Ayar Amana

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ka da a yi kuskuren ƙaddarata da ayar amanoni aya ta 85 suratul Nisa
Ayar Amana

Ayar Amana (arabic: آية الأمانة) (Ahzab: 72) aya ce da take Magana game da amanar da Allah ya ajiyeta a hannun mutum. Kan asasin wannan aya da farko daiAllah ya bijiro da wannan amana ga Sammai da ƙassai da Duwatsu sai suka ƙi yarda su karɓa, amma shi ɗan Adam sai ya ɗauki wannan amana a wuyansa, malaman tafsiri na musulmai sun yi bahasi mai faɗin gaske game da mecece wannan amana sannan kuma me ya hana sammai da ƙassai da duwatsu karɓa amma kuma shi mutum ya karɓa tare da bijiro da mabambantan mahanga da ra’ayoyi. Kan asasin tafsiran riwayoyi na Shi’a, abin da ake nufi da amana shi ne wilaya da imamanci Annabi (S.A.W) da Imaman Shi’a (A.S) sai dai cewa malaman tafsiri na Ahlus-sunna suna cewa abin nufi da amana shi ne taklifin addini. Allama ɗabaɗaba’i ya tafi kan ra’ayin cewa abin nufi ita ce dai wannan wilaya ta Allah wacce babu wanda ya cancanta da ita cikin halittu sai mutum, saboda shi kaɗai yake da tanadin kaiwa ga ƙololuwar martabar kamala.

Shaharar Ayar A Cikin Al’adun Muslunci

Aya ta 72 suratul Ahzab aya ce da ta yi matuƙar jan hankalin malaman tafsiri, malaman tafsiri na Shi’a da Ahlus-sunna sun yi dogon bahasi a ƙarshen wannan aya game da mecece ita wannan amana sannan kuma menene ya hana sammai da ƙassai da duwatsu karɓarta amma kuma shi mutum ya yarda ya karɓa. [1] haka nan kuma cikin hadisi an yi Magana game da wannan mas’ala. [2] ƙari kan waɗannan bayanai cikin Adabin Irfanin ma da kuma mawaƙa kamar misalin Hafiz Maulawi da Khajo Abdullahi Ansari sun yi ishara da wannan batu. Alal misali cikin wata waƙar Hafiz ya rera wasu baituka kamar haka: Sammmai da ƙassai sun kasa ɗaukar nauyin amana. Sun yi cacar hauka da sunana. [3] Haka nan cikin wani baitin waƙa daga Maulawi shima ya zo kamar haka: Bai yarda da nauyin amanar sama ba saboda yana soyayya kuma yana tsoron yin kuskure. [4] Khajo Abdullahi Ansari shima haka cikin Munajati a fadar Allah yana cewa: “ya Allah idan har ni ban kasance amintacce kan amana ba a wancan zamani da ka bani amana, to ai dama can ka san ni haka nake” [5]

Matani da Tarjamar Ayar

اِنّا عَرَضْنَا الْاَمانَةَ عَلَی السَّموات وَ الْاَرْض وَ الْجِبال فَاَبَین اَن یحْمِلْنَها وَ اَشْفَقْن مِنْها وَ حَمَلَهَا الاِنْسان اِنَّه کان ظَلوماً جَهولاً
Lallai mu mun bijiro da amana kan sammai da ƙassai da duwatsu sai suka ƙi ɗaukarta kuma suka ji tsoro daga gareta kuma mutum ya ɗauketa lallai shi ya kasance Azzalumi Jahili.


(Kur'ani: Ahzab: 72)


Me Ake Nufi Da Amana?

Cikin litattafan tafsiran musulmi akwai fahimtoci daban-daban daga amana, daga cikinsu akwai misalin wilaya da imamancin Annabi (S.A.W) da Imamai (A.S), [6] taklifin addini, [7] wilayar Allah kan mutum, [8] hankali, kalmar la’ilaha illallahu, [9] gaɓoɓin jiki, [10] da kuma amanar da mutane suka ajiyeta a wurinmu. [11] Cikin tafsirai na riwaya, tare da la’akari da riwayoyi daga Annabi da Imaman Shi’a an bayyana amana da wilaya da imamanci Ahlul-Baiti da ɗa’arsu da kuma soyayya gare su. [12] cikin tafsirin Ahlus-sunna, abin nufi daga amana shi ne taklifin shari’a da Allah ya ɗora shi a wuyan mutane, [13] ɗabarasi malamin tafsiri na shi’a shima yana kan wannan ra’ayi. [14] A ra’ayin Sayyid Muhammad Husaini ɗabaɗaba’i, marubucin tafsirin Almizan, abin nufi daga amana shi ne wilayar Allah wacce ya ɗorata kan wuyan mutum hakan ta faru sakamakon mutum ne kaɗai tare da ingantattun aƙidu da ayyuka nagari zai iya naɗe hanyar kamala ya cimma ƙololuwar martabar kamala, babu wata halitta da take da tanadin iya kaiwa ga wannan muƙami. [15] Malamin tare da Ambato wani hadisi daga Imam Sadiƙ (A.S) wanda cikinsa aka yi bayanin cewa abin nufi daga amana shi ne wilayar Imam Ali (A.S), [16] ya ƙidaya wilayar Ahlul-Baiti matsayin ɗaya daga cikin misdaƙan wilayar Allah. [17]

Bijiro Da Amana Kan Sammai Da ƙassai Da Duwatsu

ɗaya daga cikin tambayoyin da malaman tafsiri suke yi kan amana shi ne menene abin da ake nufi daga bijiro da amana kan sammai da ƙassai da duwatsu. Cikin wannan fage akwai mabambanta mahanga: wasu ba’arin malaman tafsiri sun tafi kan fitar da ma’ana ta haƙiƙa daga bijira, wasu kuma sun tafi kan ma’ana ta majazi

Ma’ana Ta Haƙiƙa

Kan asasin riwaya wacce tafsiran riwaya na Shi’a suka jingina da ita, Allah ya cewa Sammai da ƙassai da duwatsu Muhammad da Ahlul-Baiti masoya ne waliyyai kuma hujjata kan mutane, babu wata halitta mafi soyuwa a wurina fiye da su, wilayarsu amanita ce kan halittuna, wanene cikinku zai yarda ya ɗauki wannan amana, ba waɗanda na zaɓa ba sun je tsoran neman misalin wannan matsayi mai girma. [18] Cikin ba’arin tafsiran Ahlus-sunna nan ma ya zo cewa Allah ya tambayi sammai da ƙassai da duwatsu shin za ku iya cika alƙawarin wannan amana (taklifin shari’a)? sai suka ce menene ladanmu kan kiyaye wannan amana? Sai Allah ya ce idan kuka bi madaidaiciyar hanya, za ku samu lada, idan kuka bi karkatacciyar hanya za ku fuskanci azaba, tsoron ka da ya zamana sun kasa sauke taklifin shari’a sai suka ƙi karɓar wannan amana, amma shi mutum sai ya karɓa. [19]

Ma’ana Majazi

Allama ɗabaɗaba’i yana cewa wannan jumla “Lallai mu mun bijiro da amana kan sammai da ƙassai da duwatsu sai suka ƙi ɗaukarta” jumla ce cikin muƙamin ƙiyasin tanadin mutum da tanadin sammai da ƙassai da duwatsu, abin nufi shi ne su tare da dukkanin girmamarsu ba su da tanadin iya ɗaukar amanar Allah ma’ana wilaya, mutum ne kaɗai yake da misalin wannan tanadi da zai iya ɗaukar wilayar Allah kuma ya kai ga isa ƙololuwar martabar kamala. [20] a ra’ayin Alusi ɗaya daga malaman tafsiri na Ahlus-sunna shi ma yana ganin cewa anan wurin Allah ya yi amfani misali domin nuna irin wahalar da amanar (Taklifin shari’a) take da shi tare da bayani cewa mutum bisa zaɓinsa ne ya karɓi wannan amana; saboda kamar dai yanda sammai da ƙassai da duwatsu suka ƙi karɓa shi ma zai iya ƙin karɓa, kan asasin fahimtar malamin, cikin wannan misali Allah ya yi bayanin muhimmancin amanarsa shi sauke taklifi yana muhimmancin gaske ta yanda sammai da ƙassai da duwatsu tare da kasancerwasu ababen buga misali cikin ƙarfi da ƙudura da kuma fahimta da riska an bijiro musu da amana amma tare da haka suka guje mata. [21]

Menene Ya Sanya Aka Siffanta Mutum Da “Azzalumi” Da “Jahili”?

A cewar Allameh Tabatabai, Allah ya ambaci mutum da sifa ta zalunci da jahilci don haka ne mutum zai iya zaluntar kansa ba tare da la'akari da mahimmancin wannan amana ba kuma bai san irin uƙuba mai girma da za ta same shi ba a wannan lamarin. Amma ma’anar wannan magana ba wai cewa dukkan mutane haka suke ba; A'a, [22] mutum yana da tanadin ilimi da kuma na adalci da kuma iya zalunci da jahilci. [23] A kan asasin fahimtar Alusi, malamin tafsiri na Ahlus-Sunna, siffanta mutum da zalunci da jahilci yana nuni da cewa mutane da yawa ba za su iya rike wannan amana da sauke wajibcin Shari’a ba. Don haka ya zo a aya ta gaba cewa Allah yana azabtar da munafukai da mushrikai kuma yana karɓar tuban muminai. [24]

Bayanin kula

  1. ↑ Misali, duba ɗabaɗabaei, Al-Mizan, 1417 AH, Mujalladi na 16, shafi na 348-349; Tabarsi, Majma'ul Bayan, 1372, 586-584; Zuwa ga Fakhr al-Din Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i na 25, shafi na 187-189; Alousi, Ruhul Al-Ma'ani, 1415 AH, juzu'i na 11, shafi na 271-270.
  2. ↑ Misali, duba Kulaini, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 413; Bahrani, Al-Burhan fi Tafsirin ƙur'an, 1415 AH, juzu'i na 1 shafi na 183-184; ƙommi, Tafsirul ƙummi, 1363, juzu'i na 2, shafi na 198.
  3. ↑ Hafez Shirazi, Divan Hafez, Ghazal No. 184.
  4. ↑ Molvi, Kulliyat Shams, 1367, shafi na 993, lambar ghazal 2674.
  5. ↑ Khwaja Abdullah Ansari, Risaleh Del wa Jan, 2002, shafi na 3.
  6. ↑ Duba Bahrani, Al-Burhan fi Tafsirul ƙur'an, 1415H.Juzu'i na 1, shafi na 183-184; ƙommi Mashhadi, Kanzald Daƙa'iƙ, 1368, juzu'i na 10, shafi 451-450; Kufi, Tafsirul Furat Al-Kufi, 1410 AH, shafi na 342-343.
  7. ↑ Misali, duba Fakhrul Din Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i na 25, shafi na 187; Alousi, Ruhu Al-Ma'ani, 1415 AH, juzu'i na 11, shafi na 270; Meibodi, Kashf Al-Asrar, 1371, juzu'i na 8, shafi.92-93.
  8. ↑ ɗabaɗabai, Al-Mizan, 1417 AH, juzu'i na 16, shafi na 349.
  9. ↑ ɗabaɗabai, Al-Mizan, 1417 AH, juzu'i na 16, shafi na 349.
  10. ↑ ɗabarasi, Majma Al-Bayan, 1372, juzu'i na 8, shafi 584.
  11. ↑ ɗabarasi, Majma Al-Bayan, 1372, juzu'i na 8, shafi 584.
  12. ↑ Duba Bahrani, Al-Burhan fi Tafsir Al-ƙur'an, 1415 AH, juzu'i na 1 shafi na 183-184; ƙomi Mashhadi, Kanzul Daƙa'iƙ, 1368, juzu'i na 10, shafi 451-450; Kufi, Tafsirin Furat Al-Kufi, 1410 AH, shafi na 342-343; ƙommi, Tafsirin ƙummi, 1363, juzu'i na 2, shafi na 198
  13. ↑ Misali, duba Fakhrul Din Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i na 25, shafi na 187; Alousi, Ruhul Al-Ma'ani, 1415 AH, juzu'i na 11, shafi na 270; Meibodi, Kashf Al-Asrar, 1371, juzu'i na 8, shafi.92-93.
  14. ↑ ɗabarasi, Majma Al-Bayan, 1372, juzu'i na 8, shafi 585.
  15. ↑ ɗabaɗabai, Al-Mizan, 1417 AH, juzu'i na 16, shafi na 349.
  16. ↑ Kulaini, Al-Kafi, 1407H, Mujalladi na 1, shafi na 413
  17. ↑ ɗabaɗaba'i, Al-Mizan, 1417, juzu'i na 16, shafi.354.
  18. ↑ Wani lokaci a duba Bahrani, Al-Burhan fi Tafsirin Kur’an, 1415 AH, juzu’i na 1, shafi na 183-184; ƙommi Mashhadi, Kanzul Daƙa'iƙ, 1368, juzu'i na 10, shafi 451-450; Kufi, Tafsirin Furat Al-Kufi, 1410H, shafi na 342-343.
  19. ↑ Misali, duba Fakhrul Din Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i na 25, shafi na 187; Meibodi, Kashf Al-Asrar, 1371, juzu'i na 8, shafi.92-93.
  20. ↑ ɗabaɗabai, Al-Mizan, 1417 AH, juzu'i na 16, shafi na 349.
  21. ↑ Alousi, Ruhu Al-Ma'ani, 1415 Hijira, juzu'i na 11, shafi na 270.
  22. ↑ ɗabaɗabaei, Al-Mizan, 1417 AH, Juzu'i na 16, shafi na 350-351.
  23. ↑ Fakhr al-Din Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i na 25, shafi na 188.
  24. ↑ Alousi, Ruhul Al-Ma'ani, 1415 Hijira, juzu'i na 11, shafi na 271

Nassoshi

  • Alousi, Mahmoud, Ruhul Al-Ma'ani fi Tafsir al-ƙur'an Al-Azeem wa Al-Saba'u Al-Mathani, bincike na Ali Abd al-Bari Attiyah, Ibrahim Shams al-Din da Sana Bazi Shams al- Din, Beirut, Dar al-Kitab Al-Ulamiya, bugu na farko, 1415H.
  • Bahrani, Hashim, Al-Burhan fi tafsirin Al-ƙur'an, Baath Foundation Research, Islamic Research Unit, ƙum, Baath Foundation, Islamic Research Unit, bugu na farko, 1415 AH.
  • Fakhr Razi, Muhammad bin Omar, Al-Tafsir Al-Kabir, Beirut, Dar Ihya al-Trath al-Arabi, 1420H.
  • Furat Kofi, Furat bin Ibrahim, Tafsirin Furat Al-Kofi, bincike da gyara na Mohammad Kazem, Tehran, Cibiyar Buga Ma'aikatar Al'adu da Jagorar Musulunci, bugu na farko, 1410H.
  • Hafez Shirazi, Shamsuddin Mohammad, Divan Hafez, B.
  • Khwaja Abdullah Ansari, Munajat nameh Abdullah Ansari, Mohammad Hamasian ya gyara, Kerman, Kerman Cultural Services, bugun farko, 1382.
  • Kulaini, Muhammad bin Yaƙub, Al-Kafi, bincike na Ali Akbar Ghafari da Muhammad Akhundi, Tehran, Dar al-Kitab al-Islamiya, bugu na 4, 1407H.
  • Maulvi, Jalaluddin Mohammad, Kulliyat Shams, bugun Badi al-Zaman Farozanfar, Tehran, Amir Kabir, 1367.
  • Meybodi, Ahmed, Kashf Al-Asrar da Kitah al-Abrar, na Ali Asghar Hekmat, Tehran, Amir Kabir, bugu na 5, 1371.
  • ƙommi Mashhadi, Mohammad, Kanz al-Daƙa'iƙ dw Bahr Al-Gharaib, bincike na Hossein Dargahi, Tehran, Ma'aikatar Al'adu da Bugawa da Bugawa ta Musulunci, bugu na farko, 1368.
  • ƙommi, Ali bin Ibrahim, Tafsir al-ƙummi, Tayeb Mousavi Jazayeri ya yi bincike, ƙum Dar al-Katab, bugu na uku, 1363.
  • ɗabarsi, Fazl bin Hasan, Majma al-Bayan fi Tafsir al-ƙur'an, Tehran, Nasser Khosro, bugu na uku, 1372.
  • ɗabaɗabaei, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-ƙur'an, ƙum, Islamic Publications Office, bugu na biyar, 1417H.
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