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Aya Ta 154 Suratul Baƙara

Daga wikishia
Aya Ta 154 Suratul Baƙara
bayanan aya
akwai shi cikin suraSuratul Baƙara
lambar aya154
juzu’i2
sha’anin saukaBayan yaƙin badar
bayanan abin da yake ciki
wurin saukaMadina
maudu’iAƙida
game daHana kiran mutanen adaka kashe a hanyar Allah da matattu
ayoyi masu alaqaAya ta 169 suratul alu imran, 170 suratul alu imran


Aya ta 154 suratul baƙara, (Larabci: آیة 154 من سورة البقره) aya ce da ta gargaɗi mutane daga kiran shahidai da sunan matatu, lallai shahidai su rayayyu suna nan suna amfana da dawwamammiyar rayuwa (Rayuwar barzahu) wata rayuwa da ta shallake fahimtar hankalin mutum. An ce wannan aya tana da alaƙa da ayar da ta gabace ta da take magana kan haƙuri; saboda shi jihadi cikin tafarkin Allah dama ai wani samfuri ne daga haƙuri cikin tabbatar da addini.

Ba'ari daga malaman tafsiri sun tafi kan cewa wannan aya ta sauko ne saboda yaƙin badar, amma aksarin malaman tafsiri suna da ra'ayin cewa wannan hukunci da yake cikin wannan aya ya shafi baki ɗayan shahidai. Wannan aya tare da wasu ayoyi misalin aya ta 169 suratul alu Imran, suna matsayin dalilai na ƙarfafa ruhin gwagwarmaya da sadaukarwar Musulmi cikin ɗauki ba daɗi kan tafarkin gaskiya domin yaƙar ƙarya da ɓata.

Madawwamiyar Rayuwa Ga Shahidai

Aya ta 154 suratul baƙara aya ce da take magana game da dawwamammiyar rayuwa ga shahidai, ta na kuma umartar mutane da su dena kiran shahidai da sunan matatu.[1] Wannan aya ce da ake lissafa ta cikin hukunce-hukunce jihadi da mushrikai da kafirai, da manufar kwaɗaitar da musulmai zuwa yaƙi, sannan cikin wannan aya an yi bayani cirata zuwa ga madawwamiyar rayuwa a matsayin lada da Allah ya baiwa shahidai.[2]

Cikin wannan aya, waɗanda aka kashe cikin hanyar Allah, ba wai kaɗai ba a lissafa su cikin waɗanda suka mutu ba, bari dai su a wurin Allah shahidai ake lissafa su.[3] A ci gaba nan ma an bayyana cewa fahimtar halin da shahidai suke ciki ga mutanen da suke ganinsu matattu ba abu ne mai yi wuwa ba. Ba'arin malaman tafsiri, sun bayyana cewa iya fahimtar wannan lamari yana yi wuwa ne ga mutane ma'abota hikima da zurfin tunani tare da imani.[4]

«وَ لا تَقُولُوا لِمَنْ یقْتَلُ فی‌ سَبیلِ اللَّهِ أَمْواتٌ بَلْ أَحْیاءٌ وَ لکنْ لا تَشْعُرُون»
Ka da ku kira mutanen da aka kashe cikin hanyar Allah da sunan matattu, bari dai suna raye wurin ubangijinsu suna azurtuwa.[5]


(Quran: Alu Imran: Aya ta 154)


Wannan aya tana kama da aya ta 169 suratul alu Imran[6] da take magana kan samuwar rayuwar barzahu.[7] an ce jikkuna shahidan muslunci, ƙari kan bambantuwarsu da sauran jikkunan muminai daga tsarki na zati, ruhinsu shi ma a duniyar barzahu da alƙiyama yana ƙoluluwar martaba cikin kammaluwa da shuhudi ya kuma fifita kan ruhin sauran ma'abota imani.[8]

Ba'arin malaman tafsiri na Ahlus-Sunna tare da jingina da wannan aya, sun magana game da rashin buƙatuwar shahidi daga sallar gawa da wankan gawa.[9] Daɗi kan wannan, da yawa-yawan rubuce-rubuce na tafsiri tare da salo na riwaya, daga jumlarsu hadisai da suke da alaƙa sun himmatu kan bayyanar da ma'anonin wannan aya.[10]

Alaƙar Ayar Tare da Haƙuri Da Aka Yi Ishara A Ayar Da Ta Gabata

Aya ta 154 suratul baƙara tana cikin ayoyin da suka yi yabo kan haƙuri da istiƙama, a ra'ayin wasu masana, haƙuri yana da alaƙa ta kusa-kusa da ma'anar wannan aya.[11] A wannan mahanga ɗauki ba daɗi da maƙiya Allah da kuma jihadi da rai da dukiya su ma ana lissafa su cikin fuskokin haƙuri cikin tabbatar da addinin Allah.[12] Ta kai ga an ce, shi mutum bayan kai wa ga martaba a imani da haƙuri, baya ɗaukar mutuwa cikin tafarkin Allah a bakin komai, yana ɗaukar kashe shi cikin hanyar Allah matsayin abu mai sauƙin gaske a gare shi.[13]

Kwaɗaitarwa Cikin Yaƙi Da Mushrikai Da Kafirai

Zana mas'alar shahada a cikin wannan aya da sauran ayoyin kur'ani, yana matsayin makullin sababi da fifiko cikin yaƙin gaskiya kan ƙarya da ɓata, wani dalili wanda ya shallake tanadi da kayan yaƙi, wanda yake da iko kan samun nasara a gaban mafi hatsarin abokan gaba da makamansu.[14] Da wannan dalili ne Musulmi a kodayaushe yaƙi da kafirai tare da samun nasara ne, ko kuma samun shahada a tafarkin Allah, suna la'akari da shi matsayin ƙololuwar nasara da farin ciki.[15] Wannan imani nasu, wata ruhiya da ba ta karɓar shan kaye[16] ta kuma samar da ƙarfin gwiwa cikin Musulmi, ta kwaɗaitar da su ba da rai da dukiya cikin yaɗa addinin muslunci.[17] Kamar dai yadda Ayatullahi Makarim Shirazi ya faɗa, wannan aƙida ta taka muhimmiyar rawa a lokacin yunƙurin juyin juya halin Muslunci na Iran, tare da iyakoki na zahiri, ta zama sababin nasarar mutanen Iran a gaban ƙarfin iko mai girman gaske na duniya.[18]

Sha'ain Sauka

A cewar ba'arin malaman tafsiri, wannan aya ta sauko ne bayan yaƙin badar kuma cikin batun shahidan wannan yaƙi.[19] Kamar dai yadda aya ta 169 suratul alu Imran ta sauka[20] Madogaran tarihi sun ambaci alaƙar wannan aya da shahadar wasu adadi sahabbai a yaƙin badar[21] A cikin wannan yaƙi, bayan shahadar wasu adadi daga Musulmi, sai aka samu wasu mutane suna siffanta waɗannan shahidai da matattu, sai Allah a cikin wannan aya da ya saukar ya hane su da kiran shahidai da sunan matattu.[22]

Game da waɗanda wannan aya take magana da su, akwai ra'yoyi daban-daban, wasu jama'a sun ce aya tana magana da musulmi da muminai, wasu jama'a kuma suka ce ayar tana magana ne da kafirai da munafukai.[23] Ba'arin malaman tafsiri tare da jingina da ayoyi da riwayoyi, sun bayyana cewa wannan aya amsa ce ga da'awar da mushrikai suka kasance suna gayawa mutanen da suka aka kashe a jihadi tare da Annabi matsayin wanda suka yi asarar rayuwarsu a banza.[24] Wasu adadi daga malaman tafsiri tare da kawo wasu misalsalai da samfura daga shahada, sun bayyana cewa sha'anin saukar wannan aya bai iyakantu da shahidan badar ba kaɗai, sun yi imani cewa hukuncin da ayar ta zo da shi ya shafi dukkanin mutanen da suke rasa rayukansu cikin tafarkin Allah.[25]

Yaya Rayuwar Shahidi Take A Bayan Mutuwa

Game da yaya kuma wace nau'in rayuwa madawwamiya shadidai suke yi bayan mutuwa, akwai saɓanin tsakanin malaman tafsiri:[26] Ɗabarsi marubucin Majma'ul Bayan,[27] Allama Ɗabaɗaba'i, marubucin Al-Mizan,[28] da kuma malaman tafsirin Ahlus-Sunna, misalin Fakhrur Razi cikin Tafsirul Kabir[29] da Alusi cikin Ruhul Ma'ani,[30] bayan bincika mahangu daban-daban, sun bayyana cewa abin nufi daga madawwamiyar rayuwa ita ce dai rayuwar barzahu.

Duk da cewa wannan aya tana magana game da rayuwar barzahu ga shahidai, sai dai kuma wasu malaman tafsiri sun bayyana cewa wannan rayuwa ba taƙaita da su ba su kaɗai,[31] bari dai ta haɗo da dukkanin muminai da kafirai.[32]

Makarim Shirazi cikin tafsirin Al-Amsal, ƙarƙashin ishara zuwa ga rayuwar barzahu ga shahidai, fifikonsu kan sauran mutane a barzahu, shi ne rahamar Allah da amfana da ni'imomi daban-daban.[33] Har ila yau, Mugniyya marubucin Tafsirul Kashif, yana da ra'ayin cewa ishara da ta zo game da dawwamammiyar rayuwar shahidai a wannan aya, ta zo da manufar tunatar da irin babban muƙamin da suke da shi da kuma kwaɗaitarwa zuwa ga shahada, idan ba haka ai dama baki ɗayan mutane salihan cikinsu da mutanen banza duka kowa zai koma zuwa ga Allah kuma zai rayu cikin madawwamiyar rayuwa.[34]

Nau'in Rayuwar Barzahu Ta Shahidai

Dangane da yaya rayuwar shahidai take kasancewa a barzahu, akwai mabambantan ra'ayoyi. Da yawa-yawan malamai, masana da masu tafsiri magabata, sun tafi kan cewa rayuwar shahidai ta haƙiƙa a barzahu tana kasancewa ne cikin zirin gangar jiki da ruhi.[35] Shaik Ɗusi a cikin littafin At-Tibyan, rayuwa ta haƙiƙa har zuwa tashin alƙiyama tana matsayin magana ta gaskiya, kuma yana da ra'ayin cewa babu wani saɓani cikin wannan magana in banda wasu raunanan ra'ayoyi marasa inganci da aka samu tsakanin malaman tafsiri.[36] Ba'arin malaman tafsiri su ma sun jingina da riwayar Imam Sadiƙ (A.S), wace ta zo da bayanin cewa rayuwa bayan shahada tana kasancewa ne cikin zirin gangar jiki da ya yi kama da gangar jikin duniya.[37] Saɓanin wannan magana, wasu jama'a daban suna da ra'ayin cewa abin nufi daga rayuwa bayan mutuwa, rayuwa ce ta barzahu ta zallan ruhi banda gangar jiki. Sun yi ishara da wata riwaya wace cikinta aka bayyana cewa shahidai suna nan a raye wurin Allah, kuma suna amfana daga ni'imomin lahira, kamar dai yadda rayukan alu fir'auna suka kasance cikin azabar lahira.[38]

Daga ƙarshe dai, ba'arin malaman tafsiri sun tafi kan cewa sanin yaya wannan rayuwa take wani abun da ya wuce ikon fahimtar tunanin ɗan adam.[39] Sun tafi kan cewa babu cikakken bayanai game da yaya nau'in wannan rayuwar ga shahidai take kasancewa, kuma babu wajibi bane sai mutum ya fahimci yaya take dama;[40] kaɗai hanyar sanin wannan rayuwa ya taƙaita cikin wahayi.[41]

Kan wannan asasi, wannan aya ta kasance wata bayyananniyar amsa ga mutanen da suke ganin cewa kur'ani bai ce komai game da wanzuwar ruhi da rayuwar barzahu.[42]

Faɗaɗuwa Cikin Ma'anar Shahada

Ayatullahi Khamna'i, jagoran jamhuriyar muslunci ta Iran, tare da jingina da aya 154 suratul baƙara, yana da ra'ayin cewa duk wanda ya rasa ransa a hanyar Allah, za a lissafa shi cikin shahidai, babu bambanci a filin jihadi ne ko a hanyar hidima ga mutane,a cewarSa wannan aya ba ta cikin siyaƙin ayoyin yaƙi; saboda haka, ba ta keɓantu da masu jihadi a filin yaƙi ba. Da wannan dalili, alal misali duk wani mutum da ya rasa rayuwarsa cikin ƙoƙarin ba da gudummarsa domin ci gaban jamhuriyar Muslunci ta Iran, sakamakon iɗlaƙin da saki babu ƙaidi da ya zo a cikin wannan aya zai iya kasancewa cikin wanda wannan aya ta yi magana a kansu, ya bijiro da wannan batu a lokacin makokin Sayyid Ibrahim Ra'isi, na takwas cikin jerin shugabannin ƙasar Iran wanda ya rasa ransa sakamakon hatsarin jirgi mai saukar ungulu.[43]

Bayanin kula

  1. ↑ Makarem Shirazi, Tafsir-e-Numno, 1992, juzu'i. 1,shafi. 520.
  2. ↑ Hosseini Hamedani, Anwar Derakhshan, 1404 AH, juzu'i. 2, shafi na 38-39.
  3. ↑ Fakhr al-Razi, Al-Tafsir al-Kabir, 1420 AH, juzu'i. 4, shafi na. 127.
  4. ↑ Suratul Baqarah aya ta 154. Tarjama: Makarem Shirazi.
  5. ↑ Suratul Baqarah aya ta 154. tarjama: Makarem Shirazi.
  6. ↑ Fakhr Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i. 4, shafi. 127; Mughniyah, Tafsir al-Kashif, 1424 AH, juzu'i. 1, shafi. 242.
  7. ↑ Sadeghi Tehrani, Al-Furqan, 1986, juzu'i. 2, shafi. 226.
  8. ↑ Hosseini Hamedani, Anwar Derakhshan, 1404 AH, juzu'i. 2, shafi. 40.
  9. ↑ Ibn Arabi, Ahkamul Quran, Beirut, juzu'i. 1, shafi. 46.
  10. ↑ Misali, duba: Suyuti, Al-Durr Al-Manthur, 1404 AH, juzu'i. 1, shafi na 155.
  11. ↑ Makarem Shirazi, Tafsir-e-Numno, 1992, juzu'i. 1, shafi 520.
  12. ↑ Fakhr al-Razi, Al-Tafsir al-Kabir, 1420 AH, juzu'i. 4, shafi. 127.
  13. ↑ Ja'fari, Tafsir al-Kawthar, 1997, juzu'i. 1, shafi na. 402.
  14. ↑ Makarem Shirazi, Tafsir-e-Numno, 1992, juzu'i. 1, shafi. 522.
  15. ↑ Hosseini Hamedani, Anwar Derakhshan, 1404 AH, juzu'i. 2, shafi na 38-39.
  16. ↑ Qurashi, Tafsiri Ahsan al-Hadith, 1377, juzu'i. 1, shafi. 281.
  17. ↑ Hosseini Hamedani, Anwar Derakhshan, 1404 AH, juzu'i. 2, shafi na 38-39.
  18. ↑ Makarem Shirazi, Tafsir-e-Numno, 1992, juzu'i. 1, shafi. 522.
  19. ↑ Beidawi, Anwar al-Tanzil, 1418 AH, juzu'i. 1, shafi 114; Qomi Mashhadi, Kanz al-Daqaq, 1368, juzu'i. 2, ku. 196; Tha'labi, Al-Kashf da Al-Bayan, 1422 AH, juzu'i. 2, shafi 22.
  20. ↑ Baghoi, Ma'alim al-Tanzil, 1420 AH, juzu'i. 1, shafi 185.
  21. ↑ Ibn Athir, Usudul al-Ghaba, 1409 AH, juzu'i. 1, shafi 258, juzu'i. 4, shafi. 136; Ibn Hajr Asqlani, Al-isaba, 1415 Hijira, Mujalladi. 1, p. 498, Vol. 5, ku. 371.
  22. ↑ Abul-Fatuh Razi, Rouz al-Jinan, 1408 AH, juzu'i. 2, shafi. 237; Baghoi, Ma'alim al-Tanzil, 1420 AH, juzu'i. 1, shafi 185.
  23. ↑ Fakhr al-Razi, Al-Tafsir al-Kabir, 1420 AH, juzu'i. 4, shafi. 127.
  24. ↑ Alusi, Ruh al-Ma'ani, 1415 AH, juzu'i. 1, shafi 418.
  25. ↑ Tayeb, Ateeb Al Bayan, 1369, juzu'i. 2, shafi 252; Qaraati, Tafsir al-Nur, 2009, juzu'i. 1, shafi. 237.
  26. ↑ Abul-Fatuh Razi, Rouz al-Janan, 1408 AH, juzu'i. 2, shafi. 237; Alusi, Ruh al-Ma'ani, 1415 AH, juzu'i. 1,shafi 418.
  27. ↑ Don ƙarin bayani duba: Tabarsi, Majma'ul al-Bayan, 1372, juzu'i. 1, shafi na 433-435.
  28. ↑ Don neman karin bayani duba: Tabataba'i, Al-Mizan, 1390H, Juzu'i na 1390. 1, shafi na 345-350.
  29. ↑ Fakhr al-Razi, Al-Tafsir al-Kabir, 1420 AH, juzu'i. 4, shafi. 126.
  30. ↑ Alusi, Ruh al-Ma'ani, 1415 AH, juzu'i. 1, shafi na 418.
  31. ↑ Tayyeb, Atyeb Al Bayan, 1369, juzu'i. 2, shafi. 252; Beidawi, Anwar al-Tanzil, 1418 AH, juzu'i. 1, shafi 114.
  32. ↑ Tayyeb, Atyeb Al Bayan, 1369, juzu'i. 2, shafi. 252.
  33. ↑ Makarem Shirazi, Tafsir al-Numno, 1992, juzu'i. 1, shafi na 521-522.
  34. ↑ Mughniyah, Tafsir al-Kashif, 1424 AH, juzu'i. 1, shafi 242.
  35. ↑ Abul-Fatuh Razi, Rouz al-Janan, 1408 AH, vol. 2, shafi. 237; Alusi, Ruh al-Ma'ani, 1415 AH, juzu'i. 1, shafi. 418.
  36. ↑ Sheikh Tusi, Al-Tabyan, Beirut, Juzu'i. 2, shafi. 35.
  37. ↑ Hawizi, Noor al-Thaqalayn, 1415 AH, juzu'i. 1, shafi na 142.
  38. ↑ Beidawi, Anwar al-Tanzil, 1418 AH, juzu'i. 1, shafi 114; Baghoi, Ma'alim al-Tanzil, 1420 AH, juzu'i. 1, shafi 185.
  39. ↑ Beidawi, Anwar al-Tanzil, 1418 AH, juzu'i. 1, shafi 114.
  40. ↑ Mughniyah, Tafsir al-Kashif, 1424 AH, juzu'i. 1, shafi na 241–242.
  41. ↑ Alusi, Ruh al-Ma'ani, 1415 AH, juzu'i. 1, shafi 418.
  42. ↑ <Makarem Shirazi, Tafsir-e-Numno, 1992, juzu'i. 1, shafi. 522.
  43. ↑ Khamenei, Jawabi a wajen bikin cika shekaru 35 na Imam Khumaini, ofishin kiyayewa da buga ayyukan Ayatollah Khamenei.

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