Ayar Nur

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Ayar Nur

Ayar Nur, (Larabci: آية النور) Suratu Nur aya ta 35, an bayyana cewa Allah ne hasken Sammai da Kasa, cikin zirin misali tare da bayanin yaya wannan haske yake haskaka a Sammai da Kasa da tasirinsa cikin shiryar da Muminai. Malaman Tafsiri sun fassara Kalmar Nur da ta zo cikin wannan ayar a matsayin Mai shiryarwa, Mai haskakawa, Mai kayatarwa, sun kuma bayyana Misdakanta da Kur'ani, Imani, Shiriyar Allah, Annabin Muslunci (S.A.W) da kuma Imaman Shi'a A wasu ba'arin Tafsirai da Riwayoyi ya nuna cewa wannan aya ta dabbaku kan Annabi (S.A.W) da Ahlil-Baiti (A.S).

Matani Da Tarjamar Aya

اللَّهُ نُورُ‌ السَّمَاوَاتِ وَالْأَرْ‌ضِ ۚ مَثَلُ نُورِ‌هِ کمِشْکاةٍ فِیهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِی زُجَاجَةٍ ۖ الزُّجَاجَةُ کأَنَّهَا کوْکبٌ دُرِّ‌ی یوقَدُ مِن شَجَرَ‌ةٍ مُّبَارَ‌کةٍ زَیتُونَةٍ لَّا شَرْ‌قِیةٍ وَلَا غَرْ‌بِیةٍ یکادُ زَیتُهَا یضِیءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ‌ ۚ نُّورٌ‌ عَلَیٰ نُورٍ‌ ۗ یهْدِی اللَّهُ لِنُورِ‌هِ مَن یشَاءُ ۚ وَیضْرِ‌بُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِکلِّ شَیءٍ عَلِیمٌ
Allah shi ne hasken Sammai da qasa misalin haskensa kamar taga a cikinta akwai fitila, fitilar cikinta akwai kwalaba, kwalabar ɗin kamar tauraro mai haskaka, ana kunna shi daga wata itaciya mai albarka ta zaituni, ba bagabashiyya bace kuma bayammaciya bace, manta ya kusa ya yi haske, kuma ko wuta bata shafe shi ba, haske kan haske, Allah yana shiryar da wanda ya so da haskensa, kuma Allah masani ne game da komai.


(Kur'ani: Nurf: 35)


Abin da Ayar take Kunshe da shi

Farkon ayar Noor tana cikin layi na uku

A cikin ayar da ta ke gabanin ayar Nur, an yi bayani dangane da hukunce-hukunce da Shari'a musamman Kamewa da kuma yakar Alfasha, hakika ayar Nur cikin damfaruwa tare da wannan ayar ta sauka[1] saboda tana laminci kan zartar da hukunce-hukuncen Allah musammam Kamewa daga barin Alfasha, Imani ne da wannan dalili ne cikin ayar Nur aka tunatar kan hasken shiriyar Allah[2] ayar Nur tare da ayoyin da suka zzo bayanta cikin mukamin kiyasi tsakanin Muminai da suka samu shiriya da hasken Allah da kuma Kafirai da suka fada cikin Duhu[3] Malaman Tafsiri suna da mabambantan ra'ayoyi dangane da Mafhumin ayar Nur da ma'anar Kalmar da Misdaki da Mazharin hasken Allah da kuma yaya mafad din ayar ya siffanta da Allah, Allama Tabataba'i kan asasin ma'anar farko ta Kalmar Nur ya bayyana Nur (Haske) matsayin wani abu da ta hanyarsa ne gangar jikin wasu abubuwa suke bayyana, amma kuma shi a kankin kansa haske ne bayyane kuma wani abu baya iya bayyanar da shi, ma'ana shi haske wani abu da yake a bayyana a zatinsa kuma yake bayyanar da wasu abubuwa da ba shi ba, sannan Kalmar Nur a ma'ana ta biyu, ana amfani da ita kan dukkanin Abin da yake bayyanar da riskakku, da wannan dalili ne Mariskai biyar na zahirin Mutum misalin ji, shaka, taɓawa, da ma abubuwan da ba iya riska da Mariskai na zahiri misalin Hankali da Abin da Hankali ke riska duka Nur yana bayyanar da su, kuma dukkanin su sun kasance Hasken Allah[4] Malaman Tafsiri sun fassara Kalmar Nur da ta zo a farkon ayar

(اللهُ نُورُ‌ السَّمَاوَاتِ وَالْأَرْ‌ضِ)

Da Mai Shiryarwa,[5] Mai haskakawa, Mai kayatawa,[6] Mai bada samuwa[7] tare da la'akari da wasu ayoyin daban da wasu Riwayoyi sun bayyana, Kur'ani,[8] Imani[9] Shiriyar Allah,[10] Annabin Muslunci (S.A.W)[11] Imaman Shi'a[12] Ilmi[13] a matsayin Misdakai da Mabayyanun ayar Nur[14] a cikin wannan aya bayan bayanin wannan hakika cewa Allah shine hasken Sammai da Kasa, anyi bayanin Hasken Allah cikin zirin misalai, an misaslta hasken Allah da Fitila wannan Fitila da take cikin Kumfar Kogi Garai-Garai tana Mai haskaka Kai kace Tauraruwa, an sanya mata tataccen Mai wanda yake daga Bishiya wacce take cike da Albarka ta Zaitun wacce bata Gabas bata Yamma an kuma Kunnata[15] Malaman Tafsiri cikin sharhi da Karin bayanin wannan misali, sun kawo ra'ayoyi daban-daban, wasu sun ce abin nufi daga wannan kamantawa da kwatance shine hasken shiriya da ilimi na Allah wanda yake cikin zukata, wasu kuma sun fassara da Kur'ani da yake cikin zukatan mutane yake yada haske, wasu adadi kuma sun bayyana cewa wannan kamantawa ishara ce zuwa ga Annabin Muslunci (S.A.W) wasu Jama'a kuma sun fassara shi da Ruhin `da'a da Takwa da take itace sababin Alheri da Farin ciki[16] A ra'ayin Allama Tabataba'i abin nufi daga ayar Nur shine cewa Allah yana shiryar da wanda suka kasance cikin kamalar Imani zuwa ga haskensa, baya shiryar da Kafirai zuwa ga Haskensa, bawai ayar ta na nufin yana bawa wasu haskensa ya hana wasu ba[17] a gabar karshe ta ayar

«وَيَضْرِبُ اللهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللهُ بِكُلِّ شَيْءٍ عَلِيمٌ»

Kuma Allah yana buga Misalai ga Mutane kuma Allah Masanin Komai ne. Ishara ce zuwa ga wannan Nukda cewa ilimi yafi yaduwa cikin zirin kawo misali, saboda itace mafi saukakar hanyar bayanin tabbatattun abubuwa da dankakakkun Nukdodi Malami da Jahili yana kowanne daya cikinsu yana amfana gwargwadon hankalta da fahimtarsa[18]

kyakkyawan rubutu daga Ayar Noor wanda Mirza Ahmad Nirizi ya rubuta, ana samunsa a ɗakin karatu na Astan Quds Razavi.

Dabbakuwar Ayar Kan Annabi (S.A.W) da Ahlil-Baiti (A.S)

Cikin ba'arin wasu Tafsirai tare da dogara da Riwayoyi sun dabbaka ayar Nur kan Ahlin gidan Annabi cikin wadannan Tafsirai sun fassara Kalmar Mishkat da zuciyar Muhammad (S.A.W) ko kuma kan Hazrat Fatima (S) Zujajatu kuma kan Imam Ali (A.S) da zuciyarsa sannan jumlar (Nurun ala Nur) a kan Imaman Shi'a wadanda suke zuwa a jere daya bayan daya sun samu goyan baya da karfafuwa da haske da ilimi da hikima[19] Saduk cikin littafin Tauhid da ya wallafa ya kawo wata riwaya daga Imam Sadik (A.S): Allah ya sanya ayar NUr misali domin ishara zuwa ga Ahlil-Baiti. A cikin wannan riwaya an bayyana Annabi (S.A.W) da A'imma (A.S) matsayin dalilai da ayoyin Allah, ayoyin da ta hanyar su mutane suke shiriya zuwa ga Tauhidi da Maslahohin addini da Shari'ar Muslunci da Sunnoni da Farillai[20] Allama Tabataba'i ya tafi kan cewa wannan Riwaya ishara zuwa ga mafi fifitar Misdakinta wanda shine Manzon Allah (S.A.W) da Ahlin gidansa, amma tare da haka a ra'ayinsa ayar tana iya tattarowa da wasunsu misalin Annabawa da Wasiyyai[21]

Bayanin kula

  1. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 15, shafi na 121; Makarem Shirazi, Tafsir Namuna, 1371 AH, juzu'i na 14, shafi na 470.
  2. ↑ Makarem Shirazi, Tafsir Namunثا, 1371 AH, juzu'i na 14, shafi na 470.
  3. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 15, shafi na 120.
  4. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 15, shafi na 122.
  5. ↑ Tabarani, Tafsirul Alkur’anil Azeem, 2008 Miladiyya, juzu’i na 4, shafi na 433; Bahrani, Al-Burhan, 1374 Hijira, juzu'i na 4, shafi na 66.
  6. ↑ Fakhr Razi, Al-Tafsir Al-Kabir, 1420H, juzu'i na 23, shafi na 379.
  7. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 15, shafi na 122-123.
  8. ↑ Suratul Maidah, aya ta 15; Suratul A'araf, aya ta:157.
  9. ↑ Suratul Ba ƙarah, aya ta:257
  10. ↑ Suratul An'am, aya ta:122.
  11. ↑ Suratul Ahzab, aya ta 46
  12. ↑ Sadu ƙ, Min La Hadrahu Al-Fa ƙih, 1413 BC, juzu'i na 2, shafi na 613, 615.
  13. ↑ Ibn Hayun, Da'a'imul Islam, 1385 BC, juzu'i na 1, shafi na 419.
  14. ↑ Makarem Shirazi, Tafsir Namuneh, 1371 AH, juzu'i na 14, shafi na 471-472.
  15. ↑ Makarem Shirazi, Tafsir Namuneh, 1371 AH, juzu'i na 14, shafi na 475-476.
  16. ↑ Tabarsi,Majma'ul Al-Bayan, 1372 AH, juzu'i na 7, shafi na 225227; Fakhr Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i na 23, shafi na 386-387.
  17. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 15, shafi na 126
  18. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 15, shafi na 125.
  19. ↑ Hawizi, Nour al-Tha ƙalayn, 1415 AH, juzu'i na 3, shafi na 603; Majlisi, Bihar al-Anwar, 1403 BC, juzu'i na 23, shafi na 306.
  20. ↑ Sadu ƙ, Al-Tauhid, 1398H, shafi na 157.
  21. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 15, shafi na 141

Nassoshi

  • Ibn Hayun, Numan bin Muhammad Maghribi, Da'a'imul Islam, Asif Faizi, ƙum, Aal al-Bait Foundation, amincin Allah ya tabbata a gare su, 1385 BC.
  • Bahrani, Sayyid Hashim bin Suleiman, Al-Burhan fi Tafsirin Al- ƙur’an, ƙum, Ba’ath Foundation, 1374H.
  • Hawizi, Abdul Ali bin Jumah, Tafsir Nur al-Tha ƙalayn, Hashim Rasouli, Kum, Ismailian, ya gyara, 1415 BC.
  • Sadu ƙ, Muhammad bin Ali, Al-Tawhid, Hashem Hosseini, ƙom, Jami'ar Malamai, 1398H.
  • Sadu ƙ, Muhammad bin Ali, Man La Hadrahu al-Fa ƙih, Ali Akbar Ghafari ya gyara, Kum, littattafan Musulunci, 1413 BC.
  • Tabatabai, Muhammad Hussein, Al-Mizan fi Tafsir Al- ƙur’an, Beirut, Dar Ihya Al-Turath Al-Arabi, 1390 BC.
  • Tabarani, Suleiman bin Ahmed, Tafsirin Al ƙur’ani mai girma, Jordan, Dar Al-Kitab Al-Tha ƙafi, 2008 Miladiyya.
  • Tabarsi, Fadl bin Hassan, Majma’ al-Bayan fi Tafsir al- ƙur’an, Tehran, Nasir Khosrow, 1372 AH.
  • Fahr Razi, Muhammad bin Omar, Al-Tafsir Al-Kabir, Beirut, Dar Ihya’ al-Tarath al-Arabi, 1420 AD.
  • Majlisi, Muhammad Ba ƙir, Bahar Al-Anwar, Beirut, Larabawa Heritage Revival House, 1403 BC.
  • Makarem Shirazi, Nasser, Tafsir Namouneh, Tehran, Dar Al-Kutub Al-Islamiyyah, 1371H.
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