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Ayar Nafyis Sabil

Daga wikishia
Ayar Nafyis Sabil
bayanan aya
sunan ayaAyar Nafyis Sabil
akwai shi cikin suraNisa'i
lambar aya141
juzu’i5
sha’anin saukaJanyewar Abdullahi Bin Ubayyi
bayanan abin da yake ciki
wurin saukaMadina
maudu’iAƙida
game daHana iko da mulkin kafirai kan muminai
ayoyi masu alaqaAyar Hazar


Ayar nafyis sabil, wani sashe ne daga aya ta 141 suratul nisa'ه wace take kore duk wani mulki da ikon kafirai kan musulmi, wannan aya tana cikin madogaran ƙa'idar nafyis sabil wace aka yi amfani da ita a babukan fiƙihu daban-daban.

Ba'arin malaman tafsiri tare da riƙo da gamammiyar ma'anar wannan ayar, sun fitar da hukuncin kore mulki da ikon kafirai cikin baki ɗayan fagagen tsaro, siyasa, al'ada da tattalin arziƙi a duniya da lahira.

Wannan aya tana cikin maginan fiƙihu a ba'arin fatawowin wasu malaman Shi'a, alal misali Imam Khomaini a cikin adawa da dokar kafitulasiyon ya dogara da wannan aya da kuma ƙa'idar aka ciro daga cikin ayar.

Sanya Suna Da Kuma Sha'anin Sauka

Bisa Jumlar «وَ لَنْ یجْعَلَ اللَّهُ لِلْکافِرِینَ عَلَی الْمُؤْمِنِینَ سَبِیلًا» daga aya 141 suratul nisa'i ana cewa an hanawa kafirai samun duk wani nau'in iko da mallaki kan musulmai[1] Ana kiran wannan aya da sunan ayar nafyis sabil[2] Kan asasin wata riwaya da ta zo a tafsirul ƙummi, wannan aya ta sauka ne domin zargin Abdullahi Bin Ubayyi da abokansa, da suka ja gefe suka bar musulmi su kaɗai a lokacin yaƙin uhudu, sun yi hakan ne domin idan kafirai sun yi nasara kan musulmi sai su ce mu da ma bama tare da musulmi, idan kuma musulmi suka samu nasara sai su dawo su ce ai dama muna tare da ku.[3]

الْیَوْمَ یَئِسَ الَّذینَ کَفَرُوا مِنْ دینِکُمْوَلَنْ يَجْعَلَ اللهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا
Allah bai taɓa, kuma ba zai taɓa yarda da kafirai su sami ko da ƙaramin iko a kan muminai ba


(Quran: Nisa'i: Aya ta 141)


Faɗaɗuwar Koruwar Ikon Kafirai Kan Musulmi

A cewar Allama Ɗabaɗaba'i, wannan hukunce yana shafar baki ɗayan kafirai da munafukai;[4] Na'am wasu daga malamai sun tsuke da'irar kafiran da aya take magana a kansu da iya Yahudawa.[5]

Haka nan a ra'ayin wasu malaman tafsiri, gamammiyar ma'ana ayar ta shafi duk wani nau'i ɗaukaka da fifituwar muminai kan kafirai, babu bambanci ta fuskacin hujja da dalili,[6] a duniya ne ko a lahira.[7] Shin a mahangar fiƙihu ne ko mahangar haƙƙoƙi.[8] Na'am wasu malamai suna ganin wannan hukunci ya keɓantu da ranar alƙiyama ne kaɗai;[9] Yaƙub Jafari a cikin Tafsir Kausa, ya bayyana cewa keɓance hukuncin ayar da wani wuri ya saɓawa zahirin ayar kuma babu dalili a kan hakan.[10]

Daidai da abin da aka ciro a ayar, ya shafi kore duk wani nau'in iko ta fuskacin tsaro, siyasa, al'ada da tattalin arziƙi.[11] Da haka ne, malamai suka ce duk wani nau'in yarjejeniya da alƙawari da zai baiwa kafiri dama da iko kan musulmi, to haramun ne kuma wajibi musulmi su ƙalubalance shi.[12]

Ba'ari, suna ganin kore iko yana bayanin sashe na umarni da sashe na hani, sashe na farko shi ne bayanin wazifar al'ummar musulmi da shuwagabanninsu cikin kare cin gashin kai, na hani shi ne kawar da duk wata dogara da baƙin haure za su yi tasiri cikin makomar siyasa da zamantakewar musulmai.[13]

Shar'antuwar Hukuncin Kore Mulki Da Ikon Kafirai

Hukuncin kore iko bai zo a ayar da yanayin sanyawa ta halitta ba; ma'ana Allah ya yi irada babu wani kafiri da zai samu ko wane irin nau'in mulki da iko kan mumini a halittance ba, a a abin nufi daga ayar shi ne sanyawa ta shari'a, ma'ana Allah a shari'ance bai sanya wani hukunci da zai janyo kafiri ya samu iko da mulki kan mumini ba, da wannan ne duk wani hukunci da a gamewarsa zai lazimta baiwa kafiri mulki da iko kan mumini to tare da la'akari da wannan aya an togace wannan hukunci.[14]

Misalsalai da samfura daga mulki da ikon a zahiri da kafirai suka yi kan muminai da aka ba da rahoto a tarihi ya kasance na wucin gadi sakamakon gazawar muminai[15] ko kuma sakamakon jarrabawar Allah[16] Haka nan malamai sun ce fifikon muminai yana tabbatuwa ne a lokacin da muminai suka yi riƙo imani tare da aiki da shi[17] kuma suka yi ƙauracewa zama da baƙin haure masu cin amana[18] da kuma kauce wa rarrabuwar kai.[19]

Madogarar Ƙa'idar Nafyis Sabil Cikin Fiƙihun Siyasa

Babban labari: Ƙa'idar Nafyis Sabil

Ayar nafyis sabil, modoraga ce ga ƙa'idar nafyis sabil. Wannan ƙa'ida tana gabata kan duk wani hukunci da yake fifita kafiri kan musulmi.[20] ƙa'idar nafyis sabil, ana amfani da ita sosai a babukan fiƙihu.[21] Kan asasin wannan ƙa'ida, kafiri ba zai gaji musulmi ba, kuma ba za a sayar masa da bawa musulmi ba. Haka nan kafiri bai da wilaya kan ƙaramin yaro musulmi, kuma aure ba ya inganta tsakanin kafiri da musulma.[22]

Tasirin Wannan Aya Da Kuma Ƙa'idar Nafyis Sabil

Ayar nafyis sabil da ƙa'idar da aka ciro daga cikinta, ta yi tasiri sosai cikin fiƙihun siyasa. Wannan ƙa'ida tana cikin maginan fiƙihu kan fatawar haramta tabakko da Mirzayi Shirazi ya fitar, hukuncin jihadi da Rasha da malaman Shi'a suka fitar a zamanin Muzaffarud-dini Shah a adawar Imam Khomaini da dokar Kafitalasiyon.[23] Imam Khomaini cikin nuna rashin amincewarsa da Kafitalasiyon ya yi ishara da wannan aya.[24]

Ayoyi Da Riwayoyi Da SukeKamanceceniya Da Wannan Aya

A wasu ayoyin daban misalin aya ta 51 da 52 suratul ma'ida, an yi ishara da rashin karɓar mulki da ikon kafirai. Haka nan hadis I'itila da aka naƙalto shi a daga littafin Man La Yahduruhul Faƙihu, ɗaya daga cikin kutubul arba'a na Shi'a.[25] An yi ishara zuwa ga fifitar Muslunci da kore fifitar abin da ba shi ba.[26]

Wasu cikin jaddada ayar nafyis sabil sun yi amfani da Burhan aƙli (Hujja ta hankali), da haka ne galabar kafirai kan musulmi abu ne mai muni, koma Allah ba ya aikata mummunan aiki, da wannan dalili Allah ba zai taɓa ɗora kafirai kan musulmi ba.[27]

Ƙaryata Shahadar Imam Husaini Da Gullatu Suke Yi

Ba'arin Gullat,[28] tare da jingina da wannan aya, sun yi inkarin shahadar Imam Husaini (A.S) sun yi imani da cewa ya tafi sama kamar dai Sayyidina Isa (A.S). suna cewa Hanzala Bin As'ad Shibami, shi ne ya yi kama da Imam Husaini da sojojin Umar Bin Sa'ad suka kashe suna masu zaton Imam Husaini (A.S) suka shahadantar. Imam Rida (A.S) cikin martaninsa kan wannan magana ya la'ance su, sannan kuma an tabbatar da kore mulkin kafirai kan annabawa ta hanyar dalili.[29]

Bayanin kula

  1. ↑ Tabataba'i, Al-Mizan, 1390 AH, juzu'i. 5, shafi. 116; Jazayeri, AIsarul al-Tafasir, 1416 AH, juzu'i. 1,shafi na 559; Shahata, Tafsirin al-Quran al-Karim, 1421 AH, juzu'i 3, shafi na 952.
  2. ↑ Marzake Farhange Ma'arif Kur'an, Dayiratul Al-ma'arif Kur'an, 2003, Juzu'i 1, shafi na 407.
  3. ↑ Qomi, Tafsir al-Qommi, 1363, juzu'i. 1, shafi na 156-157.
  4. ↑ Tabataba'i, Al-Mizan, 1390 AH, juzu'i. 5, shafi. 116.
  5. ↑ Dakhil, Al-Alwajiz, 1422 AH, shafi. 132.
  6. ↑ Mousavi Sabzevari, Mawahibur al-Rahman, 1409 AH, juzu'i. 10, shafi na 42.
  7. ↑ Tabataba'i, Al-Mizan, 1390 AH, juzu'i 5, shafi na 116.
  8. ↑ Jafari, Tafsir al-Kawthar, 1376, juzu'i. 2, shafi na 597.
  9. ↑ Qurashi, Tafsiri Ahsan al-Hadith, 1375, juzu'i. 2, shafi 472.
  10. ↑ Jafari, Tafsir al-Kawthar, 1376, juzu'i. 2, shafi na 597
  11. ↑ Makarem Shirazi, Tafsir-e-Namuno, 1371, juzu'i. 4, shafi. 175.
  12. ↑ Qaraati, Tafsir al-Noor, 2009, juzu'i. 2, shafi. 191; Rezaei Isfahani, Tafsir al-Quran, Mehr, 2008, juzu'i. 4, shafi. 342.
  13. ↑ Marzake Farhange Ma'arif Kur'an, Dayiratul Al-ma'arif Kur'an, 2003, Juzu'i 3 shafi na 155.
  14. ↑ Jafari, Tafsir al-Kawthar, 1376, juzu'i. 2, shafi na 597.
  15. ↑ Mousavi Sabzevari, Mawahibur al-Rahman, 1409 AH, juzu'i. 10, shafi na 41-43.
  16. ↑ Tantawi, al-Tafsir al-Wasit, 1997, juzu'i na 3, shafi na 355.
  17. ↑ Tabataba'i, Al-Mizan, 1390 AH, juzu'i. 5, shafi. 116; Makarem Shirazi, Tafsir al-Numno, 1371 AH, juzu'i. 4, shafi. 175.
  18. ↑ Hosseini Hamedani, Anwar Derakhshan, 1404 AH, juzu'i. 4, shafi. 252.
  19. ↑ Tantawi, al-Tafsir al-Wasit, 1997, juzu'i na 3, shafi na 355.
  20. ↑ Jafari, Tafsir al-Kawthar, 1376, juzu'i. 2, shafi. 595.
  21. ↑ Bojnourdi, Al-Qawwa'id al-Fiqhiyah, 1419 AH, juzu'i. 1,shafi. 187.
  22. ↑ Jafari, Tafsir al-Kawthar, 1376, juzu'i. 2, shafi na 598-599.
  23. ↑ Kamran da Amirifard, Qa;ideh Nafyis Sabil Wa tadbiqt An, shafi. 110.
  24. ↑ Khomeini, Sahifeh Imam, 2010, juzu'i. 1, shafi na 409.
  25. ↑ Saduq, Man La'ihadrah al-Faqih, 1413 AH, juzu'i. 4, shafi. 334.
  26. ↑ Saduq, Man La'ihadrah al-Faqih, 1413 AH, juzu'i. 4, Shafi. 334.
  27. ↑ Abu Muslim Isfahani, Mausu'atu Tafasir al-Mu'utazila, 2009, juzu'i na 3, shafi na 176.
  28. ↑ Duba Sheikh Saduq, Ayoun Akhbar al-Rida, Al-Alami Publishing House, Juzu'i. 1, shafi na 219-220.
  29. ↑ Al-Huwaizi, Tafsir al-Nur al-Thaqalayn, 1415 AH, juzu'i. 1, shafi na 565.

Nassoshi

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