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Annabiyul Ummi

Daga wikishia

Annabiyul Ummi (Larabci: النبي الأمي) wata siffantawa ce daga Kur'ani ga Sayyidina Muhammad (S.A.W). Ummi shi ne wanda a tsarin da aka saba da shi bai yi koyi karatu da rubutu ba. Wannan siffa keɓantacciya ana la'akari da ita daga mu'ujizar Kur'ani da kuma kasancewar ilimin Annabi daga Allah yake karɓo shi; saboda ta yaya ne mutumin da bai taɓa koyan karatu da rubutu ba daga kowa ba ace ya zo da littafin da yake cike da ilimummuka da hikimomi haka, kasancewar Annabi (S.A.W) bai koyi karatu da rubutu ba shaida ce kan asalantuwar Kur'ani da rashin ɗosanowa daga wasu litattafai daban, saboda haka kasancewa Annabi Ummi wanda hatta cikin Attaura da Linjila an yi ishara game da haka, wata falala ce babba ga Annabi.

Game da abin da ake nufi da Ummi, akwai mabambantan ra'ayoyi; daga jumla akwai ma'anar wanda bai yi karatu ba kuma ba ya iya karatu da rubutu, danganewa da Ummul ƙura (Makka), mutumin da yake danganewa da al'umma da kuma Annabin mutanen da ba su da littafi.

Littafin Payambare Ummi na Murtada Muɗahhari da litttafin "Maktabe Wahaye Wa Mafhume Ummi Budane Payambar" litattafaine da suka yi dogon bincike game da batun kasancewar Annabi Ummi.

Siffantawar Ummi Da Ta A Cikin Kur'ani

Bisa ayoyin Kur'ani. Kasancewa Ummi ɗaya ne daga laƙubban Annabin Muslunci (S.A.W) wanda hatta cikin litattafan Attaura da Linjila an yi ishara kan haka.[1] A cewar Muhammad Jawad Mugniyya, malamin tafsiri na Shi'a, wannan siffa ta keɓanta ne ga Annabin Muslunci (S.A.W) ba ta shafi sauran Annabawa ba.[2] Kalmar Ummi an yi amfani da ita har karo biyu a Kur'ani cikin siffanta Annabi.[3]

Ummi ana amfani da ita kan mutumin da bai koyi karatu da rubutu ba[4] Kamar dai yadda mahaifiyarsa ta haife shi ya ci gaba da zama a haka babu ilimi.[5]

Mabanbantan Tafsirai Kan Kalmar Ummi

Wanda Bai Yi Karatu Ba Da Kuma Wanda Ba Zai Iya Karatu Da Rubutu Ba

A cewar Murtada Muɗahhari, mahangar da ta yaɗu sosai tsakanin malaman tafsiri, shi ne cewa kalmar "Ummi" tana da ma'anar mutumin da bai san yadda ake karatu da rubutu ba.[6] Malamai kamar Shaik Ɗusi (Malamin ƙarni na biyar),[7] Allama Ɗabaɗaba'i da Rashid Rida (Malamin tafsiri Ahlus-Sunna) suna kan ra'ayin cewa kalmar "Ummi" a jere tana ba da ma'anar mutumin da ba ya rubutu, mutumin da ba ya iya karatu da rubutu[8] da kuma wanda bai karanta komai ba, bai ko yi komai ba.[9]

Wannan ma'ana tana dacewa tare da wasu ayoyin Kur'ani[10] da kuma ijma'in malaman tarihi.[11] Ba'arin turawa manazarta Muslunci (Oreintalist) kamar John Davenport,[12] Thomas Carlyle,[13] Will Durant[14] da Constantin Virgil Gheorghiu[15] su ma sun yarda da kasancewar Annabi Ummi.

Cikin goyan bayan wannan ma'ana wasu lokuta ana amfani da shahararren baitin waƙar Hafiz:

نگار من که به مکتب نرفت و خط ننوشت
به غمزه مسئله‌آموز صد مدرّس شد

Tarjama: Masoyiyata ba ta je makaranta ba, ba ta rubuta ba, Amma da kallon idonta ta koyar da darasi ga malamai ɗari[16]


Nizami shima ya yarda da kasancewar Annabi Ummi:

امی گویا به زبان فصیح‏
از الف آدم و میم مسیح

Tarjama: Yaro yana magana da lafazi mai kyau, Daga harafin Alif na Adam zuwa Mim na Almasihu..[17]


A cewar Murtada Muɗahhari, wasu adadin malamai misalin Sayyid Murtada sun yi imani cewa Annabi (S.A.W) a lokacin manzancinsa yana iya karatu da rubutu sun jingina da Waƙi'ar Alƙalami da Tawada, sai dai cewa Muɗahhari ya yi watsi da wannan ra'ayi na su, kuma neman a kawo amsa alƙalami da tawada ai baya tabbatar da cewa shi ne zai yi rubutun da kansa, bari dai umarni ne ya bayar domin rubuta wani abu ta hannun wasu daban.[18]

Jinginawa Shi Zuwa Ummur Ƙura (Makka)

Bisa rahotannin ba'arin riwayoyi da aka jinginawa Imam Baƙir (A.S) an fassara Annabiyul Ummi da ma'ana Annabi daga Makka.[19] Ba'arin malaman tafsiri sun zaɓi wannan ma'ana.[20] Wannan mahanga sakamakon raunin isnadi[21] ta fuskanci suka. Haka kuma, "Ummul ƙura" ba taskacencen suna ba ne ga Makka, bari dai gama-garin suna ne ga duk wani wuri da yake cibiya ko wani yanki na asali. ƙari kan haka, a cikin aya ta 78 suratul baƙara, Yahudawa mazauna Madina su ma ana kiransu da Ummi wanda hakan yana cin karo da jinginawa Makka wannan suna. A mahangar adabin Larabci ma, bai kasance sanannen abu ba kiran mutumin Makka da sunan Ummi.[22]

Mutumin Da Yake Danganewa Da Wata Al'umma

A cewar Makarim Shirazi kalmar Ummi ƙari kan ma'ana biyu na ta da aka ambata a baya, ta zo da ma'anar mutumin da ya tashi tsakiyar talakawa. Malamin yana ganin kalmar za ta iya ɗaukar dukkanin ma'anoni ukun, a cikin jumla kuma ana kiran Annabi da Ummi saboda bai yi karatu ba kuma ya tashi cikin al'umma a ƙasar Ummul ƙura.[23]

Mutanen Da Ba Su Da Littafi Daga Sama

Wasu malamai sun tafi kan cewa Ummi tana nuni zuwa ga mutanen da ba su kasance daga Ahlul-Kitabi ba.[24] Annabiyul Ummi yana nufin Allah ya tashi wannan Annabi cikin mutanen da ba su da littafi da shari'a.</ref> marasa ilimi da ba sa iya karatu da rubutu.[25] saboda haka ne ma aka yi amfani da kalmar "Ummiyun" A cikin Kur'ani wace jam'i ce ta kalmar Ummi kan Larabawada basu da littafi,.[26] marasa ilimi da ba sa iya karatu da rubutu.[27]

A cewar Murtada Muɗahhari wannan yiwuwar ma'ana ana bayyana ta ne a cikin jam'in kalmar Ummi da kuma game da mushrikan Larabawa, amma ba a taɓa bayar da yiwuwar wannan ma'ana ba a cikin mufradi (Mutum ɗaya) da kuma game da Annabi.[28]

Sakamakon Da Yake Tattare Da Kasancewar Annabi Ummi

Kamalar Annabi Ga Ilimi Ladunni Da Kasancewa Ummi

Ana la'akari da kasancewar Annabi Umnmi a matsayin siffa ta kamala da falala, duk da cewa bai amfana da ilimi da aka saba da shi ba, amma kuma yana tare da ilimi ladunni.[29] Wannan siffa cikin bayanin Annabi ta ƙunshi ɓangare na yabo gare shi, daidai lokacin da idan aka jingina ta ga waninsa tana iya zama alama ta aibu da tawaya.[30] Wannan bambantuwa ya yi kamanceceniya da siffar takabburanci cikin zatin Allah kamala ne amma ga wanin sa aibu ne abin zargi.[31]

Kasancewar Umnmi Dalili Kan Kasancewar Kur'ani Daga Allah

Malaman tafsiri sun tafi kan cewa kasancewa Annabi (S.A.W) Ummi dalili ne da yake tabbatar da cewa saƙonsa daga Allah yake[32] da kuma mu'ujizar Kur'ani[33] Duk da cewa Annabi bai da karatu da ake koya ta sananniyar hanya, amma tare da haka ya iya jagorancin al'umma daga jahilci zuwa shiriya da gaskiya.[34] Haka kuma wani mutum Ummi ace ya zo da littafi misalin Kur'ani da ya tattaro ilimummuka da hikimomi daban-daban, lallai hakan mu'ujiza ce.[35] Allama Ɗabaɗaba'i cikin littafin Almizan cikin bahasin i'ijazin Kur'ani ya bayyana cewa ɗaya daga cikin tahaddi da ƙalubale akwai "Tahaddi da ya keɓanta da mutumin da aka saukarwa Kur'ani". A cewar malamin, Allah ya saukar da Kur'ani ga wani mutum da bai iya karatu da rubutu ba, bai zauna gaban wani malami ba tsawon shekaru arba'in kafin a aiko shi, ba a taɓa ganin wata alama ta ilimi ko iya magana ba tare da shi.[36]

Kore Maganar Cewa Kur'ani Ya Ɗosanowa Daga Waninsa

A cewar malaman tafsiri, haƙiƙa aya ta 48 Ankabut tare da ishara ga rashin iya karatu da rubutu ga Annabi (S.A.W) a lokacin manzancinsa, to duk wani nau'in na kwaikwayo ko ɗosanowa daga wasu madogarai daban ba Kur'ani ba magana ce abar wurgi.[37] Wannan aya tana bayani ƙarara cewa da ace Annabi yana da ilimi, da masu adawa da shi za su iya da'awar cewa Kur'anin ma an samar da shi ne bayan nazarin wasu litattafai na magabata.[38] Na'am ba'arin turawa masu nazarin Muslunci kamar Theor Noldeke, Will, Blachere da Wot Sun ƙaryata kasancewar Annabi Ummi, sai dai kuma ba su kawo dalili kan hakan ba, lamarin da ya sa ake ganin cewa yunƙuri na su kawai na kawo shakku da kokwanto cikin kasancewa Kur'ani daga Allah.[39]

Taƙaitaccen Nazari Kan Litattafai

Littafin Payambar Ummi na Murtada Muɗahhari wanda a asali maƙala ce ya yi ta a shekarar 1968 miladiyya, an sanya wannan maƙala cikin littafin Muhammad (S.A.W) Khatame Payambaran, mu'assasar Husainiyye Irshad suka haɗa shi suka buga, daga baya sauran mu'assasoshi suka ci gaba da bugawa.[40] Abdul-Laɗif Hindi da Jafar Subhani su ma sun samar da "Maktabe Wahaye Ummi Budane Payambar" Cibiyar Intsharat Risalat suka buga shi a shekarar 1978 miladiyya.[41]

Bayanin kula

  1. ↑ Qurashi, Tafsir Ahsanil al-Hadith, 1377, juzu'i na 4, shafi na 17.
  2. ↑ Mughniyah, Tafsir al-Kashif, 1424 AH, juzu'i. 3, shafi. 404.
  3. ↑ Tayyib, Atyabul al-Bayan, 1378, juzu'i. 5, shafi. 477 da juzu'i. 6, shafi. 4.
  4. ↑ Qurashi, Qamus Qur'an, 1992, juzu'i. 1, shafi. 199.
  5. ↑ Ibn Manzoor, Lisauln al-Arab, 1414 AH, juzu'i. 12, shafi. 34.
  6. ↑ Motahari, Payambare Ummi, 2002, shafi. 40.
  7. ↑ Sheikh Tusi, Al-Tebyan, Beirut, juzu'i. 4, shafi. 559.
  8. ↑ Tabataba'i, Al-Mizan, 1417 AH, juzu'i. 1, shafi. 215.
  9. ↑ Rashid Reza, Al-Manar, 1990, juzu'i. 2, shafi. 385.
  10. ↑ Motahari, Payambare Ummi, 2002, shafi na 36-40.
  11. ↑ Makarem Shirazi, Tafsir Nomenu, 1374, juzu'i. 6, shafi. 400, Motahari, Payambare Ummi, 1381, shafi. 9.
  12. ↑ Davenport, Uzure Taƙsire Beh Pishgahe Muhammad Wa Qur'an, 1344 AH, shafi na 17-18.
  13. ↑ Motahari,Majmu'eh Asare Shahidi Motahari, Sadra Publications, juzu'i. 3, shafi na 206-207.
  14. ↑ Jawaheri, Pasokh Beh Shubhate I'Ijaze Wa Wa Tahaddi, 2018, shafi. 226.
  15. ↑ Jawaheri, Pasokh Beh Shubhate I'Ijaze Wa Wa Tahaddi, 2018, shafi. 227.
  16. ↑ «نگار من که به مکتب نرفت...؛گفتگو با استاد مصطفی دلشاد تهرانی»، Tushen bayanan Hauza.
  17. ↑ «در نعت رسول اکرم»، Shafin Ganjur
  18. ↑ Motahari, Payambare Ummi, 2002, shafi na 19-20.
  19. ↑ Ayashi, al-Tafsir, 1380 AH, juzu'i na 2, shafi.31; Safar, Basair al-Derajat, 1404 AH, juzu'i. 1, shafi. 226.
  20. ↑ Fayz Kashani, Tafsir al-Safi, 1415 AH, juzu'i. 2, shafi. 242; Hosseini Shirazi, Tabyinul al-Qur'an, 1423 AH, shafi. 182.
  21. ↑ Makarem Shirazi, Tafsir-e-Numno, 1374, juzu'i. 6, shafi. 402.
  22. ↑ Motahari, Payambare Ummi, 2002, shafi na 41-42.
  23. ↑ Makarem Shirazi, Tafsir Numno, 1374, juzu'i. 6, shafi na 396-397 da 400.
  24. ↑ Zamakhshari, Al-Kasshaf, 1407 AH, juzu'i. 1, shafi na 347 da 375.
  25. ↑ Turabishi, Minal Islamil Ƙur'ani Ila Islamil Hadis, 2010, 89-90.
  26. ↑ Rageb Esfahani, Mufradatu Alfazil Al-Qur'an, 1412H, shafi na 87.
  27. ↑ Qortubi, Al-Jame Le Ahkam al-Qur'an, 1364, juzu'i. 19, shafi. 91.
  28. ↑ Motahari, Pyambare Ummi, 2002, shafi. 44.
  29. ↑ Rabi'niya, "Ummi", shafi. 400.
  30. ↑ Rabi'niya, "Ummi", shafi. 400.
  31. ↑ Rabi'niya, "Ummi", shafi. 400.
  32. ↑ Qurashi, Qamus Qur'an, 1992, juzu'i. 1, shafi. 120.
  33. ↑ Tabatabaei, Al-Mizan, 1393 AH, juzu'i. 1, shafi. 63.
  34. ↑ Mughniyah, Tafsir al-Kashif, 1424 AH, juzu'i. 3, shafi. 404.
  35. ↑ Rabi'niya, "Ummi", shafi. 400.
  36. ↑ Tabatabaei, Al-Mizan, 1393 AH, juzu'i. 1, shafi. 63.
  37. ↑ Tabataba'i, Al-Mizan, 1352, juzu'i. 16, shafi. 139.
  38. ↑ Tabataba'i, Al-Mizan, 1352, juzu'i. 16, shafi. 139.
  39. ↑ Daulat Abadi، «تلقی ناصحیح مستشرقان درباره امّی‌بودن پیامبر اکرم(ص)»، Kamfanin dillancin labaran iqna.
  40. ↑ «کتاب پیامبر امی اثر استاد شهید مرتضی مطهری»، Shafin yanar gizo na Intisharat Sadra.
  41. ↑ «مکتب وحی و امی‌بودن پیامبر»،Tushen bayanan dakunan karatu na Iran.

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