Asma'ullahil Husna

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Kada ku ruɗe da sunaye da siffofi.

Asma’ullahil Husna (arabic: الأسماء الحسنى) wani Isdilahi da aka samo shi daga Kur’ani da yake bada ma’anar kyawawan sunayen Ubangiji. Wannan Isdilahi ya zo cikin surori hudu a cikin Kur’ani, ya zo cikin daya daga surori cewa ku kirayi Allah da daya daga cikin wadannan kyawawan sunaye, Malamai sun tafi kan cewa abin da ake nufi daga kyawawan sunayen Ubangiji siffofi nasa da dukkanin su kyawawa ne. Haka kuma suna cewa kan asasin wannan aya Asma’ullahi Husna da Allah kadai suka kebanta, ya zo cikin ba’arin riwayoyi cewa Ahlil-baiti sune misdakin Asma’ullahi Husna da ake tawassuli da su zuwa ga Allah.

Asma’ullahi Husna (kyawawan sunayen Allah)

Asma’ullahi Husna wata jumla ce da aka cirota daga Alkur’ani da take bada ma’anar kyawawan sunayen Allah. [1] Wannan jumla ta zo cikin surori guda hudu a cikin Alkur’ani: suratul Taha aya 8, suratul Hashar aya 24, suratul A’araf aya 180, suratul Isra'i aya 110. Ya zo cikin wadannan ayoyi cewa: Allah yana da wasu kyawawan sunaye. [2] a cikin suratu A’araf bayan wannan jumla ya zo cewa ku kirayi Allah da wadannan kyawawan sunaye. [3]

Murtda Mutahhari mufakkiri masanin tauhidi
Sunayen Allah a zahiri suna nufin al'amura na Allah. Hakika Allah madaukakin sarki yana da kamala da kyawu da daukaka, kuma muna fassara wadannan kamala da kyawawa da daukaka da ingancin wadannan kamala da sifofin... Abin sani kawai cewa dukkan sunayen da suke nuni da kamala da dukkan Asma'ullahil Husna da dukkansu. ma'anonin kamala da sifofin kamala gaskiya ne game da shi, kuma kowane suna kuma ya tabbata a gare shi a ma'anar ma'anarsa kuma ta hanya mafi kyau, shi ne ainihin Ubangiji.

Mutahhari-Ashnayi ba Kur'an.

Abin da ake Nufi daga Asma’ullahi Husna

Malaman tafsiri sun amfana daban-daban daga Asma’ullahi Husna, Ɗabarasi ya rubuta cikin littafin Majma’ul Bayan da wannan dalili Malamai suka hukunta abin da ake nufi daga wadannan sunaye na Allah shine kyawuntar ma’anar su misalin: Mai kyauta, Mai jin kai, Mai azurtawa, Mai karamci. [4] SHaik Dusi cikin Tafsirin At-Tibyan yace: abin nufi daga wadannan sunaye shine siffofin Allah da dukkanin su kyawawa ne. [5] Marubucin Tafsir Namuneh shima kan haka ya tafi. [6] A ra’ayin Allama Tabataba’i abin da ake nufi daga Asma’ullahi Husna shine wannan curin kashin sunayen na Allah da suke daukar ma’anar siffa, suna shiryarwa kan wasu hususiyoyin sa, misalin: Mai kyauta, Adali, Mai jin kai, bawai wai wannan curin kashi da suke shiryarwa kan zatin sa ba, (idan mun kaddara yana da wadannan sunaye) misalign sunayen irin Zaidu da Amru da ba sa shiryarwa da nuni zuwa hususiya wani mutum guda daya kawai dai suna nuni zuwa gareshi, abin nufi daga wadannan ma’anoni na siffa, siffa ce da take nuki kan wanda yake tattare da kyau sai dai cewa cikin Allah tana asance da mafi kyawu, wata siffa ce da take kasancewa da dacewa da zatin Allah da sha’anin sa, saboda haka misalin sunayen Jarumi da Kamamme duk kasancewarsu kyawawan sunaye sai dai cewa sunaye ne na gangar jiki shi kuma Allah ya koru daga dukkanin tawaya. [7]

Kyawawan sunaye da suka kebanta da Allah

Wasu ba’arin Malaman tafsiri daga bangaren Ahlus-sunna da `Yan Shi’a sun tafi kan cewa ayar: «لِلَّهِ الْأَسْماءُ الْحُسْنی» Kyawawan sunaye sun kebantu da Allah. [8] Wannan na nuni da cewa kyawawan sunaye suna kebantuwa da Allah ne saboda Kalmar (Lillahi) da ta zo cikin ayar, a harshen larabci tana nuni kan karfafa cikin takaicewa, kari kan haka cikin wannan aya Kalmar Asma’u ta zo da harafin Alifun da Lamun da suke nuni da gamewa sunaye. [9] a ra’ayin Allama Tabataba’i ma’anar wannan aya shi ne cewa duk wani suna mafi kyawu da kasance a duniyar samuwa ya damfaru da Allah babu wata halitta da take tarayya da Allah a cikin wannan suna, na’am wannan magan baya cin karo da cewa Allah cikin wasu ba’ari siffofin sa misalin ilimi rahama ana danganta su da waninsa, domin abin da ake nufi shine wannan sunaye a hakikar su sun kebantu da Allah. [10]

Ahlil-baiti Misdakai ne na Asma’ullahil Husna

A ba’arin wasu hadisai an bayyana Ahlil-baiti (A.S) a matsayin Misdakan Asma’ul Husna, alal misali, Kulaini cikin wannan aya (Allah yana da kyawawan sunaye ku kira shi da su) ya nakalto daga Imam Sadiƙ (A.S) yana fadin: na rantse da Allah mu ne Asma’ul Husna Allah baya karbar wani aiki da bayin sa ba tare da sun san mu ba. [11] Ayyashi wanda ya bar duniya shekara 320 h daya daga cikin Malaman tafsirin shi’a a karshen wannan aya shima ya nakalto daga Imam Rida (A.S): ku nemi taimakon mu a lokutan tsanani wannan Magana ce ta Allah

وَ لِلَّهِ الْأَسْماءُ الْحُسْنى‏ فَادْعُوهُ بِها.

Allah yana da kyawawan sunaye ko kira shi da su. [12] Wasu Malamai bisa la’akari da wadannan riwayoyi sun fassara (Ku kiraye shi da su) A’araf aya 180 da ma’anar Ahli-baiti. [13] haka kuma an yi ishara da wannan Ma'ana cikin abinda Ziyaratul Al-Jami'atu Al-Kabira ta kunsa

Bayanin kula

  1. ↑ Makarem Shirazi, Payam Qur'an, 1369, juzu'i na 4, shafi na 40.
  2. ↑ Fakhr Razi, َAl-Tafsir al-Kabir, 1420 AH, juzu'i na 15, shafi na 412.
  3. ↑ Suratul A'araf, aya ta:180.
  4. ↑ Tabarsi, Majmaal Bayan, 1372, juzu'i na 4, shafi na 773.
  5. ↑ Sheikh Tusi, al-Tebyan, Dar Ihya al-Trath al-Arabi, juzu'i na 5, shafi na 39-40.
  6. ↑ Makarem Shirazi, Tafsir al-Namuneh, 1374, juzu'i na 7, shafi na 23.
  7. ↑ Tabatabai, Al-Mizan, 1417 AH, Mujalladi na 8, shafi na 342-343.
  8. ↑ Suratul A'araf, aya ta:180.
  9. ↑ Duba Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 15, shafi na 414; Tabatabai, Al-Mizan, 1417 AH, Mujalladi na 8, shafi na 343; Zaheili, al-Tafsir al-Munir, 1418 AH, juzu'i na 9, shafi na 175.
  10. ↑ Tabatabai, Al-Mizan, 1417 AH, juzu'i na 8, shafi na 449.
  11. ↑ Kulaini, Kafi, 1407 AH, juzu'i na 1, shafi na 143-144.
  12. ↑ Ayashi, Kitab al-Tafseer, 1380 AH, juzu'i na 2, shafi na 42.
  13. ↑ Dubi Dehkordi Esfahani, Lama'at Dar Sharh Du'a Samat, 2006, shafi 28-35.

Nassoshi

  • Ayyashi, Mohammad Bin Masoud, Kitab al-Tafsir, wanda Sayyid Hashem Rasouli Mahalati ya yi bincike a Tehran, gidan bugu na Ilmia, 1380H.
  • Dehkordi Esfahani, Seyyed Abulqasem, wa Majid Jalali Dehkordi, "Lamaat dar sharhe Du'a Samat", Qom, Bostan Kitab, 2005.
  • Fakhr Razi, Muhammad bin Omar, al-Tafsir al-Kabir, Beirut, Dar Ihya al-Tarat al-Arabi, 1420H.
  • Kulaini, Muhammad bin Yaqub, al-Kafi, Ali Akbar Ghafari da Muhammad Akhundi, Tehran, Darul Kitab al-Islamiya, 1407H.
  • Makarem Shirazi, Nasser, Payam Qur'an, Qum, Amir al-Momenin School, 1369.
  • Makarem Shirazi, Nasser, Tafsir Namuneh, Tehran, Dar al-Katb al-Islamiya, 1374.
  • Sheikh Tusi, Muhammad bin Hassan, al-Tibyan fi Tafsir al-Qur'an, bincike na Ahmed Qusayr Amili, Beirut, Dar Ihya al-Trath al-Arabi, Bita.
  • Tabarsi, Fazl bin Hassan, Majma al-Bayan fi Tafsir al-Qur'an, Tehran, Nasser Khosro, bugu na uku, 1372.
  • Tabatabai, Seyyed Mohammad Hossein, Al-Mizan fi Tafsirin Al-Qur'an, Qum, Islamic Publications Office, bugu na biyar, 1417H.
  • Zaheili, Wahba, Al-Tafsir al-Munir fi al-Aqeedah wa al-Shari'a wa al-Manhaj, Beirut, Dar al-Fakr al-Mawdani, 1418H.
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