Ayar Lailati al-Mabit

Daga wikishia
(an turo daga Ayar Shira'u)
Wannan qasida tana magana ne akan ayar Lailatul Mubit. Don qarin bayani game da wannan qasida mai suna iri ɗaya, duba shigarwar Lailatul Mabit.
Ayar Lailatul Mabit

Ayar Lailat al-Mabit (arabic: آية ليلة المبيت) ko ‘Shiraa’ ayar (Bakara: 207) ta sauka ne game da sadaukarwar Hazrat Ali (A.S) a cikin Lailatul Al-Mabit, wanda ya kwanta a gadon Annabin Muslunci (S.A.W) don ceton rayuwar al’umma. Wannan ayar ta yaba wa wadanɗa suka yi niyyar sadaukar da rayuwarsu domin neman yardar Allah.

Ayar da Fassararta

aya ta 207 a cikin Suratul Bakara ko ayar `shiraa'. 207.

و مِنَ النَّاسِ مَن یشْرِی نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّـهِ وَ اللَّـهُ رَءُوفٌ بِالْعِبَادِ
Kuma daga cikin mutane akwai wanda ya sayar da ransa domin neman yardar Allah, kuma Allah Ya kasance Mai tausayi ga bayi


(Kur'ani:baƙara: 207)


Sha'anin Saukar Ayar

Allameh Ɗabaɗaba'i ya rubuta a cikin Al-mizan cewa: Riwayoyi da yawa sun nuna cewa ayar Shiraa ta sauka akan Lailatul Mabit.[1] Kamar yadda Ibn Abi Al-Hadid, Bamuu’utazile cikin Sharh Nahjul Balagha, hakanan dukkan Malaman tafsiri suna ganin cewa wannan ayar ta sauka ne don girmama Imam Ali (A.S) kuma a lokacin Daren lailatul Mabit [2]A cikin Dare ne Mushrikai suka yi niyyar su taru su far wa gidan Annabin Muslunci (S.A.W) da ke Makka su kashe shi. A wannan daren ne Imam Ali (A.S) ya kwanta a gadon Annabi domin tsira da ransa, kuma ta haka ne Annabi ya tsira daga makircin mushrikai.[3] Se wasu Malaman Ahlus-Sunna, suna masu kawo hadisai na cewa wannan ayar tana magana ne akan mutane kamar su Abu Zarri, Sohaib Bn Sinan[4] Ammar Bn Yasir da iyayensa, Khabbab Bn Art da Bilalul Habshi.[5] Sai dai an yi shakku kan ingancin wadannan ruwayoyin, kuma a cewar wasu masu bincike, an gurbata wadannan ruwayoyin ne saboda son zuciya da kuma manufar rufe Darajojin Imam Ali (A.S).[6]

Nukdodin Tafsiri

Kalmar “Yashri” a cikin ayar an ciro ta ne daga “Shiraa”[7] wanda ya ba da ma’anar siyarwa[8] aya shiraa ta siffanta masu neman yardar Allah kuma suka sadaukar da rayuwarsu dominsa[9] waɗannan mutanen kuma ba daidai suke da wasu da Allah ya ambata aya ta 204-206 (baƙara)ba, Yana nufin mutane masu son kai, masu taurin kai, makiya da Munafukai, waɗanda suke nuna kyautatawa azahiri amma manufarsu ita ce fasadi a doran ƙasa.[10] A cewar Allamah Tabatabai, waɗannan ayoyi suna nuna misalai na waɗannan kungiyoyi biyu sun kasance a zamanin Annabi.[11] Duk da cewa wasu daga masu tafsiri, jumlar karshen ayar (Allah Mai rahama ne ga Bayi) shi ne tausayin Allah ga waɗannan bayi (waɗanda Suke neman yardar Allah ) amma a cewar Allameh Seyyed Mohammad Hossein Tabatabai, abin da ake nufi da yardar Allah da rahamar tana tare da su shi ne : wasu daban daga bayin Allah zasu samu rahamar Ubangiji saboda sadaukarwar da wannan gungun jama'a suka yi, kuma a haƙiƙanin gaskiya a can. bayi ne da suka sanya rayuwarsu cikin rahamar Allah, suna sunbi tafarkin yardar Allah, shiyasa sabodasu Allah ze iya yafewa wasu dabanma[12]

Nau'i uku na Sai da Rai

Wasu Malaman Tafsiri sun kasu kashi uku a cikin tafsirin ayar sayayya wato saida rai ɗin nau'i uku ne : sayar da rai saboda tsoron wutar Jahannama, sayar da rai don neman Aljanna, da sayar da rai don neman yardar Allah. Sun dauki mafi girman matakin na uku amatsayin mafi girman matakin saida rai. wanda mutum baya son komai a cikinsa, kuma sun ɗauki barcin da Imam Ali (A.S) ya yi a gadon Annabi (S.A.W) a Lailatul AlMabit a matsayin misali a wannan bangare[13] A cewar Allama Ɗabaɗaba'i, yana nufin sayar da ran mutum don neman yardar Allah yana nufin waɗannan mutane ba sa neman wani abu face yardarsa, kuma abin da Allah yake so suke so ba son rai ba.[14]

Bayanin kula

  1. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 100.
  2. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balagha, 1404 AH, juzu'i na 13, shafi na 262.
  3. ↑ Tusi, Al-Amali, 1414H, shafi na 466.
  4. ↑ طبری، جامع البیان، ۱۴۲۲ق، ج۳، ص۵۹۱.
  5. ↑ Fakhr al-Razi, al-Tafseer al-Kabeer, 1420 AH, juzu'i na 5, shafi na 350.
  6. ↑ Ashmi, barasi sababi nuzul ayeh ishtira nafs,shafi na 153
  7. ↑ Talghani, Partoi az Koran, 1362, juzu'i na 2, shafi na 100.
  8. ↑ Makarem Shirazi, Tafsir al-Namuneh, 1371, juzu'i na 2, shafi.79.
  9. ↑ Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 98.
  10. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 98.
  11. ↑ Sadeghi Tehrani, Furƙan, 1406 AH, juzu'i na 3, shafi na 225 da 226
  12. ↑ Tabatabaei, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 98.
  13. ↑ Sadeghi Tehrani, Furƙan, 1406 AH, juzu'i na 3, shafi na 225
  14. ↑ Makarem Shirazi, Tafsir al-Namuneh, 1371, juzu'i na 2, shafi.78

Nassoshi

  • Ibn Abi al-Hadid, Abdul Hamid bin Hibatullah, Sharhin Nahj al-Balagheh, Ibrahim Muhammad Abul Fazl, Qum, Maktabatu Ayatullahi al-Marashi al-Najafi, ya inganta shi, 1404H.
  • Sadeghi Tehrani, Mohammad, Al-Furqan fi Tafsirin Qur'an, Qum, Al'adun Musulunci, 1406H.
  • Talghani, Seyyed Mahmoud, Partvi daga Alqur'ani, Tehran, kamfanin buga littattafai, 1362.
  • Tabatabayi, Seyyed Mohammad Hossein, Al-Mizan fi Tafsirin Qur'an, Beirut, Al-Alami Publishing House, 1390H.
  • Makarem Shirazi, Nasser, Tafsir al-Namuneh, Tehran, Dar al-Kutb Al-Alamiya, 1371.
  • Hashemi, Seyedah Marzieh, "Barasi nuzul ayeh Istrai Nafs" a cikin Safina Quarterly, lamba 13, 2006.
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