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As'habul Aikati

Daga wikishia
As'habul Aikati
SunaAikatu
Suna a cikin Kur'aniAs'habul Aikati
HarsheLarabci
AnnabiSayyidina Shu'aibu (A.S)
MatsuguniTsakanin Hijaz da Sham
Siffa mai muhimmanciHa'imci da tauye mudu, bautar gumaka, ƙoƙarin hana Annabi Shu'aibu isar da saƙon Allah.
ƘarsheHala da tare da saukar musu azabar Allah


As'habul Aikati (Larabci: أصحاب الأيكة) mutane ne da aka ambata a cikin Alkur'ani mai girma, waɗanda aka tsawatar da su saboda ha'inci (Tauyi Mudu) da bautar gumaka. Kamar yadda majiyoyin tafsiri da hadisi suka bayyana cewa, As'habul Aika sun yi watsi da kiran da Annabinsu Shu'aibu (A.S) ya yi na kaurace wa zunubai, musamman ha'incin tauye mudu. Sunyi ƙoƙarin dakatar da kiranshi. A karshe Allah ya halaka su da azabarshi. As'habul Aika sun rayu ta hanyar kasuwanci tsakanin Hijaz da Sham. an ambace As'habul Aika sau huɗu a cikin Alkur'ani mai girma.

Matsayi Da Gabatarwa

As'habul Aika mutane ne da suka kasance suna rayuwa a wani guri da ake kira Aikatu [Tsokaci 1] Babbar sana'a a gare shi ne kasuwanci tsakanin Jaziral Arabiya da Sham[1]Aikatu wani shahararren ƙauye ne wanda yake kusa da garin Madyan.[2] Kalmar As'habul Aikati ta zo sau huɗu a ƙur'ani cikin aya ta 78 a cikin suratul Hijri da aya ta 176 cikin suratul Shu'ara da aya ta 13 cikin suratul Sad da aya ta 14 cikin suratul Ƙaf.[3] Bisa abin da masana tafsir suka faɗa an faɗakar da tsawatar da wannan al'umma saboda fasadin da suke yi a doran ƙasa da kuma ƙin imani abin da Shu'aibu (A.S) ya zo da shi,[4] bayan ƙaryata annabinsu sai azabar Allah ta sauka kuma ta halakasu.[5]

As'habul Aikati Da Mutanan Madyan

Malaman tafsiri sun yi saɓani kan cewa As'habul Aika da mutanan Madyan, shin mutane ɗaya ne aka ambace su da suna guda biyu a ƙur'ani, ko kuma al'umma ce guda biyu mabambanta amma suna da suffofi iri ɗaya waɗanda suke da annabi guda ɗaya.[6] Wasu masu bincike bisa dogaro da malaman tafsiri suna ganin cewa Annabi Shu'aibu (A.S) a farko ya kasanace annabi ne da aka turo shi ga mutanan Madyan, amma bayan an halakar da su sai ya ɗauki nauyin shiryar da As'habul Aika,[7] malaman tafsirin sun kafa hujja da wata ruwaya da aka rawaito daga Sayyidina Muhammad (S.A.W),[8] da maganar Ƙaiada ɗan Da'ama wanda yake shima malamin tafsirin ƙur'ani ne,[9] kazalika sun kafa hujja da bambancin azabar da aka yi wa ko wace al'umma a tsakaninsu, inda aka ambaci azabar As'habul Aika da Azabu Yaumi Zullati (Azabar Ranar Inuwa), amma azabar mutanan Madyan aka ambaceta da Rajfa da Saiha,[10] ƙari kan haka an siffanta annabi Shu'aibu (A.S) a cikin aya ta 85 a suratul A'araf da cewa shi ɗan uwan Madyan ne, a dai-dai lokacin da ba a siffanta shi ba da cewa shi ɗan uwan As'habul Aika ba.[11]

Abubuwan da suke keɓanta Da As'habul Aika

As'habul Aika sun keɓanta da siffofi guda biyu marassa kyau, su ne kamar haka, tauye mudu da bautar gumaka,

Tauye Mudu

Kan abin da wasu masu bincike suka ce shi ne ta hanyar amfani da wasu ayoyi babbar lalatar da As'habul Aika suke yi shi ne tauye mudu.[12] Bisa abin da ya zo a cikin wasu litattafai mabambanta mutanan Aika sun kasance suna tauye mudu.[13] sun kasance suna yaudara wajan awo,[14] kai abin ta kai su ga harma suna canja kalar kaya da kuma abin da ya ƙunhsi haka,[15] kuma idan suka yi haka sun san irin yaudarar da suke yi a harkar kasuwanci.[16] Ƙuɗbud-dini Rawandi a cikin littafinshi mai suna Ƙasasul Anbiya daga Imam Zainul Abidin (A.S) ya ce: shi Annabi Shu'aibu (A.S) ya yi abin awo da hannunshi domin yin ma'amala ta adalci da mutane da girmama haƙƙin sauran mutane, to a farko mutane sun kasance suna ma'amala da adalci a tsakaninsu, amma da kaɗan-kaɗan sai suka fara tauye mudu da almundahana ya yin awo.[17]

Ya zo a cikin Tafsiril Amsal na Makarim Shirazi cewa As'habul Aikati saboda kasuwancinsu sun kasance suna sayan kayan mutane da araha da rahusa, amma kuma suna sayar da na su kayan da tsada.[18] Kalazilka sun kasance suna auna kayansu da lura sosai, amma suna auna kayan sauran mutane cikin sakaci da rashin lura.[19] Bisa abin da Ɗabari ya ce wanda ya kasance malami tarihi ne a ƙarni uku da na huɗu hijira, ya ce: As'habul Aika sun kasance suna rayuwar jin daɗi albarkacin wannan hanya ta tauye mudu.[20]

Bautar Gumaka

Bisa wasu rahotanni daban-daban mutanan Aika sun kasance a cikin nima iri-iri, amma mai makon su godewa Allah kan wannan ni'imomi, kawai sai suka kama bautar gumaka,[21] da bishiyoyi masu koren ganye,[22] kazalika sun kasance suna inkarin ranar alƙiyama.[23]

Kiran annabi Shu'aibu gare su da abin da suka yi saboda hakan bisa abin da ya zo a cikin litattafai na tarihi da na tafsiri, daga yaɗuwar Shirka da fasadi a tsakanin mutanan Aika, Allah ya turo Annabi Shu'aibu (A.S) domin shiryar da su.[24] annabi Shu'aibu (A.S) ya yi kira zuwa ga bautar Allah,[25] da tsoran Allah da nisantar zunubi da yin ibada domin Allah, da bin Allah.[26] kazalika ya hane su da yin shirka da bautar gumaka.[27]

Annabi Shu'aibu ya gargaɗe su kan tauye mudu,[28] da fitina da fasadi,[29] da kisa[30]kuma ya faɗakar da su cewa idan ba su tuba ba daga wannan zunubin ba, to fa Allah zai kama su da azabarshi.[31]

Amma sakamakon haka bisa abin da Ibn Abbas ya faɗa sai mutanan Aika suke zama a kan hanyoyi suna yaɗa ƙarya kuma suna cewa shi Annabi Shu'aibu (A.S) maƙiyin mutane ne kuma shi ne sanadiyar ɓata a addininsu.[32] bisa abin da ya zo a tafsirul Munir Ashabu Aika sun kasance suna ƙoƙarin ƙasƙantar da annabi Shu'aibu (A.S) da lalata ƙiranshi ta hanyar yi mishi barazana.[33]

Bisa abin da ya zo a litattafai daban-daban As'habul Aika sun ƙaryata maganar annabi Shu'aibu.[34] suka ce shi mahaukaci ne,[35] maƙaryaci[36] mai tsafi,[37] suka ce shi ma mutum ne irinsu ba shi da wata falala da fifiko a kansu.[38]

Halakar Da Ash'habul Aika

Ƙari kan ƙarya ta annabi Shu'aibu (A.S)[39] mutanan Aika sun nemi da a saukar musu da rawan dutse daga sama, idan har shi annabi Shu'aibu (A.S) da gaske annabi ne,[40] to bayan tabbatar musu da hujja sai aka saukar musu da azabar Allah ta halaka su.[41]

Bisa littafai na tafsiri da hadisi zafi mai tsanani na tsawan sati ɗaya ya sami mutanan Aika, inda abin ya kai cewa babu wata iska da take kaɗawa a cikin garinsu, kawai sai gajimare ya bayyana sai suka koma ƙarƙashin inuwar gajimaran saboda tsananin zafi, amma kawai sai ga ruwan wuta daga wannan gajimare, inda wutar ta ƙona su gabaɗaya.[42]

Bayanin kula

  1. ↑ Ibn Kathir, Al-bidaya Wan Nihaya,, Beirut, J. 1, sh 185; Makarem Shirazi,Al-Amsal Fi Tafsiri Kitabillahil Munazzal, J. 11, sh. 447.
  2. ↑ Makarem Shirazi,Al-Amsal Fi Tafsiri Kitabillahil Munazzal, J. 11, sh. 446
  3. ↑ Dashti, “As'habul AIkati,” shafi. 386.
  4. ↑ To, Atyabul Bayan Fi Tafsiril Kur'an, 1369 AH, Vol. 10, ku. 83; Al-Zuhayli, Tafsirul Munir, 1411H, Mujalladi. 8, ku. 289.
  5. ↑ Al-Tabarsi, Tafsir Jawami'il Jami, 1412 AH, Vol. 3, ku. 170.
  6. ↑ Dashti, “As'habul Aika,” shafi. 389; Makarem Shirazi, Al-Amsal Fi Tafsiri Kitabillahil Munazzal J. 11, shafi na 447-448; Al-Tabarsi, Majma’ al-Bayan, 1372 AH, juzu’i. 7, ku. 317; Meybodi, Kashf al-Asrar, 1371 AH, juzu'i. 7, ku. 147.
  7. ↑ Dashti, “As'habul Aika,” shafi. 389
  8. ↑ Ibn Abi Hatim, Tafsirul Alqur’anil Azeem, 1419 Hijira, Juzu’i. 13, ku. 774.
  9. ↑ Al-Suyuti, Al-Durr Al-Manthur, 1404 AH, J. 5, Sh 71.
  10. ↑ Khosravi, Tafsir Khosravi, 1390 AH, Vol. 6, ku. 289.
  11. ↑ Khosravi, Tafsir Khosravi, 1390 AH, Vol. 6, ku. 289.
  12. ↑ Khosravi, Tafsir Khosravi, 1390 AH, Vol. 6, ku. 289.
  13. ↑ Dashti, “As'habul Aika,” shafi. 387.
  14. ↑ Al-Majlisi, Bihar al-Anwar, 1403 AH, Vol. 12, sh. 380.
  15. ↑ Tayyib, Atyabul Bayan, 1369 AH, Vol. 10, sh. 83; Al-amin, Tafsirin Makhazinul Al-Irfan, Vol. 9, sh. 248.
  16. ↑ Ibn al-Athir, Al-Kamil fi al-Tarikh, 1385 AH, J. 1, sh157.
  17. ↑ Al-Rawandi, Qasas Anbiya (A.S), 1409 AH, shafi. 142.
  18. ↑ Makarim Shirazi, Al-Amsal Fi Tafsiri Kitabillahil Munazzal, J. 11, sh 449.
  19. ↑ Makarim Shirazi, Al-Amsal Fi Tafsiri Kitabillahil Munazzal, Vol. 11, ku. 449.
  20. ↑ Al-Tabari, Tarihin Al’umsm Wal Muluk, 1387H, J. 1, sh. 326.
  21. ↑ Al-Nuwayri, Nihayat al-Arab, Al-Nuwayri, 1423 AH, J. 13, sh 168; Bayumi, Dirasatu Tarikhiyya Minal Alqur’ani\l Kareem, 1408 AH, J 1, Sh 291.
  22. ↑ Al-Shaibani, Nahj al-Bayan, 1413 AH, J 4, sh 98.
  23. ↑ Al-Sabzawari, Al-Jadeed, 1406 AH, Vol. 7, ku. 10.
  24. ↑ Hosseini, Anwar Derakhshan, 1380 AH, Vol. 12, ku. 76.
  25. ↑ Al-Nuwayri, Nihayat al-Arab, 1423 AH, Vol. 13, ku. 169.
  26. ↑ Al-Tabarsi, Majma’ al-Bayan, 1372 AH, Vol. 7, ku. 317.
  27. ↑ Hosseini, Anwar Derakhshan, 1380 AH, Vol. 12, ku. 76.
  28. ↑ Al-Nuwayri, Nihayat al-Arab, 1423 AH, Vol. 13, ku. 169.
  29. ↑ Al-amin, Tafsirul Makhzan Al-Irfan, J. 9, Sh. 284.
  30. ↑ Thaqafi al-Tehrani, Rawan Javid dar Tafsir Alqur'an Majeed, 1398 AH, 4, sh. 125..
  31. ↑ Al-Tabarsi, Majma’ al-Bayan, 1372 AH, Vol. 7, ku. 318.
  32. ↑ Al-Zuhayli, Al-Tafsir Al-Munir, 1411 AH, Vol. 8, ku. 289.
  33. ↑ Al-Zuhayli, Al-Tafsir Al-Munir, 1411 AH, Vol. 8, ku. 289.
  34. ↑ Makarim Shirazi, Al-Amsal Fi Tafsir Kitabillahil Munazzal, Vol. 11, ku. 452.
  35. ↑ Makarim Shirazi, Al-Amsal Fi Tafsir Kitabillahil Munazzal, Vol. 11, ku. 453.
  36. ↑ Al-Tabarsi, Majma’ al-Bayan, 1372 AH, Vol. 7, ku. 317.
  37. ↑ Al-Zuhayli, Al-Tafsir Al-Munir, 1411 AH, Vol. 8, ku. 289.
  38. ↑ Al-Jurjani, Jala'ul Azhan, 1378H, Mujalladi. 7, Sh. 97.
  39. ↑ Ashkuri, Tafsiri Sharif Lahiji, 1373H, Juzu'i. 3, shafi na 394.
  40. ↑ Makarim Shirazi, Al-Amsal Fi Tafsiri Kitabillahil Munazzal, J 11, Shafi na 453.
  41. ↑ Shah Abdol Azimi, Tafsir Isna Ashari, 1363 AH, Vol. 12, ku. 221.
  42. ↑ Al-Majlisi, Bihar al-Anwar, 1403 AH, Vol. 12, ku. 380; Al-Tabari, Tarikhiul Al’umam Wal Muluk, 1387H, J1,shafi na 327; Al-Tabarsi, Majma’ al-Bayan, 1372 AH, Juz 7, shafi na 317.

Tsokaci

  1. ↑ Kalmar Al-aikatu tana nufin wurin da bishiyoyin suka lullube shi (Makarim Shirazi, Al-amsal Fi Tafsirii Kitabillahil Munazzal, J 11 sh 44)

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