara da ayar Alqur’ani: “Kuma ku yi hajji mai girma, kuma ku mutu (qaramin hajji) saboda Allah” (K.2:196). Wani bangare na malaman tauhidi (Imamu Abu Hanifa, Malik ibn Anas) sun yi imani da cewa karamin aikin hajji yana nufin ayyuka kyawawa (sunnah) kuma sau daya ne kawai a rayuwa. A matsayin hujja, sun yi nuni da cewa Muhammadu bai sanya Umra a cikin rukunan Musulunci guda biyar ba. Kuma a cikin hadisin Jabir ya ce: “Wani Badawiyya ya zo wajen Manzon Allah, ya ce: “Ya Annabi ka ba ni labarin hajji qaramar, shin wajibi ne? Amsa ta biyo baya: “A’a, amma yin hajjin xan qaramin alheri ne a gare ku.” (Duba: At – Tirmizi M. Jami’u at – tirmizi [Tarin Hadisan Imam at – Tirmizi] Riyad: al – Afkjar jahannama – matsa lamba, 1998. S. 169, hadisi na 931)157.
A karshen komai, Musulmai suna ziyartar kabarin Muhammad da ke Madina. Wannan aikin bai shafi aikin Hajji ba, amma jin aikin musulmi da godiya ga Muhammadu bisa gudummawar da ya bayar a tarihin duniya yana kwadaitar da “aminci” su ziyarci Madina. Masallacin Mohammed da ke Madina, duk da cewa bai kai na Makka ba, amma har yanzu yana kan girmansa. A yankin kudu maso gabas akwai kabarin Larabawa "annabi". Yayin da suke kusantar kabarinsa, musulmi su ce: “Aminci da salati a gare ka, ya Annabi, masoyin Allah, ya mai gani mai girma.”
Akwai ra'ayin Imam Nawawi dangane da ziyarar kabarin Muhammad. Yana cewa: “Abin zargi ne ka taba ta da hannunka ka sumbace ta, bisa ingantacciyar adabi (al’adu, da’a, hadisai – mawallafi) dole ne mutum ya kasance a nesa da ita, kamar wani ya zo ya ziyarci Annabi a lokacinsa. rayuwa. Zai yi daidai. Kuma kada a yaudare mutum da ayyukan da yawa na talakawa da suke keta wadannan adabi. Hatsarinsu ya ta’allaka ne a kan kasancewarsu tava hannu da sauransu yana taimakawa wajen samun ƙarin baraka (alherin Allah – ed.), wannan kuwa duk daga jahilcinsu ne, domin baraka yana cikin abin da ya dace da Shari’a da Shari’a. maganar Alims (malaman musulmi masu izini – ed.), to ta yaya suke son cin nasara, sabanin adab daidai “. (Matn Idah fi manasik li an-Navii. S.161. Ed. dar kutub ilmiya. Beirut. bugun farko)158.
Kusa da kabarin Muhammadu akwai kaburburan sahabbai da halifofinsa – Abu Bakr da Omar. A filin masallacin a wata karamar makabarta mai suna "Jannat al-Bagi" - aljanna ta har abada, akwai kaburburan halifa na uku Osman, 'yar Muhammad Fatima da matarsa ta ƙarshe Aisha. Mata masu riko da tafarkin Shi'a a Musulunci, ku tabbata sun ziyarci kabarin Fatima, inda suke raba sadaka ga talakawa. Baya ga kabarin Fatimah, musulmi 'yan Shi'a dole ne su ziyarci kabarin Halifa na hudu Ali ibn Abu Talib a Najaf da dansa Imam Husaini a Karbala (Iraq), da kuma daya daga cikin zuriyar Ali Imam Reza a Mashhad (Iran). ) da kabarin Mansum a Kum, 'yar uwar Imam Rida. Duk da cewa akwai kaburburan zuriyar limaman Shi'a da yawa kuma suna cikin garuruwan duniya da dama, amma ya wajaba a ziyarci kabarin Imam Husaini da Reza kawai. ‘Yan Shi’ar da suka yi aikin hajji a wadannan kaburbura suna samun matsayin “Kerbalai” da “Meshedi”.
Ga wadanda ba su da damar yin aikin hajji zuwa kasashen larabawa “tsarkaka”, an umurce su da su yi aikin hajji a cikin zuciyarsu da tabbatar da ikhlasin ibadarsu ga Allah da cika sharuddan umarninsa. “Don haka ne a lokutan bukukuwan da ke tafe da kuma na ranar hutu, kowannenmu ya kamata ya yi aikin hajji a cikin zuciyarsa da ransa domin mu amsa gaskiyar tambaya: shin mun cika abin da addininmu yake bukata ga kowa? Kada mu manta cewa a Musulunci, da farko dai a yi amfani da shirye-shiryen biki wajen karfafa imani, da bin umarni da addu'o'i, da tunawa da 'yan uwa da abokan arziki da suka rasu, da kokarin zurfafa ilmin asasi na Musulunci.
An yi imani da cewa aikin hajji ba hanya ce ta addini kawai ta neman yardar Allah da samun rahamarSa ba, har ma da kyakkyawar dama ce ta sadarwa da juna: “Ya kai Annabi, ka yi shela ga mutane, ya Annabi, cewa Allah ya umurci wadanda za su iya zuwa wannan dakin… don sun sami fa’idar addini daga aikin Hajji (hajji), da kuma fa’idar saduwa da tattaunawa da ‘yan’uwansu musulmi, da yin shawara da su a kan abin da yake fa’ida da alheri gare su a cikin addini da kuma na lahira.” (K.22) : 27, 28). “Da yake shi ne nau’i na musamman na sadarwa da hadin kan akida, aikin Hajji ya taka muhimmiyar rawa ta tarihi, al’adu da siyasa da zamantakewa a duniyar musulmi ta tsakiya. Aikin Hajji yana rike da matsayinsa na akida da siyasa har a yau, kasancewarsa wani nau'i ne na hadin kan musulmi, wuri da lokacin taron shugabannin kasashen musulmi da tattaunawa kan muhimman matsaloli»160.
Source: Babi na 8. Rites a cikin Islama - Sharia mara tsammani [Text] / Mikhail Rozhdestvensky. - [Moscow: bi], 2011. - 494, [2] shafi.
Notes:
150. Nimeh Ismail Navvab. Hajji tafiyar rayuwa ce. Ibadar Ibrahim. https://www.islamreligion.com/en/
151. Sufanci akan ma'auni na Sharia. P. 20 https://molites.narod.ru/
152. Masana tauhidin Orthodox game da Musulunci. Ya.D. Koblov. Halin Muhammadu. Aikace-aikace. Labarin Muhammadu game da tafiyar dare Muhammad zuwa sama. M. "Hadisin Imperial" 2006 p.246
153. Source Water Zam-Zam. Falalarta da falalarta. https://www.islam.ru/
154. Annabawa. Bangaskiya ta gaskiya bangaskiyar kakanninmu ce. . ru/Server/Iman/Maktaba/Tarikh/proroki.dos
155. Cibiyar Addini da Siyasa. Daruruwan sun sake mutuwa a kwarin Mina. https://www.ip.ru//
156. Riyadh ta kirga haramtattun mahajjata a lokacin aikin Hajji. https://www.izvestia.ru/news/
157. Cit by: Umrah (karamin aikin hajji). https://www.umma.ru/
158. Cit An karbo daga: Sufanci akan Mizanin Shariah. P. 14. https://molites.narod.ru/
159. Mufti Ravil Gaynutdin. Kira a kan bikin Eid-Al-Adha (bikin layya) Afrilu 1995
160. Gulnara Kerimova. Hanyar zuwa dakin Allah. https://www.cidct.org.ua/ru/about/
