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Aya Ta 23 Suratul Ahzab

Daga wikishia
Aya Ta 23 Suratul Ahzab
bayanan aya
akwai shi cikin suraSuratul Ahzab
lambar aya23
juzu’i21
bayanan abin da yake ciki
maudu’iAlkawarin da Muminai suka yi da Allah dangane da raka Annabi a yaƙe-yaƙe
game daHamza Bin Abdul-Muɗɗalib, Jafar Bin Abi Ɗalib da Imam Ali (A.S)
sauraShahidan yaƙin badar da uhudu


Aya ta 23 Suratul Ahzab (Larabci: الآية 23 من سورة الأحزاب) aya ce da take magana da Muminai da su kasance masu kula da kuma kiyaye alƙawarinsu da Allah, ba'ari sun rabauta da samun shahada cikin tafarki Allah, ba'ari kuma suna jira da tsumayin shahada. A ra'ayin Allama Ɗabaɗaba'i, abin da ake nufi daga wannan alƙawari shi ne cewa sa'ilin da suka gaba da gaba da abokan gaba, su tsaya kyam tare da Annabi (S.A.W) ka da su juya baya su gudu.

An ambaci sha'anin sauka daban-daban game da wannan aya, a cewar marubucin Tafsir Minhajis Sadiƙin, aksarin malaman tafsiri da malaman hadisi sun tafi kan cewa wannan aya ta sauka ne game da Imam Ali (A.S), Hamza Bin Abdul-Muɗɗalib, Jafar Bin Abi Ɗalib da Ubaida Bin Haris. Akwai wata riwaya da aka naƙalto daga Imam Ali (A.S) game da wannan magana a cikin litattafan tafsiri na Ahlus-Sunna, cewa wannan aya ta sauka ne game da Anas Bin Nadri, wanda ya kasance daga cikin Sahabbai.

Cikin tafsiai na Shi'a, abin da ake nufi da «مَنْ قَضى‏ نَحْبَه‏» shi ne cewa waɗanda suka rabauta da shahada, Hamza da Jafar Bin Abi ɗalib, sannan ma'anar waɗanda suke jira da tsumayin shahada, shi ne Ali (A.S). cikin litattafan Ahlus-Sunna sun fassara wannan aya da Hamza da kuma shahidan yaƙin badar da uhudu. A ra'ayin Nasir Makarim Shirazi, tsakanin tafsirai da abin da aka ambata daga su wane ne mutane da suke dacewa da wannan aya, da aka kawo a wutsiyar ayar, babu cin karo da juna; saboda ayar ta faffaɗar ma'ana, tana tattaro bakiɗayan shahidai da bakiɗayan masu jira da tsumayin shahada.

Wannan aya an yi amfani da ita sosan gaske game da shahada, alal misali Imam Husaini (A.S) ya karanta wannan ayar bayan shahadar Muslim Bin Ausaja da Muslim Bin Aƙil. Haka nan an yi amfani da ita kan ta'aziyyar shahidai

{{Arabicمِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ ۖ فَمِنْهُمْ مَنْ قَضَىٰ نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ ۖ وَمَا بَدَّلُوا تَبْدِيلًا}}
A cikin muminai akwai wasu mazaje da suka cika alkawarinsu da Allah da amana; wasu daga cikinsu sun riga sun cimma shahada, wasu kuma suna cikin jiran hakan, kuma ba su canja ra’ayinsu ko kaɗan ba.


(Quran: Ahzab: Aya ta 23)


Nassi Da Tarjama

Aya ta 23 Suratul Ahzab, ishara kan wasu keɓantattun jama'a daga Muminai, waɗanda suke da gabatuwa da fifiko kan sauran Muminai cikin biyayya da koyi da Annabi (S.A.W) kuma suka yi tsaya kyam kan alƙawarinsu da Allah tare da sadaukarwa cikin tafarkinsa. Ba'ari daga cikinsu sun cika alƙawarinsu sun rabauta da shahada, ba'ari kuma suna jira da tsumayi, babu wani sauyi da canji da ya faru cikin cikin alaƙawarinsu da Allah, babu raurawa babu wasiwasi da shakku.[1]

Sha'anin Sauka

An naƙalto maganganu masu yawan gaske game da sha'anin sauka na aya ta 23 suratul Ahzab, a cewar Mulla Fatahullahi Kashani (Rasuwa: 988 h. ƙ) cikin Tafsir Minhajis Sadiƙin, Jamhur na malaman tafsiri da malaman hadisi sun tafi kan cewa wannan aya ta sauka ne game da Imam Ali (A.S), Hamza Bin Abdul-Muɗɗalib, Jafar Bin Abi Ɗalib a Ubaida Bin Haris.[2] Malamin a wani wuri kuma ya naƙalto sababin saukar wannan aya ya kasance kan wasu jama'a daga sahabbai, misalin Hamza Bin Abdul-Muɗɗalib, Mus'ab Bin Umairi da Anas Bin Jubairi, da suka yi bakance suka ɗauki alƙawari na cewa za su kasance kusa da Manzon Allah (S.A.W) a filin, kuma matuƙar basu rabauta da samun shahada ba to hankalinsu ba zai kwanta ba, sai Allah cikin aya ta 23 suratul ahzab ya siffanta wannan jama'a a matsayin Muminai da suka tsaya kyam kan alƙawarinsu.[3] Bisa abin da ya zo a wata riwaya daga Imam Ali (A.S) cewa wannan aya tana magana ne game da shi da kuma Hamza da Jafar da Ubaida Bin Haris.[4]

Cikin tafsir ɗabari an naƙalto cewa wannan aya ta sauka ne game da wasu jama'a waɗanda a lokacin yaƙin badar ba su rabauta da samun shahada, sai suka yi alƙawari da Allah za su kasance kusa da Manzon Allah (S.A.W) su yi yaƙi da Mushrikai, sai wasu adadi daga cikinsu suka samu shahada, sauran kuma ba su yi shahada ba, suka wanzu suna jiran shahada.[5]

Cikin litattafan Ahlus-Sunna, an naƙalto daga Anas Bin Malik, cewa wannan aya ta sauka ne game da kawunsa Anas Bin Nadri, Anas bai kasance kusa da Manzon Allah (S.A.W) ba lokacin yaƙin, da kansa ya ce ban halarci farkon yaƙin Annabi (S.A.W) ba, amma idan Allah ya saw ani yaƙin ya ƙara faruwa zan kasance tare da Annabi, sai ya halarci yaƙin uhudu kuma ya rabauta da samun shahada.[6]

Tafsiri

A ra'ayin Allama Ɗabaɗaba'i ayar «صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَیْهِ» ma'ana Muminai, da suka cika alƙawarin da suka ɗaukarwa Manzon Allah (S.A.W), wannan alƙawari da lokacin da suka yi gaba da gaba da abokan gabba, ba su juyawa maƙiya abokan gaba ba baya ba sun tsere.[7] ayar «فَمِنْهم مَنْ قَضى‏ نَحْبَه» ita ma tana magana kan ba'arin Muminai da ajalinsu ya riske su a filin daga suka yi shahada ko kuma aka kashe su cikin tafarkin Allah; wasu kuma daga Muminai «مَنْ يَنْتَظِر» suna jiran zuwan ta su shahadar, kuma sun tsaya ƙyam ba su canja ba kan alƙawarin da suka yi.[8]

Kalmar “Nahab” tana da ma'anoni daga misalin bakance, alƙawari, mutuwa da kuma hatsari.[9] Ɗabarsi,[10] Mulla Fatahullahi Kashani,[11] Ragib Isfahani[12] da Allama Ɗabaɗaba'i[13] tare da naƙali daga Ragib a cikin littafin Almufradat, ma'ana ta asali ga Kalmar “Nahab” shi ne bakance, sannan «قَضی نَحْبَه» na nufin cika bakance, said ai kuma cewa sun tafi kan ra'ayin cewa wannan Kalmar ta Nahab da ta zo a aya ta 23 suratul ahzab ta zo daga ma'anar kashe mutum a hanyar Allah.

Su Wane ne Ayar Take Magana A kansu

Akwai mabanbantan ra'ayoyi dangane kan su wane ne ayar ta sauka. Cikin Tafsirul Ƙummi an naƙalto daga Imam Baƙir (A.S)[14] haka kuma ya zo a cikin At-Tibyan na Shaik Ɗusi[15] cewa su ne mutanen da suka rabauta da shahada, Hamza da Jafar Bin Abi Ɗalib, sannan waɗanda ake nufi daga masu jira shi ne, Imam Ali (A.S). Wannan magana Hakim Hasakani ɗaya daga cikin malaman Ahlus-Sunna (Rasuwa: 490 h, ƙ) ya naƙalto ta cikin littafin Shawahidul At-Tanzil daga Ibn Abbas.[16] cikin wata riwaya daga Imam Ali (A.S) cewa wannan aya ta sauka ne game da mu, na rantse da Allah ina na cikin halin jiran shahada ban canja ba.[17]

Annabin Allah (S.A.W) game da soyayyar Imam Ali (A.S):
قَالَ رَسُولُ اللَّهِ صلی الله علیه وآله: «يَا عَلِيُّ مَنْ أَحَبَّكَ ثُمَّ مَاتَ فَقَدْ قَضى‏ نَحْبَهُ وَ مَنْ أَحَبَّكَ وَ لَمْ يَمُتْ فَهُوَ يَنْتَظِرُ وَ مَا طَلَعَتْ شَمْسٌ وَ لَا غَرَبَتْ إِلَّا طَلَعَتْ عَلَيْهِ بِرِزْقٍ وَ إِيمَانٍ» Tarjama:Ya Ali, duk wanda ya ƙaunace ka kuma ya mutu – lallai ya cika alaƙawarinsa. Duk wanda kuma ya ƙaunace ka kuma bai mutu ba – yana cikin jira. Rana ba ta fito ko faɗuwa sai ya ƙaru da wani sabon ɓaangare na imani da arziƙi

[18]

Cikin wata riwaya da aka naƙalto daga Imam Sadiƙ (A.S) daga Annabi (S.A.W) yana Magana da Imam Ali (A.S) cewa: duk wanda yake son ka ya kuma mutu a kan haka to haƙiƙa «فقد قَضى‏ نَحْبَه» ya cika alƙawarins, kuma duk wanda yake son ka amma ajalinsa bai riske shi ba «فَهُوَ يَنْتَظِرُ» haƙiƙa shi yana halin jira ne.[19]

Ba'arin malaman tafsiri jumlar ««مَنْ قَضى‏ نَحْبَه‏» suna ganin tana Magana ne da shahidan yaƙin uhudu.[20]

Cikin Tafsir Muƙatil Bin Sulaiman, ɗaya daga cikin tafsiran ƙarni na biyu bayan hijira, ya zo cewa abin da ake nufi daga cika alƙawari, shi ne daren aƙaba (Bai'ar aƙaba ishara kan bai'ar da mutanen Yasrab suka yi wa Annabi kafin hijira) da ta faru a garin, sannan abin da ake nufi da waɗanda suka yi shahada, su ne Hamza da abokansa da suka yi shahada a yaƙin uhudu.[21]

Har ila yau an naƙalto daga Ibn Abbas, abin da ake nufi da ««مَنْ قَضى‏ نَحْبَه‏» su ne Hamza da sauran waɗanda suka yi shahada a yaƙin uhudu da Anas Bin Nadri da abokansa.[22] A cikin ba'arin tafsirai, Ɗalha Bin Ubaidullahi shi ma an lissafa shi cikin jerin waɗanda suka cika alƙawuransu.[23]

A ra'ayin Ayatullahi Makarim Shirazi, cikin tafsirai da su wane ne ayar take magana a kansu, da aka kawo a wutsiyar wannan aya, babu cin karo da juna cikin dukkanin ra'ayoyin da aka ambata, saboda ita wannan ayar tana da faɗaɗuwa sosan gaske, ta tattaro bakiɗayan shahidan muslunci da suka yi shahada tun kafin yaƙin ahzab, bari ma dai duk wani shahidi a ko wane zamani ne ya yi shahada da ko wane wuri ne, to wannan ayar ta tattaro da shi. Su ma masu jira da tsimayi, su ne mutanen da suka kasance suna jiran nasara da shahada cikin tafarkin Allah da wannan ayar ta haɗo da shi, na'am mutane misalin Hamza da Ali (A.S) su ne suke kan gaba cikin waɗannan gungun jama'a guda biyu da kuma wannan falaloli.[24]

Aikace-aikace

Wannan aya an yi aiki da ita a wurare daban-daban game da shahidai da shahada, an naƙalto daga Imam Husaini (A.S) cewa ya karanta wannan aya a lokacin waƙi'ar karbala kan gawarwakin shahidan karbala misalin Muslim Bin Ausaja.[25] Har ila yau an ce lokacin da ya samu labarin shahadar Muslim Bin Aƙil, ya karanta wannan aya.[26] Imam Khomaini cikin saƙon ta'aziyya da ya aika sakamakon shahadar Aɗa'ullahi Ashrafi Isfahani, ɗaya daga cikin shahidan mihrabi, Imam Khomaini ya siffanta shi matsayin ɗaya daga masu dacewa da wannan aya رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ (Mazaje da suka gasgata alƙawarin da suka yi da Allah)[27] Cikin taron tunawa da shahidai da saƙon ta'aziyya game da shahidai[28]daga jumlar saƙon ta'aziyya da maraji'an taƙlidi da sauran malamai suka fitar lokacin shahadar Janar Ƙasim Sulaimani[29] sun karanta wannan aya.

Cikin Haramin Imam Husaini (A.S) a saman ƙofar shahidai[30] nan ma an rubuta wannan aya.[31]

Bayanin kula

  1. ↑ Makarem Shirazi, Tafsir-e-Namune, 1371, Juz. 17, shafi. 245.
  2. ↑ Kashani, Manhaj al-Sadiqin, 1336, juzu'i. 7, ku. 272.
  3. ↑ Kashani, Manhaj al-Sadiqin, 1336, juzu'i. 7, ku. 271.
  4. ↑ Auren Hawizi, Tafsir Noor al-Thaqalayn, 1415 AH, juzu'i. 4, shafi. 258.
  5. ↑ Tabari, Jami' al-Bayan, 1412 AH, Juz. 21, shafi. 93.
  6. ↑ Bukhari, Sahihul Bukhari, 1422 AH, juzu'i na 4, shafi na 19; Tabari, Jame al-Bayan, 1412 AH, Juz. 21, ku. 93; Tabarsi, Majma al-Bayan, 1372, juzu'i na 8, shafi.549; Vahidi, Littafin Saukar Alqur’ani, 1411 Hijira, shafi na 366.
  7. ↑ Tabataba'i, Al-Mizan, 1390 AH, Juz. 16, shafi. 290.
  8. ↑ Tabataba'i, Al-Mizan, 1390 AH, Juz. 16, shafi. 290.
  9. ↑ Tabarsi, Majma' al-Bayan, 1372, juzu'i. 8, shafi. 548; Makarem Shirazi, Tafsir al-Numno, 1371, juzu'i. 17, shafi. 245.
  10. ↑ Tabarsi, Majma' al-Bayan, 1372, juzu'i. 8, shafi. 549.
  11. ↑ Kashani, Manhaj al-Sadiqin, 1336, juzu'i. 7, shafi. 271.
  12. ↑ Raghib Isfahani, Mufradat Al-Afaz Al-Quran, 1412 AH, 793 da 794.
  13. ↑ Tabataba'i, Al-Mizan, 1390 AH, juzu'i. 16, shafi. 290.
  14. ↑ Qomi, Tafsir al-Qomi, 1363, juzu'i. 1, ku. 307 da Juz. 2, shafi na 188-189.
  15. ↑ Tusi, Al-Tabyan, Dar Ihya'a Al-Turat Al-Arabi, juzu'i. 8, shafi. 329.
  16. ↑ Hakim Haskani, Shawahidul Tanzil, 1411 AH, juzu'i. 2, shafi. 6.
  17. ↑ Hakim Haskani,Shawahidul Tanzil, 1411 AH, juzu'i. 2, shafi. 5; Arushi Hawizi, Tafsir Nur al-Thaqalayn, 1415 AH, juzu'i. 4, shafi. 259.
  18. ↑ Al-Kulaini, Al-Kafi, 1407 AH, Juz. 8, shafi. 306..
  19. ↑ Al-Kulaini, Al-Kafi, 1407H, juzu'i. 8, shafi. 306.
  20. ↑ Duba: Tabarani, Al-Tafsir Al-Kabeer, 2008, juzu'i. 5, shafi. 180; Tabarsi, Majma’ al-Bayan, 1372, juzu’i. 8, shafi. 549.
  21. ↑ Muqatil bin Sulayman, Tafsir Muqatil bin Sulayman, 1423 AH, juzu'i. 3, shafi. 484.
  22. ↑ Tabarsi, Majma' al-Bayan, 1372, juzu'i. 8, shafi. 549.
  23. ↑ Tabari, Jame al-Bayan, 1412 AH, vol. 21, shafi. 94; Tabarani, al-Tafsir al-Kabir, 2008, juzu'i na 5, shafi.181; Vahidi, Asalin Alqur'ani, 1411H, shafi. 367.
  24. ↑ Makarem Shirazi, Tafsir Namune, 1371, Juz. 17, shafi na 246 da 247.
  25. ↑ Mufid, Al-Irshad, 1413 AH, juzu'i. 2, ku. 103; Makarem Shirazi, Tafsir al-Numno, 1371 AH, Juz. 17, shafi na 246 da 247.
  26. ↑ Motahari, Majmu'eh Asar, 2011, Juz. 17, shafi. 329; Muqaddis, Rahanamaye Amakin Ziyarati Wa Siyahati Dar Iraki, 2009, shafi. 160.
  27. ↑ Khomeini, Sahifeh Imam , 2010, juzu'i. 17, shafi. 50.
  28. ↑ Ku duba: «بیانات در دیدار دست‌اندرکاران کنگره شهدای استان ایلام»، Ofishin kiyayewa da buga ayyukan Ayatollah Khamenei; «پیام به مناسبت هفته دفاع مقدس و روز تجلیل از شهیدان و ایثارگران»، Ofishin kiyayewa da buga ayyukan Ayatollah Khamenei; خامنه‌ای؛ «پیام آیت‌الله العظمی نوری همدانی به سومین یادواره شهدای قرآنی»،‌ Shafin yada labarai na ofishin Ayatullahi Nuri Hamedani;«تجلیل از مادران، همسران و دختران شهدای روحانی قم»،Kamfanin Dillancin Labarai na ISNA.
  29. ↑ «پیام‌های تسلیت مراجع تقلید، علما و شخصیت‌های حوزوی به شهادت سردار سلیمانی»، Kamfanin Dillancin Labarai na Mizan.
  30. ↑ Muqaddas, Rahmanamaye Amakin Ziyarati Wa SIyahati Dar Iraki, 2009, shafi. 209.
  31. ↑ Muqaddas, Rahmanamaye Amakin Ziyarati Wa SIyahati Dar Iraki, 2009, shafi. 209.

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