Ayar Giba

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Ayar Giba

Ayar Giba (arabic: آية الغيبة) ko Gulma (Suratul Hujurat aya ta 12) ta bayyana haramcin Gulma da kuma illolin da suke tattare da yin Gulma, hakika cikin wannan aya an kamanta yin Gulma da cin Naman `dan’uwanka da ya mutu, kamar dai yanda mutum yake kyamatar cin Naman gawar dan’uwansa ya zama wajibi ya ji yana kyamatar aikata Gulma. Wannan aya ta sauka kan Mutane biyu daga Sahabban Annabi (S.A.W) kan asasin Ayar `yan’uwantaka ana kiran Muminai da `yan’uwan juna, a mahangar ba’arin Malaman Fikihu, kan asasin jumlar «لَحْمَ أَخِیهِ مَیْتاً» Naman gawar Dan’uwansa, kadai Gulmar Musulmai tsakanin ce ta haramta, Gulma kan Kafiri ba haramun ba ce kai hattama mutumin da yake Fasiki ba lefi ayi Gulmarsa, kishiyar ra’ayin wasu daga Malaman Fikihu da suka tafi kan Haramcin Gulma kan kowa da kowa bisa dogara da Umimiyyar Ayar, a cewar Ayatullahi Makarim Shirazi, kan asasin aya da aka ambata a sama hakika munana zato shi ne tushen tajassusi (leken asiri) kuma shi tajassusi yana haifar da bayyanar da boyayyun aibobi kuma shi sanin aibobi yana zama sababin yin gulma, da wannan dalili ne aka hana wadannan abubuwa guda uku a Muslunci.

Matani da Tarjama

Ana kiran aya ta goma sha biyu suratul Hujurat da sunan ayar Gulma. [1]

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرً‌ا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَیْتًا فَكَرِ‌هْتُمُوهُ ۚ وَاتَّقُوا اللَّـهَ ۚ إِنَّ اللَّـهَ تَوَّابٌ رَّ‌حِيمٌ
Ya ku wadanda suka yi Imani ku nesanci da yawa yawan Zato lallai ba’arin zato lefi ne, ka da ku tajassusi kada ka da sashenku ya dinga Gulmar sashe, yanzu dayanku zai so ya ci naman dan’uwansa da ya mutu sai kuka kyamaci hakan, kuma ku ji tsoran Allah lallai Allah mai karbar tuba ne Mai jin kai .


(Kur'ani: Hujurat: 12)


Sha’anin Sauka

An nakalto Magana biyu kan sha’anin saukar wannan aya [2] da ta sauka a Madina: Ɗabarasi wanda ya mutu a shekara 548 h Kamari, cikin littafin Majma Albayan ya ce: wannan aya ta sauka ne kan mutane biyu daga Sahabban Annabi (S.A.W) da suka yi Gulmar Salmanul Farisi, wadannan mutane biyu sun aika Salmanul Farisi wurin Annabi (S.A.W) domin ya kawo musu abinci, sai Annabi (S.A.W) ya aika Salmanu wurin Usamatu Bn Zaid wanda shi ne ya kasance yana kula Ma’ajiyar Abinci, sai Usama ya cewa da Salmanu abincin ya kare babu, Salmanu ya koma babu komai hannunsa ya gaya musu abin da Usamatu ya fada masa, sai suka kira Usamatu da Marowaci, sannan kuma suka ce shi Salmanu ko da kan Rijiyar Samihatu muka aika shi sai Rijiyar ta bushe, sai suka tashi suka hau kan hanya domin zuwa wurin Usamatu domin bincike da tajassusi, sai Annabi (S.A.W) ya ce musu: me ya faru nake ganin alamar Nama a jikin Bakinku, sai suka ce: ya Annabin Allah (S.A.W) hakika yau kwata-kwata ma bamu ci Nama ba, Annabi (S.A.W) ya ce: hakika kun kasance kuna cin Naman Salmanu da Usamatu, sai wannan aya ta Gulma ta sauka. [3] An nakalto cewa

«وَلایَغْتَبْ بَعْضُکُمْ بَعْضاً»

Kada sashenku ya yi gulmar sashe. Ta sauka ne kan wani Hadimin Annabi (S.A.W) a lokacin da Sahabbai suka je ganin Annabi (S.A.W) ya roke su abinci sannan ya hana su ganawa da Annabi (S.A.W) da wannan dalili suka kira shi da Marowaci mai dadin Kalma, sai ayar ta sauka kansa. [4]

Nukdodin tafsiri

Ibn Abbas cikin tafsirin wannan aya ya ce: kamar yanda Allah ya haramta cin Naman Mushe haka ya haramta yin gulma. [5] kan wannan aya, kamar yanda mutum yake kyamatar cin naman mushe, wajibi ne ya kyamaci gulmar mutumin da yake raye [6] da farko dai ita gulma ta saba da dabi’ar mutum, na biyu kuma ta saba da hankali da shari’a. [7] a cewar Allama Tabataba’i jumlar (sai kuka kyama ce shi) ishara ce kan irin kyamar da mutane suke yi kan cin Naman Dan’uwansu da ya mutu, wani abu ne sallamamme kuma tabbatacce ba tare da shakka ko kokwanto ba, babu wanda zai ci naman gawar `dan’uwansa, saboda haka gulmar `dan’uwa Mumini ita ma ya zama wajibi a kyamaceta sabida daidai take da cin naman gawar `dan’uwa, [8] Imam Khomaini cikin sharhin cehel Hadisi (Arba’una Hadis) ya ce: cin naman gawar dan’uwa ita ce surar Gulma a badini a ranar lahira, kuma da wannan surar ne gulma za ta bayyana. [9] Game da fuskar kamanta gulma da cin naman gawa an ce kamar yanda idan wani ya ci naman gawa, ita gawa bata jin komai a jikinta, to haka lamarin yake a gulma, idan wani ya yi gulmar wani a bayan idonsa ya fadi aibobinsa, hakika shi wanda aka yi gulmar tasa ba zai ji komai ba, [10] a ra’ayin Allama Tabataba’i amfani da Kalmar `dan’uwa a cikin ayar an yi ne ta fuskar kasancewa a ayoyi biyu da suka gabaci wannan aya an kirayi Muminai cewa `yan’uwan juna ne, sannan kuma amfani da Kalmar matacce anyi saboda wanda ake gulmarsa shi bai da labarin me ake fada a bayan idonsa, bai ma san me yake gudana ba. [11] Ayatullahi Makarim Shirazi cikin tafsir Namuneh kan asasin wannan aya yana ganin cewa mummunan zato shi ne tushen tajassusi da bada rahoto, shi kuma tajassusi yana haifar da bayyanar boyayyun aibobi shi kuma tsinkaye kan aibobi yana zama sababin Gulma. [12]

Istinbadi na Fikihu Daga Wannan Aya

Kan asasin ayar Gulma hakika Malaman Fikihu sun fitar da wasu hukunce-hukunce dangane da Gulma wadannan hukunce-hukunce sune kamar haka: Malaman fikihu suna amfani da wannan aya kan haramcin Gulma. [13] hakika an bijiro da ta’arifai Mabambanta dangane da Gulma, [14] Allama Majlisi ya ce: fuskar da ta hada baki dayan Ta’arifin da aka yi kan gulma, shi ne cewa gulma shi ne fadin wani abu a bayan idon wani wanda kuma da zai ji hakika ransa zai baci. [15] Kasancewar gulma an bayyanata matsayin abu mara kyawu da aka kamanta da cin naman dan’uwa da ya mutu, da wannan dalili ana kidayata a jerin Manya-manyan Zunubai. [16] Ance haramcin da ya zo kan gulma a wannan aya, ya tsaya a iya iyakar gulma tsakankanin Musulmai, saboda jumlar (naman gawar dan’uwansa) bata tattarowa da Kafiri. [17] haka kuma Kalmar (Sashenku) da ya zo cikin ayar dalili ne kan halascin gulmar Kafiri. [18] Wasu ba’arin Malaman Fikihu kan asasin Umumiyar hani daga gulma (gamammen Hani) da ya zo cikin ayar suna ganin haramcin ya tattaro hani kan gulmar hatta wanda ba Mumini ba. [19] amma a ra’ayin wasu ba’ari samsam ba haka bane kadai haramcin ya takaita tsakanin Muminai. [20] sannan an togace gulmar fasiki daga Umumiyyar ayar. [21]

Bayanin kula

  1. ↑ Muassaseh Dayiratu Maref Fikh Islami, Farhng Fiqh Farsi, 1385, juzu'i na 1, shafi na 199.
  2. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 18, shafi na 305.
  3. ↑ Tabarsi, Majmam al-Bayan, 1372, juzu'i na 9, shafi na 203.
  4. ↑ Ibn Abi Hatim, Tafsirul Al-Kur'anul Azeem, 1409 Hijira, juzu'i na 10, shafi na 3306.
  5. ↑ Ibn Abi Hatim, Tafsirul Al-Kur'anul Azeem, 1409 Hijira, juzu'i na 10, shafi na 3306.
  6. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 9, shafi na 206; Tabarani, al-Tafsir al-Kabir, 2008, juzu'i na 6, shafi.87; Tabatabai, Al-Mizan, 1390 AH, juzu'i na 18, shafi na 323.
  7. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 9, shafi na 206; Tabarani, al-Tafsir al-Kabir, 2008, juzu'i na 6, shafi na 87.
  8. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 18, shafi na 324
  9. ↑ Imam Khumaini, Sharh cehael Hadis, 1380, shafi na 303.
  10. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 9, shafi na 206; Tabarani, al-Tafsir al-Kabir, 2008, juzu'i na 6, shafi na 87.
  11. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 18, shafi na 324.
  12. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 22, shafi.184.
  13. ↑ Naraghi, Mustanad al-Shia, 1415 AH, juzu'i na 14, shafi na 161; Muassaseh Maref Fikh Islami, Farhang fikh Farsi, 1385, juzu'i na 1, shafi na 199 da 200.
  14. ↑ Duba: Imam Khumaini, Makasab al-Muharramah, 1415 Hijira, juzu'i na 1, shafi na 381-385.
  15. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 18, shafi na 323.
  16. ↑ Shahid Thani, Rasail al-Shaheed al-Thani, kantin sayar da littattafai na Basirat, shafi na 285; Ardabili, Majma al-Fedat da al-Barhan, 1403 AH, juzu'i na 12, shafi na 339; Makarem Shirazi, Tafsir al-Nashon, 1371, juzu'i na 22, shafi na 185.
  17. ↑ Ardabili, Majma al-Fa'edat wa al-Barhan, 1403 AH, juzu'i na 8, shafi na 76 da 77; Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 18, shafi na 325.
  18. ↑ Fazel Kazemi, Masalak al-Afham, 1365, juzu'i na 2, shafi na 416 da 417.
  19. ↑ Ardabili, Majma al-Fa'edat da al-Barhan, 1403 AH, juzu'i na 8, shafi na 76 da 77.
  20. ↑ Naraghi, Mustanad al-Shia, 1415 AH, juzu'i na 14, shafi na 161; Fazel Kazemi, Masalak al-Afham, 1365, juzu'i na 2, shafi.416.
  21. ↑ Fazel Kazemi, Masalik al-Afham, 1365, juzu'i na 2, shafi.416.

Nassoshi

  • Ibn Abi Hatim, Abd al-Rahman bn Muhammad, Tafsirul Kur'an al-Azeem, Riyadh, Makaranta Nizar Mustafa al-Baz, bugu na uku, 1409H.
  • Ardabili, Ahmad bin Muhammad, Majma al-Fa'eda wa al-Burhan fi Sharh Irshad al-Azhan, Qum, ofishin wallafe-wallafen Musulunci, bugu na farko, 1403H.
  • Imam Khumaini, Sayyid Ruhollah Musawi, Sharh cehel Hadis (Hadisi Arba'in), Qum, Cibiyar Gyara da Bugawa ta Imam Khumaini, Bugu na 24, 1380.
  • Imam Khumaini, Sayyid Ruhollah Musawi, Makasab Al-Muharramah, Qum, Cibiyar gyara da buga ayyukan Imam Khumaini, bugu na farko, 1415H.
  • Shahid Thani, Zain al-Din Bin Ali, Rasail al-Shaheed al-Thani, Qom, Basirt kantin sayar da littattafai, bugun farko, beta.
  • Tabatabai, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-Qur'an, Beirut, Al-Alami Institute, bugu na biyu, 1390H.
  • Tabarani, Suleiman bin Ahmad, Al-Tafsir al-Kabeer (Tafsir al-Qur'an al-Azeem), Jordan-Irbad, Dar al-Kitab al-Thaqafi, bugun farko, 2008.
  • Tabarsi, Fazl bin Hassan, Majma al-Bayan fi Tafsir al-Qur’an, gyara ta Fazllullah Yazdi Tabatabai da Hashim Rasouli Mahalati, Tehran, Nasser Khosrow, bugu na uku, 1372.
  • Fazel Kazemi, Javad bin Saeed, Masalak al-Afham ila Ayat al-Ahkam, bincike da gyara na Mohammad Taqi Kashfi da Mohammad Baqer Sharifzadeh, Tehran, Mortazavi, bugu na biyu, 1365.
  • muassaseh dayiratu maref fikh islami, Farhang fikh Farsi, karkashin kulawar Mahmoud Hashemi Shahroudi, Qum, Cibiyar Encyclopedia ta Musulunci, bugu na biyu, 1385.
  • Makarem Shirazi, Nasser, Tafsir Namuneh, Tehran, Dar al-Katb al-Islamiya, bugu na 10, 1371.
  • Naraghi, Mulla Ahmad, Mustanad al-Shia fi Hakam al-Sharia, Qom, Al-Al-Bait Institute, bugu na farko, 1415 AH.
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