َAyatul Kursiyu

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Ayatul Kursiyyu

Ayar Kursiyu (Larabci: آية الكرسي) Suratul Bakara:255 (wani adadi ne na Siffofin Jalal da Jamal na Allah da suka hado da siffofin zatin Allah daga jumlarsu akwai Dayantuwa, Rayuwa, Kayyumiyya, Ilimi da Kudura, haka kuma sun hado da siffofin aiki misalin Malllaka kan duniyar samuwa da Ceto,

«وَسِعَ کُرسِیُّهُ السَّمواتِ و الارضَ»

Kursiyunsa ta Yalwaci Sammai da Kasa. Ana kiranta da ayar Kursiyu ta kuma shahara da wannan suna, wasu ba’ari suna ganin ayoyin 256-257 bangare na ayatul Kursiyu, sai dai cewa wasu ba’ari tare da la’akari da riwayoyi da Shaidu sun tafi kan cewa ayar ta 255 cikin Suratul Bakara ita kadai ce Ayatul Kursiyu. Wannan aya tana da Falala da Hususiyamasu tarin yawan gaske kamar yanda ya zo cikin masadir din riwaya, daga jumlarsu akwai abinda ya zo cikin ba’arin wasu riwayoyi cewa wannan aya itace mafi darajar aya cikin Alkur’ani, an yi wasiyya da karanta wannan aya a kowanne lokaci bayan sallah ne ko kuma bayan Azumi da bayan daura Alwala, Kafin kwanciya bacci ko lokacin fita daga gida, yayin fuskantar Hatsari da wahala da dai sauransu. an kwadaidar cikin Karanta wannan aya a cikin Sallolin Mustahabbi da Sallar daren farko da Kabari

Matani da Tarjama

Aya ce ta 255 cikin Suratul Bakara ana kiranta da Ayatul Kursiyu sakamakon zuwan Kalmar Kursiyu ciki [1] ance ana kiran wannan aya da sunan Ayatul Kursiyu tun farkon Muslunci zamanin Annabi Akram (S.A.W) da A’imma (A.S) [2] Matani da tarjamarta shina kamar haka:

اَللَّـهُ لَا إِلَـٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْ‌ضِ ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْ‌سِيُّهُ السَّمَاوَاتِ وَالْأَرْ‌ضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ ﴿٢٥٥﴾ لَا إِكْرَ‌اهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّ‌شْدُ مِنَ الْغَيِّ ۚ فَمَن يَكْفُرْ‌ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّـهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْ‌وَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّـهُ سَمِيعٌ .

Allah kenan babu abin bauta da gaskiya sai shi, Rayayye Tsayayye, Gyangyadi ko Bacci bai daukarsa, abinda yake Sammai da yae Kasa duka nasa ne, wane ne zai yi ceto sai bayan bada izini daga gareshi? Allah ya san abin yake gabansu da abind ayake bayansu. Basa kewaya da wani abu daga iliminsa sai abin da ya so, Karagarsa ta Mamaye Sammai da Kasa, kula da su bar da wahala a kansa, hakika shi Madaukaki Mai girma. ________________________________________

Ayar Kursiyu ko Ayoyin Kursiyu

Abinda ya shahara a tsakankanin Malaman tafsirin Shi’a shi ne cewa aya ta 255 cikin Suratul Bakara ita ce kadai Ayar Kursiyu [3]sauran ayoyi biyu da suka biyo bayanta bas a cikinta [4] a cewar Sayyid Muhammad Husaini Tahrani, Allama Tabataba’i Marubucin Tafsirul Almizan sun tafi kan cewa Ayar Kursiyu ita ce aya ta 255 kadai cikin Suratul Bakara wacce ta gama da jumlar (kuma shi ne Madaukaki Mai girma) [5] Mukarim Shirazi daya daga Malaman tafsirin Shi’a ya kawo shaidu daidai har guda shida kan cewa takaituwar taken Ayar Kursiyu a iya aya ta 255 cikin Suratul Bakara, daga jumlar shaidar kamar:

  • Baki dayan Riwayoyin da aka nakalto kan falalar ayar kadai aya ta 255 suka ambata.
  • Kalmar Kursiyu a iya aya ta 255 ta zo.
  • A ba’arin wasu Riwayoyi ya zo cewa ayar Kursiyu kadai tana da kalmomi guda 50 kuma kadai ta zo na a aya ta 255 cikin Suratul Bakara [6] a ra’ayin Malamin umarnin da aka bayar na aka karanta sauran ayoyi biyu da suka zo a bayanta ba a kirasu da Taken Ayar Kursiyu ba [7]

Sannan akasin ra’ayin da ya shahara wasu ba’ari tare da dogara da ba’arin wasu riwayoyi [8] [Yadasht] ayoyi na 256-257 cikin Suratul Bakara sun tafi kan cewa suna cikin Ayar Kursiyu [9] wadannan riwayoyi sune suka zama sababin riskar da wadannan ayoyi biyu [10]cikin Ayar Kursiyu a ra’ayin wasu Malaman `Yan Shi’a, daga sauran dalilan da suka sanya riskar da ita ayoyin 256-257 ga Ayar Kursiyu akwai damfaruwar mai zurfi tsakanin Abinda wadannan ayoyi suka kunsa da Ayar Kursiyu [11] Sayyid Muhammad Kazim Tabataba’i Yazdi cikin littafin Urwatul Wuska yana ganin a sallar darren farko a kabari karanatawa daga 255 zuwa karshen aya ta 257 (suna masu Dawwama cikinta) yafi dacewa da Ihtiyadi [12]

Kalmar Kursiyu

Aya ta 255 cikin suratu Baqarah, kwafin rubutun, mawallafi: Zain al-Abidin Esfahani Soltani, 1267H.

Kalmar Kursiyu tana da wasu adadin ma’anoni 1 Karagar Mulki da Gado 2 Masarauta da wurin bada Umarni, Gudanarwa 3 Cibiyar Umarni da Gudanarwa 4 Ilimi [13]ance abin nufi daga Kursiyu a wannan aya shine Hukuma da Kayyumiya tsayuwa kan dukkanin abubuwa, Mulki da gudanarwar Allah [14] Ya zo cikina riwayoyi daban-daban daga Imaman Shi’a (A.S) cewa Kalmar Kursiyu cikin wannan an fassarata da Ilmin Allah, sai ma’anar aya ta zamana: (Allah ya san abinda yake gabansu da wanda yake bayansu kuma basu tsinkaya da wani abu daga iliminsa sai abinda ya so. Kursiyunsa (=iliminsa) ya mamaye Sammai da Kasa [15] kan asasin hadisi da aka nakalto daga Imam Sadiƙ (A.S) Kursiyu wani kebantaccen ilimin Allah ne da dukkanin Annabawa da da sauran Hujjojin Allah basu tsinkaya kansa ba [16]

Abinda ta tattara kansa

Ayar Kursiyu ay ace da ta tattaro wasu adadin siffofin Jalal da Jamal [17] kasancewa an bijiro da sunayen da siffofin daidai har guda goma sha shida da wannan dalili da ya ake kiranta da take da sakon Allah [18] wannan aya ta tattaro siffofin zatin Allah daga cikinsu akwai Dayantaka, Rayuwa, Kayyumiya, Ilimi da Kudura haka kuma ta tattaro siffar aiki misalin Malikiyya Mallakar kan Duniyar samuwa da Ceto [19] Malaman tafsiri sun faifaice bahasi kan Rayuwar Allah cikin karshen wannan aya jumlar Hayyu Alkayyum da Alkursiyu , da kuma danganewar dukkanin halittu zuwa ga Allah sannan sun bayyana cewa abin nufi da Kursiyu shine Al’arshin Allah [20]

Falala da Hususiya

Sayyid Muhammad Husaini Tabataba’i cikin Tafsirul Almizan ya tafi kan cewa girmamar Ayar Kursiyu ya kasance bisa la’akari da tattararta kan dandakakkun Ma’arif din Allah dangane da Tsantsar Tauhidi da Mudlakin Kayyumiya [21] Cikin Falalar ayar Kursiyu an nakalto daga Annabi (S.A.W) cewa Ayar Kursiyu ita ce Shugabar Ayoyi kuma ita ce mafi fifitar su, kuma ta tattaro dukkanin alherin Duniya da Lahira [22] a wata riwayar ya zo cewa ayatul Kursiyu itace shugabar dukkanin Maganganun Alkur’ani, sannan kum Suratul Bakara itace Jagaban Kur’ani, sannan ayatul Kursiyu ita ce shugaban Bakara [23] Musulmai suna matuka damuwa da girmama wannan aya, hakan ya samo asali kasantuwar ta kunshi dukkanin ilimin sanin Allah da koyarwar Muslunci kan asasin karfafaffen Tauhidi, hakika Tauhidi ya kasance da Kammalallen shakali tareda yin bayaninsa a dunkule, wannan aya ta siffanta zatin Allah da siffofin aikinsa [24] Dangane da Hususiya Tilawarta akwai riwayoyi masu tarin yawa daga bangaren Shi’a [25] da Ahlus-Sunna, [26] cikin wata riwaya daga Imam Sadiƙ (A.S) ya zo cewa duk wanda ya karantata sau daya Allah zai kawar masa da bala’i dubu daga bala’o’in duniya kuma mafi saukin cikinsu shi ne Talauci, haka kuma zai kawar masa wahalhalu dubu na Lahira mafi saukin cikinsu itace azabar Kabari [27] Kan asasin wata riwaya daga Imam Ali (A.S) ya zo cewa: idan mutum ya karanta lokacin da yake fama da ciwon ido kuma ya karantata da niyyar samun lafiya insha Allah zai samu lafiya [28] a imanin Mutanen gari suna ganin dacewa dora hannu kan idanu lokacin da ake karantata sai dai cewa wannan abu da suke bai da ingantaccen isnadi [] amma Kaf’ami cikin littafin Junnatul Al-Amanul Al-Wakiya daga Sayyid Tawus ya kawo wata kissa da take da danganta kan wannan al’ada [29]

Wuraren da ake Karantata

Kan asasin Riwayoyi [30]hakika an wasiyya da karanta Ayar Kursiyu abu ne mai kyau a kowanne wuri musammam bayan idar da Sallah da kafin kwanciya bacci, lokacin fita daga gida da lokacin da mutum yake fuskantar wani hatsari ko wahala, da lokacin hawan abin hawa, haka nan tana da matukar amfani kan neamn tsari daga sharrin Kambun Baka, da neman lafiya [31] a wata riwaya daga Imam Ali (A.S) ya zo cewa: da kun san mece ce wannan aya ko kuma cikin me take ba zaku taba sakaci da karanta ta taba a kowanne hali [32] Malaman Fikhu suna ganin mustahabbancin karanta a wadannan wurare kamar haka: bayan gama Alwala, karantawa wanda yake daf da mutuwa, bayan idar da sallolin Farilla, lokacin kwanciya bacci, lokacin tafiya da sauransu. [33] haka Mustahabbi ne karanta wannan sura cikin ba’arin Nafilfili misalin Nafilar Ghadir da sallar daren farko a cikin Kabari (sallar Wahasha) [34]

Sanin Littafi

Malamai masu tarin yawa sun rubuta littafi sukutum kan wannan ayar daga cikinsu akwai Abdur-Razak Kashani, Shamsud-Addini Khafari, da Mulla Sadra karkashin Taken (Tafsir Ayatul Kursiyu) haka Muhammad Takiyu Falsafi shima ya rubuta littafi da taken (Ayatul Kursiyu Payam Asimani) Husaini Suzanci shi ya tsara. an buga a cibiyoyi daban-daban

Bayanin kula

  1. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 2, shafi na 276.
  2. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 337.
  3. ↑ Muassaseh dayiratu Maref Fikh Islami,Farhang Fikhu Farsi 1382, juzu'i na 1, shafi na 174; Kosha, “Ayeh Al-Kursi”, shafi na 119.
  4. ↑ Tusi, Amali, 1414 AH, juzu'i na 2, shafi na 278.
  5. ↑ Tehrani, Mehr Taban, 1426H, shafi na 177.
  6. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 2, shafi na 276 da 277.
  7. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 2, shafi na 277.
  8. ↑ Misali, duba: Kulaini, Al-Kafi, 1407H, juzu’i na 2, shafi:621.
  9. ↑ Mo'ini, “Ayat al-Kursi”, shafi na 100.
  10. ↑ Dashti, “Aya Al-Kursi”, shafi na 469.
  11. ↑ Kosha, “Ayeh Al-Kursi”, shafi na 120
  12. ↑ Tabatabaei Yazdi, al-Arwa al-Waghti, 1419 AH, juzu'i na 2, shafi na 126.
  13. ↑ Tabarsi, Majma Al-Bayan, 1372, juzu'i na 2, shafi na 628-629; Kosha, "Ayar Al-Kursi", shafi na 119; Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 2, shafi na 272.
  14. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 2, shafi na 272-274; Qorshi Banaei,kamus Kur'an, juzu'i na 6, shafi na 100.
  15. ↑ Askari, 1426 AH, Akayeed Al-Islam Min Qur'an Al-Karim, Mujalladi na 1, shafi na 387-388.
  16. ↑ Sadouq, Ma'ani al-Akhbar, Dar al-Marafa, shafi na 29.
  17. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 2, shafi na 262.
  18. ↑ Kosha, “Ayeh Al-Kursi”, shafi na 120.
  19. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 328-336.
  20. ↑ Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 328-336; Makarem Shirazi, Tafsir Namuneh
  21. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 337.
  22. ↑ Qurtubi, Al-Jamee Al-Ahkam Al-Qur’an, 1364, juzu’i na 3, shafi na 268; Ayyashi, Al-Tafsir, 1380 AH, juzu'i na 1, shafi na 137; Siyuti, Jame Al-Saghir, 1373 AH, juzu'i na 1, shafi na 47.
  23. ↑ Siyuti, Jame Al-Saghir, 1373 AH, juzu'i na 2, shafi na 35.
  24. ↑ Ghazali, Jawaharlal Qur'an, 1411 AH, shafi na 73-75.
  25. ↑ Duba: Ayyashi, Al-Tafsir, 1380 AH, juzu'i na 1, shafi na 136 da 137.
  26. ↑ Duba: Siyuti, Aldurrul Al-Manthur, 1404 Hijira, juzu'i na 1, shafi na 323-327.
  27. ↑ Ayashi, Al-Tafseer, 1380H, juzu'i na 1, shafi na 136 da 137.
  28. ↑ Sheikh Sadouq, Al-Khesal, 1362, juzu'i na 2, shafi na 616.
  29. ↑ Kafami, Jannah al-Aman, 1405 AH, shafi na 176.
  30. ↑ Misali, duba: Kulaini, Al-Kafi, 1407 AH, juzu'i na 2, shafi na 528, 536, 539, 543, 549, 557, 572, 573.
  31. ↑ Mo'ini, “Ayeh Al-Kursi”, shafi na 101
  32. ↑ Tusi, Amali, 1414 AH, shafi na 509; Siyuti, dattijo al-Manthor, 1404 AH, juzu'i na 1, shafi na 325.
  33. ↑ Muassahe Dayiratu Maref Fikhu Islami, Farhang fikh Farsi, 1382, juzu'i na 1, shafi na 174.
  34. ↑ Muassahe Dayiratu Maref Fikhu Islami, Farhang fikh Farsi, 1382, juzu'i na 1, shafi na 174

Nassoshi

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