Ayar Wilaya

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Ayar Wilaya

Ayar Wilaya (Larabci: آية الولاية) aya ce ta 55 Suratul Ma'ida da take bayani kan wilayar Allah da Manzon Allah da Muminai wanda suka bada infaki su na halin yin ruku'u , a ra'ayin Malaman tafsiri na Shi'a da Ahlus-sunna sha'anin saukar wannan aya ya kasance kan Hazrat Ali (A.S), da wannan dalili `Yan Shi'a suke dogara da wannan ayar kan tabbatar da wilaya da Halifancin Hazrat Ali (A.S) Malaman Ahlus-sunna sun fassara Kalmar ((Waliyyu)) da ma'anar Masoyi, sannan basu karbar kafa hujjar da `Yan Shi'a suka yi da wannan ayar ba kan tabbatar da halifancin Hazrat Ali (A.S) kishiyar Malaman Shi'a da suke cewa daga sha'anin saukar ayar za a fahimci cewa an iyakance da kebance misdakin waliyyu, saboda haka ba zai yiwu a fassara waliyyu da Masoyi ba, bari dai ma'anarsa shi ne wilaya (shugabanci) da kuma jibancin lamarin al'umma Anyi bahasi cikin littafan tafsiri da fikihu da Kalam kan wannan aya, Malaman Fikihu sun fitar da hukunce-hukunce daga wannan aya daga jumlarsu akwai cewa motsi da bai da yawa ba ya bata sallah.

Matanin Ayar

إِنّما وَلیُّکُمُ اللهُ و رَسولُهُ والَّذینَ ءَامَنوا الَّذینَ یُقِیمُونَ الصَّلوةَ و یُؤتُونَ الزَّکوة و هُم راکِعونَ
Kadai Allah ne Majibancin Lamarinku da Manzonsa da kuma wadanda suka yi Imani suke tsayar da Sallah da bada Zakka suna halin Ruku’u.


(Kur'ani: Ma'ida: 55)


Matsayi

Ayar wilaya tana daga cikin dalilan Shi'a kan tabbatar da wilayar Imam Ali (A.S) da kasancewarsa Halifan Annabin Muslunci (S.A.W).[1] wasu ba'arin Malamai suna ganin wannan aya matsayin mafi karfin dalili kan Imamancin Imam.[2] Malaman tafsirin Shi'a[3] da Ahlus-sunna[4]suna ganin Sababin saukar wannan ayar ya kasance sakamakon infaki da Hazrat Ali (A.S) ya bayar ga wani Fakiri a lokacin yana cikin Sallah. da wannan ne da kuma ayar haka kuma da batun Kyautar Zobe da ya yi ake kidaya su cikin Falalolin Imam Ali (A.S) wadanda ishara kansu ta zo cikin Alkur'ani, cikin littafin Al-Mustarshad Fil Al-Imama ya zo cewa Imam Ali (A.S) ya kafa hujja da wannan ayar kan tabbatar gaskiyarsa da hakkinsa a lokacin zaman Kwamitin Shura Mai dauke da mutane shida.[5] Hakika cikin litattafan Kalam[6] Tafsiri[7] da Fikihu[8] anyi bahasi kan wannan ayar, sabanin ra'ayi tsakanin Shi'a da Ahlus-sunna dangane da ma'anar Waliyyu ya haifar da zurfafar bahasi mai tarin yawa cikin tafsirin wannan aya.

Sha'anin Sauka

Allama Ɗabaɗaba'i
idan ya zamana an yi watsi da gayyar tarin riwayoyin da suka zo kan sha’anin saukar wannan ayar, to kacokan ya zama wajibi mu ajiye Tafsirin Kur’ani a gefe guda, saboda tare da tarin dukkanin wadannan riwayoyi amma mu gaza samun nutsuwa da yakini, to ta kaka za mu iya samun nutsuwa da wata riwayar guda daya ko biyu da suka zo sabanin wancan tafsiri?!

Almizan j 6 sh 8 shekara 1390 h kamari

Asalin Makala: Kyautar zobe

Bisa dogara da abin da aka nakalto daga riwayoyi, wata rana wani Fakiri ya shigo Masallacin Annabi (S.A.W) ya nemi taimako; amma babu wanda ya bashi komai, sai ya daga Hannunsa Sama ya ce: (ya Allah ka Shaida na nemi taimako a Masallacin Annabinka, amma babu wanda ya bani komai) daidai wannan lokaci Imam Ali (A.S) yana cikin ruku'u sai ya yi ishara zuwa ga Zoben da yake hannunsa, sai wannan Fakiri ya matsa kusa da shi ya cire Zoben daga hannunsa ya fita waje, sai wannan aya ta sauka.[9] Shaik Mufid ya ce wannan abu ya faru a 24 ga watan Zil Hijja.[10]

Ingancin riwayoyin Sha'anin Sauka

Wani rubutu na karni na shida, wanda ke da alaka da sawun kafar Imam Rida (A.S) da yake birnin Yazdi, wanda ke cikin gidan tarihin Astan Quds Razavi. An zana ayar wilaya a gefen aikin

Allama Tabataba'i: idan ya zamana an yi watsi da gayyar tarin riwayoyin da suka zo kan sha'anin saukar wannan ayar, to kacokan ya zama wajibi mu ajiye tafsirin Alkur'ani a gefe guda, saboda tare da tarin dukkanin wadannan riwayoyi amma mu gaza samun nutsuwa da yakini, to ta kaka za mu iya samun nutsuwa da wata riwayar guda daya ko biyu da suka zo sabanin wancan tafsiri?! Almizan j 6 sh 8 shekara 1390 h kamari Riwayoyin sha'anin saukar wannan aya sun kasance daga Sahhabai misalin Ibn Abbas[11] Ammar,[12] Anas Bin Malik,[13] Abu Rafi'u Madani,[14] da Mikdad[15] a cewar Khadi Iji daya daga cikin Malaman Ahlus-sunna, hakika Malaman Tafsiri sun yi ijma'i kan cewa wannan aya ta sauka kan sha'anin Hazrat Ali (A.S)[16] amma kuma tare da haka Ibn Taimiyya[17] Ibn Kasir[18] Fakhrur Razi[19] sun raunana hadisin da yake Magana kan sha'anin saukar wannan aya, haka kuma wasu ba'arin Tafsiran Ahlus-sunna dangane da cewa wannan aya kan su wa ta sauka sun kawo ra'ayoyi guda hudu: Imam Ali (A.S) Ubbadatu Bn Samit, Abubakar Bin Abi Kuhafa da kuma baki dayan Musulmai.[20] Ibn Shu'uba Harrani cikin littafin Tuhaful Al-Ukul yana ganin Hadisan da suka zo kan sha'anin saukar wannan aya matsayin ingantattun hadisai da aka yi ijma'i cikinsu,[21] a ra'ayin Allama Tabataba'i a cikin tafsirul Almizan, hakika riwayoyin sha'anin saukar wannan aya riwayoyi ne da suke dacewa da Alkur'ani.[22] a cewar malamin Manya-manyan Malaman tafsiri da hadisi sun nakalto wadannan hadisai kuma basu nuna sabaninsu da su ba, wasu ba'ari kamar misalin Ibn Taimiyya da ya saba da riwayoyin hakika wadannan mutane da ire-irensu sun kure nuna kiyayyarsu ga Hazrat Ali (A.S)[23]

Shiryarwa kan Wilayar Hazrat Ali (A.S).

Malaman Shi'a suna ganin wannan aya dalili ce kan wilaya da halifancin Imam Ali (A.S) a ra'ayinsu wannan aya ta fara da wannan kalma ta Innama (Kadai) hakika a Adabin harshen Larabci duk lokacin da Jumla ta fara da innama (kadai) to tana kebance Mafhumin Jumlar,[24] ma'ana cikin wannan ayar an takaice da iyakance da kebance wilaya cikin Allah da manzonsa da wadanda suke yin infaki suna halin ruku'u,[25] kan asasin sha'anin saukar wannan aya hakika misdakin wadanda suke bada infaki suna halin ruku'u shi ne Imam Ali (A.S).[26] Cikin wata riwaya daga Imam Sadiƙ (A.S) an dogara da wannan ayar da kuma ayar Ulul Amru, kan tabbatar da da'a ga Wasiyyan Allah.[27]

Bambancin Ma'anar Waliyyu Cikin Mahangar Shi'a da Ahlus-sunna.

Da yawa yawan Malaman Ahlus-sunna sun yarda da cewa wannan aya ta sauka ne kan sha'anin Hazrat (A.S) sai dai cewa kuma a ra'ayinsu Kalmar Waliyyu ta zo ne da ma'anar Masoyi ko kuma Mataimaki bawai Majibanci ba.[28] amma kuma Malaman Shi'a sun fassara Kalmar da Majibanci, Ma'abocin zabi,[29] a cewar Makarim Shirazi, soyayya bata kebanci wadanda suke bada infaki da zakka suna halin ruku'u ba, bari dai gamammen hukunci ne, wajibi baki dayan Musulmi su so junansu kuma su taimaki junansu, daidai lokacin da abin da ya dace da saukar ayar Misdakin Waliyyu kadai ya gasgatuwa ne cikin Hazrat Ali (A.S) saboda haka Kalmar waliyyu a cikin wannan aya ta zo da ma'anar wilaya da jibanta, kuma ckin kebantar kasancewarta saukarta kusa da wilayar Allah da Annabi (S.A.W).[30]

Ku duba Makalar: Wilayar Imam Ali (A.S)

Fahimta ta Fikihu

  • rashin bacin Sallah sakamakon yin dan karamin motsi: wasu ba'arin Malaman fikihun Shi'a kan tabbatar da cewa karamin motsi baya bata Sallah sun dogara da kyautar zoben da Hazrat Ali (A.S) ya yi a halin ruku'u.[31]
  • Zakka ta hada da Sadakar Mustahabbi: cikin wannan aya an ambaci kyatar Zobe da sunan Zakka.[32]
  • wasu ba'arin Malaman fikihu cikin kokarin tabbatar da cewa niyya aiki ne na cikin zuciya ba dole bane sai an furtata a kan harshe sun dogara da wannan aya cikin kafa hujja.[33]
  • babu cin karo da juna tsakanin bada infaki da kuma halarto da zuciya: a cewar Allama Majlisi, karkatuwa daga wata ibada zuwa wata ibadar daban a cikin halin yin sallah babu cin karo da juna tare da hallaro da kamalar zuciya da kuma bada kyauta duka a lokaci daya,[34] haka kuma sun ce sallah da bada infakin Hazrat Ali (A.S) duka sun kasance domin Allah da wannan dalili ya zamana babu cin karo don Imam Ali (A.S) ya ji sautin Fakiri Mai neman Taimakon alhalin yana halin Sallah kuma ya bada infaki domin neman yardar Allah..[35] saboda riwaya ta zo cikin Ilalul Ash-Shara'i, Annabi (S.A.W) shima idan ya ji kukan yaro alhalin yana sallah sai ya gaggauta idar da sallar domin Mahaifiyar yaron ta zo da dauki danta.[36]

Bayanin kula

  1. ↑ Sheikh Mofid, Al-Ifsah fi al-Imamah, Almu'uutamaril al-Alami Le-alfiya Al-Sheikh Al-Mofid, shafi na 134; Tusi, Al-Tabayan, Dar Ihya Al-Trath al-Arabi, juzu'i na 3, shafi na 559.
  2. ↑ Tusi, Talkhis al-Shafi, 1382, juzu'i na 2, shafi na 10.
  3. ↑ Misali, duba Tabarsi, Majmam al-Bayan, 1372, juzu'i na 3, shafi.324; Tusi, Al-Tabayan, Dar Ihya Al-Trath al-Arabi, juzu'i na 3, shafi.558-559; Faiz Kashani, Tafsir al-Safi, 1415 AH, juzu'i na 2, shafi.44; Tabatabai, Al-Mizan, 1390 AH, juzu'i na 6, shafi na 8.
  4. ↑ Misali, duba: Hakim Haskani,Shawaheed al-Tanzil , 1411 AH, juzu'i na 1, shafi na 209-239
  5. ↑ Tabari, al-Mustarshad, 1415 AH, shafi na 353.
  6. ↑ Misali, duba Seyyed Morteza, al-Dhakhirah, 1431 AH, shafi na 439.
  7. ↑ Misali, duba al-Mizan, 1390 AH, juzu’i na 6, shafi na 8.
  8. ↑ Misali, duba Fazel Miqdad, Kenz al-Irfan, 1425 AH, juzu'i na 1, shafi na 158.
  9. ↑ Hakim Haskani, shawaheed Al-Tanzil, 1411 AH, Mujalladi na 1, shafi na 209-239; Qommi, Tafsirin Qummi, 1404 AH, juzu'i na 1, shafi na 170; Ayashi, Tafsir al-Ayashi, 1380H, juzu'i na 1, shafi na 327, H. 137
  10. ↑ Sheikh Mofid, Masar al-Shia, 1414 AH, shafi na 41.
  11. ↑ Hakim Haskani, Shawaheed Al-Tanzil, 1411 AH, Mujalladi na 1, shafi na 232.
  12. ↑ Siyuti, Al-Durrul al-Manthor, 1403 AH, juzu'i na 3, shafi na 106
  13. ↑ Hakim Haskani,shawaheed Al-Tanzil, 1411 AH, Mujalladi na 1, shafi na 225.
  14. ↑ Tabarani, Al-Mu'ajm al-Kabir, Beta, Juzu'i na 1, shafi na 321-320, H. 9559.
  15. ↑ Hakim Haskani,shawaheed Al-Tanzil, 1411 AH, Mujalladi na 1, shafi na 228.
  16. ↑ Eiji, al-Mawakif, Alam al-Katb, shafi na 405.
  17. ↑ Ibn Taimiyyah, Minhaj al-Sunnah, 1406 Hijira, juzu'i na 7, shafi na 7-9.
  18. ↑ Ibn Kathir, Tafsirul Al-Kur'an al-Azeem, Dar al-Kitab al-Alamiya, juzu'i na 3, shafi na 125-127.
  19. ↑ Fakhr Razi, Tafsir al-Fakhr al-Razi, 1420 AH, juzu'i na 12, shafi na 383-385.
  20. ↑ Ibn Jozi, Zad al-Masir, Dar al-Kitab al-Arabi, juzu'i na 1, shafi na 561.
  21. ↑ Ibn Shuba Harrani, Tohf al-Aqool, 1404H, shafi na 459.
  22. ↑ Ɗabaɗaba'i, Al-Mizan, 1390 AH, juzu'i na 6, shafi na 20.
  23. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 6, shafi na 25.
  24. ↑ Ibn Hisham, Mughni al-Labib, 1410 AH, juzu'i na 1, 39.
  25. ↑ Sayyid Morteza, Al-Dakhirah, 1431H, shafi na 439.
  26. ↑ Shushtri, Ahqaq al-Haq, 1409 AH, juzu'i na 2, shafi.400; Hakim Haskani, shawaheed Al-Tanzil, 1411 AH, Mujalladi na 1, shafi na 209-239.
  27. ↑ Kulaini, Al-Kafi, 1407H, shafi na 187.
  28. ↑ Aji, Al-Mawakif, Alam al-Katab, Mujalladi na 1, 405.
  29. ↑ Duba Tabatabai, Al-Mizan, 1390 AH, juzu'i na 6, shafi na 8; Fayoumi, al-Masbah al-Munir, 1414 AH, juzu'i na 2, shafi na 672; Shushtri, Ahqaq al-Haq, 1409 AH, juzu'i na 2, shafi na 408.
  30. ↑ Makarem, Tafsir Namuneh, 1374, juzu'i na 4, shafi na 423.
  31. ↑ Fazel Moqdad, Kenz al-Irfan, 1425 AH, juzu'i na 1, shafi na 158.
  32. ↑ Fazel Miqdad, Kanzal-Irfan, 1425 AH, juzu'i na 1, shafi na 158.
  33. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 81, shafi na 281.
  34. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 81, shafi na 281.
  35. ↑ Tabasi, "nashane Velayat wa juryane Khatambakhshi flow", shafi na 49.
  36. ↑ Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 81, shafi na 281.

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