Ƙissar Garaniƙ

Daga wikishia

ƙissar Garaniƙ (Larabci:أسطورة الغَرانيق) wannann ƙissa ta Garaniƙ tana nuni ne kan wasu ruwayoyi da suke tabbatar da cewa lokacin da suratul Najmi ta sauka annabi ya karanta ayoyin wannann sura ga Mushirikai, sai Shaiɗan ya jefa wata magana a tsakiyar karatun annabi, sai annabi wa’iyazubillah ya yi tinanin wannann maganar ta Shaiɗan wani ɓarayi ne na wahayin da aka saukar mishi da cewa kuma wannann yanki ne na ayoyin alkur’ani, amma sai mala’ika Jibril ya ba shi labarin abin da ya faru, wannan abin ya faro ne bayan hijirar musulmi zuwa Habasha.

Ruwayoyin wannan ƙissa akwai su a litatafai na tafsiri da kuma na tarihi na ahlus-sunna, kamar littafin ɗabaƙatul Kubra da tafsirin ɗabari, amma da yawa daga cikin malaman Shi’a da Ahlus-Sunna sun ce wannan ƙissar ƙirƙiratta aka yi, kamar yadda Muhammad Hadi Ma’arifa malamin tafsiri na Shi’a ya ce a sanadinta wato hanyar da aka rawaito ruwayoyin ƙissar Garaniƙ duk raunana ne, wato ba su inganta ba, sabo da hanyar da aka rawaito su basu haɗe da sahabban annabi ba, kuma waɗanda suka rawaito su basu riski annabi ba (s.a.w). sannan ɗan Haiyyan andolasi ya kore tasirantuwar annabi daga maganar da Shaiɗan ya yi lokacin da annabi yana karanta suratun Najmi. kuma ya ƙara da cewa, litatafan ahlussuna masu inganci ba su kawo wannan ƙissar ba. kazalika Fakarur Arrazi, ya ce wannan ƙissar malaman tafsiri yan Zahiriyya ne suka kawota, amma masu bincike a cikinsu sun ce wannan ƙissar ƙiƙirarriya ce, kuma ba karɓaɓɓiyaba ce ba, kuma sun kafa hujja da alƙu’ani da sunna da hankali.

Lalle wasu daga cikin Mustashiriƙun (orientalist) mutanan yammacin duniya sun yi riƙo da wannan ƙissa, kuma sun tafi kan cewa zai yi wu Shaiɗan ya sa hannu kan wahayin da Allah ya saukarwa annabin shi, kamar yadda Salmanur Rushud ya dogara da wannan ƙissa lokacin da ya rubuta littafin shi mai suna Ayoyin Shaiɗan. Sai imamu Khomaini ya yi fatawa ta zibar da jininshi wato ya halasta jininshi.

Kissa a Taƙaice

Mamalam Jafar Murtada amuli ya faɗa a cikin littafin shi mai suna, Assahihu min Siratun Nabi al’a'zam ya ce wasu daga cikin litattafai na Ahlus-sunna, kamar tafsirin ɗabari[1] da fatahul Bari.[2] da Addirul mansur.[3] da kuma Assiratul alhalabiyya.[4] sun kawo ruwayoyi kan wannan ƙissa. Gini bisa wannan ruwayoyi zai zamo suratun Najmi ta sauka ne kimanin wata biyu bayan hajirar musulmi zuwa Habasha, shi kuma annabi ya kasanci azaune tare da Mushirikai,sai annabi ya karata ayoyin ta ga mushirikai,sai dai a lokacin da ya kai kan aya ta ashirin a cikin wannan sura sai Shaiɗan ya yi wasa da shi, har takai da ya yi tinanin wannan jumlar

«تِلْكَ الْغَرانيقُ الْعُلى وَإنّ شَفاعَتَهُنَّ لَتُرْتَجى»

ɓarayi ne na wannan sura.ita wannan jumlar ta kasance sananniya a tsakanin Mushirikai.[5]

Bisa la’akari da wannan ruwayar da ta gabata, (s.a.w) ya karanta jumlar Garaniƙ yana tinanin cewa ita jumlar Garaniƙ tana daga cikin wahayi da akayimishi,amma sanda Jibril ya sauka a gare shi da dare, sai annabi ya karantawa Mala’ika Jibril suratun Najmi, har ya anbaci wannan jumlar ta Garaniƙ, sai mala’ika Jibril ya tabbatarwa da annabi cewa, wannan jumlar ba ta cikin wahayi. Sai manzo Allah ya tambayi mala’ika Jibril cewa shin na jinginawa Allah abin da bai faɗaba? Sai Allah a aya ta 73 zuwa 75 a cikin suratul Isra'i, ga ayoyin kamar haka,

﴿وَإِنْ كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَهُ وَإِذاً لاَتَّخَذُوكَ خَلِيلاً * وَلَوْ لاَ أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئاً قَلِيلاً * إِذاً لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لاَ تَجِدُ لَكَ عَلَيْنَا نَصِيراً

Kuma duk da sun kusa su fitine ka daga abin da Muka saukar zuwa gare ka, domin ka ƙirƙira wani abu daban a kanmu, a lokacin ne za su riƙe ka abokan tarayya. Kuma da ba Mu tabbatar da kai ba, da ka yi kusa da karta kaɗan zu gare s, sa'anna kuma da Mun ɗanɗana maka rayuwa ninki biyu, kuma da ninki biyu na mutuwa, sa'anna kuma da ba za ka sami wanda zai mataimaki a kanmu ba.[6]

Ƙissar Garaniƙ wacce aka ƙirƙira a litatafan Ahlus-sunna

wannan ƙissar ta Garaniƙ tazo a cikin wasu daga cikin litatafan tarihi da tafsiri da hadisi na Ahlusssunna,daga cikinsu akwai, Sirar ɗan Ishaƙ.[7] wanda shi ne littafi na farko da musulmi sukarubuta akan tarihin annabi (s.a.w).[8] da Aɗɗabakatul Kubura.[9] shi wannan littafi yana ɗauke da tarihin mutum fiye da dubu huɗu na waɗanda suka rawaito hadisi har zuwa tsikiyar ƙarni na uku.[10] daga ciki akwai tafsiri ɗabari. wanda shi ne mafi daɗewa,[11] kuma wanda ake dogara akan shi a cikin litatafan tafsiri.[12] da kuma Tarihin muslinci. kuma wannan littafi ne da yake cikin litatafan ƙarni na bakwai 7 bayan hijirar annabi (s.a.w).[13] duk waɗannan litatafan sun ambaci ƙissar Garaniƙ ya yin da suke magana kan hijirar musulmi zuwa Habasha.[14] Kazalika Ali ɗan Ahmad Al-wahidi yarasu a shekara ta 468 hijirar annabi.[15] shima Muhammad ɗan Umar Azzamakshari wanda ya rasu a shekara ta 538 hijira ya kawo wannan ƙissar,[16] kazalika Abdullahi ɗan Umar Albaidawi ya rasu a 791 hijirar annabi.[17] kuma Jalaluddi Assiyuɗi waanda yarasu a shekara ta 911 hijirar annabi shima ya anbaci wannan ƙissa.[18] Waɗan da ba su yarda da wannan ƙissa ba.

Wadanda Basu Yarda da Ita ba

Duk da cewa wannan ƙissa tazo cikin litatafai na Ahlussunna,sai dai cewa malaman daga Sunna da Shi’a sun tabbatar da rashin inganci hadisan wannan ƙissar,daga cikin su akwai, Assayyid Almurtada malamin fiƙihu da aƙida ya ce ruwayoyin ƙissar Garaniƙ basu ingantaba kuma ya yi watsi da su.[19]

Ibn Hayyan shima ya yi watsi da ƙissar Garaniƙ, ya ce annabi (s.a.w) ba ya bin son zuciya, kuma babu wata magana ta Shaiɗan da ta yi mishi tasiri, ya kafa hujja da alƙur’ani kamar aya ta ɗaya zuwa ta huɗu a cikin suratu Najmi da kuma aya ta sha biyar a cikin suratu Yunus, kamar yadda ya rawaito daga Muhammada ɗan Ish'aƙ wanda ya rubuta Sirar annabi ya kumace wannan Zindiƙaine su ƙirƙirreta ya kuma rawaitota ta hanyar Albaihaƙi Almutahaddus Ashshafi’i a ƙarni na biyar hijirar annnabi ya kuma ce wannan ƙissar ba a kawota ba a litatafai na ingantatun hadisi ba, kuma duk waɗanda suka rawaito ta an soke su, wato ba karɓaɓɓu bane ba.[20]

Abul Futuh Arrazi malamin tafsiri da aƙida a Shi’a a ƙarni na shida ya yi watsi da wannan ƙissa, bisa dalilai da yawa, ya yi hakane a cikin littafin shi mai suna Raud Jinan da ruhul Jinan fi tafsiril ƙur’an, ya yi raddi ga wasu daga cikin malaman tafsiri da suka fassara wannan ayar ﴿

فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ

cewar Allah yana goge abin da Shaiɗa ya jefa a zuciyar annabi (s.a.w)[21]

sai ya ce Mushirikai sun kasance suna maimaita waƙa ga mutane a lokacin da annabi yake karanta ƙur’ani domin surikita annabi, ma’anar ayar anan shi Allah yana hana wasuwasunsu na Shaiɗa domin kada su yi tasiri akan annabi(s.a.w).

Arrazi ya ce, zai yiwu ɗaya ne daga cikin Mushirikai ya karanta wannan jumlar«تِلْكَ الْغَرانيقُ الْعُلي وَإنّ شَفاعَتَهُنَّ لَتُرْتَجي» ya yin da annabi ya kasance yana karanta alƙu’ani, sai wasu suka yi cewa ita wannan jumlar annabi ne ya karantata.[22] kaamr yadda Hasan Al-basari ya naƙalto cewa annabi ya faɗi wannan jumlar domin ya yi suka ga Mushirikai ba dan ya ƙarfafesu ba.[23]

Fakarur Razi malami na aƙida da tafsiri na Ahlus-sunna ya ce, ita wannan ƙissa wasu daga malaman tafsiri na Zahiri sune suka kawota, amma malamai masu bincike sun ce wannan ruwaya bata inganta ba, kuma an ƙirƙireta ne, su masu binciken sun kafa hujja da ƙur’ani da Sunna da kuma hankali.[24]

Sai Fakarurrazi ya ce ayoyi bakwai ne suke nuni kan cewa annabi fa baya saɓo wajan karɓar wahayi, kamar yadda ya naƙalto daga Bukhari cewa annabi (s.a.w) ya karanta suratun Najmi, ammafa babu maganar ƙissar Garaniƙ.[25] ya ƙara da cewa,abin da yake kore wannan ƙissa ta faskar hankali,cewa duk wanda ya halitta girmama gumaka ga annabi, tofa ya kafirta,sabo da abu ne a bayyane cewa shi annabi duk fafutikar shi ya yi tane domin kawar da Shirka da gumakka.[26]

Shima malam Hadi Ma’arifat ya yin da yake raddi kan wannan ƙissar ya ce,duk hanyoyin ruwayoyinta basu dangana da sahabbai ba. mafi kusanci ga annabi waɗanda suka rawaito ta, sune Tabi’ai waɗanda su basu riski annabi ba, kuma ba sa nanlokacin wannan sura ta Najmi ta sauka.[27]

Amma ɗan Abbas wanda shi ɗaya ne daga cikin waɗanda suka rawaito wannan ƙissa, an haife shi ne a shekara ta uku kafin hijira, ba zai yi wu ba ace yana cikin mutanan da sukenan a lokacin da wannan ƙissa ta faru ba, sabo da itama wannan ƙissa ta faru ne kafin lokacin hijirar annabi, sabo da haka babu ɗaya daga cikin waɗanda suka rawaito wannan ƙissa a lokacin da wannan abu ya faru, ballema har su bada labari.[28]

Abin da Zai Biyo Bayan Yarda da wannan ƙissa

Wasu daga cikin Mustashiriƙun suna amfani da wannan ƙissa wacce tazo a cikin litatafan musulmi, suka ce akwai yi wuwar Shaiɗan ya zamo yana da sahannu kan wahayi.[29] kamar yadda Yusuf Durra marubucinan mai bin addinin Kiristance da Almaɗaran Allubnani suma suka tafi kancewa Shaiɗan yana iya shiga wahayin da ake yi wa annabi, sakamakwan dogaro da aya ta casa’in da takwas a cikin suratun Nahal, wacce take umartar annabi da cewa ya nemi tsiri daga Shaiɗan ya yi da yake karanta alƙur’ani.[30]

Sai kuma Murtada Karimi Niya mai bincike a fagen Alƙur’ani na wannan zamani ya ce, wasu daga cikin Mustashirikun mutanan yammacin duniya, kamar su Karis Jafri da Munatagamari wat da Jozif Hurwitaz sun tafi kan ingancin wannan ƙissa.[31] kamar yadda Salmanur-Rushidi ya yi amfani da wannan ƙissa, ya rubuta littafin shi mai suna Ayoyin Shaiɗan.[32] Nane fa Imamu Kwamaini ya yi fatawar kasheshi da duk waanda ya yaɗa littafinshi da sharaɗin yasan abin da littafin ya kunsa.[33]

Madogaran Muɗala'a da Bincike

an rubuta tarin maƙaloli game da wannan ƙissa ta Garaniƙ; daga jumlarsu akwai:

Bayanin kula

  1. ↑ Siyuti, Ad-durrul Al-Manthor, 1404 AH, juzu'i na 4, shafi na 194, 366-368.
  2. ↑ Halabi, Al-Sirah Al-Halbiyya, Beirut, juzu'i na 1, shafi na 325-326.
  3. ↑ Tabari, Jame Al-Bayan, 1412 AH, juzu'i na 17, shafi na 131-134.
  4. ↑ Ibn Hajar Asqlani, Fathul Bari, 1379 Hijira, juzu'i na 8, shafi na 439-440.
  5. ↑ Ameli, Sahih Min Sirat al-Nabi al-Azam, 1415 AH, juzu'i na 3, shafi na 137-138.
  6. ↑ Ameli, Sahih Min Sirat al-Nabi al-Azam, 1415 AH, juzu'i na 3, shafi na 137-138.
  7. ↑ Ibn Ishaq, Sira Ibn Ishaq, 1424H, shafi na 217-218.
  8. ↑ Tawakoli Targhee, “Ibn Ishaq: mu'allif Awwalin Sireh Payambar”, Kihan Farhani, shafi na 53.
  9. ↑ Ibn Saad, Thabaqat Al-Kubara, 1410 Hijira, Juzu'i na 1, shafi na 161-160.
  10. ↑ «الطبقات الکبری»، سایت دفتر آیت‌الله العظمی مکارم شیرازی
  11. ↑ Dhahabi, Tarikh Islam 1409 AH, Juzu'i na 1, shafi na 186-187.
  12. ↑ Dhahabi, Tarikhul Islam, 1409H, Juzu'i na 1 Mukaddimatu Tahaqiq, shafi na A.
  13. ↑ Khorramshahi, "Sahameh Iraniyan dar tafsiri Kur'an", shafi na 5.
  14. ↑ Ibn Ishaq, Sira Ibn Ishaq, 1424 AH, shafi na 217-218; Ibn Saad, Tabaqat al-Kubara, 1410 AH, juzu'i na 1, shafi na 161-160; Dhahabi, Tarikh Al-Islam, [1406 AH], juzu'i na 1, shafi na 186-187; Tabari, Jame al-Bayan, 1412 AH, juzu'i na 17, shafi na 131.
  15. ↑ Vahidi, Asbab Nuzul Alqur'ani, 1411 Hijira, shafi na 320.
  16. ↑ Zamakhshari, Al-Kashaf, 1407 AH, juzu'i na 3, shafi na 164.
  17. ↑ Beidawi, Anwar Al-Tanzil, 1416 Hijira, juzu'i na 4, shafi na 75.
  18. ↑ Siyuti, Ad-durrul Al-Manthor, 1404 AH, juzu'i na 4, shafi na 366.
  19. ↑ Alam Al-Hadi, Tanziyeh Al-Anbiya, Al-Sharif al-Radhi, shafi na 107.
  20. ↑ Marifet, Tamhid, 2006, juzu'i na 1, shafi na 121.
  21. ↑ Marifet, Tamhid, 2006, juzu'i na 1, shafi na 121.
  22. ↑ Abu Hayyan, Al-Bahr Al-Muhait fi al-Tafsir, 1420 AH, juzu'i na 7, shafi na 526.
  23. ↑ Abuhian, Al-Bahr Al-Muhait fi al-Tafsir, 1420 AH, juzu'i na 7, shafi na 526.
  24. ↑ Duba: Abul-Fatuh Razi, Rouz al-Janan, 1371, juzu'i na 13, shafi na 345-349.
  25. ↑ Abulfatuh Razi, Rouz al-Janan, 1371, juzu'i na 13, shafi na 346.
  26. ↑ Abulfatuh Razi, Rouz al-Janan, 1371, juzu'i na 13, shafi na 347.
  27. ↑ Razi, Tafsirin Kabir, 1411 AH, juzu'i na 23, shafi na 237.
  28. ↑ Fakhr Razi, Tafsir Kabir, 1411 AH, juzu'i na 23, shafi na 237.
  29. ↑ Fakhr Razi, Tafsir Kabir, 1411 AH, juzu'i na 23, shafi na 237.
  30. ↑ Kongire Buzurgdasht Ayatollah Marifet, Marafet Qurani, 2007, juzu'i na 5, shafi na 236.
  31. ↑ Kongire Buzurgdasht Ayatollah Marifet, Marafet Qurani, 2007, juzu'i na 5, shafi na 236.
  32. ↑ Kariminia, “Sairu Ijmali dar Siyar "Negari Payambar Islam dar Garbi” shafi na 24.
  33. ↑ Sobhani, “Nawisandegan Istibadi kohod ra ba Ulamaye Hauze hifzi konan”, shafi na 27; Tahamjumi Shaidani:Nakhadi bar ayehaye Shaidan (1)", shafi na 35.
  34. ↑ «نقد توطئه آیات شیطانی»، سایت کتابخانه ملی
  35. ↑ «نقد توطئه آیات شیطانی»، سایت کتابخانه ملی

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