Aya Ta 1 Suratul Tahrim
 | |
| bayanan aya | |
|---|---|
| akwai shi cikin sura | Tahrim |
| lambar aya | 1 |
| juzu’i | 28 |
| sha’anin sauka | Haramtawa kai ba'arin halal da Annabi ya yi |
| bayanan abin da yake ciki | |
| wurin sauka | Madina |
| ayoyi masu alaqa | Aya Ta 2 Suratul Tahrim, Aya Ta 3 Suratul Tahrim, Aya Ta 4 Suratul Tahrim, Aya Ta 5 Suratul Tahrim |
Aya ta 1 suratul tahrim (Larabci: ة لآية 1 من سورة التحريم) aya ce da ta zo da harshe cudaɗanye da zargi zuwa ga Annabi (S.A.W), tana tambayarsa da wane dalili ne domin neman farantawa matansa zai haramtawa kansa abin da Allah ya halatta masa.
Bisa wasu riwayoyi, wannan aya tana zama tana da alaƙa da waƙi'o'i biyu: ta farko shi ne lokacin da Annabi (S.A.W) ya hanawa kansa zuwa ɗakin matarsa Mariya Ƙibɗiyya domin neman yardar matarsa Hafsa, ta biyu sakamakon tsawaita zamansa a ɗakunan ba'arin matansa saboda yana samun damar shan zuma, sai ya haramtawa kansa shan zuma.
يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضَاةَ أَزْوَاجِكَ وَاللَّهُ غَفُورٌ رَحِيمٌ
Ya Annabi, me ya sa don faranta wa matanka rai, ka haramta abin da Allah Ya halatta maka? Allah Mai gafara ne, Mai jin ƙai.
(Quran: Tahrim: Aya ta 1)
Gabatarwa
A aya ta farkon suratul tahrim, an yi magana da Manzon Allah (S.A.W), saboda mene ne zai haramtawa kansa abin da Allah ya halatta masa.[1] Ba'arin malaman tafsiri, suna ganin wannan aya cuɗanye take da zargi[2] Wasu kuma suna ganin cewa alama ce ta nuna irin soyayyar da Allah yake yi wa Annabinsa[3] Na'am Allama Ɗabaɗaba'i yana da ra'ayin cewa zargin ya kasance ne kan ba'arin matayen Annabi (S.A.W) da suka sanya shi ɗaukar wannan mataki, saboda a aya ta 4 cikin wannan sura dai, an yi nasiha ga matansa biyu da su tuba zuwa ga Allah.[4]
An saukar da wannan aya a garin Madina.[5]
Sha'anin Sauka
Malaman tafsiri sun naƙalto riwayoyi guda biyu game da sha'anin saukar ayar. Waɗannan rahotanni guda biyu sun zo da bambance daga litattafan tafsiri na Shi'a da Ahlus-Sunna.[6]
Ƙauracewa Shan Zuma Da Annabi Ya Yi
Bisa ba'arin wasu riwayoyi, Annabi (S.A.W) sakamakon alaƙarsa da zuma, yana tsawaita zama a gidajen ba'arin matansa, wanda hakan ya ɓatawa A'isha da Hafsa rai, har ta kai ga suna cewa suna jin warin wani abu mara daɗi daga bakin Annabi, da haka suka tilasta masa dena shan zuma, biyo bayan wannan al'amari, Annabi (S.A.W) ya yi rantsuwa ba zai ƙara shan zuma ba.[7]
Ƙauracewa Kusantar Matarsa Mariya Ƙibɗiyya
Bisa ba'arin riwayoyi, Annabi (S.A.W) a lokacin da Hafsa ba ta nan ya je gidan Mariya Ƙibɗiyya ya kusance ta. Bayan labari ya isa kunnen Hafsa ta kuma nuna rashin amincewar ta, domin neman farantawa Hafsa sai ya yi rantsuwa ba zai ƙara kusantar Mariya ba, ya kuma roƙi Hafsa ka da ta yaɗa wannan labari. Amma tare da haka sai ta gayawa A'isha da kuma sauran matansa abin da ya faru, wanda hakan ne sababin saukar wannan aya.[8]
A cikin Tafsirul Amsal, riwayar ta farko ta fi shahara kuma tafi dacewa da mahallin daga sauran riwayoyi.[9] Allama Ɗabaɗaba'i yana tafi kan cewa waɗannan rahotanni guda biyu ƙarara ba sa dacewa da abin da yake cikin aya ta farkon suratul tahrim, kuma bisa yaƙini ba za a iya ɗora su kan abin da wannan aya take ƙunshe da shi ba, amma tare da haka an kawo wata riwaya daga Imam Sadiƙ (A.S) a cikin Tafsirul Ƙummi da take magana kan labarin Mariya Ƙibɗiyya.[10]
Bayanin kula
- ↑ Sheikh Tusi, Al-Tebyan, Dar Ihya Al-Turaht Al-Arab, juzu'i. 10, shafi. 44.
- ↑ Tabataba'i, Al-Mizan, Ismaili Publications, juzu'i. 19, shafi. 329.
- ↑ Makarem Shirazi, Tafsir-e-Numno, 1374, juzu'i. 24, shafi. 273.
- ↑ Tabataba'i, Al-Mizan, Ismaili Publications, juzu'i. 19, shafi na 330.
- ↑ Marifat, Amuzesh Ulum Qur'an, 1992, juzu'i. 2, shafi. 168.
- ↑ Misali, duba: Tabarsi, Majma’ al-Bayan, 1382, juzu’i. 10, shafi. 471; Zamakhshari, al-Kashf, 1407 AH, juzu'i. 4, shafi na 562–563; Suyuti, al-Durr al-Manthur, 1404 AH, juzu'i. 6, shafi. 239; Makarem Shirazi, Tafsir al-Numno, 1374 AH, juzu'i. 24, shafi. 271.
- ↑ Tabarsi, Majma' al-Bayan, 2003, juzu'i. 10, shafi. 471.
- ↑ Tabarsi, Majma' al-Bayan, 2003, juzu'i. 10, shafi. 471-472
- ↑ Makarem Shirazi, Tafsir-e-Numno, 1374, juzu'i. 24, shafi. 271.
- ↑ Tabataba'i, Al-Mizan, 1417 AH, juzu'i. 19, shafi. 337.
Nassoshi
- Zamakhshari, Mahmoud, Al-Kashaf an Haqa'iq Ghawamid Al-Tanzil, Dar Al-Kitab Al-Arabi, Beirut, bugu na 3, 1407H.
- Suyuti, Abdul Rahman, Al-Durr Al-Manthur fi Tafsir Bil-Mathur, Library Public Library of Ayatullah Marashi Najafi (RA), Qom, bugu na 1, 1404H.
- Sheikh Tusi, Muhammad bn Hassan, Al-Tebiyan fi Tafsir Al-Qur'ani, Ahmad Qusayr Ameli ya yi bincike, Beirut, Dar Ihya al-Turat al-Arab, Beta.
- Tabatabai, Sayyid Muhammad Hussein, Al-Mizan fi Tafsirin Al-Qur'an, Qum, ofishin wallafe-wallafen Musulunci, bugu na biyar, 1417H.
- Tabarsi, Fadl ibn Hassan, Majma’ al-Bayan fi Tafsir al-Quran, tare da gabatarwar Muhammad Javad Balaghi, Tehran, Nasser Khosrow, bugu na uku, 1382H.
- Ma'raft, Mohammad Hadi, Amuzesh Ulum qur'an, Qum, Cibiyar Buga da Buga ta Islamic Propaganda Organization, bugun farko, 1992. *Makarem Shirazi, Nasser, Tafsir Nomune, Tehran, Dar Al-Kutb Al-Islamiyya, bugun farko, 1995.