Jump to content

Ƙissar Garaniƙ

Daga wikishia

Ƙissar Garaniƙ (Larabci:أسطورة الغَرانيق) wannan ƙissa ta Garaniƙ tana nuni ne kan wasu riwayoyi da suke tabbatar da cewa lokacin da suratul Najmi ta sauka Annabi ya karanta ayoyin wannan sura ga Mushirikai, sai Shaiɗan ya jefa wata magana a tsakiyar karatun Annabi, wai sai Annabi ya yi tinanin wannan maganar ta Shaiɗan wani ɓarayi ne na wahayin da aka saukar mishi, wai kuma wannan yanki ne na ayoyin kur'ani, sai dai cewa mala'ika Jibril ya ba shi labarin abin da ya faru, wannan abin ya faru ne bayan hijirar musulmi zuwa Habasha.

Riwayoyin wannan ƙissa akwai su a cikin litatafan tafsiri da na tarihi na Ahlus-Sunna, misalin littafin Ɗabaƙatul Kubra da tafsirin Ɗabari, amma da yawa daga cikin malaman Shi'a da Ahlus-Sunna sun ce wannan ƙissa 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, ba su inganta ba, saboda hanyar da aka rawaito su ba su haɗe da sahabban Annabi ba, kuma waɗanda suka rawaito su ba su riski Annabi (S.A.W) ba. Ibn Haiyyan Andulasi ya kore tasirantuwar Annabi daga maganar da Shaiɗan da ya yi lokacin da Annabi yake karanta suratul Najmi. kuma ya ƙara da cewa, litatafan Ahlus-suna masu inganci ba su kawo wannan ƙissar ba. kazalika Fakharur Razi, ya ce wannan ƙissa malaman tafsiri yan Zahiriyya ne suka kawo ta, amma masu bincike a cikinsu sun ce wannan ƙissa ƙiƙirarriya, kuma ba karɓaɓɓiyaba ce ba, sun kafa hujja da Kur'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 Annabinshi, kamar yadda Salmanul Rushdi ya dogara da wannan ƙissa lokacin da ya rubuta littafin shi mai suna Ayoyin Shaiɗan. Sai Imam Khomaini ya yi fatawa kan kashe wanda ya rubuta wannan littafi.

Ƙissar A Taƙaice

Jafar Murtada Amili ya faɗa a cikin littafin shi mai suna, Assahihu Min Siratin Nabiyyil A'azam ya ce wasu daga cikin litattafai na Ahlus-Sunna, kamar tafsirin Ɗabari[1] da Fatahul Bari.[2] da Addurrul Mansur.[3] da kuma Assiratul Halabiyya.,[4] sun kawo ruwayoyi kan wannan ƙissa. Gini bisa wannan ruwayoyi zai zamo suratul Najmi ta sauka ne kimanin wata biyu bayan hijirar musulmi zuwa Habasha, shi kuma Annabi ya kasance a zaune tare da Mushirikai, sai Annabi ya karanta 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 aka yi mishi, amma sa'ad da Jibril ya sauka a gare shi da dare, sai Annabi ya karantawa Mala'ika Jibril suratul Najmi, har ya anbaci wannan jumlar ta Garaniƙ, sai mala'ika Jibril ya tabbatarwa da Annabi cewa, wannan jumlar ba ta cikin wahayi. Sai manzon Allah ya tambayi mala'ika Jibril cewa shin na jinginawa Allah abin da bai faɗa ba? Sai Allah a aya ta 73 zuwa 75 a cikin suratul Isra'i 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 abokin tarayya. Kuma da ba Mu tabbatar da kai ba, da ka yi kusa da karkarta kaɗan zu gare su, sa'annan kuma da Mun ɗanɗana maka rayuwa ninki biyu, kuma da ninki biyu na mutuwa, sa'annan kuma da ba za ka sami wanda zai taimake ka a kanmu ba.[6]

Ƙissar Garaniƙ Wace Aka Ƙirƙira A litatafan Ahlus-Sunna

Wannan ƙissar ta Garaniƙ ta zo a cikin wasu daga cikin litatafan tarihi da tafsiri da hadisi na Ahlus-ssunna daga cikinsu akwai, Sirar Ibn Is'haƙ,[7] wanda shi ne littafi na farko da musulmi suka rubuta akan tarihin Annabi (S.A.W).[8] da Tabakatul Kubura.[9] Shi wannan littafi yana ɗauke da tarihin mutum fiye da dubu huɗu na waɗanda suka rawaito hadisi har zuwa tsakiyar ƙarni na uku.[10] Daga ciki akwai tafsirul Tabari. wanda shi ne mafi daɗewa,[11] kuma wanda ake dogara akan shi a cikin litatafan tafsiri.[12] da kuma Tarikhin Islam,

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 yayin da suke magana kan hijirar musulmi zuwa Habasha.[14] Kazalika Ali Bin Ahmad Al-wahidi ya rasu a shekara ta 468 hijirar Annabi,[15] shi ma 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] haka nan Jalaluddi Assuyuɗi waanda ya rasu a shekara ta 911 hijirar Annabi shi ma ya anbaci wannan ƙissa.[18]

Wadanda Basu Yarda da Ita ba

Duk da cewa wannan ƙissa ta zo cikin litatafai na Ahlus-sunna, sai dai cewa malaman Ahlus-Sunna da Shi'a sun tabbatar da rashin ingancin hadisan wannan ƙissar wanda daga cikin su akwai,

  • Sayyid Murtada malamin fiƙihu da aƙida ya ce riwayoyin ƙissar Garaniƙ ba su inganta ba kuma ya yi watsi da su.[19]
  • Ibn Hayyan shi ma 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 mi shi tasiri, ya kafa hujja da alƙur'ani kamar aya ta ɗaya zuwa ta huɗu a cikin suratul Najmi da kuma aya ta sha biyar a cikin suratul Yunus, kamar yadda ya rawaito daga Muhammada ɗan Is'haƙ wanda ya rubuta Sirar Annabi ya kuma ce wannan ƙissa Zindiƙaine su ƙirƙirre ta ya kuma rawaito ta ta hanyar Albaihaƙi muhaddisul Ashshafi'i a ƙarni na biyar hijirar annnabi ya kuma ce wannan ƙissar ba a kawo ta ba a litatafai na ingantatun hadisi, kuma duk waɗanda suka rawaito ba mutane ne amintattu karɓaɓɓu ba.[20]
  • Abul Futuhi Razi malamin tafsiri da aƙida a Shi'a a ƙarni na shida ya yi watsi da wannan ƙissa, bisa dalilai da yawa, ya yi hak ane a cikin littafin shi mai suna Raudul Jinan Wa Ruhul Jinan Fi Tafsiril Kur'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 Shaiɗan 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 Kur'ani domin su rikitar da Annabi, ma'anar ayar anan shi ne, Allah yana hana wasiwasunsu na Shaiɗan domin kada su yi tasiri akan Annabi (S.A.W). Razi ya ce, zai yi wu ɗaya ne daga cikin Mushirikai ya karanta wannan jumlar«تِلْكَ الْغَرانيقُ الْعُلي وَإنّ شَفاعَتَهُنَّ لَتُرْتَجي» ya yin da Annabi ya kasance yana karanta alkur'ani, sai wasu suka ji cewa ita wannan jumlar Annabi ne ya karanta ta.[22] kamar yadda Hassanul Basari ya naƙalto cewa Annabi ya faɗi wannan jumlar domin ya yi suka ga Mushirikai ba dan ya ƙarfafesu ba.[23]

  • Fakharur Razi malami na aƙida da tafsiri na Ahlus-Sunna ya ce, ita wannan ƙissa wasu daga malaman tafsiri na Zahiri sune suka kawo ta, amma malamai masu zurfafa bincike sun ce wannan ruwaya ba ta inganta ba, kuma an ƙirƙire ta ne, sun kafa hujja da ƙur'ani da Sunna da kuma hankali.[24]

Sai Fakharur Razi ya ce ayoyi bakwai ne suke nuni kan cewa Annabi ba ya saɓo wajan karɓar wahayi, kamar yadda ya naƙalto daga Bukhari cewa Annabi (S.A.W) ya karanta suratul Najmi, amma fa babu maganar ƙissar Garaniƙ.[25] ya ƙara da cewa, abin da yake kore wannan ƙissa ta fuskar hankali, cewa duk wanda ya halasta girmama gumaka ga Annabi ya kafirta, saboda abu ne a bayyane cewa shi Annabi duk fafutikarshi ya yi ta ne domin kawar da Shirka da gumakka.[26]

  • Ayatullahi Hadi Ma'arifa ya yin da yake raddi kan wannan ƙissar ya ce, duk hanyoyin ruwayoyin da aka kawo labarin ba su dangane da sahabbai ba. mafi kusanci ga Annabi waɗanda suka rawaito ta, sune Tabi'ai waɗanda su basu riski Annabi ba, kuma ba sa nan lokacin da wannan sura ta sauka.[27]

Ibn 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 suke nan a lokacin da wannan ƙissa ta faru ba, sabo da ita ma 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 abun ya faru, ballema har su bada labari.[28]

Abin da Zai Biyo Bayan Yarda Da Wannan Ƙissa

Wasu daga cikin Mustashiriƙun (Oreintalist) suna amfani da wannan ƙissa wace ta zo a cikin litatafan musulmi, suka ce akwai yiwuwar Shaiɗan ya zamo yana da hannu kan wahayi.[29] kamar yadda Yusuf Durra marubucinan mai bin addinin Kiristance da Almaɗaran Allubnani suma suka tafi kan cewa Shaiɗan yana iya shiga wahayin da ake yi wa Annabi, sakamakon dogaro da aya ta casa'in da takwas a cikin suratul Nahali, wace take umartar Annabi da cewa ya nemi tsari daga Shaiɗan.[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 littafinshi mai suna Ayoyin Shaiɗan.[32] Imam Khomaini ya yi fatawar kashe shi da duk waanda ya yaɗa littafin matuƙar dai ya san abin da littafin ya ƙunsa.[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»، Yanar Gizo na Ofishin Ayatullahi Makarem Shirazi
  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»، Yanar Gizon Laburaren Ƙasa
  35. ↑ «نقد توطئه آیات شیطانی»، Yanar Gizon Laburaren Ƙasa

Nassoshi

  • "Al-Taqabat Al-Kubara", gidan yanar gizon Ayatullahi Makarem Shirazi, kwanan wata: 11 ga Mayu, 1400 Hijiriyya, da aka ziyarta: 11 ga Mayu, 1400H.
  • Abu hayyan, Muhammad bin Yusuf, Al-Bahr al-Muhait fi al-Tafsir, Beirut, Darul Fikr, 1420H.
  • Abul Fattouh Razi, Hossein bin Ali, Ruz al-Jinnan da Ruh al-Jinan fi Tafsir al-Qur'an, editan Mohammad Jaafar Yahaqi da Mohammad Mahdi Naseh, Mashhad, Astan Quds Razavi, 1371.
  • Alam Al-Huda, Ali Bin Hossein, Tanzia Al-Anbia, Qom, Al-Sharif Al-Razi, B.T.
  • Ameli, Seyyed Jafar Morteza, Sahih Min Sirah al-Nabi al-Azam, Beirut, Dar al-Hadi, 1415 AH/1995 miladiyya.
  • Baidawi, Abdullah bin Umar, Anwar al-Tanzil da Asrar al-Taawil, Beirut, bugun Darul Fikr, 1416H.
  • Dhahabi, Muhammad bin Ahmad, Tarikh Islam wa wafayat Mashahir wa A'lam fitattun, Umar Abdul Salam Tadmari, Beirut, Darul Kitab al-Arabi, 1409 AH/1989 Miladiyya.
  • Dhahabi, Muhammad bin Ahmad, Tarikh al-Islam wa Fayat al-Mashir al-Alam, Beirut, Darul Katb al-Arabi, 1422H.
  • Fakhr Razi, Muhammad Ibn Umar, Tafsir Kabir (Mufatih al-Ghaib), Beirut, Al-Katb Al-Alamiya Publishing House, 1411H.
  • Halabi, Ali Ibn Ibrahim, Al-Sirah al-Halbiyyah: Insan al-Ayoun fi Sirah al-Amin al-Mamun, ba Hashiye Sayyed Ahmad Zaini Dahlan, Beirut, Al-Maktab al-Islamiya, Bita.
  • Ibn Hajr Asqlani, Ahmad bin Ali, Fath al-Bari be Sharh Sahihul Bukhari, Muhammad Fouad Abdul Baqi da Mohibuddin al-Khatib suka inganta shi, Abdul Aziz bin Abdullah bin Baz, Beirut, Darul Marafa, 1379H.
  • Ibn Ishaq, Muhammad, Tarikh Ibn Ishaq: Al-Sira al-Nabawiyyah Ibn Ishak, Ahmad Farid al-Muzidi, Beirut, Darul Katb al-Alamiya, ya yi bincike a kansa, 1424H/2004 AD.
  • Ibn Saad, Muhammad, Thabaqat al-Kubara, Muhammad Abd al-Qadir Atta, Beirut, Dar al-Kitab al-Alamiya, ya yi bincike, 1410H/1990 Miladiyya.
  • Imam Khumaini, Sayyid Ruhollah, Sahifatu Imam Khumaini: Tarin Ayyukan Imam Khumaini, Tehran, Cibiyar Tattalin Arzikin Imam Khumaini, Bugu na 5, 1389.
  • Kariminia, Morteza, "Sairu Ijmali dar Sireh Nagari Payambar Islam dar Garbi", dar Kitabe SIreh Pajuhi dar Garbi. Guzideh Mutun wa Manabi ", Tehran, World Forum of Approximation of Islamic Religions, 2006 .
  • Marafet, Mohammad Hadi, Al-Tamhid fi Ulum al-Qur'an, Qom, Al-Tamhid Publishing Cultural Institute, 2006.
  • Siyuti, Abd al-Rahman bn Abi Bakr, Al-Dur al-Manthur fi al-Tafsir al-Mathur, Qom, hayar mazhabar Ayatullahi al-Azmi al-Marashi al-Najafi, 1404H.
  • Sobhani, Jafar, “Nawisandegan Irtibad khod ra ba ulamaye Hauza hifz konan: Nameh Ayatullah Sobhani be Dr. Soroush”, dar mutala't Alkur’an Nameh Jamia, No. 15, Azar 1384.
  • Tabari, Muhammad bin Jarir, Jame al-Bayan fi Tafsirin Al-Qur'an: Tafsirin Tabari, Beirut, Daral al-Marafa, 1412 AH/1992 Miladiyya.
  • Wahidi, Ali Ibn Ahmad,Asbab Nuzul Alqur'ani, Beirut, Al-Katb Al-Alamiya Publishing House, 1411H.
  • Zamakhshari, Mahmoud bin Omar, Al-Kashaf an haqa'q Gawamaz Al-Tanzil, wanda Al-Katb Al-Arabi ya buga, 1407H.
  • «تهاجم شیطانی: نقدی بر آیه‌های شیطانی (۱)»،A cikin mujallar ci gaban ilimin kur'ani mai lamba 8, bazara 2005.
  • Tavakoli Tarqi, Abdul Hossein, «ابن‌اسحاق: مؤلف اولین سیره پیامبر»،Kayhan Farhangi, No. 290-291, Fabrairu da Maris 2010.
  • Khorramshahi, Bahauddin, "SAahame Iraniyam Iraniyawa dar Tafsir Kur'an", Majmu'eh Makalat Sheikh Mofid Congress, shafi na 37.
  • Kongire buzurdashti Ayatullahi Marifat, Ulum kur'an, Tehran, Cibiyar Nazarin Al'adun Musulunci da Tunani, karkashin jagorancin Sashen Nazarin Kur'ani na Cibiyar Nazarin Al'adu da Tunanin Musulunci, tare da kokarin Ali Nasiri, 2007.
Daga "https://ha.wikishia.net/w/index.php?title=Ƙissar_Garaniƙ&oldid=18724"