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Aya Ta 109 Suratul Tauba

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Aya Ta 109 Suratul Tauba
bayanan aya
sunan ayaAya Ta 109 Daga Cikin Suratul Tauba
akwai shi cikin suraTauba
juzu’i11
sha’anin saukaTa Sauka Ne Sakamakon Gina Wani Masallacin Kusa Da Masallacin Ƙuba Da Mufakai Suka Yi
bayanan abin da yake ciki
ayoyi masu alaqaAya Ta 107 Suratul Tauba Da Aya Ta 108 Suratul Tauba


Aya ta 109 Suratul Tauba (Larabci: الآية 109 من سورة التوبة) Aya ce da take kwatanta manufofin masu gina masallatai, ta kwatanta masallatan da aka gina a kan ginshiƙin taƙawa da tsoran Allah da gine-gine masu ƙarfi da ɗorewa da nagarta, yayin da masallatan da aka gina a kan ginshiƙi na munafunci, ana kwatanta su da gine-gine masu rauni da rashin tabbas da aka gina a gefen wani wawakeken rami da ke shirin tusgawa da faɗawa cikin wutar Jahannama.

Ayar tana nuni ne da bambance tsakanin halayan muminai da munafukai da mabanbantan hanyoyin gudanar da addini a tsakaninsu. malaman tafsiri suna ganin dalilin saukar ayar, yana da alaƙa da munafukai da gina masallacin cutar da muminai, bayan saukar wannan aya, Annabi (S.A.W) ya ba da umarnin rusa masallacin Dirara domin hana fasadi da rarrabuwa. A cikin wannan aya za a iya fitar da mas'aloli kamar bambance tsakanin ayyukan salihai da ayyukan munafukai, da tsayin daka na gaskiya domin fuskantar ƙarya, da wajabcin kafa al'amura a kan tabbataccen tushe ami inganci.

Malaman tafsiri sun yi saɓani a kan cewa rugujewar masallacin munafukai da faɗawa cikin wutar Jahannama, na gaske ne ko kuma dai Misali ne kawai, Ingancin wannan lamari ya samo asali ne daga riwayoyin da suka tabbatar da tashin hayaki daga masallacin Dirar a zamanin Umayyawa da Abbasiyawa.

Tsokaci A Dunƙule Kan Wannan Aya

Aya ta 109 a cikin suratul Tauba aya ce da ta kwatanta masallacin ƙuba wanda aka gina shi a kan taƙawa da yardar Allah, da kuma masallacin Dirar wanda aka gina shi don munafunci da fasadi.[1] Wannan ayar tana kamanta muminai da mutanen da suka gina gininsu a kan ƙasa gini mai kwari, yayin da munafukai suke kamar waɗanda suka gina gininsu a gefen wani wawaken rami mai rauni kuma mai hatsari wanda zai iya rugujewa a kowane lokaci.[2] Wannan kamantawa yana nuna bambanci tsakanin salon rayuwar muminai da ta munafukai[3] Ya tabbatar da cewa ginin muminai ya cancanci wanzuwa, a yayin da ginin munafukai ya cancanci rugujewa da lalacewa.[4] A cikin ayoyin da suka gabata (107 da 108) haka nan an yi nuni kan masallacin Dirara da manufofinshi na rarraba, kuma Annabi(S.AW)ya hana muminai yin salla a cikinshi.[5]

أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَى تَقْوَى مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَمْ مَنْ أَسَّسَ بُنْيَانَهُ عَلَى شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
Tarjama: Shin wanda ya gina gininsa a kan tsoron Allah da yardarsa shi ne mafi alheri ko kuwa wanda ya gina gininsa a kan bakin rami da yake rushewa, sai ya rushe da shi cikin wutar Jahannama? Kuma Allah ba Ya shiryar da mutanen zalunci


(Quran: Tauba: Aya ta 109)


Sha'anin Saukar Ayar

Malaman tafsiri sun yi saɓani a kan ko faɗuwar masallacin munafukai cikin wutar Jahannama da gaske ne ko kuwa misali ne, Wasu suna goyan bayan faɗawa ta gaske ta sakamakon dogaro da wasu riwayoyi da ke bayyana fitowar hayaƙi daga masallacin Dirar a zamanin Umayyawa da Abbasiyawa.

Malaman tafsiri suna ganin dalilin saukar wannan ayar tare da ayoyi guda biyu da suka gabata (Aya ta 107 da ta 108 Suratul Tauba) suna da alaƙa da wani gungun munafikai[6] da suka gina wani masallaci kusa da masallacin Ƙuba da nufin haifar da fitina.[7] Sai suka nemi Annabi (S.A.W) da ya yi sallah a cikinshi, sai dai kuma saukar wannan ayar tare da tona asirinsu,[8] Manzon (S.A.W) ya ba da umarnin a ruguza wannan masallaci, kuma aka mayar da shi wurin da ake tara shara.[9] Bisa wasu rawayoyi sun ce an gina masallacin Dirara ne bisa umarnin Abu Amir Arrahib.[10] Yana daga cikin kiristoci da suka sabawa Annabi (S.A.W).[11] An ce akwai ijma'i a wurin masu tafsiri kan dalilin saukar wannan ayar.[12]

Rugujewar Masallacin Dirara cikin Jahannama Gaskiya Ce Ko Misali Ce

Malaman tafsiri sun yi saɓani kan batun ruftawar ginin masallacin munafukai a cikin wutar Jahannama.[13] Wasu suna ganin cewa da gaske ne wannan lamari ya faru kuma wurin na cikin Jahannama ne, yayin da wasu ke ɗaukarshi a matsayin misali kawai.[14] Wasu suna tsammanin abin kwatance ne kamar ya ruguza ne cikin wuta. Wannan ra'ayin yana kama da tafsirin ayar.[15][16] Al-ƙurɗubi, ɗaya daga cikin malaman Ahlus-Sunna ya yi imani da cewa lallai wuta ce ta haƙiƙa, kuma wannan ita ce mafi magana inganci.[17] Ya ba da hujja kan haka da ruwayoyi kamar hadisin Jabir Bin Abdullahi Ansari, wanda ya ga hayaƙi yana fitowa daga masallacin Dirara a zamanin Manzon (S.A.W),[18] Akwai ruwayoyin da suke ishara da cewa hayaƙi ya fito daga wurin masallacin Dirara a zamanin Banu Umayya[19] da kuma lokacin mulkin Mansur ɗaya daga cikin sarakunan Abbasiyawa(20).

Tafsirin Ayar

A cikin tafsirin wannan aya ta suratul Tauba malaman tafsiri sun yi nuni kan abubuwa masu jan hankali kamar haka:

  • Bambanci tsakanin ayyukan muminai da kuma ayyukan mufukai: Ba zai yi wu ba a kwatanta ayyuka mai tsoran Allah da ayyukan munafiki ba, saboda ayyukan masu tsoran Allah yana kan asasi mai ƙarfi ne da kuma asali, a dai-dai lokacin da ayyukan munafukai an ginasu a kan asasi mai rauni kuma mai gushewa da wuri.[20] Allama Ɗabaɗaba'i ya yi imani cewa addini na mumini yana ginuwa ne a kan tsoran Allah da ƙoƙarin neman yardarsa kan dogaro da yaƙini, amma addinin munafukai an ginash kan shakka da rashin tabbas.[21]
  • Wanzuwar gaskiya da gushewar ƙarya: Wannan aya ta tabbatar da muslunci da ƙarfinshi da tabbatar da farin ciki ga mabiyanshi, kazalika wannan aya tana nuni kan rauni da saurin gushewar ɓata da ƙarya, da nuni kan kusantowar ƙarshen ɓata da kuma ɗebe tsammani daga mabiyan ɓata, kuma duk burukan mabiya ɓata za su rushe saboda gushewar ɓata wani abu ne da yake da tabbas.[22] Ayatullahi Sayyid Ali Khamna'i jagoran jamhuriyar muslunci ta Iran bisa dogaro da wannan aya ya yi imani da cewa idan aka samar da wani abu kan ginshiƙi na tsoran Allah, to wannan abin zai tabbata, amma idan ba a gina abu ba bisa asasi na tsoran Allah ba, to irin wannan gini zai ɓata kuma ba da daɗewa ba zai rushe, saboda tafiyar wannan duniyar ya dogara ne bisa kan gaskiya, kuma duk wani abu da ya dogara kan gaskiya, to wannan abin zai ɗore, a dai-dai lokacin da ɓata shi ne abin da ya saɓawa ɗabi'ar duniya da Allah ya haliccet a a kai, to babu yadda za a yi ƙarya ta ɗore kuma da sannu za ta gushe ta hanyar motsawar duniya.[23]
  • Larurar buƙatar gina abu kan asasi mai nagarta: Akwai larura gina abu kan wani asasi da muƙaddamar da za ta nisantar da mutum daga wutar Jahannama kuma domin isar da mutum zuwa ga yardar Allah da ni'imarshi, wannan a maimakon dogaro bisa asasi mai rauni wanda bashi da tabbas wanda a ƙarshe ya ke kai ga halakar mutum, a ƙarshe wuta ta zamo makomarsu.[24]
  • Masallatai gurin aminci ne da kwanciyar hankali: Masallacin da aka gina bisa tsoran Allah zai kasance yana da asasi mai ƙarfi kuma matabbaci wanda babu wani abu da zai iya girgiza shi, Kuma ma'abuta wannan masallaci za su rayu cikin kwanciyar hankali da ni'imar Allah.[25]

Bayanin kula

  1. ↑ Makarem Shirazi, Tafsir-e-Numno, 1371, vol. 8, shafi na 140-141.
  2. ↑ Tabarsi, Majma' al-Bayan, 1372, juzu'i. 5, ku. 111; Fakhr al-Razi, Tafsir al-Kabir, 1420 AH, juzu'i. 16, ku. 149; Tabari, Jame' al-Bayan, 1412 AH, juzu'i. 11, ku. 25; Makarem al-Shirazi, Tafsir al-Numno, 1371 AH, juzu'i. 8, shafi na 140-141.
  3. ↑ Al-Tabataba’i, Al-Mizan, 1390 AH, Vol. 9, ku. 391.
  4. ↑ Makarem Shirazi, Tafsirin Namunah, 1371 AH, Vol. 8, shafi na 140-141.
  5. ↑ Fakhr al-Razi, Tafsiril Kabir, 1420 AH, Vol. 16, ku. 147; al-Tabataba’i, Al-Mizan, 1390 AH, Vol. 9, ku. 389.
  6. ↑ Al-Baghawi, Ma’alim At-Tanzil, 1420 AH, Vol. 2, ku. 387, Al-Maybadi, Kashf Al-Asrar, 1371 AH, Vol. 4, ku. 211.
  7. ↑ Al-Alusi, Ruhul al-Ma’ani, 1415 AH, juz. 6, shafi. 19.
  8. ↑ Al-Qummi, Tafsirin Qummi, 1363 AH, Vol. 1, p. 305; Al-Tabari, Jami’ al-Bayan, 1412 AH, Vol. 11, ku. 18; Al-Zamakhshari, Al-Kashshaf, 1407 AH, Vol. 2, ku. 310.
  9. ↑ Al-Shaykh al-Tusi, al-Tibyan, Beirut, Vol. 5, ku. 298; al-Qummi al-Mashhadi, Kanz al-Daqa’iq, 1368 AH, Vol. 5, shafi na 540-541; Abu al-Futuh al-Razi, Rawd al-Janan, 1408 AH, Vol. 10, ku. 36.
  10. ↑ Al-Qummi, Tafsirul Qummi, 1363 AH, Vol. 1, p. 305; Al-Qurtubi, KAl-jami'u Li Ahkamil Kur'ani, 1364H, Vol. 8, ku. 257.
  11. ↑ Makarem Shirazi, Tafsir-e-Numno, 1371, j. 8, sh. 135.
  12. ↑ Al-Husayni Al-Hamadani, Anwar Darakhshan, 1404 AH, Vol. 8, ku. 117.
  13. ↑ Al-Zuhayli, Al-Tafsir Al-Munir, 1418 AH, J na11, shafi na 46-47.
  14. ↑ Al-Zuhayli, Al-Tafsir Al-Munir, 1418 AH, J na11, shafi na 46-47.
  15. ↑ Suratul Qari'ah, aya ta:9.
  16. ↑ Al-Qurtubi, Al-Jami’ li Ahkam al-Quran, 1364 AH, Vol. 8, ku. 265, an nakalto daga wasu.
  17. ↑ Al-Qurtubi, Al-jami'i Li Ahkamil Kur’an, 1364H, Vol. 8, ku. 265.
  18. ↑ Al-Qurtubi, Al-jami'i Li Ahkamil Kur’an, 1364H, Vol. 8, ku. 265.
  19. ↑ Al-Tabari, Jami’ al-Bayan, 1412 AH, Vol. 11, ku. 25.
  20. ↑ Tabarsi, Majma' al-Bayan, 1372, juzu'i na 5, shafi na 111.
  21. ↑ Al-Tabataba’i, Al-Mizan, 1390 AH, Juz na 9, Shafi na 391.
  22. ↑ Al-Maraghi, Tafsir Al-Maraghi, Beirut, Juz na 11, Shafi na 28.
  23. ↑ Khamenei, Tafsiril Suratul Bara’at, 1398H, shafi na 686.
  24. ↑ Al-Baydawi, Anwar al-Tanzil, 1418 AH, Juz na3, shafi na 98.
  25. ↑ Mughniyyah, Tafsir al-Kashf, 1424 AH, Juz na 4, shafi na 103.

Nassoshi

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  • - Al-Fakhr al-Razi, Muhammad bin Umar, Al-Tafsir al-Kabir (Mafatih al-Ghayb), Beirut, Dar Ihya' al-Turath al-Arabi, 3rd edition, 1420H.
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