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Aya Ta 29 Suratul Fatahi

Daga wikishia
Aya Ta 29 Suratul Fatahi
bayanan aya
akwai shi cikin suraFatahu
lambar aya29
juzu’i29
sha’anin saukatana da sha'anin sauka
bayanan abin da yake ciki
wurin saukaMadina
game daSiffofin Annabi da muminai


Aya ta 29 suratul Fatahi, (Larabci: الآية 29 من سورة الفتح) aya ce da ta siffanta Annabi (S.AW) da sahabbansa da siffofi guda biyar: Masu tsanantawa ga kafirai, tausasawa junansu, masu yawan ibada, neman falala da yardar Allah, ana ganin alamomin yawan sujjada a goshinsu.

Haka kuma wannan aya tana ishara da cewa waɗannan siffofi an yi bayaninsu hatta cikin Attaura da Iinjila, amma ba'arin masana sun yi imani cewa sakamakon jirkita da ta faru cikin litattafan da suka gabata, samun cikakkun waɗannan siffofi cikin Attaura da Injila da take a hannu a yanzu abu ne mai matsalar gaske, da wannan dalili ne ba'arin malaman tafsiri suka taƙaitu da bayanin waɗannan siffofi da iya abin da ya zo a cikin Kur'ani.

Malaman tafsiri na Ahlus-Sunna tare da jingina da alƙawarin gafara a cikin wannan aya, sun fitar da natijar cewa baki ɗayan sahabbai adalai ne; daidai lokacin da a ra'ayin ba'arin malamai, wannan gamammen hukunci ba tare da la'akari da dawwamar imani da aiki nagari ba, yana cin karo da kuma saɓawa tare da gamammiyar ƙa'idar wajabcin aiki da sauke taklifi da ya zo a cikin Kur'ani.

Bisa wata riwaya da Shaik Ɗusi ya naƙalto daga Annabi (S.A.W), ma'anar gabar ƙarshen ayar shi ne Imam Ali (A.S) da sahabbansa.

Gabatarwa

Aya ta 29 suratul Fatahi, aya ce da take bayani kan siffofin Annabi (S.A.W) da sahabbansa tare da imani da kuma wasu halaye nasu[1] waɗanda tuntuni bayaninsu ya zo cikin Attaura da Injila.[2] Haka nan an siffanta al'ummar musulmi da zangarniyar shuka da ta miƙe ta yi kyawu da take baƙantawa Kafirai. A cewar Sayyid Muhammad Husaini Fadlullah (Rasuwa: 2010m) daga malaman tafsirin Kur'ani, wannan aya tana gabatar da surar wata al'umma mai imani wace membobin cikinta suke haɓɓaka da ƙarfafa tare da juna, daga ƙarshe suka zama wani ƙarfi mai girma da kwarjini ta fuskacin yawa da inganci da yake baƙanta ran Kafirai.[3] Daga ƙarshen aya, Allah ya yi musu alƙawarin gafara da lada da sharaɗin idan sun wanzu kan imani da aiki nagari, ba'arin malaman tafsiri na Ahlus-Sunna sun yi amfani da wannan aya cikin tabbatar da nazariyyar adalcin dukkanin sahabbai.

Siffofin Annabi (S.A.W) Da Sahabbansa

Aya ta 29 suratul Fatahi tana siffanta Annabi (S.A.W) da sahabbansa tare da imani da kuma siffofi guda biyar: Sun kasance masu tsanantawa kafirai, suna tausasawa junansu, ko da yaushe suna halin ibada, masu neman falala da yardar Allah kuma suna tare da alamar sujjada a kan goshinsu.[4] A cewar Muhammad Husaini Fadlullah, wannan aya tare da bayyana Annabi (S.A.W) da taken manzon Allah, ta jaddada ci gaban saƙon da ya zo da shi bayan wafatinsa ta hanyar kwaikwayonsa da kuma gudummawar mabiyansa.[5] Haka kuma tsanantawa gaban kafirai baya nufin rashin imani das tausasawa a gare su bari dai ya zo ne da ma'anar gwagwarmaya ta fuskacin kiyaye darajojin Allah, kuma jin ƙai tsakanin muminai ita ma wata alama ce ga jingina ta zamantakewa wace ta ginu kan rahama da ƙauna tsakankanin muminai.[6]

Cikin Tafsir Namune, jumlar «سِیماهُمْ فِی وُجُوهِهِمْ» an fassara ta a matsayin alamar tawali'unsu ga Allah da yake bayyana a fannoni daban-daban na rayuwarsu[7] Na'am an fassara wannan jumla a matsayin wata alama mai haskakawa a goshinsu a ranar alƙiyama[8] Bisa naƙalin Ɗabarsi daga Aɗa'u Khurasani (Rasuwa: 165 hijira) wannan siffa ta haɗo da dukkanin masu sallah da suke riƙo da sallolin farali biyar da na yau da kullum.[9]

Malaman tafsiri sun fassara «تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا» da yawan sallah da riƙo da ita ƙamƙam.[10]

Bincike Game da waɗannan Siffofi A Cikin Attaura Da Iinjila

Game da isharar Kur'ani kan samuwar siffofin Annabi (S.A.W) da sahabbansa a cikin daɗaɗɗun litattafan sama, akwai saɓani tsakanin malaman tafsiri, ba'ari sun yi imani cewa Attaura da Injila ko wane daban-daban ya yi ishara kan wannan siffofi[11] Daidai lokacin da wasu jama'a daban suna ganin litattafan biyu sun yi tarayya cikin ambaton waɗannan siffofi.[12] Alal misali Makarim Shirazi ya bambanta abin da yake tattare ciki, inda ya bayyana cewa Attaura tana mai da hankali kan siffofi na zahiri da halittar mutum, daidai lokacin da Injila kuma ta mai da hankali kan ci gaba da motsin ruhi a fannoni daban-daban na rayuwarsu.[13]

Tare da haka, rahotanni sun hakaito cewa waɗannan siffofi a ayyane ba a iya samunsu a Attaura da Injila da take a hannu yanzu.[14] Wannan al'amari ya janyo malaman tafsiri misalin Allama Ɗabaɗaba'i da Makarim Shirazi cikin tafsiransu, suka tsaya iya abin da Kur'ani ya yi bayani ba su dogara da tsoffin litattafai ba.[15] A imanin masana, jirkita da ta faru cikin nassoshin masu tsarki na magabata a ƙarnonin da suka gabata, yana haifar da babbar matsala cikin daidaita waɗannan siffofi da abun da yake cikin Attaura da Injila na yanzu.[16]

Shin Dukkanin Sahabbai Su Ake Nufi Da Ayar

Malaman tafsiri na Shi'a tare da jingina da dalilai na adabi da hankali sun yi imani wannan aya ba ta kasance gamammen hukunci ga baki ɗayan sahabban Annabi (S.A.W) ba,[17] Bari dai tana shafar wasu keɓantattu daga muminai waɗanda cikin tunani da aiki suka kasance kan sawun Annabi.[18] Suna masu kafa dalili da dacewa gamewar ayar kan dukkanin sahabbai zai haɗo da hatta munafukai wanda hakan yana saɓawa koyarwar addini, saboda shi alƙawarin gafara da lada mai girma ba tare da sharaɗin imani da aiki nagari ba, to tilasta aiki da wajiban addini zai zama bai da wata ma'ana.[19] Saɓanin wannan ra'ayi, malaman tafsiri na Ahlus-Sunna sun tafi kan cewa wannan aya ta tattaro baki ɗayan sahabbai[20] Kuma sun yi hukunci da kasancewar baki ɗayan sahabbai adalai ne.[21]

Bisa riwayar da Shaik Ɗusi ya naƙalto daga Annabi (S.A.W), wanda ake nufi a gabar ƙarshe ta ayar shi ne Imam Ali (A.S) da sahabbansa. Cikin wannan riwaya an siffanta tsayuwar Imam Ali (A.S) tare da tuta daga farin haske magabata a imani daga Muhajirun da Ansar za su tattaru ƙarƙashin wannan tuta, kuma shi ne aka bawa aikin auna ayyuka da ayyana masaukin muminai a cikin aljanna.[22]

Bayanin kula

  1. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i. 22, shafi na 113 da 114.
  2. ↑ Allameh Tabataba'i, Al-Mizan, 1390 AH, juzu'i. 18, shafi. 299.
  3. ↑ Fadlallah, Man Wahayi al-Quran, 1419 AH, juzu'i. 21, shafi. 129.
  4. ↑ Makarem Shirazi, Tafsir Namune, 1371, juzu'i. 22, shafi na 113 da 114.
  5. ↑ Fadlallah, Man Wahayi al-Quran, 1419 AH, juzu'i. 21, shafi. 127.
  6. ↑ Fadlallah, Man Wahayi al-Quran, 1419 AH, juzu'i. 21, shafi. 127.
  7. ↑ Makarem Shirazi, Tafsir Nomune, 1371, juzu'i. 22, shafi. 115.
  8. ↑ Tabarsi, Majma' al-Bayan, 1372, juzu'i. 9, shafi. 192.
  9. ↑ Tabarsi, Majma' al-Bayan, 1372, juzu'i. 9, shafi. 192.
  10. ↑ Sivasi,Oyun al-Tafaser, 1427 AH, juzu'i. 4, shafi. 131; Tabarsi, Tafsir Jame'u Al Jame, 1412 AH, juzu'i. 4, shafi. 147; Tabarsi, Majma al-Bayan, 1372, juzu'i na 9, shafi na 192.
  11. ↑ Makarem Shirazi, Tafsir Nomune, 1371 AH, juzu'i. 22, shafi na 115 da 116; Tabari, Jami’ al-Bayan, 1412 AH, juzu'i. 26, shafi. 72.
  12. ↑ Fadlallah, Man Wahayi al-Quran, 1419 AH, juzu'i. 21, shafi. 129; Tabataba'i, Al-Mizan, 1390 AH, juzu'i. 18, shafi. 300.
  13. ↑ Makarem Shirazi, Tafsir Nomune, 1371, juzu'i. 22, shafi. 117.
  14. ↑ Zuba Muhammad, Payambare Akram (S.A.W)Dar Ahadaini", shafi. 90; "Payambare Islam Dar Taurat Wa Injil, Cibiyar Bincike da Yada Labarai ta Ahlul Baiti (AS).
  15. ↑ Makarem Shirazi, Tafsir Numne, juzu'i. 22, shafi na 115-124; Tabataba'i, Al-Mizan, juzu'i. 18, shafi na 299-303.
  16. ↑ Zuba Muhammad, Payambare Akram (S.A.W) Dar Ahadaini, shafi na. 90.
  17. ↑ Fadlallah, Min Wahayii al-Quran, 1419 AH, juzu'i. 21, shafi. 130.
  18. ↑ Makarem Shirazi, Tafsir Nomune, 1371, juzu'i. 22, shafi. 116.
  19. ↑ Fadlallah, Min Wahayi al-Quran, 1419 AH, juzu'i. 21, shafi. 130.
  20. ↑ Tantawi, al-Tafsir al-Wasit Lil Alqur'an, 1997, juzu'i. 13, shafi. 286; Ibn Jazri, al-Tashil Lil Uloom al-Tanzil, juzu'i. 2, shafi. 292.
  21. ↑ Nikzad, "Adalate Sahabe Dar Tarazuye Tahƙiƙ," shafi na 25 da 26.
  22. ↑ Sheikh Tusi, Amali, 1414 AH, shafi. 378.

Nassoshi

  • Ibn al-Jazari, Muhammad ibn Ahmad, Attashil Li Ulumil Tanzili, mai bincike, Abdullah Khalidi, Beirut, Dar al-Arqam bn Abi al-Arqam, Beta.
  • Zuba Muhammad, Mohsen,Payambare Akram (S.A.W)Dar Ahadaini, Mujallar Marafat, No. 25, Summer 1377
  • Siwasi, Ahmad ibn Mahmoud, Uyoun al-Tafsir, mai bincike: Baha al-Din Dartma, Beirut, Dar Sader, bugun farko, 1427H.
  • Shah Abdul-Azimi, Hussein, Tafsirul Isna Ashari, Tehran, Mawallafin Rubutun Meeqat, bugun farko, 1363H.
  • Sheikh Tusi, Muhammad bn Hassan, Amali, wanda Mu’assasar Al-Mu’ta’s ta Qom, Dar al-Thaqafa’ ta buga, bugun farko, 1414H.
  • Tabataba’i, Sayyid Muhammad Hussein, Al-Mizan fi Tafsiril Al-Qur’ani, Beirut, Al-Alami Publishing House, bugu na biyu, 1390H.
  • Tabarsi, Fadl ibn Hassan, Tafsir al-Jami’ al-Jami’, bugun Abul-Qasim Gorji, Qum, Cibiyar Gudanar da Seminary School Qum, bugun farko, 1412H.
  • Tabarsi, Fadl ibn Hassan, Majma’ al-Bayan fi Tafsir al-Quran, bugun Fazlullah Yazdi Tabataba’i, Hashem Rasuli, Tehran, Nasser Khosrow, bugu na uku, 1372H.
  • Tabari, Muhammad ibn Jarir, Jame’ al-Bayan fi tafsiril al-Quran, Beirut, Darul Marafah, bugun farko, 1412H.
  • Tantawi, Sayyid Muhammad, Tafsir al-Wasit al-Quran al-Karim, Alkahira, 1997H.
  • Fadlallah, Muhammad Hussein, Min Wahayi al-Quran, Beirut, Dar al-Malak, bugun farko, 1419 Hijira.
  • Makarem Shirazi, Nasser, Tafsir Namune, Tehran, Darul Kutb al-Islamiyya, bugu na goma, 1371H.
  • Nikzad, Adalate Sahabe Dar Tarazuye Tahƙik, Mujallar Ruwaqul Andisheh, No. 28, Afrilu 1383 Hijira.
  • پیامبر اسلام در تورات و انجیل»"Annabin Musulunci A cikin Attaura da Injila", Cibiyar Bincike da Yada Labarai ta Ahlul Baiti (AS).
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