Ayar Ulul amri

Daga wikishia
(an turo daga Ayar Ma'abota Umarni)
Wannan qasida ce game da ayar Ulul Amri. Don neman qarin bayani game da Mafhumin Ulul Amri, duba Ulu Amri.
Ayar Ulul Amri

Ayar ulul Amri (arabic: آية أولي الأمر) ko kuma ace ayar ida'a aya ce ta 59 cikin Suratul Nisa'i, aya ce da take umartar Muminai su yi biyayya ga Allah da Manzonsa da ma'abota Al'amari, a mahangar `Yan Shi'a da wasu ba'arin Malaman Ahlus-Sunna misalin Fakrur Razi wannan aya tana shiryarwa kan Isma. `Yan Shi'a bisa dogara da riwayoyi sun fassara cewa wanda ake nufi da Ulul amri su ne Imaman Shi'a (A.S) amma Ahlus-sunna sun sama sabani cikin manufar wannan aya, akwai ra'ayoyi kamar haka: Kulafa'ur Rashidin, duk wani Shugaba, Malaman addini da gayyar Al'ummar musulmi,

Matani da Tarjamar ayar

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ الله وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى الله وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً
Ya ku wadanda suka yi imani ku yi da'a ga Allah da Manzonsa da Ma'abota al'amari daga gareku idan kuka samu sabani cikin wani al'amari to ku dawo da shi zuwa ga Allah da Manzo idan kun kasance kunyi imani da Allah da ranar lahira wancananka shi ne alheri gare ku kuma mafi kyawun tawili.


(Kur'ani:Nisa: 59)


Ismar Ulul Amri Tare da Wajabcin Yin Da'a

A Mahangar Malaman tafsiri na Shi'a ayar Ulul amri aya ce da take shiryarwa zuwa ga ma'asumanci,[1] kafa dalilin Shi'a kan ma'asumanci Ulul amri ya ginu kan nukdodi biyu. Cikin wannan aya Allah umarnin yiwa Ulul amri da'a mudlaka saki babu kaidi, duk sanda Allah ya yi umarni yiwa wani sakakkiya da'a, babu makawa wannan mutumi Ma'asumi ne, saboda idan ya zamana bai kasance ma'asumi ba, ya bada umarni aikata sabo, to za a samu cin karo da juna tsakanin abubuwa biyu da suke kore juna, ma'ana dole ne ayi masa da'a ta kowacce fuska, saboda haka zai zamana bai biyayya ga umarnin da Allah ya bayar ba. Saboda haka bai kamata mutum ya aikata Zunubi ba.[2]

Da'a ga Ulul amri da ya zo cikin aya ba tareda maimaita fi'ilin (Adi'u) ya zo tare da da'a ga Manzon Allah, sakamakon yiwa Manzon Allah (S.A.W) da'a kasancewarsa Ma'asumi wajibi ce da'ar haka da'ar ga Ulul amri wajibi ce kamar misalin da'a ga Manzon Allah (S.A.W), ba tareda wani kaidi ko sharadi ba, wanne ba komai bane face nuni kan Ma'asumancin Ulul amri.[3] A cikin Malaman tafsiri daga Ahlus-sunna akawai wasu ba'ari misalin Fakrur Razi tareda kafa hujja makamanciyar wace muka kawo a sama sun yarda da cewa abin da wannan ayar take shiryarwa shi ne ma'asumancin Ulul amri.[4] Kafa hujja da ayar kan rashin ma'asumancin Imamai (A.S) Wasu ba'arin Ahlus-sunna misalin Ibn Taimiyya da Nasir Kifari daga Wahabiyawan Saudiya kan wannan jumla

فَإِن تَنازَعْتُمْ فِی شَیْ‏ءٍ فَرُدُّوهُ إِلَی اللهِ وَ الرَّسُول

Idan kuka yi sabani cikin wani abu to ku dawo da shi zuwa ga Allah da Manzonsa. Sun ce wannan aya ta nuna babu wani Ma'asumi in banda Allah da Manzonsa, saboda wannan aya ta umarci Muminai su koma kadai wuron Allah da Manzonsa a lokacin da kuka samu jayayya da sabani, a mahangar wadannan Mutane biyu da ace akwai wani Ma'asumi bayan Allah da Manzonsa da Allah zai bada umarni komawa wurinsa a lokacin da aka samu jayya kan wani abu.[5] Cikin martani kan wannan mahanga, ance abin da ake nufi daga sabani da jayayya a cikin wannan ayar, shi ne sabani cikin gamammun hukunce-hukunce da dokoki wadanda shar’anta su yake hannun Allah da Manzonsa (S.A.W)[6] saboda haka mokamar farko da sabanin da mutane suka samu shi ne Allah da Manzonsa, sannan duba da aya ta 83 cikin suratu Nisa’i ta nuna komawa zuwa ga Imman shiriya daga Ahlil-baiti (A.S) daidai yake da komawa zuwa ga Allah da Manzonsa, saboda cikin kula da shari’a da bata kariya su kamar misalin Annabi (S.A.W) Da magajinsa da wannan dalili ne maganarsu take zama hujja kan musulmi, [7] farkon ayar

أَطيعُوا اللهَ وَ أَطيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ

Ku yi da’a ga Allah da Manzonsa da Ma’abota al’amari daga gareku. Ita ma tana shiryarwa kan ma’asumancin Ma’abota al’amari, saboda da’a mara kaidi da dabaibaiyi da sharadi ga Ma’abota al’amari, idan ya kasance babu ma’asumanci tare da su to zai zama kwata-kwata ba ta da ma’ana da inganci kenan,[8]

Misdakin Ma’abota Al’amari

Akwai adadin riwayoyi daga litattafan [9] `yan Shi’a da Ahlus-sunna[10] da suke bayyana cewa wanda ake nufi da Ulul amri [11]su ne Imamai Goma sha biyu Ma’asumai (A.S) daga cikin wadannan riwayoyi akwai: Jabir Ibn Abdullahi Ansari cikin wata riwaya wacce ta shahara da sunan hadis Jabir, ya tambayi Annabi (S.A.W) dangane da Kalmar (ulul amri) cikin amsa da ya bashi ya ce: su ne magadana Imamai goma sha biyu na musulmai bayanna farkonsu shi ne Ali Ibn Abi Talib (A.S) bayansa Hassan da Husaini da Aliyu Ibn Husaini da Muhammad Ibn Aliyu…….[12] Imam Bakir (A.S) cikin tafsirin wannan aya ya ce: (ulul amri daga `yayan Ali da Fatima za su kasance har zuwa tashin kiyama anyi umarni da yin biyayyarmu)[13]

Imam Sadiƙ (A.S) yana cewa: (su ulul amri su ne Ali Ibn Abiu Talib da Hassan da Husaini da Aliyu Ibn Husaini da Muhammad Ibn Ali da Jafar Ibn Muhammad da Musa Ibn Jafar ma’ana dai sai kuma Allah ya sanya muku Imamai Shugabanni a wani zamani da ya sanar daku da ya zamana mutane suna inkarin wadannan Imamai.[14] Malaman shi’a kan asasin riwaya sun bayyana cewa Imamai goma sha biyu su ne suke misdakin ulul amri.[15] Amma Ahlus-sunna sun saba da Shi’a kan misdakin ulul Amri, wasu cikinsu sun fassara ulul da Halifofi hudu na farko, wasu kuma sun tafi kan cewa Malaman addini su ne ulul Amri, yayin da wasu kuma suka ce Kwamandojin rundunonin yaki su ne ulul amri.[16] a mahangar Malam Zamakshari daga Malaman tafsirin Ahlus-sunna a karni na biyar zuwa na shida ya tafi kan cewa duk mutumin da yake Adali shi ne ulul amri misalign Kulafa’ur Rashidin da Shugabannin da suke koyi da su,[17] Fakrur Razi daya daga Malaman tafsirin Ahlus-sunna a karni na shida, yana cewa duk da cewa abin da wannan aya take shiryarwa shi ne ma’asumancin ulul amri, sai dai cewa misdakin wanda suke kasance ulul amri su ne Dattawan mutane masu kima wannan Magana tana samun hujja da ijma’in al’umma, saboda shi ya tafi jan cewa mu mutane ba zamu iya gane Ma’asumi ba, saboda haka dole mu tafi kan cewa ijma’in al’umma Ma’asumi ne.[18]

Allama Taba’taba’i cikin Tafsirul Almizan yana cewa abin nufi da Ulul amri a wannan aya wasu mutane ne da kowanne daya daga cikinsu a mahangar ma’asumanci wajabcin aiki da umarnin kowannensu daidai yake da wajabcin bin umarnin Annab, kuma haka bai kore cewa mafhumin ulul amri ya kasance mai fadin gaske amma kuma misdakinsa ya askance takaitacce iyakantacce, kamar dai misalin da ya zo a wannan aya a Kalmar Manzo mafhuminta yake gamamme amma kuma misdakinta ba kowa bane face Hazrat Muhammad (S.A.W).[19]

Bayanin kula

  1. ↑ Tusi, Al-Tabyan fi Tafsir al-Qur'an, Darahiya al-Trath al-Arabi, juzu'i na 3, shafi na 236; Tabarsi, Majma al-Bayan, 1372, juzu'i na 3, shafi 100; Tabatabai, Al-Mizan, 1390 AH, juzu'i na 4, shafi na 391.
  2. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 4, shafi na 391.
  3. ↑ Muzaffar, Dala'il al-Sadaq, Maktab al-Dhajjaj, juzu'i na 2, shafi.
  4. ↑ Fakhr Razi, al-Tafseer al-Kabir, 1420 AH, juzu'i na 10, shafi na 113-114.
  5. ↑ Ibn Taimiyyah, Minhaj al-Sunnah al-Nabawiyyah, 1406Q, Part 3, shafi na 381.
  6. ↑ Ghafari, usulu Mazhab Shi’a na Al-imamiya, 1431 AH, juzu’i na 2, shafi na 792.
  7. ↑ Duba: Makarem Shirazi, Tafsir al-Namuneh, 1371, juzu'i na 3, shafi na 441; Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 4, shafi na 388 da 389.
  8. ↑ Tusi, Al-Tabayan, Dar Ihya Al-Trath al-Arabi, juzu'i na 3, shafi na 236; Tabarsi, Majmam al-Bayan, 1372, juzu'i na 3, shafi na 100.
  9. ↑ Duba: Bahrani, Ghaya Al-Maram, 1422 AH, Mujalladi na 3, shafi na 109-115.
  10. ↑ Ibn Mardowieh, Manaqib Ali bin Abi Talib, 1424H, shafi na 236; Hakim Haskani, Shawaheed Al-Tanzil, 1411 AH, Juzu'i na 1, shafi na 190 da 191.
  11. ↑ Makarem Shirazi, Aayat Wilayat a cikin Alqur'ani, 2006, shafi na 116.
  12. ↑ Tusi, Al-Tabayan, Darahiya al-Trath al-Arabi, juzu'i na 3, shafi na 236; Tabarsi, Majma al-Bayan, 1372, juzu'i na 3, shafi 100; Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 4, shafi na 399.
  13. ↑ Khazaz Razi, Kefayeh al-Athar, 1401 AH, shafi na 54-55; Kundozi, Yanabi Al-Moudah, 1422 AH, Juzu'i na 1, shafi na 341.
  14. ↑ Bahrani, Al-Barhan, Ismailian, shafi na 383 da 386.
  15. ↑ Ayyashi, Tafsiri Ayyashi, 1363, shafi na 252, Hadisi na 174.
  16. ↑ Tabatabaei, al-Mizan fi Tafsirin Qur'an, 1390 AH, juzu'i na 4, shafi na 401.
  17. ↑ Duba: Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 10, shafi na 113, 114.
  18. ↑ Zamakhshari, Al-Kashaf, 1407 AH, Juzu'i na 1, shafi na 524.
  19. ↑ Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 10, shafi na 113.

Nassoshi

  • Ibn Taimiyyah, Ahmed bn Abdul Halim, Minhaj Sunna fi nakadi kalam Shi'a Al-Qadri, bincike na Muhammad Rashad Salem, Imam Muhammad bin Saud al-Islamiyya Society, bugun farko, 1986-1406 Miladiyya.
  • Ibn Mardowieh Isfahani, Abu Bakr Ahmad bin Musa, Manaqib Ali bin Abi Talib (a.s.) da Ma Nazl Man Al-Qur'an fi Ali, Bincike na Abd al-Razzaq Muhammad Hossein Harzuddin, Kum, Darul Hadith, bugu na biyu. 1424 AH.
  • Bahrani, Seyyed Hashem, al-Barhan fi Tafsir al-Qur'an, Kum, Ismailian, Bita.
  • Bahrani, Seyyed Hashem, Ghaya al-Maram da Hujja al-Khasam wajen tantance liman, Seyyed Ali Ashour, Beirut, Cibiyar Tarihin Musulunci, bugu na farko, 1422H.
  • Hakim Haskani, Obaidullah bin Abdullah, Shawaheed Al-Tanzil na Qabam al-Tfadil, Tehran, Ma'aikatar Al'adu da Jagorar Musulunci, bugu na 1, 1411H.
  • Khazaz Razi, Ali bin Muhammad, ingancin aikin a cikin nassin Imamai na goma sha biyu, ya gyara shi: Abdul Latif Hosseini Kohkamari, Kum, Bidar, 1401H.
  • Zamakhshari, Mahmoud bin Omar, Al-Kashaf Ghwamaz al-Tanzil, Beirut, Dar al-Kitab al-Arabi, bugu na uku, 1407H.
  • Tabatabai, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-Qur'an, Beirut, Scientific Institute, bugu na biyu, 1390H.
  • Tabarsi, Fazl bin Hasan, Majma al-Bayan fi Tafsir al-Qur’an, Fazllullah Yazdi da Hashim Rasouli Mahalati suka gyara, Tehran, Nasser Khosrow, bugu na uku, 1372.
  • Tusi, Muhammad bin Hassan, al-Tabyan fi Tafsir al-Qur'an, Beirut, Darahiya al-Trath al-Arabi, bugu na farko, beta.
  • Ayyashi, Mohammad Bin Massoud, Tafsir Ayyashi, Hashim Rasouli Mahalati ya yi bincike kuma ya gyara shi, Tehran, Makarantar Islamiyya, 1363.
  • Fakhr Razi, Muhammad Ibn Umar, Al-Tafseer al-Kabir (Mufatih al-Ghayb), Beirut, Dar Ihya al-Trath al-Arabi, bugu na uku, 1420H.
  • Ghafari, Nasser Abdullah bin Ali, Usulu Mazhab Shi'a Al-imamiyyah Al-Athni Ashhari; Fadi da suka, Giza, Dar al-Reza, bugu na hudu, 1431 AH-2010 Miladiyya.
  • Qanduzi, Suleiman bin Ibrahim, Yanabi Al-Mouda Lzavi al-Qorabi, Qom, Aswa, 1422H.
  • Muzaffar, Mohammad Hasan, Dalali al-Sadegh, Tehran, Al-Dajaj School, B.T.
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