Ayar Tablig

Daga wikishia
Shajre Tayyaba kafet da ayar Tabligh ana saƙa a gefen bagaden. Ana ajiye wannan aikin a Astan Qods Razavi Carpet Museum

Ayatu Tablig, (Larabci: آية التبليغ) Ma'ida 67, tana daga ayoyi na karshen sauka a wurin Annabi (S.A.W) wacce kan asasin ta ne Ubangiji ya umarce shi da ya isar da sakonta zuwa ga mutane, idan kuma ya gaza isar da wannan sako to fa daidai yake da bai isar da sakon Annabta ba gaba daya. A wurin `yan Shi'a da ba'arin wasu daga Ahlus-sunna wannan aya ta sauka a 18 ga watan zil-hijja watau lokacin hajjin bankwana, a imanin `yan Shi'a Halifanci da wasiccin Imam Ali (A.S) shi ne maudu'in wannan aya, kuma bayan saukar ta Annabi (S.A.W) ya isar da wannan umarni na Ubangiji zuwa ga Mutane.


Matani da Tarjamar Ayar

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّـهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّـهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
Ya kai wannan Manzo ka isar da abin da aka saukar gareka daga Ubangijinka kuma idan baka isar ba lallai baka isar da sakonsa ba kuma Allah zai kareka daga Mutane. .


(Kur'ani:Ma'ida: 67)


Sha'anin Sauka

Asalin Makala: Waƙi'ar Ghadir

Malaman Tafsiri sun yi bayani karara kan cewa Ayar Tablig ta sauka ne bayan dawowar Manzon Allah (S.A.W) daga Hajjin Bankwana a wani wuri da ake kiransa da Ghadir Kum 18 ga watan Zil-Hijja [1] a cikin masadir din Ahlus-sunna nan ma akwai wata riwaya da ta ke bayanin lokaci da wurin da wannan aya ta sauka [2] Malaman Shi'a tare da dogara kan riwaya daga Imaman Shi'a da ba'arin wasu Sahabbai, sun bayyana cewa sha'anin saukar ayar ya kasance saboda Halifancin Sarkin Muminai Aliyu (A.S) [3] Malaman Ahlus-sunna sun bayyana sababin saukar ayar da fara kawo sako ko kuma dorawa Annabi taklifi domin isar da sakon muslunci [4] Kan asasin Masadir din Shi'a, Jibirilu ya zo wurin Annabi (S.A.W) a lokacin Hajjin Bankwana ya bukace shi ya karbi Mubaya'ar daga hannun mutane kan Halifanci Ali (A.S) amma Annabi saboda kiyyaya Kuraishawa da Munafukai da kiyayyar da suke yiwa Sarkin Muminai (A.S) sai ya ji tsoran ka da wannan sako ya sanya mutane su koma inda suka baro a Jahiliya kawunansu ya rarrabu, sai ya nemi Allah ya kare shi daga sharrin mutane, sai Mala'ika Jibrilu ya kara dawo wa a karo na biyu a Masallacin Khaifu ya sauka wurin Annabi ya kara umartar sa da isar da wannan sako ba tare da yi masa alkawarin bashi kariya daga hatsarin mutane ba, a karo na uku da ya kara sauka wurinsa ya kasance a kan hanya tsakanin Makka da Madina ya kara umartar Annabi (S.A.W) da ya isar da wannan sako, sai Annabi (S.A.W) ya cewa Jibrilu ina jin tsoran dalilin halifancin Ali kada mutane su dauke Makaryaci ka da suki karbar Maganata. Daga karshe Mala'ika ya sauka gareshi kusa da wani tarin ruwa da ake kira da Ghadir Kum ya kara maimaita masa umarnin isar da wannan sako, ya kuma bayyana masa alkawarin Allah na bashi kariya da Munafukai [5]

Wasu Fuskokin

Akwai wasu fuskoki kan illa da dalili da Malamai suka ambata kan saukar wannan aya amma Malami Ahlus-sunna da `yan Shi'a sun yi suka kan wadannan fuskoki:

1-Saukar Ayar A Makka

Wasu Ba'arin Malaman Ahlus-sunna sun tafi kan cewa Ayar Tablig ta sauka ne a Makka a farkon Manzanci, kuma sun bayyana dalilin saukar shine Umartar Annabi (S.A.W) domin isar da sakon addini zuwa ga Kafirai da Mushrikai, kan wannan asasi wasu riwayoyi, domin kare Annabi (S.A.W) daga Makircin Makiya sai aka sanya masa masu gadi, amma bayan saukar Ayatu Tablig sai Annabi (S.A.W) Ya sallame su ya ce Allah zai kare mu daga makirci da cutarwar Makiya, kari kan haka an dora masa nauyin isar da sakon muslunci ba tare da tsoro zuwa Kafirai da Munafukai [6]

Nakadi

Cikin Nakadi da suka kan wannan Mahanga, ance Malamai Tafsiri sun yi Itiifaki kan cewa suratu Ma'ida a Madina ta sauka [7] kan dacewa da riwayoyi da nakali daga Abdullahi ɗan Umar Suratu Ma'ida ita ce sura ta karshe da ta sauka [8] kan wannan asasi kaddara saukar Ayar Tablig a Makka da kuma cewa ayar da ake Magana a kanta tsawon shekaru ta kasance gashin kanta ana kuma karanta a haka ba tare da risker da ita cikin wata sura ba ko kuma a wani lokacin ta kasance cikin kundin adana bayanai, wannan Magana ba ta inganta ba [9] Kari kan haka wasu ba'arin Ma'abota nazari sun bayyana cewa riwayoyin da suka zo kan batun bawa Annabi (S.A.W) kariya a Makka Hadisai ne baki kuma ababen Inkari [10]

2-Isar da sako zuwa ga Ma'abota Littafi

Kamar yanda wasu ba'ari suka rubuta Ayatu Tablig a Madina ta sauka [11] kuma hadafin saukar ta ya kasance dorawa Annabi (S.A.W) nauyin isar da Sakon wahayi zuwa ga Ma'abota littafi [12] a cewar Abu Hayyan sakon da aka umarci Annabi (S.A.W) ya isar da shi bawani abu bane illa hukunci Rajamu (Jifa) da Kisasi wanda Yahudawa da Nasara suka jinkirta shi cikin Attaura da Linjila. [13] Babban dalilinsa kan wannan bayani nasa shine cewa ayoyin da suka gabace ta da wanda suka zo a bayanta duka su na Magana ne kan Yahudawa da Nasara saboda haka Ayatu Tablig ba zata zama bare wararriya daga wadanda suka gabace ta da wabda suka bayanta ba [14] Nakadi Bisa asasin Masadir na Tarihi bayan yakoki Musulmai da Yahudawa daga cikin akwai Yaƙin Bani Ƙuraiza da Yaƙin Khaibar karfin Yahudawa ya karye yayi rauni sosai sakamakon kwace Sansaninsu da korar wasu adadi daga cikinsu daga garin Madina, sun wayi gari basu da wani iko [15] Nasara ma haka suka kasance a Hijaz musammam a garin Madina karfi ya tafi, babu wata fito na fito da suka yi da musulmi sai a waki'ar Mubahala [16] shima bai faru bisa rokon Nasara Saboda bisa la'akari da karfi da ikon da Annabi (S.A.W) da Musulmi cikin karshen rayuwarsa bai kasance yana fuskantar wata barazana daga Yahudawa da Nasara ba da har za ta zama sababin tsoran isar da sakon addini Allah zuwa garesu, kari kan haka, Ayatu Tablig ba ta kasance bare daga ayar da gabaceta da wacce ta zo bayanta, saboda ayar da ta gabaceta da wacce ta bayanta duka suna Magana kan nakadi da suka kan Yahudawa da Nasara, suna zaton cewa bayan Wafatin Manzon Allah shikenan iko da karfin Musulmi ya zo karshe, kari da iko zai kara dawowa hannunsu, kash sai dai cewa Ayatu Tablig cikin ayyana Jagoranci da Shugabanci Al'ummar Musulmi bayan wafatin Annabi ta rusa wannan zato da tunani nasu ta kuma kunyata su, wannan maudu'i yana dacewa tare da ayar Ikmal wacce ta sauka bayan shelanta wilayar Imam Ali (A.S) [17]

3-Tunatar da Annabi

Ibrahim Bn Muhammad Hamawi Jawini daya daga cikin Malaman Hadisi kuma Sufi wand aya rayu a karni na 7-8 h, nisa dogara da wata riwaya daga Annabi (S.A.W) yana ganin wannan ayar ta sauka domin tunatar da Annabi (S.A.W) a cikin wannan riwaya cikin Tafiyar Mi'iraji zuwa Sama ta bakwai Annabi (S.A.W) ya ji karar wani sauti yana fadin Ali (A.S) ayar Allah ne kuma Masoyin Muminai, ka yi bayanin ko shi waye ga mutane, sai Annabi ya manta wannan sauti, to shine Ayatu Tablig ta sauka domin tunatar da shi [18]

Muhimman Nukdodi Cikin Ayar

Muhimmancin Wanann Aiki Wannan na shiryarwa kan matsayi da muhimmanci sakon da ake Magana kansa, saboda bayani karara ne cewa rashin isar da wannan sako daidai yake da rashin isar da Sakon Manzanci da Annabta, ba zai yiwu ayi wani tunanin cewa wannan sako ne kan abin da ya shafi Akida misali tauhidi Annabta da ma'ad ba ko kuma wani Maudu'i ne na Fiƙihu mislain hukunce-hukunce Sallah, Azumi da Hajji, saboda ita suratu Ma'ida tana daga cikin sura ta karshe da ta sauka, kuma dukkanin wadannan abubuwa tuntuni an rigaya an saukar masa da su kuma ya yi bayanin su ga mutane , za a iya cewa a karshen rayuwar Manzon Allah (S.A.W) layi ya zo kan shelanta wani batu kari kan muhimmanci da kasancewarsa bako ga mutane to kuma a mahallinsa ana kirga shi matsayin wani batu da yake kammala Asalin sakon Annabi (S.A.W) sannan ba wani abu bane face batun Shugabanci da Jagorancin al'ummar musulmi bayan Annabi (S.A.W), a hakika shine abin da aka dorawa Annabi (S.A.W) nauyin isar da sakonsa, batun yana da muhimmanci da ya kai ga rashin isar da shi daidai yake da rashin isar da sauran hukunce-hukunce da dokokin addini kuma addini zai zamana kamar Gangar Jikin da bata da Ruhi, ita ce dai Wilayatul Amri wacce karkashin izinin Allah Imam zai kasance mai gadi da kula da kuma tafiyar da lamurran addini, riwayoyin Shi'a da Ahlus-sunna duka suna karfafa cewa aya ta 67 cikin Suratu Ma'ida ta sauka ne game da Wilayar (A.S) [19]

Damuwar Annabi (S.A.W) dangane da isa da sako

Sakamakon hatsarin wannan Maudu'i, Annabi (S.A.W) ya shiga damuwa matuka kan isar da wannan sako, amma sai Ubangiji ya rarrashe shi tare da Alkawalin

«‌واللهُ یعْصِمُکَ مِنَ الناس‌»

Kuma Allah zai kareka daga mutane. Fadin hakan ya yaye masa dukkanin damuwa da tsoro, idan ma akwai wani damuwa bai wuce cwa kada su kashe shi gabanin isar da wannan sako, ko kuma damuwa da kada Munafukai su karyata shi su tuhume shi hakan ya hana addinin Allah tasiri ga mutane, [20] tare da la'akari koruwar saukar ayar kan Mushrikan Kuraishawada kuma Ma'abota littafi (Yahudu da Nasara) komai ya fito ya bayyana a fili cewa wanda ake nufi (Nasu) watau mutane sune Munafukai da suke cikin Musulmi [21] Annabi (S.A.W) cikin bayanin Imam Ali (A.S) a matsayin Magajinsa ya kasance cikin damuwar rashin amincewar Munafukai da irin Makircin da zasu shirya na lalata lamarin, saboda:

  • Hakika Munafukai sun kasance suna yin fatan samun Mukamin Magaji da Halifancin Annabi don shugabantar al'umma domin suna ganin duniyar na tattare cikin kaiwa ga samun magaji kuma Halifancin Imam Ali (A.S) zai rusa musu dukkanin fatansu da burinsu [22]
  • Shi Imam mutum da aka san Kaifi daya kuma babu karkacewa [23]
  • Sababbin Muslunta suna tsananin kiyayya da shi saboda mutum ne wanda ya karkashe danginsu Mushrikai a Yakokin da suka gabata [24]
  • Lokacin da Annabi (S.A.W) ya yi wafati Imam Ali (A.S) yana da shekaru 33 a duniya saboda haka karbar Jagorancinsa cikin mutanen da ske ganin yawan shekaru da tsufa a matsayin ma'auni cikin Jagora ba abu ne mai sauki ba [25] wannan lamari ya fito fili a yaƙin tabuka lokacin da Annabi (S.A.W) ya sanya shi Halifansa a Madina ko kuma a karshe rayuwarsa da ya na Usamatu Bin Zaidu a matsayin kwamandan yaƙi [26]

Jumlar Karshe ta Ayar

Jumlar ta karshe a wannan ayar

( إِنَّ اللهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ)

Lallai Allah baya shiryar da mutanen da suke Kafirai. Tare da abin da ayar ta kunsa nuni kan cewa abin nufi daga (Nasu0 a wannan aya sune dai wadancan Kafirai masu tsanantawa da suke ta kokari hana tabbatuwar sakon Annabi game da batun Wilayar Imam Ali (A.S) a cewar Allama Tabataba'i wannan Jumla ta

( إِنَّ اللهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ)

A hakika tana tafsirin jumlar da ta gabace ta ne

(وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ)

Ma'ana kare Annabi da addinin muslunci daga hatsari da barazana da makircin Munafukai. Da wanann yanayi Ubangiji ba zai taba bada dama ga wadannan Kafirai Munafukai Azzalumai da dukkaninsu sun kasance masu mummunan fata ga Muslunci da Annabi da Muslumai dukkanin tasiri da zasu hana isar da sako ba, duk da cewa a dan wani yankin lokaci da wuri sukan cimma burinsu amma sai dai cewa baya dawwama mai gushewa ne [27]

Bayanin kula

  1. ↑ Duba: Qomi, Tafsirin Qummi, 1412 AH, juzu'i na 1, shafi na 179; Ayashi, Tafsir al-Ayashi, 1380 AH, juzu'i na 1, shafi na 332.
  2. ↑ Duba: Siyuti, Alder al-Manthor, 1414 AH, juzu'i na 2, shafi na 298; Alousi, Ruh al-Ma'ani, 1405 AH, juzu'i na 6, shafi na 194.
  3. ↑ Kulaini, Al-Kafi, 1401 AH, juzu'i na 1, shafi na 290, h. 6; Tabarsi, al-Ihtjaj, 1401 AH, juzu'i na 1, shafi na 57; Abul Fattouh Razi, Ruz al-Jinnan da Ruh al-Jinnan, 2017-2018, juzu'i na 4, shafi na 275-281.
  4. ↑ Duba: Tabari, Jame al-Bayan, 1422 AH, juzu'i na 8, shafi na 567-569; Thaalabi, Javaher al-Hasan, 1416 AH, juzu'i na 1, shafi.442; Siyuti, Durrul al-Manthor, 1414 AH, juzu'i na 2, shafi na 298; Abuhian, Tafsir al-Bahr al-Muhit, 1983, juzu'i na 3, shafi na 529.
  5. ↑ Tabarsi, Elamul Al-Wara, 1417 AH, juzu'i na 1, shafi na 261.
  6. ↑ Duba: Tabari, Jame al-Bayan, 1422 AH, juzu'i na 8, shafi na 567-569; Thaalabi, Javaher al-Hasan, 1416 AH, juzu'i na 1, shafi.442; Siyuti, Durrul al-Manthor, 1414 AH, juzu'i na 2, shafi na 298.
  7. ↑ Ibn Attiyah, Almuaharrar Al-wajiz, 1422H, juzu'i na 5, shafi na 5; Qurtubi, Al-Jamael Ahkam Al-Qur'an, 1965, juzu'i na 3, shafi na 30.
  8. ↑ Tirmizi, Al-Jamae al-Sahih, 1408 Hijira, juzu'i na 5, shafi na 261.https://fa.wikishia.net/view/%D8%B9%D8%A8%D8%AF%D8%A7%D9%84%D9%84%D9%87_%D8%A8%D9%86_%D8%B9%D9%85%D8%B1
  9. ↑ Ibn Ashur, Tafsir Tahrir, 1984, juzu'i na 6, shafi na 256.
  10. ↑ Ibn Kathir, tafsirin kur’an al-Azeem, Darul Qalam, juzu’i na 2, shafi na 132.
  11. ↑ Abuhian, Tafsir al-Bahr al-Muhit, 1983, juzu'i na 3, shafi na 529.
  12. ↑ Tabari, Jame al-Bayan, 1422 AH, juzu'i na 4, shafi na 6, shafi na 198; Fakhr Razi, al-Tafsir al-Kabir, Dar Ihya al-Trath, juzu'i na 12, shafi na 401.
  13. ↑ Abu hayyan, Tafsir al-Bahr al-Muhit, 1983, juzu'i na 3, shafi na 529.
  14. ↑ Fakhr Razi, Al-Tafsir al-Kabir, Farfadowar al'ada, juzu'i na 12, shafi na 50.
  15. ↑ Jam'iyyun: 26-27; Shafin: 2-4.
  16. ↑ Al-Imran: 61.
  17. ↑ Tabarsi, Elamul Alwara, 1417 AH, juzu'i na 3, shafi na 246; Hawezi, 1383, juzu'i na 1, shafi na 587-590
  18. ↑ Hamavi Jovini, Faraid al-Samatin, 1400 AH, juzu'i na 1, shafi na 158.
  19. ↑ Tabatabaei, Mohammad Hossein, Al-Mizan fi Tafsirin Qur'an, juzu'i na 6, shafi na 46 da 48
  20. ↑ Tabatabaei, Mohammad Hossein, Al-Mizan fi Tafsirin Qur'an, juzu'i na 6, shafi na 44
  21. ↑ Tabatabaei, Al-Mizan, juzu'i na 6, shafi na 47
  22. ↑ Ayashi, Tafsir al-Ayashi, 1380 AH, juzu'i na 2, shafi na 97, 99.
  23. ↑ Abulfatuh Razi, Rouz al-Janan, 2017-2018, juzu'i na 4, shafi 276
  24. ↑ https://valiasr-aj.com/persian/shownews.php?idnews=9152
  25. ↑ Dinuri, Al-Imamah da Al-Siyaseh, 1413 AH, shafi na 29.
  26. ↑ Tabari, Tarikh al-Tabari, 1387 Hijira, juzu'i na 3, shafi na 186.
  27. ↑ Tabatabai, Al-Mizan, juzu'i na 6, shafi na 52

Nassoshi

  • Alousi, Mahmoud bin Abdullah, Ruh al-Ma'ani fi Tafsir al-Qur'an al-Azeem da Al-Saba al-Mathani, Beirut, Darahiya al-Trath al-Arabi, 1405H.
  • Ibn Ashour, Muhammad Tahir, Tafsir Tahrir da al-Tanweer, Tunis, Bina, 1984.
  • Ibn Attiyah, Abdul Haq bin Ghalib, editan al-Ujiz fi Tafsir al-Kitab al-Aziz, wanda Mohd Abd al-Salam Abd al-Shafi, ya yi bincike a Beirut, Dar al-Kitab al-Alimeh, 1422H.
  • Ibn Qutiba, Abdullahi bin Muslim, Imamah wa Al-Siyasa al-Moruf a cikin tarihin halifofi, mai bincike: Ali Shiri, Kum, Sharif Razi Publications, 1413 AH.
  • Ibn Kathir, Ismail Ibn Umar, Tafsirin Qur'anul Azeem, Khalil Mays, Beirut, Darul Qalam, Bita ya yi bincike.
  • Abol Fattouh Razi, Hossein bin Ali, Tafsir na Ruz al-Jinnan da Ruh al-Jinan, Mohaghegh Abolhasan Shearani da Ali Akbar Ghafari, Tehran, 2007-2018.
  • Abuhian, Muhammad bin Yusuf, Tafsir al-Bahr al-Muait, Beirut, Bina, 1983.
  • "Tsoron Manzon Allah, daga shelanta halifancin Amirul Muminina (a.s)", gidan yanar gizon Cibiyar Bincike ta Sayyidina Wali Asr (AS), kwanan wata: 20 ga Mayu, 1395 Hijira, ziyara. kwanan wata: Maris 26, 1401 AH.
  • Tirmidhi, Muhammad ibn Isa, Al-Jamae al-Sahih, Mohaghegh Shakir Ahmad Muhammad, Beirut, Dar al-Kitab al-Alamiya, 1408H.
  • Thaalabi, Abdurrahman bin Ahmad, Al-Jawahir al-Hassan fi Tafsirin Alkur’ani, Abu Muhammad Ghamari Idrisi Hosni ya sake duba shi, Beirut, Bina, 1416 Hijira/1996 Miladiyya.
  • Hamvi Juvini, Ibrahim bin Mohammad, Faraid al-Samatin, tare da gyara daga Mohammad Baqer Mahmoudi, Beirut, Al-Mahmoudi Foundation, 1400 AH.
  • Hawizi, Abdul Ali bin Juma, Littafin Tafsirin Nur al-Saqalin, Hashim Rasouli Mahalati ya gyara shi, Qum, Al-Matabah Al-Alamiya, 1383.
  • Siyuti, Jalal al-Din, Al-Dar al-Manthur fi al-Tafsir al-Mathur, Beirut, Darul-Fikr, 1414H.
  • Tabarsi, Ahmad bin Ali, Al-Ihtjaj, Mashhad, Al-Mortaza Publishing House, bugun farko, 1403H.
  • Tabarsi, Fazl bn Al-Hassan, bayyani na Al-Wari tare da tutocin Al-Hadi, Qum, Mu’assasar Al-Baiti, tsira da amincin Allah su tabbata a gare shi, Lahiya al-Trath, 1417 Hijira.
  • Tabarsi, Fazl bn al-Hassan, Majma al-Bayan fi Tafsir al-Qur'an, Hashim Rasouli Mahalati da Fazlullah Yazdi Tabatabai, Beirut 1408H suka gyara kuma suka inganta shi.
  • Tabari, Muhammad bin Jarir, Al-Jamae al-Bayan on Taweel Ai Al-Qur'an, Abdullah bin Abdul Mohsen al-Turki ya yi bincike, [ba a sanya shi ba], Dar Hajar Lalprinta va Nashar, bugun farko, 1422H/2001 Miladiyya.
  • Tabari, Muhammad bin Jarir, Tarikh al-Tabari (Tarikh Al'umam wal Almuluk ), bincike na Muhammad Abulfazl Ibrahim, Beirut, Ra'e' al-Tarath al-Arabi, 1387.
  • Ayashi, Muhammad Bin Mas'ud, Tafsir Al-Ayashi, bisa kokarin Hisham Rasouli Mahalati, Tehran, Al-Maktab Al-Ilamiya al-Islami, 1380H.
  • Kulaini, Muhammad Ibn Yaqub, Al-Kafi, da kokarin Ali Akbar Ghafari, Beirut: Dar al-Taarif, 1401H.
  • Fakhr Razi, Mohammad bin Omar, Mufatih al-Ghaib (Al-Tafsir al-Kabir), Beirut, Dar Ihya al-Trath al-Arabi, Bita.
  • Qortubi, Mohammad bin Ahmad, Al-Jamei Lahkam Al-Qur'an, Beirut, 1965, Tehran offset print 1364.
  • Qomi, Ali Ibn Ibrahim, Tafsirin Qummi, Beirut, Al-alami Foundation for Publications, 1412 AH/1991 AD.
Daga "https://ha.wikishia.net/w/index.php?title=Ayar_Tablig&oldid=11799"