Ayar shaida

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Ayar Shaida

Ayar shaida (Larabci: آية الشاهد) ita ce aya ta goma sha bakwai 17 a cikin Suratul Hudu, wadda take tabbatar da haƙiƙanin gaskiyar annabtar manzon Allah (S.A.W) wadda ta kasance ta hanyar Alkur'ani maigirma da Muminai na Hakika da kuma littatafan da aka saukar daga sama. Waɗanda suka gabaci Al-ƙurani. bayan Mushrikai sun zargi Annabi (S.A.W) da kasancewa Makaryaci domin tausasar sa da kuma ƙarfafa imaninsa Sai wannan aya ta sauka.

Ya zo cikin littatafan tafsiri da kuma riwayoyi na ɓangaren shi’a da na Ahlus-sunna cewa abinda ake nufi da shaida a cikin wannan ayar shine Imam Ali (A.S) ɗan abi ɗalib. Hakanan wasu ruwayoyin sun ambaci Jibrilu da kuma shi kanshi manzon Allah a matsayin shaida, wasu kuma suka ce Al-kurani ne. Hakim Hasakani ya kawo riwayoyi sama da 16 da suke tabbatar da cewa Imam Ali (AS) shaida ne a cikin littafin Shawaheed At-Tanzil Hakanan ana kafa hujja da ayar shaida kan tabbatar da wilayar Imam Ali Bin abi Talib kan Halifancin Imam Ali (A.S) sabida siyaƙin ayar babu makawa manzon Allah shine shaida, Don haka kasancewar ayar mubahala (fito na fito) tanuna imam Ali kansa shine annabi kansa, hakan annabi shine imam ali kansa.

Nassin Aya

Aya ta goma sha bakwai 17 a Suratul Hudu [1]ta shahara ana kiranra da sunan ayar shaida.

افمن كان على بيينة من ربه ويتلوه شاهد منه ومن قبله كتب موسى اماما ورحمة ، أولئك يؤمنون به ، ومن يكفر به من الأحزاب فالنار موعدهم فلا تك فى مرية منه انه الحق من ربك ولكن أكثر الناس لا يؤمنون
Shin yanzu wanda ya kasance kan hujja bayananniya daga Ubangijinsa kuma wata shaida taba biyar sa daga gare shi. kuma gabaninsa akwai littaffin Musa abin koyi da rahama, waxannan suna yin imani da shi, duk wanda ya kafirta da shi daga qungiyoyi to wuta ce makomarsa. saboda haka kada ka kasance cikin shakka daga gare shi lallai shi gaskiya ne daga Ubangijinka sai dai cewa mafi yawan mutane basa imani.


(Kur'ani: Hudu: 17)


Abinda Ayar Ta Kunsa

Allama Ɗabaɗaba'i a cikin tafsirin Almizan ya ce ana fahimta daga zahirin ayar cewa ta sauka ne domin samar da yanayin tabbatar diga-digan Annabi (S.A.W) da kuma karfafarsa kan abin da Allah ya saukar masa. ance wannan aya ta sauka ne kan kihsiyantar Mushirikai bisa tuhumr Annabi (S.A.W) da suka yi da ƙarya, da wannan Allah ya umarce shi da su zo da surori guda goma[2] Ya zo cikin tafsirin amsal da majma'ul al-bayan mahanga guda biyu. Mahanga Ta Farko:

  • Abin da ake nufi da
    افمن كان على بثينة منه به
    shi ne Manzon Allah (S.A.W) ta hanya uku za a tabbatar da gaskiyar annabtakar sa.

1:- kasancewar al-kurani wanda ya kasance bayyananniyar hujja. 2:- littattafan da aka saukar daga sama wanda suka gabata irinsu Attaura da suka yi nuni zuwa siffofin Manzon Allah (S.A.W) bayyanannu 3:- Mabiya Annabi na gaskiya Masu sadaukarwa Muminai misalin Ali Bin Abi Talib wadanda samuwar mutane irinsu a kowacce tafiya tana gasgata wannan Matafiya.[3]

  • Na biyu: ma'anar ayar «أَفَمَنْ كانَ عَلى بَينَةٍ مِنْ رَبِّهِ» su ne dukkanin muminai da suka yi imani da shi suka kuma gasgata annabtar Annabi Muhammad (S.A.W) bayan abin da suka gani da idanunsu daga bayyanannun dalilai, da gasgata littafai da suka zo daga Allah daga wadanda suka gabata da suka yi busharar annabtar Muhammad (S.A.W).[4]

game da ma'anar "Bayyina" Allama Tabataba'i ya ce tana nufin wani abu da yake bayyanar da waninsa kamar misalin haske.[5] Tabarsi ya ce ayar «بينة من ربّه» (Wata shaida daga ubangijinsa) tana da ma'anar hujja daga hankalinsa.[6]

Wane ne Shaida

Wasu daga Malaman tafsiri na shi’a da Ahlus-sunna sun tafi akan cewa shaida a cikin aya ta goma sha bakwai 17 ta suratul Hudu, shi ne Imam Ali Bin abi Talib kasancewar sa farkon wanda ya yi imani da Annabi muhammad (S.A.W).[7] Sannan ya zo daga riwayar Imam Ali (A.S) kan tabbatar da shi ne shaida da kansa acikin ayar.[8] Hakim Hasakani ya rawaito cikin littafinsa Shawaheed At-Tanzil riwayoyi sha biyar 15 wadanda ke bayyana Imam Ali (A.S) a matsayin shaida cikin ayar.[9]

Daga cikin riwayoyin akwai riwayar Anas Bin malik kan cewa

افمن كان على بينة من ربه

ya ce shi ne Imam Ali Bin Abi Talib, sannan Imam Ali ya kasance harshen manzon Allah (S.A.W) (wakilinsa) zuwaga mushirikan makka alokacin da suka saba al-ƙawarinsu da annabi.

Akwai wasu riwayoyin (Ɗabarasi) daban akan abinda ake nufi da shaida acikin ayar shi ne Jibrilu, sakamakon shi ne me karantawa manzon Allah wahayi (kur'ani) daga Allah, wasu kuma suka tafi akan cewa shaida shi ne harshen manzon Allah (S.A.W) zuw aga mutanen makka kan warware alkawari da suka yi.[10] Akwai wasu ra'ayoyi game da abin da ake nufi da shaida a cikin ayar.[11] Daga cikinsu akwai abin da Al-Tabarsi ya ambata a cikin Majma’ Al-Bayan cewa abin da ake nufi da shaida shi ne Jibrilu, tun da ya karanta Alqur’ani daga Allah zuwa ga Annabi (S.A.W), kamar yadda wasu suka ce abin da ake nufi shi ne. Harshen Annabi (S.A.W) da yake karanta Alkur’ani da shi, wasu kuma suna ganin cewa abin da ake nufi da shi shi ne Alkur’ani.[12]

Sai dai Allama Ɗabaɗaba'i ya yi raddi akan sauran ra’ayoyin sannan ya kafa hujja da riwayoyi a bisa kasancewa Imam Ali (A.S) shi ne shaida a cikin wannan ayar.[13]

Shiryarwa zuwa ga Wilayar Imam Ali Da Halifancinsa

an yi amfani da ayar Wilaya domin Tabbatar da matsayin da wilayar (imamanci) da kuma halifancin (shugabanci) Wasu daga masana da kuma tahkiki sun ce kalmar "يتلوه" da ke cikin ayar shaida tana nufin "يتّبعه" da ma’anar yana binsa ba yana karanta shi ba, sabida lamirin "يتلوه" acikin "منه" yana komawa ne ya zuwa "افمن" a farkon ayar, bisa hakane abin nufi da lamirin منه shi ne wanda yake da alaka ma'anawiyya da zatiyyar Manzon Allah (S.A.W),[14] kuma na nufin shi Annabin a kankin kansa.[15]

Mahanga A Cikin Attaura

An ambaci littafi daya daga cikin littattafan da aka saukar (Attaura) acikin ayar shaida, dalilin hakan shine watsuwar ra’ayoyin Yahudawa da abinda suka yi imani da shi a cikin al’ummar Musulmi, da kuma yanayin da Alkur'ani ya sauka a ciki da Kiristoci da suke garuruwan sham da Yaman,[16] Karin dalili kuma shine ambaton siffofin Manzon Allah da ya zo cikin Attaura a bayyane.[17]

Bayanin kula

  1. ↑ Allameh Hali, Nahj al-Haƙ, 1407H, shafi na 195.
  2. ↑ Allama Tabatabai, Al-Mizan, juzu'i na 10, shafi na 183.
  3. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 5, shafi na 226; Makarem Shirazi, Tafsir Amsal, 1371, juzu'i na 9, shafi na 51-52.
  4. ↑ al-Tabarsi, Majma al-Bayan, juzu'i na 5, shafi na 226; Makarem Al-Shirazi, Tafsir Al-Hatham, juzu'i na 6, shafi na 495.
  5. ↑ Allama Tabatabai, Al-Mizan, juzu'i na 10, shafi na 183.
  6. ↑ Al-Tabarsi, Majma al-Bayan, juzu'i na 5, shafi na 226-227
  7. ↑ Al-Havizi, Nur al-Saghalin, juzu'i na 2, shafi na 344-346; al-Tabarsi, Majma al-Bayan, juzu'i na 5, shafi na 226-227; Al-Siuti, Al-Dar al-Manthor, juzu'i na 3, shafi na 324.
  8. ↑ Al-Hilali, littafin Salim bin Qais Al-Hilali, juzu'i na 2, shafi na 903; Ibn Uqda al-Kufi, Fad'eel Amir al-Mu'minin (AS), shafi na 193.
  9. ↑ Al-Haskani, Shawaheed Al-Tanzir, Juzu'i na 1, shafi na 359-370.
  10. ↑ Al-Haskani, Sahawaheed Al-Tanzir, juzu'i na 1, shafi na 366.
  11. ↑ Al-Kulayni, Al-Kafi, juzu'i na 1, shafi na 190; Ibn Hayyun al-Maghribi, Rukunnan Musulunci, juzu'i na 1, shafi na 19.
  12. ↑ Al-Tabarsi, Al-Bayan Complex, juzu'i na 5, shafi na 226-227.
  13. ↑ Allama Tabatabai, Al-Mizan, juzu'i na 10, shafi na 185 da 194-196.
  14. ↑ Al-Mansouri, “Wujuhu Muktalaf Adab Dar Iabarat Agazin aye 17 dar tafsir iabarat shahid minhu” shafi na 119.
  15. ↑ Al-Mansouri, “Wujuhu Muktalaf Adab Dar Iabarat Agazin aye 17 dar tafsir iabarat shahid minhu” shafi na 119.
  16. ↑ Makarem Al-Shirazi, Tafsir al-amsal, juzu'i na 6, shafi na 497.
  17. ↑ Makarem Al-Shirazi, Tafsir al-amsal, juzu'i na 6, shafi na 498.

Nassoshi

  • Ibn Hayun al-Maghribi, Nu'man bn Muhammad,Da'a'imul Islam fi Zikiril Halal wa Haram, Al-ƙadaya da Al-Ahkam, Kum, Al-Bait (A.S.), Bugu na biyu, 1385 Hijira.
  • Ibn Ughda Kufi, Ahmad Ibn Muhammad, Fadael Amir al-Mu'minin (AS), ƙom, Dilil Ma, 1424H.
  • Haskani, Obaidullah bin Abdallah, shawaheed Al-Tanzil,Tehran, Cibiyar Buga Ma'aikatar Shiriya, 1411H.
  • Hawizi, Abd al-Ali bin Juma, Tafsir Noor Al-Saghalin, ƙum, Ismailian Institute, 1415 AH.
  • Siyuti, Abd al-Rahman bin Abi Bakr, Al-Dur al-Manthur fi al-Tafsir al-Mathur, ƙom, Ayatullah Murashi Najafi Library, 1404 AH.
  • Tabatabaei, Mohammad Hossein, Al-Mizan fi Taƙsir al-ƙur'an, Beirut, Al-Alami Press Institute, 1390 AH.
  • Tabarsi, Fazl bin Hassan, Majma Al Bayan, Tehran, Nasser Khosro, 1372.
  • Allameh Hali, Hassan bin Yusuf, Nahj al-Haƙ, ƙum, Darul Hijra Institute, 1407H.
  • Kulaini, Muhammad bin Yaƙub, Al-kafi, Tehran, Dar al-Kitab al-Islamiya, 1407H.
  • Makarem Shirazi, Nasser, Tafsir al-Nashon, Tehran, Dar al-Kitab al-Islamiya, 1371.
  • Mansouri, Seyyed Mohammad da Zahra Sadeghi. وجوه مختلف ادبی در عبارت آغازین آیه ۱۷ سوره هود و بازتاب آن در تفسیر عبارت شاهد منه» A cikin Mujallar Bincike na Kimiyyar Kur’ani da Hadisi, lamba ta 26, 1394.
  • Hilali, Sulaim bin ƙays, littafin Sulaim bin ƙays al-Hilali, Kum, Al-Hadi, 1405H.
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