Ayar Ikmal

Daga wikishia
(an turo daga Ayatul Ikmal)
Kafet na Shajre Tayyaba mai ayar Ikmal da aka saƙa a gefen bagadin yana cikin gidan tarihin Astan Quds Razavi.

Ayar Ikmal (Larabci: آية الإكمال) aya ce daga suratu Ma'ida, wacce cikin Allah debe debewa Kafirai Tsammani daga addinin Muslunci ya bayyana cewa addinin muslunci ya gama kammaluwa, kan asasin riwayoyi da suka ta hannun Ahlil-baiti `yan Shi'a sun tafi kan cewa wannan aya ta sauka a waki'ar Gadir, sannan abin nufi daga kammalar addini da cikar ni'ima shi ne shelanta wilaya da Halifancin Ali (A.S) amma Ahlus-sunna sun tafi kan cewa ta sauka a ranar Arafat, sannan su a wurin abin da ake nufi da kammala addini shi ne bayanin dukkanin hukunce-hukunce sharai'a. Shaik Murtada Mutahhari dangane da banbancin da yake tsakanin Kalmar (Ikmal) da kuma Kalmar (Itmam) shi ne ta biyu tana kasancewa ne a lokacin da wani a gabanin ya kasance tauyayye, amma ikmal tana iya kasancewa a zahirin abun ya cika amma kuma sakamakon kasancewa bai da wasu kufaifayi da ake tsammani daga gare shi sai ya zamana bai kammalu ba, cikin ayar ikmal an bada umarni nasabta Imam ((A.S) a matsayin Imami da hakan wani yanki na cikar addini kuma sababin cikar sauran bangarorin addini, saboda Imamanci da Wilaya sune ruhin addini.

Matsayi

Ayar Ikmal bangare ne daga suratu Ma'ida,[1] wannan aya tana daga cikin jumlar dalilan `yan Shi'a kan Imamanci da Halifancin Imam Ali (A.S),[2] a wannan aya ta sauka a lokacin da wasu abubuwa guda hudu suka faru daga cikinsu: debe tsammanin Kafirai, kammalar addini, kammaluwar ni'ima, karbar addinin muslunci matsayin addini na karshe ga mutane,[3] yan Shi'a bisa dogara da riwaya data zo daga Ahlil-baiti tare da shelantar wilaya da halifancin Hazrat Ali (A.S) a wannan rana sun tafi kan cewa da su ne lamurran suka tabbatu.[4]

Matani da tarjamar ayar

الْیَوْمَ یَئِسَ الَّذینَ کَفَرُوا مِنْ دینِکُمْ فَلا تَخْشَوْهُمْ وَ اخْشَوْنِ اَلْیوْمَ أَکمَلْتُ لَکمْ دینَکمْ وَ أَتْمَمْتُ عَلَیکُمْ نِعْمَتی وَ رَضیتُ لَکُمُ الْإِسْلامَ دیناً
Yau ne ranar da Kafirai suka debe tsammani daga addinin ku ka da ku ji tsoran su ku ji tsorona, yau na kammala muku addininku na cika muku ni'imata a kanku na yardar muku da muslunci a matsayin addini.


(Quran: 42: 23)


Sha'anin saukar ayar

Ayar Akmal na daya daga cikin ayoyin da suka alaka da waki'ar Ghadir Khum

ayar ikmal tana daga ayoyin da suke magana kan waki'ar Gadir, litattafan Shi'a sun bayyana cewa sha'anin saukar ayar kan wilaya Sarkin Muminai,[5] Shi'a sun yi imani da cewa Manzon Allah (S.A.W) bayan ya kammala Hajjin sa na karshe a kan hanyar sa ta dawowa gida ya tara musulmi a cikin hudubar da ya yi musu ya bayyana Imam (A.S) a matsayin magajinsa, bayan hudubar sai musulmi su ka yi masa mubaya'a,[6] bayan nan sai ayar ikmal ta sauka ta bada labarin kammaluwar addinin muslunci, Allama Amini cikin littafin sa Algadir da kuma Shaik Mir Hamid Husaini cikin littafin Akbatul Anwar bayan bincike cikin litattafan Ahlus-sunna ya kawo shaidu masu tarin yawa da suke tabbatar saukar ayar kan Imam Ali (A.S) da kuma Waki'ar Gadir.[7]

Zamanin saukar Ayar

Baki dayan musulmi sun yi ittafaki kan cewa wannan aya ta sauka a Hajjinsa na karshe,[8] amma dangane da wacce rana ta sauka sun samu sabana kai,[9] galibin riwayoyin Ahlil-baiti tare da Ijma'in Malaman kan cewa ayar ikmal ta sauka ranar Gadir, ko kuma kwanakin kadan bayan ranar Gadir, sannan wasu Ba'ari daga Malaman Ahlus-sunna cikin bayanin kan cewa ranar Gadir ta sauka sun ce wadannan riwayoyi raunana ne, amma Allama Amini bayan dogan bincike kan Rijal din isnadin riwayoyin Ahlus-sunna ya tafi kan cewa wannan riwayoyi kan asasin ma'aunin Ahlus-sunna riwayoyi ne Muwassakai masu inganci,[10] kan asasin Masadir din Ahlus-Sunna, daga cikinsu littafin Tafsiri da Tarihi na Ibn Kasir, saukar wannan Ayar ta sauka ne a ranar Arafat,[11] sakamakon Annabi (S.A.W) ya shiga damuwa kan bayyanar da ita,[12] amma kuma akwai mahanga biyu da ta saba da wannan, wasu sun tafi kan cewa wanann ayar ta sauka ne don tablig da isar da sako, ubangiji ya baiwa Annabin sa lamini kan cewa babu wata matsala da zata bijiro masa,[13] bayan nan sai ta kara sauka ranar Gadi a karo na biyu.[14]

Abin Da ake Nufi Daga Kammaluwar Addini

Dangane da ayar (yau ne na kammala muku addininku) Malaman tafsiri sun zo da bahasussuka masu tarin yawa,[15] masu tafisiri daga Shi'a da Sunna suna da mabanbantan mahanga,[16] dalilin da yasa Malaman tafsirin Ahlus-sunna suka tafi ne kan cewa farkon ayar da karshenta bayani nekan hukunce hukunce suna cewa manufar kammaluwar addini shi ne kammaluwar dukkanin hukunce-hukunce da saukar wannan ayar.[17] Su kuma Shi'a bisa lura da cewa cikin ayar anyi magana kan debe tsammanin Kafirai daga addinin muslunci, sun ce hukunce-hukunce a kankin kansu kadai ba za su zama sababin kare addini da Debe tsammanin Kafirai daga addinin muslunci ba, saboda debe tsammanin yana kasancewa ne lokacin da Allah ya nasabta wani domin kula da addini da bashi kariya wanda zai kasance shi ne magajin Annabi (S.A.W) wanda da hakane addinin zai cigaba da wanzuwa, daga karshe ayar Ikmal tana da alaka ne da Gadir Kum rana ta[18] ga watan Zul Hijja, hijirar muslunci tana da shekara 11, da kuma shelanta wilayar Imam Ali (A.S),18 sannan hukunce-hukuncen shari'a da suka zo a wannan aya basu kammalu ba,[19] domin bayan saukar wannan aya wasu ayoyin sun sauka sun yi bayanin wasu hukunce-hukuncen musulunci, Shi'a bisa dogara da wasu riwayoyi da suka zo daga Ahlil-baiti, sun tafi kan cewa abin nufi daga kammalar addini da cika ni'ima shi ne Halifancin Imam Ali (A.S) bayan Manzon Allah (S.A.W).[20]

Banbanci tsakanin Ikmal da Itmam

Murtada Mutahhari wayayyen Malamin Shi'a mai budadden tunani dangane banbanci da ke tsakanin Ikmal da Itmam da ya zo a wannan aya ya rubuta cewa: ita Kalmar Itmam tana zuwa ne a wurin da gini ya samu nakasa, misalin gida kafin a gama kammala shi, ana kiran sa gidan da ba a gama aikin ginin sa ba, amma Kalmar Ikmal ana amfani da ita a lokacin da na iya yiwuwa an gama kammala fasalin ginin jiki sai dai cewa sakamakon ba a busa masa rai ba wanda shi ne dama abin da ake jira ya kammala shi, sakamakon rashin ruhin ba za a iya ce masa ya kammala ba domin shi ne mafi muhimmanci abu a gare shi, cikin ayar Ikmal sai wannan umarni ya zo (ma'ana nasabta Imam Ali kan Imamanci) bisa la'akari da cewa umarni ne daga umarnin addini da ya kasance yanki daga bangarorinsa da ya zama sababin cikar addini, domin ruhin addini yana kasancewa ne da wilaya da Imamanci, idan babu wilaya da imamanci ayyukansa zai zama kamar gangar jikin da babu ruhi.21

Bayanin kula

  1. ↑ Allameh Hilli, Nahj al-Haqq da Kashf al-Saddeq, 1982, shafi na 192.
  2. ↑ Tayyeb, Atyeb Al Bayan, 1378, juzu'i na 4, shafi na 422
  3. ↑ duba: Tafsir al-Namuneh, 1374, juzu'i na 4, shafi na 263
  4. ↑ Duba Tabarsi, Majmam al-Bayan, 1372, juzu'i na 3, shafi.246; Makarem Shirazi, Tafsir al-Namuneh, 1374, juzu'i na 4, shafi na 264 da 265.
  5. ↑ Amini, Al-Ghadir, 1416 Hijira, Mujalladi na 1, shafi na 447.
  6. ↑ Duba Amini, Al-Ghadir, 1416 AH, Mujalladi na 1, shafi na 448-456; Hosseini Milani, Nafahat al-Azhar fi kulasat Abqat al-Anwar, 1423H, juzu'i na 8, shafi na 261.
  7. ↑ Duba Amini, Al-Ghadir, 1416 AH, Mujalladi na 1, shafi na 448-456; Hosseini Milani, Nafahat al-Azhar fi kulasat Abqat al-Anwar, 1423H, juzu'i na 8, shafi na 261.
  8. ↑ Jorjani, jala'u azhan wa jala'u ahzan, 1377 Sh, Kashi na 2, shafi na 325.
  9. ↑ Misali, duba Kulaini, Kafi, 2008, juzu’i na 1, shafi na 292-289; Bahrani, Al-Barhan, 1415 Hijira, juzu'i na 1, 434-447.
  10. ↑ Amini, Al-Ghadir, 1368, juzu'i na 2, shafi na 115.
  11. ↑ Duba Ibn Kathir, Tafsir Kur’an Al-Azeem, 1420 AH, juzu’i na 3, shafi na 28; Siyuti, Addurul Al-Manthor, 1403 AH, juzu'i na 3, shafi na 19.
  12. ↑ Wani lokaci a duba Ibn Kathir, tafsir kur’an al-Azeem, 1420H, juzu’i na 3, shafi na 26; Ibn Kathir, Al-Badaiya Wal-Nahiya, 1408H, juzu’i na 5, shafi na 155.
  13. ↑ Ameli, Sahih Man Sirah al-Nabi al-Azam, 1385, juzu'i na 31, shafi na 310.
  14. ↑ Amini, Al-Ghadir, 1366, juzu'i na 1, shafi na 294-298.
  15. ↑ Misali, duba Tabarsi, Majmam al-Bayan, 1372, juzu'i na 3, shafi na 245 da 246; Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 3, shafi na 233 da 234.
  16. ↑ Misali, duba Alousi, Ruh al-Ma'ani, 1415 AH, juzu'i na 3, shafi na 233 da 234; Makarem Shirazi, Tafsir al-Namuneh, 1374, juzu'i na 4, shafi na 263 da 264.
  17. ↑ Duba Tabatabaei, Al-Mizan, 1418H, juzu'i na 5, shafi na 176.
  18. ↑ Duba Tabatabaei, Al-Mizan, 1418H, juzu'i na 5, shafi na 174.
  19. ↑ Duba Tabarsi, Majmam al-Bayan, 1372, juzu'i na 3, shafi.246; Makarem Shirazi, Tafsir al-Nashon, 1374, juzu'i na 4, shafi na 264 da 265.
  20. ↑ Motahari, Morteza,Majmueh Asar, juzu'i na 25, shafi 188-189

Nassoshi

  • Ibn Kathir, Ismail Ibn Umar, al-Badaiya da al-Nahiya, binciken Ali Najib Attawi da sauransu, Beirut, Darul Kitab al-Alamiya, 1408H.
  • Ibn Kathir, Ismail bin Umar, Tafsir Kur’anul Azeem, wanda Sami bin Muhammad Salameh ya yi bincike a Riyadh, Wallafa da Rarrabawa Dar Tayyaba, 1420 Hijira.
  • Amini, Abdul Hossein, Al-Ghadir fi al-Kitab da Sunnah Waladab, Tehran, Bina, 1366.
  • Bahrani, Seyyed Hashim, al-Barhan fi Tafsirin Qur'an, Qom, Al-Ba'ath Institute, 1415 A.H.
  • Jurjani, Hossein bin Hassan, Jalaa Al-Azhan da Jalaa Al-Ahzan, Tehran, Tehran University Press, bugun farko, 1377.
  • Hosseini Milani, Ali, Nafhat al-Azhar fi kholashata Abqat al-Anwar, Qom, Cibiyar Bincike da Fassara da Bugawa ta Ala, 1423 AH.
  • Siyuti, Jalal al-Din Abd al-Rahman, Al-Dar al-Manthur fi al-Tafsir al-Mathur, Beirut, Darul-Fikr, 1403H.
  • Tabatabaei, Sayyed Mohammad Hossein, Al-Mizan fi Tafsirin Qur'an, Qum, Islamic Publications, 1417 AH.
  • Tabarsi, Fazl bin Hassan, Majma al-Bayan fi Tafsir al-Qur'an, Tehran, Nasser Khosro, 1372.
  • Tayeb, Seyyed Abdul Hossein, Atyeb al-Bayan fi Tafsir al-Qur'an, Tehran, Islam Publications, bugu na biyu, 1378.
  • Ameli, Seyd Jafar Morteza, Sahih Man Sire al-Nabi al-Azam, Qom, Dar al-Hadith, 1385.
  • Ayashi, Muhammad, Kitab al-Tafsir, Qum, bincike na Cibiyar Al-Baath, 1421H.
  • Allameh Hali, Hassan bin Yusuf, Nahj al-Haqq da Kashf al-Saddeq, Dar al-Kitab Beirut, Al-Lebanani, bugun farko, 1982.
  • Kilini, Muhammad bin Yaqub, Al-Kafi, Ali Akbar Ghafari, Tehran, Darul-e-Kitab al-Islamiyya, Mujalladi na 3, 1388 ya gyara shi.
  • Makarem Shirazi, Nasser, Tafsir Namuneh, Tehran, Dar al-Katb al-Islamiyya, bugun farko, 1374.
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