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Ayar Da'awa

Daga wikishia
Ayar Da'awa
bayanan aya
sunan ayaَAyar da'awa
akwai shi cikin suraNahli
lambar aya125
juzu’i14
bayanan abin da yake ciki
wurin saukaMakka
maudu’iAkhlaƙ
game daYadda ake tunkarar `yan adawa
ayoyi masu alaqaAya ta 46 suratul ankabtu


Ayar Da'awa (Larabci: آية الدعوة) Aya ce a cikin Suratul Nahli, aya ce da Allah yake bayyanawa Annabi Muhammad (S.A.W) hanyoyi shiriya da kiran mutane zuwa gare shi, bisa hakan Allah yake umartar annabinshi da ya yi kira zuwa addinin musulinci ta hanyoyi guda uku, da hikima, wa'azi mai kyau da jayayya ta hanya mafi dacewa.

Malamana tafsiri sun ce abin da ake nufi da hikima a cikin wannan ayar shi ne dalili da ilimi wanda zai kawar da shakka daga zukatan mutane, ya tayar da masu baccin gafala, amma abin da ake nufi da mau'iza hasana shi ne abin da ya shafi motsin ran ɗan Adam wanda shi ne yake ƙarfafar mutane domin subar ayyukan da basu dace ba, kuma ya ƙarfafasu wajan aikata aikin alheri, amma jidal bil ahsan, yana nufin muƙabala, wadda ake yin ta da wasu mutane da suke kan kusure da tinanin da yake bisa kuskure, waɗanda ya wajabta a tattauna da su domin fitar da wannan tinanin nasu daga cikin zukatansu domin samar shinfiɗa domin karɓar gaskiya, kuma da wannan tattaunawa ne mutum ya ke gamsuwa bisa asasi da ginshiƙin da mutum ya yi imani da shi.

Masu tafsiri suna cewa wannan aya ta da'awa ta ƙayyade aikin Annabi (S.A.W) wajan yin kira da wa'azi bisa waɗannan abubuwan guda uku da aka ambata, kuma ta mayar da al'amarin shiriyar mutane ko ɓatansu zuwa ga Allah mai girma.

Gabaɗaya Bayanai A Dunƙole

Ana la'akari da ayar da'awa da wasu ayoyi na ƙarshan Suratul Nahli a matsayin faɗakarwa da nusarwa ta alaƙa kan yadda za a yi mu'amala da wanda ya saɓawa abin da mutum yake kai,[1] Nasir Makarim Shirazi yana gani wannan nusarwa da faɗakarwa kamar wani ginshiƙi ne da yadda musulinci zai fuskanci waɗanda ba musulmi ba, Shaik Makarim ya yi imani cewa waɗannan abubuwa guda uku za a iya aiki da su a ko wane lokaci a ko wane guri, bisa ra'ayinshi yana ganin waɗannan abubuwa guda uku da suka zo cikin ayar da'awa sun ƙunshi yadda za a yi kira zuwa ga addini da yin azaba da yin afuwa da dogewa wajan fuskantar ƙalubale.[2]

A wannan aya Allah yana sanar da Annabinsa (S.A.W) hanyoyin tattaunawa na hankali,[3] kuma ya buƙaci Annabi (S.A.W) da ya kira mutane zuwa tafarkin Allah da hikima da faɗakarwa mai kyau da tattaunawa mafi kyau,[4] Allama Ɗabaɗaba'i yana ganin waɗannan hanyoyi guda uku sun keɓanta da yin huɗuba ko wa'azi, kuma Annabi (S.A.W) yana ganin cewa an sashi ya yi kira zuwa ga Allah ta waɗannan hanyoyi,[5] kamar yadda shima Sadiƙi Tehrani yake gani cewa waɗannan hanyoyi guda uku asasi ne da ginshiƙi na tattaunawa da mutane, inda ake amfani da Jidali (Muhawara irin ta jayayya tare da kafirai) da masu ƙin karɓar gaskiya suna sani da gangan, a lokacin da ita kuma hikima da wa'azi ko faɗakarwa mai kyau ana yin su ne tare da mutanen da suke da tsarkakakkiyar zuciya.[6]

Jawad Mugniyya yana cewa dalilin ambaton wannan hanyoyi guda uku wajan kira zuwa ga gaskiya a wannan aya shi ne cewa yaɗa addini da kira zuwa ga Allah, wajibi ne a kawar da dukkan shubha, haka kuma mai wa'azi da kira zuwa ga Allah tilas ya zama ba ya amfani da wannan dama wajan ɗaukaka matsayinshi a tsakanin mutane.[7] Haƙiƙa masu tafsiri suna ganin cewa ɓangare na ƙarshe a wannan aya yana nuni cewa aikin Annabi (S.A.W) ya taƙaita kan isar da saƙo, amma wane ne zai shiriya ko wane ne zai bi hanyar kafirci da kafiya, kawai Allah shi kaɗaine masani.[8]

Nassin Aya

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
Ka yi kira zuwa tafarkin Ubangijinka da hikima da wa'azi mai kyau, kuma ka yi musu muhawara da abin da ya fi kyau. Lallai Ubangijinka shi ne mafi sani game da wanda ya ɓace daga tafarkinsa, kuma shi ne mafi sani game da shiriya.


(Quran: Nahli: Aya ta 125)


Hanyoyi Guda Uku Da Ake Amfani Domin Kira Zuwa Ga Allah

A cikin aya ta 125 a Suratul Nahli an ambaci hanyoyin uku na kira zuwa ga Allah, kamar haka; hikima, mau'iza hasana da jidal bil ahsan,[9] malami mai tinani ɗanshi'a Allama Muɗahhari yana cewa dalilin taƙaita hayoyin kiran mutane ga abubuwa guda uku a cikin wannan aya shi ne wasu mutane ma'abota hikima da hankali ne da kafa hujja, saboda haka dole a yi magana da su da hujjoji na hankali masu ƙarfi, a yayin da akwai wasu jahilai ko gafalallu, dole a yi musu wa'azi kuma a faɗakar da su, amma gungu na uku sune masu ƙin gaskiya suna sane da cutar da mutane ko sabbaba wahala gare su, to waɗannan wajibi ne a tattauna da su ta hanyar jayayya mafi kyau,[10] Allama Ɗabaɗaba'i yana ganin waɗannan hanyoyi guda uku sun dace da isɗilahohi guda uku na ilimin manɗiƙ, sune Alburhan, Alkiɗaba da Jidali.[11]

Hikima

Shaik Ɗusi yana ganin cewa abin da ake nufi da hikima a wanan aya ta da'awa shi ne Alkur'ani mai girma,[12] a daidai lokacin da Allama Ɗabaɗaba'i yake ganin cewa hikima tana nufi dalili na hankali wanda yake kawar da shakka ko wani duhu a gurin abin da ake gudun tattaunawa,[13] kamar yadda wasu masu tafsiri suka fassara hikima da cewa tana nufin ilimi da sani wanda yake hana ɓata, kuma tana faɗakar da hankalin mutum mai gafala da bambancewa tsakanin gaskiya da ƙarya.[14]

Mau'iza Hasana (Wa'azi Mai kyau)

Hanya ta biyu wajan kira zuwa ga Allah bisa abin da ya zo a ayar da'awa ita ce amfani da faɗakarwa mai kyau, ita ce hanya wacce take taɓa zukatan mutane[15] wanda ita wannan hanya tana ƙarawa zukata tausayi da rahama,[16] an bayyana mau'iza da cewa ita ce kwaɗaitar da mutane kan barin aiki mummuna da kuma aikata abu mai kyau, ta yadda abubuwa marasa kyau za su zamo mararsa kyau a gunsu kuma za ta sasu su so ayyukan masu kyau, Shaik Ɗabarsi yana cewa mai wa'azi mai kyau shi ne wanda yake sa zuciyar mutane laushi da tausayi kuma ya dasa tsoran Allah a cikinta.[17]

Muhammad Jawad Mugniyya yana ƙarfafa cewa a lokacin mau'iza hasana dole ne a nisanci cin mutunci da tozarci, a faɗakar da mutum amma kaitsaye ba, inda mai laifi zai ji cewa ya yi laifi ba tare da tozarta shi be ko takura shi ba,[18] Nasir Makarim Shirazi ya ƙara da cewa ita faɗakarwa tana tasiri ne idan babu ƙarfi da nuna fifiko a cikin ta ko ƙasƙantar da wanda ake yiwa, idan har ana yin ta da wannan yanayin to fa za ta haifar da ɗa marar ido.[19]

Jayayya Da Abin da Yafi Kyau

Amma hanya ta uku ta kira zuwa ga Allah bisa abin da ya zo a wannan aya, ita ce jayayya da abu mafi kyau wato muƙabala ta hanya mai kyau, ance ƙila wannan hanya ta keɓanta ne ga waɗanda kwakwalwarsu ta cika da shubha, waɗanda suke buƙatar tattaunawa da za ta tsabtace zuciyarsu da shirya ta domin karɓar gaskiya, kuma an sharɗanta cewa wannan hanya ta zamo bata ɗauke da wulaƙatarwa da ƙasƙantarwa da ƙarya idan har ana so ta yi tasiri.[20]

Allama ɗabaɗa'i ya ambaci wata ruwaya daga Imam Sadiƙ (A.S) ya ce abin da ake nufi da jayayya da abin da yafi kyau shi ne muƙabala bisa tsarin ƙur'ani idan ake amfani da ladubban Allah a matsayin abin koyi, imam Sadiƙ (A.S) ya bayyana cewa Jidal shi ne dalili da hujja wanda yake gamsar da mai jayayya bisa abubuwan da ya yi imani da su da kanshi,[21] su waɗannan hanyoyi guda uku hanyoyi ne da suke matsayin wani tsari cikakke na kira zuwa ga Allah, tare da kiyaye bambancin ɗabi'ar mutane da yanayin yanda za su karɓi abin.[22]

Bayanin kula

  1. ↑ Al-Madrisi, Man Hoda al-Qur'an, 1419 AH, juzu'i. 6, ku. 154; Makarem Al-Shirazi, Tafsir al-Ahtam, 1371. Vol. 11, ku. 455; Fazlullah, Man Wahi al-Qur'an, 1419 AH, vol. 13, ku. 321.
  2. ↑ Makarem Al-Shirazi, Tafsir al-Amsal, 1371. Vol. 11, ku. 455.
  3. ↑ Rezaei Al-Isfahani, Tafsiru Qur'an Mehr, 1387, juzu'i. 11, ku. 356.
  4. ↑ Al-Tabarsi, Majma al-Bayan, 1372, juzu'i. 6, ku. 605.
  5. ↑ Tabatabai, Al-Mizan, 1390 AH, vol. 12, ku. 371.
  6. ↑ Sadeghi al-Tahrani, al-Furqan, 1406 AH, vol. 16, ku. 533.
  7. ↑ Mughnia, Al-Kashif, 1424 AH, juzu'i na 4, shafi na 564.
  8. ↑ Makarem Al-Shirazi, Tafsir al-Amsal, 1371. Vol. 11, ku. 455; Mughnia, Al-Kashif, 1424 AH, juzu'i na 4, shafi na 564.
  9. ↑ Tabatabai, Al-Mizan, 1390 AH, Vol. 12, shafi na 371-374.
  10. ↑ Motahri, Marifah al-Qur'an, 1389, juzu'i. 5, ku. 72.
  11. ↑ Tabatabai, Al-Mizan, 1390 AH, Vol. 12, shafi na 371-374.
  12. ↑ Al-Tabarsi, Majma al-Bayan, 1372, juzu'i. 6, ku. 605.
  13. ↑ Tabatabai, Al-Mizan, 1390 AH, vol. 12, ku. 371.
  14. ↑ Mughnia, Al-Kashif, 1424 AH, vol. 4, shafi na 564-564.
  15. ↑ Makarem Al-Shirazi, Tafsir al-Amsal, 1371, juzu'i. 11, ku. 455.
  16. ↑ Tabatabai, Al-Mizan, 1390 AH, Vol. 12, shafi na 371-372.
  17. ↑ Al-Tabarsi, Majma al-Bayan, 1372, juzu'i. 6, ku. 605.
  18. ↑ Mughnia, Al-Kashif, 1424 AH, vol. 4, shafi na 564-564.
  19. ↑ Makarem Al-Shirazi, Tafsir al-Amsal, 1371, juzu'i. 11, ku. 456.
  20. ↑ Makarem Al-Shirazi, Tafsir al-Amsal, 1371, juzu'i. 11, shafi na 456-457.
  21. ↑ Tabatabai, Al-Mizan, 1390 AH, vol. 12, shafi na 373 da 377.
  22. ↑ Tabatabai, Al-Mizan, 2013, vol. 12, ku. 372

Nassoshi

  • Muhammad Ali Ridha'i Isfahani – Tafsirul Qur'ani Mehr, Qum, Binciken Tafsiri da Ilimin Qur'ani, 1387 SH.
  • Muhammad Sadiqi Tahrani – Al-Furqan Fi Tafsiril Qur'ani, Qum, Al-Thaqafa Al-Islamiyya, 1406 H.
  • Sayyid Muhammad Husayn Al-Tabataba'i – Al-Mizan Fi Tafsiril Qur'ani, Beirut, Mu'assasat Al-A'lami Lilmatbu'at, Bugu na biyu, 1390 H.
  • Sayyid Muhammad Husayn Al-Tabataba'i – Al-Mizan Fi Tafsiril Qur'ani, Beirut, Mu'assasat Al-A'lami Lilmatbu'at, 1390 H.
  • Al-Tabarsi, Al-Fadl bin Al-Hasan – Majma' Al-Bayan Fi Tafsiril Qur'ani, Tehran, Nasir Khusraw, 1372 SH.
  • Muhammad Husayn Fadlullah – Min Wahyail Al-Qur'an, Beirut, Dar Al-Malak, 1419 H.
  • Muhammad Taqi Al-Mudarrisi – Min Hudal Al-Qur'an, Tehran, Dar Muhibbi Al-Husayn, 1419 H.
  • Murtadha Mutahhari – Ma'arifa Al-Qur'an, Tehran, Sadra, 1389 SH.
  • Muhammad Jawad Mughniya – Al-Kashif Fi Tafsiril Qur'ani, Tehran, Dar Al-Kitab Al-Islami, 1424 H.
  • Nasir Makarem Shirazi – Tafsirin Al-Amthal, Bugu na 32, Tehran: Dar Al-Kutub Al-Islamiyya, 1371 SH.
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