Ayar Khatamiyyat

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Ayar Khatamiyyat

Ayar Khatamiyat (arabic: آية الخاتمية) aya ta 40 Suratul Ahzab, ita kaɗai ce ayar da ta yi bayani ƙarara a fili kan kasancewar Annabi (S.A.W) cikamakin Annabawa kuma Annabin da babu wani Annabi da zai zo a bayansa, haƙiƙa Imani da ƙarshen Annabta yana cikin laruran Addinin Muslunci da dukkanin Musulmai suka yi ittifaƙi a kai.

A farkon ayar an yi inkarin samuwar `ɗa na nasaba ga Annabi (S.A.W) cikin cigaban ayar aka ishara kan Khatimiyyarsa (kasancewarsa cikamakin Annabawa) wasu ba’arin Malaman Tafsiri dangane da alaƙar farkon ayar da ƙarshenta sun tafi kan cewa bayan yanke dangantaka ta nasaba tsakanin Annabi (S.A.W) da Sauran Maza na da ba jininsa ba, sai Allah ya ajiye alaƙa ta Ma’anawiyya da Imani tsakaninsa da Muminai cikin zirin sakon Manzanci da Khatamiyya an yi ishara sannan an buƙaci Muminai su yi biyayya da ɗa’a gare shi sakamakon Manzanci da kasancewarsa Jagora. wasu ba’ari tare da jingina kan bambancin ma’anar Annabi da Manzo sun ce cikin wannan aya kaɗai an yi ishara ne kan ƙarshen Annabta ba ƙarshen Manzanci ba, saboda haka zai iya yiwuwa a samu wani Manzon ya zo bayan Hazrat Muhammad (S.A.W), Malaman tafsiri cikin bada amsa kan wannan shubuha, sun ce Mafhumin Annabi yana haɗowa da Manzo, Annabi kuma Manzo, saboda haka cikamakin Annabawa yana nufin cikamakin Manzanni.

Matsayi da Muhimmanci

Kirari daga ayar Khatamit, a cikin rubutun Nastaliq na Hafez Najm Mahmoud.[1]

Aya ta 40 suratul Ahzab, ana kiranta da ayar Khatimiyyar Annabta ko ayar Khatam, [2] wannan aya ta kasance mafi bayyanar dalili kan ƙarshen Annabta cikin Khatamiyyar Annabta Annabi Muhammad (S.A.W) [3] ɗaya daga cikin falaloli da hususiyyar Hazrat Muhammad (S.A.W) akwai kasancewarsa cikamakin Annabawa. [4] Khatamiyyar Annabta da Annabin Muslunci wani abu ne da dukkanin Musulmai suka yi ittifaƙi a kansa, [5] kuma yana cikin laruran Addinin Muslunci, [6] wannan aya ita kaɗai ce ayar da ta zo da sunan Annabi (Muhammad) tare da laƙabinsa (Khatamun Annabiyin) a tare [7]

Matani Da Tarjama

مَا کَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِکُمْ وَلَٰکِنْ رَسُولَ الله وَخَاتَمَ النَّبِیینَ ۗ وَکَانَ الله بِکُلِّ شَیءٍ عَلِیمًا
Muhammad bai kasance Uban ɗaya daga gare ku Maza, sai dai cewa shi Manzon Allah ne kuma cikamakin Annabawa, Allah ya kasance Masanin komai. .


(Kur'ani: Ahzab: 40)


Sha’anin Sauka

Cikin babin sha’anin saukar wannan aya wasu Malamai sun ce bayan Annabin Muslunci (S.A.W) ya auri Zainab Bint Jahash tsohuwar Matar Zaidu Bn Harisa wacce ya saketa, wanda shi Zaidu Bn Harisa ya kasance ɗan riƙo a hannun Manzon Allah (S.A.W) wasu jama’a daga Munafukai [8] sun yi bakin ƙoƙarinsu su nuna cewa abin da Annabi (S.A.W) ya yi daga auren Zainab kuskure ne, [9] saboda a al’adar Jahiliyya babu banbanci tsakanin ɗan gida da ɗan riƙo. [10] sai Allah ya saukar da wannan aya kan sukan waccan al’adar ta lokacin Jahiliyya [11] aka nuna cewa kuma shi Zaidu Bn Harisa an rike shi ɗan riƙo domin ɗaukaka matsayinsa da girmama shi, [12] ya nuna cewa babu sanda ɗan riƙo zai zama daidai da ɗan gida, saboda Uba na da’awa ba ranar da zai zama daidai da Uba na Haƙiƙa. [13] cigaban bayanin wannan aya anyi ishara da nau’ukan dangantaka guda biyu da Annabi (S.A.W) yake da ita da mutane, [14]

Danngantakar Farkon Ayar Da ƙarshenta

A farkon ayar an yi inkarin alaƙa da dangantakar Ubantaka tsakanin Annabi Akram (S.A.W) da Baki ɗayan Mazaje, cikin cigaban ayar sai aka yi Magana kan saƙonsa da kasancewarsa cikamakin Annabawa, [15] da babu wani Annabi a bayansa, ba’ari wasu mutane suna ganin alaƙa tsakanin waɗannan maganganu biyu duk da cewa an yanke dangantakar nasaba tsakaninsa da sauran Mazaje amma ba a yanke dangantaka ta ma’anawiyya da Imani ba tsakaninsa da Al’ummarsa cikin zirin saƙon muslunci da Khatamiyyar da suke tabbatatar da wannan dangantaka ta Imani. [16] a wata maganar da ta yi kama da wacce ta gabata, haƙiƙa Hazrat Muhammad (S.AW) Uba ne na Imani ga dukkanin Mabiya Addinan Allah, saboda shi ne Cikamakin Annabawan da suka gabace kuma shi ne Magajinsu, kuma babu sabon Annabi da zai zo a bayansa. [17] saboda haka son Manzon Allah (S.A.W) ga Al'ummarsa bisa la'akari da cewa babu wani Annabi da zai zo a bayansa. [18] kamar misalin soyayyar Uba ne wanda ɗansa bai da wani uba sai shi. [19] Wasu ba’ari sun tafi kan cewa kawo sunan Risalar Annabi da Khatamiyya bayan kore masa ɗa ya kasance ne domin isar da ma’ana zuwa ga waɗanda ake Magana da su da su sani cewa ɗa’a da biyayya ga Annabi ba ta kasance domin dangantakar Ubantaka ba, bari dai ta kasance saboda matsayinsa Manzo da Jagora. [20]

Sanin Ma’anar Khatam

Wani ba’ari daga ƙurra’ul Saba’a suna karanta (Khatam) da wasali ƙasa a kan harafin ta’un (Khatim) [21] wasu ba’ari kuma kamar misalin Asim [22] da wasu ƙurra’u [23] suna karantata da wasalin sama fataha (Khatam) wanda yake da ma’anar Annabi (S.A.W) shi ne ƙarshen Annabawa da babu Annabi da zai zo a bayansa [24]sannan idan aka karanta da wasalin ƙasa yana bada ma’anar cikamakin Silsilar Annabta [25] wasu sun tafi kan cewa babu wani banbanci na a zo a gani tsakanin ƙira’o’in guda biyu kusan duk ma’ana ɗaya suke bayarwa. [26] Wasu ba’arin Malaman tafsiri sun tafi kan cewa Khatam tana bada ma’ana kan wani abu da ya kasance wasila wanda da tsaninsa aka kawo ƙarshen wani abu, wanda daidai yake da tambari (stamp) da ake bugawa kan wasiƙa ko wata takarda da yake bada ma’ana gamawa da zartarwa. [27] a gefe guda zaka ga akwai zobe da aka zana hatimin kowane mutum a kansu, shi ya sa Khatam ma yana nufin zobe [28] ana kiran Zobunan da ba ai musu ado ba da Hatimi [29] kan wannan dalili ne wasu suke tunanin manufar siffanta Annabi (S.A.W) da Khatamul Anbiya baya nufin hattama annabta, abin nufi daga siffantawar shi ne ayar tana bayanin matsayinsa da taken Adon Annabawa, Malaman Tafsiri sun yi watsi da wannan ra’ayi bisa la’akari da asalin Kalmar khatam. [30]

Hattama Annabta da Manzanci

Asalin Maƙala: Khatamiyyat

Cikin wasu ba’arin wurare an bayyana shakku kan ma’anar wannan aya [31] hatta ma asalin Khatimiyya [32] wasu adadin mutane sun fuskanci shubuha da wahami cewa kaɗai fa Allah ya yi Magana ne kan kawo ƙarshen Annabta da Annabtar Hazrat Muhammad (S.A.W) ba zai yiwu wani ya zama Annabi a bayansa ba, amma ba shi ne ƙarshen Manzo ba [33] Malaman tafsiri cikin bada amsa kan wannan shubuha da wahami sun bayyana cewa shi Annabi ya fi gamewa da faɗaɗa daga Manzo, Khatamul Nubuwa ya tattaro da ma’anar khatamul Risala. [34] Kamar yadda Manzanci wani bangare ne na gaibu da labarai da wasu Annabawa suke gabatarwa ga mutane, wato masu ba da labarin gaibu (Gaibun addini da Tabbatattun abubuwan addini), Natija za ta zama shi Annabi kamar yanda ya kasance cikamakon Annabawa haka yake cikamakin Manzanni, sannan alaƙarsa tare da mutane ta kasance ne daga babin kasancewarsa ɗan aiken Allah da kuma kasancewarsa Annabi da yake karɓo labarin gaibu daga Allah ya isar da shi zuwa ga mutane, baki ɗayan ayyukansa suna gudana ƙarƙashin umarnin Allah. [35] na’am akwai wasu ma’anoni da Malamai suka fitar dangane da Annnabi da Manzo.[36]

Cin Karon Ayar Tare da `Ya`yan Annabi Da Matsayin Hassan Da Husaini (A.S)

Kasancewar ayar Khatimiyya ƙarara a fili ta kore Ubantakar Annabi kan bakiɗayan Maza, a gefe guda kuma ga `ya`yan Annabi (S.A.W) kamar misalin Abdullah, ƙasim da Ibrahim, ga Hassan (A.S) da Husaini (A.S) wanda shi da kansa ya yi imani da cewa `ya`yansa ne, Yana daga cikin kalubalen wannan ayar, [37] wasu ba’ari cikin bada amsa suna cewa a cikin wannan aya anyi amfani da Kalmar Rijal (Maza) wacce ba ta tattarowa da ƙananan yara. [38] Hassan da Husaini (A.S) suma a lokacin da wannan ayar ta sauka sun kasance ƙananan yara basu kai shekarun Balaga ba. [39] a wata ma’anar, Allah yana cewa a cikin ayar Annabinsa ba shi ne Uban wani daga cikin mazajenku samammu a yanzu ba. [40] dangane da Hassan da Husaini (A.S) an bada amsa da cewa waɗannan `ya`ya biyu sun kasance `ya`yansa daga wasiɗar ɗiyarsa Fatima (S) ita kuma ayar tana kore `ya`ya na Kai tsaye babu tsani da wasiɗa, [41] akwai kuma wanda suka ce ayar tana cewa ne haƙiƙa Annabi (S.A.W) bai kasance Uba gareku ba, amma kuma shi Uba ne ga `yayansa da ya Haifa [42] An yi amfani da wannan ma'ana daga ayar Mubahlah da ta ambaci Imam Hasan (A.S) da Imam Husaini (A.S) da fadin “Abnaina” na ‘ya’yanmu. [43] kan asasin da’awar wasu ba’ari daga Malaman tafsirin Ahlus-sunna, da ace Annabi (S.A.W) ya kasance yana babban ɗa da ya balaga da tabbas zai kasance Annabi kuma Manzo a bayansa. [44]

Bayanin kula

  1. ↑ لوحات الخطاط الباکستانی حافظ نجم محمود»، منتدیات ورد للفنون
  2. ↑ Khorramshahi, dabeshname ƙuran wa ƙuran Fajuhi, juzu'i na 1, shafi na 89.
  3. ↑ ƙaraati, Tafsir Noor, 2008, juzu'i na 7, shafi na 375.
  4. ↑ Tabarsi, Majma Al-Bayan, 1372, juzu'i na 8, shafi.567; Mughniyeh, Tafsir Al-Kashif, 1424 AH, juzu'i na 6, shafi na 226.
  5. ↑ Mughniyeh, Tafsir Al-Kashif, 1424 AH, juzu'i na 6, shafi na 225.
  6. ↑ Allama Hilli, Wajib Al-Etiƙad, 1374, shafi na 52; Sobhani, "Kahtamiyat Marja'iyyat Ilmi Imamani Ma'asuman ", shafi na 59; Mesbah, Rahnamashinasi, 1376, shafi na 177; Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 17, shafi na 341.
  7. ↑ ƙaraati, Tafsir Noor, 2008, juzu'i na 7, shafi na 375.
  8. ↑ Abul-Fatuh Razi, Rouz al-Janan, 1408 AH, juzu'i na 15, shafi na 431.
  9. ↑ Tusi, Al-Tabayan, Beirut, juzu'i na 8, shafi na 346; Tabari, Jame Al-Bayan, 1412 AH, juzu'i na 22, shafi na 12-13.
  10. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 17, shafi na 336; Hosseini Hamdani, Anwar Derakhshan, 1404 AH, juzu'i na 13, shafi 127.
  11. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 17, shafi na 336; Hosseini Hamdani, Anwar Derakhshan, 1404 AH, juzu'i na 13, shafi 127
  12. ↑ Zamakhshari, Al-Kashaf, 1407 AH, juzu'i na 3, shafi na 544.
  13. ↑ ƙaraati, Tafsir Noor, 2008, juzu'i na 7, shafi na 376.
  14. ↑ Makarem Shirazi, Tafsir namuneh, 1371, juzu'i na 17, shafi na 337.
  15. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 17, shafi na 344-345.
  16. ↑ Makarem Shirazi, TafsirNamuneh, 1371, juzu'i na 17, shafi na 337; Zamakhshari, Al-Kashaf, 1407 AH, juzu'i na 3, shafi na 544.
  17. ↑ Khatib, Al-Tafsir Al-ƙur'an ƙur'an, Beirut, juzu'i na 11, shafi na 726.
  18. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 17, shafi na 337.
  19. ↑ Fakhr Razi, Mufatih Al-Ghaib, 1420 AH, juzu'i na 25, shafi na 171
  20. ↑ Tabari, Jame Al-Bayan, 1412 AH, juzu'i na 22, shafi na 13; Thaalbi, Al-Kashf wa Al-Bayan, 1422 AH, juzu'i na 8, shafi na 51; Aamili, Tafsir Aamili, 1360, juzu'i na 7, shafi na 183.
  21. ↑ Tabari, Jame Al-Bayan, 1412 AH, juzu'i na 22, shafi na 13; Tayeb, Ateeb Al Bayan, 1369, juzu'i na 10, shafi na 509.
  22. ↑ ƙortubi, Al-Jamael Ahkam Al-ƙur’an, 1364, juzu’i na 14, shafi na 196; ƙomi Mashhadi, Kanz al-Daƙaeƙ, 1368, juzu'i na 10, shafi.398; Abul-Fatuh Razi, Rouz Al-Janan, 1408 AH, juzu'i na 15, shafi na 432.
  23. ↑ Tabari, Jame Al-Bayan, 1412 AH, juzu'i na 22, shafi na 13; Thaalbi, Al-Kashf wa Al-Bayan, 1422 AH, juzu'i na 8, shafi na 51; Aamili, Tafsir Aamili, 1360, juzu'i na 7, shafi na 183.
  24. ↑ Shabar, Al-Jawharul Al-Thamin, 1407 AH, juzu'i na 5, shafi na 150; Aamili, Tafsir Aamili, 1360, juzu'i na 7, shafi na 183.
  25. ↑ Tabari, Jame Al-Bayan, 1412 AH, juzu'i na 22, shafi na 13; Thaalbi, Al-Kashf wa Al-Bayan, 1422 AH, juzu'i na 8, shafi na 51; ƙortubi, Al-Jamael Ahkam al-ƙur’an, 1364, juzu’i na 14, shafi na 196.
  26. ↑ Abul-Fatuh Razi, Rouz al-Janan, 1408 AH, juzu'i na 15, shafi na 432; ƙortubi, Al-Jamael Ahkam Al-ƙur’an, 1364, juzu’i na 14, shafi na 196; Motahari, Khatamit, 1380, shafi na 14.
  27. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 17, shafi na 338-339.
  28. ↑ Makarem Shirazi, Tafsir Namuneh 1371, juzu'i na 17, shafi na 339.
  29. ↑ Ibn Manzoor, Lasan Al-Arab, 1414 AH, juzu'i na 12, shafi na 163; Zubeidi, Taj Al-Aros, Beirut, juzu'i na 16, shafi na 190.
  30. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 17, shafi na 340-341.
  31. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 17, shafi na 338, 340-341.
  32. ↑ ƙortubi, Al-Jamael Ahkam Al-ƙur’an, 1364, juzu’i na 14, shafi na 196-197.
  33. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 17, shafi na 338.
  34. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 17, shafi na 338.
  35. ↑ Ɗabaɗaba'i, Al-Mizan, 1390 AH, juzu'i na 16, shafi na 325..
  36. ↑ ƙaraati, Tafsir Noor, 2008, juzu'i na 7, shafi na 376.
  37. ↑ Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 17, shafi na 337.
  38. ↑ Tusi, Al-Tabayan, Beirut, juzu'i na 8, shafi na 346; Ɗabaɗaba'i, Al-Mizan, 1390 AH, juzu'i na 16, shafi na 325; Makarem Shirazi, Tafsir namuneh, 1371, juzu'i na 17, shafi.336.
  39. ↑ Zamakhshari, Al-Kashaf, 1407 AH, juzu'i na 3, shafi na 544; Ɗabaɗaba'i, Al-Mizan, 1390 AH, juzu'i na 16, shafi na 325; Makarem Shirazi, Tafsir Namuneh, 1371, juzu'i na 17, shafi na 337.
  40. ↑ Ɗabaɗaba'i, Al-Mizan, 1390 AH, juzu'i na 16, shafi na 325.
  41. ↑ Zamakhshari, Al-Kashaf, 1407 AH, juzu'i na 3, shafi na 544.
  42. ↑ Zamakhshari, Al-Kashaf, 1407 AH, juzu'i na 3, shafi na 544.
  43. ↑ Abul-Fatuh Razi, Rouz Al-Janan, 1408 AH, juzu'i na 15, shafi na 431-432.
  44. ↑ Beidawi, Anwar Al-Tanzil, 1418 AH, juzu'i na 4, shafi na 233; ƙommi Mashhadi, Kanz Al-Daƙaeƙ, 1368, juzu'i na 10, shafi.398; Thaalabi, Al-Kashf wa Al-Bayan, 1422 AH, juzu'i na 8, shafi na 51; Shabar, Al-Jawhar Al-Thamin, 1407 AH, juzu'i na 5, shafi na 150; Zamakhshari, Al-Kashaf, 1407 AH, juzu'i na 3, shafi na 544

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