Aya Ta 216 Suratul Baƙara
 | |
| bayanan aya | |
|---|---|
| sunan aya | Aya Ta 216 Suratul Baƙara |
| akwai shi cikin sura | Baƙara |
| lambar aya | 216 |
| juzu’i | 2 |
| bayanan abin da yake ciki | |
| wurin sauka | Madina |
| maudu’i | Wajabcin jihadi wajabci kifa'i, da cikakken sanin Allah, da iyakokin ilimin dan Adam, da wajabcin aiko annabawa. |
Aya Ta 216 suratul baƙara (Larabci: أية 216 سورة البقرة) aya ce da take bayanin wajabcin yin jihadi kan wuyan Musulmi, malaman tafsiri suna cewa abin da ake nufi daga wajabcin jihadi a cikin wannan aya, shi ne wajibi kifa'i (Idan wasu suka yi sun ɗaukewa saura) a cewar malaman tafsiri, haƙiƙa cikin wannan aya an yi duba zuwa ga wannan mas'ala cewa shi mutum sakamakon ƙarancin faɗakuwa da fahimta da yake da ita, ba'arin lamurra baya fahimtar larurarsu a kansa, daga kasancewarsu alheri da maslaha gare shi, akasin haka, yana kallon wasu lamurra matsayin alheri alhali a haƙiƙa waɗannan lamurra sharri ne a gare shi.
Malaman tafsiri tare da jingina da abin da wannan aya take ƙunshe da shi, sun ce duk da kasancewar jihadi yana tattare da wahalhalu da tsanani, amma tare da haka yin sa yana tattare da riba da alfanu masu yawan gaske a suke gyara rashin dacewarsa da abin da ɗabi'ar yaƙi take jawo wa, a wata fahimta ta daban daga wannan aya, shi ne cewa shi ilimin ɗan Adam sakamakon iyakantuwa ƙayyaduwa da yake da ita, ba zai wadatar ba cikin ayyana tsare-tsare da shiri na rayuwar ɗan Adam. Saboda haka wajibi ya jingina da ilimi mara iyaka.
Kasancewar Jihadi Wajibi Kifa' Kan Musulmi
Aya ta 216 suratul baƙara, ay ace da take magana kan kasantuwar jihadi wajibi kifa'i kan Musulmi.[1] Haka nan a cikin wata riwaya da aka naƙalto ta cikin littafin Da'a'imul Islam daga Imam Ali (A.S), ya zo cewa shi jihadi wajibi ne kifa'i a kan Musulmi.[2]
Makarim Shirazi, ɗaya daga cikin malaman tafsiri na Shi'a, yana cewa wannan aya cikin ci gaban aya ta 215 suratul baƙara ta yi magana kan ba da kuɗi, tare da jaddada sadaukar da rai cikin tafarkin Allah.[3] Cikin Tafsir Anwar Dirakshan ya zo cewa wannan aya ta yi zargi kan wasu jama'a daga Musulmi, waɗanda saboda tsanani da wahalhalun da suke cikin yaƙi sau suka koma suna sukan hukuncin jihadi, sai dai kuma sun gafala da cewa Allah bisa lura da maslahar bakiɗayan al'ummar musulmi da kuma kawar duk wani shinge da zai hana yaɗuwar muslunci ne ya yi umarni da a yi jihadi.[4]
Har ila yau. a cewar malaman tafsiri, cikin aya ta 216 suratul baƙara, an yi magana kan wannan batu ne cewa shi mutum yana da ƙarancin fahinta da faɗakuwa daga haƙiƙanin mece ce rayuwa, misalin jihadi cikin tafarkin Allah, yana da kuskuren kan fahintarsa, da wannan dalili ne yake ɗaukar abubuwan da suke sharri ne a matsayin alheri gare shi, ko kuma akasi, ya na fassara alheri matsayin sharri a gare shi.[5] Fadlu Bin Hassan Ɗabarsi, malamin tafsiri ya rubuta cewa in banda Aɗa'u Bin Abi Rayahi wanda yake da ra'ayin cewa wajabcin jihadi da ya zo a cikin wannan aya ya kevantu da Sahabbai kawai, sauran malaman tafsiri sun yi ijma'i kan cewa wannan aya tana magana ne da bakiɗayan musulmi babu togacewa.[6]
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ
An wajabta yaƙi a kanku, alhali kuwa bakwa so. Kuna iya ƙi wani abu kuma yana da kyau a gare ku, kuma kuna son wani abu kuma yana sharri ne gare ku. Kuma Allah ne Ya sani, kuma ku ba ku sani ba..
(Quran: Baƙara : Aya ta 216)
Me Ya Sa Ya Kasance Wani Abu Mara Daɗi Ga Musulmi
Malaman tafsiri misalin Allama Ɗabaɗaba'i, Jawadi Amoli, Sayyid Muhammad Husaini Fadlullahi, sun tafi kan cewa Musulmai ba son ɗabi'ar da yaƙi yake tare da ita daga kausasawa, da wannan dalili ne kawai dai sun karvi jihadi ne saboda neman yardar Allah,[7] kishiyar wannan fahimta, Muhammad Jawad Mugniyya yana da ra'ayi duk da cewa idan muka koma muka bibiyi halayen sahabban Annabi (S.A.W) za mu fahimci cewa bawai kaɗai jihadi bai kasance tsanani da wahala da abu da ba a mara ba sa mara ba da shi ba, a a za mu ga cewa sun sahabbai sun kasance suna rungumar jihadi da dukkanin shauƙi, ta yadda za ka samu cewa idan yaƙi ya ƙare ba tare da sun rabauta da shahada ba, suna lissafa kawukansu matsayin waɗanda suka cutu matuƙar cutuwa, a fahimtar malamin dalilin da ya sanya Musulmi ba sa son yaƙi, bawai ɗabi'ar kaushi da tsanani da yaƙi yake da shi ba ne, bari dai ya faru ne sakamakon ƙarancin yawan adadin mayaƙa da kayan yaƙi idan suka kwatanta da irin tanadin da Kafirai suke da shi za su cewa kaɗai ba za su samu nasara da galaba kan Kafirai.[8]
Ilimi Da Aikin Mutun Yana Ginuwa Kan Abin da Ransa Yake So
Muhammad Rizayi Isfahani cikin Tafsir Kur'an Mihri, gavovi biyu daga maginai da aya ta 216 suratul baƙara take magana kansu: "Sau da yawa abin da bakwa so shi ne yake kasancewa alheri a gare ku, sau da yawa abin da kuke so yana kasance sharri a gare ku" malamin ya yi bayani waɗannan nuƙɗoɗi, cewa galibi mutum yana gina iliminsa da aikinsa kan tushen abin da ransa yake so, a daidai lokacin da kuma ita wannan aya take ganin hakan matsayin kuskure. A cewarsa, mutum yana son abubuwa masu yawan gaske, daidai lokacin da wannan abubuwa sharri ne a gare shi; misalin lalaci, neman jin daɗi da morewa, abinci na haramun da zunubi. Kishiyar haka, abubuwan da ba ya so waɗanda kuma a haƙiƙaninsu abubuwa ne masu kyawu da alfanu; misalin ɗacin magani mara daɗin ƙamshi da likita domin samun lafiyarSa yake rubuta masa ya sha.[9] Akbar Hashimi Rafsanjani, ɗaya daga cikin malaman tafsiri na Shi'a shi ma ya ce ma'aunin alheri da sharri, bai kasance son ko rashin so ba, bai kamata motsin zuciya ya zama dalilin da zai san ya ajiye hukunce-hukuncen Allah ba.[10]
Jingina Da Ilimin Allah Game da Maslahohi Da Ayyukan Lalata
Sayyid Muhammad Husaini Fadlullahi, bisa dogara da aya ta 216 suratul baƙara, ya rubuta cewa shi Mumini dole ne ya zama yana samun nutsuwa da dokokin Allah, saboda shi mafi sanin abubuwa da suke a voye, kuma kan asasin ilimi ne yake sanya shari'a, a fahimtar malamin Mumini idan jingina da shari'ar Allah za ta jawo masa alheri ta kuma tunkuɗe sharri daga gare shi.[11] Makarim Shirazi, yana ganin wannan aya ta tattaro gamammen asali saki babu ƙaidi, kuma mutum bai kamata ace ya taƙaice da dabaibaye makomarsa da iya iyakantaccen iliminsa, dole ne kansa ya jona iliminsa ya haɗa shi da ilimin Allah.[12] Wasu adadi daga malaman tafsiri su ma duba da iyakantuwar ilimin ɗan Adam, suna ganin hakan matsayin dalili da sababi da zai ƙarfafa ruhin mutum da tawali'u da sallamawa da miƙa wuya gaban dokokin Allah.[13]
Shaik Ɗusi, cikin sharhin gava ta ƙarshen ayar «والله یعلم و انتم لا تعلمون»، (Allah ne masani ku ba ku sani ba) ya ce wannan aya dalili kan rashin ingancin mahangar Jabar (Tilashi), saboda shi Allah ya ba da umarnin yin jihadi kan musulmi bisa lura da maslahohi da alfanu.[14] Hashimi Rafsanjani shi ma kan asasin wannan aya, ya tafi kan ra'ayin cewa dole ne masu yin doka su zamana suna da cikakkiyar fahimta da faɗakuwa daga haƙiƙanin maslahohi da mafsadodin lamurra, don gudun kuskurewa da ruɗewa da zahiri da kyawu ko kuma miyagun halayen zamantakewar al'umma.[15]
Bayanin kula
- ↑ Tusi, Al-Tabyan, Dar Ihya al-Turat al-Arabi, juzu'i. 2, ku. 202; Tabarsi, Majma al-Bayan, 1372, juzu'i. 2, shafi. 549; Tabataba'i, Al-Mizan, 1390 AH, juzu'i. 2, shafi. 164; Fadlallah, Min Wahayi al-Quran, 1439 AH, Juz. shafi. 220; Javadi Amoli, Tafsir Tasnim, 1387, juzu'i. 10, Shafi. 536.
- ↑ Ibn Hayyun, Da'a'imul Islam, 1342 AH, Juz. 1, Shafi. 341.
- ↑ Makarem Shirazi, Tafsir-e-Namune, 1371, Juz. 2, shafi. 130.
- ↑ Hosseini Hamedani, Anwar Derakhshan, 1404 AH, juzu'i. 2, shafi. 191.
- ↑ Hashemi Rafsanjani, Tafsir Rahmanah, 2007, Juz. 2, shafi. 65; Rezaei Isfahani, Tafsir al-Quran Mehr, 2008, Juz 2, shafi na 176-177; Makarem Shirazi, Tafsir al-Namune, 1992, juzu'i. 2, shafi. 131.
- ↑ Tabarsi, Majma' al-Bayan, 1372, juzu'i. 2, shafi. 549.
- ↑ Tabatabaei, Al-Mizan, 1390 AH, Juz. 2, shafi. 164; Makarem Shirazi, Tafsir Namun, 1371 AH, Juz. 2, shafi na 132-133; Fazlullah, Man Wahi-ul-Quran, 1439 AH, Juz. 2, shafi na 220-221; Javadi Amoli, Tafsir Tasnim, 1387 AH, Juz. 10, shafi na 541-547; Rezaei Isfahani, Tafsir Quran Mehr, Juz. 2, shafi na 176-177.
- ↑ Mughniyah, Al-Kashif, 1424 AH, Juz. 1, shafi na 322-323.
- ↑ Mughniyah, Al-Kashif, 1424 AH, Juz. 1, shafi na 322-323.
- ↑ Hashemi Rafsanjani, Tafsir Rahamana, 2007, shafi. 2, shafi. 66.
- ↑ Fadlallah, Man Wahayi al-Quran, 1439 AH, Juz. 2, shafi. 221.
- ↑ Makarem Shirazi, Tafsir-e-Namune, 1371, Juz. 2, shafi na 131-132.
- ↑ Hashemi Rafsanjani, Tafsir Rahanamh, 2007, Juz. 2, shafi. 66; Makarem Shirazi, Tafsir Nemoune, 1992, vol. 2, ku. 132; Rezaei Isfahani, Tafsir Quran Mehr, 2008, Juz. 2, shafi. 177.
- ↑ Tusi, Al-Tabyan, Dar Ihya' Al-Turaht Al-Arabi, Juz. 2, shafi. 203.
- ↑ Hashemi Rafsanjani, Tafsir Rahanama, 2007, Juz. 2, shafi. 66.
Nassoashi
- Ibn Hayyun, Nu'man bn Muhammad, Da'a'im al-Islam, Alkahira (Egypt), Daular Ma'arif Publishing House, 1342/1383H.
- Javadi Amoli, Abdullah, Tasnim Tafsir, Qom, Israa Institute, 1387 AH.
- Hosseini Hamedani, Mohammad, Anwar Derakhshan Dar Tafsir Al-Qur'ani, Tehran, Lotfi Publishing House, 1380H.
- Reza'i Isfahani, Mohammad Ali, Tafsirin Al-Qur'an Mehr , Qum, Bincike Kan Tafsiri da Ilmin Alqur'ani, bugun farko, 1387H.
- Tabatabaei, Muhammad Hussein, Al-Mizan Fi Tafsir Alqur'an, Beirut, Al-Alamy Publishing House, 1390H.
- Tabarsi, Fadl bin Hassan, Majma’ al-Bayan F Tafsir Alqur’an, Tehran, Nasser Khosrow, 1372H.
- Tusi, Muhammad bn Hassan, Al-Tabyan Fi Tafsirin Alqur'ani, Beirut, Dar Ihya' al-Turat al-Arab, Beta.
- Fadlallah, Muhammad Hussein, Tafsirin min Wahi al-Quran, Beirut, Darul Malak na Bugawa da Bugawa da Rarrabawa, Bugu na Uku, 1439 Hijira.
- Modarresi, Mohammad Taqi, Man Huda al-Quran, Tehran, Dar Muhebi al-Hussein (amincin Allah ya tabbata a gare shi), bugun farko, 1419H.
- Mughniyeh, Mohammad Javad, Tafsir al-Kashif, Qom, Dar al-Kitab al-Islami, bugun farko, 1424H.
- Makarem Shirazi, Nasser, Tafsir al-Namone, Tehran, Dar al-Kitab al-Islamiyya, bugu na talatin da biyu, 1371H.
- Hashemi Rafsanjani, Akbar, Tafsir al-Rahanmah, Qom, Bostan al-Kitab, bugu na biyar, 1386H.