Ayar Ta'assi

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Ayar Ta'assi

Ayar ta'assi (Larabci: آية التأسي) ko ayar abin kwaikwayo, aya ce aya ta 26 a cikin suratul ahzab, wadda Allah maɗaukakin sarki ya siffanta manzonsa (s.a.w) da mafi kyawun abin koyi, kuma ya umarci musulmai su yi koyi da shi, su bi shi, kuma su nesanci saɓa masa.

Wasu daga cikin malaman tafsiri sun tabbatar da saukar wannan ayar a yaƙin ahzab, sai dai wannan ba yana nufin yin koyi da annabin ya keɓanta da abin da ya shafi yaƙe-yaƙe ba ne kaɗai, ya game dukkan ɓangarorin rayuwa, daga dukkanin ayyuka da zantukansa, kuma wannan umarnin bai keɓanta da waɗanda suka halarci yaƙin su kaɗai ba ne, ya game dukkan musulmai a kowane lokaci da kowane zamani.

Wannan aya mai daraja ta ambaci sharuɗɗa guda uku wajen yin koyi da manzon Allah (s.a.w), su ne: Imani da ranar tashin Alƙiyama. su dinga ambaton Allah a ko da yaushe ba tare da gafala ba. Malaman Tafsiri sun saɓa game da hukuncin koyi. Wasunsu suka ce: wajibi ne. Wasu kuma suka ce: Mustahabbi ne. Wasu kuma suka ce: Wajibi ne a cikin lamura na addini, amma mustahabbi ne a lamuran duniya.

Nassin Aya

لقد کان لکم في رسول الله أسوة حسنة لمن کان يرجو الله واليوم الأخر وذکر الله کثيرا
Lallai kuna da kyakkyawan abin koyi daga manzon Allah (s.a.w), ga wanda yake fatan Allah, da ranar lahira, kuma ya ambaci Allah ambato mai yawa


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Bayani

Wannan ita ce aya ta 21 daga cikin suratul ahzab mai taken ayar "ta'assi",[2] kuma ayar ta zo ne bayan ayoyin da suke zargin munafukai,[3] kafin ayar da take ambaton siffofin muminai na gaskiya, kuma take kiran musulmai ko mukallafai[4] da waɗanda ma ba su yi imani da manzon Allah (s.a.w) ba, suke saɓa masa,[5] da su yi koyi da shi su bar saɓa wa umarninsa.[6] Kuma ta yi nuni da cewa: Musulmi na 2 gaskiya shi ne wanda yake yin koyi da manzon Allah (s.a.w), kuma ba ya saɓa umarninsa.[7]

Haka kuma Alƙur'ani mai girma ya ambaci annabi Ibrahim a matsayin abin koyi wajen bijire wa shirka da ma'abotanta,[8] a cikin suratul mumtahana, aya ta 4 – 6.[Tsokaci 1]

Ma'ana

Uswatu a harshen larabci nufi abin kwaikwayo[9] Yanayin da mutum ke siffantuwa da shi lokacin da yake bin wani,[10] wato yanayin biyayya da koyi.[11] Wasu kuma suka ce: Yin biyayya a cikin kyawawan ayyuka,[12] domin shi ne mafi kyawun abin koyi[13] wajen gyaran zukata da kuma bin miƙaƙƙiyar hanya ta samun tsira.[14]

Ruwayoyi da dama sun yi nuni ga wannan ayar a cikin litattafan tafsirai.[15] Daga cikinsu: Faɗin Ibni Abbas na cewa: Kyakkyawan abin koyi shi ne bin Sunna ingantacciya.[16] Wani sashin nasu kuma ya ambaci ma'anoni guda biyu: Na farkonsu shi ne: Shi kansa manzon Allah (s.a.w) kyakkyawan abin koyi ne. Na biyu kuma: Ba abin koyi ba ne, sai dai yana ɗauke da siffofin da suka cancanci yin koyi da su.[17]

Sharuɗan Yin Koyi

Koyi da manzon Allah (s.a.w) yana tabbatuwa ne idan mutum ya cika cika sharuɗa uku:

  • Ya nemi rahamar Allah,[18] wato ya dogara gare shi, ya nemi lada daga gare shi.[19]
  • Ya yi imani da Ma'ad (tashin alƙiyama),[20] yana neman ladan duniya da lahira.[21] wannan fata riba ce daga aiki nagari.[22]
  • Ya ambaci Allah ambato mai yawa, wato kada ya gafala da Allah a cikin ayyukansa da zantukansa,[23] da dukkan lamuransa, a lokacin yalwa da kuma lokacin tsanani,[24] ya sanya fatansa a cikin ayyuka na ɗa'a.[25]

Wasu kuma suka ce: Abin da ake nufi da zikiri da ambato mai yawa shi ne: Salloli biyar.[26] Amma ya sani cewa jigon wannan koyin shi ne: Yin imani da asali ko mafari da kuma makoma, shi kuma ambaton Allah yana sabbaba yin koyi.[27]

Wuraren Koyi Da Annabi

Masu tafsiri sun yi bayanin abin da za a koya ɗin ta fuskoki biyu: 3

  • Guraben Koyi:

Sashin masu tafsiri sun keɓe koyi da annabi a cikin haƙurinsa[28] da yadda yake daure wa cutarwa a lokacin fafatawa, da yadda yake tasarrufi a cikinsu,[29] da kuma yin koyi da shi a cikin sauran ɓangarori[30] duk da cewa ba wajibi ba ne.[31] Yayin da sashinsu suka game dukkan ɓangarori na rayuwa, na yaƙi ne ko waninsa. Kai a dukkan ayyukan da zantuka[32] da sauran lamura da ɗabi'u.[33] Ayatullahi Makarim Shirazi ya ambaci wasu gurare a cikin tafsirin Amsal, ya ce: Lallai manzon Allah (s.a.w) ya kasance abin koyi[34] a cikin ma'anawiyyarsa maɗaukakiya da haƙurinsa da tsayuwarsa da juriyarsa da kaifin hankalinsa da hangensa da ikhlasinsa da yadda yake da fuskantarsa zuwa a Allah, da irin tasirinsa a kan lamura da rashin karaya a gaban tsauraran lamura da sauran matsaloli, ya kafa dalili da cewa dukkan waɗannan suna da iɗla'ki na gamewa.[35]

  • Waɗanda Ake Magana Da Su:

Wasu masu tafsiri suka ce: Duk da cewa wannan ayar ta zo ne a cikin ayoyin da suke batun yaƙin Gwalalo, to ambaton da Allah maɗaukakin sarki ya yi na (لكم) wato: Gare ku, to ya keɓanta ne ga rundunar musulmai a wannan yaƙin.[36] A yayin da wasu kuma suke ganin cewa ba ta keɓanta da mayaƙan kaɗai ba, ta game dukkan musulmai da muminai.[37]

Hukuncin Yin Koyi

Malamai sun samu saɓani game da yin koyi da annabi (s.a.w). Wasu suka ce: Wajibi ne,[Tsokaci 2] Yayin da wasu kuma suka ec: Mustahabbi ne a asali, sai dai idan akwai dalili bisa wajabcinsa. Sai wani sashi daga cikinsu suka fifita cewa: Yin koyin a cikin lamarin addini wajibi ne, a cikin lamuran duniya kuma mustahabbi ne.[38]

Abin Da Ake Fa'idantuwa Daga Wannan Ayar

Sashin malaman tafsiri na baya-baya sun fitar da fa'idoji daga wannan ayar. Daga cikinsu akwai muhsin ƙara'ati, ya ambata a cikin tafsir nur cewa: Gabatar da maficin abin koyi ɗaya ne daga cikin manhajojin tarbiyya, domin gabatar da shi yana shiriyar mutane, yana kange su daga koyi da wasu abin koyin.[39] Daga cikinsu kuma akwai mawallafin tafsir kur'ani Mihir, wanda ya bayyana cewa: Kowane mutum 4 yana buƙatar abin koyi, kuma jagoran musulunci shi ne mafi kyawun abin koyi ga kowa.[40]

Bayanin kula

  1. ↑ Ahzab:21
  2. ↑ Majmu'u muallifin, Farhange Fiqh, juzu'i na 1, shafi na 168.
  3. ↑ Nizam al-Araj, Tafsir Gharib al-Qur'an, juzu'i na 5, shafi na 455.
  4. ↑ Al-Tusi, Al-Tabayan, juzu'i na 8, shafi na 328; al-Tabarsi, Majma al-Bayan, juzu'i na 8, shafi na 548; Al-Sabzwari, Irshad al-Azhan, shafi na 425.
  5. ↑ Al-Qurtubi, Al-Jamae ahkam al-Qur’an, juzu’i na 14, shafi na 155; Al-Tabari, Jame al-Bayan, juzu'i na 21, shafi na 91.
  6. ↑ Al-Thalabi, al-kashfu wa al-Bayan, juzu'i na 8, shafi na 22; Al-Tabari, Jame al-Bayan, juzu'i na 21, shafi na 91.
  7. ↑ Moghniyya, al-Tafsir al-Kashif, juzu'i na 6, shafi na 205.
  8. ↑ Al-Mutahnah: 4 da 6.
  9. ↑ Ibn Manzoor, Lasan al-Arab, juzu'i na 14, shafi na 35.
  10. ↑ Al-Raghib Al-Isfahani, Mufradat alfaz al-qur'ani, shafi na 76.
  11. ↑ Ibn Attiyah, al-Muharrar al-wajiz, juzu'i na 4, shafi na 377
  12. ↑ Qarati, Tafsir Noor, juzu'i na 7, shafi na 344.
  13. ↑ Al-Smarqandi, Bahr al-Uloom, juzu'i na 3, shafi na 53; Al-Jarjani, Darj al-Darr, juzu'i na 2, shafi na 456.
  14. ↑ Makarem Al-Shirazi, Al-amsal, juzu'i na 13, shafi na 198
  15. ↑ Al-Siuti, Al-Dar al-Manthor, juzu'i na 5, shafi na 189; Al-Qami, Kunz al-Daqeeq, juzu'i na 10, shafi na 349.
  16. ↑ Al-Matridi, Tawilat Ahlul-Sunnah, juzu'i na 8, shafi na 368.
  17. ↑ Al-Zamakhshari, Al-Kashf, juzu'i na 3, shafi na 531.
  18. ↑ Makarem Al-Shirazi, Al-amsal fi fi Tafsir Kitab Allah al-Munazzal, juzu'i na 13, shafi na 198.
  19. ↑ Al-Tabarani, Al-Tafsir al-Kabeer, juzu'i na 5, shafi na 179
  20. ↑ Makarem Al-Shirazi, Al-amsal fi fi Tafsir Kitab Allah al-Munazzal, juzu'i na 13, shafi na 198.
  21. ↑ Al-Tabarani, Al-Tafsir al-Kabeer, juzu'i na 5, shafi na 179.
  22. ↑ Ibn Attiyah, al-Muharrar al-wajiz, juzu'i na 4, shafi na 377.
  23. ↑ Al-Smarqandi, Bahr al-Uloom, juzu'i na 3, shafi na 53; Al-Baydhawi, Anwar al-Tanzir, juzu'i na 4, shafi na 228; Nizam al-Araj, Gharaib al-Qur'an, juzu'i na 5, shafi na 456.
  24. ↑ Al-Thalabi, al-kashf wa al-Bayan, juzu'i na 8, shafi na 22; Al-Tabari, Jame al-Bayan, juzu'i na 21, shafi na 91. ↑
  25. ↑ Al-Tabarsi, Jami'ul al-Jamae, juzu'i na 3, shafi na 308.
  26. ↑ Moghniyya, al-Tafsir al-Kashif, juzu'i na 6, shafi na 205.
  27. ↑ Makarem Al-Shirazi, Al-amsal fi fi Tafsir Kitab Allah al-Munazzal, juzu'i na 13, shafi na 198.
  28. ↑ Ibn al-Jawzi, Zad al-Masir, juzu'i na 3, shafi na 455; Al-Thalabi, Tafsir al-Thalabi, juzu'i na 4, shafi na 340.
  29. ↑ Ibn Suleiman, Tafsir Muqatil bin Suleiman, juzu'i na 3, shafi na 483; Al-Tabarani, Al-Tafsir al-Kabeer, juzu'i na 5, shafi na 179; Al-Razi, Roz al-Janan, juzu'i na 15, shafi na 379.
  30. ↑ Al-Tabarsi, Jameem al-Jamae, juzu'i na 3, shafi na 308; Al-Tusi, Al-Tabayan, juzu'i na 8, shafi na 328.
  31. ↑ Al-Tusi, Al-Tabayan, juzu'i na 8, shafi na 328.
  32. ↑ Al-Tusi, Al-Tabayan, juzu'i na 8, shafi na 328; Al-Tabataba'i, Al-Mizan, juzu'i na 16, shafi na 28, Al-Qurtubi, Al-Jaami ahkam Al-Qur'an, juzu'i na 14, shafi na 155; Al-Faiz Al-Kashani, Tafsir al-Safi, juzu'i na 4, shafi na 180; Al-Shakuri, Tafsir Sharif Lahiji, juzu'i na 3, shafi na 622.
  33. ↑ Al-Qurtubi, Al-Jamae ahkam al-Qur’an, juzu’i na 14, shafi na 155; Al-Faiz Al-Kashani, Tafsir al-Safi, juzu'i na 4, shafi na 180; Al-Shakuri, Tafsir Sharif Lahiji, juzu'i na 3, shafi na 622.
  34. ↑ Makarem Al-Shirazi, Al-amsal fi fi Tafsir Kitab Allah al-Munazzal, juzu'i na 13, shafi na 197.
  35. ↑ Al-Reza'i, Tafsirin Qur'an Mehr, juzu'i na 16, shafi na 331. ↑
  36. ↑ Moghniyya, al-Tafsir al-Kashif, juzu'i na 6, shafi na 205; Al-Dinuri, al-Azhar, juzu'i na 2, shafi na 174. ↑
  37. ↑ Tabatabai, Al-Mizan, juzu'i na 16, shafi na 288; Al-Reza'i, Tafsirin Kur'an Mehr, juzu'i na 16, shafi na 331; Al-Qarati, Tafsir Noor, juzu'i na 7, shafi na 344. ↑
  38. ↑ Al-Qurtubi, Al-Jaami ahkam Al-Qur’an, juzu’i na 14, shafi na 156.
  39. ↑ Al-Qarati, Tafsir Noor, juzu'i na 7, shafi na 345.
  40. ↑ Al-Reza'i, Tafsirin Qur'an Mehr, juzu'i na 16, shafi na 332 da 333

Tsokaci

  1. ↑ sakamakon kur'ani ba littafi ne na tarihi ba, lallai akwai hikima cikin ambaton kissoshin annabawa, daga mafi muhimmancin waɗannan hikimomi shi ne nusantar da muminai zuwa ga abin kwaikwayo nagari
  2. ↑ ya zo cikin babin hujjoji (daga usulul fikhi) cewa zancen ma'asumi aikinda ta zartarwarsa dukkaninsu hujja ne, da wannan ne malamai suka yi imani kan cewa koyi da annabi (s.a.w) da binsa wajibi ne kan dukkanin musulmi cikin akidun gaskiya da dabi'u nagari da ayyuka nagargaru.(Atyabul al-bayan, j 10 shafi na 489)

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